The Ruling on Reciting with Anomalous Readings and Those Contradicting the Mushaf
Machine translationRead the Arabic original
The questioner:
And above. Welcome, welcome.
The Shaykh:
Yes.
The questioner:
Reciting from the Seven, if every individual were to recite with a reading.
The Shaykh:
that is valid, the author recites from the existing Mushaf, and does not contradict what the Companions agreed upon. Yes.
The questioner:
Or a valid reading,
The Shaykh:
the matter is broad in this; accepting the haa is better, and if you accept it, the matter is broad.
The questioner:
You do not see the dreams.
The Shaykh:
It is not a disease that is known to anyone, yes. It is a benefit, in the sense of benefit, because one may benefit somewhat from this meaning, yes. As for the obligation, it is to recite according to what the Companions and others from those who pleased them wrote. As for the anomalous ones that you see from so-and-so and so-and-so, if the door to them is opened, it becomes a great evil, and disagreement returns, and the back-and-forth returns, just as the Companions and others from those who pleased them feared. It is obligatory to proceed according to what their righteous predecessors wrote (may Allah be pleased with them and reward them with good). Only then, if the seven or ten readers are mentioned, this is for the sake of benefit and knowledge; one does not recite with them in a way that contradicts the Mushaf that is among the people.
The questioner:
Who is the proof for tafsir in the first place?
The Shaykh:
Yes.
The questioner:
I am in difficulty regarding tafsir.
The Shaykh:
Yes.
The questioner:
It was not a proof for tafsir between the three and the supporting chains.
The Shaykh:
Tafsir is for the sake of benefit, for the benefit of the meaning; one benefits from the readings for the clarification of the meaning and the explanation of the meaning. Yes.
The questioner:
In the name of Allah, upon you, O Shaykh. The Shaykh al-Islam mentioned that recitation is from the category of diversity to the category of.
The Shaykh:
True, but when the Companions wrote it, it became obligatory to follow it. And the letters of the seven are from the category of diversity in worship. For this reason, when they differed from him, he said, "With which of them did you recite?" He did not disapprove of this one or that one. But the Companions agreed on one opinion, so it became obligatory to follow it. He says, Mighty and Majestic is He:[At-Tawbah 9:100] They came with goodness, in the hand of the trial and the settlement of the dispute. Yes.
And above. Welcome, welcome.
The Shaykh:
Yes.
The questioner:
Reciting from the Seven, if every individual were to recite with a reading.
The Shaykh:
that is valid, the author recites from the existing Mushaf, and does not contradict what the Companions agreed upon. Yes.
The questioner:
Or a valid reading,
The Shaykh:
the matter is broad in this; accepting the haa is better, and if you accept it, the matter is broad.
The questioner:
You do not see the dreams.
The Shaykh:
It is not a disease that is known to anyone, yes. It is a benefit, in the sense of benefit, because one may benefit somewhat from this meaning, yes. As for the obligation, it is to recite according to what the Companions and others from those who pleased them wrote. As for the anomalous ones that you see from so-and-so and so-and-so, if the door to them is opened, it becomes a great evil, and disagreement returns, and the back-and-forth returns, just as the Companions and others from those who pleased them feared. It is obligatory to proceed according to what their righteous predecessors wrote (may Allah be pleased with them and reward them with good). Only then, if the seven or ten readers are mentioned, this is for the sake of benefit and knowledge; one does not recite with them in a way that contradicts the Mushaf that is among the people.
The questioner:
Who is the proof for tafsir in the first place?
The Shaykh:
Yes.
The questioner:
I am in difficulty regarding tafsir.
The Shaykh:
Yes.
The questioner:
It was not a proof for tafsir between the three and the supporting chains.
The Shaykh:
Tafsir is for the sake of benefit, for the benefit of the meaning; one benefits from the readings for the clarification of the meaning and the explanation of the meaning. Yes.
The questioner:
In the name of Allah, upon you, O Shaykh. The Shaykh al-Islam mentioned that recitation is from the category of diversity to the category of.
The Shaykh:
True, but when the Companions wrote it, it became obligatory to follow it. And the letters of the seven are from the category of diversity in worship. For this reason, when they differed from him, he said, "With which of them did you recite?" He did not disapprove of this one or that one. But the Companions agreed on one opinion, so it became obligatory to follow it. He says, Mighty and Majestic is He:
And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ
Source
التعليق على بعض أحاديث صحيح مسلم، تابع شرح كتاب صلاة المسافرين وقصرها (7) — islamhouse.com (27:18)
The Arabic text is a machine transcription of the audio recording.