 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي هذا الحديث كان مرسل بها ونسائل ومرسل بها كهصم صحيح هناك الكثير من المثال يتبغي بهذا المشكلة ويقوم برسل مع هذا الشيء ويقوم برسل مع هذا الشيء ويقوم برسل مع الله ويقوم برسل معه هل يسمعون من المشكلة من اللهم هذا المشكلة سيكون كم أحبه يقوم برسل مع هذا الشيء عبد الله ومعباسه من يستمع إلى آية من شخص يسمعون إلى محب من كتاب الله من المشكلة كانت له النورة ويكون لها محب في يوم المشكلة هذا سيكون محب فقط هذا المشكلة التي تسمعون ما تعتقدين عن المشكلة التي تسمعون إلى القرآن كل day الذي يقوم برسل مع المشكلة كل day هو يكون always consistent upon the Quran فقط يسمعون إلى محب هل يوجد شيء طاني في يعلقنا أن نlisten to music ونصفق القرآن مع المشكلة حتى يمكننا أن نقوم برسل هذا صح نعم هذه الحديث هذه الحديث من إبن أبي داود من أبو دردار رضي الله ويطالع عنه فهذا كان يدرس القرآن معنفر يستطيع أن يتجد القرآن مع قبض سبلة're بمرحيلة through these groups and they will read together. The virtue of writing in groups is something that has been reported among the prominent Pious pre-possesses, those who came after them and their own judges. This action on reading Quran in groups جماعات من أفاضل السلف والخلف والقوضات يسأل أنها تسلط من أبحاية تفضل أبحاية تفضل يفعلها أيضا وقوضات المتقدمين ومشاكلين يجب أن يجدك بعض الأفضل هنا هل أخبرك عن أبحاية ومشاكلة أبحاية أسان ابن أعطية الإمام الأوزاعي ورحمة الله أبدر رحمان ابن عمر أوزاعي وإمام الشام في عصري الإمام الأوزاعي رحمه الله أخبرت أن أخبرك عن كتب الأخبار أن أساعد أن يرد من المشاكل في المسجد في دماش دماشا is that إشام إلا إسماعيل who initiated this practice upon arriving to under MN المشاكل الأول who actually started this practice أن أوزاعي ورحمة الله والأوزاعي يقوم بإمام الشام كان يقول إشام ابن إسماعيل when he came and visited Abdul-Malikim No.1 he started this in Dimash that the Quran be read and studied like this so here you can well you can sense from them is that they're saying that this wasn't present before them before this action there are reports from the predecessors that indicate disliked for the impersonation so here some of the salaf actually they didn't actually allow it they kind of rejected it and showed disapproval of it نعم وقال ابن عرزب عرزب النها so he says اضحاك ابن عرزب النها he rejected this doing and he said I haven't seen مرأيته I never saw ولا سمعته and I never heard وقد ادرخت اصحابه رسول الله سبحانه وتعالى I'll make the companions of the prophet there's a point I need to mention here which is very important brothers والله and I really want you guys to take this serious and that is the concept of people saying I have never heard this before no have I seen it this statement can come from a person who reads a lot a person who studied a person who met a lot of علماء and took knowledge for a very long time when he says I haven't heard or seen this then okay we can probably say is this even valid does it exist but you've not read nothing you don't know anything about the religion you see and what do you say I haven't heard this before like that's going to really change what some things that you hear people saying I've never heard of that before I've never seen this before أخي opened 40 حديث of نويس here والله المسائل which are in the basic books so this statement I haven't seen nor have I heard is used by a scholar I'm a person of serious deep knowledge because his knowledge is very vast أمام الأوزاعي رحمه الله he said أمام محمد من الشيهب الزهري محمد من الشيهب الزهري he said ولم يثبوت ذلك على رسول الله this has not been authentically transmitted from the prophet this is what he said he was elected as a Zuhri أمام جهبل he is an Imam Malik's teacher and he is from صغاره تابقه he made some companions pay attention to this when Zuhri said that a young boy stood up and he said to Zuhri أحافظت الحديثة كلها do you remember Zuhri the Prophet Zuhri said no he said he memorized half of it he said no he said how do you know that this is not part of the half you don't know Zuhri went quiet هذا أمام الزهري رحمه الله تعالى when you say I've never heard of this before I don't well you don't know nothing about the religion seriously so it's most likely from the things you don't know you haven't studied you've never ever come to a circle of knowledge you've never studied a book from beginning to end are you with me so just because some people are born Muslims they'll say this to you I've never had this I've never seen this before really I've never seen this I've never heard and I've never seen this it's said by a person who knows who studied the stable should come from a person who doesn't know anything he should say really he should be amazed amazed with what how his ignorance is vast and acquire knowledge and gain knowledge are we all together so one sheikh محمد ناصر رديل ألباني مثل and says فبحت هذه المسأل ولم أجده ولم أجد له ترجمة I've never found a biography for this person you know as an individual it's going to be hard for you to find it صح he said I looked for this person and I couldn't find a biography on him you now know it's going to be hard but when I am in person I don't know who this person is you're going to say okay we'll just get the basic ترجمة you're going to open it you'll find it here is his name صح maybe even say look at the bottom okay here it is there we go it's right on the same page right there صح نعم so here him saying ما رأيت ولا سمعت actually is an indirect way a humble way of him saying what لم يصح ذلك because these people their knowledge was vast صح but they were very humble and say their speeches right so you with me you know why the صحاب the تابعين and the صحاب is never used to use the word حرام they used to use the word مكروه why would they say مكروه اسمين باب الورح الله صين قرى ولا تقول لما تصف ألسين تقوموا الكذب هاداء حلالون وهاداء حرام اللي تفتروا على الله الكذب إن الذين افترون على الله الكذب لا يفلحون so they were only the word the reason why they don't use حرام is that conviction of the word حرام they had ورح like Allah سبحان الله مكروه but they meant حرام but they wanted to use a lighter word because they that conviction of cut in everything it is and saying this is what it is and this is not it for them they had ورح ورح if in one heard reported that he asked Manik what do you say of those who gather and take turns and recite verses from the chapter of the Quran until they complete it he replied that he disliked such a practice and refuted it saying this is not what the people mean in the companions of the prophets of Allah when he said that he used to do instead one man would recite while the other would listen to him meaning correcting his recitation for him so reading together some of them do that as well some of them they do it as well which is that people a person reads the Quran and they read it and when they get to the end because the Quran in memorization wise the ayat are always confused at the ending الله بما تعملون بصير الله بصير بما يعملون and stuff like that people confused right so what they do is so they can overcome that everybody joins in at the ending of the verse they call that هورد does it make sense in the صبع they do it together so when the person is about the ending والله الخبرهم بما تعملون they all come together they say together and the man he reads his ayat by himself and when he is at the right ending they all come in this ممالك رحم الله and the self really were harsh against that one that all of them one time with one recitation at once they did it like that or reading together one time actually reading together now everybody come والان ترض عنك والان صارع حتى تتبع من لتهم والان هداع everybody is in there together one time one recitation one vocal they also went for it but what they were open for as the ممالك says إنما كان يقرأ الرجل على الخري عرضه but one would read and he would present it to the other one أيرا نعم this recitation however contradicts what the price for the assessors and those who came after them used to do and now now we even rejects the view of who the actual the statement of اضحاك ابن عبد الرحمن ابن عرض زبن and also the view of who ألمان ابن مالك sorry ألمان مالك رحم الله ألمان مالك he actually goes against he says فهاد الإنكار من هما this the rejection of both of them both of them of who اضحاك ابن عبد الرحمن ابن عرض زبن and also الممالك رحم الله he says مقالفن they are actually in a position to what the self were upon and they are actually in a position to what the khalaf were upon and they also are against what the evidence indicates وليما يختضيه الدليل they also against evidence ثغوما توقن their statement is rejected in his time we're not going to take applauding view no we're going to take اضحاك ابن عبد الرحمن اضحاك ابن عرض زبن we're not going to take both of their opinions this opinion should therefore will be ignored and then for the opinion that states as it's recommended one must remember how runtime that recitation and groups for wives the conditions that we have counted out that we have pointed out and can only realize best he spoke about it in p. 10 110 and 111 if you go to page 110 and 111 في العام 11 يتحكله هناك و يتحدث عنه هناك تقديم من when reading together in congregation the conditions so he doesn't accept this view of الممالك and the view of the حاكم عبد الرحمن عارزاني he doesn't accept it he does not approve of it نعم that shows you what brothers and sisters it shows you that every individual after Allah and his messenger are open to be accepted or to be rejected the view is scholars what did they say everybody's view is between بين الراد والمردود بين الأخذ والراد بين الأخذ والراد everybody's opinion is between acceptance and rejection everyone your view is looked at it can either be taken and it can either be rejected whereas the messenger and Allah is always going to be accepted anyone like what he used to say كلو يؤخذ من قولي و يرد everybody his view is either taken or rejected إلا صحب هذا القبر except the man in this grave referring to the prophet the one in this grave he's one's no he's one everything he says because the الممالك is to teach from the prophet's misjid as from Muhammad صلى الله عليه وسلم every single thing he says we have to take it but anybody other than the messenger عليه الصلاة والسلام their speeches what بين الأخذ بين الأخذ والراد is between acceptance accepting it and rejecting it now if there are any texts indicating the virtue of those who gather and people together for recitation such evidence includes the prophet صلى الله عليه وسلم saying whoever calls to good is like the doer of that good meaning that they are equal with regards to reward and virtue so the virtue of the one who brings the people together and makes them do this action there are many textual evidences that actually show the virtue of it such as the one who makes the people do something he teaches them and he indicates he shows them something good he's like the one who does it so if you come and you just show people something good you may not necessarily even be the one who does it but you show them something and they learn it and they start using it such as you basically download an app for a person an Quran app on their phone and you teach them how to use it and then you leave and ever since that day that person starts using that app on their phone and they read the Quran from it you are going to get a reward for that you are going to get a reward for that so it's something very great and it's something very noble that you show the people good you don't personally have to do it but you get the reward for it صلى الله عليه وسلم قال that Allah guides a single person if I need to be is better than possessing red apples so the Prophet صلى الله عليه وسلم said for Allah to guide one person on your hand through you Allah guides you through you he guides one person on your hand it's better for you it's better for you what it is better for you than what I read today a Ferrari a Bentley a Bugatti it's better for you for you to be giving a Bugatti today for Allah to guide one hand a bucket is like wow Bugatti for Allah to guide that one person on your hand is better may Allah guide us and guide many on our hands so there's nothing better when a person calls you and says to you I have benefited this from you then it's far greater for you than thousands and thousands of millions been given to you والله that a person tells you Allah guided me to the Sunnah Allah guided me to Islam through a video of yours that I watched a little reminder that you gave me or you know a gathering of yours that I sat in or just seeing you made my these are things it's greater for you than a red camera there are numerous other of this massive additionally Allah says and help one another upon good and piety there is no doubt as to the greatness of their war with the heath who strives to practice such actions this ayah الله سبحانه وتعالى says help each other on that help each other on that ولا تعاونه and don't help each other in what على الإثن والعدوان help each other in good صح the good can be a good that benefits one individual or it can be a good that benefits many help each other aid each other help each other in a circle this is that one who recites 10 verses or a chapter when the next person then continues from where the last reciter that done this is a missable and praiseworthy action and when Maryk may Allah have mercy on him was asked about it he replied there is nothing wrong with that so that's the statement of Maryk لا بأس به there's no harm regarding it and it generally falls under their statements of the process I said about it's permissible لا بأس به سبع for the Somali community that really like that there's no problem rather I find it to be one of the strongest ways to keep the memorization of the Qur'an it is but it's good when the numbers are little when the numbers are little when the numbers are little when the numbers are little when the numbers are little when the number is when the number is little if the number goes big and large it's not good that's why I'm not fond of the Saturday morning it's too big five people now but then when you reach it becomes 30-40 people start kicking in you broke it now into two good you broke it وطريق الجمع بين الأخبار والآثار المختلفة في هذا أن الإسرار أبعد من الرياء فهو أفضل في حق من يخاف ذلك فإن لم يخف الرياء فالجهر ورفع الصوت أفضل لأن العمل فيه أكثر ولأن فائدة هو تتعد إلى غيره وتعد أفضل من اللازم ولأنه يُقذ قلب القارئ ويجمع همه إلى الفكر فيه ويصرف سمعه إلي ويطرد النوم ويزيد في النشاط ويُقذ غيره من نائم أو غافل وينشط قالوا فمهما حضره شيء من هذه النيات فالجهر أفضل فإن اجتمعت هذه النيات تضاعفت تضاعف الأجر قال الغزال والهذا قلنا القراءة في المصح في أفضل فهذا حكم المسألة وأما الآتر فكتيرة وانا أشير إلى أطراف من بعضها ثبت في الصحيح نبيه رعيرة رضي الله تعالى عنه قال سمعت النبي صلى الله عليه وسلم يقول ما أدن الله لنبي حسن حسن الصوت يتغنى بالقرآن يجهر به رواه البخاري ومسلم ومعنا أذن استمع وهو إشارة إلى رضا والقبول وعنبي موسل شعري رضي الله عنه أن رسول الله صلى الله عليه وسلم قال له لغد أوتي تمزمار من مزامير آل داود رواه البخاري ومسلم وفي رواية مسلم أن رسول الله صلى الله عليه وسلم قال لو رأيتني وأنا أستمع إلى قرات كالبارحة راه مسلم أيضا من رواية بوريد من الحصيب وعن فضالة من عبيد رضي الله قال قال رسول الله صلى الله عليه وسلم لله الله أشد أذنن أذنن إلى الرجل الحسن الصوت بالقرآن من صاحب القينة إلى قينته رواه بن ماجه وعنبي موسى أيضا قال قال رسول الله صلى الله عليه وسلم إني لأعرف أصوات إني لأعرف أصوات رفقة الأشعريين باللين حين يدخلون رفقة الأشعريين باللين حين يدخلون وأعرف من أزلهم من أصواتهم بالقرآن باللين وإن كنت لم أرى من أزلهم حين نزلوا بالنهار رواه مسلم رواه البخاري ومسلم وعن البرائب وعن ما قال قال رسول الله صلى الله عليه وسلم زين القرآن بأصواتكم رواه أبو داود والنسائي وغيرهما ورواه بن أبو داود عن علي رضي الله عن أنه السمع ضجت ناس في المسجد يقرأون القرآن فقال طوبا أحب الناس إلى رسول الله صلى الله عليه وسلم وإثبات وفي إثبات الجهر أحاديث كثيرة وأما الأتار عن الصحابة والتابغين من أقوالهم وافعالهم فأكثر من أنت عصر وأشحر من أنت ذكر وهذا كله فيما لا يخافر ولا أعجابا ولا نحوهما من القبائح ولا يؤدي جماعة بلبس صلاتهم وتخلطها عليهم وقد نقل عن جماعة من السلف اختيار الإخفاء لخوفهم مما ذكرنا فعن الأعمش قال دخلت على إبراهيم وهو يقرأ في المصحف ومن عليه رجل فغطته وقال لا يراه هذا أني أقرأ كل ساعة وعن أبي العالية وعن أبي وعن أبي العالية كنت جالسا مع أصحاب رسول الله صلى الله عليه وسلم ورضي عنهم طقال رجل القرات الليلة كذا فقالوا هذا حظك ويستدل له هؤلاء ويستدل له هؤلاء بحديث عقبة ابن عمر رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم يقول الجاهر بالقرآن كالجاهر بالصدقة الجاهر بالقرآن كالجاهر بالصدقة والمسر بالقرآن كالمسر بالصدقة رواه أبو داود والترمدي والنسائي وقال الترمدي هذا حديث حسن وقال الترمدي معنى هذا الحديث أن الذي يسر بقراءة القرآن أفضل من الذي يجهر بها لأن صدقة السر أفضل عند آهل العلم من صدقة العلانية قال وإنما معنى عند آهل العلم لكي يأمن رواجل من العجب لأن الذي يسر بالعمل لا يخاف عليه من العجب كما يخاف عليه من علانيته قلت وكل هذا موافق لما تقدم تقريره في أول الفصل من التقصيل وأنه إن خاف بسبب الجاهر شيئا وإن لم يخف وإن لم يخف إستحب الجاهر فإن كانت القراءة من جماعة المجتمعين تأكد استحباب الجاهر لما قدمناه ولما يحصل فيه من نفع غيرهم والله تعالى أعلم هذا هو مهمة هذا هو now a chapter where he talks about raising your voice and reading loudly في رفع الصوت بالقراءة when you read in the Quran reading with a loud voice هذا فصل المهم this is a very important chapter ينبغي أن يعتنى به it should be given a lot of attention and a lot of consideration should be given to this chapter إعلم now أيها here the author he mentioned that there are two views one of you that says raising the voice in recitation is recommended and there are many textual evidence this is for that he says he also says and there is also other statements which is what that indicate على استحباب الإخفاء وخفض الصوت the other one which is a second opinion reciting the Quran at a very low volume at a very low voice and not to raise it loudly there are many evidences that come regarding that and that is recommended and he says and he says we better mention some of them from those evidences so there are two opinions now one opinion is saying that that raise your voice read the Quran loud and that it recommends you to do that and there are other evidences that come that mention على استحباب الإخفاء وخفض الصوت that the person hides his righteous deed and he lowers his voice now أبو حامد الغزالي and other scholars who said and the way to resolve the conflict these different statements أبو حامد الغزالي now and not only him but also other علماء what they try to do is they try to reconcile between the two opinions so أبو حامد الغزالي who says the way to reconcile between these أخبار these narrations and these textual evidences these different textual evidences and these أخبار is now here the author he divides it into two so he responds by saying that if the person so he says first of all أبو حامد الغزالي reading low and keeping your volume low is actually further from showing off to actually read with a lower volume is further from showing off so from that it is better for the one who fears that he may fall into showing off that he lowers his voice okay but if the one doesn't fear that he might show off he's not scared I'm not scared I'm not gonna show off I'm not showing off فالجهل ورفع الصوت أفضل then he should raise keep his voice low the reason for him to keep his voice loud is better now is because what he's going to do is he's gonna probably encourage others to do it or he's also going to benefit other people by listening to that recitation of his and the reward that's connected to you alone about righteous deeds that's connected to you alone is not as good as if you bring others in he brings a قاعدة here which is when نفع المتعدي أفضل من اللازمي he says نفع المتعدي which is the transitive deeds righteous deeds is greater than the the intransitive deed the thing that's exclusive to you is not as good as if it's what if it brings others in okay so that's why he do you see how he reconciled between all the evidences now right so even one of the benefits that he holds as well is that you as an individual are also more pondering like when you read the Quran loud you actually componder more and you can hear your voice and you can it makes you actually alert and aware and in that regard and it also distances you from to to and it also distances you from to sleep right it does and it also increases enthusiasm in you and it also wakes up those who are sleeping as well right it brings them to the righteous deed with you the recited forms any of these intentions are not but to form such intentions multiplies his reward and as a زر يوم and also states this is why we hold an opinion member reading from the most half is get to the reading or I am from memory meaning due to some of the part benefits we have just mentioned and this is the rule on the matter many generations have been transmitted on this issue on the authority of Abu Hurayra may Allah be pleased with him I heard the messenger of Allah said Allah listens to nothing as he listens to a prophet reciting the Quran in a beautiful and raised voice this suggests that Allah approves of this action and is pleased with it for how he had most of them narrated this حدي so here the author says there are going to be many textual evidences that he is going to bring to prove that raising the voices and he brought the حديث of Abu Hurayra رضي الله تعالى عنه and he said I heard the prophet say the word آذينة means استمع آذينة means استمع means that Allah listens and is actually pleased with it and he accepts it this is something Allah is no more attentive in listening anything greater than a prophet reciting with beautiful voice and loudly the Quran Allah really is pleased with that and he loves it and he listens to it سبحانه وتعالى حسن صوتي حسن صوتي حسن صوتي ميزوات whose voice is beautiful يتغنى بالقرآن يجهر به with a nice beautiful recitation يجهر به جهر ميزوات loudly is reading it what is reading it loudly نعم