\u00ad\u00ad<\/p>\n
\u00ad\u00ad<\/p>\n
\u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0631\u062d\u064a\u0645<\/p>\n
\u0628\u0627\u0628 \u0632\u0644\u0629 \u0627\u0644\u0642\u0627\u0631\u064a<\/strong><\/span><\/p>\n \u0645\u0646<\/strong><\/span><\/p>\n \u0627<\/strong>\u0644\u0625<\/strong>\u0635\u0628\u0627\u062d \u0639\u0644\u0649 \u0646\u0648\u0631 \u0627<\/strong>\u0644\u0625<\/strong>\u064a\u0636\u0627\u062d<\/strong><\/span><\/p>\n \u00a0\u0644\u0634\u064a\u062e \u0627\u0644\u0641\u0642\u0647 \u0648\u0627<\/strong>\u0644\u0623\u064e<\/strong>\u062f\u0628 \u0645\u0648\u0644\u0627\u0646\u0627 \u0645\u062d\u0645\u062f <\/strong>\u0625<\/strong>\u0639\u0632\u0627\u0632 \u0639\u0644\u064a \u0627\u0644\u062f\u064a\u0648\u0628\u0646\u062f\u064a \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647<\/strong><\/span><\/p>\n The Chapter of the Mistakes of the Qari (Quran Reciter) [in Salah]<\/span><\/strong><\/p>\n [This is a translation of\u00a0\u0628\u0627\u0628 \u0632\u0644\u0629 \u0627\u0644\u0642\u0627\u0631\u064a from the\u00a0haashiyah<\/em>\u00a0of ‘Nurul Idhaah<\/em>‘, ‘Al-Isbaah<\/em>‘ by the great Faqeeh<\/em> and Adeeb<\/em>,\u00a0Maulana Muhammad E’zaaz Ali Deobandi (\u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647). Maulana took this discussion from Imam Tahtawi’s ‘Hashiyah’<\/em> on ‘Maraqil Falaah’<\/em>. He then added an introduction to it and some footnotes with very important examples for clarification purposes. All of these have been translated in this piece. All the footnotes are from Maulana except the ones with ‘Translator’s Note’ at the end. Anything mentioned in between the square brackets [] are from the translator for clarification purposes.]<\/p>\n The Muhasshi, [Maulana I\u2019zaaz Ali Al-Deobandi] said:<\/span><\/p>\n Indeed I have\u00a0seen the rules pertaining to the mistakes of the Quran Reciter to be from the most important of matters in which knowledge is required. People are generally ignorant or negligent of these rules. I have found what is in \u2018[Hashiyah<\/em>] Tahtawi<\/em>\u2019 on \u2018Maraqi <\/em>[-l-Falaah<\/em>]\u2019 to be the most detailed on this discussion. I have added it to this book keeping in mind those who are treading the path of guidance and refraining from the paths of desires, so that it can be a guard for me from the Fire and a means of attaining Paradise, and to be a means of predominance on my scales when they are light and upon Him do I rely.<\/p>\n [The great Hanafi<\/em> Faqeeh<\/em>, Allamah Ahmed ibn Muhammad] Tahtawi[1]<\/a> has said:<\/span><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The mistakes of the Quran Reciter are from the most important of rules.[2]<\/a> This science is based on laws which stem from differences of opinion. Contrary to what is predominantly thought and misunderstood by people, that it doesn’t have rules on which it is based.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The principle regarding this science according to Imam Muhammad (may Allah have mercy on him) is that [any mistake in recitation which causes] the meaning [of the verse] to change drastically, causes the Salah to break.[3]<\/a> If it does not change drastically,\u00a0the Salah will not break[4]<\/a> in all situations, whether the [altered] word is present in the Quran or not.[5]<\/a><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 According to Imam Abu Yusuf (may Allah have mercy on him), if the word he is mixing up or exchanging is present in the Quran the Salah does not break, in all situations, whether the meaning is changed drastically or not. If the word is not found in the Quran the Salah breaks in all situations. Furthermore, i<\/em>\u2019<\/em>raab<\/em> (vowels \u2013\u064e-\u0650-\u064f) is by no means considered in the view of Abu Yusuf (if done mistakenly).<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The place of difference in terms of i\u2019raab<\/em> between Abu Yusuf and Muhammad is regarding making mistakes in them or forgetting them. If a change in i\u2019raab<\/em> is made intentionally<\/span>, then both agree that the prayer breaks by it in all situations, once\u00a0it is from (the changes) which break the Salah.<\/span> <\/strong>However if it is a praise (thanaa<\/em>) it will not break even though he may of intended it, as mentioned by Ibn Amir Haaj.<\/p>\n In this discussion there are some rules.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The First Rule<\/strong>: Mistakes in I\u2019raab<\/em> (<\/strong>\u0627\u0644\u0625\u0639\u0631\u0627\u0628<\/strong>)<\/strong>:<\/span><\/p>\n The following comes under this category:<\/p>\n The later scholars, such as Muhammed Ibn Muqatil, Muahmmad Ibn Salaam, Ismail Al Zahid, Abu Bakr Said Al Balkhi, Hinduwaani, Ibn Fadhl and Halwaani, are in agreement that any mistake with regard to i\u2019raab<\/em> does not break the Salah in all situations, even if the belief in that statement is kufr<\/em>.[9]<\/a> This is because most people do not differentiate between the different implications of i\u2019raab<\/em>.[10]<\/a> In pursuing the course of taking the right opinion concerning i\u2019raabs<\/em>, difficulties are placed on people. Such difficulties are alleviated in Shariah<\/em>. This principle is used in \u2018Al-Khulassa<\/em>h<\/em>\u2019 and he said: \u201cIn \u2018An-Nawazil<\/em>\u2019 it is mentioned that it does not break in all situations and the fatwa<\/em> is given on this.\u201d<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 And it is befitting that this stance is taken when error in i\u2019raab<\/em> is committed by:<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 As for the removal of the shaddah<\/em> (-\u0651) on a letter that possess one, like if \ufd3e\u0625\u0650\u064a\u0651\u064e\u0627\u0643\u064e \u0646\u064e\u0639\u0652\u0628\u064f\u062f\u064f\ufd3f or \ufd3e\u0631\u064e\u0628\u0650\u0651 \u0627\u0644\u0652\u0639\u064e\u0627\u0644\u064e\u0645\u0650\u064a\u0646\u064e\ufd3f were to be read with lightening (\u0625\u0650\u064a\u064e\u0627\u0643\u064e) or (\u0631\u064e\u0628\u0650), the later scholars have said that it does not break in all situations, without any exemption, according to the correct opinion. This is because leaving out a madd<\/em> or a tashdeed<\/em> is at the level of a mistake in i\u2019raab<\/em> as mentioned in \u2018[Fatawa<\/em>] Qadhi Khan<\/em>\u2019. This is the most correct (view) as stated in \u2018Al-Mudhmaraat<\/em>\u2019. Similarly it is noted in \u2018Ad<\/em>–dhakhirah<\/em>\u2019 that this is the correct opinion, says Ibn Ameer Haaj.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The ruling of making a mukhaffaf <\/em>(light letter) heavy (\u062a\u0634\u062f\u064a\u062f \u0627\u0644\u0645\u062e\u0641\u0641) is the same as its\u2019 opposite, in terms of opinions and explanations. Likewise, doing i<\/em>th-haar<\/em> (\u0625\u0638\u0647\u0627\u0631) on a word with idghaam<\/em> (\u0625\u062f\u063a\u0627\u0645) and its opposite, all of these are of one type, as is mentioned in \u2018Al-Halabi<\/em>\u2019.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Second Rule<\/strong>: In starting (<\/strong>\u0627\u0644\u0627\u0628\u062a\u062f\u0627\u0621<\/strong>) and stopping (<\/strong>\u0627\u0644\u0648\u0642\u0641<\/strong>) in other than their correct places.<\/strong><\/span><\/p>\n \u00a0<\/strong>[Stopping or Starting in the middle of a verse][12]<\/strong><\/a><\/strong><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 As for the ruling in regards to stopping in the middle of words<\/strong>, like if someone wanted to read \u0627\u064e\u0644\u0652\u062d\u064e\u0645\u0652\u062f\u064f \u0644\u0650\u0644\u0651\u064e\u0640\u0647\u0650 and he just says \u0627\u064e\u0644\u0652, so he stops at the \u0644 or at the \u062d or at the \u0645, or he wants to read \u0648\u064e\u0627\u0644\u0652\u0639\u064e\u0627\u062f\u0650\u064a\u064e\u0627\u062a\u0650 and he reads \u0648\u064e\u0627\u0644\u0652\u0639\u064e\u0627, and stops at the \u0639 because he ran out of breath or he forgot the rest of it, then he completes it or he jumps to another verse, then the majority of Scholars are of the opinion that it does not<\/strong> break in all situations , even if the meaning changes due to necessity and general affliction or hardship as is mentioned in \u2018Ad<\/em>–dhakhirah<\/em>\u2019, and that is most correct, as Abu Layth has mentioned.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The Third Rule<\/strong>: A letter is placed in the place of another:<\/strong><\/span><\/p>\n There are other rulings according to the later scholars that we have not mentioned. We have sufficed upon what has been mentioned, due to it being applicable to all scenarios as opposed to the rulings of the later scholars.[13]<\/a><\/p>\n Know that no one has the right to make analogy based on the rules of zallatul qaari<\/em> [mistakes of the reciter] except he who has knowledge of the Arabic language, (ma\u2019aani<\/em>) rhetoric and other such expertise which assist in tafsir<\/em>, as mentioned in \u2018Munyatul Musalli<\/em>\u2019 and \u2018An-Nahr<\/em>\u2019.<\/span><\/strong><\/p>\n And the best of those who abridged their speech in regards to this science of zallatul qaari<\/em> [mistakes of the reciter] is Kamaal [Ibn Humaam] in \u2018Zaadul Faqir<\/em>\u2019, and he said:<\/p>\n \u201cIf there is a mistake in terms of i\u2019raab<\/em> and the meaning is not changed by this mistake like a kasrah<\/em> (-\u0650) in \u0642\u0650\u0648\u0651\u064e\u0627\u0645\u0627\u064b, in place of its due fathah<\/em> (-\u064e), or a fathah<\/em> on the baa<\/em> (\u0628) of \u0646\u064e\u0639\u0652\u0628\u064e\u062f in place of its dhammah<\/em> (-\u064f) \u00a0it will not be considered void. And if it is changed like a nasab<\/em> (-\u064e) on the hamzah<\/em> (\u0621) of \u0627\u0644\u0639\u0644\u0645\u0627\u0621 and a dhammah<\/em> (-\u064f) on the haa<\/em> (\u0647) of \u0627\u0644\u0644\u0647 in His, the Most High\u2019s speech, \u0625\u0650\u0646\u0651\u064e\u0645\u064e\u0627 \u064a\u064e\u062e\u0652\u0634\u064e\u0649 \u0627\u0644\u0644\u0651\u064e\u0640\u0647\u064e \u0645\u0650\u0646\u0652 \u0639\u0650\u0628\u064e\u0627\u062f\u0650\u0647\u0650 \u0627\u0644\u0652\u0639\u064f\u0644\u064e\u0645\u064e\u0627\u0621\u064f, it will be considered null and void according to the early scholars. In this regard the later scholars have differed. Ibn Fadhl, Ibn Muqaatil, Abu Ja\u2019far, Halawaani, Ibn Sallaam, Ismail Al-Zahidi say it will not be considered void. The view of these scholars is much more lenient. And if by replacing a letter with another and the meaning does not change like \u0627\u064e\u064a\u0651\u064e\u0627\u0628 in place of \u0627\u064e\u0648\u0651\u064e\u0627\u0628, it does not break, but in a narration of Abu Said, it breaks. And that which takes place often in the recitation of some of the Qarwiyyin, Turks and Sudanese in reciting \u0648\u064e\u064a\u0651\u064e\u0627\u0643\u064e \u0646\u064e\u0639\u0652\u0628\u064f\u062f\u064f by replacing a waw<\/em> (\u0648) in place of a hamzah<\/em> (\u0621), and by adding an extra alif<\/em> (\u0627) and laam<\/em> (\u0644) of \u0648\u064e\u0627\u0644\u0635\u0651\u0650\u0631\u064e\u0627\u0637\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0652\u0646\u064e, then they have clearly stated that in both the above mentioned scenarios the salah does not become void even though the meaning may change.\u201d<\/p>\n And its complete (discussion) is in it, so do refer to it.<\/p>\n And Allah,\u00a0Glorified and High be He, knows best, and I seek Allah the Most High\u2019s forgiveness. [End of Tahtawi on Maraaqi]<\/p>\n Footnotes of Maulana I’zaaz Ali:<\/span><\/strong><\/p>\n [1]<\/a> [He was the Mufti of Cairo. He died in the year 1231 AH. Translator\u2019s Note.]<\/p>\n [2]<\/a> Some Scholars have taken the opinion that the salah will never become invalid by any mistake done by the Quran reciter. He [Zahidi] mentioned it in \u2018Al-Qinyah<\/em>\u2019. It has been related from Abu Qasim Saffaar that if the salah is seen to be permissible from one angle and invalid from another, it will be judged to be invalid out of caution except in the area of Quran recital. This is because there is a general affliction of the people in it. [Tahtawi ala Durr]<\/p>\n [3]<\/a> It is mentioned in \u2018Al-Mudhmaraat<\/em>\u2019, \u201cIf one makes a drastic mistake while reciting in salah then he repeated it again and read it properly, his salah is intact.\u201d Abu Saud said, This (ruling) necessitates that the salah does not break by making a mistake in recitation at all, whether the meaning changes or not, or whether the letter on which the mistake occurred has a similar (word) to it (in the Quran) or not. [Tahtawi ala Durr]<\/p>\n [4]<\/a> [The original Arabic text was very concise. Maulana I\u2019zaaz Ali explains it in this footnote. However, we have already translated it in a manner that is easily understandable. Translator\u2019s Note.] This is narrowing and extending in order (\u0644\u0641 \u0648\u0646\u0634\u0631 \u0639\u0644\u0649 \u0627\u0644\u062a\u0631\u062a\u064a\u0628). Meaning, if the meaning is changed by the qaari\u2019s<\/em> mistake the salah breaks according to both of them and if not then no. It is not required that the word, which was read, be present in the Quran. [Muhammad I\u2019zaaz Ali. May Allah have mercy on him]<\/p>\n [5]<\/a> Know that this issue has four scenarios to it. It is either that the mistaken word which was read has a similar word to it in the Quran, or not. These two cases then have two further scenarios. It is either the meaning changed drastically or not. The first is like in the case if someone reads (\u0648\u064e\u0625\u0650\u0628\u0652\u0644\u0650\u064a\u0633\u064e \u0648\u064e\u0630\u064e\u0627 \u0627\u0644\u0652\u0643\u0650\u0641\u0652\u0644\u0650) instead of \ufd3e\u0648\u064e\u0625\u0650\u062f\u0652\u0631\u0650\u064a\u0633\u064e \u0648\u064e\u0630\u064e\u0627 \u0627\u0644\u0652\u0643\u0650\u0641\u0652\u0644\u0650\ufd3f{Anbiyaa:58}. The second is like if he read (\u0642\u064f\u0644\u0652 \u0647\u064f\u0648\u064e \u0627\u0644\u0644\u0651\u064e\u0640\u0647\u064f \u0648\u064e\u0627\u062d\u0650\u062f\u064c) instead of \ufd3e\u0623\u064e\u062d\u064e\u062f\u064c\ufd3f {Ikhlaas:1}. The third is like if he read (\u0647\u064e\u0640\u0670\u0630\u064e\u0627 \u0627\u0644\u0652\u063a\u064f\u0628\u064e\u0627\u0631\u0650) instead of \u00a0\ufd3e\u0647\u064e\u0640\u0670\u0630\u064e\u0627 \u0627\u0644\u0652\u063a\u064f\u0631\u064e\u0627\u0628\u0650\ufd3f {Maidah:31}. Similarly if he read (\u064a\u064e\u0648\u0652\u0645\u064e \u062a\u064f\u0628\u0652\u0644\u064e\u0649 \u0627\u0644\u0633\u0651\u064e\u0631\u064e\u0627\u0626\u0650\u0644\u064f) with a laam<\/em> (\u0644) at the end instead of a raa <\/em>\ufd3e\u0627\u0644\u0633\u0651\u064e\u0631\u064e\u0627\u0626\u0650\u0631\u064f\ufd3f\u00a0{At-Tariq:9}. The fourth is like if he read (\u0642\u064e\u064a\u0651\u064e\u0627\u0645\u0650\u064a\u0652\u0646\u064e) instead of \ufd3e\u0642\u064e\u0648\u0651\u064e\u0627\u0645\u0650\u064a\u0646\u064e\ufd3f {Nisaa:135}. When the meaning does not change drastically, the criteria for the salah not becoming invalid is the presence of a similar word like it in the Quran according to Imam Abu Yusuf, while it is having a similar meaning, according to the other two Imams. [Muhammad I\u2019zaaz Ali. May Allah have mercy on him]<\/p>\n [6]<\/a> He [Kardari] said is \u2018Al-Bazzaziyyah<\/em>\u2019, \u201cIf it does not change the meaning like \u0642\u064f\u062a\u0650\u0651\u0644\u064f\u0648\u0627 \u062a\u064e\u0642\u0652\u062a\u0650\u064a\u0644\u064b\u0627 {Ahzab:61}, it does not break. And if it changes it like \u0628\u0650\u0631\u064e\u0628\u0650\u0651 \u0627\u0644\u0646\u0651\u064e\u0627\u0633\u0650 {Naas:2}, \u0648\u064e\u0638\u064e\u0644\u0651\u064e\u0644\u0652\u0646\u064e\u0627 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u064f \u0627\u0644\u0652\u063a\u064e\u0645\u064e\u0627\u0645\u064e {A\u2019raaf:160} and \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0646\u0651\u064e\u0641\u0652\u0633\u064e \u0644\u064e\u0623\u064e\u0645\u0651\u064e\u0627\u0631\u064e\u0629\u064c \u0628\u0650\u0627\u0644\u0633\u0651\u064f\u0648\u0621\u0650 {Yusuf:53}, then they differ. The majority are of the opinion that it breaks.\u201d And it is mentioned in \u2018Al-Fath<\/em>\u2019 that the majority of the scholars are upon that the leaving out of a madd<\/em> or tashdeed<\/em> is like a mistake in i\u2019raab<\/em>, because of that many of them said invalidation occurs by doing takhfeef<\/em> in \u0631\u064e\u0628\u0650\u0651 \u0627\u0644\u0652\u0639\u064e\u0627\u0644\u064e\u0645\u0650\u064a\u0646\u064e and \u0625\u0650\u064a\u0651\u064e\u0627\u0643\u064e \u0646\u064e\u0639\u0652\u0628\u064f\u062f\u064f because \u0625\u0650\u064a\u064e\u0627 without a shaddah (-\u0651) means the sun. The most correct view is that it does not break, and \u0625\u0650\u064a\u0651\u064e\u0627 with a shaddah<\/em> means that in a rare dialect.<\/p>\n [7]<\/a> If someone recites \u0623\u064e\u0641\u064e\u0639\u064e\u064a\u0650\u064a\u0646\u064e\u0627 with a shaddah<\/em> it does not break. [Muhammad I\u2019zaaz Ali. May Allah have mercy on him]<\/p>\n [8]<\/a> [By the change of these vowels the meaning of the verse would change drastically. The mistake would cause the verse to mean \u201cWhen Ibrahim tested his Lord\u201d, while the correct verse is \u201cWhen His Lord tested Ibrahim\u201d. Translator\u2019s Note:]<\/p>\n [9]<\/a> Qadhikhan said, \u201cWhat the later scholars said is more lenient and what the earlier scholars said is more cautious.\u201d [Shaami 2\/339]<\/p>\n [10]<\/a> [For instance a faa\u2019il<\/em> (doer) gets a rafa\u2019<\/em>, while a maf\u2019ul <\/em>(object) gets a nasab<\/em>. Translator\u2019s Note]<\/p>\n [11]<\/a> [Meaning if a person intentionally makes an error in the i\u2019raab<\/em> and it changes the meaning drastically or necessitates disbelief, then this is a form of kufr<\/em>. So obviously the Salah will break. But the kufr<\/em> he committed is far worse. Translator\u2019s Note]<\/p>\n\n
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