Faraz Rabbani – The Rawha #040 Recite and Rise Crowns for Ones Parents The Feast of Allah Most High Etiquette in Wr
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You're listening to the Roha, 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 Zarnouji's guidance for
seekers of knowledge regarding the ways of seeking
knowledge.
We're continuing in our daily roha
to look at
hadith
from the 40 sets of 40 Hadiths of
Sheikh Yousaf Al Nabhani
and we're looking
now at the collection of 40 Hadiths
on
the virtues of the Quran
and we looked yesterday
at the tremendousness
of being busied
by the
Quran,
of
that the one who is busied by the
Quran
is granted better than what
those
who ask are granted.
Right? So of course, there's great virtue in
asking, but we learned from this that one
of the ways of asking Allah is
by reciting the book of Allah Subhanahu Wa
Ta'ala, but also
by busying oneself, by
understanding it, reflecting upon
it, by
and as we saw from the quote
from the great early Muslim, the great imam
of the Salaf,
Ibn Khafiq,
that being busy by the Quran is by
being busy by upholding its guidance.
By and these are realities that if you
are troubled
and you connect with the Quran,
you'll find in it
that which will dispel
your need.
It is a healing
for all that is in hearts.
Right? It is a healing for all that
is in hearts.
So much so that some of the early
some some people started actually
just opening the Quran
to find an answer to their need, and
that's considered a bidah.
Right? Is it an impermissible bidah? But it's
not supported by the sunnah. So that's not
what one should do.
Right? Some people would just like, if they're
in trouble, they just open the Quran somewhere
that Allah will show me. Say, no. There
there there's sunnahs of how one goes about
approaching what is correct.
So it'd be superior if one has a
routine of the Quran to continue one's routine
of the Quran
or to seek verses that talk about what
because we're not a superstitious people. Superstition is
contrary to the Sunnah Right? That if you
are having trouble with respect
to marriage. Right? Instead of just opening the
Quran somewhere,
find out what what are verses related to
marriage
and read those.
Either just read wherever you are in the
Quran and Allah will show you broader guidance.
But this idea of just opening the Quran
anywhere and finding something
is not in accordance with
what's proper. It's not haram or anything, but
it's not,
although some have said that it's
highly reprehensible.
And we saw also the Hadith of Ibn
Abbas that whoever doesn't have anything of the
Quran inside them is like
the ruined house.
So, we reached hadith number 10.
And in Nabi'i sallallahu alaihi wa sallam aqal.
Yukaalwulisahibil
Quran,
it is said
to the person of the Quran
meaning on the day of resurrection,
the day of judgement.
Recite
and rise.
And
recite melodiously
as you recited in this life.
For your rank will be in accordance with
the last verses that you recited. This is
related by Abu Dawud and Nessa'i
and a Timmili, and a Timmili said it's
a sound and rigorously authentic hadith.
So
it'll be said to the person of Quran,
Sahib al Quran, the one
who recites it as it deserves to be
recited, who tries to understand it, to reflect
upon it, to live it
to the person of Quran,
recite and rise.
And the recitation,
this tells us about the great virtue of
the recitation of the Quran,
but also of
the Tarteel of the Quran.
Recite the Quran in a steady
measured proper tone.
That's what's commanded.
So here there's 2 things. This is talking
about the virtue
of having
regular
extensive restation of the Quran because there's a
direct connection with
how much one rises with
the act of having recited. Icra,
right
recite and rise.
Waratil
and recite melodiously
recite with tartil as you recite it in
this dunya
And this is the principle.
As you are,
social you find. And this highlights
the importance of this one of the
in a lot of the books of Elmet
Tajweed, it's one of
the one of the verses, one of the
hadith that they
encourage one to memorize
of the great virtues
of Tajweed of the Quran. And that's something
that a lot of people neglect.
But it's not just learning it, but it's
also reciting it. Right? Because
tarteel,
right, in the steady measure, you learn proper
restation, but recite with that proper restation.
Has the proper, steady,
measured
recitation.
So recitation
that you are present with
and that
indicates
concern
with what is being recited.
For your rank will be in accordance with
the very last verses that you recited.
In quantity
and
in quality of your recitation.
The hadith number 11,
that whoever recites the Quran
and acts upon what is in
it. And
acts
upon what is within it.
Allah
crowns
both their parents
with a dajj, with a crown
on the day of resurrection
whose light is more beautiful than the light
of the sun,
whose light is more beautiful. It says, because
this is in terms of
the beauty of the sun, not its intensity
or heat.
Right?
Whose light is more beautiful than the light
of the sun
when it falls in
the houses of this life,
of this world.
So then the prophet said,
So what would you think about the one
who acts upon this?
So
what would you consider about the one who
acts upon
this, meaning act upon it, exclamation mark.
So
this is one of the aspects in general
that
one should strive to make part of one's
intention in the recitation of Quran.
1
it happens anyways
because typically if you if you're raised in
a Muslim family, however much they taught you
of etcetera, but it is they who connected
you with the Quran at whatever level.
And so one should be grateful to them
for that. And sometimes they say, oh, my
parents didn't teach me Tajweed properly.
And that's ingratitude
because they did what they could.
Right? Who kept you Muslim anyways? If that's
all they did, you only wanted to learn
Tajweed later because they're the ones who raised
you Muslim.
Right? So you look at
that good
from your parents.
But when you recognize
their rights upon you
and
your debt of gratitude to them,
then one of the things
that one should strive to do is to
deliberately
intend
through one's
recitation of the Quran
and of whatever one embraces of the guidance
of the Quran that this be a means
of.
Right?
Of bringing happiness to the hearts of one's
parents.
So that magnifies one's reward. Because if one
does it, Allah Subhanahu Wa Ta'ala has made
the reward dependent on actually doing it. Recite
the Quran
and act upon it.
And to the extent that you do, your
parents will be honored on the day of
resurrection by Allah Subhanahu Wa Ta'ala.
But actions
are given life by their intentions.
So if you intended explicitly and this is
one of the things one should always do
with the Quran. It's out of gratitude.
Hadith number
12.
The prophet Abdullah ibn Surud
the prophet
said recite the Quran for truly Allah
most
high does not punish a heart that encompasses
the Quran,
that contains
the Quran.
And of course containing the Quran
is not just that it has recited
it or that it's memorized, but contains it.
Right?
Is that it has become a container for
the Quran.
And this idea of
of
of being a being a container,
the Allah must say has made a container,
something that contains something
properly,
the container needs to be clean.
Because a cup only contains water
meaningfully
if the cup is clean.
You have a dirty cup. You said this
cup has really good coffee. But it's a
dirty cup. It's no longer very good coffee.
So that's
and then we know from hadiths that the
Quran
flees.
And we'll see some of those hadiths.
The Quran
leaves you.
Its
words leave you if you do not review
them, but its meanings
leave you,
its blessing leaves you if you're not
concerned
or sincere or true about living them.
Then it becomes a case against you and
not for you. So Allah does not punish
a heart that
contains the Quran, right?
In this sense, it's a beautiful prophetic expression.
And
also has a so it has a sense
of containing
but
is also understanding,
a heart that understands
the Quran.
And then the Prophet continued
Truly
this Quran is the feast of Allah
So whoever enters into it
is safe.
Right? When you put a feast on, people
you invite one of the things they have
to do in in a in a in
any festival
is to make it safe. Right? Because people
are coming. Now there's all these this is
the spread.
This is a show of your generosity. The
guests are invited, but there's also a subtext
that other people aren't.
So when you are there, it's like you
go to a wedding. Can you just
say, okay, I'm gonna show up too?
It's it's
this is a special
invitation.
Right? So the people who are there are
honored, but it's also you're now protected
because it's only certain people are let let
into it. Right?
But his it's his feast. It's his it's
his spread. It's a gift and generosity.
So whoever enters upon it is safe.
And whoever loves the Quran, let them have
god tidings. Why? Because the sign of loving
Allah is the is the love of the
Quran. The feast is food that one that
a person prepares that they call people to.
Right? But it's it's special.
Okay? It's
like it's a like it's a feast.
Right? So we ask Allah to
make us of the people of this quality.
And we see this opportunity. And they say
the quality that one strives to cultivate
is that one
the question one should ask with respect to
the Quran is what is the state of
your heart
when you finish reciting the Quran?
That you should
you when you finish reciting the Quran, you
should feel
that you're leaving the one you love.
Right?
And if you don't have that feeling, then
stir it.
Right?
And one of the ways
is make du'a. Right? You know, sometimes it
may be difficult for you right now and
the Quran and finding the Quran difficult
is actually is part of the prophetic experience
with the Quran.
Quran. Truly we will
send down upon you a weighty word.
And it was
truly and if you look at the the
seerah, it was
the the the jalal of Quran was manifest
to the prophet sallallahu alaihi sallam
first before it's you know, before the open
manifestation of his jalal. Right? So that aspect,
the Quran is heavy.
It's heavy.
It is weighty.
It is why one approaches it with adab
and tawbim,
but also if one finds it difficult
and one doesn't see the jamaal,
the
the itumin, the serenity,
etcetera,
ask Allah Subhanahu Wa Ta'ala for it. You
find it difficult to recite. There's so many
ways it can be challenging.
Just ask Allah, O Allah Subhanahu Wa Ta'ala,
make me of the people of the Quran.
Quran, O Allah make me of those who
recited it, O Allah
facilitate it for me.
Make me
like so ask all those things that you
feel are keeping you from
embracing the Quran, just make dua that Allah
grant you those qualities that you seek. And
if you keep asking,
you'll find it.
So we're continuing
also so we'll continue from there. Next time,
we're we're continuing also to look at
the proper manners of seeking knowledge, and key
to that,
as we've been seeing, is
tawim,
is deep respect and veneration
for the people of knowledge,
for books,
and for all that is related to knowledge
even the instruments of knowledge, etcetera.
And
and then
where did we reach?
In his work,
the proper manners of the seeker of knowledge,
that
From
the required
respect,
and from the
befitting respect. And here, the it's not
but in the sense of the appropriate,
is that one write neatly
in one's book.
Right?
Because Allah swore by that too. Allah swore
by the pen.
We also swore by what they write.
And by the pen and by what they
write.
So, this is
and and Allah only swears by something that
is great
right.
Wal kalami wama yastuoon,
right. So Allah swears by it in Surat
Noon,
right. Walayukarmit
and does one doesn't write
in
excessively
fine or or indistinguishable
writing.
Which is to write in a very fine
and small way.
1 is foolish because you you get old
and you find it difficult to read.
And one leaves the margins except
if there's necessity.
Leave it.
Clear?
Unless there's necessity.
And there's Ihtilaaf on this. And some of
you may have seen
the damage done by some of my friends
to their books.
Sheikh Ali, may Allah
protect and preserve him. There's the only might
differ on that.
But if you do if you write in
a book,
know what you're doing.
Right?
But
one should do so considerably.
And the best the the thing is, generally,
one should take notes in a notebook.
Right?
The the the proper that is if you're
going to annotate a book,
right,
you annotate it after taking notes. So you
put something there that's worth keeping.
Right? And books are man, it's something you
pass down. You don't
you don't give you know? So
that's the
asked him, why are you writing such a
fine small script?
He said, if you live, you'll regret. And
if you die,
you'll be cursed.
Right? Like, he was like, what the heck
was this?
Right?
Meaning when you get older and your eyesight
becomes weaker,
you'll you'll regret that.
So this also underlies the attitude towards now.
This
if it's not worth
seeking,
don't seek it. But if it's worth seeking,
then seek it in a way that you
will keep it.
So it's related from the great scholar, Masjidim,
al Sarhaqib,
that he said, we never wrote in a
fine small script except that we regret it.
And we were not and we were never
excessively selective
except that we regretted.
Right? So if a teacher came, for example,
and their teacher and you didn't take full
notes by full notes, not meaning that you
wrote down everything,
but you didn't write down everything significant.
He said, oh, there's that other thing he
that he said. Oh, she said that other
beautiful point. What was it? And you don't
remember.
So it's it's selective regarding what was actually
beneficial. Right?
And anytime
and we never
compared copies
except that we regret it.
And this has to do with in the
old days when
there's a book
you always made
of the book,
that
if
you transcribe the book, you would compare with
another person. That's one of the neglected adab
as well,
that you
compare
what you write down with someone else. One
of the ways, for example,
if you write your metin, you read it
to someone else to make sure
you copied correctly.
You compare your notes with each other. So
you took notes. Someone else took notes. So
you review together
so that you make sure that you you
got everything right. So you didn't write down,
you didn't miss something important, etcetera. So you
make.
That also has to do with hif, with
memorization,
that you read your memorization to another person.
And
and properly
with things that have to do with accuracy,
you read to a teacher,
but also even with a friend. If you,
you know, try to memorize a definition, etcetera,
you make sure you got it right because
this is,
you know, from
of making of confirming in knowledge. And then
he said,
and he says the cut of the book
should be,
he said square, which meaning it should be
wide and we'll explain why because that was
the way Abu Hanifa
chose his books and it's easier for carrying
and placing and reviewing
And the Morabba, it doesn't necessarily mean that
it is actually square shaped but meaning that
it's wide.
Why? Because a narrow book, you know a
book that is long and narrow,
if you're taking notes in it,
it's more awkward. It doesn't open as easily.
Whereas slightly wider book,
when you open it, it opens flat.
Right? When you want to read it, it's
easier.
Right? So something that that's comfortably wide. Right?
So it's easier
for carrying,
for
placing, for reviewing.
And this is this is a matter bound
by time and space and different,
he says
that
it's proper
that there be no red in the book
because that is the practice of the philosophers,
not the practice of the early Muslims.
And the people differed.
And because the principle is that you avoid
the distinguishing practices
of people you should differentiate yourself with
from.
So
this was something that in the lands he
was in that's what the philosopher
that means the philosoph those excessively influenced by
Greek philosophy, this so you don't do that.
By Greek philosophy.
This so you don't do that.
But
in other traditions, it actually became very common
that
they used to write out the text itself
in red and the commentary in black,
or they used to write out
your key expressions in red, etcetera. So that's,
you know, that's a matter of custom.
But the key is that you don't you
avoid
practices that if they if someone saw it,
they think that is,
you know, there'd be there'd be confusion.
Right?
And some of the some of our teachers,
dislike the use
of ink
that is red in general but that
because of secondary reasons.
Some also said it may have also been
because
it was much more expensive, making red ink
was much more expensive, also a sign of
wastefulness.
And also
the early Muslims generally preferred simplicity.
But this is,
this is not a legal ruling by any
means.
A lot of the Olama used to use
multiple colors and so on for facilitation.
And then we'll take one more thing before
we pause, which is he says,
He said, and from
having
deep respect for knowledge is having deep respect
for companions
in seeking knowledge.
And in general,
to have deep respect for all people of
knowledge,
all people seeking knowledge.
Because they're partners in the same goal. So
one has tawdim. One respects them even though
you're seeking with them. One respects them and
from tawdeen for them is to look up
to them, think well of them,
to wish well for them.
And this is an area where Imam Al
Ghazali mentions
when he talks about in in in when
he talks about the blameworthiness
of envy.
The one of the most
harmful places where envy arises
is between
students of knowledge and people of knowledge
because now this is in the circle of
religion. You get envious of someone else's hijab
or kufi or or car.
This dunya doesn't really matter.
It could lead to harmful qualities because you
wish ill for another or whatever.
Doesn't matter.
But when you enter into the sacred, that's
where it's destructive.
And in seeking knowledge
or being a personal knowledge in
the spiritual path, whether as a seeker, it
happens with people who claim to be teachers
of the spiritual path that they envy others.
And as one of my teachers said, sometimes
people have
what's called.
We can call sheepology. They get affected by
sheepology,
that they want to have more followers than
the other sheikh.
How come everyone's going to him? Like, what's
wrong,
right, that kind of thing,
that envy.
And one of the ways to deal with
it is you have tawhidim. You think well
of all
seekers of knowledge.
You respect them.
You venerate them.
The prophet
expressed his. Someone came and he asked, have
you come seeking knowledge? He said yes. The
Prophet
Welcome to the seeker of knowledge.
So they're exalted by Allah Subhanahu Wa Ta'ala.
Allah raises those who believe amongst you and
who have been granted knowledge.
And that's whether it's been granted a lot
or a little.
And someone who's seeking that, they're seeking something
great.
They're honored by the prophet, salaam alayhi wa
sallam. So many hadiths about honoring the people,
you know, seekers of knowledge, honored by the
angels.
Truly,
the angels lower their wings to the seeker
of knowledge
out
of good pleasure for what they're doing.
The animals pray for such a person.
Now you may say, yeah, but
even him,
right, like
that annoying person,
whoever it may be.
It's not up to you.
Right. So
one and the way to one of the
ways to deal with envy is not just
think well of them, but have tawim of
them, commit
to have tawim
of them,
right.
Of in general, other your one's partners in
seeking knowledge in general
and particularly
those in one's classes.
And one of the ways of having of
doing this is make dua for them, is
to regularly make dua for them.
So one of the neglected adaab of seeking
knowledge is you make dua for ilm
in general, but also for the things. If
if you're a student of knowledge and you're
not making dua
for the subjects you're studying,
then you're a fool.
And maybe that's why one of the things
that's holding you back because you're not asking
for it.
Call upon me and I will answer. You
you don't call?
Then why is there not an answer?
Right? Because you still imagine that it's you
who will learn,
but it's not.
Right? So that's
so you make dua
in general for knowledge, but you make dua
specifically
for what you're striving to achieve. When you
make that
from having
tawdeen, that there's others who are seeking it,
you make dua for them
with that sense that they're doing something great.
You're making dua for them in that way.
And these are things that also keep away
envy.
And likewise,
those one is learning from,
which he's talked about before as well. But
he mentions it here
for connecting the things together.
And then he talks about, what about
humbling oneself?
And tamalluq
is humbling oneself abasing oneself, right, abasing oneself
and we'll look at that like putting oneself
down which is blameworthy in the Sharia.
And it's related we and we'll close with
this When Mufti Rafi Usmani
came to Jordan
we had a beautiful session. I can share
it with whoever wants it
asked for advice for seeking knowledge. He mentioned
3 advices that are all attributed to Imam
Malik.
And one of them is.
Knowledge is honor in which there is no
abasement,
but it is only attained
through abasement in which there is no honor.
Here it's abasing oneself meaning to leave aside
one's
sense
of I know it and I can do
it and I and I and
I
and to leave that aside to see that
the giver is only Allah Subhanahu Wa Ta'ala
and your teacher
is your.
They are the one who is distributing that
prophetic inheritance.
The prophet
I am the one who distributes,
and Allah is the giver.
That is the adab, that is the dul
of the toilibril.
Right? You cannot become a person of knowledge
until you're baser. You leave your sense of
self.
Like Abu Yazid was asked what is the
path?
Step on yourself
and come.
And the self is I can do it.
Me, myself, and I, we,
we
can do it. Allah
gives And the point, the locus of the
manifestation of Allah is giving are your teachers.
It's as simple as that.
Because if they are the inheritors of the
prophet, the prophet, the prophet,
I
am the distributor, said the prophet, and Allah
is the giver.
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