What is the difference between these two writings of "Ibrahim" in Quran: # إِبۡرَٰهِيمَ # # إِبۡرَٰهِـۧمَ # In the first case like we can find many in chapter 3 (ali imran), long vowel of hi (هِ) is written as a letter ya (ي) sukoon. While in the second case (many in chapter al-baqarah), long vowel of hi (هِ) is written as a diacritic. Cmiiw. Is it all by intention (related to certain meanings)? Or is it interchangable and nothing to indicate by these writings?

How can Qiraat arise if the majority of the Quran was written in the Quraishi Dialect? I previously asked the same question but no reasonable answer. I might have misunderstood the meaning of the Hadeeth: **"If you disagree with Zaid bin Thabit at any point, write in the dialect of Quryaish. Verily, the Quran was revealed in their tongue."** Please, explain it to me, I really dont understand? Also, do we know that Uthman purposely allowed these differences?

Salam, in Kitab al-Masahif of Ibn Abi Dawood the author provids some variant quotes of the Mushaf of ibn Mas'ud. I also heard that we have some (other) quotes in tafsir books. Can we make the whole Mushaf of ibn Mas'ud today or are there some missing parts and that's why everyone claims it's lost? or maybe we have conflicting hadeeth about the same verse. I dont understand. Thanks you

I've noticed that in many masaahif ("mushafs"), certain words like "salah" and "riba" have an extra, unpronounced letter waw in them, such as Surah Baqarah, verse 3: The fifth word here is pronounced "salah," although the waw with the small alif above it is pronounced as an alif, not a waw. What's up with that? I recall one of my Arabic teachers mentioning that it's not permissible to rewrite words in the Qur'an (for cases like this -- removing silent letters), because the sahaba all agreed to write it this way during the time of Uthman. (That's tangential, it doesn't need to be discussed here.)

I was watching TV and a person who was being regarded as scholar said that It's ok to touch Qur'an without wudu.. He quoted an ayah, I guess it was this one; > لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ [Surat Al-Wāqi`ah - 79](http://quran.com/56/79) translated by Sahih International as; > None touch it except the purified. And said that this ayah doesn't mention wudu but clean intentions. He said something like this ayah means only the ones with pure heart can benefit from Qur'an. Also said that Muslims are clean (I guess he meant as in good-heartedness). He further explained that there weren't any compiled Qur'an at the time of Prophet (pbuh), so this ayah can't be about physical touching to Qur'an. He advised this (meaning having to do wudu) shouldn't discourage Muslims to read Qur'an. This is the first time I am hearing such interpretation. Is there any truth in this? If so, why are we told to do wudu before touching Qur'an, is it traditional?

We don't plan to take notes on mushaf , but we have noticed some parts of the Arabic writing has faded in our copy of the Qur'an. Is it permissible to add the faded letter back in?

Salamun aleikum, I have a question, regarding the compilation of the Quran. My question is about the differences in the Uthmanic codices, which were sent to different cities to unite the Ummah on this topic. So, I read two statements on this topic: 1. In Al-Azamis book „The History of the Quranic Text“, he quotes on page 99 (from Abu Ubaid, Fada‘il and ad-Dani, al-Muqni), that there are variations of no more than 40 characters throughout the 6 mushafs, concerning only one letter, with an exception of the exclusion of a „he“ in one verse. 2. Somewhere else, where I am going to post the link, there is given another source, where it states that in verse 9:100 the word „min“ is only there in the Makkan Mushaf. So there would be another word, which is either included or excluded. https://www.islamweb.net/en/fatwa/259588/facts-about-the-writing-of-the-mus-haf So my question, are these two complementary or one of them wrong or did I understood something comepletely wrong? So ist would be great, if someone clarifies this point, because this topic really confused me. May Allah protect Us from going to a wrong path and protect our heart from the whisper of the Shaitan.

During a recent Jumuah prayer I heard a hadeeth about Abu Hurairah (RAA) > Abu Huraira reported: He met the Messenger of Allah, peace and blessings be upon him, in the road of Medina while he was in a state of impurity. He slipped away and left to take a bath, then he returned. The Prophet said, “O Abu Huraira, where were you?” He said, “I was in a state of impurity and I disliked to sit with you while I am not pure.” The Prophet said, “Glory be to Allah. Verily, the Muslim is not impure.” Source: Sahih Bukhari 279, Sahih Muslim 371 Immediately after this, the Imam also quoted another hadith where the wife of the Messenger (SAWS), Ayesha (RAA) is reported to have said that the Messenger (SAWS) would **always** be doing dhikr of Allah, which the Imam said, implied that the Messenger (SAWS) would **even be doing dhikr in the state of janaba .** The Imam was implying that a woman can also read the Qur'an during her menses. Can somebody throw some more light on this, specifically: 1. Can a woman recite the Qur'an from memory during the menses? 2. Can she touch the mushaf while she is in that state and even recite from it? 3. If the answer to (2) above is no, can she read the Qur'an off her smartphone, where she can "turn" the page by touching the screen? Jazakallahu khairan.

I have a Quran mus'haf on the front cover it has 'Allah' in plastic material cutout and over it is plastic wrap (or thick cling film) 'Allah' over it that fell off. I'm not sure what to do with it, I can't stick it back on the cutout. What can I do with it? Someone said since it's just cling film then I can just cut it up wrap it in tissue and discard it. Is that right? I don't want to do anything wrong or haram.

Salam, so I was wondering if anyone has a list of all different spelling, not actually the rules themself, just the different spelling. If not, does anyone have a online Mushaf for Shu’bah?

I just found out that we have to face the qiblah when reading Quran from the mus'haf. I usually read from the mus'haf in my bed before sleeping which is facing opposite the qiblah. Does reading Quran from the mus'haf another direction than the qiblah have an effect on the deeds or validity?

According to this fatwa , you can't touch the Quran (mus'haf) if you have major or minor impurities. However, some scholars think that you can touch the Quran with minor impurities, but not with major impurities: when the Quran eventually appeared in the form of the mus'haf, what were non-muslims supposed to do if they wanted to read the Quran? For example, Arab Christians that were only able to speak Arabic. In modern day, people have the internet and they can read the Quran online, how would they have read the Quran back in the day? As stated in the two links above, Muslims sin for touching the mus'haf if we were not free from major and/or minor impurities based on the majority of Islamic scholars. What about non-muslims? How would non-muslims in the past have read the Quran if they couldn't touch it as they wouldn't be appropriately cleansed from major and/or minor impurities? Would they have sinned by touching it?

Is it a sin to keep more than one mushaf at home.I read from only one mushaf and the other three are locked in my cupboard.Should I keep them as it is or should I donate them to people ???

Selamun aleikum, I know, that there are three conditions, that an Ahruf/Qiraat is accepted by the scholars. One is Arabic Grammer, one is mass transmission and one ist conformity with one of the Uthmanic mushafs. My question: Is every Ahruf confirmed to fulfill the last condition with the mushafs? Or are there some, which are not proven to confirm it? Because this statement led me to this question: „Finally note that expecting any reading of the Qur'an to fully coincide with the rasm of al-Moshaf is a wrong expection as the rasm was kept due to the fact that many scholars conisdered it as canonical nevertheless they knew it is not going ahead with the correct recitation as all scholars agree that the Qur'an is and has to be transmitted orally not via a scripture nor based on it.“ Source: https://islam.stackexchange.com/questions/30409/how-to-explain-the-recitation-لَئ%D9%90نْ-انجــينا-verse-6-63-by-al-azami-in-his-bo Is there a misunderstanding for this statement? When is it true, that not every recitation is confirmed, what would that mean for the third condition, the importance of it, would be gone? Or is every recitation confirmed to fulfill the condition? Allah knows best.

Assalamu Alaikum Brothers in Islam, According to the Ahl Sunnah Wal Jamah Is it a correct belief to hold if someone says the following: " I affirm that the Quran is the Eternal Uncreated Speech of Allah that was revealed to the Prophet (saw). I also believe that what is written in the Mushaf is undoubtedly the Holy Quran. I clarify further that what is meant by the Quran in the Mushaf is not the ink or paper, but it is the "content" or the "Meaning" that is referred to as the Quran." So to further clarify : " The paper and ink are not Eternal, but the content and meanings of the Mushaf is what is considered as the Qur'an, The Uncreated Word of Allah" Is this the sound aqeedah?

 I was watching a documentary on Yemen, more specifically in Hadramawt, Tarim and I came across this Mushaf. I love it so much. But I do not know which muahaf is it and where to buy it. I would appreciate if someone can help.

To dispose of the Qur'an, some claim it should be: - Burned, or - Wrapped in a clean piece of cloth and buried, or - Disposed of in a flowing river. Please give a reference to the Qur'an or Hadith regarding the correct methods of disposing the Qur'an.

From what I have observed from childhood, when a Mushaf of the Holy Qur'an accidentally comes in contact with someone's feet or when it falls down, people usually pick the Qur'an/Mushaf up, touch it by their eyes and sometimes forehead, then kiss it and maybe ask for forgiveness in an audible voice and keep it in its place. When I asked this to scholars, scholars of different schools had different opinions. Some said: - Give sadaqah - Offer 1 raka'ah salaah (at the same place if you can) and ask for forgiveness. - kissing it was okay but some were against it None of them provided any reference to this ruling/action. What should one do if the Mushaf of the Holy Quran is accidentally dropped or comes in contact with someone's feet? *A strongly referenced answers would be much appreciated.*

We all know and can appreciate that the Qur'an can never be altered in anyway shape or form, but us humans can only get access to a copy of the Qur'an, i.e. the Mus'haf . Can we be sure that the Mus'haf is also perfectly intact and unaltered?