Faraz Rabbani – The Rawha #104 The People Whom Allahs Love is Incumbent For Avidness for Benefit The Best of Actions
AI: Summary ©
The importance of daily guidance for seekers with Sheikh Rasra Benny is emphasized, along with the need to be expressive and loving for oneself. The speaker emphasizes the benefits of being loved for someone and not just spending on people who are not loved for their sake. The importance of love for Allah is also emphasized, as it is the fruit of a love for someone and the good of actions based on love for Allah. The speaker also mentions a recent hadith from the messenger of Allah about loving for Allah and not just being the best of faith.
AI: Summary ©
You're listening to the daily guidance for seekers
with Sheikh Rasra Benny.
In our daily rahuha in which we look
at some of the guidance of the prophet
and some guidance
for
seekers of knowledge.
We are continuing our look at
40 hadiths on loving for the sake of
Allah.
This
really
lofty meaning
in our deen.
And
this collection of Sheikh Yusuf and Nabhanis,
a really beautiful collection of hadiths.
And hadith number 13
is related by
Abu Idris al Khawalani,
one of the
great
Tabireen.
Right? So
Abu Dhruz al Khawalani says, I entered
the the masjid of Damascus.
The the Umawi Masjid
was built during the Umawi time,
obviously. Right?
Later.
But that place
where the the
what we now what's called the, you know,
the now it's Jamia Bani Umayyah,
is one of the oldest
places of worship
known on earth.
It used to be the site of a
church.
Before that
and before that as well, it said
that it was used as a place of
worship for a long, long time.
Right? And the and the historians and we
don't know you know, that's in the annals
of history. Right? We don't have it with
Isnaud in our religion,
but it's considered
one of those blessed places
where
supposedly
many a prophet
passed
by.
So he said, I entered
the Masjid of Damascus.
Allah protect
this great land.
And, unexpectedly,
there's a young man
of
radiant
teeth,
right,
and, you know, beautiful appearance.
And people were
sitting around him, and this is unusual
because the reason
a sheikh is called a sheikh is because
they would be older in age. People would
listen to those who are
older in age.
People
listen to those
older in age. Right? So this is a
young man, is a fetta.
And the reason he was a fetta,
he was a young man, is be because
Sayidina Muaz, who's a person in question,
died in his mid thirties.
He was not old when he passed away,
And he was of the companions who
migrated to Damascus
in the age of the companions,
right, as part of
the concern of the Sahaba to spread the
knowledge of the religion.
So he said, so people were with him.
And the people were with him.
They were discussing matters of religion. And if
they ever differed on anything,
they took it back
to him, which is unusual because he's just
a young man.
So
Abuidris al Hawala, and he was surprised.
And they give precedence
to his opinion.
To Anhu. So he said so I asked
regarding
So I asked regarding him, who is it?
So they said,
this is.
May Allah be well pleased with him.
Who was,
as we know, one of the companions really
beloved to the messenger,
The prophet
said,
Oh,
by Allah I love you. Right?
And there's
and
he was one of the most learned of
the companions despite his relatively
young age.
So people were surrounding him. Now if you
see the avidness of the narrator,
he saw a young man. People were paying
attention to he must have observed for a
while because he's saying that they weren't discussing
things, but he was observing. Who is he?
Right? And you see this is the concern
of a
seeker of knowledge. Right? A seeker of knowledge
is a seeker of benefit.
So they see something of benefit,
they pay attention to it. Right? So you
observe for a while
that
he seemed distinguished.
They would take their issues to him.
They would give precedence to his opinion. So
it is after consideration that he asked.
What said is, mohad bin Jabal, this is
someone to benefit with.
So, of course, he was there, so he
was listening to what was being said.
But the one who's keen for benefit
doesn't
just take general benefit.
They seek
to maximize the opportunities for benefit.
Right?
Whoever seeks the hereafter
and strives for it with its striving.
Right?
And the degrees of good
are beyond measure. Right? So one
strives. So what did this great Teberry
do?
He he tells us.
Says, the next day, the next morning
so
I
went
very early to the mosque.
Because he because he wanted to get there
before Sayidina got there so he could be
the first person
to be able to benefit from him, to
take
some to ask him
something about Rasulullah sallallahu alaihi wa sallam, right,
to gain some benefit from him.
And this is, of course, from the sunnahs,
neglected sunnahs
of majalis in general,
to show up early.
There's much in the sunnah
and the practice of those that would indicate
this.
To get early. Just as one gets early
to the congregational prayer. 1 one gets early
to gatherings of knowledge. 1 gets early
to gatherings of remembrance.
Anything of importance,
part of giving it importance is to get
there early.
This is an example.
That he tried to get there before everyone
else
for, you know, presumably,
you know, during Fajr time or well before
Fajr time.
But
I found
that Sayidina Muaz, may Allah be well pleased
with him, got there before me.
And I found him praying.
So I waited for him.
And this is,
you know, from the adab of being keen
is not just to express keenness, but continued
keenness. No. I showed up early. He was
already praying. What do I do?
Right? That is only half hearted keenness.
Right? He got there early, but I would
say, the man was there earlier,
but but he was really keen to benefit.
So what did he do?
He
waited.
Now why wasn't he praying?
Right? Because
he was a learned and
we know that
The great the virtue of knowledge is greater
than voluntary worship.
So he foregoed some extra worship.
And the all of my say this was
presumably
was your people would come to the masjid
from the beginning of Fajr time. So this
is before Fajr.
Tahajjud time.
He was praying so he waited for him.
Why? Because he went to seek him
for his knowledge of the guidance of
until he completed his prayer.
And I came to him
from the facing him,
literally from the direction of his face.
And this is from the adab
of going up to somebody
that you go face to face. Sometimes people
catch up to someone and say, I have
a question.
Like, where are you? Right? It's you know?
And we see in that the say in
explaining this hadith
that
the one who wants something takes the best
of means for it. Because the simpler way
to get to someone is just walk up
to them from wherever you are and to
call up to them.
But
the greater adab is if you address someone,
you address them facing them.
So you see here, Right?
Which is say, it's one of the keys
of benefit.
So
so I greeted him.
Now why did he why did Abu Adi
al Khawalani
want to
Especially seek out say Namat because he's a
companion of the messenger, sallallahu alaihi salam. Right?
Right? The the attitude of the lover is
they wish to see the one they love.
If you can't see the one you love,
you see one who saw the
the one you love.
Right?
And knowing all that has come regarding the
great virtue
of the best of generations,
the companions of the the beloved messenger
So he greeted him,
So he said,
after greeting him, by Allah,
truly
I do love you.
The the narrator, Abu Luisa Khawani, said that
to Muadh ibn Jabal.
And here,
the the
the the hadith commentator mentioned of many points
of benefit from that
is
that
you see the sunnah being expressive with one's
emotions.
Don't hold it in. It's a bidah
because you see the prophet salallahu alaihi wa
sallam himself. How many a companion did the
prophet salallahu alaihi wa sallam tells specifically?
And not just from his own household expressing
love
and affection and care
in words and in actions
through hugging, through kissing,
through placing his noble hand on them
in in so many different ways.
And then that's something that that we see.
First time he's seeing him.
Thank you very much and by the way
I love you in this. School. Being expressive
about it. First thing,
But what is why do we love the
Sahaba? Because they're Sahaba
k? Because they're the companions of the messenger.
Right?
So, say, Namal
he says,
Allahi,
He said,
really by Allah?
And this mad,
like saying, really by Allah?
So I said, by Allah.
Truly by Allah.
So
say the Moiad said, really by Allah?
So
the third time he said, really by
Allah. So he so Sayid Nawaz took him
by
the the the grasp
of his
cloak because it's Fajr time. That's why he's
wearing a like a like a like a
cloak. Something you sling on your shoulders,
it's it gets
and trust me, in in Damascus, it gets
really, really cold. I don't think we we
were felt cold as much in Canada as
we did in winter in Damascus.
So he said, so he he held me
by the grasp of my
mantle,
and he dragged me to him.
Right?
And
he said,
be of glad tidings.
My love is incumbent.
So Allah says my love is incumbent
for those who love one another
in me,
meaning completely for my sake.
And those who sit with one another
in me, you know, for my sake.
And those who visit one another for my
sake.
Right?
Because that's love.
And those who spend on one each other
for my sake alone.
And this is related,
by Imam Malik in his.
And it's similarly related
elsewhere
as well.
So here,
we see 4 qualities that I mentioned. Right?
That all the messenger of Allah sallahu alaihi
wa sallam relates that Allah says,
my love is incumbent.
Mean,
I have chosen
to to to grant my love which is
his particular
drawing close
and honoring and rewarding.
Right?
My love is incumbent.
I have made it incumbent
for those
who
love each other for my sake. May Allah
make us, all those who uphold this meaning,
with everyone
we deal with.
And those who sit with one another for
my sake.
And those who visit one another
for my sake. And this each of these
has a sense of activeness.
Right? And this is challenging in our times,
but these are things that we need to
strive
to
operationalize
in our lives.
And those who spend on one another for
my sake. K?
Four qualities. They love each other for for
Allah's sake. They sit with one another from
for Allah's sake. They visit one another for
Allah's sake, and they spend on one another
for Allah's sake. The hadith Muhammad just say
you can see these as 4 qualities of
those who are beloved to Allah or it's
one quality
that is expressed in 3 ways. Allah loves
those who love each other for his sake.
What are expressions of love for Allah? That
of loving each other for the sake of
Allah? That you spend time with each other
for the sake of Allah.
That you
visit one another for the sake of Allah
and that you spend on one another for
the sake of Allah.
My
funny friend, Sirina del Khan, used to convince
us of this
at university. He said, you know what? We
shouldn't buy
we shouldn't buy ourselves lunch.
So, like, we're, like, so what do you
wanna do? Should we steal it instead? I
said, no.
Said if I buy my lunch, I don't
get rewarded for it,
which is a false said why don't I
buy lunch for everyone today and then you
buy lunch for everyone tomorrow and then he
buys lunch for everyone the next day and
it'll average out. But this way, each of
us gets lots of reward.
And in the end, you'll spend the same
amount.
Right?
Of
course, on on condition
that
everyone's a decent human being. Right? But even
if they're not,
right, if you spend on others,
right, one of the signs that it's sincerely
for Allah is that you don't expect reciprocation.
Because you don't love them because they love
you. You don't spend on them because they
spend on you. You don't visit them because
they visit you.
Right?
We ask Allah
for
to be realized in these
meanings.
And there this has been
related. This meaning has been related
in a number of hadiths
similarly narrated from the messenger
Amongst them,
what is related
by Imam Ahmed and Al Hakim
and others from Amribin.
An Bessa
who said that the messenger of Allah
said that Allah says,
That Allah says,
my love
is truly due
to those who visit one another for my
sake.
And my love becomes incumbent upon those who
love one another for my sake.
My love becomes incumbent upon those who
spend on one another for my sake.
And my love becomes incumbent upon those who
assist one another, literally who give victory to
one another, who support one another
for my sake.
And there's
this is something the prophet used to,
talk about a lot. So Shaq Yusuf An
Nabahani,
the gatherer of these 40 hadith, mentions other
narrations. Amongst them, what's related,
and Ibn Hiband and Al Bia al Maqdisi
from that
the messenger of Allah said
that Allah most high says,
My love becomes due
to those who love one another
for my sake.
And my love becomes
due upon those who
keep
who keep
act who keep active ties with one another
for my sake. Right?
You keep in contact with them.
And my love becomes incumbent upon those who
spend on one another for my sake.
Then he said
then Allah says,
Those who love one another
for my sake
will be on,
right, on of light.
Such that even prophets
and
the voracious,
the would
have positive envy for them.
Meaning that if prophets
and the
foremost
of the righteous servants of Allah were to
look at them,
they would be
impressed
and longing for the station they had,
notwithstanding
their own station.
Right?
Which is, of course,
ultimately higher.
And
so this is,
a tremendous
that if you want the love of Allah,
love people sincerely for his sake.
But that love has its expressions.
Spend time with people whom you love for
Allah.
Visit
those whom you love for the sake of
Allah
and have them visit you. And they say
one of the things of that
is that at that
often
people are shortsighted, they may not do it.
But you want this quality sincerely for the
sake of Allah, so you go and visit
people
and you invite people over and the happens
and the visiting happens.
Invite and one of the keys to doing
that is
is to leave making things difficult. You don't
have to take a gift when you visit
somebody.
You don't have to make major
arrangements, etcetera.
You keep the visit light, you keep it
positive, and you leave. Right? You make it
simple. You invite people over, have coffee,
have whatever is facilitated. Don't make it complicated.
And this is one of the
facilitator parts. We'll read one more hadith.
Abu Zar
who relates that the messenger of Allah salallahu
alaihi wa sallam said, the best of actions
is loving for Allah
and hating for Allah.
Loving for Allah
is that you
love
all that is beloved to Allah Subhaqa'ala.
And for the love to be true is
then you act accordingly.
But that's the power of of this love
for Allah. Right?
That the beginning of good deeds is
that you love what is beloved to Allah
and you hate what's
beloved to Allah. Because if the love were
true,
then you would
act accordingly. So that love comes first.
Love
precedes
the good.
Right?
If you love Allah, then follow me.
Loving
Allah
necessarily entails loving what is beloved to Allah.
Right? And all the good
all the
ambit of good human choices
that are pleasing to Allah Subhanahu Wa Ta'ala.
One loves them because they're beloved to Allah
Subhanahu Wa Ta'ala. And that's the beginning of
good in one's life.
Is to love what is beloved by Allah.
Even if one's falling short of it, which
is why Ibn Mashish
said, when a person came to him to
ask for advice, he said,
I have nothing to advise you. The ways
of good are known and the acts of
devotion are known and the the the are
known.
He actually told him,
am I am I a messenger? The ways
of good are known, so do them.
The acts of devotion
are known, so adhere to them. The
are known, so say them.
So but if I were to give you
one advice,
I would advise you says I I hold
fast to the love of
Allah. For the love of Allah is the
is an axis
around which all good revolves
and all good arises
from loving Allah and loving what is beloved
to Allah subhanahu wa ta'ala and the opposite
in hating what is odious to Allah.
Which of course doesn't mean you hate
those who do wrong.
You hate wrong.
As for the people, they're Allah's creation. They're
beloved to Allah existentially.
And it's nothing personal. So we'll stop there.
And
the the the next few hadiths detail what
some of the practical aspects of what is
meant
by loving
for Allah being the best of faith. So
we'll look at that
in the next session.
And today we're going to stop there. Normally,
we also read from
the
work of AmirAli.
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