 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي Our companions, those who attribute themselves to the Shafi'a school of thought have stated that there is nothing wrong with menstruating women and those in a state of major ritual and purity saying Oh, we are here, hold on to the book. Providing that they did not need to recite the Qur'an It is also acceptable to say to Allah we belong and to him it is our turn in the event that they are fulfilled by the Calabity as long as they do not intend the recitation of the Qur'an So what he talks about an issue called if a person reads verses of the Qur'an not with the intention that it is the Qur'an So he comes and he says خذ الكتابة بقوة يا يا حيا خذ الكتابة بقوة Take the book with strength He is giving him a book But it doesn't mean the Qur'an That's it It's permissible they say A person, they lose a loved one And they say إِنَّا لِلَّهِ وَإِنَّا إِلَيْ رَاجِعُونَ إِنَّا لِلَّهِ وَإِنَّا لَّهِ وَإِنَّا رَاجِعُ عُسِينَةَ It's part of an IRA So he does that And he is not reading it because it's Qur'an He is not intending it for the recitation of the Qur'an Then they say the Shafi'a The example قال أصحابنا أصحابنا it doesn't mean the companions of the Prophet When he says قال أصحابنا what does he mean أصحابنا means our our followers We Shafi'a believe him it يا يا Our companions from Khurasan have stated That it is also permissible to say Glory be to him who has made this subservient to us And we could not possibly have done that of our own accord Now دعاز For example When you go into your car And you are in the state of Jalab Or sisters in the state that she is in حيل She can she say that كشي مي دعاء سبحانا الذي سخر لنا هذا وبا كنا لهم قرنين وإنه إلا ربنا لمن قالبون يا If she allowed to make it He said yes أصحابنا الخراسانيون They said that you can نعم And when one supplicates He may say Oh Allah break us good in this world and good in the era after All of these are verses from the Qur'an But he is saying it على وجهه in a way That is not intended to be the Qur'an So he can also make this دعاء ربنا يأتينا في الدنيا حسلا فلا قلت حسلا قلعا عذاب النار He can say that نعم The Imam of the Qur'an also stated That if the individual who is impure By the major between impurity Says in the name of Allah And all praises due to Allah With the intention of reciting Then he has committed a sin But if he simply said it For the sake of mentioning his Lord Or had no real intention at all Which is not considered simple نعم It is also permissible For someone upon major impurity to recite That which has been aggregated From the Qur'an such as If an elderly or married man Or an elderly woman Commit adultery Then stone them to death This is now This used to be a verse in the Qur'an This ayah Yeah It is الشيخ و الشيخة إذا زلية فرجوهوهما البتة لكالا من الله والله عزيز و الحكيم I think that's what the ayah was It used to be an ayah that was read But it got aggregated In its wording Its meaning is in the Qur'an The meaning still stands in the صح The meaning still stands I mean we have to follow the meaning The point is This ayah is aggregated It's no longer in the Qur'an Is a person allowed to read it According to Imam Al-Haramain If he still read it No problem It's an aggregated verse So they are allowed to read it Even if they are in a state of Major impurity That's what he He mentions او الحائظ ما أنت يمم ويباح له القراءة والصلاة وغيرهما فإن أحدث حرمة عليه الصلاة ولم تحرم عليه القراءة والجلوس في المسجد وغيرهما مما مما لا يحرم مما لا يحرم على المحدث كما إذا اغتسل ثم أحدث وهادى مما يسال عنه ويستغرب فيقال جنب يمنع من الصلاة ولا يمنع من قراءة القرآن والجلوس في المسجد من غير ضرورة كيف صورته فهذه صورته ثم لا فرق في ما ذكرنا بين التيم من الجنب في الحضر والسفر وذكر بعض وصحاب الشافع أنه إذا تيمم في الحضر باح الصلاة ولا يقراء ولا يقراء بعدها ولا يجلس في المسجد والصحيح جواز ذلك كما قددنا ولو تيمم وصلى وقراء ثم رأى ما أن يلزم استعماله فإنه يحرم عليه القراء فإنه يحرم عليه القراء وجميع ما يحرم على الجنب حتى يغتسل ولو تيمم وصلى وقراء ثم رادت تيمم لحدث لو لفريضة نخراء ولغير ذلك فإنه لا يحرم عليه القراء على مذهب الصحيح على المذهب الصحيح المختار وفيه وجه لبعض صحاب الشافي أنه لا يجوز والمعروف الأول أما إذا لم يجد الصلاة ويحرم عليه يقرأ في الصلاة ما زاد على الفاتحة وهل يحرم عليه قراء الفاتح فيه وجهال الصحيح المختار أنه لا يحرم بل يجب فإن الصلاة لا تصح إلا بها وكما جازت الصلاة للضرورة العاجز الذي لا يحفظ شيئا من الخرآن لأن هذا عاجز الشرع فصارك العاجز حسن والصواب الأول وهذه الفروع التي ذكرتها يحتاج إليها فلها أشرت إليها بأوجز العبارات وإلا فلها ورصفة القرآن القرآن هو عندما أنك لا تجد أرجح أرجح كمن حاجات تستغفر القرآن وكما إما إذا المقلول قد كانوا الحرق وأنهم يمكنوا أنفسها فالحرق لا يجد الأرجح ومن أو ويجب أن تكون يبوء معينة لإضافة عبارة إمكانية لإضافة المدى بعد أحدها ويجب أن يكون هذا مدينة من المدى بأن شخص يساعدون لأنه أس they have been asked for questions regarding this هذه هي المفترض أن أعرف كيف يمكن أن نضيفه في أجل أطفال مدينة لإضافة المدى من مدينة ونو نحن من بطاقة من الوصول إلى الأمور في مدينة أو من للأمر لو then does he see that the of the obligatory prayers will expire but it is not permissible for him to recite the Qur'an after praying or recite any chapter of the Qur'an in addition to al-Fardikha in this prayer But is it forbidden for such an individual to recite even al-Fardikha The first of the two opinions is that it is not forbidden and rather it is obligatory but as it is permissible for such an individual to pray in misunderstanding of quality هل يزدو الحلقة؟ فصل في أماكن قراءة القرآن ويستحب أن تكون القراءة في مكان النظيف المختار ولهذا استحب جماعة من العلماء القراءة في المسجد لكون يجامع للنظافة وشرف البقعة ومحصلة لفضيلة الأخرى وهي الاعتكاف فإنه ينبغي لكل جالس في المسجد أن ينوية الاعتكاف سواء كثور جلوس أو قل بل ينبغي أول دخولي في المسجد أن ينوية الاعتكاف وهذا الأدب ينبغي أن يعتنى به ويشاعذكره ويعرف السغار ويعرفه الصغار والعوام فإنه مما يغفل عنه وأما القراءة في الحمام فقد اختلف السلف في كراهة يا فقال صحابنا لا تقرى ونقله الإباب المجمع على جلالة أبو بكر ابن المنذري في الإشراف عن إبراهب النخعي ومالك وهو قول عطاء وذاب إلى كراهتي جماعات منهم علي بلا بطالب رضي الله رواه عنه ابن أبي داود وحكاه ابن المنذري عن جماعة من التابعين منهم أبواء الشقيق اسمه منهم أبواء الشقيق ابن سلامة والشعبي والحسن البصري ومكحول وقاب قبيسة ابن ذويب وروايلها أيضا عن ابراهيم النخعي وحكاه أصحابنا عن أبي حنيفة رضي الله عنهم نجمعين قال الشعبي تكرأوا قراء رضي الله تعالى أنه مجمعين قال الشعبي تكرأوا قراءة القرآن في ثلاث مواضع الحمامات والحشوش والحشوش وبيت الرحاة وهي تدور وعنبي ميسرة قال لا يذكر الله تعالى إلا في مكان طيب والله وعلم وأما القراءة في الطريق فالمختار فالمختار أن أجائزة غير مكروهة إذا لم يته إذا لم يلته صاحبها فإللتها عنها كرهة كباكرها النبي صلى الله عليه وسلم القراءة للناع سبخافة من الغلط وروابن أبي داود أنه كان يقرأ في الطريق وعن عمر ابن عبد العزيز رحمه الله تعالى عنه أنه أدن فيها قال ابن وبي داود وحدث لي أب الربيع قال أخبرنا ابن وهب قال سألت مالكا عن الرجل يصلي من آخر الليل فيخرج إلى المسجد وقد بقية من الصورة التي كان يقرأ فيها شيء فقال ما عالم القراءة قراءة تتكور في الطريق وكريها ذلك وهذا إسناد صحيح عن مالكا رضي الله عنه الآثر now is going to talk about where to read the Qur'an it is recommended that the recitation take place in a keen appropriate area so a person reads the Qur'an in a very cleansed appropriate place نعم this is why many scholars prefer recitation in the mosque one of the best place for them and the scholars have given the first priority is that the recitation is done inside the masjid as it is a place that is both clean and respectable so the masjid has two things the reason why it takes is because it combines between it is clean and it's an honorable place in the eyes of Allah your house might be clean but it may not necessarily be the most honorable place but the masjid is third reason why it is better to do it in the mosque is that while you are sitting in the masjid you get the reward of a person who is doing it a person who is doing it a person who is staying in one place not moving from it نعم the فقها دفع regarding the amount in which a person can say I did it is the minimum a day and a night or is it just one prayer or is it just a split second how long can a person say it's called it's called it's different now سيخ رحمه الله says this manners and this etiquette is the thing that we all should know about which is reading the Quran in the masjid and coming here sitting in the masjid and reading the Quran not only should we just spreading it but we should teach our young kids we should teach the general maths this practice because a lot of people are heedless about it حمام this place is where you see it's called تركش حمام it's also the syrians they have it as well and it's basically like it's a sauna to be honest it's hot from steam it's like a steam room sauna people go in there and they sit there and they just sit there it's called حمام are you allowed to read Quran there while you're in there this is what it is this statement reciting in the حمام the seraph they differed among themselves and whether it's مكروخ a disliked or not but our أصحاب من شافعية they said that it's not disliked and an Imam أبو بكر بل مدر and now he praises him here now so if anybody asks you who's أبو بكر بل مدر you can always say نووي said about him الامام المجمع على جلالته this is a tizki from نووي to him which is he calls him أبو بكر بل مدر he has a book called الشراف this book is published and it is done with the تحقيق of شيخ مشهور شيخ مشهور حسن أسلمان حفظ الله تعالى يدن تحقيق of the Kitab and he done it very good بشاء الله so he transmitted from إبراهيم النخعي and Malik and it is the view of عطا and it is the view of who عطا that it is what that it is not disliked others are of the opinion that it is disliked and among those holding this is the second view now of scholars who are of the opinion that it is disliked for a person to read the Qur'an while staying in the school and among those holding this opinion is عطا so عطا so عطا so so so so so so so so so so So yes right Correct يتغيرون المكان في مكان يمتلك لذا ثلاثة ألعاب الشعبي تفضلوا أول one was حمامات حمام is basically سيب روب سونا basically the second one is الحشوشي حشوشي is a toilet it's a place where the person does the call of nature the third one was بيت الرحاة بيت الرحاة is basically the place where it's a factory where basically things have been made and this is all types of factories cotton has been made but this one basically is what's been made is back in those days they used to have cables they would put the thing in the grinding in the middle and then it would go around in circles and grind everything now we have machines that do that but all of that they didn't like it when there was what while everything was functioning while things were happening the reason is because the voice is loud and the Quran would be low in volume compared to that now that person is that's the editor's translation we don't want his understanding صح? صح we don't أبو ميسرة states الله should only be mentioned in clean places and Allah knows best نعم أبو ميسرة he says that لا يذكر الله تعالى الله should not be mentioned in clean places so here what about while I'm driving I'm wearing my riding beast I'm walking to somewhere am I allowed to read the Quran the author here رحمه الله he says فالمختار the opinion that is chosen is that it's permissible غير مكروه and that it's not disliked but what إذا لم يلته يلته means it doesn't get distracted يلته means destruction صحبها فأينلتها عنها if he becomes distracted by it كوريهات is then disliked for him now the issue of reciting the Quran was on the street if the person is distracted this is disliked just like is disliked for the one who is ناعس is the one who's drowsy and he's for heading to sleep and you know he's falling asleep it's not like for him مخافة من الغلط he might say something bad he might say كفر صح he might say صح he might say states of statements of what he might say statements of kufr so that individual is disliked for him to read the Quran ولذلك the process of the hadith صح البخار المسلم دعيش رضي الله عن النريت إذا ناعس أحادكم في الصلاة if one of you in the prayer feels and wakes up فليرقد حتى يدهب عهم sit down until your sleep goes فإن أعادكم إذا صلاة وهو ناعس because if one of you prays while he's sleepy لعل لو يدهب يستغفر فيسوب النفس له he may think that he's asking for forgiveness but he may be insulting himself basically so here the author رحم الله is trying to show that أنها جائزة that is permissible to read the Quran on the road so he says it is narrated from who ابن أبي ابن أبي داود أنه كان يقلع في الطريق that he used to read أبو درداء used to read on the road while he was walking there's no more companion عمر ابن عبد العزيز also permitted it he allowed it نعم ابن أبي داود also reported that ابن وحمن asked Malik regarding he who praised the last part of the night and then moved to the masjid without having to speak to what he had intended to recite i.e. whether or not it is permissible for such a person to recite what remained of his portion while walking to the masjid he the animatic said I haven't heard that that it is permissible for one to recite while on the road indicating that he disliked the action this is authentically narrated from Malik may Allah have mercy on him so now the issue of reading in the path and the animatic was asked ابن وحمن asked so somebody was praying the Salat at night and there was a Surah left there's a Surah he didn't finish off so what he did was he walked outside to finish off he was walking on the road just to finish off the Surah that was remaining for him can he do this and the animatic was asked and then the animatic said ما علم القراء تكون في الطريق I don't know a recitation that should take place on the street meaning he was trying to say تشن to be done so he didn't like it الممالك رحمه الله and as Nawoui said this is authentically transmitted from him فصلون في استقبال القبلة وكيفية الجلوس لقراءة القرآن يستحب لقار في غير الصلاة أن يستقبل القبلة فقد جاء في الحديث خير المجان سما استقبلا به القبلة ويجلس متخش عن بسكينة ووقار مترقة مترقا رأسه ويكون جلوسه وحده في تحسين أد به وخضوعه وخضوعه كجلوس بين يدي معلمه فاذا هو الأكمل ولو قراء قائما أو متجع أو في فراشه أو غير ذلك من الأحوال جاز وله أجر ولكن دون الأول قال الله عز وجل إن في خلق السماوات والأرض واختلاف الليل والنهار لايات لأول الألباب الذين يذكرون الله قيام وقعود وعلى جنوبهم وثبت في الصحيح عن عائشة رضي الله تعالى عنها قالت كان رسول الله صلى الله عليه وسلم يتكئ في حجري في حجري بوت ويجي في السيد وأنا حائظ فيقراء القرآن رواه البخاري ومسلم وفي رواية يقراء القرآن ورأسه في حجري في حجري وعنبي موسى رضي الله عنه قال إني أقرأ القرآن في صلاة وأقرأ على فراشي وعن عائشة رضي الله تعالى عنها قالت إني لاقرأ حزبي وأنا مضطجعة على سأل السرير