 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يدى بدلى وياله من شراف عظيم فصل في استحباب الاستعادة فإذا أراد الشروع في القراء استعاد فقال أعود بالله من الشيطان الرجيم هكذا قال الجمهور من العلماء وقال بعض السلف يتعود بعد القراء لقوله تعالى فإذا قرأت القرآن فاستعيد بالله من الشيطان الرجيم وتقدير الآية عند الجمهور فإذا أردت القراء فاستعيد ثم صفة التعود كما ذكرنا وكان جماعات من السلف يقولون عود بالله السميع العليم من الشيطان الرجيم ولا بأس بهذا ولكن الاختيار هو الأولى ثم إن التعود مستحب ليس بواجب وهو مستحب لكل قارئ سواء كان في الصلاة أو غيرها ويستحب في الصلاة في كل ركعة على الصحيح من الوجهين عند أصحابنا وعلى الوجهي الثاني إنما يستحب في الركعة الأولى فإن تركه في الأولى أتابه في الثانية ويستحب التعود في التكبيرة الأولى ويستحب التعود في التكبيرة الأولى من صلاة الجنازة على أصح الوجهين سقف سقف المرحب أنه يتكلم أنه يتكلم أن أعود بالله من الشيطان الرجيم عندما يتكلم في القرآن يتكلم أنه يتكلم في القرآن before he starts his excitation ومن these two majority of scholars are agreed if a person intends to read the Qur'an he says his ستعادة and he says من الشيطان الرجيم this is the opinion and the view held by the majority of the scholars and some of the salaf they said some of the pious predecessors they said some of the opinion that the reciter should seek refuge after completing his recitation because Allah says when you recite the Qur'an seek refuge with Allah from the Shaytan some scholars took the ayah at its apparent meaning which is that Allah says in the ayah if you have read the Qur'an so that's a past tense you've already read the Qur'an فاستعيد بالله يسيق refuge with Allah from what من الشيطان الرجيم but some of the scholars they said that there's a تقدير تقدير here meaning there's something that's within the verse that's not that's basically there which is فا إذا قرأت أي فا إذا أردت قراءة القرآن if you intend to recite the Qur'an so the word أردت is in there it's مقدر it's مقدر so that's why the author mentions it however most scholars have interpreted this verse meaning that if one intends to read the Qur'an you must first seek refuge with Allah from Shaytan the outlaw and not that one competing with you does that make sense so some of the scholars they their interpretation is that فا إذا قرأت أي فا إذا أردت القراءة if you intend to read the Qur'an فاستعيد بالله يسيق refuge with Allah من الشيطان الرجيم and some said no we take the ayah at its apparent so what it means is that the أعود بالله is after the recitation you've already mentioned one means of seeking refuge but some among the players previously said to you to say أسيق refuge with Allah so some of the scholars they used to say that you should add the word أعود بالله السميع العليمي من الشيطان الرجيم so they added this extra two meanings which is السميع العليم the reason is because they got it from the ayah فا إذا قرأت القرآن فا استعيد بالله من الشيطان الرجيم ها they got it from the ayah what is it خلاص حديثة يتقفون خلاص خلاص حديثة وبرفس عسلم تقفون رأيتوا there was an ayah in the Qur'an they took it from what was it فا إذا قرأت القرآن هيخرى ها إذا ما سلطانه عالية توافل والله ذهب معا بلا needa something there was an ayah while this man is acceptable the first one I need to say أسيق refuge with Allah من الشيطان الرجيم is better while seeking refuge is recommended it is not it is not obligatory and it is recommended that the reciter seek refuge whether he is reciting in his prayers or outside of that so it's not wajib to say it he says ثم إنك تعودة مستحب to seek refuge in Allah from the shaytan is not obligatory is recommended and it is recommended for every reciter whether he is in salah or whether he is outside the salah it doesn't matter نعم نعم وإنما يزغنك من الشيطان نزغن فاستعد بله من الشيطان الرجيم إنه سمع العليم ليس السمع العليم صح that's where he got it that's that's where they got it from does that make sense she is saying to you sharing is caring Ibrahim give me your crisp stop eating it by yourself she likes people to share ساعد جوالية أهيه ساعد جوالية while reciting is recommended it's not obligatory and it's recommended that the reciter seek refuge whether he is reciting his prayers or outside of that is it also recommended that the reciter seek refuge in every raka'a while reciting in prayer according to the more correct of the two opinions held by our companions so that every raka'a some scholars actually said it's obligatory it is what it is obligatory to read because Allah says فإذا قرأت فإذا قرأت فاستعيد بالله فاستعيد بالله من الشيطان الرليم فاستعيد seek refuge in Allah come on and I come on shows what obligations some scholars they said that some said no it's this تحباب it's recommended where did they get that from that when the process and the most teaching and the one who is مسيءو صلاةه the one who is whose salah was bad the prophet didn't say فاستعيد بالله so this is a صارف that diverts it the other opinion is that it is obligatory only in the first raka'a and should one forget to seek refuge in the first raka'a you should do so in the second raka'a some scholars they said that he does it in every raka'a وذي بلا من الشيطان الرليم and other scholars they said no it doesn't have to be in every single raka'a all that is enough is that the person does it from the first time they pray الله أكبر they say they make the dua they say الله أكبر and they read بسم الله الرحيم and then they they don't have to do it again it is also recommended that once he breathes in the first to fear to say Allah but of the funeral prayer according to the more correct opinion once you always say بسم الله الرحمن رحيم at the beginning of each story the author says فصل في المحافظة على البسمة ويعمل في المحافظة على البسمة ويعمل ويعمل أن يحافظ على قرات بسم الله الرحما الرحيم في أول في every صورة سوا براعا فإن أكثر العلماء قالوا إنها آية حيث كتبت إنها آية where энергيا وقد كتبت في أوائل فإن قرأها كان متيقناً متيقناً قراءة الختمة أو الصورة وإذا أخلّ بالبسملة كانتارك لبعض القرآن عند الأكثرين إذا كانت القراءة في وظيفة عليها جعل كالأسباع والأجزاء التي عليها أوقاف وأزراق وأرزاق كالأسباع والأجزاء التي عليها أوقاف وأرزاق كان لعتناو بالبسملة أشد ليستحق ما يأخذه يقيناً فإنه إذا أخلّ به لم يستحق شيئاً من الوقف عند من يقول عند من يقول البسملة من أوائل الصور وهذه دقيقة وهذه دقيقة النفيسة يتأكد لعتناوبها وإشاعتها كالأسباع يجب أن يقول بسم الله الرحمن الرحيم وفي بداية الصورة تتوقع صورة لذا يجب أن يتكلم أن الشخص يكلم بسملة أزمة ويكلم بصحة أنهم يكلمون ويكلمون بسملة أزمة في الشخص من جميع صورة أخر than صورة أبراعة الجسدية المجرأة of the scholars of the opinion that it is the verse that is written at the beginning of each surah in the most half accepted beginning of surah to Maraa The majority of the scholars hold the opinion that the Bismillah is an ayah, it's a verse in the Qur'an و it's written in what the beginning of every surah except surah to Toghur he called it Bar'a'a and this is the norm that some scholars do that they name the surah based on the beginning of the surah they'll name the surah the beginning of it instead of calling it by what instead of calling it by the name of what the surah is so surah to Bar'a'a does it have a basmala some scholars they said that it's basically joint with surah to Anfal it's just one surah some scholars this Khilafat there's discussions going on نعم thus if the reciter says بسم الله الرحمن الرحيم also known as the basmala he will have affirmed the correct representation of the Quran but if he leaves it out then he is left out important to Quran according to the majority of the scholars if a wage or endowment is being paid for a job that involves the recitation of the Quran such as those that request that one seventh or some chapters of the Quran be recited it is more emphatically recommended that the basmala be uttered so that the reciter can rest assured that he is fully deserving of that which is being paid so if a people come and they ask a person to read Quran for them and they say this is the portion we want you to read and we're going to pay you for it okay they pay him for it are you with me brothers and sisters and he misses the basmala he has not done the job if he's of the opinion that the basmala is an ayah from the Quran those holding the view that the basmala is a verse and must be recited hold the opinion that the reciter who leaves it out is not deserving of anything this is something he is trying to say that many people are heedless about so we should know that فهو المقصود والمطلوب وبهي تنشرح الصدور وتستنير القلوب قال الله عز وجل أه أف لا يتدبرون القرآن وقال تعالى كتاب أنزلناه إليك مبارك ليتدبروا آياته وليتذكروا الألباب والأحديث فيه كثيرة وقاويل السلف فيه مشهورة وقد بات جماعة من السلف يتلوه آية واحدة يتدبرونها ويرددونها إلى الصباح وقد صاعق جماعة من السلف عند القراء وما تجماعة منهم حال القراء وقد روئنا عن بهز بن حكيم أن زرارة ابن أوفى التابعي الجليل أن زرارة ابن أوفى التابعي الجليل رضي الله عنه أماهم في صلاة الفجر فقرأ حتى إذا بلغ فإذا نقر في الناقور فدالك يوم إذ يوم العسير خر ميت قال بهز فكونت فيه من حمله وكان أحمد ابن أبي وكان أحمد ابن أبي الحواري رضي الله عنه وهو ريحانة الشام كما قال أب القاسم الجنيد رحمه الله إذا قر عند القراء إذا قر أعنده القرآن يصيح ويصعق قال ابن بداود وكان القاسم ابن عثمان رحمه الله ينكر ذلك على ابن أبي الحواري وكان الجوعي فاضلا من محدث أهل دبش يقدم في الفضل على ابن أبي الحواري قال وكذلك أنكره أب الجوزاء وقيس ابن بحتر وغيرهما وقلت والصواب عدم الإنكار إلا على من يترفى بأنه يفعله تصنع والله تعالى أعلم وقال السيد الجليل ذو الموائب والمعار في مرايم الخواص رضي الله عنه دواء القلب خمسة أشياء قراءة القرآن بالتدبر وخلاء الباطن وقيام الليل والتضرع والتضرع عند السحر مجالسة الصالحين المنطقة تضرع على القرآن ونفتح على القرآن هذا الموال now the author speaks about pondering over the Qur'an and in this topic is going to be speaking about some of the pious predecessors how they were when they used to read the Qur'an and how it used to affect them عندما يبدأ his recitation يجب أن يقوم to contemplate that which he is reciting when the person wants to read the Qur'an and he puts his head to reading the Qur'an فليكن شأنه الخشور be a person who comes with humility والتدبر عند القراء and ponder over what you are reading don't just let it slip over just don't recite it but think ask yourself what does this mean what is Allah saying here نعم evidence of this is plentiful and so well known that mention is highly required the author now goes on to say evidence is for this which is to read the Qur'an with تدبر الخشور he said the evidence for this is أكثر من أن تحصر it is too much for us to restrict it to an amount for us to bring all the evidence is for it it's too much in number وأشهر وأظهر من أن تذكر and it's too famous and well known for even us to try to mention it indeed contemplation is the main purpose behind reciting the Qur'an and that which is required of any reciter the Qur'an's purpose and why it was sent down was what when Allah sent the Qur'an down He sent the Qur'an so it can be pondered on not so it can be stuck to the walls not so somebody can just listen to it but the Qur'an was sent down for pondering to think over it نعم والله with the Qur'an brothers and sisters وبيه تنشرح السدور Allah opens people's hearts the hearts does your body need food yes your heart needs food and the heart of your food is the Qur'an if you don't give it food your heart will die just like your body will die if you don't nurture it if you don't take in any supplement and would you call it you don't take in any food صح would your body die would you die if you don't eat yes the heart dies the same way and the food the supplement that the heart needs is the Qur'an and that's why you find a lot of people who are suicidal they want to kill themselves they don't want to live anymore they're stressed anxieties depression everything the reason is because they are distanced from the Qur'an والله the ayah is حقيقة ومن أعرض عن ذكري فإن له معيشة ضنكة the ones who turn away from my remembrance you turn away from it فإن له معيشة ضنكة you're going to live a hard life why are you going to live a hard life because you haven't nurtured your body heart you haven't given it its food how's it going to move how's it going to work can a car work without oil petrol can it if you don't service in the car okay it will run for a while and then after that the car will break down the heart is the same and that's the moment you see yourself depressed suicidal moments I don't want to live anymore that moment is what you should know that you haven't been feeding yourself does that make sense الله says do they not ponder on the Qur'an so do they not ponder on the Qur'an do they not ponder on the Qur'an this question is what this question is a rhetorical question so it's a question where الله سبحانه وتعالى is saying to you what ponder on the Qur'an you've been commanded to ponder on the Qur'an نعم الله is saying I sent a book down to you guys this book is مبارك مبارك means what full of blessings ليَدَّبَّرُوا آياتي so it's verses you can ponder on the reason why I sent it this is this is this is the reason why I sent the Qur'an down was so you can ponder over its verses وليَتَدَكَّرَأُولُوا ألباب and it can be a reminder for those who are smart this is too much but let's look how some of the started to ponder on the Qur'an and they took these verses seriously فلا يتدبرون القرآن قولوا يتعالى ليَدَّبَّروا آياتي وليَتَدَكَّرَأُولُوا ألباب it is reported that some people among the predecessors would spend the entire night reciting just one verse all night they will be repeating and reading only one verse all night just one verse why? they are pondering over it are you? contemplating and repeating it over and over until dawn we're talking about reading it all night until قيام صلاة they're in the middle of the Salah now some of them fainted they were reading that verse repeating it repeating it for Sayyaka he fainted he woke up again heat sweat some of them they died from that recitation their heart stopped and they died stories now فضل بعض ابن حكيمي السيين زرار ابن أوفا who is a Tabi'i a noble Tabi'i أماهم في صلاة الفجر he led them in the Fajr prayer he led them in what? in the Fajr prayer and when he reached the verse and he when he as he was leading them in the prayer زرارة led them and he reached قوله تعالى الله says the day in which the trumpet will be blown into it الله says الله says it will be a hard day that day would be extremely hard day when the trumpet is blown and every single body now heading towards accountability this is the day when it's hard الله says and something Allah referred to as being hard it's truly hard if Allah has said it's hard then it's going to be hard الله so he read زرار ابن أوفا read this verse and then what happened? he died in the filth of his own خرم ييتن he fell on the ground dead can somebody kill himself? I don't know he killed himself like that in the middle of the صلاة he can't kill himself how can he kill himself? he can't but the verse hit him so much that he died from it but has further affirmed the incident saying I was a wrong order carried him away I took him to Salah I took him to the grave I carried him on my neck to the grave so yes he did die from it that's to emphasize to you this did happen now and why would that happen to them is because they knew what this was about they knew this was about أحمد ابن حواري may Allah be pleased with him according to the passing of Junaid may Allah be pleased with him was known as ريحانة الشم meaning the sweet basil of Damascus would the way women think for fear of Allah if the Qur'an was recited in his presence أحمد ابن حواري رضيل عنه was known as ريحانة الشم as the Imam of Al-Qasim of Junaid said about him if Qur'an was read to him he would cry and weep weep excessively نعم regarding this إبن أبي داوود said that أحمد أحمد ابن حواري may Allah be pleased with him would repudiate أحمد أحواري for his reactions أحمد أحواري was a moment that prominent squadron had eaten Damascus and was regarded as secure to have been أحمد أحواري in terms of piety and virtue أحمد أحمد جلزا أحمد أحمد أحمد and others were also allowed to have this so the doings of أحمد ابن أبي الحواري his crying was a bit too excessive so this is a rebuke for it stop doing that don't do this because of the noise that he would make and his sweeping and his sound was excessive so they used to rebuke in front but we look what Nahu'i said after that when he wrote all of those who told him أبلقاس ابن عثمن الجوعي was more virtuous than أحمد ابن أبي الحواري و أبو الجوزاء قي سبنو بحتر they were more virtuous and they would stop him from doing that but look what Noah said I believe that it shouldn't be disapproved of provided the individual is not feigning such actions and Allah knows best و الصواب with the correct opinion to me regarding this is عدم الإنكار we shouldn't reject this person's action we shouldn't tell them off إلا من إعطاره بأنه يفعله وتصنعه عن unless if the person is doing it it's not good unless if the person is doing it willingly he's choosing to do this but if it's not in his control and he's not doing it it's not in his power and some people when they cry their crying is too loud so if it's known that he's not doing it because he's not doing it willingly like that then there's no reason for him to be told off إبراهيم الخواص رضي الله يتعالى عنه he says that the cues of the heart are five the cues of the heart are what five things are the cues of the heart what's the first one the first one is to recite and reciting the Quran pondering that's the first cue for the heart keeping the stomach empty keeping your stomach empty means here reducing on your food intake the reason is because إذا إذا متلأت البط نامت الفكرة وكفة الأعضاء عن العبادة if the stomach gets filled the mind starts to slow down once the mind slows down the body starts doing not much work anymore so if you re-eat a lot at night and you can't pray قيام الليل صح when does Imam القحتان he says he says get rid of eating food don't fill your body with too much food and the bodies of the people of knowledge is not fat people of knowledge are not fat and chubby they're not big and fat the reason is because they can't tend to go together when he said محمد من حسن الشيباني was naturally chubby it was extremely big are you there and it's shockingly that محمد من حسن الشيباني used to fast the fasting of the prophet yeah he was a sa'ib a man of knowledge and understanding of the deen he was well known for his fasting it's just those type of people when they eat they eat it goes to their body straight it shows if they eat something just that day alone in the next day it shows and then some people if they munch all day nothing shows yeah they're eating all day and other people if they just one day if they eat something the next day it starts showing on their body and that's how he was محمد من حسن الشيباني the point being here that شايف عيو saw him and you remember شايف عيو who did he see محمد من حسن الشيباني and when he saw him he saw him he said a chubby person will never be a chubby person will never be successful in attaining knowledge after محمد من حسن الشيباني meaning generally speaking he's talking about شايف عيو he means that generally a person who loves food can't generally be a strong student of knowledge صح because remember as I said you can't associate partners with knowledge you can't do شرك in علم علم only wants توحيد it wants you to do it alone and not associate partners with it okay so one of the things that causes thickness to the heart is eating too much food the food that the people eat يا اخوة it can affect your heart and there are some people when they become depressed and when they become sad they eat food too much I'm stressed they sit in bed all day they just open chicken and chips crisps burger yeah all day munching what are you doing I'm just ordering something and just all day delivery coming to the house some people are like that they get depressed and they eat too much it's sickness of the heart eating too much what والداريكة والله أخوة والداريكة إن شخص يبقى جيدة it will it will as an individual if you cut off on food you feel very light and it will psychologically make you energized the day you eat nasty food that whole day you feel different you grumpy you just صح it does affect it affects everything and it affects your heart like that as well but if a person works out the person eats healthy food for instance like for me example I don't eat healthy food but I don't eat much I cut down on eating I avoid eating it makes me feel good in that regard but if you feel like you're going to eat and you can't stop yourself from eating or what you're eating cut down on what you're eating and if you feel like even cutting down is a مشكلة my mind won't let me do that then get things that are good for you some of the علم I saw they eat nuts a lot of nuts get a lot of nuts you know those raisins put them in a bowl and just eat that a lot some people just like their mouth moving all the time they created them you like it don't turn it into a burger but use it as nuts they're not the KP salted nuts no I'm talking about real dry nuts get dates eat dates one of the things that's good for a student is a lot of water to drink a lot anyways things that are good for your body standing in prayer during the night also the other third one is وقراءة قيام الليل night prayer look how the sheikh mention your stomach being empty and قيام الليل if you eat too much you won't be able to pray قيام الليل they won't happen some people say to you I always try to pray قيام الليل I can tell you you're not going to pray قيام الليل look what you've got in your hand look at the food that you've got with you right now you eat you eat a lot of food and also the issue of خلاء البطن which is to keep your stomach empty if it passes مغرب don't eat anymore much eat very lightly don't eat heavy after مغرب some people are like that if they eat a lot after مغرب that whole day they sleep stop eating earnestly in the middle of the night the other one is التضرع عند السحر مجنة تأكيد من الله سبحانه وتعالى وضعه الله أكبر تأكيد من الناس يدعوك هذا هو مقبول ومن المفتاح ما هو المفتاح الذي تأكيد ما هو المفتاح هل أنت تأكيد مفتاح الذي يوجد ثلاثة أي من who doesn't have ... لا يوجد ثلاثة معهم لا تتأكيد عندهم و لا تتضلعوا تأكيد معهم هل أنت هناك؟ إذا كانتحد ذلكuedة صوت 1 تحتفظ منهم على ما يبقى بما يكون دونية أن تأكيد منهم فجائع معهم يوجدFirst is that the first one is that they are benefiting from you تأكيد منكم تلو with those people that are benefiting from you. And the last one is one you're both benefiting from each other as much as he's benefiting from you, you're benefiting. So it goes three ways. You're benefiting me, I'm benefiting you, we're benefiting each other those are the three. Anyone who doesn't fall under any of those three is a waste of time, don't spend time with him. Are you going to benefit from me? No. Are you going to benefit me? No. Are we going to benefit each other? No. Why are you sitting with me? You don't say like that but you don't spend time with that person. You leave those type of people. That person is not a righteous person to sit with or it's not a person of benefit for you. Your time you spend it with people who have one of those three. One of those? One of those three. تعدبهم فإنهم عبادك رواه النسائي وابن ماجه وعن تميم الداري رضي الله وعنه كرر هذه لاية حتى أصبح أم حسيب الذين جت راح السيئات أن جعلهم كالذين آمنوا وعملوا الصالحات سوا أم حياهم الآية وعن عباد بن حمز قال دخلت على أسماء رضي الله عنها وهي تقرأ فمن الله علينا وقانا عذاب السموم فوقفت عندها فجعلت تعيدها وتدعو فطال علي ذلك فدهبت إلى السوق فقضيت حاجتي ثم رجعت وهي تعيدها وتدعو وروية هذه القصة عن عيشة رضي الله عنها وردد بن مسعود رضي الله تعالى عنه رب زدني علمى وردد سعيد بن جبير رضي الله عنه واتقوا يوما ترجعون فيه إلى الله وردد أيضا فسوف يعلمون إذ الأغلال في عناقهم الآية وردد أيضا ما غرك بربك الكريم وكان الضحاك إذا تلع لهم من فوقهم ظلل من النار ومن تحتهم ظلل رددها إلى السحر قدنا معارضة موزراً في هذه الححظة هل تمكنك إزالة في زدن القديم أنظمة جداً وكذا تكلمت عمر الحقيق من الاستقل فقط؟ هذا ما يحدث عنه دعونا ذلك هذه قصة معوى نقدي ومجهوزة حواتي لتع程فة بـ نعم so the author says in the previous chapter what did we speak about the importance of pondering over the Quran and understanding its position and the effect that it had in the pious predecessor's eyes now أبيضر رضي الله تعالى عنه he said that the Prophet ﷺ stood up repeating one verse kept repeating and repeating until dawn and the ayah was into adhib them او الله if you punish them فإنهم عبادوك they are your slaves if you punish them they are your slaves the Prophet recited this verse so many times from his قيام until dawn he was reading it نعم it is narrated that Tameem Al-Dari may Allah be pleased with him recited the following verse repeating it until dawn or with all the early Yubi's think that we should hold them equal with all to believe and be right with good deeds this ayah also was an ayah which at Tameem Al-Dari in the noble companion he kept repeating which is ام حسي باللدينا جترحوا السيئات اجترحوا ميزة اختسبوا do they think the ones who have gained evil انجعلهم that we are going to make them equal to what كالذي لأامن وعمل صالحاتي like the ones who have done righteous deeds سواء بمحياهم ومماتهم do you really think that's what Allah is going to do that the criminals the wrongdoers the atheists the agnostics they are going to be the same as those who believe in Allah believe in the day of judgment the gooddoers they are not going to be the same so he kept repeating this verse this noble companion رضي الله تعالى عنه this story is also narrated from Aisha of the above man Aisha was narrated from this story is that اسماء رضي الله تعالى عنه she recited the ayah فمن الله علينا ووقانا عذاب السموم or Allah you have favored us and you have saved us from the punishment of the Hellfire the t'oumah of the Hellfire and this is when the believers enter Jannah this is the dua that they are going to make and then اسماء and wife a woman a noble individual who was righteous she kept repeating this and repeating this and repeating this and thinking and pondering and she was saying in this ayah when she read it Oh Allah save us from the Hellfire Oh Allah take us to your Jannah so in the qiyam it's a sunnah to stop and make dua and they come back to the verse and make dua because the Prophet ﷺ when he came to verses that were talking about Jannah he would ask for Jannah and the verses that come that were talking about the Hellfire he would seek refuge in Allah from the Hellfire this is also and then this عبادي بن حمزة he said I went to the market I came back she was still in that position reading the ayah فمن الله علينا ووقانا عذاب السموم she was still repeating it this is also narrated from A'ish رضي الله تعالى عنها that عروة مرزبير عروة عروة سوها I left her in that position and he came back and she was still in the same position عايش رضي الله عنها ابن عيبنا ووقانا نعم نعم عبد الله يبن المسعود تلك يبن المسعود وخل رب زدني علمة Oh Allah increase me in what in knowledge عبد الله يبن المسعود أنا عالم اسكولة of Islam man with great knowledge even then he was saying Oh Allah increase me in knowledge he was repeating that in the Salah سعود مجوبير will repeat the verse and fear the day when you shall be returned to Allah and also the verse and soon they will know when I am placed around their necks he also repeated Oh mankind what has made you careless regarding your Lord the most generous would you repeat the following verses who don't wear but you will come upon it they shall have layers of fire above them and layers of fire below them all these noble individuals سعيد مجوبير he would recite and repeat these verses واتقوا يوم ترجعون فيه إلى الله he would read فسوف يعلمون إذل أغلالوا في عقناقه the day they will know the day of judgment when the chains are placed on their necks ما غرك بربك الكريب what is it deceiving you from your Lord what makes you think you're safe you see ضحاكبنو مزاحم he would recite the ayah لهم من فوقهم ضلل أبض الله سبحانه وتعالى it's placed over them clouds they're like gonna pour fire over them ومتحتهم ضلل and under them as well and he kept repeating this until the dawn all of them were reading it with pondering and thinking over it and remember the reason why they were crying and they were sad and they were repeating this is because they were not reading the Quran like many of us do and many of us read the Quran on the grounds of what that it's what that it's talking to somebody else the reason we read and the reason they were reading was different they were reading it because the Quran was something that they felt was talking to them and the Quran was speaking to them like when they will read this ayah فسوف يعلموا they will come to know إلي الأغلالوا في علاقهم when the chains are on their necks سعيد الملجبير was thinking that when Allah's verse came down وَتَقُوا يَوْمَنْ and be conscious of Allah the day يَوْمَنْ تُرْجَعُونَ فِهِلَ اللَّهِ the day you will turn back to your Lord he wasn't saying the disbelievers need to think about he's thinking this is him so when a person starts to read the Quran in belief that this is talking to him it's addressing him it is him that's being spoken to the perspective changes the way you look at the whole Quran becomes different and it will affect you more it will really affect you but if you read the Quran as a third person then now it's not going to affect you إن شاء الله يتعالى we are going to conclude بإذن الله الكريم anything which I have said that was wrong incorrect from me الشيطان الله his message is free from it سبحانك اللهم بحمدك أشدوا لا إله إلا الله أستغفروا كاتوب إليه