 وأقولوا في القرآن ما جاءت به آياته فهو الكاريم المنزال وأقولوا قال الله جل جلاله والمصطف الهدي ولا أتأواله الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوا الله إله إلا الله وحده لا شريك له وأشدوا أن سيدنا ونبينا ومحمد صلى الله عليه وعليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد إن شاء الله تعالى وإن شرح أفدي كتاب أخلاقه حملت القرآن ويتن باي الإمام أبو بكر محمد بن الحسين الأجري رحمه الله بأوث رحمه الله هسد باب فضل حملت القرآن هسد حدثنا أبو العباس حامد بن محمد بن الشعيب البلخي قال حدثنا يعقوب الدورقي قال حدثنا عبد الرحمن بن مهدي عن عبد الرحمن بن بديل عن أبيه عن أنس بن مالك رضي الله تعالى عنه قال رسول الله صلى الله عليه وسلم لله بن الناس أهلون قيل منهم يا رسول الله قال أهل القرآن هم أهل الله وخاصته بأوث رحمه الله في هذا الشابطة سوف يتحدث about the virtue of the ones who are carrying the Qur'an باب فضل حملت القرآن The word فضل in the Arabic language is a singular The word فضل is a singular And the plural of the word فضل is فضائل فضائل فضائل is a plural of the word فضل Now when we were reading the word when we were reading the chapter we say باب فضل حملت القرآن So when we translate it in English we say chapter the virtues we make it plural even that the word فضل is a singular How do we reconcile between that? Because the author is going to mention the virtues he's not just going to mention one virtue for the people who are carrying the Qur'an or the carriers of the Qur'an In the Arabic language is a قاعدة There is a principle in the Arabic language And it's also a principle stated and mentioned by the scholars of قواعد الفقية وصول الفقا وما إلا ذلك They mention this Which is that if a singular is ascribed to something A singular Arabic word If it's مضاق meaning it's ascribed to something It shows room that is general المفرد إذا أضيفة If the مفرد is ascribed It benefits that it's general It shows the meaning of فضائل as though you say virtues So the word فضل now becomes فضائل virtues الله يشهد an example like that in the Qur'an الله يقول سبحانه وتعالى وإن تعودوا نعمة الله If you count the blessings We make it general look at that We say if you were in تعودوا نعمة الله If you count the blessings of Allah But here Allah mentioned نعمة And نعمة is a singular word And the plural of the word نعمة is نعم But the قاعدة is المفرد The مفرد word إذا أضيفة يفيد العموم و لذلك عبد الرحمن ناصر السعدي And he says in his كتاب القوائد الفقية كذا كمن وما تفيدان مع كل العموم يا أخي فاسمع أنه goes on to say ومثله المفرد يضافه ففهم هديت الرشتة ما يضافه So the مفرد If it's مضاف يفيد العموم ففهم هديت الرشتة ما يضافه So we say بابو the chapter فضل فضل sorry حملتي القرآن The chapter that speaks about the virtues of the people are carrying the Qur'an Another point that we want to look at when it comes to the chapter is that The author رحم الله used the word حملتي القرآن The carriers of the Qur'an He used the word carriers of the Qur'an The question here is What does it mean carriers of the Qur'an حملتي القرآن حملة The one who's carrying حمل The one who's carrying the Qur'an What does it actually mean The one who carries the Qur'an means The one who's carrying its wordings And he's got the wordings of the Qur'an in his chest And the Qur'an brothers and sisters It originates or is originally placed in the hearts The Qur'an where it should be normally is in the hearts The Qur'an Shouldn't have to be in books or in papers And the people have to memorize the Qur'an الله mentions in the Qur'an بل هو آيات بينات في صدور الذين أوتوا العلم That the Qur'an It's in the hearts and the chest of the people of knowledge And when the Qur'an first came down It didn't come down written It came down to the heart of the Prophet That's what Allah سبحانه وتعالى He says وإنه لتنزيل رب العالمين نزل به الروح الأمين على قلن بك لتكون من المنذرين بلسان عربين مبين So Allah mentions that the Qur'an Was placed in the Prophet صلى الله عليه وسلم's heart And in his chest And even when the Prophet صلى الله عليه وسلم tried to recite the Qur'an with Jibril And he was trying to quickly memorize الله تباركه تعالى told the Prophet صلى الله عليه وسلم لا تحرك به لسانك لتعجل به إنه علينا جماعه وقرآن What does it mean إنه علينا جماعه وقرآن And to leave it to us محمد We are the ones that are going to place The Qur'an in your chest We're going to place it in your heart We're going to make sure you memorize it So don't be Don't hasten We're going to make sure That the Qur'an is in your heart So the word حملة القرآن Means definitely the one who memorizes The wording of the Qur'an يعني He is good in his You know Memorization of the wordings But it has another Meaning The word حملة القرآن Which is the one Who also understands And implements the Qur'an Which is another two extra things حملة القرآن Means a person who's Carrying the meaning And is also carrying The implementation يعني He is implementing these wordings And this is very vital and important Three things is what it means حملة القرآن It means The person has التلاوة الصحيحة And everyone has to write this down It's very important And it's a very important point The word حملة القرآن It encompasses It actually means three things التلاوة الصحيحة And the word حملة القرآن And the word حملة القرآن And the word حملة القرآن The second thing is That the person has حسن التطبيق The application Of the Qur'an Is correct Meaning the person Implements the Qur'an Correctly into their life Correctly This is the best You've perfected its implementation in your life يعني You're doing a good job In implementing the Qur'an In taking on the Awamid The commandments Which are in the Qur'an The prohibitions that are in the Qur'an That is the second one is The second part is حسن التطبيق حسن التطبيق means Perfecting the application of the Qur'an The third one is الفهم الصحيح The person has a correct understanding of the Qur'an The person has The correct understanding Of the Qur'an And that the person isn't Understanding the Qur'an To be What it isn't That's what the author means by When he says حملت القرآن Now the evidence to show That just memorizing the wordings Doesn't mean that you're a carrier of the Qur'an And that's the sad reality That we're living in today We're actually seeing people Who do not know what they have memorized And they don't know the Qur'an They haven't understood the Qur'an They don't know what Allah is commanding them here And they don't know what Allah is prohibiting them here They haven't understood it Nor are they even implementing the Qur'an in their lives And then we call these people The carriers of the Qur'an And that's a mistake Because look at this Allah mentions That the Jews The Jews Who had known the Torah Who were carrying the Torah Allah SWT Mentioned That they weren't really carrying the Torah Because they weren't implementing it in their lives Allah says متلولة دين حملوا التوراتة ثم لم يحملوها ثم لم يحملوها They didn't carry it The author is using the same word They knew the Torah They understood the Torah They knew the Torah inside out But the Jews did not implement it And that's what Allah SWT Said they were not the carriers of the Torah The Torah was given to them But they didn't carry it in their lives And that's what Allah SWT He stripped from them the word ثم لم يحملوها They didn't implement it و لذلك الله سبحانه وتعالى He doesn't attribute a person to the Qur'an If he's not a person who's If the person is not carrying The implementation As much as the wordings with him And you're not from the people of the Qur'an If you're not carrying the wordings And the meaning together And the implementation You're not from the people of the Qur'an And Allah SWT Showed us a very powerful point In the Qur'an نبي الله النوح had a son And the son of the Prophet As we all know wasn't a believer When the rain descended And came from the sky And الله تعالى was going to destroy the creation نوح informed his son And he said to his son Look You're going to get destroyed here Come with me And you'll be saved And he said to his father سعاوي إلى رك... He said He said to his father in response سعاوي إلى جبال يعصيموني من الماء He said My father I'm going to go to a mountain That will protect me from this rain Don't worry Don't worry about me I've got it under control And then نبي اللهي نوح Spoke to his son And he said to him This is not going to save you today This is not going to protect you today The only people are going to be saved Are the people who are with me Let's talk to his son This is the dialogue that happens between them And then what happens As they are talking to each other A tide of water comes in between them And he destroys his son And نوح saw that He became emotional from that So نوح went to his lord الله سبحانه وتعالى And conversed with his lord الله عز وجل He spoke to him And نبي اللهي نوح Said to الله تبارك وتعالى Oh, that was my son He's my son He's my offspring And I saw him die today And he's a father He kills the pain And then الله تبارك وتعالى Said something very powerful to his نبي اللهي نوح Which is الله said to him إنه ليس من أهلك This child He's not from your family إنه عمل غير صالح And another reading It says Another reading It says إنه عمل غير صالح This child He's not your family Who underlines I want you to all Ponder and contemplate on this point He is not from your family Why? Because his actions Were not good Later when we come to the Hadith إن شاء الله وتعالى Where we see that إنه لله أهلين Allah has a people Allah has a أهل A people on this earth The people of Allah أهو The ones who implement the Qur'an Right Action نوح I want you to see the comparison here نوح His son is not from his family His father's family Because his actions were different To his father's actions And if someone is not in line with the Qur'an He's not from the people of the Qur'an The same way نوح His son Is not from his father's family Because his actions were not in accordance To his father's actions Does that make sense? But it's very important So The People who are carrying the Qur'an Are the ones who have memorized it The ones who Implemented it The ones who understood it Those are the carriers of the Qur'an If today someone was to memorize For example The قوله تعالى So to make the matter very clear to all of you guys Someone memorized the ayah وما أمروا إلا لعبد الله مخلصين له الدينة حنفاء ويقيم الصلاة ويقيم الزفاة ودالي فديل القيمة And the ayah says وما أمروا إلا لعبد الله مخلصين له الدينة Allah says We did not command them anything except to wash me alone So someone memorized that verse He learned it with all of the recitations He learned it to read He learned the تطبيق And the application of this verse And how to articulate And to say And his voice is so beautiful And he knows the ونة And the med And everything But then he goes And he calls on to other than Allah يعني he goes And he begs the people in the graves He calls on to dead people He calls on to the creation And he doesn't call on to the Creator Will you say This person is The people of the Qur'an Or would you say That that person has come with that verse Is that what you're going to say No, you're not He's not implementing the verse He only knows He only knows the wordings And he doesn't know what He doesn't know the meaning He doesn't know Or he doesn't implement what it says This person is not from the people of the From the Qur'an He's not considered to be The carries of the Qur'an So the chapter here is talking about A people have come with three things They've come with the wording of the Qur'an They know it very well They've implemented it in their life And they're acting according to the Qur'an And the third one is They are People who've understood its meaning They're comprehension of the Qur'an is Is good The author of the رحمة الله He brings a hadith That Anas ibn Malikin Narrated from the Prophet صلى الله عليه وسلم That the Prophet صلى الله عليه وسلم He said لله من الناس أهلون الله سبحانه وتعالى He has A people on this earth Good So there's people There are people who are called أهلون الله وخاصة There are people Who are called People of Allah سبحانه وتعالى When the Prophet said لله من الناس أهلون There are people The people of Allah They are on this earth A people who are known as أهلون الله The people of Allah Anas ibn Malikin said The Prophet was then asked قيرا منهم يا رسول الله Who are they So how does one know who these people are Because they want to come with these characteristics of being from the people of Allah The Prophet صلى الله عليه وسلم He said أهلون القرآن The people of the Qur'an Are what هم أهلون الله وخاصة The people of the Qur'an are what The people of the Qur'an Are the people of Allah سبحانه وتعالى أهلون القرآن Are they considered what أهلون الله A person cannot be called أهل of someone If the action of those people Is not in line with what the text is saying You are not considered to be From the people of the Qur'an If you are not implementing What is in the Qur'an Okay brothers and sisters We have taken an example of نبي الله نوح When نوح said قال يا نوح إنه ليس إنه ليس من أهل إنه عملون غيروا صالح ويتوكتات جن ألمام الأجل ريو برينز أسكند حديث يقول أخبرنا أبو بكر عبد الله بن محمد بن عبد الحميد الواسطيو I want to mention a benefit A grammatical benefit يعني فائدة نحوية A grammatical benefit فائدة نحوية Which is الواسطيو الواسطيو الواسطيو الواسطيو We read it with a grammar right It's مرفوح We say الواسطيو Why do we say الواسطيو Because الواسطيو Is a sifa too Is a sifa For what For أبو بكر Okay For أبو بكر But the question here is How could you say الواسطيو is a sifa And the grammarians they condition For a word to be considered as a sifa A sifa is an adjective For a word to be considered an adjective According to grammarians It either has to be مشتق It either has to be rooted from a word Or it has to be المؤول من مشتق Or it has to be a مزدر But two are the main As Ibn Hisham says Is it مشتق or مؤول Those two And the name الواسطيو It's not مشتق It's not مؤول And it's not a مزدر It's jammed It's a solid word not rooted from any word What do we do in a situation like that How could you say it's a sifa now It's lacking one of the condition Of allowing it to be a sifa مع ذلك you're still saying it's a sifa This is الواسطيو is a It's a نسبة It's a نسبة يعني you're attributing this person to somewhere الواسط You're attributing them to that place And the grammarians they believe That the نسبة يقوم مقام المشتق It stands in the position of the مشتق It stands in the position It stands in the position Of a word derived From a root word He says وشبه كدا وذي ولمتسب The word Is a نسبة Okay It stands in the place of a مشتق ابنو حاجب Who's another great scholar Of Grammar and he's the scholar In which ابنو مالك Summarized His Kitab خلاصة is originally from الفتر مالك that we have today Okay Is a summary from the work of ابنو حاجب Originally It's originally from what ابنو حاجب ابنو مالك originally took it from there So That's why we say الواسطيو So it's a grammatical benefit Some of you guys on your copy You're going to see the word ستانا When you see these words تانا It's حدثانا You don't read it as تانا You read it as حدثانا because Back in those days Papers were very expensive And they had to summarize words So instead of saying They'll cut it down to تانا Instead of saying They will say نا And the price For paper is very expensive For us it's all over the place now So what we have to say is And plus the word قاله It's not in there so we have to bring the word قاله So we say قاله he said حدثانا زياد ابنو أيوب قاله again we have to bring that حدثانا أبو عبيدة الحدادي يقال حدثانا عبد الرحمن ابنو بديل عن أبيه عن أنس ابنو مالك رضي الله تعالى عنه إنه لله إهلينا now if you look at the Previous حديث of the chapter And this one there's a slight difference The previous one was what لله من الناس إهلون The previous حديث was what لله من الناس إهلون And this one is what إنه لله إهلينا Where did this difference come from? Who mentioned this difference? Who mentioned this difference? The difference here And some of the scholars they call this ملطقة السند the place where the chain meets The previous one عبد الرحمن ابنو مهدي was the one who narrated from who عبد الرحمن ابنو بديل And here أبو عبيدة الحداد is the one who narrated from عبد الرحمن ابنو بديل And the two people narrated from The previous one was أبو عبيدة الحداد This one is أبو عبيدة الحداد Both of whom are the students of who عبد الرحمن ابنو بديل So the difference here is عبد الرحمن مهدي is narrating لله من الناس إهلون And أبو عبيدة الحداد is narrating with the إنا Which then forces the world to become إن لله إهلينا الله سبحانه وتعالى has a people The Prophet was asked Who are these people The Prophet said أهل القرآن هم أهل الله وخاصته They are the people الله سبحانه وتعالى The people of the Qur'an are the people of Allah They are the people of who الله This hadith ألمامه أحمد ألمامه أدوريه And also ألمامه أحمد بن حنبل And narrated this way In his Muslim And He graded this hadith To be صحيح There is another hadith that explains This hadith And clarifies a very important point That I kept elaborating on And I kept repeating He said يؤتى بالقرآن يوم القيامة And the Qur'an will be brought The dergent و أهله الذين And its people Which ones? Those who used to implement it تقدمه صورة البقرة و آل عمران And صورة آل عمران And صورة البقرة This hadith I went from it is الذين كانوا يعملون به The hadith mentioned The people of the Qur'an are going to come الذين كانوا يعملون به Those who used to implement it So when the Prophet ﷺ He is saying That أهل القرآن أهل الله و خاصته That the people of the Qur'an Are the people of Allah And ألمام الشاطبي Is saying his فما ظنكم بالنجل عند جزائي أولئك أهل الله و الصفة الملاء That these are the people of Allah They are referring to The people who have Memorized its wording And implemented The Qur'an Those are the ones ابن القيم he is saying He says ابن القيم says Because of that The Qur'an They are the ones who have knowledge Of it And they know the Qur'an And they know two things of the Qur'an They know the wording of the Qur'an And they also know the meaning of the Qur'an The second thing is و العاملون بما فيه And they also implement what is in the Qur'an و إل لم يحفظوه عن ظهر القلب ابن القيم Even if they didn't memorize it from memory يعني When we say they know the wording It doesn't necessarily mean they memorized it ها If they can read it from the Mus'haf properly And they are implementing it ابن القيم says They are the people of the Qur'an و أما من حفظه و لم يفهمه But what about a person who memorized the Qur'an He doesn't need a Mus'haf ها But he doesn't understand what he memorized و لم يعمل And he doesn't implement بما فيه فليس من أهله He's not from the people of the Qur'an و إن أقام حروفه إقام تسهمي Even if he's accurate In the pronunciation of those words Like the arrow It's accuracy, it's sharp Each word is hitting the points In his recitations He's not from the people of the Qur'an ابن القيم is saying Two people And he doesn't understand it And doesn't implement it He's not from the people of the Qur'an And he's not from the people of Allah Another person He doesn't know the Qur'an In terms of memorization When he reads it from the Mus'haf It's very good His recitation of the Qur'an is good He understands what he's reading And he Implements it in his life He's from the people of Allah He's from the people of the Qur'an ابن القيم is saying In this episode Insha'Allah I'm going to stop there Anything which I have said that was wrong or incorrect Is from me and Shaytan and Allah has messaged me I'm free from it السلام عليكم If you're enjoying these videos And you'd like to keep up to date with all the courses we're going to be running Make sure you head over to amauathome.com