 فشرف بي لشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي أعود بالله من الشيطان الرجيم الحمد لله رب العالمين والصلاة والسلام على أشرف الانبياء والمرسلين سيدنا ونبينا محمد وعلى آله وأصحابه والتابعين لهم بحسان إن الله يومدين أما بعد وإن شارح هذا كتاب التبين في أداب حملة القرآن رتل بايا الإمام النووي رحمه الله تعالى الباب السادس في أداب القراءة وهو معظم الكتاب ومقصوده هذا الباب هو مقصود الكتاب وهو من تشر جدا وأنا أشير إلى طراف من مقاصده كراهة الإطالة وخوفا على قارئه من الملالة فأول ذلك أنه يجب على القارئ لخلاص كما قدمناه ومراعات الأدب مع القرآن فينبغي أن يستحظر في نفسه أنه يناج الله تعالى ويقرأ ويقرأ على حال من يرى الله تعالى فإنه إلا يكن يراه فإن الله تعالى يراه وكما قلت رحمه الله this is going to be about the etiquettes of reciting and this is the biggest part and the longest portion of the book and it's the intent of why the book was authored so the fifth and the sixth chapters are really the reason why he authored this book now I will however point out that which is particularly important so as to avoid making it too long and hence avoid pouring the reader so here the author says وانا أشير إلى أطراف من مقاصده what I'm going to try to do insha'Allah ويتعالى is I'm going to mention the intended I'm going to do this like I want to stay away from speaking too long and being lengthy and fear that I might make the individual who's reading the tired and bored وخوفا على قارئه من الملالة ملالة means boredom the person who's bored and feel bored basically won't be able to carry on reading so because of that I won't make it long the first one the first of these points is that it is necessary for the reciter to be sincere in his intention in reciting as has been mentioned before so in the first thing that he says that is needed is إخلاص and we always say that إخلاص means إخلاصنا لله صف القلب من إرادة سواه فحد ريافطن that the person he purifies from his actions any purpose and any objective other than Allah the second thing he mentions is and that the person observes manners when reading the Quran this chapter is going to speak about that what manners that a person needs to observe when reading the Quran نعم so again the reciter is that in his heart he feels that he is having a dialogue with his Lord الله سبحانه وتعالى and he should also read like a person or he can see Allah سبحانه وتعالى and if you can't see Allah then Allah سبحانه وتعالى he can see you سبحانه وتعالى the author then says it's in both ways it's in both ways it's in both ways it's in both ways it's in both ways it's in both ways يحتامل واجهين so here the author speaks about that it's recommended to use a miswak before you recite the Quran and you clean your mouth he talks about that now specifically using a sywak so now what type of sywak is the best it's the Iraq it's from the tree of Iraq and it would have been better if we bought different sywaks and showed you guys which one it is so the person can use anything else can be used it doesn't matter it doesn't have to be necessarily a sywak now the person doesn't use any of that he uses his finger to clean his mouth what about what's the situation like so now we're talking about what is it in terms of can you you're using your finger he says within the you might have this tree and the Imam know he's a now the most popular of these opinions is that it is not adequate to clean one's mouth with one's fingers so one shouldn't the second opinion is that it is adequate in any case and the third is that the second opinion is that he should and he can and the third one is and the third one is and the third is that it is acceptable only in the absence of any other more appropriately so the third one is that he should use a sywak but if he can't find a sywak he's then entitled to use his fingers so he should start with what this is only when it's what no is the only time you have to start from the right is when if you're doing it but if you're doing it to clean your mouth from dirt then the dirt you will start with the left because the Prophet I always used to do good things with his right when you go to the toilet and you do you clean with hand your left hand so when you're doing it and you're brushing your teeth the first time from dirt then you start with the left but if you're doing it not because your mouth is not clean but you're doing it you're doing it you're doing it to follow the sunnah then in this situation what do you do you start with your right now because so here the person here is doing it you should have brushed his teeth before even if he has brushed his teeth before when he's using the sewak here is for what it's for sunnah now you see so he's doing it in adherence to that sunnah and following the sunnah something good and it's something that you're now brushing your mouth from it so in this regard it is what it's from the right now some scholars have stated that he should say oh Allah bless this action for me while you can sewak some scholars they said that he says this dua اللهم مبارك لي فيه يا أرحم الراحمين oh Allah bless bless it for me the most merciful of my Lord again this is عبادة this is عبادة it needs evidence and it needs a no sexual evidence so we say that this is not permissible because there's no evidence for it one of the companions of Imam Shafri he states it is recommended that both the front and back of the teeth be cleaned and at the stick be moved along the edges of one's teeth one's molars and smoothly along the top of one's throat so here الماورد يا إخوة الكلام أولا ما explain everything even how to brush the teeth and how to do it صح and that's not something shocking because even the same thing has been transmitted from who the messenger عليه الصلاة والسلام the same was transmitted from him narrations have mentioned that he would brush his teeth صلى الله عليه وسلم so much so until he would say أر أر the narration mentioned صح so the processor would do that so these are the narrations that they brought on the understanding is that that the person he does the outside of his teeth and he does the inside of his teeth inside as well and also once he has done that so he's done his incisors he's done his molars he's done his canines everything so it's all out then وسق وسق في حلقه he also does that up to the sake of his teeth امرارا رفق like very nicely slowly and with the as they say the roof is connected to the tongue with that both of them is connected to the tongue all of that and it is from the sake of and the tongue where the odor comes from the person does a brush نعم امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق امرارا رفق شديد اليوبوسة شادي بيابس وشادي ربوت رطوبة رطوبة مين وات شادي بيكسسيب ليه وات as well إذا كانت بسيب فى كالك حد one فاملين جيب حد one كابتين فرج فى كابتين فى مانت فما تفعله في هذا العلومaspod is you try to wait and it ليينة هلبي الجيل Take water and wet it if it's all-on acceptable that someone else's Two Also you can use somebody else's They give you the permission to use it Would I suggest Someone else's not at all But can it be done if you both are comfortableELa You could do so yes you wish to لكن أعتقد أن يجب أن يكون يوضحون. ان يجب ان يكون هاتفهم. يmake them disliked when they recite a recital in Qur'an because the mouth is bleeding or contains any kind of impurity without cleaning it first. So the thought, yes, that the person's mouth is bleeding for them to go and read Qur'an while there is blood in their mouth. You see, they know Yucra. This is dislike. This is dislike. Do this, do this, so you go and rinse out your mouth. و أسألت سبب رؤية أو لا تتكلم بأن this state is actually forbidden but we have seen another of the companions of Imam Shafa he stated that there were two opinions regarding this إذا حرام؟ He said he mentioned that it's disliked but he's a haram he says روياني من أصحاب الشافعي he's from the Shafa School he mentions from his father يحتمي الوجهيني both are possible sometimes they can even be haram السم تامزي كبير مكروه فصل في حكم قراءة القرآن بغير طهارة ويستحب أن يقرأ وهو على طهارة فإن قرأ محدثا جاز بإجماع المسلمين والأحاديث فيه كثيرة معروفة قال الإمام الحرمين رحمه الله ولا يقال ارتكب مكروها بل هو تاركن الأفضل فإن لم يدد الماء تيمم والمستحاضة في الزمن المحكم بأنه تهر حكمها حكم المحدث وأما الجنب والحائض فإنه يحرم عليه ما قراءة القرآن سواء كان آية أو قل منها ويجوز لهما إجزاء القرآن على قلوبهما من غير تلفض به ويجوز لهما النظر في المصحف وإمراره على القلب وأجمع المسلمون على جواز التسبيح والتهليل والتحميد والتكبير والصلاة على رسول الله صلى الله عليه وسلم وغير ذلك من الأذكار للجنب والحائض قال أصحابنا وكذا إذا قال للإنسان خذ الكتاب بقوة وقسد به غير القرآن فهو جائز وكذا ما أشبه قالوا ويجوز لهما يقول عند المصيبة إنا لله وإنا إليه رجع إذا لم يقصداء القراءة قال أصحابنا الخراسانيون ويجوز أي يقول عند ركوب الداب سبحان الذي سخر لنا هذا وما كنا له مخرنين وعند الدعاء ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة رقنا عذاب النار إذا لم يقصد به القرآن قال إمام الحرمين فإن قال الجنب بسم الله أو الحمد لله فإن قصد القراءة عصا وإن قصد الذك or لم يقصد شيئا لم يأثم ويجوز لهما قراءة ما نسخة لاوة كالشيخ والشيخة إذا أزن يا فرجموهما ستقوم باستخدام القرآن مع قرآن بالنسبة لقرآن بإمام الحرمين والقرآن يجب أن تقول هل أنت قمت باستخدام القرآن مع قرآن باستخدام القرآن؟ أنا ليس في محرم البحر، هل أستخدمني أن أرى قرآن؟ المقابل هنا قال هنا أكثر من القرآن في قرآن إذا قررته لكنه لا يعمل بمراقب من قرآن without having made of lution according to the consensus of the scholars إذا كان يخبرت محبثا و that he has got minor impurity جازة it is permissible بجماع المسلمين by consensus of the Muslims والأحاريط فيه كثيرة معروفة and the evidence is repertained to that are excessive, large in quantity, and it is well known There are many hadith to prove this point Regarding he who recites without having made ablution the Imam of one of the main states it should not be said that he has done that which is dislike rather he has left that which is recommended by him making ablution إمام الحرامين إمعالي الجوين رحم الله فيما إمت الشافعية and he is going to call him a lot because he is a Shafi'ah and so he is now a Shafi'ah So إمام الحرامين و إمعالي الجوين رحم الله يزبق بيك بك إن مدهب الشافعية is called نهاية المطلب في دراية المدهب it's a book that reaches 30 volumes he wrote إمام الحرامين is the author of the letters he is the author of he is the author of الورقات he is the author of the book الورقات إمام الحرامين رحم الله he says you can't say this person has done a Makruh بل هو تاريك للأفضل but this person has left what is virtuous it's not Makruh he did but he left off what was very virtuous he could have got a lot of reward for نعم if the reciter cannot find water you should make tea and water so if what about if he can't find water أبو معالي الجويني says تايب مما يلس تايب موم and the woman who has passed her typical period of menstruation but still sees blood she cleans herself form pollution and then recites the woman now is مستحاضة مستحاضة is are you with me? مستحاضة is called continual bleeding is when the woman just consistent is bleeding there's no stopping to it it's not menses the woman has three types of blood that come from her the first one is حيل which is menstruation the second one is called نفاس which is a postnatal bleeding and the third one which is استحاضة which basically is continual bleeding continual bleeding which is that her body is is producing blood that's unnecessary it has no reason the prophet told us so the reason that's bringing it but this is called استحاضة so what does this woman do when she wants to read the Quran the woman who's in a state of استحاضة the sheikh says اللي بار الحرارين والمستحاضة في الزبني المحكومي while she's in that period when she said that she's she's the woman who has استحاضة can she have intimacy with her husband نعم she can استحاضة the woman who's consistently bleeding she can she's normal this blood is not حيل you see they just need to know the difference between when it turns into حيل and there are ways that scholars verify that there's a Zaman called زمن المحكوم they call it زمن المحكوم is a time where she is said to be pure and that's the time that she's not on her menses does that make sense that the استحاضة here is just that because it's continuous bleeding it's not menses here that continual bleeding while she's honest she's pure she's allowed to do what everything it's nothing she stops from doing you see because this blood will never stop it will never stop but the author إبن حرامي says even that though she's pure she takes the حكم of a محديث which is that a person who lost what طهارة like you know if a person passes wind or goes to the toilet what do they do they need to come with we'll talk right she say he say that she's pure but she needs to come with وضو she needs to come with وضو نعم the woman who's وعمل جنوب والحائض the woman who's on جنابة she's in a state of جنابة he's in a state of جنابة جنابة means after sexual intercourse the state that the people are in is called جنابة or if a guy has a dream or a woman has a dream this is called what this is called it's a state of جنابة while حائض حائض is menses those are called major impurity when you have to come with وضو is called minor impurity but when you have to come with وصول it's called what major impurity he spoke about what the minor impurity when he say that the minor impurity is is that that person has left their yeah he has left الطريقة الأفضل the minor impurity when you're in a minor impurity reading the Quran when he say you've left the what you've left to a tariq صح he would be brothers but what about if the person is in major impurity either by being a state of جنابة or a state of حائض the author here says for you know يحر وعليما قراءة القرآن here is haram for them to read the Quran he say this what he say this haram here regardless of whether it is a single verse or less so he can't even say بسم الله الرحمن الرحيم he can't say anything that if you take بسم الله الرحيم it must be an ayah he there he can't read anything from the Quran he can't okay instead they are allow only to recite it in their hearts without uttering its words so they can say بسم الله الرحيم they can read everything in their hearts but they can't say anything okay it is also permissible for them to read from it without uttering its words so they can look at the Mus'haf are they allowed to touch it of course as of course according to them now صح so she's not allowed to touch the Mus'haf yeah the scholars are unanimously agreed that it is permissible for the menstruating women and those in the states of major virginity to glorify their Lord by saying that to clear to say Allah and technically to say that is Allah to subject it and make Salat and Salat will pray to the prophets of Allah so she's allowed to do and he's allowed to do the one in the state of Jannab all of them are allowed to do what is known as تسبيح سبحان الله سبحان الله سبحان they do تهلي الله تحميد الحمد لله رب they do it تكبير الله they do all of that والصلاة على وصول الله صلى الله عليه وسلم sending salutation on the Prophet صلى الله عليه وسلم وغير ذلك بالأذكار ذلك بالأذكار يفعل it جلوب and the high of now Our companions those who attribute themselves to the shepherds who have thought and stated that there is nothing wrong with menstruating women and those in a state of major virginity saying all we have 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 to hear this our return in the event that they are the food by quality as long as they do not intend the presentation of the Qur'an now 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 he comes and he says خذ الكتابة بقوة يا يا حياء تقوم بتأكد يا يا حياء خذ الكتابة بقوة take the book with strength he is giving him a book but he 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 رَاجِعُونَ it's part of an IRA yeah so he does it he does that and he's not reading it because it's Qur'an he's not intending for قراءة القرآن then they say الشافعية they say it's permissible قال أصحابنا أصحابنا here doesn't mean the companions of the prophet when he says قال أصحابنا it means أصحابنا it means our our followers yeah ويشافعية I believe him yeah now for example when you go into your car and you're in the state of or sister's in the state she's in a higher she can she say that you can she make دعاء سبحانة اللذي سخرة لنا هذا وبا كنا لهم قرنين وإن إلى ربنا لمن قالبون yeah الشيء لا تبك he said yes أصحابنا خراصانيون they said that you can نعم all of these are verses from the Qur'an but he's saying it على وجهن in a way that's not intended to be the Qur'an so he can also make this دعاء ربنا يأتينا في الدنيا حصل في الأقرأة حصل وقل عذاب النار he can say that نعم the Imam of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the of the فرجوموهما البتة تنكالا من الله والله عزيز وحكيم رثينا سبحانه وتعالى يا يوز يس to be an ayat that was read but it got abrogated in its wording its meaning is in the Quran though the meaning still stands in the صح the meaning is still stands I mean we have still follow the meaning the point is this ayat is abrogated it's no longer in the Quran it's a person allowed to read it according to Imam al-Harameen it's still read it no problem it's an abrogated verse so they are allowed to read it even if they're in a state of major impurity that's what he he mentions 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 يبنع من قراءة القرآن والجلوس في المسجد من غير ضرورة كيف صورته فهذه صورته ثم لا فرق فيما ذكرنا بين التيم من الجلوب في الحضر والسفري وذكر بعض وصحاب الشافعي أنه إذا تيمم في الحضر استباح الصلاة ولا يقرأ ولا يقرأ بعدها ولا يجلس في المسجد والصحيح جواز ذلك كما قددنا ولو تيمم وصلا وقرأ ثم رأى ما أن يلزمه استعماله فإنه يحرم عليه القراء فإنه يحرم عليه القراء وجميع ما يحرم على الجلوب حتى يغتسل ولو تيمم وصلا وقرأ ثم آراد التيمم ثم آراد التيمم مالحدث أو لفريضة أخرى أو لغير ذلك فإنه لا يحرم عليه القراءة على مدهب الصحيح على المدهب الصحيح المختار وفيه وجه لبعض أصحاب الشافي أنه لا يجوز والمعروف الأول أما إذا لم يجد الجلوب ماءا ولا ترابا فإنه يصلي لحرمة الوقت على حسب حاله ويحرم عليه القراءة خارج الصلاة ويحرم عليه يقرأ في الصلاة ما زاد على الفاتحة فيه وجهال الصحيح المختار أنه لا يحرم بل يجب فين الصلاة لا تصح إلا بها وكما جازت الصلاة للضرورة بع الجنابة تجوز القراءة والثار لا يجوز بل يأتي بلا ذكار التي بها بل يأتي بلا ذكار التي يأتي بها العاجز الذي لا يحفظ شيء من الخراءة لأن هذا عاجز حسن والصواب الأول وهذه الفروع التي ذكرتها يحتاج إليها فلها ذا أشرت إليها بأوجز العبارات وإلا فلها أدلة وتتمات كتيرة مروفة في كتب الفق والله تعالى أعلم سكشن دئوثه رحم الله تايمم تايمم is when you can't find water anymore use the dust to recite the Quran now so if the person can't find water and he's in a state of جنابة or a woman's in a state of حيل she can't find water they use تايمم Having done this, it will be permissible for them to pray, recite and perform other acts of worship If they should then modify their purity by doing any other things that will not be permissible for them to pray but it is still permissible for them to recite the Quran, sit in the masjid and perform any other acts of worship that is allowable for those in a state of minor purity Such acts of worship are equally acceptable for he who nullifies his will after having made a ruzel and this is a this is a peculiarity that some have asked questions regarding the underlying query being how could he who is in a state of major impurity be prevented from praying, which is mandatory but not the recitation of the Quran from sitting in the masjid even without necessity This is possible in a situation like the one we have just mentioned that those in a state of major impurity cannot find water and to make theayamon and then modify their state of minor impurity It should be noted that there is no difference between the traveller and the resident who are in a state of major impurity with regards to theayamon Some among the companions of the manashaf are of the opinion that residents i.e. not travellers in a state of major impurity who perform theayamon are only allowed to pray but must not recite or sit in the masjid afterwards The more correct opinion however is that this is permissible If one performs theayamon and then recites If one performs theayamon and then prays and recites so it then finds water afterwards it is obligatory upon him to use that water and unlawful for him to pray recite or do anything that one in that or do anything that one in a state of major impurity is forbidden from doing until he makes the masjid If one performs theayamon prays, recites and then seeks to perform theayamon again due to the modification of his first dayamon or for the purpose of praying the next of any other reason it is still permissible for him to recite according to the more correct of the scholarly views Some of the manashaf were of the opinion that this is not permissible but the view that it is permissible is more correct An individual in a state of major impurity who can find either water and must pray regardless of his state if he sees at the time of the obligatory prayer will expire However, 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-Fatihah in this prayer But is it forbidden for such an individual to recite even al-Fatihah The first of two opinions on this is the first of two opinions on this issue is that it is not forbidden and rather it is obligatory but just as it is permissible to pray in a state of impurity or into the dire necessity it is likewise permissible for him to recite al-Fatihah for the same reason The second opinion is that it is not permissible and that he should limit himself to saying that which is prescribed for one who has not or is unable to memorize anything on the Qur'an The reason being that he who is unable to do that which is required in this case curifying himself a prayer due to a legitimate legislative reason is the same as he who is unable or meant to handicap The first of the two opinions however is the correct one The first of the two opinions however is the correct one It is necessary that such rulings be known and understood And this is why I have briefly made reference to them There is however much more to be read with regard to these rulings in the books of jurisprudence