Reciting in Prayer
1,024 questions
Does the prayer become void if a worshiper stands for the third unit of prayer (rak'ah) and begins reciting Surat Al-Fatihah (by saying "Bismillah"), then returns to the first Tashahhud out of forgetfulness?
Is the fear of collision while reciting the Quran while walking or theft during prayer considered among the whispers of Satan?
What is the reason for seeing disturbing and terrifying dreams, sometimes after Fajr prayer, despite reciting Surat Al-Mulk, Al-Mu'awwidhatayn, Ayat Al-Kursi, the last two verses of Surat Al-Baqarah, and the supplications before sleep, and maintaining the Fajr and Witr prayers? And what is the solution?
What is the ruling on masturbating in Ramadan to the extent of being unable to fast, and what is the ruling on suicide due to an inability to stop it, knowing the Hadith: "And whoever among you is unable to do so, then let him fast, for it will be a shield for him (from sexual desire)"?
Is it permissible to recite an entire Qur'an (khatmah) with the intention of its reward being for the reciter and for more than one deceased person at the same time? And is the reward distributed among them, or does it reach them in full? And does the same ruling apply to voluntary fasting?
How sound is the saying: "Exalted are You, O Allah, and with Your praise; I bear witness that there is no god but You; I seek Your forgiveness and repent to You" after reciting the Qur’an?
What are the divisions of the Wajib (obligatory), the Mu'akkad (emphasized Sunnah), and the Sunnah, which do not require prostration of forgetfulness (sujud as-sahw) in the Maliki school of thought, along with clarifying the ruling on intentionally or unintentionally omitting each division?
Is it permissible to remind oneself with "Allah is looking at me" before reciting Al-Fatiha, Tasbeeh, and Tashahhud in order to attain khushu' (devotion/humility) in prayer?
Is it permissible to join the Basmalah with Al-Fatiha when reciting the Qur’an continuously, and is lowering one’s voice in prayer for fear of others hearing considered hypocrisy?
Does pausing at every word of Al-Fatiha invalidate the prayer, or does uttering (اهدنا الصراط المستقيم - Guide us to the straight path) without the "alif" when reciting it continuously [with what precedes or follows it] invalidate it?
Is دفع الضرر (averting harm) considered showing off (riyaa'), such as praying in the mosque to avoid expulsion, or refraining from reciting Al-Fatiha to follow the Imam out of fear of embarrassment, and is such a prayer valid?
Does the Imam's justification for his return — that the ignorance of the congregants and the prevention of their disturbance is a necessity — remove the detestability, in the view of the people of knowledge, for his return after standing up from the first Tashahhud, when people had glorified God to him, and he had not yet begun reciting?
What is the ruling of the Shari'ah on withdrawing from congregational prayer when the Imam stumbles in recitation, and is the Imam sinful for this? And was it more appropriate for him to change the verses?
Does relapse occur in a single prayer only, or does it include multiple consecutive prayers such as Qiyam (night vigil prayer) and Tahajjud (late-night prayer)?
What are the reasons for not feeling complete solemnity (khushu') in prayer, despite reciting the prescribed remembrances (adhkar) and maintaining ablution (wudu')?
Is reading a Hizb after Maghrib prayer daily—except on Thursdays when Surat Al-Kahf is recited—in congregation considered a bid‘ah (innovation), for the purpose of solidifying the memorization of Surat Al-Baqarah and Surat Aal ‘Imran?
Did the Companions—may Allah be pleased with them—recite the entire Qur’an by heart in seven days to solidify their memorization, or from the Mushaf because it is superior, and does this apply to someone who has memorized the Qur’an?
Why is reciting a specific Surah with the intention of achieving a certain matter or healing considered an innovation (bid‘ah), and how can a Muslim achieve their desired outcome?
Is it sufficient to recite adhkar by moving the tongue and lips, even with errors in pronouncing some letters, and is the recitation considered correct then?
Is it from the Sunnah to raise one's voice in supplication after the prayer has been established, or is it better to say it silently?
Does frequent recitation of the Qur’an create strength in the body and ward off laziness and drowsiness? And is it permissible to pray for blessing in the few hours of sleep, such as saying: "O Allah, make these few hours blessed so that I may be able to wake up for Fajr prayer"?
How can one ascertain whether an imam who substitutes one letter for another in prayer does so intentionally or not, and is it necessary to investigate this, especially concerning the substitution of "dhāl" (ذ) with "dāl" (د)? And does this fall under the excuses accepted by the later Hanafis?
Is it possible to achieve the description of "Al-Qanateer" by reciting a thousand verses from memory, or is it necessary to do so from the Mushaf? Must the verses be different, or is repetition permissible? And is the intention of "Qiyam" (standing in prayer) to recite the thousand verses inside the prayer or outside of it?
What is the ruling on a Muslim reciting more than Surah Al-Fatihah in the third and fourth rak'ahs of prayer, knowing that the Messenger of Allah, peace and blessings be upon him, did not do so, and justifying his action by saying it is "better"?