Recitation and Tajweed
522 questions
Do disturbing dreams (nightmares) that a Muslim girl experiences, despite her prayers and supplications before sleep, signify something?
How can stoning be inferred from an abrogated verse while abandoning the established one? What is the proof from the Qur’an or Sunnah that the Prophet (peace be upon him) stoned after the verse of stoning was abrogated? Is the saying of a Companion a proof from the Qur’an or Sunnah? And what is the view on Aishah’s saying regarding the suckling of an adult?
Is it obligatory to precisely count the movements of the Madd (prolongation) when reciting the Quran, or is estimation sufficient? And does pronouncing a letter with tafkhim (emphasis) in a place where tarqiq (lightness) is required, or vice-versa, invalidate the prayer? And is it permissible to pray behind an Imam who recites Al-Fatiha without tajweed? And what is the most authoritative opinion regarding the ruling on reciting the Quran without tajweed?
What is the ruling on pausing after the word "yak" in "Alam yak nutfah" and "bis-su'" in "Innan nafsa la'ammāratun bis-sū'i illā mā raḥima rabbī" when reciting with the narration of Qalun from Nafi'?
Is it Sunnah to repeat the Mu'awwidhat (Surahs Al-Falaq and An-Nas) three times and recite Al-Fatihah and the beginning and end of Surat Al-Baqarah with the intention of starting a new recitation (khatmah) when completing the Qur'an in a group?
Is the feeling of decreased reverence for a Surah of the Qur'an after memorizing and studying it, compared to the state before memorization, accurate, or was the previous reverence illusory, and how can the degree of reverence for the Qur'an be increased after memorizing it?
What is the basis upon which the Mushaf was divided into parts and hizbs, and why does the size of the quarters of the hizbs vary?
How is the prophethood of Muhammad (peace be upon him) confirmed?
How can one learn to read the Quran with Tajweed and Tarteel at home without the need for a shaykh?
What are the different ways of reciting the Qur'an, and are there any Hadith narrations concerning them?
Is it permissible to listen to the Qur'an from a phone while looking at the Mushaf due to not mastering the words and their formation, and does that diminish the reward?
Is it permissible to publish the Quran without ensuring it is free of errors, and is the reciter sinful if errors are found during his recitation?
What is the ruling on writing a question on your website with the intention that it receives a large number of views, where this intention is greater than the intention of knowing the answer, even though the questioner does not know the answer, and what is your advice for the حافظ القرآن (memorizer of the Qur'an)?
What is the ruling on one who learns the rules of Tajwid but does not recite with them?
Why did the Commander of the Faithful, Umar, may Allah be pleased with him, say, after Uqbah ibn Amir recited Surah Bara'ah to him: "I did not think it had been revealed"?
What is the ruling on reciting Al-Fatihah when a girl is proposed to?
Is it permissible to read the Quran and listen to it at the same time with the intention of correcting one's recitation?
Is it considered hypocrisy if a reciter imagines himself as an Imam while people listen to him during Quran recitation, and how can one get rid of it if that is the case?
ما هي طريقة حفظ القرآن كاملاً وكيف يمكن تطوير صوت خاص بالتلاوة؟
Was the Negus affected and moved to tears by the recitation of the Quran due to the impact of the recitation and the sound, or due to the meaning?
Did the Companions (Sahabah) permit the recitation of the Qur'an with melodies?
What is the ruling for someone who is reading the Quran in the office, and finds a prostration (ayah of sajdah), so what should he do?
Is it permissible to listen to the Qur’an for one who is in a state of major ritual impurity (janabah), knowing that it is not permissible for him to touch the Mushaf or recite from it?
Could the differences in Qur'anic readings – such as the reading of "ولا يخاف عقباها" (and he fears not its consequence) and "فلا يخاف عقباها" (so he fears not its consequence) in Surat Ash-Shams, and the omission or affirmation of the pronoun "هو" (he/it) in Surat Al-Hadid – be interpreted as being due to facilitating matters for tribes with different dialects, especially given that some of these differences cannot be accommodated by a single written copy of the Mushaf, and that the Uthmanic copies of the Mushaf varied in the counting of verses and the orthography of words?