Faraz Rabbani – The Rawha #038 Levels of Reciting the Quran The Quran Raises and Intercedes Positive Envy Respecti
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You're listening to the daily guidance for seekers
with Sheikh Farazrabani,
who will be covering Imam Yusuf and Abiheni's
beautiful collection of 40 sets of 40 hadith
of the prophet, peace and blessings be upon
him, as well as Imam Zarnooji's guidance for
seekers of knowledge regarding the ways of seeking
knowledge.
We have begun looking at the 3rd set
of 40 hadiths
from the 40 sets of 40 hadiths of
Sheikh Youssef and Abhayni
and this is in the virtues
of the noble Quran.
And
we looked at the first two hadith, the
hadith of that
the best of you are those who learn
the Quran and teach it.
The the best of you are those who
learn and teach the Quran.
One thing that leaves to be mentioned in
that
is
that some of the said that the
is for doing both,
for learning it
and teaching it together.
Right?
Right?
Or or it could be progressive. The best
of you are you learn something
then who learn more
then who learn and teach
and teach more. So there's degrees
in it
and
but both being required for
full
preeminence,
both learning it and teaching it to be
of the best of people
is something to
to keep in mind that hadith of about
the the one adept with the Quran being
with the highest angels and the one who
struggles having 2 fold reward.
The 3rd hadith which is where we reached
Han Abi Musal Ashari
It's related about Abu Musal Ashari, may Allah
be well pleased with him
So the prophet used
the example of 2 types of believer
and
of
2 types of hypocrite.
Of course, urging us to be of the
best of people. And from these hadith, you
also see that
the people are.
There are many ranks with the lord with
one's lord.
So
intelligence would entail
and revelation would call one to strive to
be of the best of believers.
The strong believer is better and more beloved
to Allah than the weak believer and these
are from the qualities of the best of
believers.
So the example of the believer who recites
the Quran
is like the Utruja.
What is the utruja?
It is this
this flower or fruit
that has both a good smell and a
good taste.
Right?
It has a good smell
and good taste.
It's like a good fruit, a good flower,
right,
that comes forth
that
has both pleasing smell and pleasing taste.
And the example of the believer who doesn't
recite the Quran is like the fruit
that doesn't have a good smell.
That that doesn't have a smell,
but it has good taste.
What happens?
It's not come to its fruition.
Right?
But its taste is good and sweet.
And why? Because within
the the believer is iman.
But, of course, you see from this
example
that
the
that seed of faith is meant
to
manifest
in pleasing qualities.
Right?
And the example of the hypocrite
who recites the Quran
is like
the Rehana. The Rehana is what?
The basil.
And fresh basil
has
a nice smell.
Actually, there's hadith that if Rehan is offered
to you, don't refuse.
Right? Because considered one of the best
scents, one of the best,
flowers or best plants
to make perfume from.
Right?
Right hand. And the
scent of it
is considered one of the very invigorating
smells.
So it so the example of the hypocrite
who recites the Quran is like the, like
bay is like the basil plant. It has
a sweet scent,
but its taste is bitter.
Basil
has an intense
taste.
Right?
And the example of the hypocrite who doesn't
recite the Quran is like the
it doesn't have
any scent
and its taste is bitter.
That's related by Bukhari and Muslim.
Right. So,
so be
a a fruitful
believer. Right.
Be someone who has faith in their heart
and Quran
in their life.
Right.
The 4th Hadith, and Umar Radiallahu Ta'ala Anhu
and then Nabiya Sallallahu Alaihi Wasallam
Sayid Numa who relates to the prophet
said, truly
Allah raises
by this book
some people
and he abases
and he abases by it others.
And some peoples here can refer to individuals
and groups.
Individuals
and groups.
Right?
Both
are possible. Right? Allah raises some people
and abases others. They also refer
to groups
and part that's one of the wisdoms to,
you know, blessed communities
gather
to recite the Quran and to study it
as we see from many of the hadith
of the prophet some much of which are
coming in this in this set of 40
hadith.
Hadith number 5,
This noble Sahabi relates
So he said,
I heard the messenger of Allah sallallahu alaihi
wa sallam say
related by Muslim.
That the messenger of Allah sallallahu alaihi wa
sallam said recite the Quran
for it will come on the day of
resurrection
as an intercessor
for its people.
It will come on the day of intercessor
for its people
who are
and
we'll see
later some of the or actually throughout this
collection of 40, what are the qualities of
Quran, the people of Quran or Uhlil
Quran.
And we recommended before the work,
of Ihamnawi etiquette with the Quran.
A person
of Quran
Quran Quran The people of Quran are those
who are characterized
by the characteristics
and
etiquette,
the akhlaq and adab of the people of
Quran outwardly and inwardly.
To the extent of their ability.
I'd recite the Quran for it'll come on
the day of resurrection
as an intercessor for its people.
Right. So the Quran
draws people
to Allah subhanahu wa ta'ala.
Of course.
And ibn Umar
ibn Umar ibn Umar, may Allah be well
pleased with both son and father,
relates to the prophet
said, there is no envy
except
in 2.
And of course, there is no envy full
stop.
Right?
Any of course,
is
it's it's what kind of is this?
Good. People have been doing their grammar. Okay.
So
there there
no envy
is
and what is being negated?
Yeah. But no. No. But what what is
being negated for it?
Permissibility.
Right?
Because no it's not that no envy exists.
No envy
is permitted.
There's no envy, meaning no envy is permitted.
But then an exception is made except for
the like of 2.
But this is not actual envy.
Right? So
hasad is to want what another has.
Right?
And then hasad
has there's
2 types
of of envy. There is negative envy and
positive envy.
Right? Negative envy,
is envy, which is what when you want
what another has
and you want them to lose it.
That is negative envy.
When you want what another has
and you want them to lose it, and
that's negative envy.
So it has two qualities.
Positive envy is that you want what another
has
without wanting them to lose it.
Okay? And that hasad, that positive
envy in Arabic is called.
Right? So the hasad here,
which is not when you say hasad, it's
normally used for the negative,
for the envy like in English. When you
say envy, it refers to negative envy.
Right?
But the the exception is for positive envy,
which is to what one to want the
good that another has
without wanting them to lose it. Right?
Except in the like of 2 matters.
And then you could say rajulin or rajulun.
Rajulun Atahullahul
Quran
1 is
a person whom Allah has granted
the Quran.
So they stand by it.
They establish it
throughout
the
night
and
throughout the day.
Can mean stand by it or
who upholds it
or
who Right. So stand by it is to
hold fast
to its
guidance.
Right?
Okay? Or
to
up you know, or to recite it. Right?
And there's a few other possibilities. Right?
Right?
Or Right? To stand uphold its guidance or
uphold its recitation
throughout the night
and throughout the day.
So that's the kind of person you should
want what they want because they have
kherul umur. They have the best of matters.
So you should want that good
but without wanting them to lose it.
And a person whom Allah has granted wealth.
So they
spend it
throughout the night and throughout the day, by
night and by day regularly.
Right.
Muslim.
So here of course the key
to
these two enviable qualities,
right. To be a person of Quran who
recites the Quran and establishes his guidance,
and the one who gives by day and
by night regularly
both of them the key to it is
the tawhid which is what? They behold that
this is a gift from Allah.
Okay.
A person whom Allah gives the Quran.
So this is the quality of the one
who upholds it. They see that Quran is
being a gift to them from Allah. As
we'll see in hadith coming up, the Quran
is it is the spread of Allah
for his creation.
This is the feast
for those who would seek Allah.
So they see it as being from Allah
that whom Allah has granted Quran, that's the
meaning that they see, whom Allah has granted
wealth, they see their wealth is not being
I earned this but Allah granted me this.
So their primary relationship with the Quran is
gratitude,
The primary
relationship with their wealth
is gratitude.
And we'll continue
from hadith number
7.
It is a hadith of saying
on the great
virtues
of
every letter of the Quran
Any questions before you look at Talim Mutalim?
Go ahead.
Well, because, someone who's a believer, they're a
sincere believer. They believe.
Right? That's the most important thing. Right? They
believe in Allah.
Right? So that's
it's like a good fruit.
At
the essence, they have
they have
this the good taste.
Right? But
if there's also, of course,
if it it it has good taste, but
the fruit
that has good smell, would it would its
taste be better?
Of course, any pick a fruit that the
king of fruits, mango, for example. Right?
Yeah. Any mango that's not bad and if
it's ripe will have good taste
if it's from the right countries.
But the mango
that you can that has smell,
how will its taste be?
It'll be far superior.
Right? So it's not that they both have
this they both have the same.
Right? They they both
have they both have good taste.
But one, the one that has
whose scent is manifest is only because it
is
in Iqtemal. It is complete.
Right? And there's no comparison between the taste.
Kamalayikh.
Okay. Where did we reach in Talim al
Mutalim?
So we're we read also Talim al Mutalim
by Imam
Zarrnooji
on the instruction of the of the student
on the ways of learning.
So we looked at the lines of poetry.
Correct?
That the teacher
the the teacher and the doctor, both of
them won't give you complete counsel
until you
honor them, until you respect them.
Right? So
meaning so meaning if you don't respect and
honor them,
then
remain patient with your ailment
if you're bad to your doctor and remain
patient with your contentment
with your ignorance
if you're bad to your teacher.
Right?
And they say that one of the signs
of the day of judgment of course is,
right, is being
is
being
neglectful
of one's parents
and they say this applies both to the
to one to actual parents and also
being neglectful
of one's teachers.
And and that's directly related to the other
warning regarding the day of the last days
which is that Allah does not take knowledge
by removing it from the hearts of people,
but he takes it
by the death of the people of knowledge.
But had the connection, had the
of learning
of the people who have knowledge had people
come to take it from them as it
deserves to be taken
to gain it completely
then
if one dies there'll be there should be
many who come after them
because any one person should be teaching many,
should be transferring
to many after them.
Right?
Right?
And and it's common that they'll be a
great teacher and there's not one inheritor of
their complete knowledge.
Right?
And that's part part of that's a bigger
societal problem, but it's lost opportunity.
So now we reach the story of Harun
al Rashid
and his son.
Right? He says
and Harun al Rashid is very interested in
Khalifa.
One thing to be very careful of, there
are very there are many untrustworthy
sources all around.
Be careful.
The orientalists
like picking all kinds of stories.
Right? And now sadly, there's a lot of
people with funny agendas who want to, like,
you know, give
very
broad
critiques
of everything
that doesn't correspond to their understanding.
But one of the
noble,
like,
Khalifa, he did did many great things,
and Harun al Rashid and, of course, is
a very interesting close relationship between Harun al
Rashid and
al Qadi Abu Yusuf,
the student of Imam Abu Hanifa.
He was Qadhi al Quda under Harun al
Rashid and had very interesting encounters.
Amongst them, Harun al Rashid
asked Abu Yusuf, what color
should the clothing of the ruler the ruling
class be?
So Abu Yusuf said immediately black.
Now usually, you'd assume that what what is
the preferred color of the prophet sallallahu alaihi
wa sallam?
White.
So Harun Rashid asked him, said,
and why is that? He said,
Quran. Because
that's what the Quran is written.
Where there's other reasons, which is it conveys
majesty
more than than white.
And and also, you know, the turban of
the prophet was black, etcetera, etcetera. It was
more often black than other colors.
Once Harun Rashid,
Abu Yusuf was at the table of Harun
al Rashid and they brought very fancy cutlery
made of ivory and other things.
And very politely, Abu Yusuf
moved it aside
and was going to use his hands. So
Harun Rashid asked him why aren't you using
the cutlery?
So he said,
you know, you know, in the Quran when
Allah says
we've honored the children of Adam, he said
one of the meanings of that is that
we have granted them fingers.
Right?
So meaning I have fingers. So why do
I need
a
a
utensil?
There's many other interesting encounters.
So it said it's related that the Khalifa
Harun al Rashid
So it's related that Harun al Rashid sent
his son
to Al Asmai, was one of the great
Imams of the of Arabic language
in adab
literature
in order for him to teach him knowledge
and adab, you know refinement or literature.
So,
Harun Rashid
sent his son to to
learn knowledge and refinement or literature.
So he saw him one day. So the
Harun Rashid saw him 1 saw Al Asmai
one day making wudu,
and he was washing
his foot
and the son of the Khalifa was pouring
the water
on the foot.
So Harun al Rashid
corrected
al Asmai
or objected to al Asmai saying
that I only sent him to you in
order for you to teach him and
discipline him.
Why didn't you order him to pour the
water with with one hand and to wash
your feet with the other?
And but part of it, this is this
overstatement
to make a point.
And then, yes, you are my son and
I'm the Khalifa
and you're my son, but know that this
is a personal knowledge
and their rights are the rights that they
have.
Of course, this is not, you know, what
what is the adab? It returns to custom.
It returns to custom.
And the examples of the great adab of
people of knowledge with the people of knowledge
are are many.
And from
deep respect
for one's for one's teacher is to have
deep respect for the book.
Right? The book
in general at several levels. 1, because a
book of knowledge is authored by an inheritor
of the prophet sallallahu alaihi wa sallam. It
contains within it
the inheritance of the prophet
it contains within it
Quran and Sunnah
and what is understood from the Quran and
the Sunnah,
right.
So Hazal Iftin Nabawi, this is sacred
in
what it represents.
And then
this is what you are studying with your
teacher, so this is the container
through which you acquire
what you are taking from your teacher.
So it has sacredness, 1, in terms of
what who the author of the book was.
Number 2, what the book itself contains.
And number 3,
it is a container
for what your teacher will convey to you.
And then you consider what it represents for
you in your own life
and what it can serve for you with
respect to others in the future. Right? And
it's and this is then a trust that
you are conveying
to future generations.
So
there's many degrees of tawdhim
related to it.
So it says so it
it befits the seeker of knowledge
to only take to only
grasp a book in a state of ritual
purity.
Now the legal ruling of this is it's
it's it
is recommended. It is religiously recommended
to be in a state of Tahara
to hold a book of knowledge.
It's not obligatory, it's not an excuse not
to study, so I don't have wudu so
I'm not gonna study.
Right?
So slackers alert,
but you are rewarded for it
and not doing so you fell short of
what is superior.
And then we'll read this next incident because
directly
2 incidents are directly related.
So, it is related from one of the
great early Hanafi Imams, Imam Shamsil Imma al
Khulwani
that he said,
that
I have only attained this knowledge,
right, and he was one of the great
imams of fiqh.
I've only attained this knowledge through tawim, through
veneration,
deep,
unshakable respect.
Or
It's a Farsi word
which is Arabized in a few ways.
For I have never
held paper.
And
or
is blank paper, except in a state of
ritual purity,
ever.
And this is the you know they
they say
that no one attained of those who attained
except beehifsulhurma,
except by
safeguarding
invaluable respect.
And its related
that the great Imam Shamsil A'im Saraksi
who died in the 490s
after Hijra
and,
he was the one who he's the author
of Al Mabsuk which is one of the
larger works in Hanif iq in over 30
volumes
wrote more than half of it imprisoned in
a pot well
and he dictated most of it from memory.
And when he was let out, he dictated
the rest he wrote the rest of it,
but you can't really tell the difference between
what he dictated from memory and what he
wrote. And it is
a book, it's
expanse, it it has both
it explains
the legal positions and reasoning
of Imam Abu Hanifa and his two companions
and
the the legal
argument with the and
much else
all from
his memory and deduction
So one day he was
he had an upset stomach
Right? He was unwell. And he was repeating
his lesson at night.
Right?
And it it's stated in other narrations,
and it was in winter time. And he
was from Central Asia where it gets intensely
cold.
He didn't
have anything to warm the water with.
And he made wudu that night 17 times
because he wouldn't
review his lesson except in the state of
And this is because
knowledge is light and wudu is light as
we'll see today
lesson. Wudu is from
wudu
is from
radiant light wudu is radiant.
Because wudu is light.
So
through it, the light of knowledge increases.
So,
and then we'll continue to look at some
of the other,
the the other expressions of tawdeen,
of respect
and veneration and returns to the words of
Allah Subha Ta'ala.
Whoever has deep respect for the symbols of
Allah,
that truly is from reverence
that is heart, for off of hearts.
Right? And to the extent that people diminish
in their respect for knowledge and its people
and
its expressions
to that extent,
light,
hearts become blind.
And one of the important aspects of tawbim
is especially in this age of lack of
respect, there's a lot of material floating around
and sometimes they say, okay, reputation of Sheikh
Hamza, reputation of so and
so, a a website against Sheikh Fulan
is the adab is one should pay no
attention to any such thing.
Let me see what they have to say.
Firstly, are you are you responsible to to
to find out these things? No.
It's that one shouldn't even look at it.
Right? That's, you know, that's
right? If one is in a place to
defend or to correct, that's a separate situation.
But
one, it's a waste of time. Number 2,
it affects
tawim,
right, or veneration.
And without tawim, there's no foundation
for
one's
coming to fruit.
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