 جزالله بالخيرات عنا أئماتا لنا نقال القرآن عزبا وسلسالا فمنهم بدور سابعة قتوى ساطط سماء العلا والعاد لزهرا وكمالا في هذا الفيديو أريد أن أتحدث عن القراءات الشادة قراءات التي تحدث عن الشادة ماذا يعني الشادة؟ قبل أن أتحدث عن الشادة هذه الموضوع أن أتحدث عنه في هذا الفيديو five things regarding a shad أنا قراءة الشادة five things that you must know regarding it number one is the definition of a shad linguistically and technically and I'm going to start with that القراءات الشادة linguistically comes from the word شادة يشدو شدودا أما يشدو you can say that if you want to as well شادة يشدو أما شادة يشدو both ways are right شدودا what does it mean? it means شاد it is to singla it is to be singla يقالوا شد الرجل the Arabs they say شد الرجل إذا فردي عن أصحابه وعتزل منهم when a man leaves his companions he leaves the people and he's alone they say شد الرجل the man he's done shaloud he's strange he's alone وكل شيء منفرد فهو شاد and everything that's alone by itself it's called شاد anything that's by itself is called شاد in the Arabic language إذا شاد means to be singla to be alone that's what it means in the Arabic language what does شاد mean to the علماء القراءات when they say this قراءة الشادة what do they mean by it they mean كل قراء every قراء فقدت أحد الأركان it is every recitation that lacks one of the three pillars that we mentioned previously we mentioned the three pillars for the قراء to be accepted like our Imam Ibn al-Jazari said فكل ما وافق واجه النحوى وكان للرصم احتمالا يحوي وصحة إسنادا هو القرآن فهذه ثلاثة الأركان وحيث ما يختل ركن الأتبتي شدوده لو أنه في سبعة the three pillars that we mentioned وافقة أحد المصاح في العثمانية that has to be in line with one of the عثماني مصحف any one of them the shad is the one that what opposes all of the مصاحف العثمانية it's not in line with any one of them it lacks that first condition the second condition that it lacks is what التواتر it's not multitude narration according to one view and another view is not سحة إسناد وشهر والاستفابة that it's authentically transmitted and it's famous and it's popular and it's a قراء قراءة which the Ummah Unanimous in agreement it lacks that second condition the third condition it lacks is it's not in line with the Arabic language if any recitation lacks those three conditions or any one of those three conditions it's called a قراء which is شاد and there are only 10 قراءات that are accepted any other قراء other than those 10 they are شادة ولذلك ابن صلاح السبكي زركشي ابن الجزري they said that the شادة is here that شادة in simple terms is any recitation other than the famous 10 recitations that we have the seventh that and the seventh that الامام ابن الجزري added on to from his كتاب ترح those 10 they are in line with أحد المصاحف العثمانية they are also in line with the Arabic language any other recitation other than those 10 is شادة that's the easiest definition this now makes us understand a very important point which is any recitation that's even any recitation that is fabricated it's made up it's transmitted not from the Prophet ﷺ but it's transmitted from الرواية بالمعنة someone narrated it by meaning like that which is transmitted from the روافظ and the life of these فرق الباطلة their recitation is even lower than شاد their recitation is موضوع it's fabricated it's lower than شاد شاد is higher than that شاد is only one a recitation it might have been transmitted from the Prophet ﷺ قراءة which is شادة could possibly be transmitted from the Prophet ﷺ but it's still rejected as a recitation why is it rejected as a recitation it is not transmitted by multitude narration it is not in agreement to one of the مصاحف العثبانية it's rejected because of those or it's possible that it could have been abrogated so شاد is not as bad as the قراءة which is narrated by meaning from some روافظ and the life of these people their recitation is more it's fabricated point number 2 زامنو شرودوذ القراءة when did this concept of this قراءة is مقبولة and this قراءة is مردودة this قراءة is accepted this قراءة is متواتر this قراءة is شاد when did this come about the scholars they have two views the first view is it started when العرضة الأخيرة when the Prophet ﷺ جيبريل came to him the last year in Ramadan and جيبريل came twice that year and he presented the Quran to the messenger ﷺ the Prophet ﷺ was told about those verses which were abrogated and those new verses were given to him ﷺ this was العرضة الأخيرة this was the interpretation of the Quran that the messenger was given و لذلك الإمام الشاطبي و كل عام على جيبريل يعرضه و قيل آخر عام عرضتين قراءة جيبريل used to come to the Prophet once in Ramadan every year but the last and final Ramadan of the Prophet ﷺ's life جيبريل came twice to the Prophet ﷺ to read the Quran on him and he said that the concept of this قراءة الشادة and this قراءة is not, that's when it happens جيبريل told the Prophet ﷺ this قراءة الشادة and this قراءة is wrong this is the correct one another group of scholars they said no the concept of Shudood it came about في عصر الخلافة عثمان رضي الله عم at the time of عثمان رضي الله عم when عثمان sent the Masahif and he commanded the other Masahifs to be burnt this is what عثمان was doing he was distinguishing the قراءة which is متواتر and accepted and the قراءة which is شادة and both both opinions do not contradict one another يعني the time of the Prophet ﷺ is when it first happened that the قراءة was distinguished what is accepted and what isn't and at the time of عثمان he reinforced that over everybody يعني عثمان رضي الله عنه because some of the people they still have some of the old recitations عثمان رضي الله عنه reinforced brought to the people the final and last version of the Quran to them the third point I want to mention regarding القراءة الشادة is using the قراءة الشادة as a proof are we allowed to use the قراءة الشادة as an evidence as a proof and I'm going to speak about it in two angles in شاء الله و تعالى the first one is are you even allowed to recite the قراءة الشادة and the second one in شاء الله و تعالى is acting upon it so I'm going to look at it from those two perspectives the first perspective is حكم القراءة الشادة what is the ruling in reading the قراءة which is شادة شاء الله و تعالى the scholars they have three views in this issue the first view is some scholars they said it's permissible and they allowed it they said you can even pray the Salah a very small number of scholars said that and this is one of the views attributed to the students of and also and it is also one of the two and that is the second opinion which is the view of the that it is not permissible to read the Qur'an or to read the قراءة الشادة at all whatsoever rather ابن عبد البر transmitting a consensus issue ابن عبد البر he transmitting a consensus issue he said there is مجواز القراءة بالشادة reading the قراءة الشادة is not permissible by unanimous agreement he said and one of the arguments ابن عبد البر pushes forward is that he says the jurist of Baghdad the scholars of Baghdad they requested repentance from anyone who recited the Qur'an in recitation which was shad and the famous story that قصة شنبوذ and ابن مقسم ابن الشنبوذ and ابن مقسم العطار ابن مقسم العطار they have stories that was transmitting regarding them in Baghdad العراق ابن الشنبوذ was said he used to read the Qur'an بالقراءة الشادة he used to look for the قراءة ابن كعبن عبد البر was in opposition to the Masahif of with man sent so he used to dismiss that and he used to collect the قراءة of ابن مسعود and he used to read that to the people so the scholars they said repent from this or else ابن شنبوذ ابن مقسم on the other hand what he used to do was he used to read the Qur'an in accordance to the Mus'haf of ابن عفان he would read it in accordance to that as long as it is in line with the Arabic language he wouldn't look for if it had any transmission from the Prophet he would dismiss any transmission from the Prophet he would look at the Mus'haf himself okay أحد المصاحف العثمانية من المصاحف he would read it and he would say I'm going to read it like this because the Mus'haf of عثمان accepts it and it's grammatically it's correct there's nothing wrong with it even if it hasn't been taught to us by the Prophet and the scholars they requested him to repent from this because the Qur'an is not just about reading from the Mus'haf of عثمان and it's in accordance to the Arabic language alone it has to be transmitted from the Prophet عليه الصلاة والسلام there's a third view in this issue whether you're allowed to read there's a third view the third view are a group of scholars they've chosen to take a middle path they said the Salah which is like like they said these prayers which are obligatory you're not allowed to recite with they said no you're not allowed to why? because the there's a possibility or a probability it could be from the Prophet or not and you're praying your Salah on something you're not sure whether it's a Qur'an and so they said on that basis your Salah is null and void and you must repeat it okay but they said you can pray with it in your Sunan your voluntary prayers because they said you are not sure that you've come with something that nullifies your prayer because the Qur'an you're not sure it's not from the Prophet that's the view that they've taken but it's very weak and so the view that's the strongest and it's the only view that should be taken into consideration is the view of the the overwhelming majority of scholars which is it is not permissible to recite the Qur'an to worship Allah SWT to get closer to Allah with it you can't read it in your Salah you can't read it outside your Salah and read it to get closer to Allah by it it is not permissible the second point I want to go in regarding using the Qur'an as a proof is whether you're allowed to act upon it the Qur'an are you allowed to act upon it there's two views regarding this the first view is the view of the overwhelming majority of scholars the overwhelming majority of the scholars they are of the opinion that it's permissible to act upon the Qur'an and to extract rulings from the Qur'an استمباط الحكام استمباط الحكام الشرعية منها and they even permitted to extract rulings jurisprudent rulings from the Qur'an the argument is that the Qur'an it is بمنزلة خبر الأحد they said that the Qur'an it's like the level of a single generation in Hadith and a Hadith which is Do we not accept it of course we do accept it we do accept it we do accept it and we take rulings from the Qur'an so here they say that the Qur'an الشرعية can be taken from it and for example the قراء عبدالله بالمسعود when he recited the ayah قوله تعالى السارقة والسارقة فقطع أي مانهما عبدالله بالمسعود used to recite it like that that the man who steals or the woman who steals cut their right hand off يعني أي مانهما إس قراء الشهده يعني إس قراء الشهده also the حنفية when it comes to صوم كفارة اليمين a person made a kafara to the yameen and it has to fast right it's the time when the fasting becomes obligatory does that fasting have to be consecutive حنفية they said yes when they were asked what's your evidence that you must they wrote the قراء عبدالله والله سبحانه وتعالى فمن لم يجد فصيام ثلاثة أيام متتابعات عبدالله بالمسعود used to recite it as متتابعات that was an additional thing so متتابعات means consecutive one after the other so the first view they say you are allowed to act upon the قراءة التشادة you are even allowed to extract the rulings from the قراءة التشادة because the قراءة التشادة is equivalent to what it's equivalent to خبر الأحد the second opinion in regards to acting upon the قراءة التشادة or using it as an evidence I mean using حكام from it jurisprudence rulings from it taking your religion from it the second view says you are not allowed to do it and they oppose the jimhur فعية and their proof in this issue is that the قراءة التشادة they were trying to fit the criteria of a Qur'an they were not trying to fit the criteria of a Hadith and because it lacked the criteria of it being a Qur'an we won't give it another title or we will not put it into the level of Hadith that's what their argument is but what they all agree upon both parties they both agree on يعلي the ones who said that you can't act upon it and the ones who said you can't act upon it the ones who said you can't act upon it are the jimhur and the شافقي who said you can't act upon it they all agree upon that the قراءة التشادة can be used for القواعد النحوية you can use it for grammatical analysis you can use it for grammatical rulings you can also even use it for القواعد الصرفية you can also use it for grammatical rulings and principles now I'm going to go into the 4th point regarding القراءة التشادة the 4th point I wanted to discuss in this episode which is أشهر وروات القراءة التشادة who are the most prominent narrators when it comes to the قراءة التشادة who are the most known who are the people if I see them I recognize this man's قراءة it's قراءة التشادة I'm going to divide that into two okay I'm going to divide it into two I'm going to divide it into two they say there once the first group is known as روات العربع بعد العشرة they are the four after the ten okay these are the four right after the ten قراءة so these four you learn them separately and then there's the روات الشادة عموماً are generally generally just mentioned but these four are closest to the 10 قراءة who are they الحسن البصري is قراءة and he's one of the narrators in that he died a 110 هجرية محمد ابن عبد الرحمن ابن محي صن who died a 123 هجرية يحيبن مباركة البغدادية who died a 202 هجرية سليماني بن الأسدية الأعمش سليماني بن مهران الأعمش he died a 148 these are called روات العربع بعد العشرة بعد العشرة they are after the ten there's the روات الشواد عموماً there are ones who are generally just they are mentioned عموماً there are seven of them ابن مسعود عبد الرحمن who died a 32 هجرية أبو موسى الأشعري 52 هجرية ابن الزوبير he died a 73 هجرية نصر بن عصم اللي في البصري who died a 99 هجرية مجاهد ابن جبرن المكي who died a 103 هجرية الضحاك ابن مزاحن who died a 105 هجرية محمد ابن سيرين البصري who died a 110 هجرية روات الشواد عموماً now I'm going to go into the final and last point for today's episode which is أمثلة some examples إن شاء الله تعالى of قراءات which are some examples إن شاء الله تعالى I'm going to give three examples and these three إن شاء الله تعالى I'll explain why they are the first one is قوروا تعالى إما يأتي أنكم رسول رسول منكم ما يأتي أنكم رسول منكم this قراءة okay وبيبن كعبن recited it as إما تأتي أنكم instead of إما يأتي أنكم why because رسول is جمع التكسير it's a broken plural and the جمع التكسير can accept a verb which is مذكرة ومؤنة so that's why it can be said تأتي أنكم أما يأتي أنكم this recitation of وبيبن كعبن it doesn't go against الرسول أثماني it doesn't go against أثماني مصحف none of it goes against it the issue with it is that it hasn't been transmitted to us through mass transmission so this قراءة الشادة also the second example is فسعو إلى ذكر الله مسروع من الأجدع he narrated from إبن مسعود that he used to recite instead of فسعو فنضو إلى ذكر الله he used to recite it as this on the other hand the problem with it is مخالفة للرسم العثماني it goes against the قرآن in none of the five مصحف عثمان in the recitation of إبن مسعود here also وما خلق ذكره والأنثا عبد الامن المسعود used to read it as وذكره والأنثا and إستقراءة which is شاد why is it shad because it's first of all it's not متواتر and secondly it goes against the رسم العثماني it goes against the رسم العثماني and it's understanding of what the قرآن which is شاد and it is very important that you study the قرآن which is شاد it's very important the reason is because the orientalist the non-Muslims the the missionaries they use the قرآن شاد sometimes to show that the Quran is contradicting itself and if you look at it you say this is قرآن شاد أصوان why are you bringing it with the قرآن which is مقبولة you see so that's why we mentioned it in this episode I'll leave you there I'll see you guys in the next episode بارك الله فيكم for listening to me وجزاكم الله خيرا السلام عليكم ورحمة الله وبركاته how can you do a two second action right now that will give you a share of the reward of everything on this youtube channel simple like this video and click subscribe why? it will allow youtube to recommend our videos to other users and imagine the huge amount of reward that could be waiting for you on the day of judgement if you did that with a sincere intention of spreading the deen of Allah you'll be rewarded for every single person who benefits from one of our videos like or subscribe that's an easy two second action that you definitely don't want to miss out on do it now click like and subscribe and don't forget to make that intention