Reciting in Prayer
1,024 questions
What is the solution to the problem of being unable to wake up for Qiyam al-Layl (night prayer) and Fajr, despite reciting adhkar (remembrances) and striving earnestly to rid oneself of sins?
Does the prayer become invalid by not listening to the Imam's recitation in audible prayers, and is it sufficient to listen to only part of it?
What is the ruling on a man leading prayers and delivering sermons when he sometimes curses religion, commits innovations such as praying in graveyards, performing Qunut in Fajr prayer, and repeatedly reciting the Qur’an in houses of mourning, all while adhering to the Maliki school of thought?
Is the prayer of one who recites a short surah, forgetting to do so in the third rak'ah, valid after performing the prostration of forgetfulness, or must it be repeated? And is it permissible to pray on uneven ground such that the feet do not fully touch the ground, or where there is something preventing the feet from reaching the ground?
What is the ruling on the prayer led by an Imam who recites the word "الضالين" in Surat Al-Fatihah by separating the silent Lam from the Kasra-ed Lam ("wa-la-ḍ-ḍāl-līn"), knowing that the Lam in it is a mushaddadah (doubled letter) by agreement of all Qira'at (recitations)?
Which is better: performing Tarawih prayer at home with short surahs while reciting the Qur’an, or at the mosque? And does the reward for performing Tarawih prayer at home equal its reward at the mosque?
Does the prayer become void if the Imam, while reciting Al-Fatihah, connects "Ar-Rahman Ar-Rahim" with "Maliki Yawm Ad-Deen" without vocalizing the kasra of the letter Meem in "Ar-Rahim"?
What is the ruling on a woman prostrating (in prayer) when her child has died, and she has endured with patience, seeking reward from Allah? Is her action correct?
What is the ruling on reciting Al-Fatiha collectively after supplication in the Hanafi school of thought?
Is it permissible for a 19-year-old who has memorized only four juz’ (parts) of the Qur’an to lead the prayer, and is the refusal of some worshippers to follow such an imam a responsibility on the imam?
Which is better and more rewarding: completing the recitation of the Qur’an every four days while frequently reciting "Qul Huwa Allahu Ahad" (Say: He is Allah, the One) and performing supererogatory prayers, or completing it every three days while frequently reciting "Qul Huwa Allahu Ahad" and performing supererogatory prayers, but to a lesser extent?
Why are Qur'anic readings (qira'at) transmitted through solitary narrations (ahad) not relied upon, despite their proven authenticity from the Prophet (peace be upon him), and their occasional divergence from the language or the text? And why have some jurists (fuqaha') relied upon them in deducing rulings if they are not Qur'an? And why is the well-known reading (qira'ah mashhurah) not recited in prayer, despite its authenticity from the Prophet (peace be upon him), its conformity to the language and text, and its widespread fame among reciters?
What should a worshiper do if, during prayer (after Al-Fatihah, or during bowing or prostration), he remembers that he made a mistake in a word or forgot a verse from Al-Fatihah? Should he return to Al-Fatihah from the beginning, or correct the mistake and continue? And if repetition from the beginning is required, is "Amin" considered part of Al-Fatihah in this ruling? And what should he do if he doubts a pillar, then performs it, then remembers that he had already performed it? Should he continue the Tashahhud from where he stopped, or repeat it from the beginning?
What is the way to strengthen the resolve of the repentant and fortify their faith, especially with the weakness of admonition and guidance, and their distance from the company of the righteous?
What is the meaning of "his sleeping past the Qur'an" in the hadith about the punishment for one who misses prayer, and is reading the Qur'an at night obligatory?
How does a worshiper suffering from obsessive-compulsive disorder (OCD) in prayer get rid of it, especially regarding the opening Takbir (Takbirat al-Ihram), determining the intention of the prayer (obligatory or supererogatory), reciting Al-Fatiha, and raising his voice with some of its verses?
Which of the mentioned cases of forgetting the middle Tashahhud necessitates prostration of forgetfulness?
What is the ruling on the continuous qunūt in Fajr prayer and the congregational recitation of Sūrat al-‘Aṣr after the prayer, considering it an emphasized Sunnah?
Does what actors do in TV series—such as reciting adhkar and portraying acts of worship—fall under the description of "those who took their religion as amusement and play, and whom the worldly life deluded"?
1. Is it permissible to give expiation (kaffara) to municipal workers, and if not, should it be deposited into a charity (sadaqa) or zakat account? 2. What is the ruling on repeatedly reciting the same surah in the same prayer? 3. Am I liable for anything if I said to someone who annoyed me, "No – from the annoyance," when he said to me, "Are you not God-fearing towards me?"
Does reciting Al-Fatiha in a loud prayer with a narration other than that of Hafs necessitate redoing the prayer? And does the presence of ointment residue on clothes after using it to treat an anal fissure invalidate the prayer and prevent one from leading congregational prayers?
Is it permissible to create a group on "Facebook" for reciting the entire Qur'an with the intention of victory for Syria, and another for performing prayers in an unspecified number for the same purpose?
Do the aforementioned signs—such as ablution, prayer, reciting the Quran, dying while glorifying God, and perspiring, in addition to his persistence in obedience and his brother-in-law's vision of him—constitute evidence of a good ending and a testimony in his favor?
Is approximating bowing and prostrating to standing during prayer obligatory?