Tag: Q n A

Praise be to Allah.Firstly:
The majority of scholars of recitation and usool are of the view that the seven modes of recitation are mutawaatir going back to the Prophet (blessings and peace of Allah be upon him). Some of them differed concerning that, such as Abu Shaamah – according to one of his views – and at-Tawfi and ash-Shawkaani. However the correct view concerning that is the view of the majority; that is the right view which must be adopted.
Shihaab ad-Deen ad-Dimyaati (may Allah have mercy on him) said:
Taaj al-A’immah as-Subki – who is Taaj ad-Deen ‘Abd al-Wahhaab as-Subki – said in his fatwas:
The seven modes of recitation to which ash-Shaatibi referred, to the exclusion of others, and the three others – namely the recitation of Abu Ja‘far, the recitation of Ya‘qoob and the recitation of Khalaf – are mutawaatir and well-known, and it is an established fact in the religion that they were revealed to the Messenger of Allah. No one would stubbornly disagree with that except one who is ignorant. They are not only regarded as mutawaatir by those who know these ten modes of recitation; rather they are regarded as mutawaatir by every Muslim who says “I bear witness that there is no god but Allah and I bear witness that Muhammad is the Messenger of Allah,” even if he is rough and uneducated and has not memorised even one letter of the Qur’an.
He said: We could elaborate on the proof and evidence, but we do not have room to discuss this matter at length here. However, what is expected of every Muslim, and what he should do is to accept before Allah, may He be exalted, and be certain that what we have mentioned is mutawaatir and is known for certain, and there is no room for doubt or uncertainty about it.
Conclusion:
The seven modes of recitation are mutawaatir according to consensus, as are the three others: the recitations of Abu Ja‘far, Ya‘qoob and Khalaf, according to the more correct view. In fact the correct, favoured view, which is what we learned from most of our shaykhs, is that the recitations of the other four – Ibn Muhaysin, al-Yazeedi, al-Hasan and al-A‘mash, are odd (shaadhdh), according to scholarly consensus.
An-Nawawi (may Allah have mercy on him) said:
Our companions and others said:
It is permissible to recite, in prayer and otherwise, according to any of the seven modes of recitation, but it is not permissible to recite, in prayer or otherwise, according to an odd mode of recitation, because that is not Qur’an. Qur’an can only be proven by means of mutawaatir reports, and each of the seven modes of recitation is mutawaatir. This is the correct view which one must accept, and whoever says otherwise is wrong or ignorant.
End quote from al-Majmoo‘ (3/392)
Ibn an-Najjaar al-Fatoohi (may Allah have mercy on him) said:
The seven modes of recitation are mutawaatir according to the four imams and other leading Sunni scholars. This was narrated by as-Sarakhsi, who was one of the companions of ash-Shaafa‘i, in Kitaab as-Sawm in al-Ghaayah. He said: The Mu‘tazilah said: (The modes of recitation are transmitted via) aahaad reports.
[An aahaad hadith is one of which the narrators at each stage of the isnaad are too few for it to be regarded as mutawaatir.]
End quote from Sharh al-Kawkab al-Muneer (2/127)
Az-Zarqaani (may Allah have mercy on him) said:
The fact that is supported by evidence is that the ten modes of recitation are all mutawaatir. This is the view of the scholars of usool and of recitation, such as Ibn as-Subki, Ibn al-Jazari and an-Nuwayri.
End quote from Manaahil al-‘Irfaan (1/441)
Secondly:
There is a specious argument that may enter some people’s minds, which says that the isnaads of the recitations mentioned by the imams in their books are well known and limited, but they are ahaad isnaads, so how can it be said that their recitations are mutawaatir?
The response to that is: this is an old specious argument, which was answered by more than one of the scholars of recitation and usool. The leading scholars who specialised in this field, on whose teachings these modes of recitation are based, and to whom the isnaads go back, are not the only ones who were proficient in these modes of recitation or the only ones who specialised in them. Rather these modes of recitation were mutawaatir during their time, and remained so after their time, as there were other scholars like them who also specialised in that field and had other students who learned from them this branch of knowledge, which has to do with the modes of recitation and the rules and regulations governing them.
Imam Sharaf ad-Deen ad-Dimyaati (may Allah have mercy on him) said:
The fact that the isnaads that have to do with the modes of recitation are limited to one group does not mean that the modes of recitation did not have other isnaads. Rather the reports that have to do with the modes of recitation are attributed to them because they are the ones who became specialised in that matter and recorded the names of their shaykhs from whom they learned it, and each of them [the narrators in the isnaads] in his generation had many others who specialised in that field, which would raise the reports to the level of being mutawaatir.
This is the view of the scholars, and the dissenting view of Ibn al-Haajib, who differed with regard to some of what we have mentioned, was refuted by one who was very well versed in this field, namely Ibn al-Jazari, who refuted it at length in his book al-Munjid, which is worth reading.
End quote from Ithaaf Fudala’ al-Bashar fi’l-Qiraa’aat al-Arba‘at ‘Ashar (p. 9)
Ibn an-Najjaar al-Fatoohi (may Allah have mercy on him) said:
Some said that the reports concerning the modes of recitation were aahaad reports, such as at-Tawfi in his Sharh. He said: The fact is that they (the modes of recitation) are widely known as being attributed to them, but they were not widely narrated from them, because the isnaads of the seven imams of recitation for the seven modes of recitation going back to the Prophet (blessings and peace of Allah be upon him) are to be found in the books of recitation, which were transmitted from one scholar to another at a time, so they do not fulfil the conditions of being mutawaatir.
The response to that is as follows: the fact that the isnaads are limited to a particular group does not mean that the modes of recitation were not transmitted via other narrators. The inhabitants of every city used to learn recitation according to the recitation of their Imam, who was one of the Sahaabah or otherwise, so a large number of people would learn from another large number like them, and so on. Therefore the transmission of the recitations was mutawaatir, but the imams who became specialised in the modes of recitation recorded the names of their shaykhs from whom they learned their mode of recitation, and that is why they made their isnaads available (whilst others did not). This is like the reports about the Farewell Pilgrimage which are known to be aahaad, but the reports of the Farewell Pilgrimage continued to be transmitted in the manner of mutawaatir reports, from one large number of people to another, throughout the ages. So one should pay attention to that, and not be deceived by the arguments of those who say that the isnaads of the scholars of recitation are aahaad.
End quote from Sharh al-Kawkab al-Muneer (2/127-128)
Thirdly:
With regard to the questioner’s asking: how can we say that (the modes of recitation) are mutawaatir when the term mutawaatir did not appear before Ibn Mujaahid who was the seventh of seven?
The response to that is as follows:
What is meant by something being mutawaatir is learning something on the basis of certainty when there is no doubt at all, as opposed to learning something on the basis of probability. The level of certainty concerning the soundness of the seven modes of recitation is established, and it was transmitted by way of mutawaatir reports, which effectively gives certainty. And that is the point, regardless of whether this terminology was known at that time or not. This is simply the matter of terminology that has to do with setting out guidelines in various fields of knowledge and developing them. The Arabs (before Islam) used to observe the rules of grammar in their language, giving words case endings according to whether words were nominative, accusative or genitive, and so on, but if the people of the Jaahiliyyah were to come back to life now, none of them would know the terminology of Arabic grammar; in fact none of them knew anything about grammar as people speak of it now.
Similarly, with regard to knowledge of hadith, usool al-fiqh and other branches of Islamic knowledge, the fact that the specific terminology of any particular field appeared later on does not mean that the ideas and concepts that the terminology refers to were not known previously to specialists in that field.
As for the notion that the concept was unknown among people who were not specialists, or that it was not widely used by others in general, that does not undermine the fact that the concept was there, and it does not undermine the soundness of a particular academic issue.
Imam Shams ad-Deen adh-Dhahabi (may Allah have mercy on him) said:
The fact that something is mutawaatir does not necessarily mean that the entire ummah is aware of it. For the scholars of recitation, there are matters that are mutawaatir among them, but not among others. For the fuqaha’ there are issues that are mutawaatir among them and narrated from their imams via mutawaatir reports, of which the scholars of recitation are unaware. Among the hadith scholars, there are mutawaatir hadiths that the fuqaha’ have never heard, or at least for the fuqaha’ they were not mutawaatir; rather they were at the level of probability only. For the grammarians there are definitive issues, and the same is true of the linguists. End quote.
Siyar A‘laam an-Nubala’ (10/171)
See also the answer to question no. 5142
And Allah knows best.

Praise be to Allah.If Allah enables someone to memorize His Book, seeking His pleasure thereby, and not seeking any worldly gain thereby, then he is one of those for whom Allah wills good, in sha Allah.
The Qur’an is the foundation of Islamic knowledge. The Prophet (blessings and peace of Allah be upon him) said: “The best of you are those who learn the Qur’an and teach it.” Narrated by al-Bukhaari (5027).
Muslim (804) narrated that Abu Umaamah al-Baahili said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Read the Qur’an, for it will come on the Day of Resurrection interceding for its companions.”
But the one who memorizes the Qur’an then goes against its rulings and does not observe its etiquette should beware, lest the Qur’an be evidence against him and not for him.
Muslim (223) narrated that Abu Maalik al-Ash‘ari said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “the Qur’an is evidence for you or against you.”
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It will either be for you, if you draw near to Allah by means of it, and fulfil the duties prescribed by this great Qur’an, namely believing its stories, complying with its commands, heeding its prohibitions, and venerating and respecting this Holy Qur’an – in this case it will be evidence for you;
or if it is the opposite – if you disrespect the Qur’an and neglect its phrases and meanings, and fail to act in accordance with it, and do not do what it enjoins, then it will be a witness against you on the Day of Resurrection.
End quote from Sharh Riyadh as-Saaliheen (p. 30).
And Allah knows best.

Praise be to Allah.Virtues of reciting Surat al-Baqarah in the home
The Prophet (blessings and peace of Allah be upon him) has told us of the great virtue of Surat al-Baqarah as a whole, and of some of its verses, such as Ayat al-Kursiy and the last two verses of the surah . 
Among the things that he (blessings and peace of Allah be upon him) has told us about its virtue is that the devils flee the house in which this surah is recited, and that is beneficial in protecting against and remedying sihr (witchcraft ).
Abu Hurayrah narrated that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not make your houses into graves, for the Shaytan flees from a house in which Surat al-Baqarah is recited.” Narrated by Muslim (780).
Abu Umamah al-Bahili said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Read Surat al-Baqarah, for reciting it regularly is a blessing and forsaking it is a cause of regret, and the magicians cannot withstand it.” Narrated by Muslim (804).
Must Surat Al-Baqarah be recited out loud?
It is not stipulated that it be recited in a loud voice; rather it is sufficient that it be read and recited in the house, even if it is recited in a low voice. Similarly, it is not stipulated that it be recited all in one go; rather it may be recited in stages. And it is not stipulated that it be read by only one member of the household; rather if it is shared out among them, that is acceptable. However, with regard to all of that, the best is if it is recited all in one go by one person.
Playing a recording of Surat al-Baqarah in the home: Enough?
It is not permissible to rely on the recitation coming from a broadcast or recording; rather it must be read directly by the members of the household themselves.
Shaykh Muhammad ibn Salih al-‘Uthaymin (may Allah have mercy on him) was asked:
There is a hadith from the Messenger of Allah (blessings and peace of Allah be upon him) which says that if a person recites Surat al-Baqarah, the Shaytan will not come into his house. But what if the surah is recorded on a tape; will that achieve the same result?
He replied:
“No, no; the voice on the tape is nothing and will not serve any purpose, because it cannot be said that one has read or recited Quran; rather it may be said that one has listened to the voice of somebody who recited it before. Hence if we record the adhan of a muadhdhin, then when the time comes we play it over the loudspeakers, and we leave it to call the adhan, is that acceptable? It is not acceptable. If we record a moving khutbah (sermon), then on Friday we play this recording of the “imam of the microphone”, and the recording says “As-salamu ‘alaykum wa rahmat-Allahi wa barakatuhu (peace be upon you and the mercy of Allah and His blessings),” then the muadhdhin gives the call to prayer, then the recording of the khutbah is played, is this acceptable? It is not acceptable; why is that? Because this recording is a voice that was recorded in the past. It is like if you wrote it on a piece of paper or put a Mushaf in the house; is that sufficient instead of reading or reciting it? It is not sufficient. (As’ilat al-Bab al-Maftuh (question no. 986)
But if there is no one in the house who is able to read or recite Surat al-Baqarah, and there is no one who can recite it for them in the house, and they use a recorder to recite it, then what appears to be the case – if Allah wills – is that it will serve this purpose and make the Shaytan flee from the house, especially if there is someone in the house who is listening to the recitation from the recorder.
For a detailed commentary on certain verses from Surat al-Baqarah, please see these answers to questions: 141772 , 118142 , 12191 , 1024 .
And Allah knows best.

Praise be to Allah.There is nothing wrong with putting Quranic verses as a background on the screen of a mobile phone, computer and the like, subject to the following conditions:

That should be for the purpose of reminding and exhorting, not for adornment.
It should be written in the ‘Uthmaani script, in a way that is clear and legible, not as a kind of adornment, decoration and the like, and not in the shape of a bird or animal.
There should not be anything haraam in the background, such as music or other prohibited things.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said: With regard to hanging up verses and hadiths in offices and schools, there is nothing wrong with that, if it is for the purpose of reminding and benefitting people.
End quote from Majmoo‘ Fataawa ash-Shaykh Ibn Baaz (9/513).
It says in a statement of the Islamic Fiqh Council belonging to the Muslim World League concerning the topic of writing a verse or verses of the Holy Quran in the form of a bird and the like:
alone, and blessings and peace be upon the one after whom there will be no prophet, our Prophet Muhammad, and upon his family and companions.
To proceed: the Islamic Fiqh Council of the Muslim World League, in its twelfth conference, held in Makkah al-Mukarramah between the dates Saturday 15 Rajab 1410 AH (10 February 1990 CE) and Saturday 22 Rajab 1410 AH (17 February 1990 CE) examined the topic of writing one or more verses from the Holy Quran in the shape of a bird. The Council determined, on the basis of consensus, that it is not permissible to do this, because that is a kind of toying and tampering with the words of Allah, may He be glorified and exalted, and treating them in a disrespectful manner. And Allah is the source of strength.
End quote from Qaraaraat al-Majma‘ al-Fiqhi, p. 271.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: I have seen some people writing these verses in ornate letters, and I have even seen someone writing some verses in the form of a bird or animal, or a man who is sitting as if reciting the tashahhud in prayer, and so on. So they are writing these verses in a manner that is haraam, by shaping them into images for which the Prophet (blessings and peace of Allah be upon him) cursed the one who does that.
Moreover, the scholars (may Allah have mercy on them) differed: is it permissible to write verses in a script other than the ‘Uthmaani script or is that not permissible?
They differed concerning that, and there are three views:
Some of them said that it is permissible in all cases to write it in whatever script is well-known and according to whatever rules of writing are current at any time or in any place, so long as it is written in Arabic letters.
Some of them said that it is not permissible in any case; rather the verses of the Quran may be written in ‘Uthmaani script only.
And some of them said that it is permissible to write it in whatever script is well-known and according to whatever rules of writing are current at any time or in any place for children, to train them in pronouncing the Quran correctly, in contrast to the script used for adults of sound mind, for whom it should be written in the ‘Uthmaani script.
With regard to writing it in ornate scripts or in the form of an animal, undoubtedly this is haraam.
The believer should venerate the Book of Allah, may He be glorified and exalted, and show respect towards it. If he wants to write something in an ornate style, then he may use other phrases, such as famous proverbs or aphorisms and the like. But with regard to doing that in the case of the Book of Allah, may He be glorified and exalted, and giving the letters and words of the Quran different shapes for the purpose of adornment, or even worse than that, making them into the shape of an animal or human, then this is reprehensible and forbidden, and Allah is the One Whose help we seek.
End quote from Fataawa Noor ‘ala ad-Darb (4/2).
If these guidelines are followed with regard to this matter, then there is nothing wrong with it.
For more information, please see the answer to question no. 254.
And Allah knows best.

Praise be to Allah.Firstly:
Allah, may He be exalted, revealed a Scripture to Ibraaheem, as He, may He be exalted, said (interpretation of the meaning):
“Indeed, this is in the former scriptures,
The scriptures of Abraham and Moses”
[al-A‘laa 87:18-19].
Allah, may He be glorified and exalted, has told us in His holy Book about some of what was in the Scripture of Ibraaheem (peace be upon him). Allah, may He be exalted, says (interpretation of the meaning):
“Or has he not been informed of what was in the scriptures of Moses
And [of] Abraham, who fulfilled [his obligations] –
That no bearer of burdens will bear the burden of another
And that there is not for man except that [good] for which he strives
And that his effort is going to be seen
Then he will be recompensed for it with the fullest recompense… ”
[an-Najm 53:36-40 … until the end of the soorah].
Similar to that is the well-known verses at the end of Soorat al-A‘laa, which are quoted above.
What is required of us is only to believe in general terms in the Scriptures that Allah, may He be exalted, sent down to His Prophet Moosaa (peace be upon him), and to believe in whatever is proven to us to be sound through the revelation sent to the Prophet Muhammad (blessings and peace of Allah be upon him), in which there are lessons and exhortations. As for anything more than that, such as details of what those Scriptures contained, we are not obliged to know it and we have no way of knowing it or finding out about its details. Trying to find out about that is taking on something that cannot be proven, and we have no need of that according to the teachings of our religion, for Allah has perfected our religion for us and is pleased with Islam for us as our religion.
We know of no religious text that suggests that the Scripture of Ibraaheem (peace be upon him) is still extant, or that the knowledge contained therein reached any of the people of Islam in such a manner that it can be proven and relied upon.
What appears to be the case is that its knowledge was abrogated a long time ago and was lost to people.
In fact, this is applicable to the books of the Children of Israel, namely the Torah and the Gospel; there is no longer anything that can be authenticated in that which is extant among them, except for that which is confirmed by Islamic religious texts. As for everything other than that, the most that can be said is that we neither believe in it nor disbelieve in it.
If this is the case with regard to the books of the Children of Israel, despite the large numbers of people who venerate them, pay attention to them and refer to them, then it is even more likely that this is the case with regard to the Scripture of Ibraaheem (peace be upon him). The most can be said about what is extant among people of that, that is attributed to the Scripture of Ibraaheem (peace be upon him), is that it is like the Scriptures and Books of the Children of Israel: we neither believe in it nor disbelieve in it.
For more information, see the answers to questions no. 199116 and 126004.
Secondly:
With regard to the Zaboor of Dawood (peace be upon him), it is the Book that Allah revealed to him. Allah, may He be exalted, says (interpretation of the meaning): “And your Lord is most knowing of whoever is in the heavens and the earth. And We have made some of the prophets exceed others [in various ways], and to David We gave the book [of Psalms [Zaboor]]” [al-Israa’ 17:55].
The word zaboor refers to something written. Tafseer at-Tabari (6/17).
At-Taahir said:
It is the name for the collected sayings of Daawood (peace be upon him) – some of which are words that were revealed to him, and some are words with which he was inspired, words of supplication and conversing with Allah. It is the book that is known nowadays as the Book of Psalms in the Old Testament.
End quote from at-Tahreer wa’t-Tanweer (15/138).
The scholars have stated that the Zaboor of Dawood contained words of praise and glorification of Allah, may He be exalted; it did not contain any rulings on what is lawful and what is prohibited (halaal and haraam), or on shares of inheritance or hudood punishments. See Tafseer at-Tabari (14/625).
Al-Qurtubi said: The Zaboor is the book of Dawood. It contained one hundred and fifty chapters, in which there were no rulings or statements of what is lawful and what is prohibited; rather it was words of wisdom and exhortation.
There are references to the contents of the Zaboor and the Scripture of Ibraaheem in some reports which are not proven.
In the hadith of Abu Dharr (may Allah be pleased with him) it says:
I said: O Messenger of Allah, what was the Scripture of Ibraaheem?
He said: “It was all proverbs, such as:
O powerful and arrogant king, I did not appoint you to pile up worldly gains one on top of another; rather I appointed you to avert from Me the supplication of the one who has been wronged, for I do not reject it even if it comes from a disbeliever.
Every rational individual, unless he loses his mind, must have certain times: a time in which he converses with his Lord, a time in which he takes stock of himself, a time in which he reflects upon the creation of Allah, and a time in which he focuses on meeting his need for food and drink.
Every rational individual should not focus his mind except on three things: seeking provision for the hereafter [by doing righteous deeds], working to earn a living, and finding pleasure in something that is not prohibited.
The intelligent man should have insight into the era in which he lives, focus on his own affairs and guard his tongue.
Whoever regards his words as being among his deeds will speak little and will only speak about what concerns him.”
I [Abu Dharr] said: O Messenger of Allah, what was the Scripture of Moosa?
He said: “It was all exhortations:
I am astounded by the one who is certain of death, for how can he rejoice?
I am astounded by the one who is certain of the Fire, for how can he laugh?
I am astounded by the one who is certain of the divine decree, for how can he strive too hard?
I am astounded by the one who sees this world and its vicissitudes, for how can he be at ease with it?
I am astounded by the one who is certain of the reckoning tomorrow, for how can he not strive?”
This hadith was narrated by Ibn Hibbaan (361) and others. Al-Arnaa’oot said in his comments on the book of Ibn Hibbaan: Its isnad is da‘eef jiddan (very weak). The same was stated by Shaykh al-Albaani in ad-Da‘eefah. See Tafseer Ibn Katheer (2/472).
What we have stated above about the Scripture of Ibraaheem (peace be upon him) with regard to how authentic it is and the extent to which we may trust its contents, we may also state with regard to the Zaboor, because we have no report to indicate that it has survived. Whatever has been transmitted of it via the People of the Book comes under the same ruling as the Israa’eeliyyaat (reports narrated from Jewish sources), which are of three categories:

Acceptable: this refers to that which is known to be sound due to its having been soundly narrated from the Messenger of Allah (blessings and peace of Allah be upon him).
That concerning which no verdict is given: this refers to that for which it cannot be known whether it is valid or false. It is permissible to narrate reports of this category for the purpose of exhortation and admonition, but we do not believe that it is either sound or false, in compliance with the command of the Messenger of Allah (blessings and peace of Allah be upon him).
Rejected: this refers to that which is known to be false, and it is not appropriate to believe it, accept it or narrate it.

For more information, please see the answers to questions no. 265035 and 22289.
And Allah knows best.

Praise be to Allah.Firstly:
We should understand that there are principles and guidelines for interpreting the Qur’an, which must be properly understood by the one who engages in tafseer (exegesis) of the word of Allah, may He be blessed and exalted. The scholars have written about the guidelines and principles of tafseer, and have explained the difference between tafseer on the basis of reports and tafseer on the basis of one’s own understanding; they have explained when it is acceptable for a person to speak on the basis of his own understanding; and have differentiated between good understanding and poor understanding, especially with regard to what is mentioned in the question about a person coming up with his own understanding of a verse and understanding it on the basis of what he thinks to be right. Such personal understanding and thoughts should be measured against what the scholars said about the interpretation of this verse, and so on.
If the one who has his own personal understanding and thoughts is a seeker of knowledge, and is able to check what the commentators and scholars said, then he may find out for himself what was narrated concerning the meaning of the verse, and the views of respected commentators about the meaning and how they explained the meaning. Then if what he came up with about the meaning of the verse is in accordance with some of these views of respected scholars, then all well and good.
But if it is not in accordance with these scholarly views, then he must correct his understanding of the verse by checking it against the views of the scholars. However, he may not find the meaning that he came up with mentioned in the books (of tafseer) that he checks, or it may not be stated exactly as he had in mind, but the view that he came up with may be in harmony with the wording and context of the verse, and with the way that meanings are expressed in Arabic, and may indicate that meaning or point to it in one way or another, and in a way of expression that is regarded as possible by the scholars.
This requires further examination and study of the views of the scholars (concerning the verse), because the understanding that he developed could be implied in the wording of some scholars in their commentary on the verse.
He may, if possible, discuss his idea (about the meaning of the verse) with some scholars who have knowledge of the Book of Allah and the meaning of its verses.
You can refer to the following books

Sharh Muqaddimah fi Usool at-Tafseer, by Shaykh Dr. Musaa‘id at-Tayyaar
At-Tahreer fi Usool at-Tafseer by Shaykh Dr. Musaa‘id at-Tayyaar

to learn about these issues that you need to learn and understand before you venture into the interpretation of the word of Allah, may He be exalted.
Secondly:
The scholars have stated that the Qur’an may be interpreted:

By the Qur’an
By the Sunnah
By the words of the early generations (salaf)
By the rules of the Arabic language
By referring to some of the reports of the People of the Book, and the reasons for revelation (asbaab an-nuzool), in order to understand the meaning of a particular verse.

For each of these guidelines there is shar‘i evidence, within the framework of which tafseer is to be done. The Qur’an is the most appropriate means of understanding the Qur’an, because it is the word of Allah, may He be exalted. The Messenger is the one who explains the words of Allah, for that is his role. The Qur’an was revealed in the language of the Arabs, so it [the Arabic language and its rules of grammar and expression] is one of the basic means of understanding the Qur’an. The early generations were the closest of people to the language and the most knowledgeable of what meaning the Messenger intended when he spoke, for they were witnesses to the revelation and were aware of the circumstances of and reasons for revelation; they are also people who were proven to be good and righteous, so their interpretation takes precedence over that of others.
If you want detailed proof, we advise you to refer to the book al-Istidlaal ‘ala al-Ma‘aani fi Tafseer at-Tabari, by Dr. Naayif az-Zahraani, in which he mentions the evidence for all of this.
Thirdly:
The scholars have ways of differentiating between what is sound (saheeh) and what is weak (da‘eef), namely mustalah al-hadith (the science of hadith). By means of this science, a scholar is able to differentiate between what is sound and what is not, and to differentiate between what is acceptable and what is not acceptable of reports.
They have a particular way of dealing with the reports of tafseer; you can find details of that in the books mentioned above.
Fourthly:
With regard to the hadith “Whoever gives his personal view about the Book of Allah and it turns out to be correct is still mistaken,” that is, because he spoke about something of which he has no certain knowledge, and he approached the matter in a way other than what is enjoined. So even if he was correct in what he said about the meaning when he gave his view on the matter, he still erred, because he did not have the right approach to the matter. He is like one who judges between people on the basis of ignorance: he will be in the Fire, even if he happened to give the right ruling, but his sin is less grave than that of one who gives a wrong ruling. And Allah knows best. This is similar to the case in which Allah calls those who accuse others of adultery (“slander”) liars, as He says (interpretation of the meaning): “And when they do not produce the witnesses, then it is they, in the sight of Allah, who are the liars” [an-Noor 24:13]. The slanderer is a liar, even if his accusation of adultery is correct in and of itself, because he spoke of something of which it is not permissible to speak, even if he spoke on the basis of what he knows, because he has spoken of something of which he does not have certain knowledge. And Allah knows best.
See: Majmoo‘ al-Fataawa (13/371); Tafseer Ibn Katheer (1/11).
For more information, please see the answers to questions no. 205290 and 262476.
And Allah knows best.

Praise be to Allah.Firstly:
It was narrated by an-Nasaa’i in as-Sunan al-Kubra (11067) and in ‘Amal al-Yawm wa’l-Laylah (308), and by at-Taaraani in ad-Du‘aa’ (1912) that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) never sat in any gathering, or recited Quran, or offered any prayer, but he concluded that with certain words. I said: O Messenger of Allah, I see that you never sit in a gathering, or recite Quran, or offer any prayer, but you conclude it with these words. He said: “Yes. Whoever spoke good words, that will be like a seal on what he did of good and whoever spoke ill, it will be an expiation for him: “Subhaanaka Allahumma wa bi hamdika, laa ilaaha illa anta, astaghfiruka wa atoobu ilayk (Glory and praise be to you, O Allah, there is no god worthy of worship except You, I seek Your forgiveness and I repent to You).”
Classed as saheeh by al-Albaani in as-Saheehah (3164).
In this hadith, the Prophet (blessings and peace of Allah be upon him) explained that the dhikr of expiation for a gathering should be said at the end of any gathering in which a man sits, whether it was a gathering of dhikr or a gathering in which there was some ill or idle talk, for if it was a gathering of dhikr, it will be a seal on it for him.
As-Sindi (may Allah have mercy on him) said:
What is meant is that it will be an affirmation of what he did of good, and will raise his deed to such a level that Allah will accept it, and it will like a guarantee that it will not be rejected, and if it was otherwise, then it will be an expiation for him. See: Mir‘aat al-Mafaateeh (8/204).
Based on that, it is mustahabb for the Muslim to end any gathering with these words, no matter what kind of gathering it was. If it was a gathering to read Quran or to offer a prayer, or he sat with his friends, or with his family members, or to reconcile between people, or any other gathering, then he wants to leave, he should recite this dhikr just before he gets up to leave, then he should get up.
Secondly:
There is no proven supplication specifically for completing the Quran, neither this supplication nor any other. From what has been explained above, it is clear that this dhikr and du‘aa’ is not specifically for completing the Quran or anything else; rather it is general and may be recited in any gathering.
However, the scholars have stated that it is mustahabb to attend gatherings in which the Quran is completed. An-Nawawi said: It is strongly encouraged (mustahabb)  to attend gatherings in which the Quran is completed. At-Tibyaan fi Aadaab Hamlat al-Quran (159).
Ibn Qudaamah said in al-Mughni (2/126): It is mustahabb to gather one’s family and others when completing the Quran to listen to the supplication.
Ahmad said: When Anas completed the Quran, he would gather his family and his children.
That was narrated from Ibn Mas‘ood and others.
For more information, please see the answers to questions no. 65581 and 37683 .
And Allah knows best.

Praise be to Allah.The best with regard to reading or reciting the Quran is that which will increase a person in focus of mind. If he will have more focus of mind when he recites from memory, then that is best. If he will have more focus of mind when reading from the Mus-haf or from his mobile phone, then that is best.
An-Nawawi (may Allah have mercy on him) said in Al-Adhkar (p. 90-91):
“Reading the Quran from the Mus-haf is better than reciting from memory . This is the view of our companions, and it is the well-known view among the early generations (may Allah be pleased with them). But this is not absolute; rather if a person can reflect, ponder and focus more when he recites from memory than when he reads from the Mus-haf, then in his case reciting from memory is better. If both options are equal in that regard, then reading from the Mus-haf is better. This is what the early generations meant when discussing this issue.”
Some inauthentic Hadiths were narrated from the Prophet (blessings and peace of Allah be upon him), which are not sound enough to be taken as evidence, concerning the virtue of looking in the Mus-haf. For more information on that, please see the answer to question no. 32594 .
Shaykh Ibn Baz (may Allah have mercy on him) was asked: Is there a difference in reward between reading the Quran from the Mus-haf or reciting from memory ? If I read the Quran from the Mus-haf, is it acceptable to read with my eyes only or must I also move my lips? Is it sufficient to move the lips, or must there also be some sound?
He replied: 
“I do not know of any evidence to suggest that there is a difference between reading from the Mus-haf or reciting from memory; rather what is prescribed is to reflect and focus, whether one reads from the Mus-haf or recites from memory. It can only be called recitation if it can be heard; it is not sufficient just to look with the eyes, or to think of the words without uttering them. The Sunnah is for the reader to utter the words and reflect, as Allah, may He be Glorified and Exalted, says (interpretation of the meaning):
“[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.” [Sad 38:29]
“Then do they not reflect upon the Qur’an, or are there locks upon [their] hearts?” [Muhammad 47:24]
If reciting from memory will help one to focus more and reflect more on the Quran, then that is better; if reading from the Mus-haf will help one to focus more and reflect more, then that is better. And Allah is the source of strength.” (Majmu` Fatawa Ash-Shaykh Ibn Baz, 24/352)
Thus it will become clear that if you read the Quran from your mobile phone with focus and reflecting on the meaning, your reward will not be less than that for reading from the Mus-haf, in sha Allah. What matters is focus of mind and benefitting from reading the Quran.
For more details, please see the following answers: 108242 , 125930 , 108477 , and 131946  
And Allah knows best.

Praise be to Allah.Firstly:
It was narrated that Hudhayfah ibn al-Yamaan (may Allah be pleased with him) said: I prayed with the Prophet (blessings and peace of Allah be upon him) one night. He started to recite al-Baqarah, and continued to recite until he completed one hundred verses, and I thought that he would bow. Then he continued until he had recited two hundred verses, and I thought that he would bow. And he continued until he completed it, and I thought he would bow. Then he started to recite an-Nisa’, and he recited, then he bowed, and his bowing was as long as his standing, and he said  whilst bowing: Subhaana Rabbiy al-‘Azeem (Glory be to my Lord Most Great). Then he prostrated, and his prostration was as long as his bowing, and he said whilst prostrating: Subhaana Rabbiy al-A‘laa (Glory be to my Lord Most High). When he came to a verse that spoke of mercy, he prayed for mercy; when he came to a verse that mentioned punishment, he sought refuge with Allah from it; and when he came to a verse that glorified Allah, he glorified Allah.
Narrated by Ahmad in al-Musnad (23261) and by Ibn Khuzaymah in as-Saheeh (586).
Such was the practice of the Prophet (blessings and peace of Allah be upon him) when reciting Qur’an and interacting with the meanings of the verses. This is a type of reflecting and pondering the meaning. As-Suyooti said: It is Sunnah to recite with reflection and pondering the meaning. That is the greatest goal and most important aim, by means of which hearts find comfort and illumination.
How that is done: the worshipper should focus on the meaning of the words he is uttering, so that he will think of the meaning of each verse, reflect on the commands and prohibitions, and affirm to himself that he will comply with them. If there is something concerning which he fell short in the past, he should apologize and seek forgiveness. If he comes to a verse that mentions mercy, he should feel hopeful and ask Allah for it; if he comes to a verse that mentions punishment, he should feel concerned and seek refuge with Allah from it; if he comes to a verse that glorifies Allah, he should declare Allah to be above all shortcomings and glorify Him; if he comes to a verse in which there is a supplication, he should turn to Allah and ask of Him.
End quote from al-Itqaan (1/369).
With regard to interacting with the meaning of the verses in general terms, there is nothing wrong with that, such as when a person understands the meaning of a verse and feels moved by it, so he says Subhaan Allah (Glory be to Allah) or similar words which show that the verse has had an impact on him, saying words that are appropriate to the context and meaning of the verse.
But that is on condition that he does not burden himself with doing that (rather it should come naturally). For we are forbidden to go out of our way to do something that we find burdensome. Moreover, obliging ourselves to say words, even if it is glorification of Allah (tasbeeh) or supplication (du‘aa’), every time we come to a verse could interrupt the attention of the one who is listening to the one who says that, if he is listening to the recitation of someone else, or it could interrupt the flow of his recitation, if he himself is the one who is reciting.
With regard to interacting with the meanings of the verses in prayer, Shaykh Ibn Baaz said: The best is to remain silent and listen attentively, when the imam is reciting in Maghrib, ‘Isha’ and Fajr, or in Jumu‘ah. The best is to remain silent and listen attentively, so you should not say tasbeeh when hearing the verses that mention glorifying Allah or proclaiming His oneness, and you should not say salawaat when a verse mentions the Prophet (blessings and peace of Allah be upon him), because Allah says (interpretation of the meaning): “So when the Qur’an is recited, then listen to it and pay attention that you may receive mercy” [al-A‘raaf 7:204]. So the best is to listen attentively. But if one sends blessings on the Prophet, or says Subhaan Allah when the names of Allah are mentioned, there is nothing wrong with that, although it is better not to do it, because what is narrated from the Prophet (blessings and peace of Allah be upon him) is that when he recited in a prayer in which recitation is done out loud, he did not pause when he came to a verse that mentions mercy, or a verse that contains a warning, or a verse that mentions the names and attributes of Allah. Rather he would carry on reciting. Therefore it is better for you to listen and not pause or say anything when the imam comes to these verses when he is reciting, or for you to do that when you are reciting in an obligatory prayer.
In the case of supererogatory prayers, however, the matter is broader in scope, such as when praying tahajjud at night and the like. When you are reciting, you may pause at a verse that mentions mercy and ask Allah for mercy; and at a verse that mentions a warning and seek refuge with Allah; and at verses which mention the names of Allah and glorify Him; and at verses which mention the Prophet (blessings and peace of Allah be upon him) and send blessings on him, and so on. This also applies if you are praying behind an imam in prayers such as Taraweeh and qiyaam in Ramadaan; if the imam pauses to offer supplication, you may offer supplication; or if he pauses to send blessings upon the Prophet, you may also send blessings upon him. But if he carries on reciting, you should keep quiet and listen attentively, because you are enjoined to listen attentively.
End quote from Fataawa Noor ‘ala ad-Darb, ash-Shuway‘ir (12/351).
For more information, please see the answers to questions no. 85481 and 96028 .
Conclusion:
Because this is something that is narrated as a Sunnah practice, to ask for mercy when coming to verses that mention mercy, and seeking refuge with Allah when coming to verses that mention punishment, and glorifying Allah when coming to verses that mention glorifying Him, then it is something that is undoubtedly prescribed, outside of prayer.
When one is praying, however, it is prescribed in general terms, although the scholars differed as to whether that applies only to the supererogatory prayers, because that is what is mentioned in the Sunnah, or whether it may be applied by analogy to the obligatory prayers too, which is the view favoured by Shaykh Ibn Baaz and other scholars, as has been explained previously on our website.
As for going beyond that, and working out a supplication for every verse, what appears to be the case is that this is not prescribed, especially in the prayer, because of what it involves of overburdening oneself, interrupting the flow of recitation and not listening attentively to it.
And Allah knows best.

Praise be to Allah.Allah, may He be glorified, sent down the Qur’an to His Prophet, and made its soorahs 114 in number. Some of these soorahs are more special than others, as there are saheeh hadiths which highlight the special virtue of Soorat al-Faatihah, al-Ikhlaas, Soorat al-Kaafiroon, the Mi‘wadhatayn [al-Falaq and an-Naas], az-Zalzalah, al-A‘laa, Soorat al-Baqarah and Aal ‘Imraan. As for the rest of soorahs of the Qur’an, they have their own special virtues too.
The soorahs are given names, because each one discusses a particular topic which makes it stand out from other soorahs, and contains rulings, exhortation and etiquette, and it has a particular significance in that the one who recites it will have a reward according to what the soorah contains of exhortation and rulings that are unique to it.
And Allah knows best.