Faraz Rabbani – The Rawha #114 Prophet Muhammads Names Believing in Prophet Muhammad The Essence of Knowledge
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The importance of affirming hadiths and affirming reality in the context of the church's message is emphasized. The speaker discusses the importance of weight and body measurement, prioritizing sunial guidance, following church guidance, following laws and regulations, following guidance and following laws and regulations to avoid confusion and misunderstandings, following church's guidance and following laws and regulations to avoid confusion and misunderstandings, following guidance and following laws and regulations to avoid confusion and misunderstandings, following guidance and laws and regulations to avoid confusion and misunderstandings, following guidance and laws and regulations to avoid confusion and misunderstandings, following guidance and laws and regulations to avoid confusion and misunderstandings, following guidance and laws and regulations to avoid confusion and misunderstandings, following guidance and laws and regulations to avoid confusion and misunderstandings, following guidance and laws and regulations to avoid confusion and misunderstandings, following guidance and laws and regulations to avoid confusion and misunderstandings, following guidance and laws and regulations
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In our
RoHa sessions, we are
continuing to look at hadiths
of the prophet
on the
on the virtues
of the beloved messenger of Allah
And
these
don't affirm
some aspirational
qualities in
in the prophet
nor do they
affirm a claim.
Right? But rather
these affirm
realities
that are
clearly
established
regarding the messenger
of his rank with Allah
of his honor,
of his virtues,
of his character,
etcetera.
So we reached hadith number
7, and in this hadith, the prophet
mentions
some of
the his names
that are granted by
Allah to the prophet
And these names highlight
qualities that Allah has granted his messenger
I truly, I have
names.
I have many names. Muhammadun.
Muhammadu.
So the prophet sallallahu messenger of Allah sallallahu
alaihi wa sallam said, truly I have many
names.
I am Mohammed,
right, who
is the most praised and the most praise
worthy.
Right?
And
I am
the most
praised of people.
And I am
the
effacer
through whom Allah most high
effaces
disbelief.
And
I'm the resurrector
whom people
will be resurrected
before his feet.
Right?
That he will be resurrected first and everyone
will be resurrected
after the prophet and he will be granted
the most distinct station
at resurrection
and let alone after resurrection.
K?
And I am
the end, the ender
after whom
there is no prophet.
This is related by Bukhari and Muslim.
We see here, of course,
a few of the the names of the
prophet sallallahu alaihi wa sallam that Allah has
affirmed, but we also see a meaning that
in reality,
right, that
one can affirm
meanings
to creation
in a relative sense
that are
that are affirmed for Allah in the absolute
sense. Right? Because we say the prophet is
Al Mahi. That's one of his names.
He is the
the the
the wiper.
Although the wiping is done by Allah Subhanahu
Wa Ta'ala.
Allah is the creator of everything.
But
but equality can be affirmed for the means.
Right? Without
denying
the the reality of who's the
creator and doer.
Right?
I'm the
I am the resurrector.
Although who is the resurrector?
Allah subhanahu wa ta'ala in the absolute sense.
That meaning is affirmed for the prophet in
a
relative sense.
Right? That people will be resurrected at my
feet
in this relative sense.
And I am
the the final one, the closer.
Right?
Is for one thing to come after another.
And then
I am the final one after who no
other will come. Right? There will be no
prophet after me. And we touched upon this
before
that there are numerous hadiths
that affirm this meaning and this is
It is mass
transmitted.
Right?
That he is that there is no there
is not and cannot be a prophet after
the prophet sallallahu alaihi wa sallam.
Hadith number 8.
The messenger of Allah said Jibril came to
me.
So truly my lord and your lord
says
to you,
do you know how I have raised your
mention?
Because Allah says
we have
raised your mention.
The messenger of Allah
said Allah knows best.
If I am mentioned, you are mentioned with
me.
Right?
Right.
Is related by
and it was deemed rigorously authentic by Ibn
Hibban.
And I said, oh messenger of Allah,
Said,
Abu Zar asked, oh messenger of Allah, how
did you know that you are
a prophet such that you were
certain of it?
Right?
And this is, of course, you see
that the Sahaba did not shy away from
questions.
They didn't just ask polite questions. Right? They
asked questions
that were
deep questions,
but they asked them sincerely seeking the truth
and they asked them with Adam.
And these are blessed questions. Right?
So he
said
One of them came down to the earth
and the other was between
this the the sky and the earth.
So one of them said to his companion,
is he
the one?
He said
yes
right so
So weigh him by a leg
for for Wuzin to be
he
So
weigh him by 1 man and I was
weighed
and I
fulfill the weight. Why? Because the
you have two sides. So you put 1
and you weigh it.
He
was into who?
Right?
So he
he out outdid the
their weight and, of course, they what is
what is being weighed?
His worth, not his physical weight. Right?
Right? So if something's
heavier than another,
it preponderates
so you would put more on the other
side until it reaches a balance.
For to be him
So so then they the the one angel
said to the other, so weigh him by
10.
So I was weighed by 10
men and I exceeded them.
And it's as if I can see them
spreading out around me from how light
they were in comparison to the scale.
So one said to the other, were you
to weigh him
with his whole community,
he would exceed them in
his weightiness,
right, in his
the in the weightiness of his meaning. And
it's related by Imamid Darimi.
Right?
Because and one of the meanings of of
of that one is not just be one
is because of his own qualities
at a very simple level because all the
good deeds of his ummah are in his
scale,
k? As Sheikh Abdul Ghani Nabi in one
of his poems says,
k? I am just
a fleeting person
and
a flicker of light from the chosen one.
Right?
Right? Yeah?
Right?
As I think it's by
it's from the hamzi of your
light
is all
and creation are just parts of it.
Yeah. Oh prophet,
from whose
army are all the prophets.
Right?
Right? And that's all from
the authentic hadith of the prophet
Right?
Hadith number 10.
So the the prophet the messenger of Allah
related to have said
and then Nabi'ul Ummi, I am the unlettered
prophet. As Sadiq,
the true.
Aziki.
Right? The refined.
Right? The refined and pure.
Woe.
All woe be upon 1 who denies me
and who turns away from me and who
fights me.
And all and all good is with one
who embraces me.
Is
to seek shelter.
Is what?
Is for one thing to be sheltered by
another.
But something sheltered by another
because it's
has a sense of it encompasses it or
it embraces it. It's a beautiful word.
Right?
Here, one who embraces me,
right,
and gives victory to me and believes in
me
and who confirms as true my words
and who strives
with me.
Right? And this applies, of course, in his
time and after his time. Right?
To embrace
what he has come with and the least
of that embrace,
is
to accept it fully.
Right? To accept it fully.
Not just what not just to accept the
things that one does,
but to accept everything that he has come
with.
That I accept it all.
And then to strive to do your best.
But to have the resolve
that I accept all of it
and I will
act on all of it
as best I can.
But one makes that intention and one's rewarded
according to the intention.
And then
one strives the sunnah is
is to increase in the good. But one
intends,
Allah ask you for the good, all of
it.
Right?
And likewise with the sun, to embrace it
completely
and then
to strive as best one can to prefer
the sunnah
over one's inclinations.
Most particularly the sunnahs of guidance.
The sunnahs of guidance.
But also the sunnahs of habits.
But prioritizing the sunnahs
of guidance.
Because it's easy to say, well, I use
and I eat pomegranate
and I
eat with my fingers and I do this
and I do this, but you don't pray
your
your sunnna prayers
and you don't
con you know, and the sunnahs of guidance
both in worship but also the sunnahs
related to the akhlaq that the prophet specifically
called to,
k, you you neglect. 1 prioritizes sunnahs of
guidance, but one does not neglect the sunnahs
of habits.
Right?
And that's from embracing the example. And
who gives victory to me, right, which is
to strive
to spread
the message of the prophet
and to support those who
uphold and spread that message.
But the nusra is also with one's own
conduct and character.
Right?
And who believes in me
and
who who believes in me fully
and who
confirms as true my words.
Who strives with me. And what is being
striving with the prophet is to
a person is with another,
they say, if
one has the same objective
as another
and is driven
by
the same
purpose
and values
and strives for the same actions. Right? So
one has the same
goals.
Right?
Right. That his ultimate goal is Allah
And
his
worldly concern is
the good of others.
Being driven by,
right,
the by by
right, by
concern for good, by caring,
right,
and
striving for the same actions as
the person
that they're with. Right? So this is the
the
the right? Being with someone in meaning. They
have the same aspiration.
Right? Well, some people say, well, I have
a sheikh, for example, that that I follow.
So I'm with the sheikh these days. What
are you doing? Well, wherever he travels, I
travel with them.
But where the sheikh goes there and he
you know, what he the nights he spends
in
and the days he spends teaching people.
And before teaching people, he is
preparing for the classes. What are you doing?
You're checking out the restaurants in whatever country
he goes to.
And by day, you're sightseeing.
And in class,
you're
distracted from all the eating
and sightseeing.
But I'm with the sheikh
and I carry his bag too.
That's not being with somebody.
Someone could be very far away, but they're
with them if they have the same
aspiration. They're driven by the same
values. They aspire to the same,
by the say to the same
actions.
Right?
Hadith number 11,
And that's the prophet pointed to that in
the famous hadith
where the person said, this Habib asked the
messenger of Allah
Oh Oh, messenger of Allah, I ask you
for your close company in paradise, he said.
Assist me against your lower self with much
prostration.
Right? And that's the state of the prophet.
What's he doing?
Right? Spend the night in worship except a
little.
So you want closest to the prophet
at least strive for what he has strived
strive for.
That Allah knows that you spend
this much of the night in prayer
and right. And a a group of the
people who are with you, that is the
that
is the They weren't with him in the
night prayer.
Right.
The people did perform the night prayer in
their homes.
But who was with the prophet sallallahu alaihi
wa sallam?
The consideration of being with him
even in his worldly lifetime was not in
accordance with
who's who sits right next to him.
It's who's doing what he's doing,
right, in their discretionary
time.
From the the consequences
of having a belief
in the finality of the prophet is
that we also affirm
he's a final prophet
that the final religion is the religion that
the messenger of Allah has come with. All
the prophets came
with Islam, with the call
to submit
to the one God.
But each came with
with
religious
guidance
on how to how Allah is calling them
to submit.
The call is 1, to believe in 1
God and to submit to 1 God and
that's
Islam.
So all the prophets came with Islam. But
the prophets came
with
Shariah,
right, with religious guidance.
That this is what god has chosen for
you
to do
and how to do it.
And
the
and this
guidance
that Allah has chosen to make his servants
responsible for,
the final guidance
Allah has promised that it'll be preserved till
the end of time and
that it
abrogates
all
the messages that have come before it
unequivocally.
Such that all other religions
in the side of Allah have been abrogated
by Islam. I mean, they they had self
abrogated
insofar as they had they they had all
without exception
been changed from the original
revelatory
state.
And no one can say about
their religion that this is exactly
what
their prophet
had been given of revelation. So that they
had self abrogated.
That the
the teachings themselves had not had no longer
been preserved. That what what they had was
no longer reliably the teachings of their prophet.
But Allah had abrogated
it partly because of
because of what they themselves did.
Not out of some vindictive act that I'm
gonna catch you on a technicality.
It had already been changed. It was it's
an act of mercy that this is an
opportunity now to reliably
followed divine guidance.
And then
and
the Lord is the Lord. This is what
he has chosen to come at. K?
So
the messenger of Allah said,
hadith number 11,
By the one
in whose grasp
is the soul of Muhammad.
By the one in whose grasp is the
soul of Mohammed.
No one of this community hears of me
whether
Jewish or Christian,
and then dies
without having believed in what I have come
with
except that they are of the people of
*.
K? But this makes it clear that none
of them hear of what I have
been sent with.
K? So what they hear needs to correspond
with what he was sent with, which is
where the ulema took from it
that they they need to have received the
message of Islam in a
in a in a clear or sound manner.
Right? We have a number of answers on
Seekers Hub related to the fate of non
Muslims in the hereafter. This does not mean
that every
non Muslim is necessarily
in the hellfire.
Means that someone whom the message reach reaches
soundly
and
and they reject it. Now what exactly what
is the point of rejection?
How much reaching is sufficient? That's
up to Allah
We don't delve in that.
Right? We know
decisively
that.
May Allah have mercy on me. Put it
very precisely. So we know decisively
that someone
who refuses,
who rejects,
is eternally in the hellfire.
And it's not decisively established, what is the
point
at at which rejection is realized?
So we don't busy ourselves.
And we won't be asked about it. Then
he smiles and says, well, and
and he won't be consulting us. Right?
On the day of judgement, you wanna ask,
so where should I put so, such and
such?
And this hadith is related by Imam Muslim.
Briefly, we'll look at one of the counsels
of Imam
al Ghazali from his work, Aiyu al Walad,
And
he says,
Said the the the summary of knowledge or
the essence of knowledge is to know
obedience
and worship.
What are they?
Know well that obedience
and worship
are to follow the law giver
in their commands and their prohibitions.
So they say
Right? Obedience
is for the action
to be in accordance with the command.
That is
obedience.
Is
that which is done
devotionally for the sake of Allah.
So there's an overlap between them.
Right?
So is that which is done where the
action corresponds
to the command.
It's Ibadah when it's done for the sake
of Allah. So in general,
right, there is
a relationship
between the 2. Right?
Ribada is used also particularly for the those
things that are primarily done only for the
sake of Allah.
Right? Like prayer, it's not something you can
do outside of doing it for the sake
of Allah.
Right? Fasting.
Right? Whose primary meaning, whose primary purpose is
devotional
as opposed to
more broadly.
Now
habits can become
when you do them with the primary motive
of being for Allah subhanahu wa ta'ala.
Right?
In commands and prohibitions.
Both in one's words and in one's actions.
Meaning that everything
you say and you do
that you and that you leave
of
words and actions
are done in following
the law giver, the
or the law, a shara,
The the divine law.
Right? And this is the condition for the
perfection of faith. It's it's.
Right? It's following.
It's following
the the shadr.
Right?
That you make your
criteria in life
what Allah and his messenger have stated. And
a lot of people make life a lot
more complicated because they put all these considerations
in life
and and it's
and while some of them give flashes of
light as the beginning of Surah Al Baqarah
affirms,
right,
right,
they'll be
in
they'll be in many full darkness and and
you won't know the way out of it.
Right?
That, you know, you need to raise your
children. There's a 1,000 and one things that
that can that have been said about raising
children and many of them mutually contradictory.
And they say,
have mercy on yourself.
Look at what Allah and his messenger have
told you. This is
the
This is the foundation
and the essence of good.
Right? And to know firstly, how do I
obey Allah
in my parenting?
How do I make my parenting an act
of Ibadah?
And if you take care of that, then
after that, in the context of that, do
what you will. Do whatever makes sense.
But if you do everything that makes sense,
but you don't do this,
then whatever you do is deficient.
That's why one of the great
and if you take care of this meaning,
to make whatever you do an act of
obedience to Allah,
and you do it as an act
of to Allah
in the things that you do,
in the things you say, the things you
do, and the things you leave,
Then
you're fine.
After that, whether you have cookies and cream
ice cream,
doesn't matter.
Really doesn't matter.
So
that's why one of
the great awliya he said,
says know Allah,
meaning know Allah's rights upon you and then
be as you wish.
Right?
And this
also saves a lot of hassle in life.
Right?
Just as if you fasted the 2 days
of Eid and the days of Tashriq, the
3 days
the 4 days the 3 days. 3 days
after. So it's total of 5 prohibited days
in the year.
You'd be sinful.
Or you prayed in a stolen
jacket.
Even if in form, it is worshiped.
You're sinful.
Right?
It is incumbent for you that your words
and your actions
be in accordance with the sacred law.
Right? With with divine guidance.
Because knowledge
and action without following
divine guidance
is
misguidance
is
being lost.
And this
is even in
even when you gain knowledge but you don't
gain knowledge
following the Sharra, let alone
when you just
act
purely on the basis of
your
presuppositions.
Right? Everyone has to
do this and that. No one has to
do anything except what Allah
has told them to do.
Right? And even in all one social habits
etcetera,
you know, if you keep this you know
so many things that so and so came
and they didn't visit me.
Okay. Did Allah make it obligatory for them
to visit you? No.
So the fact that they didn't visit you,
did they do anything wrong? Did you have
a right to be visited? No. Did Allah
command them to visit you? No.
So then don't even think about it.
Right? Like, it applies to everything.
Right? He didn't invite me to such and
such.
Do you have a right to be invited?
No. Did Allah make it obligatory? No.
So anything,
like, anything you're not obligated for, first, to
know what what you're obligate most expectations are
are not
expect I have to,
you know, fill in the blank.
Whatever you perceive you have to do
or is expected for none of it.
Unless Allah has required it from you or
encourage you to it,
you don't have to do anything.
Everyone else
well,
maybe they're maybe
they're wrong. Like, it's like, don't,
you know,
just
just
give yourself a break. Right?
The
this is what in the hadidina, you this
religion is ease.
Right? And all ease is found through this.
And after that, if you put that first
then that which accords with this
or facilitates it
or does not in any way
disadvantage
the fulfillment of your slavehood to Allah Subhanahu
wa ta'ala
of your obedience
or
your Ibadah or your being in a state
of
devotedness
to Allah
right? That
which
facilitates that is praiseworthy.
That which assists
it is praiseworthy.
That which fulfills it or at or that
which doesn't
prevent prevent you from that. Right? So you're
thinking
about, well, there's this amazing coffee shop in
Pickering.
Going all the way from Mississauga to Pickering
may affect considerable acts of devotion because people
coming from the other side of town will
realize
it takes a long time
to get there. So you say, you know
what? I could probably do other a better.
But there's something, no. This will facilitate
many acts of good,
right,
Like
and so on. So there
is this is
this is a fundamental meaning and we have
to take this very seriously in our times
because
and to instill
the primacy of this in what it means
to be a believer. Like, a believer is
someone who is a Muslim. A Muslim is
someone who believe in a believes in Allah
and what do they what there's what are
they trying to do? They're trying to to
obey Allah.
If they fulfill that, they are an upright
righteous believer.
If they're excel in it, they're righteous or
degree. But the basic thing is,
right, the the Muslim is always trying to
obey Allah
and to the extent that they're trying to
be devoted to Allah have
make more of their life Ibadah,
that is
that's what Islam is about. Right? All everything
else is
you're losing sight of the purpose.
I've not created
jinns nor humans except that they may
be devoted to me. They may worship me.
They may submit to me,
etcetera.
Right? Everything else is
so I took to quote
a friend of mine. He says, it's not
Deen. It's
it's a decoration.
Sorry. Because he said it at the edge
of the stage
and he's almost falling over. He said
well, he said that's a stage. It's not
the floor.
So we ask Allah Subhanahu Wa Ta'ala not
to make us of those who
lose ourselves in the decoration and forget
what
really matters. And then he continues about things
that people get
sidetracked with. So we'll look at those,
next class.
Thank you for listening to the Raoha, daily
guidance for seekers with Sheikh Farozra Benny.
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