 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 وشد الله إله إلا الله وحده لا شريك له يقول الحق وهو الهي السبيل وشد والنسيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد إن شاء الله تعالى we're going to carry on the explanation of the Kitab التبيان في آداب حملة القرآن written by الإمام المجتهد العلمة محي الدين أبي زكرية يحي بن شرف للنووي رحمه الله يتحدث عن مراعات المعنى في ابتداء القراءة ووقفها تجاهل المعنى when starting a verse and when stopping at a verse now we're going to go into the next section إن شاء الله تعالى now إن شاء الله تعالى إن شاء الله تعالى when reciting the Quran is liked and it's recommended that's the general concept that the recitation of the Quran is recommended إلا في أحوال المخصوصة جاء الشروع بالنهي عن الكرات فيها except in situation where the sharia prohibited the recitation of the Quran in it and the author says and he said I'm going to mention that which comes to mind right now I'm going to summarize it by removing the evidences meaning I'm not going to mention the evidences I'm not going to mention the evidences and look at this point that the author says which is I'm going to mention what comes to mind and it shows you that never we authored this book from memory where all of this book from memory is not relying on any external sources all of the narrations and all of the quotes and all the references that he's bringing and he's attributing to where he got it from it seems as though he's getting it from memory نعم so it is disliked to read in the Quran when you're in رقور you're in sujood away in the تشاهد you're not allowed to read the Quran but other than that you can read the Quran in the prayer and also in the prayer the only thing that you're allowed to read with the Imam is سورة الفاتحة when it's a prayer that you're reading loud such as مغرب عشا and الفجر those three prayers are called صلاة جهرية in which a person reads loudly those three prayers you read with the Imam سورة الفاتحة and anything other than سورة الفاتحة one should not read نعم now the author talks about can one read the Quran whilst while doing call of nature is a person allowed to read the Quran الشيخ رحمه الله he says حال القعود على الخلائي whilst the person is on or the person is doing a call of nature for them to read the Quran وفي حال النعاس and in also the state where the person is drowsy he feels that he's going to fall asleep the reason why that is not liked or it is not it is not preferred is because حال النعاس a person can be reading the ayah in a way that may make the meaning change or he may even be cursing himself if the person believes that they are a foreigner and their knowledge of the Quran is extremely weak extremely weak that they may read it very bad which the meaning will definitely change then in this situation it is better that the person does not read it except with the observation of a teacher that a teacher is with them looking at their recitation that they don't try to read by themselves because if they do read by themselves then this person it could happen that they memorize it like this and it sticks with them also the person should not read Quran so this means that if you can't hear the khutbah you're allowed to read Quran even if the khutbah is going on or even if the خطيب is talking in a different language and you don't understand it you're allowed to read Quran if he's talking in Urdu and you don't understand what on earth he's saying then you're allowed to read Quran if, however, the sermon is inaudible it is recommended that the Russian recite the Quran according to the more correct on the scholarly views this is the view that he chooses the sheikh so meaning if the person can hear the khutbah he's not allowed to read the Quran and if he can't hear the khutbah he's not just going to sit there so he's going to read the Quran if he can't hear the khutbah but the Imam the خطيب when he's saying he doesn't understand it then he's allowed to read the Quran and he's allowed to do ذكر he's allowed to it is not misliked to recite while circulating the khutbah and this view is in accordance with our doctrine so what about reading Quran while you're doing طواف around the khutbah he says it's not disliked to read the Quran while you're doing طواف around the khutbah whilst you're going around the khutbah and he says and that's what Imam Shafi'a mentioned in his Kitab he said it is actually recommended that the person recites Quran whilst doing طواف because it's the best thing that a person can read this is the view of the majority of the علماء and the one who transmitted it and the one who transmitted it this is عطاء from who عطاء المجاهد عبدالله المبارك أبي ثور أصحاب الرأي he transmitted it from them who إبن المندر is the one who transmitted it أصحاب الرأي أهل كوفة أبو حنيفة and he's madrasa they called نعم ألحصن العدوص لي أو رواي المصبير ومالك يسلاح المساعدة وما تصدق بالتعب but the first opinion is the more correct of the two because this issue goes back to are you allowed to read the Quran whilst walking and we spoke about this before right so it goes back to that issue and he says that the strongest of the two opinions is the strongest of the two opinions is the opinion of عطاء المجاهد عبدالله المبارك يثور إن أصحاب الرأي and the second opinion which is the opinion of حسن البصري عروة ابنو زبيل and others and مالك is weak نعم we have already mentioned the different opinions regarding reciting and washing places while on the road and the ruling on reciting when one's mouth contains impurities so all of this we spoke about it previously we spoke about it in page 96 to page 97 the issue pertaining to reading the Quran in سونة for example or في الطريق in the path and also the recitation of the Quran of the one whose mouth is got ledges in there فصل في إن كان بعض البدعي في القراء ومن البدعي المنكرة في القراءة ما يفعله جهلة المصلين بالناس في الصلاة ما يفعله جهلة المصلين بالناس في التراوح من قراءة صورة لنعم في الركعة لا خيرة في الليلة السابعة معتقدين أنها مستحبة فيجمعون أمورا مونكرة منها اعتقادها مستحبة ومنها إيهام العوام ذلك ومنها تطويل الركعة الثانية على الأولى وإنما السنة تطويل الأولى ومنها تطويل على المأمومين ومن البدع المشابهات لهاله قراءة بعض جهلتهم في الصبح يوم الجمعة سجدة غير سجدة ألفلام تنزيل قاصدا ذلك وإنما السنة قراءة ألفلام تزيل في الركعة الأولى وهل أتا في الثانية فصل في مسائل غريبة تدع الحاجة إليها منها أنه إذا كان يقرأ فعرض له ريع ينبغي أن يمسك عن القراء حتى يتكام لخروجها ثم يعود إلى القراء كذا رواه ابن أبي داود وغيره عن أطاء وهو أدب حسن ومنها أنه إذا تثاء أب أمسك عن القراءة حتى ينقذي حتى ينقذي تثائب ثم يقرأ قاله مجاهل وهو حسن ويدل عليه مثبت عن أبي سعيد رضي الله وعن قال قال رسول الله صلى الله عليه وسلم إذا تثاء أب أحدكم فليمسك بيده على فيه فإن الشيطان يدخل رواه مسلم ومنها أنه إذا قرأ قول الله عز وجل وقالت ليهود عزير الله وقالت وقالت النسار المسيح من الله وقالت ليهود يد الله مغلولة وقال اتخذ الرحمان ولدام ونحو ذلك من الآيات فينبغي أن يخفض بها صوتك كذا كان إبراه منخع رضي الله عنه يفعل ومنها رواه وبداود بإسناد الضييف على الشعب أنه قيل له إذا قرأ الإنسان إن الله وملائكته يصلون على النبي يا أيو الذين آمنوا صلوا عليه وسلموا تسليمها أيو صلي على النبي صلى الله عليه وسلم قال نعم ومنها أنه يستحب أن يقول ما رواه أبوه ريرة رضي الله عن النبي صلى الله عليه وسلم أنه قال من قرأ واتين والزيتون فقال ألي صلى الله بأحكم الحاكنين فلي يقول بلا راه أبو داود والترمذي بإسناد ضعيف عرجل أعرابي عن أبي ريرة رضي الله عن قال الترمذي هذا الحديث إنما يرواب هذا الإسناد عن الأعرابي عن أبي ريرة رضي الله عن هو لا يسمى داود والترمذي ومن قرأ آخر لا أقسم بيوم القيام ألي صدالك بقدر على أن يحي الموتا فلي يقول بلا وأنا أشهد ومن قرأ فبي حديث بعد هو يؤمنون فلي يقول آمنت بلا وعن ابن عباز وبن الزبير وأبي موسى رضي الله عنهم أنهم أنهم كانوا إذا قرأ أحدهم سبح اسم ربك الأعلى قال سبحان ربي الأعلى سبحان ربي الأعلى ثلاث مرات وعن عبد الله ابن مسعود رضي الله عن أن هو صلى فقر آخر بني إسرائيل ثم قال الحمد لله الذي لم يتخذ ولد الحمد لله الذي قال في الصلاة أن يقال في الصلاة ما فدمنه في حديث يا بيه ربي الله عن هو في السور الثلاث وكذا يستحب أن يقال باقي ما ذكرنا وما كان في معنى والله تعالى ألم الهي رحم الله ألم النووي رحم الله يتكلم عن رغم بعض الانهيات يهيغ ويشاهد تقدي معنى قرآن لذا فهي يكفي تقول من المعنى في ستاة في شخص أولئك في وعنه في العام الأسرقع في العام 7 رمضان يعتقد أن هذا يساعدك بعض الناس يفعلونه في وقت العام الأسرقه رحمه الله ويقلوا إلى الشيخ يقول أنه ما يفعله جهلة المصلين بعض الأسرقه يفعلون هذا إلى الناس وهذا هو فتروحي في تروحي من قراءة صورة الأنعام يقرأون صورة الأنعام في العام 7 رمضان يعتقدون أنه مستحبة يعتقدون أنه يساعد أن يفعل هذا ويجمعون أمورا من قراءة وفي هذا they actually combine and they gather in it many rejected matters منها from them is in practicing this innovation they combine between a number of unacceptable matters such matters include believing that this practice is recommended they believe in something as innovation to be what recommended no it doesn't like that number 2 leading the common folk to believe the same thing ومنها إهام العوام ذلك إهام means to make the general mass think العوام is the general folk you're making the general mass think this is the right way when it isn't making the second raka'a longer than the first again another incorrect thing which is that the Prophet ﷺ the first raka'a was the longest raka'a and the second was less than the first one but what happens here is that if you read سورة الأنعام in the last raka'a then that means you're making the second raka'a longer than the first again this goes again another student which is التطوير على المأمومين you're lengthening the prayer and you're making it longer on the general mass you're making it longer on them when it's not the case ولي داريخ ودي the Prophet ﷺ أفتان أنت يا معاد معاد are you one who wants to cause trials and tribulation and mischief what are you doing you don't lengthen the prayer to the people for so long that they become they leave the mischief or they no longer want to pray with you now and speeding the recitation so that it turns into a babel as opposed to reciting properly another thing that happens is the person starts to read it fast where did he get that from and speeding the recitation so that it turns into a babel as opposed to reciting properly I don't have that in my book is it in brackets is it in brackets stop reading the brackets please yeah don't read brackets please another similar innovation is that which equally ignorant demands do by the liberty of reciting a sajdah other than the sajdah recommended for that time so he reads he reads in a third year prayer he will read يوم الجمعة سجدة which is other than the surah to sajdah so he reads for example اقرأ بسم الله بك الذي خلق and the sajdah in it right so we get those verses those surahs that have sajdah in it other than the surah to sajdah indeed the surah is that the surah to sajdah and the surah to insan view the sajdah respectively in the first and second bak'as of dawn prayers on Friday so one tomorrow fejr what should be read in the first haja and then what should be read after that is surah to insan so the first haja should be sajdah and the second haja should be and that's how the prophet was you shouldn't say to yourself oh I'm going to take the first haja and bring any surah that has sajdah in it that's another incorrect thing now here now the author is going to mention some things he believes that are obscure that are strange which there's a need for him to mention تدور الحاجة إليها and that's the job of a scholar that when he sees there is a need for something to be brought to the people's attention and it needs clarification that the scholar actually clarifies it and that he doesn't withhold now these include if the reciter needs to pass wind he should hold his recitation until he has finished doing so and then continue this shows good manners towards the Quran if a person needs to pass wind because he can't hold it then إذا كان يقرأ فعرض له ريحن he has to pass ينبغي أيوسك عن قراء hold from the recitation don't recite anymore now don't pass wind while you're reading the Quran both of the same time it's disrespect so stop finish passing wind as Ibn Abi Dawood narrated from أطار and this is a good etiquette so everything is clarified to us you might think to yourself this is a bit awkward but the point of the matter is that our religion has come to explain everything to us there is nothing which he left every manners that we need we don't need to take it from we don't need to go and do a course and take a certificate on it and learn it from there الحمد لله we just need to open the books of first of all the book of Allah سبحانه وتعالى of the messenger and look at the kalam and the speech of the علم the books that they have written and the things that they tell us to do so when you're reading the Quran and you have to pass wind stop the recitation of the Quran don't read the Quran and pass wind at the same time this is something that's attributed to عطاء زعم if you feel like something the word تثق أبا تثق basically means you're yawning first of all the person should actually when they're ywn you don't let your mouth you don't just ywn and let your mouth go big and just ywn like that what you need to do is take your palm your left palm and you put your mouth you put your hand on your mouth so you don't ywn like this especially don't use this hand you don't use your right hand you use your left hand and you close it you put your hand on your mouth nobody wants to count your teeth so what you do is you just cover it that also try to stop reading some people what they're trying to do is they are yawning and they're yawning that's how they read it's disrespect don't ywn and read if you feel like you want to ywn stop the recitation and ywn and then continue once he has finished then carry on after you've finished your yawning this is the view of مجاهد this is something I've made قاسم السلام attributed to who I've made قاسم السلام attributed to أسأل إمام الأجررية رحمة الله إن السكتاب أخلاقه حملة القرآن he attributed to him as well مجاهد نعم so the prophet told us the prophet said فليمسك بيده على فيه فإن الشيطان يدخل that if one of you wants to ywn then what he needs to do is فليمسك بيده على فيه cover your mouth with your hand فإن الشيطان يدخل because shaitan will enter your mouth and the scholar specifically mentioned what hand that you need to use and how that hand should be the reason is because when you use the left side for something good right no you don't what about your right side you reuse it for something good right and you use your left side for something bad so they say that the yawning is from who it's something from shaitan it's from shaitan and that's why the scholar mentioned when you're using the miswak to clean your mouth you've woken up in the morning then you should use your left hand are you with me brothers does that make sense if you're waking up in the morning and you want to use the miswak because you woke up and you try to clean your mouth cleaning your mouth from something filthy which is your saliva and everything then you should use your miswak with your left hand or the brush that you're using use your left hand if you're not lacking and you're just trying to revive the sunnah and you're just within the daytime and you use the miswak on your mouth just before the prayer you want to use it before the salat when you do your wudu you just want to run it in your mouth then this is use your right hand because now it's not to clean it because now you're trying to revive the sunnah are you with me brothers because of the hadith and the process of salamat كان النبي صلى الله عليه وسلم يعجيبه التيام و في شأنه كله and all of these affairs which is the fact that the person is in a state of good they use their right and if the person is in a state of something not good that is happening to them then what they need to do is use their left so the yawning is from the shaytan and the person should use their left hand so the prophet just said hand but the qa'id according to the scholars is that it's the left hand and that the person should then not use the inside of their hand but should use the outside of the hand الله مصنبه مصنبه ريطده نعم did you say who is the son of Allah as well as well as if it's all in English did they still affirm that today they reject that what did they say today I've seen some of them say that yeah وقالت اليهود وعزير ابن الله وقالت النصار المسيح ابن الله so اليهود say عزير is the son of Allah and the jews they say the christians say that عيسبن مريم is the son of Allah so when you come to these verses he says try and lower your voice don't say it loudly and such a verse as when they said when they said that's what they're trying to say and such as when they said الله has taken a child all of these verses because it's people who are disrespecting Allah don't say it loudly say it low when he came to these verses they were always really low he would make sure that it wasn't loud because these people are disrespecting الله سبحانه و تعالى so it isn't something that you should read loudly that's what he does that's what now he's trying to say also among such matters it's what people have reported with the weak generation taking that asha'abi who was asked if a man recites the verse الله sends his salat upon the prophet and it's angels too or you can believe send your salat upon him and greet him in the Islamic way should he stop the visitation and send his salat upon the prophet should he say it but this narration as Noah mentioned himself it's weak from شعبي that he was asked if a person recites إن الله و ملايكة يصلون على النبي يا يولدين آمن و صلوه عليه وسلم و تسليبه should he send salutation to the prophet then should he say that he said yes but it's weak from who from شعبي ابن أبي شيبة in his مصنف براهيم النخع that is authentic so if the person recites صورة تين there's the last ayah of صورة تين يصل الله بأحكم يتفصل رسائل ذلك then he should say بلا و أنا على ذلك من الشاهد I am from those who testify to that ألمام أبي داود who narrated this narrated this it's not in the weak the chain is weak I'm a Arab from a Bedouin man عن أبي هريرة رضي الله تعالى عنهم if the person recites this but with the following addition and whoever recites the last verse of صورة تين should say yes and whoever recites the ending of صورة تين then in what statement after this what they believe they should say I believe in Allah ابن أبي داود narrated and other than him there's an extra thing onto that narration itself which is that and anyone who recites لا أقسمه بيوم القيامة he should say the last part of لا أقسمه بيوم القيامة which Allah says أليس ذلك بقادر على أن يحي الموتام the person should say بلا و أنا أشهد and anyone who recites فبأي حديث بعده يومنون he should recite what he should say فليقول أمنت بالله I believe in Allah نعم it's also reported that ابن عباس الزبير أبو موسع الأشعري ميلا بيوم داوم would recite the verse glorify the name would be glory to the most high and say glory is to my Lord to the most high نعم it's also narrated أعمل أبو خطاب ربي الله فعال would upon reciting the same verse say glory be to my Lord the most high three times أبو الله يوم صورة ربي الله فعال would upon reciting the same verse وصدف the prayers and reciting the end of Surah سورة أبو بني سععيد and then said all praises to Allah not to be got to the sun some of our companions have stated some of our companions have stated that it is also recommended to practice that which we have mentioned regarding the three chapters mentioned in the Al-Malithah و بغيرة as well as the other verse that we have mentioned and that which may apply in similar instances during recitation in prayers و الله أصبح فصم في قراءة القرآن يراد بها الكلم ذكر بل أبي داود فيها ذا خلافاق فارا وعن إبراهيم النخعي رحمه الله أنه كان يكره أي تأول القرآن لشيء يعرض من أمر الدنيا وعن بنط وعن عمار بن الخطب وعن عمار بن الخطب وعن عمار بن الخطاب رضي الله وعنه أنه قرى في صلاة المغرب بمكة والتين والزيتون وطورسينين ثم رفع صوته وهذا البلد الأمين وعن حكيم بضم الحائب لسعد أن رجلا من المحكمة أتا علي رضي الله عنه وهو في صلاة الصبح فقال لإن أشركت ليحبطنا عملك فاجابه علي كرم الله وجاوه وفي الصلاة فاصبر إن وعد الله يحق ولا يستخف منك الذين لا يؤينون قال أصحابنا وإذا استأذن إنسان على المصلي فقال المصلي أدخلواها بسلاة من آمنين فإن أرادت تلاوة أو التلاوة والإعلام لم تبطوا الصلاته وإن أرادت الإعلام أو لم تحضر هنية بطلت صلاته والله تعالى أعلم خلال أصحابنا وإذن إرادت تلاوة من القرآن فإن أرادت تلاوة شخص يتحدث مع another person while in the prayer but with Quran لذا هنية لا تتحدث عن هذا الصلاة ولكن هو رسمته في صلاة وإذن القرآن إنه يكون سرق مختلفة عن هذه المحاول هناك خلافة في هذه المحاول The person is not speaking a normal speech They are What do you call it? They are reading Quran in response There is a difference of opinion regarding this For instance It is reported that This slide is referring to day-to-day incidents Using verses from the Quran إبراهي من لخة عيهية The idea أن يتأول القرآن لشيء يعرض من أمر الدنيا That the person takes a verse And they make it a conversation And they use it like that They use it to dislike this Now It is reported that أمر الدخوط أبلا بي الله ورسائر سورة القطين During the prayer of Makkah And then raised his voice upon reciting And by this line of security حكاية المصعد Rated that أمان المحكمة Came to Ali in the valley While he was praying the dual prayers And said to him If you associate partners with Allah Your deeds will be notified While in his prayer Ali replied Be patient Rary the promise of Allah is true And let those who have no certainty learn from you نعم In other words إذا بعد هو خوارج تندنسي يعني ستعليب لبقى طالب إن أشركت لليحبطن عملك أنا عليب لبقى طالب يسبون التهم واصل in the prayer يسأل فصبر إن وعد الله حق ولا يستخفنك الذين لا يؤينون فصبر be patient إن وعد الله حق الله يسأل إن وعد الله حق ولا يستخفنك And do not let them be little or humiliate you الذين لا يؤينون those who have no certainty They don't know what they're talking about ولي ذلك One of the people who was very good at doing this was محمد الامين الشخصي ورحمه الله I forgot now There's a story A man came up to him And he gave him food And when he gave محمد الامين الشخصي food He gave him the food And he said to him He read an ayah to him And he said to him He gave him food And he said to him كلو وشربو He said كلو Eat He broke an ayah In other words Eat you're from the people with health fire To محمد الامين الشخصي And I'm a محمد الامين الشخصي And he said He was lying down He sat up And he took the food And he got He read the ayah For his response ربنا فزيته عدابا ربنا ربنا الذي قدم لنا هذا أو الله The one who brought this forward to us فزيته عدابا He brought the ayah for him أو الله The one who brought forward this food to us فزيته عدابا Increase and multiply the punishment for him first And others he was محمد الامين الشخصي was somebody like that Who used to be able to read the Qur'an like that If the man enters upon another man In his prayers And the one praying says Enter it with peace and security Of companions who stated that If the person praying Intended to either recite Or to both recite And give permission for entry Then his prayer will be valid If some of you Mainly intended to give permission And did not intend to recite Then his prayer is invalidated So if a person Ask permission On a person Somebody wants to come to your house And they ask permission to come in And then the person is praying He says ادخلوها بسلام He says that Or he recites ادخلوها بسلام If he intended to read that verse And he wants to carry on after that Or if he wanted to read And he also wanted to let you in And give you permission Then his prayer is not nullified But if he only intended To notify you Or He had no intention whatsoever Then بطر صلاة To his prayer is nullified In this case And Allah knows best He said فصلون فيما يقطع القراءة لأجله إذا كان يقرأ ماشيا فمرأ على قوم يستحب يقطع القراءة ويسلم عليهم ثم يرجع إلى القراءة ولو أعدت تعود كان حسنا ولو كان يقرأ جالس فمرأ عليه غيره فقد قال الإمام أب الحسن الواحد الأولى ترك السلام على القار لشتغاله بالتلاوة قال فإنسلم عليه إنسان كفاغ الرد بالإشارة قال فإنرعد الرد باللفظ رده ثم استانف الإستعادة وعاود التلاوة وهذا الذي قال هو ضيف والضعير وضوب الرد باللفظ فقد قال أصحابنا إذا سلم الداخل إذا سلم الداخل يوم الجمعة في حال الخطبة وقلنا الإنصاة السن وقلنا الإنصاة سنة وجب رد السلام على صح الوجهين فإذا أقال هذا في حال الخطبة مع الاختلاف في وجوب الإنصاة وتحريم الكلام ففي حال القراءة التي لا يحرم الكلام فيها بالإجماع أو لا مع أن رد السلام واجم في الجملة إذا عطس في حال القراءة فإن هو يستحب أن يقول الحمد لله وكذا لو كان في الصلاة ولو عطس غيره وهو يقرأ في غير الصلاة وقال الحمد لله يستحب للقار أن يشمت فيقول يرحمك الله ولو سمع المؤذن فقطع القراءة وتابعت في الفاض الأزال واللقام ثم يعود إلى قراءته وهذا متفق عليه عند أصحابنا وأما إذا أطلبت منه حاجة في حال القراء وامكان هو جواب السائل بالإشارة المفهمة وعلم أن هو لا هو مو نحوه فالأولاء يجيب بالإشارة ولا يقطع القراء فإن قطعها جاز والله تعالى أعلم فصل في استهباب القيام ياهل الفضل من العلماء والصالح وإذا ورد على القاري من فيه فضلة من علم أو ولادت أو غيرهما فلا بأس بالقيام لو على سبيل الاحترام والإكرام لا للرياء والعظام بل ذلك مستحب وقد ثبت القيام للإكرام من فعل رسول الله صلى الله عليه وسلم وفعل وفعل أصحاب رضي الله عجن بحظرت وبأمر ومن فعل التابعين العلماء والصالحين وقد جمعت جزءا في القيام وذكرت فيه الأحاديث والآتار الواردة باستحبابه وبالنهي عنه وبينت وبينت ضعف الضعيف منها وصحة الصحيح والجواب عن ما يتوهم منه وليس فيه نهي ووضحت ذلك في شيء من أحاديث فليطالعه يجد ما يزول بيشقه إن شاء الله تعالى