Recitation and Tajweed
851 questions
What should the worshiper do if the Imam bows while the worshiper is reciting Al-Fatiha or a Surah, and the worshiper stops at an improper pause within it?
What is the ruling on wetting papers that contain verses or a surah from the Qur’an with water, instead of burning or burying them? Is it permissible to underline or circle words from the Qur’an with a pencil if one makes a mistake or hesitates over them?
Is it permissible to recite Surat Al-Fatihah 313 times for healing, based on it being the number of the companions of Talut and the number of fighters in the Battle of Badr?
What is the ruling on listening to someone who does not perfect Tajweed, whether the listeners are in the same place or through media like radio, phone, YouTube, or audio recordings?
Is a woman's voice considered 'awrah, and is it permissible for her to recite the Qur'an in front of non-mahram men?
Does a slight elongation affect the shaddah, and what is its correct duration?
Is there a difference in pronunciation or mouth movement in the assimilation (idgham) of the non-vocalized noon (nūn as-sākinah) and tanween with noon and meem, between considering it a complete assimilation (idgham kamil) with ghunnah into the assimilated letter, or an incomplete assimilation (idgham naqis) with ghunnah for the assimilated letter?
Is it sufficient, in the prostration of recitation (Sajdat al-Tilawah), to say: "My face has prostrated to the One who created it and gave it its hearing and sight; blessed be Allah, the best of creators," without saying: "Glory be to my Lord, the Most High"?
How can one overcome the fears of showing off (riya') and unworthiness when memorizing the Noble Qur'an, while learning Tajweed and recitation, and how can self-confidence and beauty be enhanced in the face of people's comparisons and the influence of social media?
Was Sheikh Zaki Daghestani reciting with musical مقامات (maqamat), and what is the ruling on that? Is it permissible to listen to his recitation with the belief that musical مقامات (maqamat) complement and enhance the recitation?
Is the Imam sinful for putting forward someone to lead the prayer who mispronounces verses other than the Fatiha, when there is someone present who has a better memory and recites with better Tajweed? And is there, in that, an infringement upon the latter's right? And what should he do?
When is prostration obligatory upon reciting the Qur'an, and what should a listener do if he hears a verse containing a prostration, and is it permissible to listen to the Qur'an while sleeping?
Does the reward of a Quranic حافظ (memorizer) who is certified in the ten Qira'at (readings) multiply, and does he ascend to higher ranks with every verse he recites using them? And does he have a multiplied virtue over one who has memorized with only one Qira'ah?
Why did the linguists object to Abu Ja'far al-Madani's recitation of "وإذ قلنا للملائكة" (And when We said to the angels) with a dammah on the ta' (تُ), despite the frequent transmission of the narration, claiming that there is no small idgham of two similar letters in his recitation due to the madd silat mim al-jam'?
Does the reciter say "Allahu Akbar" (God is Greatest) when prostrating for recitation upon lowering and rising, or only upon lowering? And does he recite the Tashahhud or conclude the prayer with the Taslim after it?
Is it better for the reciter to prostrate for the Sajdah (prostration of recitation) from a standing position or from a sitting position?
Is it correct to say that Tajweed is an attribute of the speech of Allah, the Mighty and Exalted, and what is the evidence for that if it is correct?
Is it necessary to pronounce the letters and articulate them as prescribed by the rules of Tajweed, or is it sufficient to pronounce them in any way?
Why is it not permissible to combine different narrations within a single verse, even though all narrations are authentic?
What is the justification of the public and Sheikh Ibn Uthaymeen for the non-obligation of listening attentively to the recitation of the Qur'an, taking into consideration the rule "The lesson is in the generality of the wording, not the specificity of the cause"?
What is the ruling on reciting the Qur'an outside of prayer without seeking refuge (from Satan)?
Is it permissible to delay pointing out errors in the vocalization (tashkeel) during Quranic recitation for beginners until the end of the recitation?
Is it correct to pronounce the letter "fa" in the word (كُفُواً) with sukun, making it (كفْواً)?
What is the way to deal with a father who forbids his daughter from performing night prayers and reciting the Quran in a harsh manner, while he does not care about his other daughter who does not pray?