Question:What is the opinion of our respected scholars in the issue of Distortion of Quran?

Answer:In the name of Allah, be advised, my son, that distortion is attributed to all the disputers and it is found in their books even that of Al-Bukhari. Some of our Shia scholars, as Abu Al-Qasim Al-Khoee (may Allah rest his soul in peace), however, denied it in his book “Al-Bayan”. I, myself, deny and reject the Quran distortion. If distortion is meant to increase or decrease in the Quran, it is not proved for me. What is proved for me is that the Quran was compiled and written at the time of the Prophet (PBUH&HF), a reason why he (PBUH&HF) said I entrust you with the two precious things: the book of Allah and my progeny. If the book is not written, how come the prophet called it a book?! Allah is the All-Guide and Knowing.

Question:Is it obligatory to stop everything and listen to the Quran when being recited (sometimes it is being recited in many mosques at the same time)? What if the voice is not understood? What if one cannot hear the voice well?

Answer: In the name of Allah, the verse which ordered us to listen to Quran has been clarified by the Infallibles (PBUH) as the one which is recited loudly by the Imam (the leader of the congregational prayers) and it is obligatory for the one who prays after the Imam to listen to it if he hears the Imam’s voice. Allah knows best.

Question:Whoever recites the chapter of Al-Tawbah, he seeks refuge to Allah from Satan and starts reciting without saying bismillah arrahmanul Raheem. In case, the reciter does not finish the chapter and wants to continue next day, after seeking refuge, should he recite the Basmalah, i.e. saying bismillah arrahmanul Raheem?

Answer:In the name of Allah, it is permissible to start with the Basmalah, provided that he is not allowed to regard the Basmalah as part of the Quran chapter. In other words, starting with the Basmalah is regarded as an act in which Basmalah is required as entering into or getting out of a room. As for seeking refuge, it should be uttered before reciting. Allah knows best.

Question:It is mentioned in the holy Quran in the chapter of Al-Nahl, verse 98, which says: “If you recite Quran, you should seek Allah’s refuge from the stoned Satan”. Should the reciter say, “I seek refuge to Allah from the stoned Satan” before starting, not in another way like “I seek refuge to Allah from the evil of the stoned Satan”? If the reciter does not seek refuge from Satan, would he be a sinner?

Answer:In the name of Allah, the abovementioned formula is correct as required to seek refuge from the evil of the stoned Satan. However, shortening it in the way which says” I seek refuge to Allah from the stoned Satan” is better, following the Infallibles (PBUH). If the reciter does not seek the refuge, he will not be a sinner, but he will miss the reward of seeking refuge from Satan. Allah knows best.

Question:Why is the name of the chapter Al Yaseen written Il Yaseen instead of Al Yaseen? Which one is correct? Is it permissible to recite it either way?

Answer: In the name of Allah, we have to commit to the way of reciting which is compatible to the writing. Thus, it is read as: Il Yaseen. This word is treated like the separated graphemes at the beginning of the chapters which should be persevered as they are until the reappearance of the Awaited Imam (may Allah hasten his reappearance) to interpret them. Allah knows best.

Question:Why is the chapter of Al-Ikhlas named so?

Answer:In the name of Allah, be advised, my son, that the names of most or all of the Quran chapters representing worshiping acts, although some imagine that some chapters are named after a particular issue in the chapter. Ikhlas precisely means monotheism, a reason why it is also named Chapter of Monotheism. Allah knows best.

Question:My question is about the phonetic rules of Quranic recitation. Is it important in our Shia school of thought? Is following it regarded as an act of worship? Does it increase the reward of the reciter?

Answer:In the name of Allah, phonetic rules of Quranic recitation vary. Some of them are related to the pronunciation of the utterance; where to pause and not to pause, a matter which should be taken into consideration when reciting the holy Quran. Some of them are related to improving and bettering the recitation. This varies according to the different reciters and/or the Arabic dialects, a matter which does not have to be taken into consideration when reciting the holy Quran.

Question:A suspicion and a question raised by the ones who disagree with Ahlulbait (PBUH) school of thought regarding the Quranic verse “Ayatul Mubahala” 61 Al Umran chapter which says: “Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves…”. According to Ahlulbait’s (PBUH) interpretation, the verse conveys the interpretation that Imam Ali’s (PBUH) self is the same as the Prophet (PBUH&HF), while the disputers raise another reasoning that the sameness of the self contradicts the verse 79 in Al-Nissa chapter “the rewards that you have is from Allah, but the sin you have is through yourself”, and verse “ say if I was misguided, I am responsible for misguidance. If I was guided, then it is what my Lord wishes for me”, and so as the verse 50 Sabaa chapter which cannot interpret the Prophet’s and Imam Ali’s (PBUH) selves as the same. This is a second obligation that the Prophet’s and Imam Ali’s (PBUH) selves are not the same. The verse 61 in Al-Noor chapter which says: “When you enter houses, greet (with peace) one another with a salutation from Allah, blessed and good”. When the Messenger (PBUH) used to enter his house to Aisha and other wives, he used to greet her. Apparently, as in the verse, Aisha is the same as the Messenger’s (PBUH&HF) self. This is another obligation which refutes your justification, Twelver Imamia.

Answer:In the name of Allah, be advised, my son, that the verse of Al-Mubahala in which Imam Ali was regarded as the same self as the Prophet (PBUH) implicates that the status of someone is the same as of another’s in certain aspects not all. Otherwise, the one who is likened to another would be able to do whatever the latter does. Accordingly, the verse of Al-Mubahala is separated from all the verses that you have indicated. Additionally, the verse concerning greeting does not mean to greet or salute whomever in the house. If there is an infidel in the house, should the Muslim greet the infidel when entering the house? Scientifically speaking, the acceptable interpretation of the verse is that if one enters the house which has no one, one may greet himself. Allah knows best.