Category: al-Qur’an

Praise be to Allah.Firstly:
Reading and reciting the Book of Allah, may He be exalted, is one of the greatest acts of worship in Islam. How can that not be the case, when what is read is the words of Allah, may He be exalted? In addition to this honour that is attained by the one who reads the Qur’an, Allah, may He be exalted, has promised the reader great rewards in this world and the hereafter, such as it being guidance and healing for him, that for every letter he will have ten good deeds (hasanaat) to his credit, that the Qur’an will intercede for him on the Day of Resurrection, and other rewards and benefits.
Please see the answer to question no. 141700.
Hence we see that the noble Sahaabah and Taabi‘een, and those of the early generations of this ummah who followed them, were keen to read the Book of their Lord, may He be blessed and exalted, and they would allocate for themselves a portion of it to be read every day.
Despite their eagerness to read the Book of their Lord, they adhered to the guidelines set out by Islamic teachings and did not overstep the bounds, and did not let their eagerness cause them to do anything contrary to prophetic guidance. Hence the majority of scholars are of the view that the Qur’an may be completed every seven days, and whoever has the strength to do more should not complete it in less than three days, except in specific circumstances which we will mention below.
Most of the early generations adhered to the practice of completing it in seven days, following the advice of the Prophet (blessings and peace of Allah be upon him) to ‘Abdullah ibn ‘Amr ibn al-‘Aas.
It was narrated that ‘Abdullah ibn ‘Amr said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Read the Qur’an in a month.” I said: I am able to do better than that… Until he said: “Then read it once every seven days, and do not do any more than that.”
Narrated by al-Bukhaari (4767) and Muslim (1159).
So they did not complete it in less than three days, because the Prophet (blessings and peace of Allah be upon him) discouraged them to do that. 
It was narrated that ‘Abdullah – that is, ibn ‘Amr – said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “No one properly understands who reads the Qur’an in less than three days.”
Narrated by at-Tirmidhi (2949), Abu Dawood (1390) and Ibn Maajah (1347); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
This is what the Sahaabah understood from the Prophet’s teachings, and the leading scholars followed them in that.
-1-
It was narrated that Ibn Mas‘ood (may Allah be pleased with him) said: Read the Qur’an in seven days and do not read it in less than three days.
Narrated by Sa‘eed ibn Mansoor in his Sunan with a saheeh isnaad, as was stated by al-Haafiz Ibn Hajar in Fadaa’il al-Qur’an (9/78)
-2-
It was narrated from Mu‘aadh ibn Jabal (may Allah be pleased with him) that he regarded it as makrooh to read the Qur’an in less than three days.
Narrated by Abu ‘Ubayd in Fadaa’il al-Qur’an (p. 89)’ classed as saheeh by Ibn Katheer in Fadaa’il al-Qur’an (p. 254).
-3-
Ibn Katheer said:
More than one scholar among the early generations regarded it as makrooh to read the Qur’an in less than three days. This is also the view of Abu ‘Ubayd, Ishaaq ibn Raahawayh and others of the later generations.
Fadaa’il al-Qur’an (p. 254)
In addition to the fact that the one who reads it in less than three days does not understand it properly, he also does not benefit from the sublime and subtle meanings that are understood by the one who reads the Qur’an with reflection, at a measured pace.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Reading Qur’an in the manner enjoined instils great faith in the heart, and increases a person in certainty, reassurance and healing.
Majmoo‘ al-Fataawa (7/283).
Secondly:
With regard to what is mentioned in scholarly books about some people completing the Qur’an four times in one day or four times in one night, such reports should be investigated to find out whether they are soundly narrated from their alleged sources, because it is highly unlikely that that happened, as the time is not long enough for that in the first place. The same may be said concerning the claim that some of them completed the Qur’an between Maghrib and ‘Isha’ (!) and other claims that cannot be believed, even if one is able to read quickly. As for reading the entire Qur’an in a single day, that is possible; in fact some of the leading scholars did that – as was narrated from them – in a single rak‘ah.
An-Nawawi (may Allah have mercy on him) said:
As for those who completed the Qur’an in a single rak‘ah, they are innumerable, because they are so many. They include: ‘Uthmaan ibn ‘Affaan, Tameem ad-Daari, and Sa‘eed ibn Jubayr.
Al-Adhkaar (p. 102)
But is the one who does that following the Sunnah of the Prophet (blessings and peace of Allah be upon him), or is he doing something that is not permissible according to Islamic teachings?
The answer is that the one who does that as a habit and way of life is undoubtedly doing something that is contrary to Islamic teachings, and he can only be doing that at the expense of neglecting other shar‘i duties such as prayer, teaching his children, upholding ties of kinship and taking care of his family, or by neglecting working to earn a living.
As for the one who does that occasionally with the aim of reviewing what he has memorised, or to make the most of auspicious times – such as the month of Ramadan – or because he is observing i‘tikaaf (retreat for worship) in the mosque, or because he is focusing on worship for a limited time in Makkah, for example – then that is not contrary to Islamic teaching. It is in this manner that we may interpret the reports narrated from some of the imams (leading scholars), that they completed the Qur’an twice in one day or once in a day; it is not to be understood that this was their way of life at all times.
Ibn Rajab al-Hanbali (may Allah have mercy on him) said:
Qataadah regularly used to complete the Qur’an every seven days, and in Ramadan he would complete it every three days, and in the last ten nights of Ramadan he would complete it every single night. In Ramadan ash-Shaafa‘i used to complete the Qur’an sixty times [i.e., twice a day], reciting it outside of prayer. Something similar was also narrated from Abu Haneefah.
The prohibition on reading the entire Qur’an in less than three days is to be understood as referring to doing that persistently. But at auspicious times, such as the month of Ramadan, and especially on the nights on which Laylat al-Qadr is sought, or in auspicious places, such as Makkah for those who go there and are not residents, then it is mustahabb to read a great deal of Qur’an so as to make the most of that time or that place. This is the view of Ahmad, Ishaaq and other leading scholars, and is indicated by the actions of other scholars, as mentioned above.
Lataa’if al-Ma‘aarif, p. 171
See also the answer to question no. 50781
And Allah knows best.

Praise be to Allah.Can you pray tarawih alone?
It is prescribed to offer the night prayers in Ramadan in congregation or individually, but it is better to do it in congregation than to do it individually. The Prophet (peace and blessings of Allah be upon him) led his Companions in offering these prayers in congregation on several nights. 
It is proven in al-Sahihayn that the Prophet (peace and blessings of Allah be upon him) led his Companions in prayer (Tarawih ) for several nights, then on the third or fourth night he did not come out to them. When morning came he said: “Nothing prevented me from coming out to you except the fact that I feared that it would be made obligatory for you.” (Narrated by al-Bukhari, 1129)
According to the version narrated by Muslim (761): “But I feared that night prayers would be made obligatory for you and you would not be able to do them.” 
Offering Tarawih prayer in congregation
Offering Tarawih prayer in congregation is something that is established by the Sunnah of the Prophet (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) stated the reason why he did not persist in offering this prayer in congregation, which is that he feared that it might be made obligatory. This reason ceased to be applicable after the Prophet (peace and blessings of Allah be upon him) died, because when he (peace and blessings of Allah be upon him) died, the revelation ceased and there was no longer any worry that it might be made obligatory. Once the reason, which was the fear of it being made obligatory, disappeared with the cessation of the revelation, then the fact that it is Sunnah to offer this prayer in congregation resumed.  (See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymin, 4/78) 
Imam Ibn ‘Abd al-Barr (may Allah have mercy on him) said: 
“This indicates that praying qiyam in Ramadan is one of the Sunnahs of the Prophet (peace and blessings of Allah be upon him) and is recommended and encouraged. It was not introduced by ‘Umar ibn al-Khattab, rather he revived something that the Messenger of Allah (peace and blessings of Allah be upon him) loved and approved of. Nothing stopped him from doing it regularly except the fear that it might be made obligatory upon his ummah. He (peace and blessings of Allah be upon him) was kind and compassionate towards his ummah. ‘Umar knew from the Messenger of Allah (peace and blessings of Allah be upon him) that the obligatory duties would not be increased or decreased after his death (peace and blessings of Allah be upon him), so he revived this practice and enjoined it upon the people. That happened in 14 AH, and ‘Umar has the honour of being the one who revived this Sunnah.” (Al-Tamhid, 8/108, 109) 
After the death of the Prophet (peace and blessings of Allah be upon him), the Companions (may Allah be pleased with them) prayed Tarawih in small groups and individually, until ‘Umar (may Allah be pleased with him) united them behind a single imam. 
It was narrated that ‘Abd al-Rahman ibn ‘Abd al-Qari said: I went out with ‘Umar ibn al-Khattab (may Allah be pleased with him) one night in Ramadan to the mosque , and the people were scattered, with one man praying by himself and another with a group of men following his prayer. ‘Umar said: “I think that if I gather them behind one reader, it will be better.” Then he decided to unite them behind Ubayy ibn Ka’b. Then I went out with him on another night, and the people were praying behind their reader. ‘Umar said: “What a good innovation this is. But the prayer that they forget about and sleep is better than the one they are offering.” (Narrated by al-Bukhari, 1906) 
Shaykh al-Islam Ibn Taymiyah said, when refuting the view of those who quoted ‘Umar’s words “What a good innovation this is” as meaning that innovation (bid`ah) is permissible: 
With regard to qiyam in Ramadan , the Messenger of Allah (peace and blessings of Allah be upon him) introduced this to his ummah, and he led them in prayer for a number of nights, because at his time they used to pray in congregation and individually. But he did not persist in leading them in one congregation, lest that be made obligatory for them. 
When the Prophet (peace and blessings of Allah be upon him) died, the Shari`ah was established (and would not change after that). When ‘Umar (may Allah be pleased with him) became caliph, he united them behind one imam, Ubayy ibn Ka’b, who united the people in one congregation on the orders of ‘Umar ibn al-Khattab (may Allah be pleased with him). ‘Umar (may Allah be pleased with him) was one of the Rightly-Guided Caliphs, of whom the Prophet (peace and blessings of Allah be upon him) said: “I urge you to adhere to my Sunnah and the way of the Rightly-Guided Caliphs after me; cling tightly to it.” So what he did was Sunnah but he said, “What a good innovation this is,” because it was an innovation in the linguistic sense, as they were doing something that they had not done during the life of the Messenger of Allah (peace and blessings of Allah be upon him), i.e., gathering to do this, but it is Sunnah in the Shar`i sense.”  (Majmu’ al-Fatawa, 22/234, 235) 
Is completing the Quran in Ramadan sunnah?
Completing the Quran in Ramadan , whether during prayer or outside prayer, is something that is praiseworthy. Jibril (peace be upon him) used to review the Quran with the Prophet (peace and blessings of Allah be upon him) every Ramadan, and in the Prophet’s last year he reviewed it with him twice. 
And Allah knows best.

Praise be to Allah.Firstly:
The Companions of the Prophet (blessings and peace of Allah be upon him) were the most eager of people to do good and the swiftest in doing righteous deeds, and the most able to do such deeds.
One of the greatest of their concerns was memorising the Book of Allah, may He be exalted, learning it and acting upon it, then teaching it to people. They used to learn it from the Messenger of Allah (blessings and peace of Allah be upon him), and they would teach it to one another. So whoever missed out on learning something from the Messenger of Allah (blessings and peace of Allah be upon him), because they were preoccupied with jihad, would learn it from his companions.
The most famous of those who used to teach people the Quran include: ‘Uthmaan ibn ‘Affaan, ‘Ali ibn Abi Taalib, and Ubayy ibn Ka‘b (may Allah be pleased with them). They taught many of the younger Sahaabah and, after that, many of the Taabi‘een.
Abu ‘Abd ar-Rahmaan as-Sulami said: Those who used to teach us the Quran told us that they used to learn it from the Prophet (blessings and peace of Allah be upon him). When they learned ten verses, they would not move on until they put into practice what those verses said, so we used to learn the Quran and how to act upon its teachings together.”(Tafseer al-Qurtubi  1/80).
So the Sahaabah (may Allah be pleased with them) strove to memorise the Book of Allah and teach it to people and help them to memorise it.
Suwayd ibn ‘Abd al-‘Azeez said: When Abu’d-Darda’ had prayed Fajr in the mosque of Damascus, the people would gather to learn Quran from him, so he would put them into groups of ten, with an instructor for each group, and he would stand in the mihrab watching them. If one of them made a mistake, he would refer to his instructor, and if the instructor made a mistake, he would refer to Abu’d-Darda’ and ask him about that.
It was narrated that Ibn Mashkam said: Abu’d-Darda’ said to me: Count those who are studying the Quran with me. I counted them, and they were over one thousand and six hundred, and for each group of ten there was a teacher.”(Ma‘rifat al-Qurra’ al-Kibaar, p. 20)
Secondly:
A great number of the Sahaabah memorised the Book of Allah, may He be exalted, and they were so great in number that they could not all be listed. A number of the scholars mentioned the most prominent of those among them who memorised the Book of Allah.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Abu ‘Ubayd mentioned those among the Companions of the Prophet (blessings and peace of Allah be upon him) who memorised the Quran. Among the Muhaajireen he listed the four caliphs, Talhah, Sa‘d, Ibn Mas‘ood, Hudhayfah, Saalim, Abu Hurayrah, ‘Abdullah ibn as-Saa’ib and the ‘Abdullahs. Among the women he listed ‘Aa’ishah, Hafsah and Umm Salamah. But some of these only completed its memorisation after the Prophet (blessings and peace of Allah be upon him) had died.
In Kitaab ash-Sharee‘ah, Ibn Abi Dawood listed among the Muhaajireen also: Tameem ibn Aws ad-Daari and ‘Uqbah ibn ‘Aamir. Among the Ansaar he listed: ‘Ubaadah ibn as-Saamit, Mu‘aadh who was known by the kunyah Abu Haleemah, Mujammi‘ ibn Haarithah, Fadaalah ibn ‘Ubayd, Maslamah ibn Makhlad, and others. He stated that some of them only memorised it after the Prophet (blessings and peace of Allah be upon him) had died. Among others who also memorised it was Abu Moosa al-Ash‘ari, who was mentioned by Abu ‘Amr ad-Daani. Some later scholars also listed ‘Amr ibn al-‘Aas, Sa‘d ibn ‘Abbaad and Umm Waraqah as being among those who memorised the Quran.”(Fath al-Baari  9/52)
See also: al-Itqaan by as-Suyooti (1/248-249)
Among the most prominent of these Sahaabah (may Allah be pleased with them) are the following:
1. Abu Bakr as-Siddeeq (may Allah be pleased with him)
He died on a Monday in Jumaada al-Oola 13 AH at the age of sixty-three. ‘Umar led the funeral prayer for him, and he was buried with the Messenger of Allah (blessings and peace of Allah be upon him).
Tahdheeb at-Tahdheeb (5/316)
2. ‘Umar ibn al-Khattaab
He was killed on a Wednesday 26 Dhu’l-Hijjah 23 AH, at the age of sixty-three; there are other views concerning his age.
Tahdheeb at-Tahdheeb (7/441)
3. ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him)
He was one of those who memorised the Quran at the time of the Messenger of Allah (blessings and peace of Allah be upon him). He died a martyr, unlawfully killed in his house, on 18 Dhu’l-Hijjah 35 AH, at the age of eighty-two, according to the correct view.
4. ‘Ali ibn Abi Taalib (may Allah be pleased with him)
He was killed in Kufah on the morning of 17 Ramadan 40 AH. He memorised the Quran after the death of the Prophet (blessings and peace of Allah be upon him), and it was said that he memorised it during his lifetime.
5. Ubayy ibn Ka‘b (may Allah be pleased with him)
He was the most prominent of the Quran-reciters, the one who had best memorised the Book of Allah. He memorised it at the time of the Messenger of Allah (blessings and peace of Allah be upon him) he died in Madinah in 20 AH or 19 AH.
6. ‘Abdullah ibn Mas‘ood ibn Ghaafil (may Allah be pleased with him)
He memorised the Quran at the time of the Messenger of Allah (blessings and peace of Allah be upon him). He died in Madinah at the end of 32 AH.
7. Zayd ibn Thaabit ibn ad-Dahhaak (may Allah be pleased with him)
He memorised the Quran at the time of the Messenger of Allah (blessings and peace of Allah be upon him). He died in 45 AH, according to the more correct view.
8. Abu Moosa al-Ash‘ari, ‘Abdullah ibn Qays (may Allah be pleased with him)
 He learned the Quran from the Prophet (blessings and peace of Allah be upon him). He died in Dhu’l-Hijjah 44 AH according to the correct view.
9. Abu’d-Darda’ ‘Uwaymir ibn Zayd al-Ansaari (may Allah be pleased with him)
He learned the Quran at the time of the Prophet (blessings and peace of Allah be upon him). He died in 33 AH.
10. Abu Hurayrah ad-Dawsi (may Allah be pleased with him)
He learned the Quran from Ubayy ibn Ka‘b. He died in 57 or 58 or 59 AH.
11. ‘Abdullah ibn ‘Abbaas ibn ‘Abd al-Muttalib (may Allah be pleased with him)
He learned the Quran from Ubayy ibn Ka‘b. He died in at-Taa’if in 68 AH.
12. ‘Abdullah ibn as-Saa’ib ibn Abi’s-Saa’ib, the most prominent reciter of the people of Makkah
He was a companion of the Prophet (blessings and peace of Allah be upon him) and narrated a few reports. He was one of the younger Sahaabah. He learned the Quran from Ubayy ibn Ka‘b.. He died around 70 AH, during the governorship of Ibn az-Zubayr.
See: Ma‘rifat al-Qurra’ al-Kibaar by al-Haafiz adh-Dhahabi (p. 10-25).
13. Mu‘aadh ibn Jabal (may Allah be pleased with him)
He learned the Quran from the Messenger of Allah (blessings and peace of Allah be upon him). He died in 17 or 18 AH, at the age of thirty-four.
Tahdheeb at-Tahdheeb (10/187).
14. Saalim the freed slave of Abu Hudhayfah (may Allah be pleased with him)
He learned the Quran from the Messenger of Allah (blessings and peace of Allah be upon him). He died in 11 AH on the day of al-Yamaamah.
Al-Bidaayah wa’n-Nihaayah (9/497).
15. ‘Abdullah ibn ‘Umar ibn al-Khattaab
He learned the Quran from the Prophet (blessings and peace of Allah be upon him) and from ‘Uthmaan ibn ‘Affaan and Zayd ibn Thaabit. He died in 73 AH or, it was said, in 74 AH.
Tahdheeb at-Tahdheeb (5/330)
16. ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him)
Ibn Maajah (1346) narrated that he said: I memorized the Quran and once I recited it all in one night. The Messenger of Allah (blessings and peace of Allah be upon him) said: “I am afraid that you may live a long life and that you may get tired …” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
He died in 63 AH; it was also said that he died in 65 or 68 AH, and there were other views.
Tahdheeb at-Tahdheeb (5/338)
17. ‘Uqbah ibn ‘Aamir (may Allah be pleased with him)
He learned the Quran from the Prophet (blessings and peace of Allah be upon him). He died in 58 AH.
Tahdheeb at-Tahdheeb (7/243)
18. ‘Aa’ishah bint Abi Bakr, the wife of the Prophet (blessings and peace of Allah be upon him and may Allah be pleased with her)
She learned the Quran from the Messenger of Allah (blessings and peace of Allah be upon him). She died in 57 AH.
Taqreeb at-Tahdheeb (p. 750)
19. Hafsah bint ‘Umar ibn al-Khattaab, the wife of the Prophet (blessings and peace of Allah be upon him and may Allah be pleased with her)
She learned the Quran from the Messenger of Allah (blessings and peace of Allah be upon him). She died in 45 AH.
Taqreeb at-Tahdheeb (p. 745)
20. Umm Salamah Hind bint Abi Umayyah, the wife of the Prophet (blessings and peace of Allah be upon him and may Allah be pleased with her)
She learned the Quran from the Messenger of Allah (blessings and peace of Allah be upon him). She died in Shawwaal 59 AH; it was also said that she died during the caliphate of Yazeed ibn Mu‘aawiyah, or in 62 AH.
Tahdheeb at-Tahdheeb (12/456)
See also the answer to question no. 211865
And Allah knows best.

Praise be to Allah.Firstly: 
Allaah says (interpretation of the meaning):
“It is He Who has sent down to you (Muhammad صلى الله عليه وسلم) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments), Al-Faraa’id (obligatory duties) and Al-Hudood (laws for the punishment of thieves, adulterers)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings save Allaah. And those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding”
[Aal ‘Imraan 3:7]
What is meant is that the Qur’aan contains verses that are entirely clear and verses that are not entirely clear. The entirely clear verses (muhkam) are those which are clear and concerning which there is no confusion; this applies to most of the verses of the Qur’aan. These verses are the “foundations of the Book”. As for the verses which are not entirely clear (mutashaabih) these are verses which may not be clear to some people, in exclusion to others. The scholars know them but the ignorant do not, and there are some which only Allaah knows. 
Those who follow the truth refer the verses which are not entirely clear to the verses which are entirely clear, whereas those who follow deviation follow the verses which are not entirely clear, and they use the verses which are not entirely clear to contradict the verses which are entirely clear, for the purpose of creating confusion, distorting and misleading. 
Ibn Katheer (may Allaah have mercy on him) said in his Tafseer (2/6): Allaah tells us that in the Qur’aan there are verses which are entirely clear, which are the foundation of the Book, i.e., they are clear in meaning, with no confusion for anyone; and there are other verses which are not entirely clear as to what they mean for many or some people. The one who refers that which is unclear to him to that which is clear, and uses the clear verses to understand what is not clear to him, will be guided. But the one who does the opposite will be misguided. Hence Allaah says: “It is He Who has sent down to you (Muhammad صلى الله عليه وسلم) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book” i.e., they are the root to which reference should be made in the event of confusion; “and others not entirely clear” i.e., they could be interpreted in accordance with those that are entirely clear or they could be interpreted in some other way, based on the wording and the way they are written, not according to the meaning. 
“So as for those in whose hearts there is a deviation”, i.e., misguidance, and ignoring the truth in favour of falsehood, “they follow that which is not entirely clear thereof” i.e., they interpret that which is not entirely clear in such a way that allows them to distort it to suit their corrupt aims, because the wording could be interpreted in the way they want. But in the case of the verses which are entirely clear, they have no chance of doing that, so that is clear proof against them. Hence Allaah says: “seeking Al-Fitnah (polytheism and trials)” i.e., to misguide their followers and give them the impression that they are using evidence from the Qur’aan to support their bid’ah (innovation). This is evidence against them, not for them. It is similar to when the Christians argue that the Qur’aan says that ‘Eesa (Jesus) is a Spirit from God and His Word that He bestowed upon Maryam (Mary), but they ignore the verses in which Allaah says (interpretation of the meaning): 
“He [‘Eesa (Jesus)] was not more than a slave. We granted Our Favour to him …”
[al-Zukhruf 43:59]  
“Verily, the likeness of ‘Eesa (Jesus) before Allaah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was”
[Aal ‘Imraan 3:59]
— and other clear verses which unambiguously show that he was one of the creatures created by Allaah, and a slave of Allaah, and one of the Messengers of Allaah. 
And the words “and seeking for its hidden meanings” mean, they distort it as they wish. 
End quote. 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Allaah, may He be blessed and exalted, has divided the Holy Qur’aan into two categories: the verses which are entirely clear and those which are not entirely clear. What is meant by those which are entirely clear is that the meaning is clear and obvious to everyone, like the heavens and earth, stars, mountains, trees, animals and so on. This is entirely clear because there is no ambiguity in its meaning. The verses which are not entirely clear are those of which the meaning is ambiguous or unknown to most people, and is known only to those who are well-versed in knowledge, such as some verses which are general in meaning and do not give details, but they are explained in detail in the Sunnah. An example is the verse in which Allaah says (interpretation of the meaning): 
“And perform As-Salaah [prayer]”
[al-Baqarah 2:43]. 
How prayer is to be performed is not known from this verse; all that is known from it is that it is obligatory to perform prayer. But how that is to be done is known from other evidence. The wisdom behind the fact that the Qur’aan was revealed with verses of these two types is that this is a test, because those in whose hearts is deviation will follow that which is not entirely clear and will thus remain confused. But those who are well-versed in knowledge believe in all of it, both that which is not entirely clear and that which is entirely clear; they know that it is from Allaah and that there is no contradiction in it. An example of verses that are not entirely clear are the verses in which Allaah says (interpretation of the meaning):
“There will then be (left) no Fitnah (excuses or statements or arguments) for them but to say: ‘By Allaah, our Lord, we were not those who joined others in worship with Allaah’”
[al-An’aam 6:23]. 
“On that day those who disbelieved and disobeyed the Messenger (Muhammad صلى الله عليه وسلم) will wish that they were buried in the earth, but they will never be able to hide a single fact from Allaah”
[al-Nisa’ 4:42]
Someone may come along and say that they contradict one another. How can they say “By Allaah, our Lord, we were not those who joined others in worship with Allaah”, then it is said of them that “they will never be able to hide a single fact from Allaah”? They quote the verses against one another in order to confuse people. But those who are well-versed in knowledge say: It is all from Allaah and there is no contradiction in the words of Allaah. They said: The Day of Resurrection will be as long as fifty thousand years, and things will change throughout that Day. The first verse is applicable to one stage and the second verse is applicable to another.
End quote from Fataawa Noor ‘ala al-Darb. 
And he also said: As for the people of misguidance and deviance, they followed the verses which are not entirely clear and made them a cause to create doubt and suspicion, so they were misguided and misguided others. They imagined, on the basis of verses that are not entirely clear, something that is not befitting to Allaah or His Book or His Messenger. 
An example of the first is the verses in which Allaah says (interpretation of the meaning): “Verily, We give life to the dead” [Yaa-Seen 36:12] and “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9] – and other verses in which Allaah attributes something to Himself using the plural pronoun (We). The Christians followed that which is not entirely clear and claimed a plurality of gods, saying that Allaah is the third of three, and they ignored that which is entirely clear and indicates that Allaah is One.  
But those who are well-versed in knowledge interpreted the plural pronoun as being in terms of respect for the numerous attributes of Allaah and their greatness. They referred the verses that are not entirely clear to that which is entirely clear (interpretation of the meaning): “And your Ilaah (God) is One Ilaah (God — Allaah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He)” [al-Baqarah 2:163]. So they say to the Christians: The claim you make is because of the confusion that you have, so Allaah has deemed you to be kaafirs (disbelievers) and has rejected your claim when you said that. Listen to the verse in which Allaah says (interpretation of the meaning): “Surely, disbelievers are those who said: “Allaah is the third of the three (in a Trinity).” But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah (God —Allaah)” [al-Maa’idah 5:73] i.e., they disbelieved when they said that God is the third of three.  
An example of the second is the verses in which Allaah says to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning):
“Verily, you (O Muhammad صلى الله عليه وسلم) guide not whom you like”
[al-Qasas 28:56]. 
And
“And verily, you (O Muhammad صلى الله عليه وسلم) are indeed guiding (mankind) to the Straight Path (i.e. Allaah’s religion of Islamic Monotheism)”
[al-Shoora 42:52]. 
In these two verses there is an imagined contradiction, so the one who has deviation in his heart may think that they contradict one another, because in the first verse there is a negation and in the second there is an affirmation. So he thinks that there is a contradiction in the Qur’aan. 
But those who are well-versed in knowledge say that there is no contradiction between these two verses, because what is meant by guidance in the first verse is guidance by means of divine help or inspiration, which no one has control over except Allaah alone; neither the Messenger nor anyone else has any power over that. And what is meant by guidance in the second verse is guidance on the basis of evidence and proof, which may come from Allaah or from others, so it may come from the Messengers and their heirs, meaning the sincere scholars.
End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (4/186). 
These are all examples of relative ambiguity which some people may not be able to understand, but those who are well-versed in knowledge understand it. As for the verses which are not entirely clear and which no one knows except Allaah, these have to do with matters such as the essence and nature of Allaah’s attributes, or the essence of what is with Allaah of the delight of the people of Paradise and the torment for those who disobey Him. All of that is known to no one except Allaah. 
Secondly: 
 Whoever is confused about any of the verses which are not entirely clear should try to understand it in the light of that which is entirely clear, if he is a scholar who is able to use evidence in order to reach conclusions. Otherwise he should ask the scholars, as Allaah says (interpretation of the meaning):
“So ask of those who know the Scripture, if you know not”
[al-Nahl 16:43]. 
Whatever the case, let him say (interpretation of the meaning): “We believe in it; the whole of it (clear and unclear Verses) are from our Lord”
[Aal ‘Imraan 3:7].  
Some of the heretics and deviants, in the past and in modern times, tried to seek out everything in the Qur’aan and Sunnah that is not entirely clear (al-mutashaabih), for the purpose of creating confusion and doubt.. But the scholars rose to this challenge and wrote beneficial books which refute these doubts. An example of that is the book which was written by Ibn Qutaybah (may Allaah have mercy on him), entitled Ta’weel Mukhtalif al-Hadeeth; and the book by Shaykh al-Ameen al-Shanqeeti (may Allaah have mercy on him) entitled Daf’ Eehaam al-Idtiraab ‘an Aayi’l-Kitaab. 
, there is no contradiction between the verses of the Qur’aan, or between the Sunnah and the Qur’aan, because it is all from Allaah, and Allaah says (interpretation of the meaning):
“Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”
[al-Nisa’ 4:82]. 
We ask Allaah to guide us and you and to grant us all beneficial knowledge and enable us all to do righteous deeds. 
And Allaah knows best.

Praise be to Allah.When was Suat Al-Fatihah revealed?
Surat al-Fatihah is one of the Makkan surahs [i.e., revealed during the Makkan period, before the Hijrah], according to the majority of scholars. The scholars quoted several things as evidence for it being classified as Makkan, including the following:

There is a great deal of sahih (sound) evidence to support this view, including the verse in which Allah, may He be exalted, says (interpretation of the meaning): “And We have certainly given you, [O Muhammad], seven of the often repeated [verses] and the great Quran” [Al-Hijr 15:87]

This verse from Surat al-Hijr is Makkan according to scholarly consensus. The Prophet (blessings and peace of Allah be upon him) explained the “seven often repeated [verses]” as referring to Surat al-Fatihah, which implies that al-Fatihah was revealed during the Makkan period. 

Prayer was enjoined in Makkah , and prayer is not valid without Surat al-Fatihah .

In fact, some of the scholars were of the view that al-Fatihah was the first thing to be revealed, but this is a weak view.
Ibn Taymiyah said: “The Opening of the Book [i.e., Surat al-Fatihah] was undoubtedly revealed during the Makkan period.…
The view of those who say that al-Fatihah was not revealed until the Madinan period is undoubtedly wrong.” (Majmu‘ al-Fatawa, 17/190-191)
A number of well-versed scholars – such as Ibn Taymiyah, Ibn Kathir, Ibn Hajar, al-Baydawi, al-Kawashi, and others – preferred the view that Surat al-Fatihah was revealed during the Makkan period. (See: al-Makki wa’l-Madani by ‘Abd ar-Razzaq Husayn, 1/446-468)
Was Surat al-Fatihah revealed before enjoining prayer?
Al-Qurtubi said in al-Jami‘ li Ahkam al-Quran (1/115): 
“There is no difference of opinion concerning the fact that prayer was enjoined in Makkah , and there is no report to suggest that there was a time when Muslims offered their prayers without “al-hamdu Lillahi Rabbi l-‘alamin”. This is indicated by the fact that the Prophet (blessings and peace of Allah be upon him) said, “There is no prayer except with the Opening of the Book.” This is speaking about the ruling, not when it began. And Allah knows best.”
And Allah knows best.

Praise be to Allah.Firstly:
First of all, we would like to share with the questioner our experience with this type of inquiry, because we have found that those who are behind such queries are usually people who specialize in mixing issues in order to cause confusion, and try to reach a definite conclusion that the idea of the preservation of the Quran is completely incorrect and unfounded, and that no one can prove whether the Mus-hafs that we have nowadays are the word of Allah, may He be glorified, or not. This is a dangerous slippery slope.
There is one idea that could prove the point, which is that even if we assume – for the sake of argument – that some verses and soorahs that were recited at the time of the Prophet (blessings and peace of Allah be upon him) were not written in the Mus-haf, for one reason or another, that does not mean that everything that has reached us of the Quran is false and incorrect – Allah forbid.
Another idea that could prove the point is the fact that by always assuming that in any process of large-scale historical transmission – such as the transmission of the Quran, the number of verses of which are in the thousands, and these verses were also transmitted by thousands of the Sahaabah, and it was written down on thousands of slates, skins, pieces of other material and so on – it is inevitable that historical reports will tell us that there were some small errors on the part of one or some of the transmitters, or there were some debates between them, or that there were small variations between others. This is something that invariably happens, without a doubt, in the process of transmission or memorization.
As for distortion, however, that is done by people of whims and desires, who try to twist the facts and try to confuse non-specialists, so they regard such issues as evidence of the Quran “being distorted”, or that its transmission process is not credible.
They forget that the Quran was transmitted to us – in the version that we have nowadays, with the same script, shape and way of writing – through hundreds of thousands of proven, sound chains of narration that are spread throughout the Muslim world, and that the copies of the Quran that have chains of narration going all the way back to the Messenger of Allah (blessings and peace of Allah be upon him) are innumerable and are housed in libraries throughout the world. If huge academic institutions were to be established to list all these chains of transmission, Mus-hafs and books, and to collect evidence to prove that the Quran was narrated via tawaatur [i.e., it was transmitted from so many by so many that it is inconceivable that they could all have agreed upon a mistake], that would not be possible.
If we think that this will undermine the credibility of the transmission of the Quran, and that makes us think that there were additions and subtractions to it, then in that case we are rejecting all the rules and standards on how to judge a text from an academic point of view, and we are dismissing all the proven ways of sound transmission, and we are dismissing all that was transmitted of the legacy and history of nations, because of one report here or there that we did not reflect upon or understand properly, and we did not know the right way to approach it. There is no criticism that was mentioned in the context of the topic under discussion, regardless of how sound and correct it may be when subjected to examination, but it would be possible to find many more criticisms like it, whether of the same type or otherwise, to that which people transmitted of reports, knowledge, history and the ancient legacy, all of which came to us through transmission. Moreover, the transmission of the Quran – and indeed, the Sunnah too – was clearly undertaken by trustworthy narraters, and this transmission is proven to be sound, in a manner that is not applicable in the case of any other book or report.
Perhaps the questioner will agree with us, that it is very strange and amazing to find someone who believes that the Quran is the word of Allah, the Creator of all things, the controller of all things, the Creator of all the wonders of this universe, to Whom belongs the dominion of the heavens and the earth and everything in between, and He has power over all things, yet despite all that he finds it unacceptable that Allah, may He be glorified and exalted, should decree that the recitation of a few verses be abrogated, or that the rulings thereof be abrogated, or that both the recitation and ruling thereof be abrogated.
Is not Allah, may He be glorified and exalted, the one Who sent down these verses, Who spoke these words, the one Who issued the rulings mentioned? So why can he not understand and accept the idea that Allah, may He be glorified, may decree that some of these words be removed from the pages of the Mus-haf, yet remain part of His holy words, just as the Torah and Gospel are words and commands of Allah, yet despite that, the Quran abrogated both of them, yet what is remains of the Torah and Gospel that has not been distorted is still to be venerated and appreciated, on the grounds that it is the word of Allah, may He be glorified and exalted?
What harm is there in any of that?
We can see an example of this issue in this world, in anyone who writes a book or composes a speech. He may take out (or “abrogate”) something that he had mentioned in his book, or he may change the order of the ideas of what is mentioned in the book. How could anyone think that this is the right of a weak, created individual, yet some people think that it is a shortcoming in the case of the Creator, may He be glorified and exalted!
If someone were to say that abrogation means that Allah realized that there were some shortcomings and problems in what was already there, then He decided to abrogate it and present the verse or soorah in a new way, the response to that is: This is proof that this person does not understand the issue of abrogation in the first place. All that abrogation of recitation means is simply that the verse is no longer part of the Quran, and that reciting it is no longer to be regarded as an act of worship, although its ruling remains in effect, or that the verse is no longer to be regarded as part of the Quran and its ruling is to be abrogated also, although it is still regarded as being the words of Allah.
It is well-known that worshipping Allah in a particular manner is a matter that is not subject to rational thinking in the first place, so how can anyone object by saying that abrogation of the recitation of the verse means that it became clear that there was some shortcoming or problem with it.
On our website, in the answer to question no. 105746 . we have given some examples of verses of which the recitation was abrogated, and we have quoted what the scholars of said about the great wisdom behind this type of abrogation.
Thirdly:
Once you understand the above, it will become clear that what the scholars of Sunnah said about the verse of stoning, the recitation of which was abrogated whilst the ruling remains in effect, comes under the heading of abrogation (naskh), which has already been discussed and guidelines concerning it have been explained above, and there is a clear reference to it in the Quran itself, in the verses in which Allah, may He be glorified and exalted, says (interpretation of the meaning):
“We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent?
Do you not know that to Allah belongs the dominion of the heavens and the earth and [that] you have not besides Allah any protector or any helper?”
[al-Baqarah 2:106-107].
For more detailed information on what was narrated concerning the verse of stoning, please see the answers to questions no. 179886.
Fourthly:
Similarly, we may say that there was no difference among the Sahaabah concerning the Quran. Rather some people think that there was a dispute among them because they saw that some of the Sahaabah wrote some interpretations and explanations in their own Mus-hafs, whilst other Sahaabah were still keeping these verses of which the recitation had been abrogated. Therefore they thought – by mistake or deliberately – that this was a real difference of opinion among the Sahaabah concerning the Quran, when in fact it was not a difference of opinion at all; rather it was, as noted above, a commentary and explanation written by the Sahaabi in his own personal copy. Therefore some people distorted this fact, trying to give the impression that it was part of the Quran, or it was verses and soorahs that had been abrogated, but this Sahaabi did not erase them from his own personal copy, in order to remember them and act on the ruling, but he knew and accepted that he could not recite them as an act of worship.
For more details concerning these matters, please see questions no. 178209, 195880 and 197942.
And Allah knows best.

Praise be to Allah.It is not permissible to deliberately make mistakes when reciting the Holy Qur’an, even if that is for the purpose of teaching, because it is distorting the words of Allah, may He be exalted, and because of the possibility that the mistake may become fixed in the mind of the listener.
It says in al-Mawsoo‘ah al-Fiqhiyyah (35/214): The Qur’an is the miraculous words of Allah that was sent down to the Messenger of Allah (blessings and peace of Allah be upon him) and was transmitted by tawaatur [i.e., it was transmitted from so many by so many that it is inconceivable that they could all have agreed upon a mistake].
It is haraam to deliberately mispronounce it, whether that changes the meaning or not, because its words and phrases are tawqeefi [not subject to change] and it was transmitted to us by tawaatur. Therefore it is not permissible to change any word or phrase in it by changing the vowels at the end of words, or by changing its letters by switching letters around. End quote.
It says in Fataawa al-Lajnah ad-Daa’imah (vol. 3, 2/219): What is the ruling on deliberately making mistakes in recitation of the Holy Qur’an when teaching, so as to draw the student’s attention to that? We visited a teacher in the company of the educational supervisor, and he approved of this method of teaching and asked us to do it, but we refused to do that, because this method is not usually used in teaching, and because the mistake may become deeply rooted in the students’ minds [thinking that this is correct], and you know how easily things may become entrenched in children’s minds when they are very young; the students are no older than eight or nine. Please advise us, may Allah reward you.
Answer: Deliberately making mistakes in recitation of the Holy Qur’an when training students, for the purpose of drawing their attention to that, is not known from any of the righteous early generations who conveyed the Holy Qur’an and taught it to people. Teaching the Qur’an to learners is an act of worship by means of which one may draw closer to Allah, may He be exalted, so it is not permissible to do it in any manner other than the correct manner.
The Qur’an teacher may pose questions to his students to help them to memorize better, and to deal with any mispronunciations. If he does that, there will be no need to deliberately distort the verse when reciting it to the student.
And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions.
Permanent Committee for Academic Research and Ifta’.
Saalih ibn Fawzaan al-Fawzaan, ‘Abdullah ibn ‘Abd ar-Rahmaan ibn Ghadyaan, ‘Abd al-‘Azeez ibn ‘Abdillah ibn Muhammad Aal ash-Shaykh, ‘Abdullah ibn Muhammad al-Mutlaq, ‘Abdullah ibn ‘Ali ar-Rukbaan, Ahmad ibn ‘Ali Sayr al-Mubaaraki. End quote.
The teacher should use the prescribed methods to help the student memorize and correct their mispronunciations, by means of questions and tests, and constantly listening to their recitation and correcting their pronunciation.
And Allah knows best.

Praise be to Allah.Firstly:
The questioner should look at the commentary on the verses that he is going to recite in the prayer outside of the prayer first, i.e., before starting to pray, so that he will be free to focus on his recitation and reflect on the meanings.
Ibn Katheer said: The verse “and stand before Allah, devoutly obedient” [al-Baqarah 2:238] means: with humility, humbling oneself before Him. This requires not speaking whilst praying, because that defeats the purpose. Hence, when the Prophet (blessings and peace of Allah be upon him) did not return the greeting of Ibn Mas‘ood when the latter greeted him when he was praying, he apologized to him for that, and said: “Prayer is a preoccupation.”
End quote from at-Tafseer (1/654).
The hadith was narrated by al-Bukhaari (1216).
Secondly:
The fuqaha’ stated that reading in books whilst praying is makrooh, although some of them said that there is nothing wrong with it, subject to two conditions:

That he be only looking at the tafseer, and not moving his lips whilst reading;
it should not require a great deal of movement, such as picking up the book, opening it, and turning the pages, because a great deal of movement invalidates the prayer.

Imam an-Nawawi (may Allah have mercy on him) said: If he reads Qur’an from the Mus-haf, that does not invalidate his prayer, whether he has memorized it or not. Rather that is obligatory in his case if he has not memorized al-Faatihah, as noted above. If he turns over the pages sometimes whilst praying, that does not invalidate the prayer.
If he looks at anything written that is not Qur’an and reads it to himself, that does not invalidate his prayer, even if he does that at length, but it is makrooh (disliked). This was stated by ash-Shaafa‘i.
End quote from al-Majmoo‘ (4/95). See also: Rawdat at-Taalibeen (1/294).
Al-Mirdaawi said in al-Insaaf: The prayer is not invalidated by a lengthy looking at a book, if he reads it in his heart and does not move his lips, according to the correct view, which was deemed to be more correct in al-Furoo‘ and elsewhere. The author and others said: This is our view. It was narrated from Imam Ahmad that he did that.
And it was said that it does invalidate the prayer. This was stated by a number of our companions, including Ibn Haamid.
End quote (3/616).
Conclusion:
Prayer is not invalidated by looking in a Mus-haf in which there is commentary on Qur’an, and the like, on condition that the worshipper does not move his lips when reading anything except Qur’an. Rather, if he looks at the meaning and thinks of it, there is nothing wrong with that, if he needs to do it.
However, what he should do is to avoid all of that completely, and when he is praying behind an imam, he should be content with listening attentively to his imam and following his recitation. If he is leading the prayer or is praying alone, he should recite to himself whatever he can, and he should not let himself be distracted by anything except reciting Qur’an and doing the actions of the prayer, because prayer should be his focus and preoccupation, as the Prophet (blessings and peace of Allah be upon him) said.
See also the answers to questions no. 9505 and 125619.
And Allah knows best.

Praise be to Allah.One of the texts which is abrogated and removed from the Mushaf is this verse: “If the son of Adam had two valleys of wealth he would desire a third, but nothing will fill the belly of the son of Adam except dust.”
That is because of the report narrated by Muslim (1050) from Abu Moosa al-Ash‘ari who said: We used to recite a soorah which we likened in its length and strictness to Baraa’ah [Soorat at-Tawbah], then I was caused to forget it, but I remember from it the words: “If the son of Adam had two valleys of wealth he would desire a third, but nothing will fill the belly of the son of Adam except dust.”
We have previously discussed that in the answer to question no. 176972.
Ibn Hazm (may Allah have mercy on him) said, explaining the different types of abrogation:
Abrogation of the text and the ruling: It was narrated that Anas ibn Maalik (may Allah be pleased with him) said: We used to recite a soorah that was equal in length to Soorat at-Tawbah; I do not remember anything of it except this verse: “If the son of Adam had two valleys of gold, he would desire a third, and if he had a third, he would desire a fourth, but nothing will fill the belly of the son of Adam except dust, and Allah turns in mercy to whoever repents.”
End quote from an-Naasikh wa’l-Mansookh by Ibn Hazm (p. 9).
Perhaps the reason for the different wordings narrated for this verse is that when it was abrogated, it was no longer Qur’an, so the narrators were less careful about its wording, and were not so careful about it as they were in the case of the Qur’an or the hadith of the Prophet (blessings and peace of Allah be upon him) which they wanted to convey to those who came after them. Do you not see that Abu Moosa al-Ash‘ari (may Allah be pleased with him) said: We used to recite a soorah which we likened in its length and strictness to Baraa’ah [Soorat at-Tawbah], then I was caused to forget it?
The focus of the Sahaabah (may Allah be pleased with them) was on preserving and memorizing that which was proven, in order to convey it to the people. As for that which had been abrogated, they were not very concerned with it, so it was sufficient for them and for those who narrated from them to narrate it in general terms, or to narrate the meaning, or to narrate it with less precision in some of the phrases, especially since both the text and the ruling were abrogated. If the ruling remained in effect, they would pay more attention to the wording in order to apply it.
Al-Qaadi ‘Iyaad (may Allah have mercy on him) said: Then think about what the Sahaabah mentioned of the verses which were abrogated; they only mentioned the meaning and some words, not the exact wording as revealed.
The context and style of the Qur’an confirm what they mentioned about that, and what they narrated here is clearly far removed from the style and eloquence of the Qur’an.
End quote from Ikmaal al-Mu‘lim bi Fawaa’id Muslim (3/585).
It may be that the Prophet (blessings and peace of Allah be upon him) said something along these lines with different wording on different occasions, on the grounds that this is a prophetic hadith, then these wordings became mixed with the wording of the abrogated verse, because of what we have noted above, or the Sahaabah (may Allah be pleased with them) did not focus their attention on memorizing verses of which the text had been abrogated. Hence Anas said: I do not know whether it was something that was revealed to him or something that he said. Narrated by Muslim (1048).
And Allah knows best.

Praise be to Allah.Listening to the Holy Quran and paying attention to it when it is recited is recommended according to Islamic teachings. There is a difference of scholarly opinion as to whether that is obligatory, and there are two views, the more sound of which is that it is not obligatory, except in the case of prayer, when it is obligatory. This is the view of the majority of scholars.
But the Muslim should be keen to listen attentively when the Quran is recited, and not let his attention wander from it, except in the case of work or need. This comes under the heading of venerating and respecting the Quran. We have discussed this previously in the answer to question no. 88728.
With regard to leaving the broadcast of the Holy Quran playing whilst you are in the house or out of the house, awake or asleep, there is nothing wrong with that, so long as there is nothing happening at the same time that would drown it out, and there is no noise, idle talk or arguments, and so long as it is not in an inappropriate place. In such cases it is more appropriate to turn off the broadcast. This comes under the heading of venerating and respecting the Quran, which is something enjoined and encouraged.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked: What is the ruling on having a radio or cassette recorder playing the Holy Quran in the house, when going out of the house to visit family or relatives?
He replied: There is nothing wrong with that, so long as there is no idle talk going on around it. If there is someone nearby who is engaging in idle talk and speaking and arguing, then that is not right; it is better not to leave the radio on in that case, and it should be turned off, because that is a kind of showing disrespect towards the Quran. But if the radio is on when there is no one around, or there is someone who is listening, or keeping quiet, or sleeping, then there is nothing wrong with it. End quote.
And Allah knows best.