Revelation and Compilation
251 questions
What is the first surah that was revealed in its entirety?
Is it permissible to print a Mus'haf without quarter-marks, or to change them, and did the division by Al-Hajjaj ibn Yusuf Al-Thaqafi have any precedent from the Messenger of Allah (PBUH) or his Companions?
Is the saying of a Companion taken as a proof for evidence when there is no text from the Quran and Sunnah, and what are the conditions for taking it, with clarification of the religious evidences and a refutation of the specious arguments raised about it, such as: "Stones are about to fall upon you from the sky; I say 'Allah and His Messenger said,' and you say 'Abu Bakr and Umar said,'" and the condemnation of those who took their rabbis as lords instead of Allah?
What is the reason for the difference in reading a single word in Surah Az-Zukhruf, verse 19, between the recitation of Warsh and other recitations, despite the Qur’an being preserved from distortion?
Is there a Quranic recitation for the verse {وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَكُمْ} with the wording "وَإِنِّي جَوْرٌ لَكُمْ"?
Does the Prophet's — may God's prayers and peace be upon him — and his companions' abandonment of an act indicate its impermissibility?
How can one respond to those who consider the Qur’an and Sunnah to be invalid, based on arguments such as the weakness of hadith, the repetition of verses for personal reasons, the revelation of the Qur’an without diacritical marks, the recording of hadith long after the Prophet's time, in addition to sectarian differences and mutual excommunication?
What is the ruling on reading the Qur’an from a Mus'haf with colored letters, or from a Mus'haf in which the لفظ الجلالة (the majestic word "Allah") is in red?
Were the abrogated verses written on the Preserved Tablet, or does the Preserved Tablet only contain the Quran that is currently in our hands? And was Ubayy's Mushaf a recited Quran, even though he continued to worship with it even after the death of the Prophet, peace and blessings be upon him?
How can the verse of abrogation—"Whatever a verse We abrogate or cause to be forgotten, We bring that which is better than it or the like thereof. Do you not know that Allah is over all things competent?" (Quran 2:106)—be reconciled with what is said about the domestic fowl eating the verse of stoning without it being abrogated or something better coming in its stead?
Did the Messenger, peace and blessings be upon him, order the collection of the Qur’an?
Is the message claiming the distortion of a Quranic verse in one of the applications false, or is it true, and the preservation of the Quran depends on alerting people, or does the noble verse "Indeed, it is We who sent down the Dhikr and indeed, We will be its guardian" have a different interpretation?
Is it permissible to fragment verses when writing them in this manner to facilitate memorizing the Holy Quran?
Is it a condition that all Quranic recitations (qira'at) must have originated from the Messenger of Allah, peace and blessings be upon him, or could some of them be the result of scholarly ijtihad (independent reasoning)? And how does this align with the preservation of the Quran? Does this mean that recitations that are the result of ijtihad are merely an expression of the meaning of the Quran? And what is the ruling on one who says this?
What is the ruling on reading a colored Mushaf where the borders of each Juz' are a different color, without coloring the verses themselves?
How do we reconcile the two differing opinions regarding the Basmalah being an ayah of the Fatiha, and the fact that the Holy Quran is preserved from addition and omission?
Is it permissible to publish a digital Quran application that has not been fully proofread, for fear that it might contain incorrectly written words?
Is reason a source of creed along with the Quran and Sunnah, and why did Ibn Taymiyyah use reason to refute the Jahmiyyah in his book "Bayan Talbis al-Jahmiyyah"?
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?
Why is there a difference in the number of verses in the Holy Qur'an, and was it not supposed that this difference should exist?
What is the difference between printed versions of the Qur’an concerning the words: (وأوصى - ووصى) in Surat Al-Baqarah, and (يرتد - يرتدد) in Surat Al-Ma'idah, and what is the explanation for this, taking into consideration the verse: "And if it were from [anywhere] other than Allah, they would have found within it much inconsistency"?
What should I do when I find a verse written in a way that contradicts my memorization of it? And is it obligatory for me to alert its writer, or to verify the correctness of its writing across all narrations?
Were all the shadhdh (anomalous) readings considered Qur’an in the early period?
Do the ten continuous recitations (Qira'at) differ in meaning, especially in the verse: (My Lord knows the saying in the heavens and the earth, and He is the All-Hearing, the All-Knowing) and (Say: My Lord knows the saying in the heavens and the earth, and He is the All-Hearing, the All-Knowing)?