 وَأَقُولُوا فِي القُرْآنِ مَا جَاءَتْ بِيهِ اَيَاتُوهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُوْ وَأَقُولُوا قَالَ اللَّهُ جَلَّ جَلَالُوْهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُوْ الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشهد أن لا إله إلا الله وحده لا شريك له وشد أن محمد عبده ورسوله 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 أخلاقوا حملت القرآن written by الامام أبو بكر محمد بن الحسين الأجرير رحمه الله بأوثر رحمه الله he said حدثنا أبو جعفر أحمد بن يحيا الحلواني قال حدثنا يحيا بن عبد الحميد الحماني قال حدثنا حماد بن شعيب عن عاصم عن زر عن عبد الله بن عمر رضي الله تعالى عنهما عن النبي صلى الله عليه وسلم قال يقال لصاحب القرآن يوم القيامة إقرى ورقى في الدرجات ورتل ورتل كما كنت رتل في الدنيا فإن منزلتك عند آخر آية كنت تقرأها وأخبرنا أبو عبد الله أحمد بن الحسن بن عبد الجبار السوفي يقال حدثنا شجاع بن مخلد شجاع بن مخلد قال حدثنا الفضل بن دكين قال حدثنا سفيان عن عاصم عن زر عن عبد الله بن عمر رضي الله تعالى عنهما عن النبي صلى الله عليه وسلم قال يقال إقرى ورقى ورتل كما كنت رتل في الدنيا فإن منزلك عند آخر آية كنت تقرأها قال محمد بن الحسين وروي عن أم الدرداء أنها قالت سألت عائشة رضي الله تعالى عنها عن من دخل الجنة من من قرأ القرآن ما فضله على من لم يقرأه فقالت عائشة فمن دخل الجنة من من قرأ القرآن فليس فوقه أحد الإمام الأدرير رحمه الله يتحدث عن ورقات القرآن وفي حولنا نتحدث عن ورقات القرآن أنهم من الناس من الله أهل القرآن أو أهل الله وخاصة أن الناس الذين يقرأون القرآن علماً وعملًا وفهمًا أنهم لديهم المعرفة ومعرفة المعرفة من القرآن هؤلاء الناس من الله سبحانه وتعالى هنا يتحدث عن ورقات القرآن سبحانه وتعالى ومن ثم فضلهم فعلاً منهم وثم فضلهم ومعرفة المعرفة من المعرفة سبحانه وتعالى هؤلاء الكرآن سبحانه and his father عمر ملعاص هؤلاء الكرآن ثم في حولنا يقرأون أن تقول يعني صاحب القرآن يقالوا لصاحب القرآن هو يعني صاحب القرآن يعني صاحب القرآن هنا يعني as we mentioned the one who is consistent upon the wordings of the quran يعني he consistently protects and save gods and takes care of the articulation of the wording of the quran and he also gives مهمة للمعلم من القرآن ويأخذ أنه يفعل ما هو القرآن يجعله ويبقى من هذا الذي يخبره القرآن منه. هذا صاحب القرآن اهل القرآن. هؤلاء يدفعونه يوم القيامة يوم القيامة. المو chancellor فيoured هؤلاء يقفلِ مؤسطقا فيحاكمة ذلك. تقرأ إقتراء تذكر الكرآن. النار يسلط حؤلاء 보시면 لله. الشباب الآربي الصلاة يقول أنه فيما يقفلِ ربلات، المقيم والسؤول الم تكليف يوم القيامة because the word اقرأ is أمر بقرأة القرآن يعني these persons being commanded to recite the Quran and that we know from the commands is obligation يعني the command what we take from it الأمر يقتضي الوجوب that the commands show obligation is there such a thing يوم القيامة called واجب حرام حلال مكرو is the day of judgment a place of تكليف يعني when we take the أحكام we divide the حكام into two right أحكام وضعية and أحكام تكليفية حكام تكليفية means in this world there is حلال there is حرام there is dislike there is a permissible there is recommended I mean there are those things it's called دارو تكليف يوم القيامة is not دارو تكليف يوم القيامة is دارو الجزاء the scholars mentioned that it's a day of accountability recompensing a person for what he said what he did وما إلى ذلك so how do we reconcile between that and this statement of the Prophet صلى الله عليه وسلم say that it will be said to the person of the Quran recite and you have to recite the scholars responded to that and they said that what it means here is that it means اتنعهم والتلزل and the person of the Quran will be said enjoy the Quran it will is not command to do it is enjoy the recitation of the Quran and the person wouldn't even object against it it wouldn't be a burden on him and sometimes the commandment here in this world it might be a pressure a burden on you to do it like in there when you're told to do something it's not a burden it's actually something you enjoy the nafs would like to do it so it's not a burden on the person anymore even if they're instructed to do something they'll find ease and simplicity in doing it they'll enjoy it to recite the Quran it will be said to the person of the Quran اقراء recite ورقاء we have here ورقاء what is the word ورقاء mean ورقاء means ascend go up ascend go up don't read it as ورقي I'll put a kasra on the qaf why is what distinguishes two wordings I'm a two meanings that come from the word يعني if you read it as ورقاء it means ascend and if you read it as ورقي it means دورقيا because it comes from the word the three letter word which is رقاء يرقاء that's it comes from and in Arabic you say ارقاء اما ارقي the difference between them is here if you want to say to a person ascend go up you say to them ارقاء go up and if you want to say to a person do رقاء on someone and you want to command them to do رقاء you say ارقي ارقي so here's not رقاء here's what is to go up ascend you say so it will be said to the person اقراء read ورقاء ascend في درجاتي in the level and then جنة has درجات because it goes up and جهنما has what دركات دركات جهنما has what جهنما has دركات فسوى الله تبركه تعالى يسيد الله سبحانه وتعالى السيد إنه القرآن إن المنافقين في درك الأسفل من النار درك الأسفل من النار يعني جنما is called دركات and then جنة has what درجات درجات يو بيساتي لأ فسن اقوم up and ascend the people of جنة are of levels they're not the same the people of جنة are not the same they are of different levels الله تبركه تعالى he told us in the القرآن ولي كل درجات مما عملوا ولي يوفيهم أعمالهم وهم لا يضلمون الله تبركه تعالى says every single person is in a level in جنة because of their actions ولي كل درجات مما عملوا everyone is in jannah in accordance to their actions مما عملوا ولي يوفيهم أعمالهم وهم لا يضلمون and everybody will be accounted for their actions يوم القيامة or they're not going to be oppressed so this ayah clearly shows us ولي كل درجات مما عملوا that every action is in accordance so every level is in accordance to the people's actions so people are not the same in jannah ورق في درجات go up in levels ورق تل and recite كما كنت ترق تل في الدنيا the way you used to recite in the dunya read like you used to read in the dunya here it says ورق تل recite this person he used to read slowly he used to read calmly he never used to go against them تجويد and the med and everything he's going to do that فإن منزيلتك your house your place of residency is going to be what عند آخر آية كنت تقرأها it's going to be it's going to be the last place you recite ابن القيام said رحمه الله تعالى he said اقرأ ورقا فإن منزيلتك عند آخر آية كنت تقرأها ابن القيام said this يحتمل شيئين it can mean one of two meanings ابن القيام saying read recite ascend while reading and reciting for verily your last station your place of residency is going to be the last verse that you recite ابن القيام said this wording of the prophet يحتمل شيئين it can take two meanings one of two meanings أن تكون منزيلته عند آخر خفضه that wherever your memorization stops you is where you're going to stay and a person just knows جزعمة when he finishes جزعمة that's where he's going to live in jannah that's one meaning and that's the common meaning that everybody takes from the hadith which is it's in accordance to your memorization how much of the Quran you've memorized the person will stop according to their memorization that's the first meaning the second he said أن تكون عند آخر تلاوتي لمحفوظه and the last one is أن تكون that it means it means أن تكون عند آخر تلاوتي the last place he actually recited when he had memorized it what's the difference شيئ عبد رزاق البدر explains to us the difference between the two شيئ عبد رزاق says وهاد فيه تفاوت the two is different لأنه قد يحفظه ولكن لا يطلوا ما يحفظه the person maybe he memorized something but he doesn't recite what he memorized he doesn't give importance to it a person's memorized the Quran but he doesn't recite it what he memorized he doesn't give a lot of consideration to it or he gives no consideration to it ففي المعنى الثاني then that is the second meaning وأن تكون عند تلاوتي لمحفوضه it's according to what you've memorized not what you read okay whereas the other one is referring to the person who recited the Quran kept reciting the Quran that's what it means he said the author of that رحمه الله he says أخبرنا أبو عبد الله أحمد ابن الحرسين من عبد الجبار الصوفي قال حدثنا شجاع ابن مخلد قال he said حدثنا الفضل ابن الدكين قال حدثنا صوفيانه فضل من الدكين هي أبو نوعين فضل من الدكين الفضل من الدكين هي أبو نوعين فضل من الدكين للشيخة والإمام أحمد ابن الحمد لن يحيا من المعينا وما إلى other than those two noble imams مغيره من أهل العين الفضل من الدكين whenever you see right this side benefit it's good مسألة علمية حديثية it's a beneficial thing it's related to hadith which is whenever you see الفضل من الدكين أبو نوعين فضل من الدكين narrating from صوفيان which sofian is it is it sofian عييلة or is it sofian مسعيد الثوري you have to ask yourself this question صوفيان من عييلة or sofian الثوري which one is it if you see الفضل من الدكين أبو نوعين فضل من الدكين narrating from sofian then it's صوفيان ابن سعيد الثوري okay remember that all the time عن عاصمي narrating from عاصم عن زر from زر عن عبدالله عمر بن عاصم رضي الله تعالى عنهم ام يالله بيبليز with him عن النبي صلى الله عليه وسلم صلى الله عليه وسلم يقول يقول again where is the ملتقة سند where does the سند meet the previous سند عاصم narrated to حمادي بن شعيب and he also narrated to صوفيان الثوري يعني عاصم narrate عاصم his student صوفيان الثوري and also from his student is حمادي بن شعيب so there's going to be side difference in the weddings the difference of the wedding either is the wedding of صوفيان الثوري or the wedding of who حمادي بن شعيب صوفيان الثوري's wedding is يقول it will be said to the person اقراء read ورقاء and ascend ورق تل and read كما كنت ترتل في الدنيا فإن منزيلا كأ so the previous one was what the previous was ورقاء في الدرجات now this doesn't have that ورقاء في الدرجات also this one says فإن منزيلا كأ and the previous one was فإن منزيلا تكأ there was a time عند آخر آية كنت تقرأوها قال محمد بن حسين who is the محمد بن حسين here محمد بن حسين he is the author of the book أبو بكر محمد بن حسين الأدوري والبغدادي رحمه الله ألمام الأدوري he says واروية it was narrated واروية it was narrated the scholars of hadith when they use the word واروية this is called سيغة التمريل روية قيلة دوكيرا these words when you see them it's called سيغة التمريل علم الحديث it's سيغة التمريل when the scholars of hadith say روية قيلة دوكيرا they need this حديث is graded weak according to them ألمام الأدوري who is already telling us this حديث is weak and it is weak ألمام حاكم يصابون يصابون يصابون يصابون يصابون ألمام يصابون يصابون يصابون يصابون يصابون يصابون يصابون يصابون and he also mentioned this حديث صحيح so the hadith we say اعيش his wording it's also not صحيح as the professor of exams الون okay let's say why Camera تقالبو محمد وانهي يقول ا έχει اكبر يقول سأقل ايشا رضي ده هناك عد الكوفي و هناك عد البصري الكوفيين و البصريين يدفعون في قراءة القرآن by the way when they differ on the county of the quran no one's pulling out an extra verse from somewhere that's not what's happening it's just that is this two verses or is it just one verse that's what they are arguing about okay like for example صورة الفانتحة so there's a difference of opinion when it comes to the added of the ayat of the quran على كل بعائشة it's saying that the درجات of jannah the levels of jannah are in accordance to the levels of the verses in the quran عائشة then says فمن دخل الجنة من منقراء القرآن فليس فوقه أحد what about a person who recites the whole quran he read the whole entire quran when he was commanded and he was said اقراء ورقاء في درجات read and ascend this person if he finishes the quran there's a level he no one's higher than him this i said before it's not authentic أبو باكر البيه حاك ينويتن في شعب الإيمان حاك يمنويتن إمن أبي شيبا and other great scholars have narrated it and this حديث is weak موقوفا و مرثوعا عائشة never said this it's not authentically attributed to her if it was authentic the attributed to عائشة رضي الله تعالى عنها then it would have been what موقوف و لفتا مرثوع الحكمة if عائشة authentically was transmitted from her then we would say that this حديث is a wording of عائشة but it has the ruling of مرثوع meaning it's got a ruling as though the فرصة عسلمة سرق because this is من مالا مجالا للرأي فيه it's not something عائشة could have known from each tihad or independent reasoning something that she can only have taken it from a text يعني this is from the غيبيات that the levels of jannah and how much levels there are this is taken from the prophet عليه الصلاة والسلام it's not something عائشة صور the author say's حدثنا أبو الفضل جعفري بن محمد صندليو قال حدثنا الحسن بن محمد زعفرانيو الحسن بن محمد الزعفراني from the old students of ألمان والشافعي الحسن بن محمد الزعفراني he's from the old students of ألمان والشافعي and الحسن the old students when I say what do I mean by that ألمان والشافعي has two sets of students right he has students that narrated from him when he was in Egypt and he has students that narrated from him when he was worked in Iraq the students that narrated from ألمان والشافعي when he was in Iraq these are considered his old students because they are the transmitters of his old مدهب the مدهب القديم like for example أبو ثور الحسن بن محمد زعفراني ألمان والأحمد بن محمد مسحاكم من أراهوية these are the students of ألمان والشافعي at the old and at his old مدهب so if you have a here أحمد محمد I should be something to an Imam شافعي it's the time when Imam شافعي was in Iraq أو ألحسن بن محمد زعفراني أو أبو ثور أو لكن إذا أبو إعقوب البويطي أو إسمعيل منيح المزني أو الربيع من السليمان المرادي نرأي from شافعي then this is the مدهب الجديد it's the new manag because they were the ones who took knowledge from ألمان والشافعي when he was in Egypt ألحسن بن محمد زعفراني he's actually سبحان الله he was the reciter on ألمان والشافعي ألمان والشافعي when he would explain a book or he would explain something there was a reciter who would recite the text onto ألمان والشافعي and then the shafi'i would explain it the reciter who used to recite on ألمان والشافعي was who ألحسن بن محمد زعفراني and for you to read on ألمان والشافعي means your Arabic must be very good right and ألمان والشافعي was what he was the Imam of the language ألمان والشافعي was an Imam in the Arabic language Imam some scholars they said that he's a حجة he's a proof in the Arabic language and if shafi'i spoke in a way it was considered to be a either a dialect of the Arabic language or a مدهب in the Arabic language حني they saw it as a proof one of the great scholars in the Arabic language his name is ألأصمعي عبد الملك بن قريب عبد الملك بن قريب الأصمعي he was the one who said he's an Imam in the Arabic language he said I went to shafi'i and I wrote from him the poetry of the people of Hudayl I wrote it from shafi'i and I corrected it from ألمان والشافعي are we all together so ألمان والشافعي was an Imam in the Arabic language and for this great man ألحسن بن محمد زعفراني to read on ألمان والشافعي means that his Arabic is good he's not going to read something wrong on ألمان والشافعي he's not going to do لحن and he's not going to pronounce words incorrectly so that's who ألحسن محمد زعفراني he said قال حدثا عريب بن عاصم عن إبراهيم الهجري عن أبل أح وصي عن عد الله بن مسعود رضي الله تعالى عنه قال قال رسول الله صلى الله عليه وسلم تعلموا هذا القرآن واتلوه فإنكم تقدرون على تلاوتي بكل حرف عشر حسنات أما إني لا أقول ألف لا ميم حرف ولكن ألف حرف ولام حرف وميم حرف إن هذا القرآن مأدبت الله فتعلموا من مأدبت الله فتعلموا من مأدبت الله أما فتعلموا من مأدبت الله ما استطعتم إن هذا القرآن هو حبل الله هو النور المبين والشفاء نافع ونجاة من التابعه وعسمة من تمسك به لا يعود فيقوامه فنصقب عبدالعبضال عبدالعبضال وخبر أج่اله فيقوومه فاعيس الفائئ السببية وفاع السببية العظيم ولا أُنافية وتأكد فللكحلمًا فايوقوما أسلف فايوقومه أولا أخبره فايوقوما ولا تنقضي عجائبه و لا يقلاقوا عن كثرة الردي هذه الحديث ألمام محمد محسين الأجوري أبو بكر محمد محسين الأجوري أبو الفضل جعفر من محمد الصندلي سد حدثنا الحسن محمد زعفراني عن علي من عاصمي عن إبراهيم الهجري عن أبي الأحواص عن عبد الله من المسعود قال رسول الله صلى الله عليه وسلم سيد وات تعلموا لان هذا القرآن لانه القرآن واتلوه ورسيته واتلوه ورسيته فالأول شيء تعلموا لان ما يعني لان القرآن؟ أخبرته قبل يعني لان وردن وردن يقلوا يعني لان وردن وردن وردن وردن حسن وردن ولي ذلك الده رسول الله عليه وسلم في حديث يقل بلغو عني ولو آية يقلوا one verse from me right رسول الله عليه وسلم يقلوا يقلوا one verse on my behalf المسجدين يكلم أن يقلوا القرآن يعني يقلوا its wording ويقلوا its meaning ويقلوا just the wording someone يقلوا the meaning of the القرآن ولي ذلك ده يقول إبلاغو حروفي تحفيضا وضبطا وإبلاغو معانيه تفهما وعقلا it is to convey their wordings and it's also to convey the meaning ولي ذلك عبدالزاق البدر it's something very powerful and I think insha'Allah it's worth mentioning he says it ولي هذا يخطئوا من يتصدروا لدعوة الناس ولا يكونوا له فقن في القرآن he said there's a common mistake that many people fall into is that they go forward to give دعوة to call the people to the religion of Allah ولا يكونوا and they do not have فقن في القرآن they have no understanding of the Quran ولا يعرفوا معانيه he doesn't know the meaning of the Quran وحكامي he doesn't know the jurisprudence of rulings in the Quran فيقوله he then says على الله he says about Allah بغير علم he speaks about Allah with no knowledge ويخوضوا في آيات الله and then the person indulges into the verses of Allah بخلاف مراد الله in opposition to Allah intended by this wording وياظنوا and then the person thinks to himself أن هذا هو الإبلاد then the person thinks to himself that is conveying the Quran وشغب درزاك is so right there's so many people سبحان الله who are in the Dawah scene today you say to them why are you giving Dawah you are the one who needs Dawah don't give Dawah to anyone you are in need of it أنت في حاجة إلي you are in more need than anyone else focus on yourself you nurture yourself in understanding and comprehension of the religion and then insha'Allah you can give one that doesn't have can't give he will say to you the Prophet sallallahu alayhi wa sallam and said بلغو عني ولو آية convey from me even if it's one word we will say the conveying is conveying it's wording صحيح and conveying it's meaning you don't know the meaning you don't know the meaning and so what's happening is that you're speaking about the verses without understanding what it means and so you're speaking against Allah you're saying other than what Allah intended سبحانه وتعالى so you become more of a problem you become more of a liability than an asset you become a hindrance to the Dawah and you cause more problems to it and the people of knowledge أهل العلم they used to stay away from speaking without knowledge putting themselves forward without knowledge ولا تقولوا لما تصفوا ألسينةكم الكذب هذا حلال و هذا حرام لتفتروا على الله الكذب إن الذين يفترون على الله الكذب لا يفلحون لا تقولوا this حلان this حرام without having knowledge and understanding and comprehension there's no one worse than the person who speaks about Allah's religion with no knowledge and no understanding the Prophet sallallahu alayhi wa sallam told us حديث صحيحين من حديث عبداله عمر من عاص he said إن الله لا يقبض العلم أن تزعن ينتزع من صدور الرجال لا يقبض العلم حتى إذا لم يقبض العلم إن تخذ الناس رؤوسا جهالا فسؤولوا في أفتو بغير العلم فضلوا وأضلوا that the hour will not strike until Allah تعالى تعالى he takes the people of knowledge the ignorant ones are left when the ignorant ones are left people think these people have understanding of the religion they think they are people of understanding they refer back to them and they ask them questions about big matters that they should have taken to scholars and not taken it to these ignorant people and this ignorant one doesn't know he doesn't know he thinks he knows and so he gives fatwa he gives answers he responds here he gives answers here answers there and the first person he harms the number one is himself he causes himself harm and then he causes harm to the other people ولي ذلك the poet he said وليس في فتوه مفتي متابعة ما لم يضفلي العلم والدين والورا the person you are going to take knowledge from it has to be a person who has knowledge يعني he is he knows the deen number one and he is a person who is wara he is a person who lives by that knowledge he has implemented it he stays away from whatever is doubtful he does that which is خلال and he is a person عاملون بعلمه you don't go to كل من هب ودب كسيرون وعويرون وثالث ريس في خيرون you go to any individual you see with an imam on his head والله he knows and so you ask questions you want to know the religion from that person you are going to harm yourself it's sad والله that many people today they don't go to a doctor unless he is qualified he is a specialist when you enter into the doctor's his clinic or you enter the hospital the doctor places his certificates and his credentials on the wall so the people come and they see it he is telling you I graduated these are my qualifications this is what I have even if you go to his website you see everything now but that's the doctor and if it goes wrong it's just a worldly harm that might happen to you what about if you go to someone who doesn't know anything about the religion and you ask him and he tells you something and you worship Allah based on that thing and you come the day of judgment and that isn't what Allah wanted from you you see أبو بكر ربي الله تعالى عنه is there anyone greater than أبو بكر in this Ummah after the Prophet صلى الله عليه وسلم no one يعني أبو بكر was the most knowledgeable man after the Prophet صلى الله عليه وسلم as أبي سعيد الخدري he said كان أعلمنا برسول الله أبو بكر knew the Prophet more than all of us and he knew the religion more than everyone there was only one companion who ever gave fatwa in the presence of the Prophet صلى الله عليه وسلم أبو بكر أبو بكر used to give fatwa when the Prophet sitting there he used to give fatwa أبو بكر ربي الله عليه وسلم no one else could do that to do that أبو بكر is saying are you are doing to kill me which sky is going so which earth is going to carry me وَأَيُوْ سَمَاءٍ تُوْذِنْ لُنِيْ and which sky will shade me إن أنا قلتُ على الله مالعالم if I say about Allah another one he says إن أنا قلتُ في آية الله مالعالم if I was to say about Allah that which I have no knowledge of أما إن قلتُ في آية مكتاب الله برأي أو بمالعالم if I speak about Allah's religion without no knowledge and understanding أبو بكر ربي الله عليه وسلم which earth is going to carry me and which sky is going to shade me so this is something we need to be very conscious about the conveying of Islam and the Quran must be it must be someone who has the wording and the meaning that's what it means تعلموا هذا القرآن لان القرآن first what to do and then recite it that's when you recite it فإنكم تقجرون you'll be rewarded for its recitation بكل حرف عشر حثلات every single letter you get ten rewards for it أما إن لا أقول ألف لا أمين من حرفون the prophet said I will not say ألف لا أمين is a word it's not a word or a letter sorry I won't say it's a letter ولكن ألف ونحرفون but ألف is a letter ولا من حرفون and لم زلتا وميم ونحرفون and ميم زلتا يعني you got 30 rewards هذا القرآن مأدبة الله this Quran is the Ma'adab of Allah تعالى يعني مأدبة is what you is like a wedding whatever you invite a person with صلى الله عليه وسلم invitation for you فتعلموا لان from مأدبة الله he says إن هذا القرآن مأدبة الله that this Quran is الله سبحانه وتعالى inviting you فتعلموا من مأدبة الله ما استطعتم أما من مأدبة الله ما استطعتم as much as you are able to learn from it إن هذا القرآن هو حبل الله this Quran is the rope of Allah this is the rope of Allah سبحانه وتعالى the Quran is a what it's the rope of Allah سبحانه وتعالى هو نور مبين the Quran is a light والشفاء النافع and the Quran is a beneficial cure there is Allah said وننزل من القرآن ما هو شفاء ونجاة من يتبع and the Quran is a success for the person who follows it you are going to be from أهل النجاة that people are going to succeed if you follow it وعصمت من تمسك به and if you hold on to the Quran you are free from mistakes and shortcomings as long as you hold on to the Quran you are not wrong you are right لا يعوجو فيقوما the Quran is never crooked there is no crookedness in this Quran it's straight الله تباك وتعالى mentioned to us he says ولم يجعل ولم يجعل له عيواج قيما the Quran الله تباك وتعالى he said we did not make it crooked he made it straight there is no deviation in it as well it doesn't deviate a person ولا ينقضي عجائب the Quran its fascination never ends the gems that are in the Quran the amazement that is in the Quran never ends it doesn't stop it doesn't and the Quran is full of amazement but it has the genes what did they say what did they say what did they say إن أسمعنا القرآن عجبا and they saw the Quran its fascination amazement straight when they heard it this is amazing so it never finishes the Quran ولا يخلق عن كثرة ردي and the consistent repetition okay does not wear the Quran out the Quran doesn't wear out are we all together the Quran by repeating it it doesn't wear out you know the clothes if you wear it a lot it wears out right the Quran never wears out the more you read the more it glows the more it shines the more it becomes clearer and clearer and clearer for you وذلك الشاطب what did he say إن كتاب الله أوتق وشافعن وأغنى غنائي واهبا متفضلة وخير جليس اللي يملو حديثه وترداده يزداد فيه تجموله وترداده يزداد فيه تجموله the more you repeat it the more the beauty comes out for you the Quran shines even more for you هذا الحديث is weak for two reasons عاصم ابن الصهيب is a weak narrator حافظ المحجر يسأل صدوق ويخطئ ويصيره his teacher who narrated from him here his teacher ابراهيم ابن المسلم العدي ابراهيم الهجري he's also weak حافظ المحجر said ليون الحديث his hadith is very weak and he even said حافظ المحجر that sometimes a lot of the times more like what he does is that he takes a hadith which is more weak and he attributes it to the prophet صلى الله عليه وسلم and it's a statement of a Sahabi and because of his memorization being very weak he always attributes it to the prophet صلى الله عليه وسلم and then he's a weak person so this hadith is not authentic it's weak we'll stop there إن شاء الله و تعالى anything which I have said that was wrong or incorrect is from me إن شاء الله and his messenger are free from it سبحانك الله و بحمدك أشدو الله إله إلا الله السلام عليكم if you're enjoying these videos and you'd like to keep up to date with all of the courses we're going to be running make sure you head over to amauathome.com