Requesting the Shaykh to give advice to the youth on the same topic (the science of Tajwid).

The Shaykh : This is all I have regarding this matter.

The questioner : May Allah preserve you. Guidance for the youth?

The Shaykh: Yes.

The questioner : Guidance for the youth on the same issue?

The Shaykh : We command the youth to also receive the science of Tajwid, not for boasting or showing off, but so that they can recite the Qur'an as it was revealed by Allah (Mighty and Majestic) through Jibril to the Prophet (peace and blessings be upon him), and as Jibril taught him (peace be upon him), taught him, and tested him more than once, as is established in the authentic collections. Second, they should not exploit their knowledge of this recitation and the rulings associated with the recitation they received from the scholars of Tajwid to attack some scholars whose circumstances did not help them and who were not able to obtain this type of transmission that was facilitated for them. This may be due to the merit of those scholars about whom they might speak, or even mock them, because they do not recite the Qur'an well as they themselves do. So my advice to these young people is to learn these rulings to help them recite the Qur'an as it was revealed, as I mentioned earlier. Second, they should not mock those they think do not recite the Qur'an well as they recite it, while being aware that in this science in which they excel over some of the Shaykhs, they may have fallen into a violation of the Shari'ah because they only have taqlid (following a scholar without knowing his evidence). So we advise them to study this science thoroughly and with insight so that they can distinguish one ruling from another, as we said regarding the rulings of the Shari'ah. Many of them contradict the Sunnah, so whoever does not know the Sunnah cannot distinguish the correct ruling from the weak one. I am giving an example now that has happened to me repeatedly, the last of which was... We were outside Oman before this trip, in al-Baq'ah, in a camp for our Palestinian brothers. I prayed, I think, 'Isha' and recited al-Fatihah with the famous recitation transmitted by mass transmission from the Prophet (peace and blessings be upon him), which is . After the prayer, some of the attendees objected to me and said, "You, Professor, your recitation was the recitation of Hafs." And indeed, we received it from him when we completed the Qur'an on the recitation of Hafs, because it is the known and famous one among the Hanafis. On the other hand, this critic says that you recited , and this is not the recitation of Hafs, and it is not permissible except to adhere to one of the mass-transmitted recitations. I said to him, "What is the evidence for what you are saying?" Of course, he did not find... an answer, because he has no knowledge other than that he was taught this teaching. So I clarified to him that this restriction is exactly like the saying of some jurists that a person who is Hanafi in madhhab (school of jurisprudence) is not allowed, for example, to raise his hands in prayer when bowing and when rising from it, because this is contrary to the madhhab. So I said to him, "This saying is contrary to the madhhab, but it is not contrary to the Sunnah. What harm is there to the Hanafi who has lived for years in the Hanafi madhhab and may be excused for it because he was not given the opportunity to study fiqh (Islamic jurisprudence) according to the method of the Book and the Sunnah? What harm is there to this Hanafi to raise his hands in prayer, for example, after it has been established for him that the Prophet (peace and blessings be upon him) used to raise his hands in prayer? Likewise, I say that Hafs did not receive this recitation, so he recited ... But I, who recited the Qur'an and completed it on the recitation of Hafs, while he recites , it has been established for me from the hadith perspective that the Prophet (peace and blessings be upon him) used to sometimes recite . What is it?

The questioner : .

The Shaykh. So he sometimes recited . What prevents me from reciting this recitation that Hafs did not take but Warsh, for example, did take? And I did not take it because Warsh took it, but because it was established from the Prophet (peace and blessings be upon him) by mass-transmitted recitation, as the scholars say. So it is not permissible for you to restrict a person from combining two recitations during recitation, because he is combining a correct recitation with another correct recitation. For this reason, he (peace be upon him) said: . So it is possible that each of the two recitations is a face and a letter from these letters. He was taught that it is not permissible to recite with two recitations, just as he was taught that it is not permissible to live on two madhahib, for example, in relation to the rulings of the Shari'ah. So this is not permissible, and likewise that is not permissible. It is permissible for the Hanafi to take an opinion from the Shafi'i, as long as the Shari'ah evidence is established for its correctness. And it is permissible for the Shafi'i to also take the correct saying if it is established for the Hanafi, the Maliki, or the Hanbali.

The questioner : Likewise, the fiqh rulings, is that the same?

The Shaykh : Exactly. Therefore, I said what I said first, that there is undoubtedly in the science of Tajwid, just as there is in some of the madhahib of the Shari'ah rulings, some of which are correct and some of which are not correct. But distinguishing them requires knowledge, and this is what we are directing students of knowledge to devote themselves to studying well, so that they present to people new, insightful knowledge regarding the science of Tajwid. First, that it is said, "This is correct and this is not correct." Second, that it is said, "This is obligatory and this is recommended." And this detail, I did not find it in the books of Tajwid except through transmission only. And this transmission may, over time, include what was not previously the case, like some of the examples we mentioned earlier, including the famous examples of completing a surah with "Allahu Akbar," "Alam," "Khalas," "Allahu Akbar," "Al-Tin and al-Zaytun," "Alam Nushrah Laka Sadrak," and so on to the end of these short surahs. These have no basis in the Sunnah first, and only some of the later scholars of Tajwid said them, as Ibn al-Jazari himself mentions in al-Nashr. Yes. So this is the summary of the advice to these young people and to the Shaykhs before them who were not given the opportunity to receive the science of recitation and Tajwid from some of the specialized Shaykhs. How are you?

The questioner : May Allah keep you safe.

The Shaykh : May your health be good.

The questioner : May you be well.

The Shaykh : Praise be to Allah.

The questioner : The two hours have now become one hour.

The Shaykh : ... Okay, let us rest a little, if Allah wills.

The questioner : We say that we are excused, we are heavy, our opportunity with you is limited...

The Shaykh : Excuse me, you never bother me, as a strong student of knowledge, if Allah wills.

The questioner : May Allah reward you with good. We ask Allah for that.

The Shaykh : And he wants to understand his religion deeply. That is my share...

The questioner : It is our share, O Shaykh...

The Shaykh : May Allah bless you

The questioner : May Allah honor you.

The Shaykh : Come, Abu Layla, and stop your recording.
Abu Layla : Peace be upon you, and may Allah reward you with good, O our Shaykh. Please, rest now, and may Allah give you strength. We are on a journey, andThe Shaykh : he rests...