Faraz Rabbani – The Rawha #041 Honouring the Bearer of Quran Sign of PreEminence at Burial Pace and Understanding
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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.
Alhamdulillah, we've been looking at
40 hadiths on the virtues of the Quran,
and this is another of the
40 sets of 40 hadiths in
the of the Hadith of the prophet sallallahu
alaihi wa sallam collected by Sheikh Yousaf and
Nabihani.
And
we we've seen in these Hadith
some of the tremendous
reward
of the recitation of the Quran
and of being busy with the Quran.
And
we stopped at hadith number
12. Yeah.
We
we read hadith number 12.
We're at hadith number 13.
So hadith number 13,
The messenger of Allah said
Muslim.
So the messenger of Allah
said
in the sound hadith
related by Abu Dawood on the authority of
Abu al Ashari.
Truly,
it is from
affirming
the majesty of Allah
to honor
someone whose hair has gone gray
in Islam.
Right?
Truly, it is from magnifying Allah
to honor
one whose hair has gone gray in Islam.
Right? Someone who's an elder
as we know for many hadiths.
And here, Ikram
honoring them.
Ikram is also being generous to them, and
the generosity
of honoring to someone older is to serve
them.
And the bearer of the Quran
who is not
excessive
with respect to
it or heedless
regarding it.
Right?
So
so from
from
one's
magnifying Allah
is honoring
the person who's gone whose hair has gone
gray in Islam.
Secondly,
meaning
an elder, anyone older than 1.
Number 2, the bearer of the Quran who
is not excessive about it and excessive about
it as as Sheikh Youssef al Nabhani himself
explains
is
by by going above and beyond with respect
to it,
right, going beyond
the established limits.
Right?
And is to turn away.
Lovers would always say that.
What is this?
Turning away, which is by
not reviewing it. Right? By not reviewing it.
So someone of Quran
is honored,
is worthy of honor as long as they're
not excessive. They become literalists,
for example, and they
over
impose its rules on other people, etcetera. That's
the
from Hulu,
which is excessiveness.
Right?
Nor the one who's neglectful
regarding it.
Thirdly,
Right.
And to honor
a person
in authority who's just
in their
rule.
Right. It's to honor them. Right.
And this is not just something called upon.
This is from the honoring of Allah.
From honoring Allah,
from affirming the majesty of Allah because these
are great symbols of Allah
Right? And great means of good for Allah's
creation.
Right?
So in our elders, there are many signs.
Right? There are many signs.
And these are people who have lived
and worshiped and so on. So they are
they have many qualities that are pleasing to
Allah. Likewise, with the bearer of the Quran,
they are a bearer of guidance
as long as they're not excessive or neglectful.
And
a person and a Sultan, you can refer
to the Sultan itself, but here, there's sultan
honoring a person
who in authority.
And this is a neglected sunnah that we
as we see in the
that we pray
for the leaders of the Muslims,
right, both that Allah rectify
them and that He facilitate
good for them and through them. It's a
matter of because there's so many texts about
it, but it also applies that we should
recognize
that from
recognizing the majesty of Allah is to honor
those in power
who act justly.
And Al Muksit,
particularly if they are just rulers, you know,
they they care
for
they do good for their
their constituencies.
But the ulama also mentioned Al Muksit
is either
the one whose habit is to be just,
but also if they do something that is
just, they do something that is good.
And this is a neglected sunnah that if
whether it be at the level of local
government or regional government or national government or
someone in authority
over,
a project,
they
act justly. They act in a good way.
So there's a charity
that does a lot of good things. So
a person the person who's an authority there,
this is from recognition of Allah's favors because
Allah's favors are manifest
through his creating.
Right? So these are points of manifestation
of divine favors. These are and these are
people who are doing things that are beloved
to Allah Subhanahu Wa Ta'ala. So this should
be from so there's one that we should
be actively honoring these 3 categories. People, elders,
bearers of Quran, and those in authority who
act justly,
but also
that one of the that if you want
to be a person
who has great standing with
Allah,
strive
to be one of these this
yeah. To be one of these categories of
people. The the shayid here with respect to
the virtues of the Quran is to be
a bearer of the Quran.
Strive to be someone who who can be
considered a bearer of the Quran,
but who understands the Quran so they're not
excessive with respect to it, and someone who
is devoted to the Quran, who didn't just
learn the Quran so he can say, oh,
they recite really well.
Or say, oh, they're half it, nor for
a job. But that one's not neglectful
of the Quran.
The second hadith that we're going to look
at,
hadith number 14,
So say Najibir ibn Abdullah relates to the
prophet,
would join between,
2 between
each set of each you know, between pairs
of men of those who had been killed
at Uhud, of those who'd been martyred at
the battle of Uhud.
And there was limited space.
Right? And after war, there's so many things
to do, so they're being buried together.
Right? So he used to gather gather between
2 between pairs of men, and he would
ask, which of them took more of the
Quran?
And whichever one was pointed to, they would
be buried.
They will be placed in the Lahad first.
And this is related by Imam al Bukhari
indicating that this is one of the signs
of signs of one person's preeminence over another.
An outward sign,
but the outward and the inward can are
related. We'll look at one more hadith.
So Abdullah ibn Amir ibn al Aas, may
Allah be well pleased with both
son and
father, relates that the Messenger of Allah
said,
the one who recites the Quran in less
than 3
does not understand
what they have recited.
So this is
there's a few
things in this hadith. The first is
the underlying meaning
of the hadith is that
the
the sunnah recitation is a recitation in which
you strive to understand. Yeah. You you strive
to understand what you recite.
Right? And the pace at which you recite
should be a pace that does not
negate your capacity
to understand what it is that you are
reciting.
To understand in the sense
of, 1, being attentive to it.
Right? And number 2, to be aware of
the primary meanings. Those are the 2 criteria
for the baseline
understanding that is sought. So it's not so
fast
that
you are now inattentive,
you get distracted
and number 2, that you can consider the
primary meaning.
Something that's not stated here
but that is understood by by is that
it is expected of the believer
but by an expectation of encouragement
to know Arabic.
Because it doesn't matter what pace you recite
the Quran in, if you don't know Arabic,
you can't understand anything, whatever pace you recited
it at.
So that's secondary, though.
The third
is that this ruling is general.
This ruling is general, not absolute.
Right?
In the sense
that
generally,
if you're the so there is no prohibition
against reciting the Quran in less than 3
days.
The discouragement of reciting the Quran in less
than 3 days
is
connected with lack of understanding.
But it is that if you that whoever
if one recites in this, they won't understand,
generally.
But if someone does recite in less than
3 days and they can do so with
understanding,
meaning being attentive and aware
of
the of the primary meaning,
then
the prophetic discouragement in this and other hadiths
would not apply to them.
Which is why it is authentically established from
many companions of the messenger of Allah sallallahu
alaihi wa sallam that they completed the Quran
on a daily basis.
And you can see numerous examples of that
that are authentically established
in
Imam al Nawawi's work,
which is translated into English as etiquette with
the Quran.
And
the same principle
applies to any discouragement
of excessiveness in worship.
That, yes, there is
there are texts against excessiveness
in worship,
but excessiveness
relates to that
which
is done wrongfully
or that has harmful consequences.
That is done wrongfully, so you do so
much that for example you become hasty. So
I'm gonna say I want to pray a
100 rakas each night.
So you start you do it wrongfully
or it it has
harmful consequences.
So sister Zubaydah decides to start praying a
100 rakas at night because she read some
biography of someone that they did so.
As a result,
they keep showing up late for work,
which is a harm.
Or they go home and they don't greet
their parents. Say,
I have things to do. So their parents
are hoping to talk to their daughter, but
the daughter is locks herself
in the bedroom
and
I'm praying. And she installed this thing that
if you knock on her door, a little
a little sound notification comes, I'm praying,
Do not disturb.
And that would be so those are the
2 criteria.
But
it is as
because there's a false claim made in our
times
that
anything that you do more than what the
prophet
did is a bida,
and there's no
religious basis for that.
That doing something more than what the prophet
did
is not a bidah,
and that's a false principle.
Thinking that what you're doing is superior to
what the prophet
did is not just a bidah,
kufr could be feared from that belief.
Right? And there's an adab to doing it
is that
you don't make it
so for example,
after prayer the specific sunnah is to do
33 tasbihs.
33 say alhamd 33 times and takbih 33
or 34 times. So you know, I'm going
to do a
133.
Right? That would be poor Adam. But once
you've done the specific sunnah
in a place where there is a specific
sunnah, afterwards you want to sit and make
extra tasbir.
It's not established the prophet did it, but
it falls under a general encouragement
to glorify Allah and to remember Allah and
to praise Allah.
There's nothing wrong with it, even to make
it a habit.
Right?
And that applies to reciting
Quran, to worship at night, and so on
as long as it does not become excessive
nor result in harm. Harm to yourself or
harm to others.
And Imam Abdul Hayyil Lakhnawi, the great
Indian
Faqih and Muhadith who died in the year
13 06 after the Hijra.
Imam Abdul Hayyil Akhnawi
is brilliant. He died at the age of
39.
He authored at least 126 or 127
works,
nearly all in Arabic,
and he only left
India once.
And he only had one teacher,
his father. It didn't hurt. His father was
an imam so you know, but
and he did studied nothing
except 1 or 2 of the introductory subjects
like maybe writing
and Persian or something with someone else.
He has a treatise called
on
affirming that
that
much devotion
is not an innovation.
Right?
That much devotion does not become so
doing some act of worship more than the
amount done by the prophet sallallahu alaihi wa
sallam, then what is established from the prophet
sallallahu alaihi wa sallam, does not make that
a biddah.
And the proofs of that,
are numerous
from
the the practice of
of of the companions and as seen by
the prophet
himself.
Amongst them is one of the female companions
sitting making tasbih for hours.
And the prophet asked her what she was
doing and he did not it's called It's
a brilliant treatise
of Sheikh Imam Abdul Hayyalaknowi,
and it is,
it was edited by Sheikh Abdul Fattah Abu
Houda.
Similarly,
we know that say now Buhraya, for example,
had a string in which there was a
1,000 knots in which he used to make
dhikr
in some narrations istighfar
at night and the prophets, you know, and
many other companions had particular things that they
did a lot of
above and beyond
the specific amount
and it it always it falls under general
encouragements.
Right?
Established prayer. Like, many they're gen general calls,
that
they're
not restricted
by by number or place.
So
so here, the prophet sallallahu alaihi wasallam said
whoever recites the Quran
in less than 3, meaning 3 days, does
not understand it. This is a general statement,
not an absolute
statement.
But it highlights the emphasis also do not
be hasty
in your reading of the Quran such that
you don't understand it. So it is good
to have it is a sunnah to have
a routine, a hizb
of Quran
daily.
One should work up to have at least
any Muslim should take as a criteria, at
least to try to read 1 just a
day or between reading and listening to it,
but
your routine should be such that
you don't
you you don't become
you're not distracted in its reading. You're aware
of the words that you're reciting.
Alright?
And and, you know, and also as we'll
see from other hadith that one doesn't have
istighal.
One doesn't consider it a burden
because
right? Taking on an amount of worship that
you consider burdensome
is blameworthy.
So we'll stop there.
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