•• والصواب أنه لا حرج في ذلك، هذا هو الصواب أنه لا حرج في أن يقرأ من المصحف ولو ترك ذلك وقرأ بسورة من جزء عم أو غيره فلا حرج في ذلك، الأمر في هذا واسع،
•• ليس من اللازم أن يختم القرآن، لو صلى بهم بعض القرآن في جميع رمضان فلا بأس في ذلك، سواء كان من قصار المفصل أو من طواله لكن الأفضل إذا تيسر له أن يختم بهم فهو الأفضل".
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📝المصــدَرُ :
http://www.binbaz.org.sa/noor/6783
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Reciting from the Mus-haf in Tarawih
Q:
What is the ruling on reciting the Qur'an from a Mus-haf (copy of the
Qur'an) during Tarawih (special supererogatory night Prayer in Ramadan)?
A: The scholars have differed over the ruling on this matter; some of them disliked it while the majority permitted it.
In the books: "Qiyam-ul-Layl wa Qiyam Ramadan" by Shaykh Muhammad ibn Nasr Al-Marwazy,
it
is authentically reported on the authority of Ibn Abu Mulaykah that
Dhakwan Abu `Amr, whom `Aishah manumitted, used to lead her and those
with her in Salah during Ramadan, and he recited from a Mus-haf.
Ibn Shihab was asked about a man who led people in Tarawih in Ramadan and recited from a Mus-haf. He replied,
"They have done so since the beginning of Islam. The best people among us used to recite from a Mus-haf."
It
was also authentically reported from Ibrahim ibn Sa`d from his father
that he used to tell him to lead his family in Salah (Prayer) in
Ramadan, and he told him to recite from a Mus-haf saying, "Let me hear
your voice."
It was reported from Ayyub on the
authority of Muhammad that he saw no harm in someone leading Tarawih
and reciting from a Mus-haf.
`Ata' said about a man who was leading Salah in Ramadan with a Mus-haf, that "There is no harm in it."
And
Yahya ibn Sa`id Al-Ansary said, "I do not see any harm in reciting from
the Mus-haf in Ramadan when wanting to perform Qiyam (standing for
optional Prayer at night)."
Ibn Wahb (may Allah be merciful to him) said,
"Malik
(may Allah be merciful to him) was asked about the people in a village
where no one had memorized the Qur'an, and if they could give a Mus-haf
to a man from among them to recite from.
He said, 'There is no harm in doing so.'"
In "Al-Muntaha" and its commentary it is written:
"A person performing Salah may recite from a Mus-haf and look at it."
Ahmad said, "There is no harm in someone leading people in Qiyam while looking at a Mus-haf." He was asked,
"In the Faridah (obligatory Salah)?" He said, "I have not heard anything against it."
Al-Zuhry was asked about a man who recited from the Mus-haf in Ramadan. He replied,
"The best among us recite from the Mus-haf."
Among those who disapproved of it were Mujahid, Ibrahim, and Sufyan.
They
disapproved of someone leading people in Ramadan reciting from the
Mus-haf, fearing that they may be imitating the People of the Book.
Muhammad ibn Nasr said in "Qiyam-ul-Layl wa Qiyam Ramadan", and "Al-Witr" that a group of people disapproved of this,
because it was what the People of the Book used to do, so they disapproved of Muslims imitating this.
Muhammad
ibn Nasr responded to this claim of imitating them by saying that
reciting from the Qur'an is far different from reading the mentioned
Books,
because reciting the Qur'an is one of the acts of Salah, while reading their Books is not.
May Allah grant us success.
May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta'
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