Faraz Rabbani – The Rawha #039 Reward of Reciting Gods Giving Through the Quran Barren from the Quran Etiquette w
AI: Summary ©
The importance of reciting the Quran on a regular basis is highlighted, along with the use of the Internet and its power to inform our chances of obtaining rewards. The speaker emphasizes the importance of the Quran in the transformation of the human body and the importance of setting goals and respect for the Prophet Sallallavi's teachings. The speaker also discusses various misunderstandings and disrespectful actions taken on shelves, including books being disrespectful to people, and advises against putting things on top of books.
AI: Summary ©
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 Zarnoji's guidance for
seekers of knowledge regarding the ways of seeking
knowledge.
In our daily Roja, we're looking at the
3rd of the 40
Hadith collections,
so beautifully compiled by Sheikh Yusuf Anabihani.
And this collection
is on
40 Hadiths on the virtues
of the Quran,
on
on the book of Allah
This is
meant to, of course,
be a reminder
to reconnect
with the Quran. Today, we're going to be
looking
amongst the Hadith we look at, at
the tremendousness
of being busied
by the Quran.
Quran.
And this is one of the great opportunities
and we'll be looking at some of the
words of the ulema
in what it means to be,
busied
by the Quran.
There is no greater
remembrance
than the Quran.
There's no greater remembrance
than the Quran.
Right? Because what is the Quran?
Right? The Quran
is
divine revelation.
It is divine revelation inspired
to our beloved messenger
that
is mawjis,
right, that
is inimitable
and it contains
absolute guidance
for those morally responsible,
right,
whose its recitation
is an act of devotion and the greatest
of acts of devotion.
So
these
hadith should
serve for us
as a renewal of our commitment to
recite the Quran
on a regular basis, right, to recite the
Quran on a regular basis and to strive
to become.
So we reached hadith number 7.
Allah be well pleased with him relates to
the Messenger of Allah Sallallahu Alaihi Wasallam said
Whoever
recites
a single
letter
of the book of Allah,
they have a good deed.
And a good deed
is rewarded
10 fold.
I do not say that is
a letter because harf can refers to a
part.
Harf refers to a part of something
Right?
And, of course and
so you he's so
you could translate it that they have for
every part of it a good deed.
Right? And a good deed is rewarded 10
fold. I do not say that alif lamim
is a part but rather alif is a
part.
Wa mim harf.
I do not say
that alif lam mim
is a part literally a letter
but
alif
is a part and lam is a part
and mim is a part.
So every single letter that one recites the
Quran, one has tenfold rewards
for this
indicating,
of course, the the tremendousness of the reward.
And this is the least of the reward.
As we know from the Hadith
of
the reward,
Allah magnifies the reward for whomever He wills.
In the Sahih Hadith,
Allah subhanahu wa ta'ala's messenger
tells us
A good deed is ordered 10 fold
up to 700 times.
To many times thereof.
Even more than that, Allah
tells us
that there are people who are
given
who are rewarded
beyond measure and
is either without measure
that it is beyond measuring
or it is so great that it is
immeasurable.
Right?
And that,
you know, and that applies to every single
letter of the Quran, but from it, of
course, also one of the what's called this
hadith is related by Imam al Tirmidhi and
his hadith Hasun al Sahih,
but,
you know, the the ulema understand
meanings
that others pass over.
One of the meanings understood from this hadith
and this is called Isharatul Nas, one of
the indications,
illusions of the text,
which is that if every letter
has tenfold reward
then from the proper
adab of the Quran would be to pay
attention to every letter when one pronounces it.
Right? Without the kaluf, without excessiveness,
and this is part of the great reward
of Tajweed,
right, of proper recitation on the Quran,
right, which is
to give
Right? Which is to give every
vowel and every letter,
it's right and it's due.
And to the extent that one does so
soundly without excessiveness,
one magnifies one's reward. And the reward is
magnified because its spiritual
transformative
impact
is magnified.
And this is a sound and rigorously authentic
Hadith,
sali Muhammad al Tirmidhi.
The next Hadith, which is a Hadith of
Abu Sa'idhi al Khudri
So
this is a hadith Qudsi that Allah Most
High, Allah
glorious and exalted
is He says
Quran Allah most high says who
whoever is busied
by the Quran
and My remembrance
from asking Me,
I give them
the best of what I give
those who ask.
Whoever is busy by the Quran
and by my remembrance
from asking me.
I give them the best of what I
give those who ask.
And
the
superiority
of the speech of Allah,
glorious and exalted,
over all
other speech
is like the superiority of Allah
over his creation. There is no point of
comparison.
So from that
is
There's nothing like unto him so there's no
speech
that can compare to his speech.
So whoever is busied by the Quran
from
now this this has come in narrations that
mention whoever is busied by the Quran from
from ask
from asking
and it's come whoever is busied by remembrance
from asking
and some narrations have mentioned both together
right
but here the context is with respect to
the Quran right
whoever is busy by the Quran
and remembrance of me in their recitation
of the Quran.
So this
deserves
some attention one of the great
scholars
of of of the later ages
Mulla'ali
Al Qari
who was originally from Herat
and many considered him actually the Mujaddid of
of the of the century he lived in,
and he lived in Mecca and was a
was Hanafi,
student of
ibn Hajar
and he every book outside of that
that Ibn Hajar wrote
in in any subject
wrote a book in the same subject and
pretty much every other page he attacks his
teacher.
So the Abhani temperament coming out.
And
even treatises
even Hajjar wrote about intention,
Mulla'al Kari wrote a treatise on intention.
Ibn Hajar wrote a treatise on,
Riba, Mulla'al Kari wrote a treatise on Riba.
It's remarkable. Both have commentaries on the Shamael,
both have commentaries on the Buddha, both have
common
it's quite something
else. So Mulla'a Al Qari
makes a few important points regarding this Hadith
in its
commentary,
that he
wrote on Mishkat Al Mas'abi of Tabriz.
So
he says,
firstly,
right, that whoever is busy by the Quran,
right, what does that refer to? Firstly,
being busy by the Quran is by memorizing
it,
right,
or
learning
its its words, right,
learning what it means
or reflecting on the depths of its meanings
or acting
upon what is in it.
Whoever is busy by the Quran whether in
memorizing it or in understanding it or in
reflecting upon it or by acting what
on what is
in it.
And the most obvious one, of course, is
reciting it. That's the first. Reciting it or
these four things
from asking me.
So one of the important things here
is
that sometimes,
and we've touched upon this before
in another context,
that
sometimes when one has some difficulty
or tribulation,
one
either doesn't know how to ask Allah Subhanahu
Wa Ta'ala, one of the things to do
is busy yourself with the Quran, either reciting
it or
commit to memorize some part of it,
or to review that memorization
or
read the translation and seek to understand
it
or reflect on some verse
some verses in the Quran,
listen to an exposition
of something of the Quran
And
this,
of course, relates directly to the Quran itself,
but the derivative sciences
come from that. The derivative sciences come from
that,
fiqh and other things, but
most directly and impactfully is with the Quran
itself, of course.
I grant them the best of what I
grant those who ask.
I grant them.
So Mulla Al Qari says, so therefore, the
one who is busied by the Quran
so something happens. They discover that they have
a grave medical condition.
What do you do? You don't know what
to to do, what to ask. A lot
of times people get this itch. They say,
okay. Let me go and
find out even more about it. You have
an operation coming up, you're
not gonna do the operation so finding out
extra about it
won't change things. Right? So you find out
but that's not what you should busy yourself
with.
Right?
Said let the one who busies themselves with
the Quran
not think that they didn't
ask
and that therefore they won't be granted
their needs,
but rather that they will be granted in
the most complete of granting
because you are give you are
given
by the giver,
not by your asking.
You're given by the giver.
And
here refers to
the saying
that it's a beautiful
principle
supported by so many texts, the Quran
and the Sunnah
Whoever is for Allah,
Allah is for them.
He has a famous poem that begins
Be with Allah,
and you'll behold Allah
with you.
And leave all other
and beware
of your
avarice
or your excessive
wants.
It's a beautiful poem. Then he quotes something
that we'll read this because what does it
mean to be busy with the Quran? He
quotes one of the great Imams of the
spiritual path
of the early Muslims.
He says,
so ibn Khafiq.
Quran.
Ibn Khafif said that being busy by the
Quran is to fulfill
what the Quran entails
of
establishing its obligations
and avoiding its prohibitions.
For a person,
if
they enter into obedience of Allah,
Allah remembers.
Remember me,
remember and I will remember you. And even
Khafi is making important remembering Allah is not
just to say
that entering into a state of obedience of
Allah is
to remember Allah because that's a true remembrance.
But otherwise, you know, you're standing at at
the door
of your master and say, I love you.
I care for you. You're the greatest.
And
your master is saying,
go do 123.
And you just keep repeating,
I love you. You're the greatest.
I care only for you.
Eventually, you know, it's it's absurd.
So this is an important point that being
busy by the Quran
is all
so there is a part that when when
a difficulty happens or or in general,
if you busy yourself with the Quran, you'll
be under the protection of Allah. But that
busying with the Quran is not just that
difficulties happen, let's just recite Surat Yaseen and
okay everything we facilitated.
So also that when people and this is
Mujarrab, this is tried, tested and true that
if difficulty happens,
some challenge occurs,
you say
what
is Allah calling me to in the Quran
that I haven't
responded to?
Of some obligation that I'm not fulfilling,
some prohibition that I am not leaving,
or some disliked matter
that I'm still engaged in.
And
you make the commitment
to busy yourself with
with that matter
either in acquiring
that which Allah has called you to or
in leaving that which Allah has
called you to leave
for his sake.
And you will get better
than those who's busy themselves asking will
get. And there's much in the Quran that
would support this.
Whoever leaves something for the sake of Allah,
Allah replaces it with far better than it.
And that's also entailed by the Hadith of
Ibn Abbas which we looked in the previous
collection
which is Hadith 19
of
the 40 Noahi
and Hadith one should always go back to
and reflect upon
and we've encouraged
that one should be reviewing the 40 if
you're especially if you're a student of knowledge
but for any Muslim. These are hadith that
the essence of Islam Ravazra. One should have
a routine
once a month to review the 40 Na'oe,
at least.
Hadith 19, the prophet counseled Ibn Abbas.
Take care of Allah. Guard Allah. Right? Be
mindful of Allah and Allah will be mindful
of you.
And that's but that's the first step.
Right?
That the,
the granting of Allah is not just
him giving you what you want.
Remain mindful of Allah and you'll find him
before you
because the giver is greater
than his gift.
Allahu Akbar. Right? And that is
the the key.
That to the extent that you remain busy
with with the book of Allah, what's the
first thing you get? The things that you
wanted.
But the intelligent person realizes
that this is these are just what getting
what you wanted is just a confirmation
of the reality of his giving.
But that what you should want is him.
That whoever is busied by the Quran from
asking me,
right,
I grant them better than what I grant
those who merely ask.
Because busying yourself with the Quran, in reality,
is busying yourself with Allah.
So you'll be given
what others
get
but the greatest gift of the Quran is
Ar Rahman which is why
it
the the hadith continues
and the virtue
of the superiority of the speech of Allah,
glorious and exalted is He, over all other
speech is like the virtue of Allah
himself
over his creation.
So this is
a a tremendous
encouragement.
Right? And
part,
you know, the way to be busy with
the Quran is one must establish a daily
routine of Quran.
A daily routine of Quran, and one should
set a goal.
The
the prophetic council was
Iqra'il Quran Afishahar, recite the Quran in a
month. That's
recommended
that any common believer
they should take that as the least that
I want to do in my life is
to recite the Quran once a month
that's the least
and you may need to build up to
that gradually
over some months
so if you're not reciting the Quran begin
with
a page or 2
and then increase
and make that a habit for 40 days
and once you make it a habit then
increase gradually
let's say to 5 pages a day
and once you make that a habit for
40 days increase
to 7 pages or 10 pages gradually sustainably,
make that a habit for 40 days
unwaveringly
force yourself and once you get
make that a habit
you deliberately go towards
this base target
of reciting it once a month, you know,
right, recite 1 juz
a day
and
make that a regular habit.
And of course, there's a qualitative aspect to
it as well and so on, but
work on that. And then once you reach
a juice a day, consolidate that rigorously
even if it's for a long time and
then increase
a juice in a bit,
etcetera, till if you can get to to
to to to to to to to to
a day, that is, you know,
the practice, that is the more common practice
of the companions. If you look in Imam
Nawi's etiquette with the Quran
on how much the Sahaba used to recite
the Quran, one would feel
embarrassed and ashamed.
But that's also the way of the scholars
who acted upon their knowledge. I heard
from Sheikh Noor Keller
that his teacher Sheikh Noor Halil Salman
said,
Whoever doesn't recite 2 * of Quran everyday
has no fatwa in my books.
So Shaykh Nuh Khailer asked him, How is
that, Sayyidi?
It's not normally one of the conditions for
fatwa that you recite to Jis' Quran. And
because someone doesn't recite
the Amaj Qur'an,
they haven't come they haven't yet realized what
it means that
that the next life is better for you
than this life. And And if one doesn't
know that clearly,
like realize it, then what are you telling
people
about their deen for?
Nasalullah Alaihiya.
We'll read the next Hadith.
The Messenger of Allah said,
truly
the one who does not have within them
anything of the Quran
is like the ruined house.
That
that, you know, you are a form. Your
reality is
that that heart within,
but that the life of the heart
is the Quran.
And the ruination of the house of your
Islam is that you don't have Quran within
it.
Right?
That whoever doesn't have anything of the Quran
within them is like a ruined house, and
one works on this. And if one hasn't
yet
acquired proficiency in reciting Quran then listen to
it actively,
listen to it regularly and follow along and
every point of connecting with the Quran
soundly
is a point of
going from to,
right, to building
and beautifying
and
and perfecting.
The
that how recitation of Quran
is of the foremost means
of being dutiful to one's parents
just by the act of reciting.
And that the restation of the Quran
is one of the the shields
from
the the fire.
So
and that of the most honored of people
are the people of Quran. So we'll look
at those Hadiths
tomorrow We'll
look briefly before we pause today
at, Talim al Muta'alim,
Imam Zarrnouji's
exposition
on the proper manners of
seeking knowledge.
And we'd
we looked at examples
of
the adab
and veneration
the adab
entail
by veneration of, you know, only touching books
of knowledge with in a state of wudu,
right, considering it very serious.
And this is, of course, part of the
harms also,
like, you know, there's sort of this casual
culture around
knowledge
that,
your knowledge is something there's some I've been
asked several times that can I retweet while
in the toilet?
Okay? And what about retweeting if it's something
religious?
Okay? Firstly, you shouldn't be using digital devices
in the toilet. You can in the washroom
because the washroom is not the toilet,
but there's a sacredness.
Sayna
Al Imam Malik,
if someone came to his house and asked
him a question related to the Hadith of
the Prophet Sallallahu Alaihi Salam,
he used to say hold on he used
to go and put on his best clothing
put on perfume and then go answer because
you are
dealing with the inheritance of the Prophet Sallallahu
Alaihi Wasallam And if we would present ourselves
before people only in a way that's presentable,
then this is.
This is the prophetic
inheritance.
And although there is permission established in the
sunnah of the Prophet Sallallahu Alaihi Wasallam
to
talk about knowledge while walking,
many of the early Muslims disliked that.
The Ulema discussed how because if you look
in the book of knowledge in Sahih al
Bukhari, there are hadiths that would indicate on
the permission
of
asking about knowledge or conveying knowledge while walking.
But many of the early Muslims disliked it.
Why? Because the the key to these adab
related to respect
is the attitude within the heart.
The attitude within the heart.
Right? So when that sense of respect and
veneration
isn't there,
then
there is harm.
Can you say Muhammad
Yes. You can. As long as it's said
with
reverence and respect.
But the the but the basis is to
make that reverence and respect explicit.
Right? And there are Sahaba who refer to
him as Muhammad
when talking about him. But it was done
with reverence, love, and respect,
but that was exceptional.
So here too,
he mentions other adab related to respect. He
says we talked about being in in purity.
He says
and from
here Wajib he uses it in the linguistic
sense
from the required
respect,
it doesn't mean it's legally Wajib,
from the required respect
is that one not stretch one's feet towards
a book. Stretching one's feet towards the qiblah
is, according to the vast majority of the
scholars, makruh.
There are some some later Hanafis who held
it to be haram, Makru Taheriman.
But but it is Makruh. It is contrary
to Sunnah. Similarly, it's considered disrespectful to stretch
one's feet towards
other people in general.
Right?
Unless it is in an informal, relaxed
setting, you know, just chilling with your siblings
or something.
Right? With any respect to gathering, one doesn't
stretch one's feet directly towards another, but particularly
someone older and
most especially
a personal knowledge and most especially in a
circle of knowledge
because
of these are degrees of ascription to
the sacred.
And
likewise with a book likewise with a book
that stretching one's feet towards a book if
it's
close to 1
and at the level of the feet
it is disliked.
And if it's close to 1 and at
the level of the feet.
If it is away from 1
or higher than one's feet
then
it's not
so grave
but, you know, the the proper adab is
now if books are on a shelf, you
can extend your feet towards the the shelves,
but but don't be right next to the
shelves because your your feet are directly
facing some books. Then one should be away.
If one's unable to the adab is you
know or someone is to cover one's feet.
Sometimes there's some elderly scholars for example and
we've had that they've come to the hub
and they had to stretch their feet the
adab is you you put like a a
shawl or a blanket or something on the
feet
so that that and elderly scholars do that
with students. They they have to stretch their
feet. They'll put something on to cover their
feet. This is
Adab is religion.
And he says,
what does not put
anything else above a book.
Right? So if you're, you know, if you
put putting things down on your desk, you
don't put a
on a book.
You don't put your phone
on a book of knowledge.
You don't put your eyeglasses
on
a book
because this is prophetic inheritance.
This contains the guidance of Allah and His
Messenger and what is understood from the guidance
of Allah and His Messenger.
Whoever venerates the symbols of Allah truly that
is from Taqwa in the in in hearts.
And from that as well, they say you
don't lean against
books.
You don't lean against books because they're worthy
of respect. They're not
they're
not a a cushion.
And there are some of the shepherings who
held that this to be haram, to put
something deliberately
on top of a book,
even a or a pen,
some of them held it to be haram,
but it's Maqru and especially for someone who
has a personal knowledge, this is not
befitting.
And then he says,
something
which means
Do
you know how to do you know how
to read it?
It
looks like Biryani.
Okay.
So the the sheikh
okay. So
he says that I heard from my my
teacher, Sheikh Islam, Burhanuddin
al Marghinani, the author of that it's related
from from some of the scholars
that there were there was a
who used
to place,
who had placed his ink pot on top
of a book.
So they said to him in in in
in in fallacy,
you won't find benefit in your knowledge,
and that's how it was. Right?
So Imam
Zernooji,
the author of Talim Ut Ali was a
student of Imam Al Marghinani, the author of
the Hidayah, and the author of Tadi Khan
whose fatawah
are considered of the greatest fatawah in the
Hanafi school so much so that it was
said, of course, it's.
1 does not give fatwa contrary
to what Tadi Khan has said.
That's overstatement, but he was
it's big it's like he's as big a
deal as his name, Khadikhan.
It's like,
he
used to say
Well, Ola said, if you're not doing it
out of disrespect,
he said,
there's no harm in it. And this expression
means no harm in
it. K? There's no harm in it.
It indicates that this is contrary to what
is better.
Well,
and
it's better to avoid it.
And this is in terms of legal ruling.
Right? So it's either somewhat disliked or improper.
It's improper. It's contrary to what is proper.
But,
you know, the expressive
respect,
another and and he'll mention a few other
things, which we'll look at tomorrow with respect
to respect, is putting a book on the
ground.
Any book of knowledge, just putting it on
the ground is bad adhab.
So for example if one's sitting on the
ground in a lesson etcetera, if one has
a bag or something, one puts a book
on the bag.
If one's going to pray and has a
notebook, the adhab is
put the notebook against a windowsill. If you
can't find anywhere to put it, you put
the book lean the book against the wall
vertically.
And that's better that is a that's
what I've seen from from respected mashaikh is
that if they saw someone put a book
on the ground they'd go even if and
pick it up and put it on the
side because this is
this tawdim
is wajib.
And there's some leeway for some people. I
asked Sheikh
Sheikh Saliq about this because once I went
to visit Sheikh Saliq bin Sidina,
the Mauritanian scholar in the Bay Area,
it's the San Francisco Bay Area,
And he
said, there's a big mushkilah that's happening. I
said, what? He said, these Omani guys, they
came today. There's a lot of Omani, and
they put all my books on shelves.
Mosib,
the Sheikh Zalik,
you know, he's a man of the desert.
Now they don't have shelves there
or hardly.
So he'd keep his books on the ground,
but the adab is you don't just leave
one book on the ground. If you pile
books up on the ground, then it's not
contrary to adab. Adab. But the general adab
is that when you are able to comfortably
put something
up
then you don't leave it down.
So we ask Allah Subha Ta'ala that he
grant us true tawdeen
both the inward tawdeen,
the inward respect,
and its outward expression because the inward and
the outward
go together.
Thank you for listening to the raha, daily
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