Tarabi led the exchange 2644672879

It is not permissible to exchange Khatam Tarabi. Even if it is given in the name of a gift, it will not be permissible. It is not permissible to pay for a month's employment. Because in this case also the salary to be paid is recognized as Tarabeeh and Khatam. In short, it would not be permissible to use Hila to exchange Khatam Tarabi. Because at the end Tarabeeh Khales is an Ibadah, which is included in the ‘Maqsood in Ibadah’ like prayer and fasting. And it is not permissible to exchange or pay for such acts of worship on the basis of the consensus of the Muslim Ummah. There is no difference of opinion between any of the schools of thought, nor is there any difference of opinion between the previous and later jurists. Although it is permissible in the eyes of later jurists to fix the salary of the Imamate and collect it, the exchange of Khatam Tarabi is not for the Imamate; Rather, it is basically in exchange for annihilation. And it is haraam for all jurists to accept the exchange of recitation. Moreover, the salary of the imamate which the later jurists have said is permissible is the imamate of the fard. Imamate of Sunnat Jamaat is not included in it. And to justify the exchange given by the Hafiz, to use the trick that he will be given the responsibility of praying only once or twice for the month of Ramadan - this is just an excuse; Which must be avoided. Because this hillar is being given to him for the obligatory Imati and he is finishing Tarabi without any exchange. But ask your mind a little question, if that Hafiz Sahib performs the Imamate of the obligatory prayers entrusted to him with due importance and does not participate in the Khatam Tarabi, will he be given the exchange that would have been given while reciting the Khatam Tarabi? It is clear that it will never be given. It was understood that the exchange was basically with Khatam Tarabi, not with the obligatory Imamate. That is why many of Akbar have rejected this trick. And their fatwa is also valid on the basis of documents. See: Imdadul Fatawa 1/322; Imdadul Ahkam 1/84 In short, the recitation of the Qur'an, especially when it is recited in prayer, is a pure act of worship, which should be done only for the sake of Allah. It is a sin to include any worldly purpose in it. Below are some hadiths, translations of Ashar and quotations of fiqh in this regard.

1. Hazrat Abdur Rahman Ibn Shibal. He said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Read the Qur'an, but do not exaggerate in it and do not be hostile to it.' Do not eat the exchange of the Qur'an and do not seek wealth by it .'- Musnad Ahmad 3/426; Musannaf Ibn Abi Shaybah 5/240; Kitabut Tarabeeh

2. ‘Imran ibn Husayn. He said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Read the Qur'an and pray to Allah.' After you will come a nation who will recite the Qur'an and pray to the people .'- Musnad Ahmad 4/436; Jame Tirmizi 2/119

3. ‘Hazrat Abdullah Ibn Maqil Ra. Narrated from, he recited Tarabeeh with the people in one month of Ramadan. Then on the day of Eid Ubaidullah Ibn Ziyad rah. He sent him a pair of clothes and five hundred dirhams. Then he returned the clothes and the dirhams saying, "We do not accept the exchange of the Qur'an." - Musannaf Ibn Abi Shaybah 5/237 2188681714