 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يدى بدلى وياله من شراف عظيمي سكشن سكشن it is recommended that any reciter, whether in prayers or outside of that say I mean half reciting and first reciting there are many women authentic Hadith that illustrates this the author may God's mercy talks about the meanings and the ahkams pertaining to Amin he says يستحب لكل قارئن it is recommended for every reciter in the prayer كان أو في غيرها other than the prayer إذا فرغ من الفاتحة if he finishes reciting سورة الفاتحة that he says I mean and the Ahadith pertaining to this are well known and are famous we have already mentioned that it is recommended to separate between the end of the Fatah and saying Amin with a slight silence and we have already spoken, this is something that we spoke about in the previous Fasud which is that it is recommended between your Amin and your Fatiha there is a slight silence he says and we said that the evidence for this it is the Hadith narrated by who سامورة بن جندوبل رضي الله تعالى عنه which is narrated by Abu Dawood and At-Tirmidih the word Amin means now the author is going to go into speaking about the meanings that Amin hold and what are its meanings so he mentions the word Amin means for Allah answer so the first meaning he mentions is that اللهم يا الله استجب الله obey it is also been said that it means the following let it be also some of the meanings that some scholars said it means كذالك فليكن let it be like this and some of the scholars said the meaning is do this and normal is able to do this except you and the other meaning that some scholars mentioned is لا يقدر على هذا أحد سواق no one else is able to do this except except you and don't leave us to this fear and the next meaning that some of the scholars mentioned which is لا تخيب او الله سبحانه وتعالى don't despair don't leave us to despair don't leave us to despair your hope the hope that we have in you give us security with goodness and also some of the scholars they said اللهم مننا بخير or Allah give us security with your good or Allah others have stated that this is a seal that Allah places upon His servants to God so some scholars they said this is a طابع it's a seal of Allah سبحانه وتعالى it's placed upon His slaves يدفع به عن حمو الافت which through it Allah will repel from you any calamities that befall you now and some have said that this is a ranking paradise that is deserved by those who utter it and another scholars group of scholars they said the meaning it holds is that the meaning is actually a position in Jannah it's a place and a level in Jannah which those who say it are in deserving of it others still have said that this is one of the names of Allah but researchers and majority of scholars have refuted this name some scholars they said أمين is اسم من أسماء الله تعالى it's a name from the names of Allah لكن المحققون are the scholars who are grounded and well-rooted and the majority of the scholars they've actually rejected that view and they did not take that into consideration this is also said that it is a Hebrew word that was Arabized some scholars they said it's اسم إبراينين it's a Hebrew word and then it became Arabic so that would mean that would mean sorry a person is speaking in the Quran in other than the Arabic language and that's a weak view أبو بكر أبو راك opinion is that it is something said to fortify one's application and so that Allah's mercy may descend upon those saying it أبو بكر الوراك he says that I mean it's actually قوة للدعاء it's actually to force it's to actually strengthen and strengthen the دعاءة that you've made and وستنزال الرحمة and it's also requesting for Allah's mercy to descend on you and others have said other than that so this is the general meanings that have scholars have tried to push forward that it means and there are other possible explanations for the word نعم so now we know that we have an overview of a general understanding of what أمين means okay نعم there are different ways of pronouncing أمين so how do we read أمين the author mentions four ways إن شاء الله تعالى that the scholars read it and they are as follows and these are the four that we're going to see the first one is so the first one is أمين by elongating the أ the scholars have stated that this is the most correct method of pronunciation so what do you do you place a مد you place a مد you lengthen the utterance of the ألف so you say أمين أمين so that's the first one which is مد and تخفيف of the ميم the ميم is read low it's not read loud it's not sorry it's not lengthened are you number two is then number two is أمين so you don't lengthen the أ number three those are the two وَهَاتَانِ لُغَتَانِ مَشْوُرَةَانِ the two that I just mentioned right now which is أمين and أمين is both لُغَتَانِ مَشْوُرَةَانِ they are two languages within the Arabs that are well known so there's no big problem with those two that's well known and the third is أمين it says it's about pronouncing the أ as midway between أ and إ yeah so the person says he didn't say آ and he didn't say إ which is called إمالة and it's the one وَقَالَرْكَبُواْ فِيهَا بِسْمِ اللَّهِ مَجْرِيهَا مَجْرِيهَا it's called إمالة and it's called what وقال it's called وقال وقال وقال بِسْمِ اللَّهِ مَجْرِيهَا مَجْرِيهَا رِيهِ رِيهِ رِيهِ that's إمالة that is called إمالة so you don't say as a فتحنورة كسرة it's a way in between الواحق is transmitted it's from حنزة الكسائي هو قراء yeah it's a way it's a way in between from حنزة الكسائي from حنزة الكسائي from the fourth from the fourth the fourth one is the fourth one is مين so it places شده on the mean with A مد on the alif by innovating both the R and the mean yeah this pronunciation will be rated by وقال وقال وقال وقال وقال وقال وقال وقال وقال وقال وقال وقال وقال and it turns away and becomes yeah this fourth pronunciation is very éthee and has been considering by some members to be mistley this one the fourth one which is this one the technical this is this is strange and it's something that the scholars of لأنهم تعتقدون أنه ماذا؟ لحن العوام أنه هو فلطة وفلطة التي يأتي من الناس الناس حقا؟ بالطبع أن بعض الشافعيين الذين يتحدثون في هذا المنزل يقومون بعمل الشافعي يقومون بعمل الشافعي منقالها في الصلاة أحد يقول كذلك يقول بطلت صلاة في الصلاة لا يوجد أيها لكن يجب أن تفهم أن تفهم أن العلمة من الأسفل ليس على إطلاقها لا يوجد أيها ويوجد أيها تفصيل على هذا المنزل تحفظوا على المحتاج بالمحاجة رحم الله كل أسفل العالم يقول أن يقول أنه يتحدث عن الناس لكن إذا يجب أن يتوصل إلى المنزل يجب أن يتحدث عن الناس في the same way one says كيفا وانا ونقول أنه يجب أن يتوصل إذا كان يتوصل إلى المنزل مع المنزل المنزل يجب أن يتحدث عن النون لذا يجب أن يكون أميني لا يمكنك أن تقول أميني هل تفهم؟ فقط كما تقول أنك يقول كيفا لكن لا تقول أميني لا، إنه مقل إن أميني يشبه كيفا لا يمكنك أن يحدث إلتقائي ساكينين ماذا تفعل؟ يجب أن تفعل إيكسراء إنه يقول لأنه من بابي ثقل إنه أميني يجب أن تقول أميني إنه إنه مجموعة من ذلك التي تتعلق إلى العالم أميني وأنا أضع أكثر أكثر أكثر أكثر أكثر أكثر أكثر أكثر أكثر أكثر أكثر أكثر أكثر يتكلم في فيلة يتليظ يتواصلي أكثر أكثر أكثر أكثر أكثر أكثر قصة الصوارة كانت تكفي with regards to whether those being led in prayer should say I mean allow The first of the opinions of this issue is that they should say I mean allow and this is the correct view A second opinion is that they should whisper it and at the third opinion state it should be said allow in the presence of a large number of people otherwise it should be whispered إذا كنت أخبرت أمين ، المساجد أن يذهبوا إلى أحناف ، ما يقولون؟ لا يقولون ، right؟ لذا عندما يذهبوا إلى أحناف ، لا يقولون أمين ، إنهم جيد. نقول كما صح ، الشافعية والأخرين يقولون ، الجمور يقولون. لذا هناك أفكارات مختلفة. أفكارات أمين هو أن يقولون أمين قد يقولون. ونهو يرجحه. those being levied prayers should say I need to coincide with the moment that the Imam says it. When do you say it? You say it with the Imam. Don't say it before the Imam. For sure. And it's not one of those things that you say after the Imam. Generally the moon has to follow the Imam, right? But when it comes to the I mean it's the only thing that he has to do with the Imam. He has to do with the Imam. Based on حليثة of the Prophet ﷺ which we're going to see. And neither before nor after that. This is due to an authentic Hadith where the Prophet ﷺ says when the Imam says No of those who went astray say I mean. And Musa Eba says I mean at the moment the angel says it we'll have his past sins forgiven. صحيح. As for the authentic Hadith where the Prophet ﷺ says when the Imam says I mean then say I mean this should be taken to mean when the Imam intends to say I mean. صحيح. إذا أمن الإيمام فأمنوا. When the Imam says I mean say I mean means when he intends to say I mean say I mean. So in other words say it with him. Not after he has said it. نعم. So generally speaking that the generic principle is that the mom the one who is praying with the Imam should follow the Imam whether it be speech or actions. The only time in which he has to do something with the Imam or he is allowed to do something with the Imam is when it comes to I mean. He is I mean and the I mean of the Imam and the angel if they are in correlation if they are then Allah سبحانه وتعالى will forgive. فصلون. Already. سكشف. Now we are going to be speaking about the rule it pertain to سجود تلعوة. سجود تلعوة means what the prostration of recitation. When you recite the Quran there are verses when you come to that it's a verse of prostration. It's called the verse of what? Pastration. نعم. So this is the rule that we are going to be speaking about here. So it's something it's another matter that she'll be spoken about and dealt with. Why do you just lock her in her chair? She's robbing people's bags saying I mean all day like she's praying Oh Allah she's making me confused. Lock her up, lock her up, lock her up. She's not behaving herself today. Sorry I can go back. So the issue of سجود تلعوة is it obligatory or is it recommended? سجود تلعوة is it wajib or is it the حباب is it recommended? The scholars have differed upon this issue. The authors are going to go into this issue right now. The majority of the scholars are on the opinion that it is not compulsory and that it is only recommended. So this is the view of the جماهير العلمة. The majority of the scholars they hold the opinion like ليس بيواجب that it's not wajib بل هو مستحب that it's recommended. This is the view that they hold which is that it is a مستحب that is recommended that it's not wajib. عمر من القطاب عبد الله عباس that is recommended. سلمان الفارسي that is recommended. المراني بن الحصين that is recommended. ألمان مالك that is recommended. ألمان الأوزاعي that is recommended. الشافعي also. أحمد as well. أبي ثور داود and other than them they all held the opinion that it's recommended and that it's not obligatory. So this is the view of the overwhelming majority of scholars. And then إمان أبو حنيفا however held the opinion that it's compulsory and the right proof for this verdict from the verse what is the matter with them that they do not believe. And when the Qur'an is recited and when the Qur'an is recited to them they fall not in prostration to their Lord. أبو حنيفا رضي الله عنه may Allah bestow his never ending mercy onto this great Imam he held the opinion that it's not wajib. Sorry he held the opinion that it is wajib and that it's obligatory. That when you come on a verse which is a verse of recitation that you have to prostrate. This is the view held by who? أبو حنيفا أبو حنيفا رحمه الله he used as an evidence the statement of Allah فما لهم لا يومنون why is it that they don't believe. وإذا قرئ عاليه من القرآن when the Qur'an is read on them لا يسجدون they don't prostrate. How is it? They don't? They don't prostrate. They use this verse but this verse is not an evidence for him to be honest. Because after that الله سبحانه وتعالى he says in that same verse what does Allah say بلل لدينا كفرو يكذبون صحب. Because the ones who were prostrating refusing to prostrate for this verse they were refusing to prostrate from the angle of disbelief of it. Not that they didn't want to prostrate because they didn't see obligatory. That's a different thing. Out of what تركيس تدو تكذيبن out of disbelief of it. So this is an ayah that's not evidence for him in this regard. I know he's going to respond to him. And I know he's going to respond to him. On the following Friday he was added the same chapter until he reached the same verse and then said Our people we will only read the prostration this time. And so whoever prostrates will be rewarded but those who do not prostrate will not be committing a sin and on this occasion he did not prostrate. Here there's a مسألة that's مهم جدا للغاية. It's a مسألة which is very important and that is The فعل الصحابة. The صحابة's understanding is very important. أمرضي الله عنه what he did was he stood up on the pulpit so he read صلاة الجمعة so he read the خطبة الجمعة sorry and he read صورة النحل he came to the ayah of what the verse of what the verse of prostration when he came the first خطب أمرضي الله عنه he prostrated you see he prostrated قرأ يوم الجمعة على الممبر he read on the pulpit on Friday صورة النحل حتى إذا كان السجد until he came to the verse of prostration فسجد وسجد الناس he prostrated and the people prostrated with him حتى إذا كانت الجمعة القابلة then the next Friday came he read the same صورة when he came to the verse of prostration أمرزة to the people يا أيها الناس O people إنما نمر بسجود we're going to go over the verse of prostration we're just going to go over it فمن سجد فقد أصعب anyone of you who prostrated he has done good وَمَلَّمْ يَسْجُدْ as for the one who doesn't prostrate فَلَا إِثْمَ عَلِهِ there is no sin on him وَلَمْ يَسْجُدْ عُمَرٌ مُلْخَرْطَابَرِ يَضَلْ أَرْضِيَ اللَّهُ عَنُوا and Omar didn't do سجود himself so why did Omar do this he was trying to teach the people that it's not obligatory to do sujud on the sujud that it's not obligatory that it's not obligatory so Omar the two things here he done a speech and an action so this is what the view the view that held by the the majority of the scholars held نعم Omar's action is clear proof that it is not compulsory and the verse referred to by Omar Alifah is a condemnation of those who refuse to prostrate due to their rejection of faith صح this is why Omar says after this verse those who disbelieve assist in rejecting the truth so this is the ayah وسياقوا من المقايدات this context restricts the meaning so the ayah that Omar Alifah used is talking about a people who refuse to prostrate from the angle of disbelief of this disbelief of the prostration not those who refuse to those who don't prostrate because they don't see it to be obligatory اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا اضافا وقد قد تأتي إلى إزدادة السجد and قد فعلت بأعطة. ومنظر الرئيس يجب يجب أن تعتبره. في المنزل أنه عدد بخارة لبخاري المسلم.وهي صلى الله عليه وسلم فعلت بأعطة في المحظوى. فالمجموم يجب أن يباق أعطة. وذلك طبيعنا قد فعلت بأعطة. يجب أن تظهر لك المصلي. كل أ rescue... كلركان يملكب근, هو يسي Посست底ك finish own that the person cannot persuade and a not that tired is not obligatory everybody doesn't have to persuade also some scholars they say to you that if the resider doesn't 뒤에 recycling and he would prostrate you have to prostrate وحديث of Zaid Ibn Thabit here, Zaid didn't do prostration but the Prophet did. So it shows you that the reciter and the one who is listening can both do different actions. And no one can make it obligatory on one and not the other. فصر في بيان عداد السادات ومحلها ما عددها فالمختار الذي قاله شافعي والجماهير أنها أربع عشرة سجدة سجدة في العراف والرعدي والنحل وسبحانا ومريم وفي الحج سجتان وفي الفرقان والنمل ولكالف لاميم تنزيل حاميم سجدة والنجبي وإذا السماء انشقت وقرأ باسم ربك أما السجدة صاد فمستحبة وليست من عزائم السجود أي متأكداته تبت في صحيح البخار يعني بن عباس رضي الله عنهما قال صاد ليست من عزائم السجود وقد رأيت النبي صلى الله عليه وسلم يسجد فيها هذا مدهب الشافعي ومن قال مثله وقال ابو حنيفة هي أربع عشرة سجدة أيضا ولكن أسقط الثانية من الحج وأتبت سجدة صاد وجعلها من العزائن وعن أحمد روايتان إحداهما كما قال الشافعي والثانية خمس عشرة سجدة زاد صاد وهو قول أبي العباس بن السريج وابس حاقة المروزي من أصحاب الشافعي رضي الله عنهم وعن مالك روايتان إحداهما كالشافعي وأشهرهما إحدى عشرة أسقط الثانية في الحج والنجب وإذا السماء شقد وقرأ وهو قول قديم للشافعي والصحيح ما قدمنا هو الأحاديث الصحيحة تدل علي واما محلها فسجدة الأعراف في آخرها والرادع عقب قوله تعالى بالوضو والآصال والنحلي ويفعلون ما يمرون وفي السبحانه ويزيدهم خشوع وفي مريم خروا سجدا وموكية والأولى من سجدة الحج إن الله يفعل ما يشام والثانية وافعل الخير لعلكم تفلحون والفرقان وزادهم نفورا والنملي رب العرش العظيم ألف لاميم تنزيل وهم لا يستكبرون وحاميم وهم لا يسمون والنجم في آخرها وإذا السماء شقد لا يسجدون وقرأ في آخرها والآخلاف يعتد بي في شيء من مواضعها إلا التي في حاميم فإن العلماء اختلصوا فيها فدهب الشافعي رضي الله عنه واصحابه إلى ما ذكرنا أنها عقيب أنها عقيب لا يسمون واذا مدهب سعيد ابن المسيبي ومحمد ابن سيرين وبيوائل شقيق ابن سلمات وسفيان الكوري وبحنيفة وحمد ويصحق ابن راهوية واذا باخرون إلى أنها عقيب قولي تعالى إي كنتم إياه تعبدون حكاه ابن ونذل عن عمر ابن الخطاب رضي الله عنه والحسن البصري واصحاب عبد الله ابن مسود وإبراهيم النقعي وبيصالح وطلحت ابن مصر فين وزدبيد ابن الحالة ومالك ابن آنس وليت ابن ساعد ووجل بعض يصحاب الشافعي حكاه البغاوي في التهذيب وأما قولوا أبل حسن علي ابن سعيد العبدري بالاصحابنا في كتاب الكفاية اختلاف الفقها عندنا النسدة النمل عند قوله تعلم ويعلم ما تخفون وما تعلنون قالوا هذا مذاب أكثر الفقاية وقال مالكن هي عيند قولي تعالى رب العرش العظيم فهذا الذين قلوا عن مذهبنا ومذهب أكثر الفقهاية غير معروف غير معروف ولا مقبول بل غلط باير وهذه كتب أصحابنا مصرحة بأنها عند قولي تعالى رب العرش العظيم وانشاء الله تعالى ووجل أبقاء تمرب إنشاء الله تعالى سبحانك اللهم بحمدك أشهد أن لا إله إلا الله استغفرك وأتوب لك