Faraz Rabbani – The Rawha #042 Connecting the Quran Dangers of Forgetting Recitation of the Prophet Reverence
AI: Summary ©
The importance of reviewing the Quran and the consequences of reciting it is a collective responsibility, with personal and collective responsibility, and a major sin. caution and avoiding harm are also key principles. The importance of respecting others' knowledge and values, especially in regards to advice, is emphasized. The speaker emphasizes the need to be humble and have a complete deference, as well as learning to be familiar with science and avoiding bluster. The importance of learning to be familiar with science and avoiding bluster is also emphasized.
AI: Summary ©
You're listening to the Roha, daily guidance for
seekers with Sheikh Ruzr Bani, 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.
In our sessions on
the 40 hadiths
on
the virtues of the Noble Quran
compiled by Sheikh Youssef Nabihaani,
We have been looking
at various aspects
of
the greatness of the Quran itself, but particularly
of its rest of its recitation
and of
embracing the Quran so that one is busied
by
the Quran
and of
the great
spiritual
and transformative protect,
possibility
of becoming
a person
of
Quran. And we saw yesterday
the the meaning of
being attentive when one recites the Quran. That
that's one of the reasons why there's discouragement
against reciting the Quran in less than 3
in less than 3 days.
And then
today we're going to begin by looking at
the importance of the review
of the Quran.
Right?
In the next 2 hadiths. So the first
one,
so we we're at hadith number 16. Correct?
Muhammad.
Review this Quran.
Right? And
is to come back to something
time after time.
Right?
So you could
contextually translate it as review
or
but has a sense that you come back
to it time after time
because of a sense
of duty towards it.
So for by the one
in whose grasp is the soul of Muhammad,
it truly
flees
more surely
than
the camel
from where it is tied.
And it's an amazing metaphor
Right? Because
if you consider a camel or any other
animal, if it's tied,
if you tie it,
the
the animal will tug at it a little
bit.
But if you neglect it long enough,
the rope will become loose
by its constant tugging because it wants to
go. But then initially,
when it finds out, it'll take a few
the camel will start by walking a few
steps.
It'll still be close
to you.
So if you don't if you're a little
neglectful of reviewing
a surah you've memorized
and you go back to it, it'll be
close.
You could
but
and the longer you take to review it,
the more it's likely to be lost such
that it could reach a point where it's
as if you
you never knew it.
Right?
So the call is
to have this regular connection with the Quran.
And similarly it's related by Ibn Umar, may
Allah be you are pleased with both father
and son that the messenger of Allah SallAllahu
Alaihi Wasallam said, truly the example of the
person of the Quran is like
the example of
the
camel that's been tied.
Right? If one
guards it,
one will keep holding on to it. But
if one lets it go,
then it'll go.
It'll go away. So
this this is the command.
This is the command
that
review of the Quran.
Now the review of the Quran has a
personal
responsibility
that if you memorize something of the Quran,
you must
review it
or you need to review it. But also
collective responsibility
because the the ruling of hifthul Quran
in the Ummah
and not just in the Ummah in general,
but in every community of Muslims is is
a
It is a
in
memorizing it and also in reciting it
and in teaching it
in teaching it. And there's tremendous
negligence in teaching the Quran to the next
generations.
So there's a personal component to it and
a collective component
which is why the next hadith is significant.
What is the consequence? So there's a command
and there's a consequence.
The consequence is here
The messenger of Allah said,
the rewards of my community
were presented to me, were shown to
me. Is displayed,
were presented to me, shown to me.
Even the
you know, something
vile,
something dirty that a person takes out from
the masjid. It's something small. You're walking. You
saw a tissue paper on the ground. So
you took a tissue paper, picked it up,
and threw it in the garbage outside the
masjid.
And
the sins of my community
were
shown to me.
And so the sins of my community were
shown to me
and it did not see a sin
more tremendous,
you know, more great
than a chapter of the Quran, a surah
of the Quran
or a verse
that a person was granted
meaning they
was granted
and then they forgot
So it is on the bay and this
is related by Abu Dawood and Tirmidid sound
hadith. So it is on the basis of
this hadith that the position in the Shafi'i
school, as mentioned by Imam Nawi in etiquette
with the Quran, and it's well known in
their books,
That
and the imam ibn Hajar al Haytami lists
it in his work as zawajiru
aniktiraf
aniktirafil
kabair as one of the major sins.
It is considered in the Shafi'i school a
major sin, a kabira,
to forget
even
one verse of the Quran
by the explicit
text of the hadith of the prophet sallallahu
alaihi wa sallam.
That I did not see any sin
greater from
a chapter of the Quran that someone was
granted and they forgot or one verse.
Right?
So the Hanafis differed. They said this relates
not to the personal
obligation, but to the collective obligation.
And the collective obligation of being granted something
of the Quran was for someone to have
learned to write something of the Quran.
And then they forgot to write
it. They forgot
the very
ability to write because
at the time of revelation, the huffal were
many, but the kuttab, the writers of revelation,
were relatively few.
So
the basis of sin is to the extent
of the harm,
right, and that would be at that time
would be of the most harmful of things
because it threatens the very preservation of religion.
That's how the Hanafis understood it.
However,
leaving
is recommended. And also
the way
of those
like, there's there's a there's,
as Ibad Hajar put it,
that there's a fatwa, and then there's the
action. And action is based on caution. And
that's something
that,
you know, so sheikh hadib would always on
positions where the Hanafis were easier than other
schools, but it related to validity or permissibility.
He would always repeat,
that
The basis in acts of worship,
in devotional acts, is to clear one's dues
with certitude.
So sheikh hadith, for many things that are
much easier in the Hanafi school, like, for
example, that in the 3rd and 4th raka
of the prayer in the Hanafi school,
the ruling of the
in the Fard prayer is much easier than
the other schools.
And you you the sunnah is also fulfilled
by just making tasbih 3 times
or by remaining silent. It's not optimal, but
sheikh would say never leave the
there. Why?
Because the sheafay said it's farad. If you
don't do it,
you know, your prayer now falls under
you willfully choose to make your prayer your
fall under.
Right? And that's not
and there's one thing if it's diff so
some, you know, something is difficult for someone
or, you know, there's situations. But in a
matter like this, right,
the one should take that very seriously.
Right? One, because it's a command of the
prophet of reviewing the Quran. Right?
So
relates to the prophet
said, whoever recites the Quran and then forgets,
meets Allah, mighty and majestic, on the day
of resurrection,
and they are crippled.
Right?
They're
they're
diseased.
So Hanafis will understand. They forgot they forgot
how to recite the Quran. Right? That would
be how they would understand it. It's not
that they forgot.
So the Khalaf relates to all these hadiths,
but the underlying principle applies.
So, salama
relates
in
describing
the nath, which is description,
nath,
sifa, wasf.
That's for Urdu. Yeah. The
you know, Madi has called nath From this
naht, the description of the prophet, sallallahu alaihi
wa sallam.
So she described the recitation of the messenger
of Allah sallalahu alaihi wa sallam, that it
was a recitation
that was
mufasara.
Fas is
clear.
It was clear.
It was clear clearly enunciated
letter by letter,
letter by letter.
So he didn't fudge letters together. He did,
you know, and that's where we get tajweed
around. This is the tajweed
describes
the the recitation of the Messenger Sallallahu Alaihi
Wasallam.
And then we look at some of the
reciting of the prophet Sallallahu Alaihi Wasallam
in the subsequent hadiths.
So
we stopped at hadith number
yeah.
We covered hadith number 20. We reached hadith
number 21.
We always have this challenge.
And we're going to look also at Talim
al Mutalim
of Imam
Zernooji,
and
we looked at
the
importance
of clear writing. We're looking at some of
the adab
of respecting knowledge.
And
and also being respectful
of one's companions in seeking knowledge
and the person one learns from. And one
of the related to that
that one has to be careful about, and
it'll be you know, and there's
more coming about this later, but it bears
mention that one of the sure things that
ruins
the barakah of seeking knowledge
is
envy.
Right? 2 things, right, that go against respecting
others seeking knowledge.
1 is envy, and the other is lack
of lack
of lack of concern for the good of
another.
And this so envy, so someone else is
getting ahead
in something every you know, and once it
feels
why how come they know more Arabic or
how come she understands
this better? How come they
know so much about such and such?
And that is
that is iatirad
al Allah.
That is. So envy
is really destructive, and it happens
in the path of knowledge, and it's harmful.
And connected with it is is
not having
not wishing well for others,
not having concern for the good of others.
And sometimes it can be heedlessly
in the sense that let's say you started
a class and there's someone else who would
benefit from it.
You don't tell them why.
I'm minding my own business,
but the good of others is from your
own business.
Right?
And that that's a frequent
that's a frequent problem
It's to share in the Bennett. So you
found a good edition of a book. You
don't even bring it to class or you
actually put a cover on it so people
don't see which one you have
so that you can look impressive because you've
got all the good footnotes or whatever.
Right? And that kind of stuff.
Right? The
the the barakah of knowledge isn't sharing it.
And that's obvious from the first principles of
our religion. None of you believes until they
wish for others of the good that they
wish for themselves.
Etcetera. All these, you know, established texts.
And then he says, and
abasing oneself
is blameworthy except in seeking knowledge.
For it is incumbent that one
abase oneself to one's teacher and to one's
companions to benefit from them. And here,
the is
to leave aside one's opinion
and preferences
for what is indicated by one's teacher in
matters related to one's
study.
That's the to humble you. Say, I'm you
know, to have not just to say it,
I'm nothing, but
to genuinely
have complete deference as if,
so and
what we what we find is even
or very far ahead, we know with
their with their teachers, they would be like
little kids.
They'd be like,
why? Because that's, you know, to to have
a arising from a deep sense of recognition
of what the other person has and a
deep sense of one's own
lack of knowledge, deficiency, need for what they
have,
etcetera.
So that's
and one sees this.
Once I asked,
have have you
on the car ride back
to the hotel
during RIS,
I asked him that,
say, have you Omar advised such and such?
What's the matter? Have you Omar advised this?
What do you suggest? And I didn't get
finished. What do you suggest about how to
apply that?
And his face lost he was very, like,
relaxed, very happy.
His face lost complete color.
He just, like,
like, he's shaking. He said
he said, what sky can shelter me, and
what earth
can can hold me up
if this
if someone like me had an opinion
before the opinion
of
Sayed al Hayyaw Omar.
And then he was just silent, and we're
just sort of he was,
you know, very relaxed. We just sort of,
you know,
chill. He was like
and everyone was just silent for, like, what
seemed like a long time. It wasn't actually
that long, but
then he said it's a good idea.
And, you know, this is weird, and he
explained it, but but that's
respect. Right?
Then he says,
And it befits the seeker of knowledge
to listen to knowledge and wisdom
with
with
reverence,
right, with magnification
and and a sense of its inviolability.
And if you have ever seen doctor Omar,
it's a beautiful example of that. Doesn't matter
who's
lecturing or teaching.
Doctor Omar's
there. He'll attend the sessions. He'll take notes.
Even if one hears
the the the the one issue or the
the the same expression
a 1000 times.
Why? Because one has a sense, what is
this? Right? This is
the guidance of Allah and his messenger or
what is understood from the guidance of Allah
and his messenger. Right?
That which gives you life.
It is said that whoever
is
whoever's
veneration,
respect
after a 1000 times isn't like their
respect and veneration. After one time, they're not
fit
for knowledge.
And part of
part of that, of course, is to force
oneself
to listen to things multiple times,
to retain fully.
Right? Because one every time one gets more
benefits because it's also just it it just
laziness because
true
anything
worth reading or listening
to is full of meaning,
and you can't retain its full meaning except
by reviewing it and listening to it. You're
reminded of things and of possibilities
and of implications.
So
but also just having a sense of what
it is and of how beloved
the this act of learning is to Allah.
And it befits the seeker of knowledge not
to choose
a type of knowledge for themselves. They say,
well, I want to focus on this.
Okay? Or this is how I'll do it.
Well, have you done it before? No.
But rather, they consign
their matter to their teacher
because their teacher
has
attained
experience
in that.
So they have
so they are
more aware of what
befits
each one and suits each one's temperament.
That's why they say
Abu Madyan said in his aphorisms
that
they were only prevented
from ever attaining
because
they squandered
the foundational principles,
and they left the following
of
a guide.
And that applies to the spiritual path.
And it applies
equally
to the path of seeking knowledge.
And
what you find by from true olema is
they still have
you know, you think, like, wow. They're, like,
at this level.
But, you know,
first time I met Sheikh Mohammed Kailesh, he
introduced him. Someone started introducing him, said I
can introduce myself
introduce myself. My name is Mohammed Kailesh. I'm
from Halab. I'm the student of
these are these are my teachers.
Right? Sheikh Duchman, Shahouri, Sheikh Nooruddin Etr,
Doctor Mahmoud Al Masri, etcetera, like you mentioned,
3 or 4 of his teachers.
That was 97. 2007,
just before I left Amman, he came with
his father who was very sick.
Had a majlis actually in my living room
after the majlis at Nizawiyah.
A whole bunch of the Jordanian
scholars and students of knowledge were there, packed.
And
I began to introduce him. He said, I
can introduce myself. So my name is Mohammed
Reilish. I'm from Halab.
And he introduced himself exactly
as he did 10 years ago. And 10
years before, he's already
a young Halim
qualified,
had
the everything.
10 years later, he's still I'm a student
of these people. Right? And that's and that's
also where safety
is.
But a lot of people and this is
I mean, it's always been a problem, but
there's always
you know, the
there, you know, there there's
this sexist saying about the road to *,
but they say the road
to success is littered
by the self directed.
Right?
That the
that by Allah, none attained of those who
attained except by keeping the company of those
who attained. And the is
Al Muwaffakah.
Right?
Keeping company is not just being with them,
but is to be in accordance with them.
But, of course, there's very often token consultation.
Okay. I'm going to be doing this. Is
it okay? Yes. Go ahead. I'll do but
also in terms of what you know, he
says,
that what will be more befitting for them
to focus on, what to prioritize,
how much to take on.
And of course, notice his own he's mentioned
how many times already in these first number
of pages. But every time
he refers to
him.
But
right, but this is respect
and love.
There's always been a problem.
Right?
That the seekers of Imamal Barghinani, the author
of the Hidayah,
said
and he knows what he's talking about. I
mean,
Imam Anwar Shah Kashmiri
was asked because there's many commentaries on the
Hidayah, though Hidayah itself is a commentary. Could
you write
a work like Fathil Qadir
of ibn al Humam,
which is the greatest commentary on the Hidayah?
I said, yes.
And he was asked, could you write a
book like
the Hidayah? And his face changed color. He
said, not even a few lines.
Imam al Marghina, he wrote the Hidayah over
it's only it's a 1,000 pages. You know,
like, trip you know, Ole Ma could write
that in a couple took him 12 years
to write, and he's fasting
and in deep devotion throughout
without people knowing.
Years later, his servant confessed.
The one when the food used to come
in,
Imam used to have an arrangement to put
it out from the
window and have it have the lunch
distributed among the poor without telling the people
of his household.
So he said that the seekers of knowledge
in the in the first
in, you know, in the early
in the early times, they used to consign
their affairs when it came to learning to
their teachers.
So they used to attain their goals, their,
their aims,
and
their goals.
And now,
and now they choose for themselves.
So their aim is not attained
in knowledge and understanding.
Here, understanding.
It has it used to be mentioned.
And if you just look at the dates,
this story doesn't quite work.
Right?
And in simple ways, it's just fine to
know, and it's a good practice. The great
scholar Sam wants to be familiar. He's born
this year, died this year. Muhammad Ali was
born this year, died this year. They couldn't
have met. Simple.
That it is said,
right, that
Muhammad al Ismail Imam al Bukhari, Muhammad ibn
Ismail al Bukhari, the author of the the
great Sahih, the compiler of the great Sahih,
had begun
studying
the book of prayer in in the fiqh
of prayer
under Imam Muhammad al Hassan, Shaybani, the student
of Imam Abu Hanifa. So Imam Muhammad said
to him, go and
specialize in the go and learn the science
of hadith because of what he saw
that that knowledge would be more befitting
his temperament.
So he sought the knowledge of hadith and
he became
preeminent
in it over all the imams of hadith.
And of course, it's not that he came
to begin his studies
because you don't specialize from the beginning. Like,
you would only go to someone like Imam
Hamdan al Hassan
to now
specialize.
Right? Because Hamdan al Hassan was a senior
scholar. You just don't go and just say,
okay, I wanna study with you.
Actually the the great student of Imam
Malik,
Asad ibn Furat,
he went to study under Imam
Mohammed. And now, Mohammed said, go away. I
don't have time.
So Asad said,
I want to study with you. I don't
have time.
I'm busy
from
Fajr time till after Isha.
So what do you do before Fajr? I
worship my lord.
So so what do you do
when
you
are
preparing
for your prayer,
right, when you're making wudu and putting on
your because you you dress up before you
pray
in that time.
Nothing.
He
said, can I come and study at that
time? And he never missed a single class
at that time.
Right?
And there's many examples of that.
One of my friends, he wanted to study
under one of the greatest Hanafi Fuqaha alive.
And he said, I don't have time. I
said, well, I'd like to ask you questions.
I don't have time for questions.
He said, can I sit
at some point
when,
you know, I could observe you?
But I won't be able to give you
any time.
He said even if
so he used to so the sheikh
had
has,
may Allah protect him, a daily time when
he'd be answering his correspondence.
The ulama take their correspondence very seriously.
So in that time, sometimes days would pass,
and the sheikh wouldn't even look at him.
He'd be sitting there. So the sheikh is
sitting on his desk and be sitting there
just observing him and they had a do
not ask me a question if I don't
make eye contact.
So he didn't make days, but then sometimes
the sheikh would stop and make paan
because he's a paan meter.
And those who don't know paan, you can
Google it, p a a n. It is
it is
this beetle leaf and the beetle nut.
The Indo packs eat it. It's not a
drug, but it's not good for you either.
So the sheikh would make paan, and in
those moments, he could ask them questions. So
over over several months, he asked him dozens
of questions. And then after a while, because
the questions were good, the sheikh said then
he started glancing up every couple of days.
Right? But he benefited.
In the end,
you know, over a time, he asked him
several 100 questions,
right, by
this,
and there's numerous examples
of that.
And then we'll
and then he says
says it befits the seeker of knowledge not
to sit
close to the teacher
in the lesson without
necessity.
But
rather, it befits that there be between them
and their teacher the extent of a kaus.
How much is the extent of a kaus?
To arm's length. You keep a reasonable distance.
Though you don't sit excessively closely because you
give the person their space, that's from respect.
Right? It's from respect.
Also, because they may have something private, etcetera,
that, you know, they don't want you to
see.
For it is closer to being to tardim,
to deep respect.
And that and the Sahaba used to sit
with the utmost imaginable
respect in front of the the messenger as
if there were birds perched on their heads.
And the and
the Sahaba
and were like that. And the imams
of Islam expected that from their students.
And they're very careful about adab. And used
to point it out. Imam Malik
Imam Shefaik
got to Imam Malik's lesson. He couldn't find
his pen and paper,
so he was writing on his hand. And
Malik went up to him after. So what
are you doing in my lesson?
And it wasn't out of
arrogance, but because this this is
this is what's come from the messenger of
Allah sallallahu alaihi wa sallam. So,
and then he talks about the importance
of avoiding
blameworthy
traits of character.
Right?
So we'll just read that briefly. He says,
It befits a seeker of knowledge
to guard themselves against all blameworthy traits of
character,
for they are
metaphorical dogs
roaming in the garden of your heart.
The
the angels do not enter a house in
which there is a dog
or
an
a statue.
And, of course, there's literal meaning, but the
metaphorical meaning, like a dog.
Yeah. So anything that is
vile or reprehensible.
And by statues
here, it means
it is also
all those
worldly concerns are like statues
that are
it's like
How can a heart be illuminated
when
the forms
of created things
are
imprinted
in the mirror of their heart?
Or how can they travel to Allah when
they're tied down by their lusts?
To the end of the hikmah.
Because a person only learns through the angel
that Allah sends, there is angels of light
and there is angels of darkness
and
so, like, the praiseworthy qualities cause you to
be surrounded by angels of light, and the
blameworthy qualities cause you to be surrounded by
their opposites.
And the blame worthy traits of character found
in the book of Akhlaq, which is a
book that
and this book of ours
cannot
encompass their detailing.
And
the
among if we were to mention a couple
of books, 1,
Habib Omar bin Hafid's book
on perfecting
the refinement of noble character, just published by
the Torah Talat al Islami. I highly recommend.
It's an amazing summary
of that. And it's
the Arabic of it is available online for
those of you who are learning Arabic, and
it's very clear.
And Sheikh was
asked what are the adab of the person
traveling the spiritual path. He said the adab
of the spiritual path are
the, the guards of the righteous. Right? And
that's the, you know, that's one of the
most amazing works that everyone should strive to
live and embody.
And one should be particularly
guarding against
haughtiness,
Because with haughtiness, with arrogance,
knowledge is not attained.
And then he says
knowledge is at enmity
with
the arrogant youth
like
a stream
is at enmity with a high place,
like a stream won't stay in a high
place.
It seeks
low places. Right? So if you there's water
won't stay at the top of a mountain.
It'll flow down.
That
you will not attain
high rank without effort.
Right?
Right?
Because
concern without effort
does not bear fruit.
Right?
So how many a a
a slave
attains a station of those free and how
many a free person
has the the rank of a slave, of
being one enslaved.
How?
That you must you must strive,
basically. Right? You must strive. They're just
seeking, having aspirations is not sufficient
without the striving that encompasses it, which is
why then he talks about in the next
section, it's a very inspiring section,
in resolve and consistency,
of
of exerting effort and consistency and having high
aspiration.
Right?
And is the directing
of
concern
towards desirable outcomes. Right? Is concern.
When directed is hima.
And when it's attached to high matters called,
and when it's attached to lowly matters
called. Thank you for listening to the daily
guidance for seekers with Sheikh Farazrabani.
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