Faraz Rabbani – The Rawha #046 The Quran as Intercessor People of the Quran Learning Retaining and Living the Quran
AI: Summary ©
The Quran is a comprehensive source of guidance for the century before Jesus Christ. It is a condition for individuals to fulfill obligations, including the recitation of the Quran. It is a fruit of devotion and honoring individuals. It is a condition for individuals to fulfill their obligations, and it is a fruit of their actions of worship. It is a condition for individuals to fulfill their obligations and is a fruit of their devotion.
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 Zarnooji's guidance for
seekers of knowledge regarding the ways of seeking
knowledge.
We're continuing in our daily to look at
40 Hadiths
on
the virtues of the Quran and
the virtues of the people of the Quran
and
of the virtues of its recitation.
And we've reached hadith number 31.
And this collection by Shaikhus Fannibahani
He
relates
The prophet said,
The Quran
is an intercessor
and its intercession
will be accepted
by Allah.
And the
Quran intercedes
and its intercession
is accepted by Allah.
It is
a
it's an adversary.
Right?
It makes a case against you
and it is accepted.
Right? So the Quran either intercedes for you
and its intercession is accepted
or
or it is your adversary
and its argument against you
is
is
accepted
as
a case against you.
Right.
So as the prophet said,
Allah make it a proof for us and
not a proof against us. And in many
duas
that Allah raises some people with his book
and
a basis with it others.
Arabic
So Abu Hurair
relates that the messenger of Allah
sent forth
a
an expedition.
And they're of a large number. So he
asked them all about
what they
had of Quran.
So each presented what they had of Quran.
Each person of them
doing so.
And then he came upon
a man who was of the youngest of
them in age.
And the prophet
him, what do you have, oh so and
so, of Quran?
He said I have this and such and
such and such and such Surah and Surah
Al Baqarah. And the prophet asked,
I
said, do you have Surah Al Baqarah?
And the man said, nam, indeed I do.
So the prophet said
go forth for you are their leader.
So one of so a man from the
notables
amongst them said
So one of their notable said, by Allah,
nothing prevented me from learning
except the fear that I not fulfill its
rights
because anything that you know
is a case for you or against you.
The prophet said learn the Quran.
And recite it.
And part of it is learn the Quran
that this is the great merit of the
Quran.
Its people are honored in the sight of
Allah
and also let not the fear of not
fulfilling its rights hold you back.
There's notable man say well I would have
learned Turan and Baqarah too if but I
just fear that I wouldn't fulfill its rights.
So that should not hold you back.
Learn the Quran
and recite it.
So the for the prophet because the example
of the Quran for the one who recites
it for the one who learns it and
recites it is like a leather pouch
filled with musk
whose
scent
spreads out
in all directions.
Hadithun Hasan. Right.
And the example
of the one
who learns the Quran,
But then they sleep on it, meaning they
don't
recite it. They don't act upon it
despite having it within them.
Their example is like
a container that had
been filled,
that had Miss Musk in it.
Right? But
it is not giving any scent.
Right.
It has,
it's not giving any scent.
So what's
the benefit
of
the benefit is latent or lost?
So here, of course, we see a number
of lessons, right? This is not taken literally.
There are many considerations for leadership.
The knowledge of Quran alone is not the
only consideration for leadership.
But also
this is one to highlight the prophet did
this illustratively
to highlight the great merit and rank of
those who learned the Quran.
Number 2, during the time of the prophet
learning
the Quran
was they learned both
recitation of the Quran
and they also learned its meanings.
So the Quran,
the reciters of the Quran were
They were the learned companions because they learned
both the words and from their concern of
learning
it. They they sought its meanings.
And they acted upon it.
And so the 3 were contained. And Surah
Al Baqarah is particularly notable because
all the essential guidance of the Quran is
detailed in Surah Al Baqarah.
It's it's not just the longest surah of
the Quran but it's the most comprehensive surah
when it comes to the injunctions of Islam.
Then there's many many hadiths
on the great merits of Surah Al Baqarah,
which is why the ulama would say after
learning
the the final
few
ajazah of the Quran, they would recommend then
learning Surah Al Baqarah.
But the the short surahs are easier to
learn and so on and momentum, but that
should be something that one aspires to particularly
if one is a person of knowledge because
there there are so many.
There's so much of the guidance of the
religion is there in Surat Al Baqarah,
from beginning till end.
That's why many people said that all the
guidance of the Quran
is contained in Surah Al Baqarah.
And because that one of the 20th century
scholars,
Sheikh Saeed Hawa,
he wrote a work of tafsir,
and he shows
how every
part
of the Quran, how it goes back to
some part of Surah Al Baqarah.
He maps out the whole Quran. It's quite
a detailed tafsir.
Hadith number 33
multiplied manyfold,
to the extent of the sincerity
and the seeking
in that listening,
The
sincerity, the attentiveness, the reflection, the the outward
and inward states
in listening to it.
And
whoever so this is the great merit of
listening to the
Quran. And whoever recites it, it will be
for them light on the day of resurrection.
This is related by Imam Ahmed.
So the messenger of Allah sallallahu alaihi wa
sallam said whoever recites the Quran,
they have
prophethood
between the their two sides except that they
do not receive revelation.
Because what is the Quran?
The Quran is
that which was given
to the prophet
So the whoever has that has that which
was granted to the prophet
except that you are not, but you did
not receive revelation, but you have embraced revelation
within.
So that's a tremendous meaning,
which is why it continues.
It's unbefitting
for
the person of Quran
to heedlessly rejoice with those
who
heedlessly rejoice
nor to be ignorant with those who are
ignorant.
And ignorance is to act
heedlessly
or contrary to knowledge.
There are people are you know, this is
when within them, they have
the speech of Allah.
K? Or there's other meanings too of rejoicing
or to be moved with those who are
moved. Alright? To be
rejoicing, you know, to to have all the
foolish or the senseless human emotions.
Right? Because a person of Quran
is a person of certitude.
Person of Quran is a person of certitude.
The Messenger of Allah Sallallahu Alaihi Wasallam said
that fasting and the Quran
will intercede for the servant
on the day of resurrection.
Fasting will say, oh, Lord,
I prevented
them
from food and from drink
all day.
So accept my intercession for them.
And the Quran will say, I have prevented
them from sleep at night, so accept
my intercession
for them.
Or
And there
and so they intercede or so their intercession
is accepted.
So the Quran
comes as an intercessor.
That's a great merit. And it only
and only those things whose intercession is accepted
are allowed to intercede.
Right? Who is there to intercede with him
except with his permission?
So Sayyidina Anas
the personal servant of the prophet
said that truly Allah has
chosen ones amongst
people.
They said who are they O Messenger of
Allah?
The prophet the messenger of Allah sallallahu alaihi
wa sallam said, truly
Allah has
chosen ones
has elect
amongst people.
They said who are they O Messenger of
Allah?
And he said
The people of Quran are the people of
Allah
and his most chosen.
And this is not just someone who memorizes
Quran. What does it mean to be
of the people of the Quran?
One of the most beautiful
expositions of that and the lesson that deserves
to be listened to
again and again and again.
And the standard by which to measure oneself
is
when Sheikh Abdullah Al Hadad of,
one of the senior most
scholars
of our time
we were blessed to have him
at the hub here in Toronto
a
few years ago.
He gave a lesson
on this.
And we confirmed the lesson a week before
the lesson, and he kept sending messages
that
tells,
I'm preparing for this.
So tell,
you've given me a big topic.
Why? Because
and, of course, and to make a point,
right, he actually wrote out the whole lesson.
He had pages of notes, and we have
an ongoing joke about
when theft is permissible or not permissible.
I asked him, Saydi, can these be stolen?
He said, I'm carrying a stick.
But what it means to be a person
of Quran. Right? Woah.
Right? Because the person a person of the
Quran
is the one who beholds Allah in his
speech as Imam al Hadib Hassan al Bahr
al Jifri
one of the great imams of the from
a few centuries ago. He says
about how we recite the Quran
in his work
Behold him
in his speech.
Behold him
in his speech.
Right? So
all the sincerity, all the striving,
all the recitation,
all the
all the reflection,
all the understanding, all of it is
to behold
the one addressing you.
That's what it means. And those are
the most chosen of Allah servants.
What does
mean?
So Imran Ibn Hussein
relates
that he passed by
a
Quranic reciter
who
recited the Quran,
and then he asked meaning he asked for
money.
Is to say
We are Allah's
and to him do we return.
So this great companion, say, Imran Ibn Hussain,
he he passed by after the time of
the prophet
who recited, and then he he he begged.
Basically, he begged. He asked for money.
And he said,
then he said, I heard the messenger of
Allah sallallahu alaihi salam say,
whoever recites the Quran
should then ask
Allah by it.
And this is one of the adab of
dua,
right of Quran.
After reciting the Quran,
you ask Allah 1 for acceptance
and number 2, after reciting the Quran is
one of the greatest moments to make dua.
For they will come people who recite the
Quran
and they ask
by it
the people, ask people in exchange for reciting
the Quran.
So the Ulema talk about the issue of
Alastihjar
accepting money
for acts of obedience.
Because an act of obedience is one that's
done in obedience to Allah Subhanahu Wa Ta'ala
as an act of worship.
And there's detail amongst the Fookaha,
the early Hanafis
were in agreement
that it is not valid
to accept payment
for any act of worship
because
acts of worship by their definition, the only
we seek no payment for you
regarding it from it.
And in Ajria,
my reward is only for Allah
and other texts about the Quran, about this,
about so many other things.
So that's the that
personally it is impermissible
and not valid
to do, you know, to to to have
a contract for payment for any act of
obedience
or act of worship,
which is both
the act of worship, which includes recitation of
Quran,
and also teaching the Deen which is an
act of worship.
However,
and but it is a communal obligation
to support those who are fulfilling the
of learning the deen, of teaching the deen,
of
freeing oneself up to be imam,
etcetera. All the communal religious functions, it is
a communal obligation to support them. And when
there was shortcoming
in the fulfillment of that communal obligation, they
said,
it is necessary
out of
it is permissible out of necessity
because otherwise these communal
obligations will not be fulfilled.
But they said,
The condition
for being rewarded for them
and for being safe in them
is that one
be careful to be sincere
regarding them.
And this is one of the places where
sincerity is truly tested.
But this is a situation in which there's
a lot of fitna in our times, right,
where people
initiate religious projects
specifically because it'll make money
Or who praise others
with
with. Right?
And to consider good, the merely worldly is
blameworthy.
So say, oh, wow. That that that's such
a successful product. They're minting money. They have
this is all
rafleh. And it's and it is blameworthy praise
because
it is not. And we have to look
very carefully as communities
how, especially
in a material age,
how
our communal religious functions are fulfilled
and the
professionalization
or actually the commercialization
of
religion that we see as a result
of the lack
of communal support is a tremendous fitna.
But also those who pursue it, whether they
be people of knowledge,
or they be students,
if they're only in something because while this
is paying the bills,
then for them to beg on the street
is safer for them
than for them
to be insincere.
And it's and but however,
it remains impermissible
in the Hanafi school at least, and
others have treatise on it, to pay someone
purely for reciting the Quran. One because anyone
should be able to recite the Quran.
And that's
although that's not a big phenomena in our
time, but we should be honoring the people
of Quran etcetera.
But it is a bad phenomenon. Let's see
if someone is complaining, They send their kids
to the local masjid,
and per hour of Quran, they have to
pay x amount of dollars. That's why much
of our community does not know the Quran
because
you made, you know, you made religion expensive.
Right?
And that's something that's a huge
fitna.
Hadith number 38,
and learn one verse of the book of
Allah
is better for you than for you to
pray
a 100
raka of prayer.
So the prophet
said, as related to, for you to head
forth in the morning
and learn one book, one verse of the
book of Allah is better for you than
praying a 100 raka'ah.
And for you to head forth and
is head forth in the early morning. This
also points
to the great merit of
learning
in the
early mornings,
the
the
the radat,
which is the the early morning
to from where you have
breakfast time is radat, but it
is the morning time.
But
For you to head forth in the morning,
it has that specific meaning,
and that's indicated
by specificity, but has a general meaning of
for you to direct yourself,
and to learn
a chapter of knowledge,
whether it's acted upon or not acted upon,
is better for you than praying
a 1,000,
said the messenger of Allah,
which is, of course, telling us about the
superiority
of
learning
over mere memorization.
And sometimes people like criticizing the and
or the learned because they're just ignorant, those
doing so. So some people make fun that
the jurists have the presumption to say that
learning,
that reading our books,
studying our books is has more reward than
memorizing the Quran.
They just make that up.
Right? This is this is stated by the
prophet sallallahu alaihi wa sallam. Right? Because what
Islamic knowledge is is the meanings that are
affirmed in the Quran.
And it's not an either or. You need
to do both.
Right? But there is tremendous merit
and to play play a dichotomy
between knowledge and devotion
is an error
because the knowledge of
the knowledge of science of beliefs, the knowledge
of fiqh, the knowledge of hadith, the knowledge
of usool al fiqh, the knowledge of all
these other sciences, it is all Quran.
It is all from the science of the
Quran.
Right? What does it mean?
Establish the prayer. What does it mean?
What does it mean to distribute your inheritance
in the way described in the Quran? What
does it mean to
take care of the orphan? What does it
mean to be generous? What does it mean
not to be excessive?
All of these, this is your knowledge is
the fruit of
the tree of the Quran,
But both are required.
So for you to head forth in the
morning and this is the merit of learning,
particularly in the early morning, but heading forth
in the general sense
For you to learn a verse of the
book of Allah,
it's better for you than praying a 100
rakahs. And for you to head forth in
the morning and learn a chapter of knowledge,
whether it's acted upon or not, is better
for you than praying a 1,000 rakah.
And of course, it's understood
also by what's called that
there is great, great merit
in devotion.
There's great, great merit in devotion. That this
is taken as a standard by which other
things are judged. There's things that are superior
to devotion.
Right, but
it also is pointing to the great merit
of prayer.
And
the is pointing also to the importance of
the one
that for the sign that you're learning Quran
is a devotional act, that you're seeking knowledge
is a devotional act, is that you have
actual acts of devotion, which
is the simple devotion, which is prayer
in your
discretionary
practice
that you pray above and beyond the farb
and the sunnah.
Right? Particularly if you are seeking to be
a personal knowledge.
Hadith number 39
It's related that the
from a buhayra that the messenger of Allah
Sallallahu Alaihi Wasallam said, whoever recites 10 verses
of the Quran
at night is not written from the heedless.
So this is two things. 1, of the
merit of reading at least 10 verses of
Quran at night.
This is a safeguard against heedlessness.
But also if you reach the end of
the day and you didn't get around to
reading anything of the Quran, the prophet
gave us this gift.
Read 10 verses of the Quran.
It can happen. You have a morning routine
of the Quran, you didn't do it.
You normally keep a with you in your
jacket pocket
but you left your jacket
at the hub
in the morning.
And your smartphone
you decide to throw show how it doesn't
break when you throw it and you threw
it, but it broke.
You have no so you you didn't get
around to reciting Quran. At the end of
the day, recite 10 verses.
This is a safeguard from heedlessness.
And of course, we know that there's particular
merit,
specifically as an aside, of reciting
either the opening 10 verses or the closing
10 verses
of each
night. And these are protection for one's faith.
But any 10 verses would would fulfill
this
general
aspect.
And, of course, there's also
within this,
a warning against
heedlessness and all the qualities of being heedless.
The basis of all harm is heedlessness.
And the final hadith of the 40 hadiths
in the
the collection of 40 hadith in on
the merits of the Quran here.
Retains it, meaning memorizes it.
And then deems
it's lawful to be lawful and it's prohibited
to be prohibited, meaning they uphold its guidance.
Allah enters them through it into paradise
and allows them and grants them intercession
for 10 of the people of their family,
all of whom otherwise
would be of the people of *, meaning
of the believers
who had fallen short
and
were deserving of punishment
in the hellfire.
So this is the tremendous that the Quran
intercedes not only for its person, but the
person of Quran
is granted intercession
within their family
and beyond
to the extent of
their state
with the Quran and its guidance. That whoever
recites the Quran
and retains
the Quran,
meaning memorizes it.
And this applies most emphatically to those who
memorize the whole Quran,
but also,
you know, to the extent that they retain
it,
and
uphold
its limits,
deeming it's lawful to be lawful and it's
prohibited to be prohibited, not just by believing
in it, but
by
upholding that. Allah enters them
by it
into paradise
and
grants them intercession
for 10 of the people of their household.
All of them
otherwise would have been of the people of
*. And they say one of the the
meanings of this also is that the person
who is transformed by the Quran,
such a they serve as mercy within their
household in this life before the next.
That very often we have
siblings
or cousins
or uncles or aunts or even parents
whom we're very worried about. So you want
to tell them about Islam.
But
if you
devote yourself to the Quran
by reciting it
and by retaining it.
This is pregnant in meanings. And the they
explain it. So one is
that
memorize it. But
also to make it manifest. Is
to make manifest, who manifest
its meanings.
So this is one of the keys that
if
you want change
for good, you want guidance for your family,
become a person of Quran.
But a person of Quran not just by
you shove Quran down other people's heart, but
you manifest
its meanings in your own life and conduct
and uphold its limits,
then
you will be granted paradise, but you will
have already interceded.
Why? Because your action would have transformed them.
Your transformation
would have been a transformation
for them in this life before needing intercession
for them in the hereafter.
And had it not been for that,
they would have they would have been headed
in wrongful
directions.
That's also
from,
but also
such a person
will intercede, right, for those who had shortcomings
in their
family as many other hadith show as well.
So
we
have completed
this collection of 40 hadith as well. The
the next
collection which I don't think is numbered soundly,
it's a 4th
collection of 40 hadith which we'll begin by
looking at tomorrow,
is 40 Hadith on the virtues
of iman and Islam.
We ask Allah Subha'a'a to realize this in
the meanings of iman and Islam.
Muhammad
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