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the people do not listen to the recitation, then the sin will be upon the reciter. If the reciter began reciting before the people became occupied in their work at a place that is not specified for work, then if people do not listen to the recitation, the sin will be upon those people. However, if he began to recite after they had already started working; the sin will be on the reciter. (Ghunya-tul-Mutamallī, pp. 497)
13. It is also forbidden to recite aloud where somebody is learning Islamic knowledge, or where a student of Islamic sciences is revising or researching. (ibid)
14. There is no harm in reciting the Holy Quran whilst lying down, as long as the legs are folded up [i.e. not stretched out] and the face is not covered. Additionally, it is also permissible to perform Tilāwat whilst walking or working, provided attention of the heart is not distracted; otherwise it would be Makrūĥ [disliked]. (ibid, pp. 496)
15. It is impermissible to recite the Holy Quran in the bathroom or in places of impurity. (ibid)
16. Listening to the recitation of the Holy Quran is better than reciting the Holy Quran or offering Nafl Ṣalāĥ [supererogatory prayer]. (ibid, pp. 497)
17. If somebody recites incorrectly, it is Wājib for the listener to correct him, provided that it does not create animosity or envy. (ibid, pp. 498)
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