 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوى الله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وشدوى النسيدنا ونبينا محمد سل الله وعليه وعلى آله واصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى ونسأل بكتاب التبيان في آداب حملت القرآن رتل باي الامام الامام النووي ورحمه الله نحن نتحدث عن الوقت عندما سجود تلاوى ما هو سجود تلاوى؟ can you do سجود تلاوى في الأوقات المنهيوة عنها؟ نحن نتحدث عن ذلك ونذهب to the next section ما هو سجود تلاوى هي سجود تلاوى ذلك هو سجود تلاوى ماذهبوا جماهير العلماء من السلف والخلف فلا باسل لا يقوم الركوع مقام السجودي لا يقوم الركوع المقام السجودي في مكان السجود تلاوة when he has a choice to do so نعم أبو حديفة on the other hand held the view that Bowen can take the place of prostration the majority of scholars derive their evidence from the established fact that Bowen cannot take the place of the necessary prostrations during prayer those unable to prostrate however should lean forward and lower their heads as it's done in the gesturing and this has been dealt with by this topic which is that if a person is unable to do sujood or they are unable to pray like that what's the ruling pertaining to it I've actually spoken about it in detail I made a series about it which on YouTube I called it praying on the chair so what's the ruling of praying on the chair we spoke about it in detail there now section the method of prostrating for recitation the prostration of recitation is made in either of two situations so he's now going to tell you how the prostration should be done the sujood here is sujood to Tilaoa how is it done now first outside of prayers second during prayers so the first one is whilst the person is praying and the second one is when the person is not is not praying now that which pertains to the first situation outside of prayers is as follows one desiring to make the prostration of recitation outside of prayer must first form the intention and then make the tekebiha to the khan saying Allah for ever lift his hand up to his shoulder as he does in prayer and then make another tekebiha and prostrating this time without waiting for time the second tekebiha is recommended but not a condition as in the case of the necessary prostration during the prayer there are three opinions regarding the necessity of the first tekebiha tekebiha to the khan the first opinion and that held by the majority of scholars is that it is a pina and that the prostration is not valid without it the second opinion is that it is recommended and that leaving it out will not invalidate the prostration this is also the opinion of sheikh Abu Muhammed al-Juaini that's the father of Abu Ma'ali al-Juaini that's his dad Abu Muhammed al-Juaini is the father of the author of al-warakat that's his dad the third and final opinion is that neither a pina nor is it a prostration and Allah knows best if the individual who intends to make the prostration is standing he should make tekebiha to the khan while standing and then another tekebiha while falling to prostrate and this is what we've just described if the individual is sitting on the floor however, some of our companions have stated that it is recommended for him to stand up and make the tekebiha to the khan and then fall straight into prostration they give evidence for this view by comparing this situation to prayers and the prostration therein أمام الشاهدي عمي سكوليز وشاهدي سكيني أم فاتكي هوتوت أبو محمد al-Juaini اللقال يوكسين and his two companions the author of التهديب التهديب الإمام أبو القاصر الراكب الإمام الحرم الحرمين ما بشن ذاكس هذا الإمام الحرمين إذن الإمام الحرمين أبي معمol al-Juaini أبو محمد إمجاره أبي محمد إمجاره أبي محمد وأنه يارفد لتعرف لا يوجد كلاة أبي這裡 كان فقط أبي محمد أعتقد أني لا أرى أي أطفال هذا. يبدو أنه يبدو أن يكون صحيحًا من إمام الحرامين. إمام الحرامين هو right by Saina. أن يقول أنه أبوه لا يوجد أثناء. وأنه لن يوجد أثناء منه. يقول هذا as there are no reports of this from the Master of Allah. or those who followed in his first steps from among the highest predecessors. أولاً أن you are not a viewer of our companions who have mentioned that Allah is best. Upon prostrating it is right, it is important that they image individual add here to the necessary etiquette with regards to posture and means of glorifying Allah. And so one's hand must be placed on the ground at the level of one's shoulders. So you put your hands like this, you leaver it to your shoulders. So your hand is level to what? هل أنت أخذت أخذتك أخذتك؟ أخذت أخذتك أخذتك، أخذتك أخذتك أخذتك، أخذتك أخذتك أخذتك must be outside of his sleeves and touch in the ground while keeping that elbow spread away from the sides and one stomach must not be resting on his thighs لذا لا تضع your stomach on your thighs. I mean your legs should be spread out but times of necessity if this places tight and you have to then that's something else but generally speaking your stomach and your thighs shouldn't touch so it should be spread out right? In the case of women or hermaphrodites their elbows are not to be hermaphrodites so you know what a hermaphrodite is is a heishi so a woman and a man who's like a woman both of them so you tend to see this concept that keeps bringing up this is not something in our culture and in our community we have any issue with if a man is a heishi he's still considered but in the Arab community you have to realize this is a problem for them before one of the chapters I jumped I didn't want to talk about he spoke about the amrite the amrite is the man who doesn't never gain facial hair he looks feminine he's very soft like a female he talks about lowering your gaze from that now that's something in the Arab community that's very very very very very very problematic for them very problematic that they would find fitna from those type of people that's not something in our community I hope so and our people don't suffer from amrite brothers am I right yeah lower your gaze from a woman is a fitna for men like in a boy or a man who's got no facial hair but this is a big problematic thing for them so they mention it in their books lowering the gaze and the fitna that he has and staying away from it they stated because it was a community problem so we shouldn't bring that out to the open mass and talk to them about these things because it's not something we even think of right you don't think about that stuff so here he talks about the woman and the male within the scholars of the madahibs they mention that the woman's prostration should be different from the male's prostration that she shouldn't spread herself out she shouldn't do everything like the way but that's incorrect the woman's like the man خلص none of this shyness that they're talking about or she has to keep herself together and she shouldn't do that all of that is what is null and void because the Prophet ﷺ came to he was teaching who the male and he was teaching the female and all of them he was their teacher and never did he ever say I'm praying like the men and the women should pray differently does that make sense and if it's shyness then the Messenger ﷺ knew the concept of shyness and he did it say to the women you have to keep yourself together you have to bring your legs together he didn't say any of that if you go to if you go to what do you call it the حرم and you see the elderly women the elderly Pakistani sometimes you feel like they just become a ball the way they are it's just like they're old just like that their legs is just they just literally it's like someone who is sitting who just put his head on the floor do you get my point that's not a sujood that's not a sujood in any way for more shame but he pushes that concept that she should keep herself together هاية فإن كانت إبراعة هاية أو خلسة the person prostrating must also ensure that the rest of his body is at a level higher than his head and should place his forehead and nose firmly on the ground while maintaining tranquility throughout his prostration as for the means of glorification during prostration or recitation our companions have stated that the individual should glorify Allah in the same way he does during the normal prayer this can be done by saying glorify this my lord the most high three times I've been saying oh Allah to you I have prostrated in you and in you I have believed and to you I have submitted my face has prostrated to the one who created it shaped it split it and eyes with his power and might glory to be Allah the best of creators there's a point that came to my mind and this is the concept of having the belief that for instance that at the time of the messengers peace be upon them there were practices that were done and the Prophet peace be upon him came with success for this world and that hereafter peace be upon him and as we said that the prostration of the woman is exactly like the prostration of the men because the Prophet peace be upon him came to teach each and every one of them are we together brothers the same way is that the Prophet peace be upon him the same way is that the Prophet peace be upon him his lessons that he would give the Salat that he would pray when it's the best of actions he would pray like this and the woman would be at the back all these veils that are placed between the men and the women like these curtains and these things that are put ما أنزل الله behind the Sultan there's no evidence for that are you with me to say that the women have to be in a segregated section where walls are placed around them this is not what the Prophet peace be upon him nor did the pious predecessor do it and to say that now it's a fitna the Prophet knew this fitna and it was more knowledgeable than you in this fitna are you with me brothers he didn't do it so we follow the Prophet peace be upon him what he did and we follow him what he left and so if that Sunnah has died in so many people's faces and he's died out the reviving has to be done are you with me brothers it has to be it has to be done that's the reality of the matter that the Prophet peace be upon him would do prayer at the front and the woman would pray at the back so the woman's sujood should be normal but she should never pray in front of a man does that make sense a woman should pray in front of a man where should she pray at the back so if she's at the back no one's going to see how her sujood is what she's doing she prays properly now and she stays at the back that's how the Prophet peace be upon him his time was peace be upon him but because some people have thought that they have Taqwan Iman and the fight against the concept I think they fall into extreme with this segregation extreme زيادة and that is not piety in no way for worship صح لأن نتبع السنة فعلا وتركة we follow the Sunnah which the Prophet did we stay away from that which the Prophet doesn't say it away from صح and if the Masajid can revive the concept of خطبة where the men pray at the front and the women pray at the back with no veil they should do that do that they should what and this argument of saying that the people have changed that the time is different يا أحي that's a door you don't ever want to open that door opens way let it opens doors of corruption to say that the times are different every single thing somebody can say the times are different are you with me لا this application is specific to this frustration and should therefore be adhered to the word means what blind so they used to name people blind for example أبو القاسم رحمة ابنو فير رحمة الشاطب رحمة الله أضرير he was blind ألمام الشاطب was blind رحمة الله I wanted the things that were transmitted from him ألمام الشاطب you guys didn't know ألمام الشاطب right which one what لقاري his name is called أبو القاسم some scholars call him أبو محمد difference of his Korean أبو صحق الشاطب is the one who and he was blind and an Imam who is teaching how to recite the Quran and he is blind how does it work he has to see people's lips right and their teeth and their tongue where they are placing it and he is an Imam in this field an Imam he was blind and he can tell the person's lips the way they are moving and their tongue he will tell everything no you put your tongue in the wrong place رحمة الله إن شاء الله تعالى we are going to teach that book we will listen to yesterday عقيلة الأطراب عقيلة الأطراب which is في أسن المقاصد في رسم المصحف إن هذا المصحف is written الإمام الشاطب has a book on it شاء الله تعالى when we do the the book that we started on Monday after that we can do the عقيلة الأطراب the one who was reading yes we do that the book إن شاء الله هذا المصحف is written إن هذا القرآن was written نعم he mentioned in his book a Tafseer that Imam Shafi' I atedisapplication when has this Plot where the promise of our Lord shall come to pass I heard 100 names He used of the word آل الناس is that word that is a big praise حي ir أان فضل شافي VID They used to use as big statement like a Shaykh stuff like that praising somebody but generally speaking today ماذا يفعل؟ فقط مدينة، صح؟ هل يوجد أيضاً مدينة أخرى؟ لذا فهذا ليس مدينة أن يزقوا أفوصكم وعلموا بمن التقاوة. ماذا يفعل؟ فقط مدينة مدينة. ماذا يفعل؟ ماذا يفعل؟ ورعاً. شايف إيهالت أو يقول شخص هذه الكثير من الكثير من المسكاتات المتحدة إذا كانوا أجدهم إشعالها. في سجود تلاوة but you're not reading on the ground of what? of Ibn Qur'an because you can't read the Qur'an in a poem just with the intention it changes so when you're reading this, you're not reading as though it's an ayah from the Qur'an you're reading it as though it's a as a dhikr and a dua so what did he say? that transmission from what? what did he say? that transmission from Shafi' the attribution of this statement in Shafi' is established during a very scarce chain of narration what does he mean by scarce? strange yes, scarce that's what he says a very scarce unheard of chain of narration the opinion, however, is sound as the Qur'an crazes those who say this while illustrating it is hence recommended that one combine between these different applications while illustrating and invoke Allah for all one once in this life and the next if during prostration one says just some of these supplications he will be rewarded for having glorified Allah and if he doesn't say any of them he will still be rewarded for having prostrated as he would before prostrating in the normal credit once the person prostrating has finished glorifying Allah and supplicating to him he should raise his head saying الله أكبر there are two popular opinions attributed to the Naqshab regarding whether or not the Salam needs to be said after prostration the first opinion is that it is necessary just as the Taqibah till the Haram is necessary and in this case the entire ritual will take on a form similar to that of the funeral prayer this opinion is supported by an authentic narration by Ali ibn Abud Darud stating that Abdullah ibn Masr ibud would prostrate upon meeting a verse of prostration and then say the Salam so the first so what about the person when he does the sujood tilawa does he have to do a Salam there are two opinions does he have to say Salam عليكم so he says the first one is and it's a strong list to him and it's a view of the majority of the scholars is that he needs to and it's like the Jalaza and the person has to say Salam عليكم and he used the hadith of Abdullah ibn Masr ibud which he says اذا كان إذا قرع السجدة سجد ثم سلمة so ثم سلمة means he would do his Taslim that's the first opinion the second opinion the second opinion is that it need not be said just as it is not said when being during prayer and because there is nothing to suggest that the Prophet among those who hold that the Salam needs to be said there are two opinions as to whether or not the Tisha hope it needs to be said the correct opinion is that it does not need to be said just as it is not necessary for one person to say some of our companions have combined between the two issues and state that there are three different opinions as to the necessity of saying Salam and making Tasshab the first and most correct of these opinions is that the Salam be said without the Tisha the second opinion is that it needs to be said and the third opinion is that both are necessary among the three discusses we believe that the Salam is necessary Muhammad Ibn Sirin Abdul Rahman al-As-Sulaimi Abdul Rahman al-As-Sulaimi and Abu Al-Ahwas Abu Qilaba Abu Qilama and the Ishaqa those holding the views that the Salam is not necessary include Hassan al-Dasri Sa'id Ibn Julay Abdul Rahman al-Ahwas Yahya Ibn Wathab Yahya Ibn Wathab Yahya Ibn Wathab Yahya Ibn Wathab and Imam Ahmad sometimes you can't blame the translator he's probably using a bad Arabic copy this copy as I said it's the strongest copy so he might have translated it from one of those bad translation the bad Arabic and he brings those kind of translations so that's when you're translating a book you should always look for the best copy of it it is important to bear in mind that all of the above mentioned opinions pertain to the prostration of recitation made outside of the prayers that which pertains to the second situation within the prayer if one prostrates for recitation during prayers he does not need to say The Taqbirat al-Hiram but it is recommended to him to say Allah Akbar without raising his hands when prostrating and he should do the same thing when rising up for prostration this is the correct and most popular opinion according to the majority of scholars among our companions Abu A'iri Ibn Abu Khureya was of the view that the Taqbirat is made only when prostrating and not when rising back up so the person just says when they get out of this they just leave the first opinion however is the more popular of the team as for the manner of prostrating and that which is said during the prostration much of what we have said about the first situation prostrating outside of the prayers applies to this situation of prostrating within the prayers also if the one prostrating is the Imam he should not prolong the prostration unless he knows the congruence he shouldn't remember when you are leading a prayer you should observe the people you are leading you shouldn't be very evil in lengthening and what you should do is observe the people you are leading if you can hear a child crying all of these are things that you need to take into consideration if you know there are elderly people praying with you if you know that there are women praying with you and everything you need to observe the prayer later now on rising up from the prostration of the prostration during the prayers the individual should move immediately to the signing position and not to assume the relaxing sitting up position on his way this is one of the scarcity mentioned issues that hardly anyone has discussed among the few who have discussed this are Al-Aqadi Hussein and Al-Bawawi and Al-Rawafiar the importance of mentioning this lies in the fact that the correct and chosen be taken by Al-Namashiaqi and the furthest supported by authentic narrations in Al-Bawawi and other books of Hadid regarding the relaxing sitting position it is that this is recommended after the second compulsory prostration of the first Raqaa and the third Raqaa and the third Raqaa and the fourth Raqaa one must stand upright after having completed the prostration of the recitation and it is recommended that something of the Qur'an be recited after ba'in it is before ba'in it is however the principle for one who has risen from the prostration of the recitation to ba'in when reciting anything at all section regarding the preferred times for recitation the most preferred time for reciting the Qur'an so the question is which one is better pronouncing the sujood or pronouncing the qiyam so according to him the Madagw Shafi'i and the other opinions is تطويل القيام lengthening the prayer sorry lengthening the stand is better than lengthening the stand is better is better is better than lengthening the sujood the reason why is what is what is it called what is it called the Salah at night is named after what the standing named after the standing so that's the virtue but then the others argue and they say because Allah says to the Prophet ﷺ أنك تقوم أدنا الله knows you stand the prayer is a component of standing and sujood and everything else but Allah is saying I know that you stand at night so this is the reason why Allah mentioned that is because it's the most virtuous some scholars they say the sujood is the best because the Prophet ﷺ has said the time when the person is most closest to his lord is when he is in a state of frustration فاكتروا في الدعاة وانتوا في sujood so lengthen in the sujood that's when you're most closest to who you're most closest to Allah who is سبحانه وتعالى so lengthen your sujood so here the scholars they differ within themselves which of the two are better أفضل الصلاة they say which one is better تطويلوا القيامي في الصلاة or تطويلوا sujood lengthen in the sujood other than the obligatory prayers was the best prayer the قيام is better قيام is better قراءة الليل at night and within the night what time is even better نسف الأخير the last third the last half of the night is better than the first half of the night and the reading between مغرب and عشاء is really is recommended as well the reason why it's recommended is because people tend to want to go sleep to finish off your day with the Quran is very good as for the reciting at daytime as for reading at daytime the best time to read at daytime is after صلاة الفجر نعم after the dawn of prayer and it is not disliked that one recites at any other time during the day for a meaningful reason as for that which was narrated by Ibn Dawud stating that it is reported that his teachers his teachers disliked reciting after عصر under the pretext that it was the studying time of the Jews نعم معانين ابن الرفاعة he is narrated from his teachers and now I'm carrying reciting after عصر and they said who are the last to be a hooded it's the studying of the Jews now he refutes this and he says he says that this is unacceptable as there is no origin for this statement the statement of this has no foundation because the calam of the ulama is a proof it's not proof they need a proof the scholars they need a proof for their statements so since معاني ابن الرفاعة is argued that he has no proof is rejected