 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دادا وياله من شراف عظيمي فالبرسة الله عليه وسلم ورغبتها still going on الله might tell the Prophet ﷺ take this verse out of the Qur'an it's abrogated keep this verse in the Qur'an this rule has been passed now now you have to follow this rule and regulation this previous rule and regulation you don't have to follow no longer when things were happening and there was the anticipation of the Prophet ﷺ side so since things are still rolling and the revelation is still coming down the Prophet ﷺ didn't compile it whereas Abu Bakr is trying everything is finished now now this is the time where everything needs to come together and the Sahab has all agreed with him on this there was no khilaf with the Prophet's death Abu Bakr and the rest of the companions they came to say that no further additions or aggregations would be revealed and when they saw that there was benefits in the Qur'an and a single mushaf they did say there is some disagreement among this policy as to the number of mushafs distributed at the time of the Imam Imam Abu Amr al-Dani Abu Amr al-Dani is the teacher of Imam Al-Shatibi you know the Kitab حرز الأماني ووشو التهاني which is called ألفية الشرطبية which people memorized he's actually took it from the Kitab written by Taysil and Abu Amr al-Dani that's the last way he made the nathm from and the Kitab that I was talking about عقيلة الأطراب which I said we're going to study which is the Rasim of the Mushaf is also Imam Al-Shatibi's book which he summarized it from his book he's teacher Abu Amr al-Dani رحمه الله and the book he took is the Kitab عقيلة الأطراب is a summary of the al-Mukne'a it's a summary of the Mukne'a that was written by Abu Amr al-Dani Abu Amr al-Dani worked on this stuff so now he states that most of the scholars are of their opinion that both Imam made four copies and sent one to Basram, one to Kufa the third to Damascus and kept the fourth copy of that himself in Medina so that is different of how many copies did he make some said he only took four and he sent it to the four headquarters of the Muslim world the four main branches in the Muslim world and that was Basra, Kufa, Sham and he kept one with himself in Medina so those were the four big and every station was taken from there that's one view and that's the view of Abu Amr al-Dani the other one is the view of Abu Hatim al-Sigistani Abu Hatim al-Sigistani or on the other hand holds the opinion that both Imam made seven copies of the most happened sent one to Mecca one to Damascus one to Yemen, one to Bahrain one to Basra, one to Kufa and one to kept one in Medina this is a brief summary of that which relates to the history of the compilation of the Quran and there are many authentic narrations or Qari there are three views of pronouncing the Mus'haf, the word Mus'haf one is Mus'haf two Mis'haf three Mas'haf of the three pronunciations Mus'haf and Mis'haf are the most popular Abu Jaffa and Nahas and others however are known to have used the pronunciations Mas'haf section I'm going to read that I'm going to inscribe the Mus'haf in beautiful handwriting that is clear and legible without extending the script or hanging it on the walls or anywhere else the scholars have also stated that it is recommended to place dots and vowels on the letters in order to avoid mispronunciation and distortion as Shabi and Nakhain disliked that dots you case on the letters during their time for fear of it leading to distortion as dots were not used at the time today however there is no fear of distortion as the Quran is ever more widespread and so there is nothing wrong with this practice nor should it be presented under pretext as it is a newly innovated matter it is indeed a praiseworthy innovation much like the categorization of knowledge into different disciplines building schools and establishing organizations and associations et cetera it is not permissible to write the Quran with anything that is impure according to our school the thought that it is disliked that the Quran be written on walls and we have already made mention of Atar's opinion on this issue we have also mentioned that there is nothing wrong with eating food upon which the Quran has been written and that it is disliked to burn a piece of wood with the Quran section Muslims with regard to the scholars specifically unanimously agree that it is obligatory to protect the Mus'haf and honour it or our companions have stated that if a Muslim were to throw the Quran Allah forbid into the trash or rubbish he would become an apostate immediately it is also impermissible to use the Quran as a pillow for instance indeed it is impermissible to use rare works of knowledge in such manner as well it is recommended that one stand up when being presented with the Mus'haf this is in view of the opinion that it is recommended to stand up in honour of the scholars, the righteous and the people of Onak such Onak is more befitting of the Quran so the act itself would be considered even more recommended so if somebody gives you the Mus'haf you stand up when you are taking it from them just like if a scholar, a person of knowledge came to you you stand up for them he is saying that the Quran is more befitting for you to stand up for that is not an opinion that is strong are you? that is not a strong opinion are you? as mentioned I have stated that different proofs for the recommendation of standing up in honour of others in a piece that I have compiled on this topic it is narrated in the Mus'naf of Darani with an authentic chain of narration from if you have a موليكة موليكة موليكة that اكريمة she is with him she used to place the Mus'haf on his face and say the book of my lord so some people took from that you can kiss the Mus'haf section it is impermissible to travel with the Mus'haf to enemy territory if the spear that it may fall into their hands proof of this comes from the popular Hadeen found in the 2 authentic books that state that the Prophet SAW said and commanded against traveling into the enemy land with the Quran لذلك لا تستطيع أن تأخذ القرآن إلى المدينة المدينة. لماذا؟ لأنه يجب أن يأخذ المدينة. هذا هو حديث الحديث. نهى أن يسافر بالقرآن إلى أرض العدوي. أن النبي صلى الله عليه وسلم يقول أنه يجب أن يسافر بالقرآن إلى المدينة المدينة المدينة المدينة. لكن كيف يجب أن نتكلم عن ذلك؟ ونهى today's action. سوف يتكلم. لا يجب أن يكن المدينة إلى تلقى ليس البشر من المصحف إلى كريستيان أو جيون ووتى من التي نبقى هذا التراني معها. إذا كننجد بصفة, لادة There are two opinions regarding its validity according to Imam Shaby. أعطاً the more correct of the two is that it is not valid and the second is that it is valid but that owner must be ordered to give up his ownership immediately thereafter لسحذرة ساعة أن已 حان أخبار كان يحتاج إقتصاد المرحب؟ اذا يحتاج إقتصاده بالفرق أو شيء آخر أو هل يتطلط سالة مe or نحن ميجاني أو أن يتطلط أكره عليها أيضا Boule, إذا أو يحتاج إقتصاد المرحب يتطلق مجان ، ينفع ، أو يدير قمEST هذا هو سابة رؤية أجل سبب هذه هؤلاء الناس لقد قلت لهم أن هذه أثناء مهموا من سطار جديدة على أن لا يتطلق إقتصاد المرحب لكن هذا سبب The Week إذا كانت لديها نقرار جداً ونقرار جداً وإذا كانت كريم ترى القرآن يجب ان ترى سيءها مع المساعدة من بعضهم أن تكون شخص يضع قرآن وكذلك شخص يخطر هاتفها ونستطيع تتحفظها تتحفظها أخر خلال أنها تتحفظها إنها مستخدمة إنها مستخدم أيضاً إن القرآن يضعها على قرآن وإن بلدان أنها كبيرة موجودة أولاً من ذلك لدينا مجالدات أخرى للمنطقة بها. هناك أثنين بين الأغناء والتعالية بحيث أنها موجودة حيث أن تعمل معاً خطة أخبار المنطقة ومعاً، في مجالدات منك، من المشاركة؟ أكثر أكثر من، بأنها موجودة. هذه هي تقرأة بالحياة، تقرأة أيضاً من أغناء من الإراك، لأنهم لا تعتقدون هذا في تقرأة أغناء من أخبار المنطقة. أخر أحد أعتقد أنه مغمل لأنه يعتبر أجهزة تساعدة على هذا المواصف وإن تساعدة أجهزة أحد أسدل لأن العالية مغملة في هذه المساعدة ومع المadoe أن نستخدم نكتبه بالتطبيعية مع أحد المواصف أجهزة أجهزة أجهزة أن هذا المغمل أجهزة أجهزة أجهزة أجهزة لأن هناك أسدل على هذا المنطقة ولكن المؤتمر هو أنه يجب أن يقوم with the hand and not with the sleeves سكتنة، أنه يجب أن يتمكن from an individual in a state of minor all-major ritual impurity to touch our holder paper upon which he is writing the must-have there are three opinions with regard to the permissibility of writing the must-have without touching or holding what is being held or what it has been written on the more correct of these opinions is that it is permissible the second is that it is impermissible and third is that it is permissible for one in a state of minor ritual impurity and not for one in a state of major ritual impurity سكتنة if a person in a state of minor or major ritual impurity or a menstruating woman touches or carries the book of Fiqh or any other book for the Islamic knowledge that contains Qur'an or a garment that is embroidered with verses of the Qur'an or dirhams or dinars and grade with the Qur'an or carry a set of items that include the Qur'an or touch the wall or sweets or bread with Qur'an the correct opinion is that this is permissible as none of these constitute a must-have the other opinion is that this is impermissible in his book Al-Hawwi Al-Hawwi the most renowned of judges أبوة الحسن المواردي المواردي yeah, that's correct أقضى القضاة عجيب أبوة الحسن المواردي states it is permissible to touch a garment embroidered with Qur'an but it is not permissible to wear it according to the consensus of the scholars as the purpose behind wearing such a garment is to seek its blessing this opinion however is weak and I have not seen anyone agreeing with them راد الشيخ أبو موحب أبو محمد الجويني and others have stated that wearing such a garment is permissible and this is the correct view on the matter Allah knows best carrying or touching books of Tafsir is impermissible for those in the states of ritual and impurity if they contain more Qur'an in the commentary but if the commentary is more voluminous than the Qur'an which is most often in the case then there are three opinions regarding the permissibility of carrying or touching these books the correct opinion is that it is permissible the second is that it is impermissible and the third is that states that if the Qur'an is written using different ink or a different thickness so the commentary it is not permissible now this is dividing the books of Tafsir into two some books of Tafsir they have more Qur'an then you have more commentary on it so he says that if it has more Qur'an and then more commentary then this is close to a Mus'haf that it's haram for a person who is on A made it what about if the Mus'haf is less the Qur'an is less there's more commentary it's a big book there's more commentary of a scholar on it he says there's three views the first one is that it's not haram the second one is that it's haram and the third one is if the Qur'an is written in a clear writing or red or a different color it's haram that's the view he takes and as we know these are all based upon the argument that a woman or a person in a major impurity they are not allowed to touch a Mus'haf it goes back to this مسألة if we hold this last view to be correct it would be impermissible to touch or hold it's a Tafsir that contains both Qur'an and commentary in equal amounts among our companions there's an order of T'atima T'atima stated that even if we assume this to be impermissible it must be held as disliked it is permissible to touch books that contain traditions of the Prophet if they do not contain any verses from the Qur'an but it is still better that this is done while in a state of ritual purity if they do not contain verses from the Qur'an it is still permissible according to our view but it is disliked what about the books of Hadith now he talks about the books of Hadith he says that the books of Hadith if there's no verses of the Qur'an in it it's not haram for you to touch it but he said what's more befitting is that you don't touch it and you stay in a state of impurity but if there are ayats in the Qur'an it's not haram to touch it and this is the madhab that the sheikh is upon and it's disliked and there's also another opinion within the sheikh which is that it's haram and that's what's mentioned in the books of Fiqh what about if the verse is abrogated it used to be a verse can you touch it he talks about that now it is permissible to touch a hold that which contains verses that have been abrogated in terms of recitation but not in terms of ruling like the ayat that used to be read it's no longer in the Qur'an anymore that verse used to be read it used to be part of the Qur'an it's no longer in the Qur'an it's been taken out of the Qur'an so it's abrogated in terms of its wording no it's meaning its meaning is implemented now an example if an elderly married man or an elderly woman connect adultery then say them to them our companions have also stated that the same wording applies to touching or carrying the Torah the Torah or the Bible so he says this is not a problem now this is not a problem you can touch it even though you're in a state of impurity because the ayat is abrogated in terms of its wording you're allowed to touch it just like you're allowed to touch the Torah and the Injil they are abrogated they are abrogated you can touch them without any state of purity so if a person passes you a Bible and you're on menstruation you can take it from them that's what he's saying section if there is an inexcusable amount of impurity upon someone who is otherwise in the state of ritual impurity who is in the state of ritual purity it is impenisable for them to touch the most happened part of the body that contains the incessant amount of impurity somebody he's pure he's clean he's clean but something very impure fooled on telling him are you there something impure touched him and it's a lot in quantity so he's saying here that he shouldn't touch it in the part of his body which is impure so let's touch it on that part are you there is however nothing wrong with touching the mushaq with the clean parts of the body according to the correct and more popular opinion chosen by the majority of our companions and other great scholars among our companions however Abu Qasim and Sime Assayi Maryu Assayi Maryu Assayi Maryu Assayi Maryu described this as impenisable but was refuted by the Shafi'i scholars and Qadaqaadi Abu Tayyib who stated that his Abu Qasim statement goes against and is thus rejected by the consensus of the scholars some of our companions are of the idea that this practice is disliked but the chosen meaning are apparently more correct but the chosen opinion is that it is not disliked session a person who has performed to Yom Kham due to lack of water is permitted what we're now is going to go into the issue of I can't find water am I allowed to use Tayamum am I allowed to do Tayamum to touch the moushaf what's the ruling regarding this has performed Tayamum start again من لم يجد anyone can't find section a person who has performed Tayamum due to lack of water is permitted to touch the moushaf regardless of whether he has made Tayamum for the purpose of performing prayers or any other religious marisi so if a person doesn't have water and they can't do Wudu so what do they do they do Tayamum that Tayamum can either be for Salah or that Tayamum can be for other than the Salah it can be for the purpose of wanting to read the Quran either whichever of the cases it may be the person is allowed to what he's allowed to touch the moushaf he's saying one who is unable to find water or does must pray in whatever state he is in but must not touch the moushaf because all they see is the state of ritual and purity such an individual is only allowed to pray in the state due to the necessity of performing prayers in there are a lot of times if the individual is carrying the moushaf on him and cannot find anyone to keep it for him nor is able to nor is able to perform ablution it is permissible for him to carry the moushaf as this is dictated by necessity regarding the situation when he says that to him is not mandatory for him the individual in the situation described previously this is however a questionable being and the correct view is that to him is mandatory for such an individual if in such a situation one fears that the moushaf so what about if you believe that the moushaf is going to burn or you believe that the the moushaf is going to be thrown into a water if you believe that or a jas is going to happen to the moushaf then the person is allowed to take the moushaf what is he allowed to do he is allowed to take the moushaf وإن كان المحديث للضرورة even if he is on a major impurity he is allowed to take the moushaf and he is allowed to teach he is not allowed to teach so he is allowed to take it so you believe that the moushaf is going to burn or it is going to what it is going to fall into water are you with me if it is this situation then the person is allowed to take the moushaf even though he is on a major impurity why because it is ضرورa necessity now in section there are two opinions among our companions as to whether it is mandatory for a teacher or guardian to order a discerning child to perform a module for the purpose of touching the moushaf or a writing board from which he is reading the Quran the more correct of these views is that it is not permissible due to the hardship in enjoying this section it is permissible to buy and seldom must happen and it is not disliked to buy it as to where it has been disliked to sell it our companions told two views and the more correct of you and the more correct of which is that it is disliked which is the opinion explicitly stated by now I am sharing among those who held that neither buying among those who held that neither buying it nor selling it is disliked where and and and it is also narrated that it is best held this way all of these scholars they believe buying and selling it are both not disliked and now he is going to mention the view of the groups of scholars who disliked buying and selling it some scholars are reported to have disliked selling it and buying it and even even among them reported this to be the view of Al-Qamma even Sirin and Nakhayy Shura'a Nassruq and Abdullahi Bin Yazeed Abdullahi Bin Yazeed Abdullahi Bin Yazeed Abdullahi Bin Yazeed Abdullahi Bin Yazeed it is narrated that even women and Ibn Musa strongly disagreed selling it while others saw that it was acceptable to buy it but only to Abdullahi Bin عمر يوسي say لو ديتوا أن الأيدي قطعت في بيع المصاحف I wish hands were hands were cut for those who were selling the while others saw that it was acceptable to buy it and only disliked that it was being sold even among them reported this to be the opinion of Ibn Abbas Sa'eed Ibn Jubey Ibn Ahmed and his haqa Ibn برحوة رحوة could Allah be pleased with them all and Allah have bested it The author then at the ending of his book he said Ben interior يسرق and Imam Al nawee cela يقول the bak by he is saying is all all that I was able to go through in his book so he said نُضِى فِى مُختصارة So he showed mypir My relation to Adda and this book is very summarized portion of the etikets of the ones who read the Qur'an ولكن حمالني على اختصاري ما اذكرته في اول الكتاب ونسبة للمساعدة هذه الكتابة ولمساعدة هذه الكتابة لأن ما اخبرت في البداية والله أسأل وأسأل الله أن نفع that He benefits us العميمة به لي ولي أحبابي لأن الله ينفع لنا all of us من ومن who I love ولي كل ناظر فيه and everyone who looked into this book والسائل المسلمين and all of the Muslims in this world in the Hereafter والحمد لله رب العالمين and praises to Allah حمداً يوافي نعمه a hand that will fulfill His blessings ويكافئ مزيده وصلاة وسلاب عليه وسلاة وسلامه الأكملان على سيدنا محمد وآله وصحابه أجمعين and the author finished the writing of this book on the following date he said ابتدأت في يوم الخمس he started compiling this book on Thursday when it was a 12th it was on the 12th of the month of Shahr ربيع الأول in the month of ربيع الأول when the year was what سنة ستين وستينة وستمئة 666 that's what the year was and he said I finished it من جمعه on a Friday صبيحة الخميسي the morning of Thursday a thirt of the month of ربيع الآخري the third of the month of ربيع الآخري when the year was سنة ستين وستينة وستمئة 666 we say ما الله سبحانه وتعالى bestow his never ending mercy upon الإمام النواوي and we also say وإنتجد عيبا فسد الخلالا فجل من العيب فيه وعالا if you saw any mistakes in our explanation and our dealings with the book if you saw that and we did any shortcomings then I will say to you all فسد الخلالا block and close that mistake of mine فجل من العيب النوبل is the one who has no mistakes and he is above meaning الله سبحانه وتعالى أقول ما تسمعون وأستغفروا الله لي ولكم رسائل المسلمين من كل ذنب فاستغفروه إنه هو الآفور الرحيم إن شاء الله وتعالى tomorrow we're going to start the explanation of the other book الإصباح in the morning 7 o'clock إن شاء الله وتعالى question and answers until 12 o'clock sisters if you have any questions put your right your questions and pass it on إن شاء الله وتعالى