Recitation and Tajweed
851 questions
Is it permissible for one who is reciting the Qur’an to pause at the Almighty’s saying: "وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ" (And shake towards you the trunk of the palm tree), then to resume with: "النخلةُ تساقط عليك" (The palm tree will drop upon you), by raising "النخلة" (An-Nakhlatu) on the basis that it is a subject (mubtada’)?
Is the Quran one of Allah's attributes, and if so, how can it be carried in our hands?
Is committing to reciting Surat Yusuf after the 'Asr prayer every Monday and Thursday, based on a vision in a dream, considered an innovation (bid'ah) or is it permissible?
Is it permissible to read from the middle of two surahs simultaneously, and without the Basmalah or Isti‘adhah, such as combining verses from Surat At-Tawbah and verses from Surat Ya-Sin?
What is the ruling on stopping a Quranic reciter (audio player) at a verse whose meaning is not yet complete?
What is the ruling on establishing a YouTube channel to explain practical Tajwid and to perfect performance and recitation, with dedicated WhatsApp groups for this purpose, knowing that the one undertaking this work wears a niqab and does not mix with men, but the channel's statistics show that the percentage of male followers is 11%?
Is reading the Qur’an collectively before the Dhuhr and Asr prayers a Sunnah or a Bid’ah?
What is the ruling on silently reciting the Qur'an along with the reciter from a recording?
Are there obligatory prostrations in the Qur'an, apart from the other prostrations, or are they all the same, and is what is said about the prostrations in Surat Fussilat, Al-'Alaq, An-Najm, and As-Sajdah being obligatory prostrations correct?
Is it permissible to play the Holy Quran in all mosques with the intention of repelling affliction, and is listening to the Quran considered an act of worship?
What is the difference between "I recited the Quran to..." and "I presented (it) to..." in the statement of Imam Asim: "I recited (the Quran) to Abu Abd al-Rahman al-Sulami, and I presented (it) to Zirr ibn Hubaysh"? And which of them is stronger?
Is it permissible to memorize the Quran at home by regular recitation without Tajweed rules, due to the inability to leave the house or find a female teacher, while concealing the memorization from family for fear of showing off?
What is the difference between facilitating the hamza and nullifying it in the various narrations of the Qur'an, given that both are recited as a yaa (ي)?
Is the prayer of a father valid when performed in congregation with his family, despite his inability to recite the Qur'an proficiently and his recitation being without tajweed? And is it obligatory to repeat a silent prayer that a follower has prayed individually after praying it behind his imam?
Is it permissible to publish montages of Quranic recitations, compiling different recitations with the intention of ongoing charity (sadaqah jariyah), and would I bear the sin of Tajweed errors made by the reciters whose recitations I publish? And if that is the case, must I delete what I have previously published?
What is the reason for not feeling encouraged and welcomed when hearing the Qur'an, and for feeling distressed by the recitation of shaykhs who weep during their recitation, given the frequent listening to songs, and what is the solution?
How will the Qur'an come in the form of a man on the Day of Resurrection, despite it being the uncreated speech of Allah?
Is it obligatory to refrain from playing or listening to other materials, such as listening to clips and anasheeds, and is it necessary to listen attentively, when the sound of the Holy Quran Radio is audible from an adjacent room?
Is a Muslim considered sinful if he is unable to complete a full recitation (khatm) of the Qur’an within forty days, being limited to reading only one, two, or three pages daily?
How do I combine the intention of reciting Surat Al-Baqarah for the sake of Allah with the intention of achieving something I desire? And is it permissible to divide the recitation of Surat Al-Baqarah over the day while watching TV or a phone between parts?
Is reading a complete recitation (khatmah) to review memorization without contemplation, and reading another complete recitation for contemplation during supererogatory prayers, excluding the two rak'ahs of Fajr and and Maghrib, considered an innovation (bid'ah) or a commendable act?
Is it necessary to verify the presence of a specific word in the Noble Qur’an if one is unsure of it?
Is the "tar'eed" (trilling/vibration) in Quranic recitation limited to a trembling in the voice, like shivering from cold, or does it include the rising and falling of vocal tone in prolonged vowels (mudud) without a tremor?
Which is better: learning the recitations (qira'at) and sciences of the Qur'an, or teaching the Qur'an to others, if it is not possible to combine them?