 فشرف بيل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله رب العالمين أقول الحمد الحسن والثلام جميل وشد الله جاهل الله وحده لا شهد كناه يقول الحق ووه يهد السبيل وشد الله سيدا يوم مينة وحمد سمضا عليه وعلى أبي واصحابي متابلين لهم يخسامني لا يوم الدينة ما بعضه ويأتنى the explanation of the book أتيام زي آدا بيحملة القائمة باية المان العاملامة المجتهد محلين دين أبي زكريا يحيي ابنو شرح منين لو لي بيل أحبه الله متعالى We finished the first four chapters and we're going to start the fifth chapter إن شاء الله متعالى تاين الباب الخابس في آدا بحاب القرآن قد تقدمتم منه في قد تقدمتم منه في الباب الذي قبل هذا ومن آدا به أن يكون على أكمل نحوال وتم الشماء وإن يُعفِّع نفسه عن كل ما لها القرآن إجلالاً للقرآن وإن يكون مصولاً عن دميل اكتساف شريفاً نفس متوافعاً على الجباب والدفات من أهل الدنيا متوابعاً للصالعين وأهل الخير والمساكين ويكون متخشعاً ده سكينة ووقار فقد جاء عيواني بل الخطاب رضي الله عنه أنه قال يا بعشراً قرآن إرفعوا أوسكم فقد وضح لكم الطريق واستببوا الخيرات ولا تكونوا عيالاً على الجاس وعن عبد الله مسعود رضي الله عنه قال ينبذي لحامل القرآن ينبذي لحامل القرآن أي عفب إليه إذا الناس نائمون وبنهاره إذا الناس فاطرون وبنهاره إذا الناس فاطرون وبرزنه إذا الناس يفرحون وبمكائه إذا الناس يضحكون وبصبته إذا الناس يقضون وبأشوعه إذا الناس يختالون وعن الحسن رحمه الله تعالى إن من كان قبل القرآن القرآن رسائل من ربهم فكانوا يتنبأونها بالليل ويرفذونها بالنهار وعن الفضيل القرآن ورحمه الله تعالى ينبذي لحامل القرآن وعنه أيضا حامل القرآن حامل راية الإسلام لا ينبغي أن يهل ومع من يهل لا ينبغي أن يله ومع من يله ولا يسه ومع من يسه ولا يلغو ومع من يلغو تعظيما لحق القرآن وعن الفضيل القرآن مهمة مهمة للعMAN المساعدة في بقية قرآن وعن بقية قرآن مهمة التي حوالي لتبح fluffy بسمك هذا ونشاء الله تعالى قرآن عندما يحدث about الإتك никه اهتم من الخارج القرآن. قرآن كان يتحدث about the person who wants to memorize the Qur'an and learn the Qur'an. Now he's talking about the individual who's already memorized the Qur'an and the etiquettes that is needed from that person. And he mentions that some of the characteristics and the noble attributes that are needed from the person who is learning the Qur'an was already mentioned. So some of those characteristics also come here as well. So the ones who are learning the Qur'an, some of the attributes that were needed from them من باب العولة is more befitting that is found in the one who is carrying the Qur'an. And he says from the etiquettes that should be found in the person is أن يكون على أكمل الأحوال. That the person of the Qur'an he always sets himself the highest level of integrity, the highest level of nobility. He's never the minimum. He's a man who's carrying the Qur'an or she's a woman who's carrying the Qur'an. She's not like the ordinary people now. She or he is carrying themselves على أكمل الأحوالي و أكرم الشمائي. They carry themselves in the best of etiquettes and the best of manners. نعم. So the person also anything that the Qur'an prohibits and that the Qur'an says it's haram they stay away from. They don't question it. They don't doubt it. They stay away from it because that's the characteristics of a person who has the Qur'an with them. And some of the علمات they say that the person who's carrying the Qur'an should not only stay away from the things that are haram. They should even stay away from the things that are disliked. The things that are what? Disliked. That you're very strict to yourself. And the things that are recommended sunnah you do them as though they are wedged for you. The one who's carrying the Qur'an. And the reason for this the author says is because now So the reason why you're doing all of that the reason why you're coming with the best of affairs the best of characteristics and the best of nobility is إجلالة للقرآن. You're honoring the Qur'an. Because what you have been given is a great thing. And as they say with great power comes great responsibilities. You're now carrying something very powerful. And with this comes a lot of responsibilities and a lot of things that you need to do that ordinary people may not have to do now. He must avoid holding degrading jobs or from profiting from that which is lowly. The person who's half of the Qur'an the علم of the Qur'an he should stay away from. وَأَيَا كُونَ مَصُونَنْ عَنْدَنِيلِ اكْتِسَابِ He should stay away from having a low-rated degraded job. He shouldn't work as, for instance, a rubbish man, for instance. He should not also become a milk man, for instance. Jobs that people would look down at and they wouldn't ... The reason is because it's not about you right now. It's really not about you. It's the fact that people are looking at the Qur'an and they're respecting the Qur'an. So you as an individual should not be saying you should not place yourself and do and come with jobs and income that is filthy. Some of them might say No, it doesn't actually mean the job itself, to be honest. It doesn't mean the job. It just means that you shouldn't have things that are very doubtful that can make people question you. It doesn't necessarily have to be a low-rated job or not. But it compasses both of them. And you must have dignity and respect for yourself at all times. The person should respect himself. If they've got the Qur'an, they should be شريف ونفسي. You should have self-respect. Honour yourself. You've got the best thing that a person can ever have. You shouldn't be a person who has the Qur'an and has memorized the Qur'an and has gained the Qur'an. مع ذلك, you're what? You're in a state of degrading and humiliation. No. شريف ونفس. Be honorable. He must raise himself about arrogant and disrespectful people who concern themselves only with this world. So he should مترفع على الجبابرة. He should place himself higher the tyrant individuals. Those who have exceeded their limits. Okay? Those who've also become short in their affairs who don't come with that which is obligatory on them. The people of the dunya, he shouldn't really busy himself with them. He shouldn't entertain them. While handling himself before the pious, the righteous and the needy. So the people who he's humble for are righteous people. The people of good. The people of poverty. The misakine. The ones who are أهل الخير. أهل الصلاح. The misakine. Those are the people who hear that individual. The teacher. The one who has memorized the Qur'an. He's humble for those people. He's not humble for the transgressors and those who have exceeded their limits and the wrongdoers. And people who their concern is only their worldly gain. No. He must also preserve an era of humility, tranquility and dignity. So he has to be a person who's got humility وَأَيَكُونَ خَاشِئَ مُتَخَشِعَ. Consistently his humility that again we said is a characteristic that a person believes. He acknowledges and he understands that every single thing which he has has not come to him from his own hard efforts and his own hard work. Only this is something Allah gave to him سبحانه و تعالى. أمر بالله الثلاثة مليم عالم is an effort to have said our recitation to the Qur'an raise your heads in dignity for indeed the path of truth and righteousness has become apparent to you. And compete against one mother in doing good and do not allow yourself to depend on other people. The author رحم الله بروء أستيقنا فوق عمر من الخطاب رضي الله و تعالى عنه. عمر رضي الله و عنه السيد يا معشر القراء The word معشر is a group a Jama'a and it really generally means a people who are together on something. The word معشر is plural is معاشر and it is الجماعة الذين أمرهم واحد their phase is one they've come together. He said يا معشر القراء Oh the reciters The Qur'an as I said this term at the time of the pious predecessors it didn't just mean those who memorized the Qur'an it meant those who memorized the Qur'an and they implemented what was in it. يا معشر القراء ارفعوا رؤوسكم Lift your heads Lift your Lift your heads فقد وضح لكم لكم الطريق The path has become clear for you The path has become clear for you واستبقوا الخيرات and hasten in good ولا تكونوا عيالا على الناس and don't be ones who are in need of the people Don't be one who needs the people and that your hunger and your need is connected to the people. نعم ابطل الله المصود فضي الله عنه He who has memorized the Qur'an must be distinguishable by night while others are asleep meaning by his staying awake praying in the late hours of the night and by the day while others eat meaning by his fasting and by his sadness while others are happy and by his crying while others are laughing and by his silence while others are chatting and by his humility while others boast. The author here broke the statement of عبد الله من المسعود He said It is needed and it should be a characteristic of the one who is carrying the Qur'an and you will know that his lady that he is known for his night هريكة the night he is known known to do what إذا الناس نائمون when the people are sleeping he is known for his prayer وَبِلْنَهَارِهِ إِذَا النَّاسُ مُفْطِلُونَ and at the day he is known for his fasting when the people are eating and drinking he is known for his fasting وَبِحُزْنِهِ إِذَا النَّاسُ يَفْرَحُونَ and he is known for his sadness how sad he is when the people are laughing and they are you know they are laughing he is what he is sad he is sad about his old affairs and he is also sad about the affairs of the Muslims وَبِبُكَائِهِ إِذَا النَّاسُ يَدْحَقُونَ he is also crying when the people are laughing وَبِصَمْتِهِ and he is also known for his silence he is quiet he doesn't talk إذا النَّاسُ يَخُضُونَ when the people are indulging into speech indulging into affairs that doesn't really concern them he on the other hand is quiet وَبِخُشُورِهِ he is known for his humility إذا النَّاسُ يَخْتَالُونَ when the people are boasting they are speaking about they are speaking about themselves in a very good light oh this is what I do oh yeah this is me he is known for his humility he doesn't really mention anything about himself نعم حسن البصري one said those who lived before you saw the Quran as a set of messages from their Lord and so they would contemplate it by night and practice it by day حسن البصري one said إن من كان قبلكم those who came before you رأوا القرآن they saw the Quran as what رساء إلى من ربهم they saw the Quran as a message الله سلتنا الله سلتنا من لتها specifically to them فكانوا يتدبرونها في الليلة في الليلة they would contemplate on it sorry at night sorry they would be contemplating on it and on day و ينفذونها بنها and then day time they would be executing the legislations and the rules that are in the Quran so what were they known for they were known for pondering on the Quran at night and how they pondered on it either by reciting it or praying at night with it so they قياموا الليل while they were reading the Quran they were contemplating and pondering over it and at day time they were what every command and every prohibition and every affairs that is in the Quran they were executing it at day but what's powerful here is that he said that the way that they used to perceive the Quran was a letter said by Allah سبحانه و تعالى to them meaning some of us read the Quran today and the way that we look at the Quran is sorry it's just telling us stories about the previous nations and he's talking to us about matters here and there but how many of us really take it on board and say this verse that I'm reading where do I stand regarding it that's when the pondering and contemplation comes or else the Quran for you is just the third party that it's talking about it's got really nothing to do with you now أَلْفُ الْأَيْدِ أَبْنَ عَيْدَ رَوْدِ الْأَعْنَ قال He who has memorized the Quran must not seek anything that either the rulers or the subjects have to offer the rulers of the subjects have to offer He also said He who bears the Quran meaning he memorizes it bears the banner of Islam It is therefore not befitting of him to waste time with those who waste time nor to be negligent with those who are negligent nor to engage in idle talk with those who engage in idle talk in other armor of the Quran so here Rahmah الله brings the statement of the noble Imam الفضيل بالعياضر رحمه الله تعالى He says ينبغي لحمل القرآن The individual who is carrying the Quran It is upon him أن لا تكون له حاجة إلى حاجة That he doesn't need anyone من الخولة فائي Whether it be the leaders those in charge فمن دونهم أن دوسوا come after them وعنه أيضا ننصف فضيل عياضر He said حامل القرآن The one who is carrying the Quran is حامل راية الإسلام He is carrying the banner of Islam لا ينبغي أن يل هو مع من يل هو He should not He should not What does he say about يل هو He should not waste time with those who waste time نعم So he should not in any way form or shape waste his time and sit around not doing anything with those who are wasting their time because you are not the same as them ولا يس هو مع من يس What does he say And he also isn't يس هو He comes from the word سجود سهوي This is the word that is used But this now here means that سهوي here and there means with forgetfulness or when you forget something But here is when you are deliberately making yourself forget something and that is negligence ولا يس هو مع من يس هو That the person is not negligent Okay In any way form or shape ولا يل هو مع من يل هو And he doesn't indulge in idle speech with those who do تعظيم اللي حق القرآن The reason is because he honors the Quran So there are people who just want to sit down in coffee shops They want to sit with you They just want to chat with your WhatsApp every now and then And if you really look at their situation you tend to find that they are أهل اللهوي واللعبي People just want to joke People just want to play And there are people who want to indulge in idle speech Maybe this is the only way as they see it as getting closer to the deep And the matter of the fact for you is Because you have the Quran and you need to honor the Quran Then you as an individual don't indulge in that And you distance yourself from it So they may even have an intent a good intention from it But that doesn't still justify you as an individual indulge in with those type of people Then the author says الله سيث في التحديل من اتخاذ القرآن معيشة وفي حكم وفي حكم أخذ الأجرة على تعلمه ومن أهم ما يؤمر به أن يحذر كل الحدار من اتخاذ من اتخاذ القرآن معيشة يتكسر بها فقد جاء عن عبد الله فقد جاء فقد جاء عن عبد الرحمن بن شبل رضي الله عنه قال قال رسول الله صلى الله عليه وسلم اقراء القرآن ولا تأكلو به ولا تجفو عنه ولا تغلو فيه وعن جابر بن عبد الله رضي الله عن عن النبي صلى الله عليه وسلم قال اقراء القرآن قبل ايات يقوم يقيمونه إقامة القدح يتعجلونه ولا يتأجلونه رواه أبو داود بمعناه من رواية سهل بن سعد معناه يتعجلون أجره إما بمال وإما بسمعة ونحوها وعن فضيل بن عمر الرحمه الله تعالى قال دخل رجلال من أصحام النبي صلى الله عليه وسلم مسجدا فلما سلم الإمام القرآن ثم سأل فقال أحد إنا لله وإنا إلي راجعون سمعت رسول الله صلى الله عليه وسلم يقول سيجئ قوم يسألون بالقرآن فمن سأل بالقرآن فلا تعطوه وهذا الإسناد من قطع فإن فضيل أسمع الصحابة وأما أخذ الأجرة على تعليم القرآن فقد اختلف العلماء فيه فحك الإمام أبو سليمال الخطاب من أخذ الأجرة عليه عن جماعة من العلماء منهم الزهري وأبو حنيفة رط هو يمكن أن يقولوا بلد وهو قول الحسن البصري والشعبي وبنسيرين وذهب عطاء ومالك والشافع وأخرون إلى جوازها إذا شارته واستجره إجارة صحيحة وقاد وقد جاء بالجواز الأحادي الصحيحة وحتج من بحديث عبادة بنصام أن هو علم رجل من أهل الصفة القرآن فأهدى له قوس فقال له النبي صلى الله عليه وسلم إن إن سر كأن تطوق بها طوق من نار فأقبلها سيارة على السلف وأجاب المجوزون عن حديث عبادة بنصام بجواب يني حدوما أن في إسناده مقال والثان أنه كان تبرع بتعليم فلم يستحق شيئا نهد إليه على سبيل العوظ فلم يجوز له الأخض بخلاف من يعقد معه إجارة قبل التعليم والله أعلم دقوط رحمة الله يجب أن يأخذ التحليم التخاذ القرآن مع عشة يجعل المقال من القرآن وفي حكم وفي حكم أخذ الأجرات على تعليم وما يقوم بخلاف القرآن يقول ومن أهم ما يؤمر به من أهم من أهم من أهم ما يؤمر من أهم من أهم أن يحذر هذا القرآن مع عشة أن يبقى من يحاول أن يقوم من القرآن أن تكسب بها وأنه يجعل مقال فقد جاء أنه العبد الرحمان بن الشبل ربي الله تعالى عنه أن يقرأ القرآن يقرأ ومقال القرآن ولا تأكل ون تأكل من المقال من القرآن ولا تجفع ولا تغلو فيه ولا تأكل مقال ولا تأكل في الأرقام عن القرآن فهو حديث الذي يستخدم منه ولا تأكل به لا تحاول أن تفعل من القرآن وأن تأخذ المقال هذا أول الذي نبدأ هو الأرقام من أهم أنه ليس مستعدة لتقديم المال من القرآن. فهي تقوم بالحديث عن عبدالحمان ابن الشبلم رضي الله عنه. جابل رضي الله عنه قلت أنه يسجد الله ورسل الله وليه وصوله قلت أنه يسجد القرآن before there comes a people who treat the Quran as one who treats an Arab. They hasten it and are not patient with it. Abu Dawud narrated this with its meaning from the narration of Sahin Ibn Sa'ad. The meaning of the Hadith is that the reciter is hasten to earn the reward either by seeking wealth, fame, etc. rather than wait for the reward in the hereafter. The author now brings a statement of جابل رضي الله عنه which he said I heard the Prophet ﷺ say إقرأ القرآن ريد القرآن recited before what قبل أن يأتي قوم يقيمونه إقامة القدحة before there comes those who will establish its recitation they will come with its recitation The word قدحة is basically the arrow the arrow when it flies, when you throw the arrow what happens there is little wings that they make for it which balances the arrow when it flies it doesn't go all over the place it goes straight to the direction صح so there are those people who are going to read the Quran before it's fully complete يتعجلونه ولا يتأجلونه they will hasten يتعجلونه means they hasten hasten in what though hasten in attaining reward for in this world or even fame and respect and recognition that's what they want from this meaning they should have waited for all of that in hereafter if you wanted reward they should have waited for the hereafter but what these people are doing is that they are hastening for the reward in this world so this حديث Abu Dawood narrated in its meaning من رواية سهل ابن السعاد السعدي رضي الله تعالى عنه نعم today ibn al-Aman when said two of the prophet's companions entered the mosque and when the Imam finished the prayer a man stood up began to recite the Quran and then beg for money one of the two companions said to the other to Allah to Allah we belong and to Him is our return this is something typically said when one sees or hears something distressing I heard the message of Allah صلى الله عليه وسلم saying there will come a people who use the Quran to beg and so do not give anything to those who use the Quran to beg the author رحمه الله brings the story of فضيل عمر رحمه الله وسلم دخل رجلان من أصحاب النبي صلى الله عليه وسلم المسجيدة that two companions of the prophet they entered the masjid فلما سلم الإمام when the Imam said السلام عليكم قام رجل الإيمان a random man stood up in the midst of the people فتل آيات من القران he started to recite verses from the Quran he started to recite verses from the Quran and you tend to find these characters common in Egypt right now you find them they sit in the ground on the floor and they just recite Quran the reason why they do that they want through the recitation is that you give them money so they'll sit on the road and they'll be reciting Quran you see especially if you go to جامعة أزهر in those areas there's a little tunnel that you go under when you want to cross the road from one side this one side is called مسجد حسين you see and the other side is actually the جامعة أزهر the tunnel that you walk in the bottom tunnel that you go under you find this one or two would sit there generally and what he will do is he will recite Quran very strong powerfully so you recognize he's there and he sits there and he's got a little a pouch or something next to him and you just throw coins in there or whatever you have so what he's trying to do is he's trying to attain through his recitation he wants to gain through his recitation what? money that's what he wants so this is something like that that happened in the time of these two noble companions two men two companions came into the prophet they came into a مسجد and then when the Imam said السلام عليكم the man just randomly stood up and he just started to recite verses from the Quran and then he asked the people for money and then one of them from the two companions one of them said إنه لله فم الله we have come وإنه إليه راجعون and to him we will return I heard the prophet say say يجي أقوم من that there will come a group of people يسألون بالقرآن they will be asking the people by their recitation of the Quran فمن سأل بالقرآن if anyone who comes and asks you through the Quran فلا تعطوه don't do anything and the author then says وهذا الإسلام المقطع on this chain of narration is disconnected فإن فضيل بالعمر لما يسمع الصحابة فضيل بالعمر he never he never had from the companions so he is from the he is from the صغار وتابعين or some scholars said that he is not even a تابعي he is a تابعي he only met the students of the companions so according to نواوي he is not even a even from the صغار وتابعين نعم the chain of narration is hadith it broke it broke it broke it broke it broke it broke it broke it broke it broke it broke it broke it broke it broke the person asking pay attention so far what he's spoken about is you want to get money for recitationب the Quran you recite the Quran you want people to give you money for that this is something that the شيخ رحم الله already spoke about that he doesn't see it to be peaceful but what is the worst the ruling if 5 persons teaches a person it's not that he recites for you It's not that he reads but he teaches you the Quran و أنه يتعاوز لك عن القرآن. ماهي تقرأة في تأخذ المساعدة على القرآن؟ فهي يقول و أما أخذ الأجرات على تعنيم القرآن فقد اختلف العلماء فيه. المساعدة يتعاوز عنها. الآن هناك موضوع أريد أن أتكلم عن أحبه والأخي. و هذا هو عندما المساعدة تتعاوز على ماته ليست محاولة. كثيرا من الناس يقول لك أنه يتعاوز عن هذا المساعدة. يقول أنه يتعاوز عنها. اختلف العلماء يعني أن المساعدة يختلف. إذا كان المساعدة يختلف فهو يجعله أكثر من المساعدة التي نفعلها في كتابة النسول. و أنها ليس كتابة النسول. و الشيخ و الإسلام إبنو تيمي يقول أن المساعدة who would use the difference of the scholars as a proof is the ignorant one. because Allah said to us in the Quran فإن تنازعتهم في شيء فردوه إلى الله والرسول. If the scholars differ among themselves in an opinion or in a matter, take it back to the what? The Quran and that. And if the scholars differ among themselves in an opinion or in a matter, take it back to the what? The Quran and that. And if the scholars differ among themselves in an opinion or in a matter, take it back to the what? The Quran and that. The Quran and that. And the Sunnah. And as we always say the people who take it to the Quran and the Sunnah are those who can. قر to be mentioned that by the way in that tefsir of that call, in the ayah sorry. قر to be mentioned that the ayah is not talking to the عامة النس. The general mass can't take it back to the Quran and the Sunnah. They will bring about corruption and harm to tell them to go to the Quran and Sunnah and extract the ruling from it. The ayah is talking to the people who have knowledge. But saying that there is a difference of opinion doesn't justify or is not an answer for it for the matter at hand. It causes more of a confusion to say that there is a difference of opinion. الله says in the ayah ومختلفتم فيه من شيء فحقوا إلى الله that you never differ amongst yourselves in a matter except its ruling is with who? Is with الله سبحانه و تعالى. So this concept of فقد اختلف على علماء فيه and they're leaving it like that saying oh the scholar is different and you just leave it like that like you've given a deli and an evidence is incorrect. What is right is that you could say فقد اختلف على علماء وستدل هذه الطائف and this group they use this evidence and the other group they use these evidences وَالْقَولُ الرَّاجِهَ فِيْهَا دَا and the strongest opinion for me that I am inclined to is this and you leave the person with that. Does that make sense? نعم. إمام أبو سليمان الخطابي I mentioned that a group of scholars of the opinion that taking payment for teaching of Quran was prohibitive. Among such scholars are أبو حنيفا. The author now he brings the statement of أبو سليمان الخطابي. أبو سليمان الخطابي. أبو سليمان الخطابي is basically the word الخطابي is منصوب إلى جده it's attributing him to his grandfather. One of his grandfathers إلى جده من أجداني one of his grandfathers whose name was خطاب. And his name his actual name أبو سليمان الخطابي is حمد ابن محمد ابن إبراهيم ابن الخطاب. And some scholars they said it's not hamd rather his name is أحمد. So there is a difference. He's got a Shahr حنسونا يبداود. He has a Shahr حنوات سنبداود. أبو سليمان الخطابي and has a Shahr حنسونا يبداود. He ألمام النووي says that that ألمام أبو سليمان الخطابي منع أخذ القجرة عليه جماعة that أبو سليمان الخطابي transmitted and brought forward a group of scholars who are of the opinion that it's prohibited that it's not allowed to take reward or to take money in the teaching of the Quran and from those scholars are أزهري يو whose name is أبو باكر محمد ابن مسلم ابن عبيد الله ابن عبد الله ابن شهاب ابن عبد الله ابن الحارث ابن زهرة ابن كلاب ابن مراه ابن كعب ابن لؤي ابن فهر ابن غالبن he enters the Prophet صلى الله عليه وسلم his tribe from there and أبو حنيفة أبو حنيفة رحمه الله is also from the scholars who held the opinion that it is impermissible to take money in teaching the Quran نعم Others have expressed the opinion that it is permissible to teach for a wage providing that payment is not stipulated as a condition of teaching this is the opinion of حسن البصري شعبي وإبن سلي here now the author brings a second opinion which is called the middle path from the three opinions this is the middle path the first one is that it's not allowed خلاص زهري and ابو حنيفة were saying that it's not allowed قط whatever but then حسن البصري and you can't say بصري if you wish to you can say بصري if you want بكسري البائي or بفتح البائي is the both the same both ways بفتح البائي وكسريها it's correct you can say بصري you or you can say بصري you حسن البصري you said رحمه الله and شعبي شعبي his name is عمر ابن شراحيل ابن شراحيل رحمه الله he held the opinion and بحمد ابن سيرين they held the opinion that it's permissible as long as it doesn't make it a condition so their opinion is that it is permissible with a restriction with a condition that condition is that he doesn't condition when he's teaching so he doesn't say I'm going to teach you guys with this condition he's not allowed to do that okay this is now then he's now going to mention the third opinion the third group here the author رحمه الله he now brings the opinion of عطاء and مالك ابن الانسل and امام الشافعي رحمه الله they were of the opinion that it's permissible even if it conditions so they are of the opposite opinion of who they are saying that it's permissible unrestrictedly and they came with many evidences to to push their argument and all of this is brothers and sisters this is all known we're transmitting it from عالي بسولان by the way which is a شبح سولان بداود by أبو سلمان الخطابي نعم there are many authentic hadith that suggest that taking pain for teaching the Quran is permissible and those who see it as permissible use the evidence the hadith of a companion who taught the Quran to a man from the people of أسفة poor migrants who came to a place called أسفة in the Dina the man then gave him a bowl as a gift and when the Prophet took the bowl from the Prophet the Prophet said if it pleases you that you should be punished with the color of fire around your neck for accepting this gift then accept it this hadith is a popular hadith narrated by أبو داود and others this now is the hadith of أبو سلم from the people of أسفة he taught the Quran فأهده and they gave him a course a course here is what a bowl some of the narrations mention it was the one who taught the Quran فأهده a course that they gave him a bowl as a gift then the Prophet he said to him in صرك أن تطوق بها طوكم من ناري فأقبلها فأقبلها هو حديث المشهور that if it pleases you أن تطوق what does it say تطوق means in English punished with the color of fire around the neck it translates it نعم و لذلك الله سيدنا القرآن من أخذ حديث الحديث of the Prophet من أخذ أرضا anyone who takes a land that's not his باوقه الله صبع على الأراضي and the seven earths will be dragged on his neck and he will be dragging it and some of the narrations mention قيد الشيبر so the word طوق means when something is connected to your neck but he will be told أن تطوق بها طوق من ناري so this bow would be turned into a color on his neck and it would be from the fire جهنم and it would be told to wear it so the Prophet is asking him does this please you to do this so the Sahaba went and he gave it back so this حديث is the strongest evidence that's brought forward the strongest evidence that he bring forward نعم those who told me that teaching about our age is policy law respond to what this has even tells in two ways first that the soundness of its chain of narration is questionable and secondly that أبانا initially intended to teach without compensation and was therefore not supposed to accept any kind of reward this is considered different to the situation of two people who agreed on compensation beforehand so here أجاب المجاوزون عن حديث عبادة بجوابيني on the scholars they responded to this حديث this حديث عبادة بنصامت they gave two responses the first response they said أن في إسناده مقالا that this narration there's a question on its authenticity is it even authentic they question that and they open the doubt on that the second response that which they gave which is أنه كانت تبرع بتعليمه that initially he said that he was going to teach for the sake of Allah and that he wasn't he didn't condition anything and he said this is تبرع تبرع means what something you're not going to charge what does it say in English compensation compensation I don't know if your compensation is the best word but it means that when you say تبرع is what somebody gives you know you tend to find it used a lot when the person donates an organ it's تبرع when you donate something the point here is that he basically said that he's going to teach for free فلم يستحق شيء الأهدية إليه على سبيل العباد that now he doesn't deserve to be given something a response a return for what he's initially said that he was going to do for the sake of Allah that's the second response they gave so the first response was أنه في إسناديه ما قال that there's a question in the authenticity of this particular Ali and the second one was أنه تكالة تبرع عبي تعليمه تبرع of his teaching in the beginning so he doesn't allow he deserves to get a gift for something which he initially agreed to give it in regards to تبرع