Revelation and Compilation
251 questions
Does Imam Abu Amr al-Basri rely in counting verses on the first Medinan count from Imam Abu Jaafar al-Madani, or on the count of his own city (the Basran count)? And is the preponderant view in the labial concealment (Ikhfaa Shafawi) of the letter Meem and the transformation (Iqlab) based on bringing the lips together with reduced reliance on them, or on leaving a slight gap (furjah)?
Is the Verse of the Pedestal (Ayat al-Kursi) a single verse, or is it the three consecutive verses? And is it permissible to recite the remembrance of sleep (adhkar al-nawm) without placing the hands over the mouth and wiping the face?
Is it linguistically permissible to write "رَبِّي" (my Lord) instead of "رَبّ" (Lord), and why was it written in the Qur’an as "رَبّ" and not "رَبِّي"?
Why was the alif of "ba'u" omitted in His, the Exalted's, saying (باءو بغضب - they have drawn upon themselves wrath) in Surat Al-Baqarah?
Has the wisdom behind the multiple recitations ended with the termination of Arabic dialects, as transmitted from the predecessors like Al-Baqillani, Al-Tahawi, and Ibn Abd al-Barr?
How can the readings of "مَا كَانَ لِنَبِيٍّ أَن يُغَلَّ" (it is not for a prophet to defraud or embezzle) and "يَغُلَّ" (he defrauds or embezzles) be reconciled in Surah Al Imran, given that one of the readings changes the meaning of the word from an active to a passive participle, and how can these differences in readings that alter the meaning be explained, knowing that the Quran is supposedly preserved and unchanging?
Is the difference in the word "they see them" (يرونهم) and "you see them" (ترونهم) in verse 12 of Surat Al Imran due to different recitation traditions, such as the narration of Warsh from Nafi' and the narration of Hafs, and are there other differences?
Does the multiplicity of Quranic readings (Qira'at) constitute a distortion of it?
How did a difference occur in the words of some copies of the Qur’an between the Arab East and West, even though the Qur’an was written in the language of Quraysh and all other versions were burned during the reign of Caliph Uthman?
Did the Angel Gabriel reveal the verses to the Messenger more than once, and is this the reason for the multiplicity of Qur'anic recitations?
How do I distance myself from committing sins through the Qur'an?
What is the ruling on designing free websites and forums that display the Noble Qur’an, where its pages are erroneously turned to the right instead of the left? And is there a sin incurred by that?
Is writing the Quran by hand a good deed to draw closer to Allah, or is there a better deed from which people can benefit?
Has the ruling of confining adulteresses to their homes been abrogated only, or has the entire verse been abrogated, including the condition of four witnesses for establishing the punishment? And is the necessity of four witnesses still required for implementing the punishment?
Why did Allah consecrate the Qur'an for preservation, but not the Torah and the Gospel?
Is the abrogation of turning towards Al-Aqsa Mosque not an abrogation, because it is an abrogation of a ruling, which is not known whether the Prophet, peace and blessings be upon him, did it through his own ijtihad or by Allah's command, given that revelation is not confined to the Quran?
Is the memorization of the Noble Qur'an by meaning only, and not by memorizing its complete words, as indicated by the removal of six letters from the seven letters and the retention of only one letter, according to the Noble Verse: "Indeed, it is We who sent down the Dhikr and indeed, We will be its guardian"?
Is it permissible for scholars to apply analogical reasoning (qiyas) and independent juristic reasoning (ijtihad) to the recitation of the Qur’an, and to append their ijtihad to the continuously transmitted (mutawatir) chain of narration? And did this ever occur on their part?
Was the Prophet's explanation of the Qur'an bound by his time and subject to change, or was it comprehensive for all times and places and not open to independent reasoning (ijtihad)? And did he explain the entire Qur'an to his companions, and how did he explain the scientific verses that were only discovered recently?
Is one sinful for denying the verse of stoning the elderly man and woman, or Abu Musa Al-Ash'ari's statement, "Indeed, we used to recite a surah that resembled Bara'ah in length"?
Is the Holy Qur'an a book that comprehensively includes all that was mentioned in previous heavenly scriptures, and is it all-encompassing for every time and place?
Did Muslim scholars among the jurists, exegetes, and hadith scholars unanimously agree that verses and surahs were omitted from the Qur’an, and that the Uthmanic Mushaf is incomplete, or did they unanimously agree that the Uthmanic Mushaf contains the entire Qur’an and nothing was omitted from it? And what is the ruling on one who denies that?
Which attribute of the Noble Qur'an is most frequently mentioned, and why?
Where and when was the oldest Uthmanic Mushaf written, and where is it located?