Reciting in Prayer

• What are the reasons that necessitate and those that do not necessitate interrupting recitation or remembrance (dhikr)? What is the ruling on resuming remembrance or recitation when it is interrupted by speech that is of the same kind as the remembrance or not of the same kind, and when returning a greeting of peace (salam) or enjoining good and forbidding evil? What is the ruling on the remembrance (adhkar) of sleep when it is interrupted by speech? Is it obligatory for them to be the last words one utters? What is the ruling on reciting Surat Al-Mulk after Isha and then again before sleep?
• What is the ruling on seeking forgiveness by saying: "I seek forgiveness from Allah for every sin that stands between me and the Quran, or its contemplation," before reciting the Quran, or "I seek forgiveness from Allah for everything, or every sin that stands between me and devotion," before saying the Takbir for prayer with the intention of devotion? And is this an innovation?
• Must a congregant who considers what he is making up to be the beginning of his prayer recite the Fatiha and a surah when he stands to make up the fourth rak'ah?
• What are the criteria by which something is considered an innovation (bid‘ah), and is it considered an innovation to invent a new supplication (du‘aa’) or to regularly recite a specific surah in a specific prayer—such as Surah Ad-Duha in the Duha prayer, or Surah Al-Fajr in the Fajr prayer?
• Should one who is reciting the morning remembrances (adhkar) pause upon hearing the rooster crowing to ask Allah for His bounty, even if the remembrance they are saying does not include asking for bounty? And should the remembrance after prayer or the recitation of the Qur'an be interrupted if a Muslim speaks for some reason, and what is the criterion for that?
• Is the prayer valid, and must it be repeated, if the questioner suffers from waswas (obsessive doubts) and believes that something was emitted during the prayer, and doubts having completed the recitation of the surahs, even though she completed the prayer and did not repeat it?
• How could a Companion pray without reciting Surat Al-Fatiha, when the Prophet (peace be upon him) commanded its recitation after prayer?
• What is the ruling on counting good deeds, such as calculating the number of letters in the Qur'an and the reward that results from it, or displaying a good deeds counter while reciting the Qur'an?
• What is the ruling on reading the Qur’an and the summarized exegesis found alongside it at the same time during Tarawih prayer?
• Which is better: reading the Quran from the Mushaf or from memory?
• Which is better for recitation: from the Mus'haf or by heart?
• Is what is happening in Egypt, regarding a husband abstaining from his wife on the wedding night under the pretext of "al-ribat" (binding) or "al-marboot" (bound), correct, and does this require anything to undo this binding?
• Is the reward for reciting Surat Al-Ikhlas – one-third of the Qur’an – restricted to the night, or does it also include the daytime?
• What is the ruling on saying: "Al-Fatihah for the Prophet" and "Al-Fatihah for Allah"?
• Is it obligatory or permissible to shorten supererogatory prayers by analogy with the two Rak'ahs of Fajr?
• What is the ruling on reading the Qur’an with only the diacritics (tashkeel) for ease of review, and in individual prayers such as Qiyam al-Layl (night vigil) and Duha (mid-morning prayer) to achieve a greater quantity of recitation, especially when time is occupied with observing the rules of Tajwid?
• Which is better: to limit oneself to reciting Surat Al-Ikhlas in the Witr prayer and then supplicating, or to recite other surahs with it, for one who wakes up a short time before Fajr?
• Does the prayer of one who intended to change the formula of the Tashahhud after starting with the first formula, then abandoned the change for fear of invalidating the prayer, become void, knowing that his intention accompanied the beginning of reciting the Tashahhud with the first formula?
• Is it permissible for a woman to raise her voice when saying the takbir and reciting [Qur’an] in her prayer, whether alone or with her husband?
• Is muwalat (uninterrupted sequence) a condition between the wudu' of a patient suffering from urinary incontinence and his prayer, whether he combines prayers or not, such that no separation occurs between them by reciting Quran or performing supererogatory prayers?
• If I miss rak'ahs of prayer, should I recite Al-Fatihah and a short surah when making them up? And what is the ruling on reciting a surah longer than what the Imam recited in the rak'ah in which I joined him, when completing the missed rak'ahs? And is that considered a reversal of the Quran?
• When a worshiper waits for the Imam in prayer after completing the recitations or supplications, should he repeat the adhkar or suffice with tasbih?
• Which is better: to complete the recitation of the Qur’an in the Tarawih prayer during Ramadan, or to recite a thousand verses in each Tarawih prayer? And is it permissible to recite the two parts of Tabarak and Amma and two other surahs to complete a thousand verses in the last ten nights every night, or is it obligatory to vary them?
• What is the ruling on the prayer of one who finds difficulty in pronouncing letters when reciting Al-Fatihah and Al-Tashahhud, and is it permissible for him to raise his voice during prayer to ensure correct pronunciation?