Recitation and Tajweed
522 questions
How can the readings of "مَا كَانَ لِنَبِيٍّ أَن يُغَلَّ" (it is not for a prophet to defraud or embezzle) and "يَغُلَّ" (he defrauds or embezzles) be reconciled in Surah Al Imran, given that one of the readings changes the meaning of the word from an active to a passive participle, and how can these differences in readings that alter the meaning be explained, knowing that the Quran is supposedly preserved and unchanging?
Is it permissible to place the Noble Quran in the grave and inside the shroud, making the deceased embrace it so that it may be a proof for its owner? And is it permissible to play a tape recorder with the Holy Quran in the courtyard outside the grave for continuous days after burial?
Is it possible to change the intention of completing a recitation of the Qur’an for someone after having verbally expressed it, and then to retract and change it for someone else?
Is violently turning the pages of the mushaf and reading quickly without giving the madud their due, as a result of unintentional anger not meant to insult the mushaf, considered a major sin, and what is its expiation?
Does doubting one's attentiveness while reciting adhkar or being forgetful during their recitation necessitate repeating them? And is this considered waswas (whispers from Shaytan)?
In Quranic teaching circles for aspiring female teachers, does strictness in applying Tajwid rules and excessive focus on the points of articulation (makharij al-huruf) and nasalizations (ghunnat) divert attention from the meaning of the verses and cause one to lose appreciation for their beauty?
What is the correct scientific explanation for the different Quranic readings, such as the two readings of "qātala" (fought) and "qutila" (were killed) in verse 146 of Surat Aal Imran, and what is the best book that explains the compilation and arrangement of the Holy Quran and the reason for adopting the narration of Hafs from Asim, in order to ward off misconceptions and understand the Book of Allah?
Does one receive the same reward for listening to the Qur'an as for reciting it, and is it considered abandonment to forgo recitation and suffice with listening?
Is it permissible to interrupt a supplication for someone who greeted or called out?
Is it permissible to create a topic in an Islamic forum for adding Quranic audio clips with members' voices, and is it permissible for anyone to correct mistakes in their recitations, or must a person knowledgeable in the rulings be designated for correction?
What should I give my teachers and friends for the Quran memorization completion celebration? Is it permissible to film the completion ceremony, and what should I do on that day?
Is smiling during the recitation of a Surah from the Qur’an due to remembering a worldly matter unrelated to religion considered mockery or disrespect towards religion?
Will one who suffers from obsessive-compulsive disorder regarding Qur’an recitation be held accountable for his sparse recitation and be considered as having abandoned the Qur’an?
Is it permissible to complete reading the Qur’an after a long interruption, or must one start anew to complete the ختمة (recitation)?
Can listening to the Quran and impactful lectures make me a righteous person and treat religious lassitude, and what is better for achieving this, reading or listening?
What is the ruling on writing on the pages of the Mushaf, whether it be ordinary words or Tajweed rulings, with a pencil or ink, and for educational purposes or otherwise?
Are the prostrations of recitation in the Holy Qur’an found only in the Meccan surahs, or in both the Meccan and Medinan surahs?
Is a mistake in reading some words at the end of verses considered an alteration in the Qur’an, such as reading "عذاب عظيم" (a great torment) instead of "عذاب أليم" (a painful torment) or "عذاب مهين" (a humiliating torment), or "غني حليم" (Rich, Forbearing) instead of "غني حميد" (Rich, Praiseworthy)? And is there a rule to avoid repeating that?
What is the correct intention for acts of worship such as reciting Surat Al-Baqarah and maintaining ties of kinship: Is it the intention of expelling Satan and prolonging life directly, or the intention of sincerity to Allah and what results from it? What is the ruling on an intention that corrupts an act of worship when a worldly matter is sought? And what is the intention that should be present when reciting the Quran and performing adhkar?
What is the ruling on delivering sermons and speeches in a loud and disturbing voice immediately after the obligatory prayer, especially the Fajr prayer, on a daily basis, which does not leave sufficient time for glorification (tasbeeh) and supplication (du'a), knowing that this person's language is weak, he interprets the Qur'an superficially, and he is not proficient in the rules of recitation (tajweed)?
Is the recitation of the Qur'an by a pregnant wife recommended or an innovation (bid'ah) with the intention of seeking blessings for the child in the mother's womb?
Is there any merit to reciting Surat Ar-Rahman in the morning?
What is the ruling on the prayer of a person praying alone or an Imam if he makes a mistake in reciting Al-Fatiha by saying (wa-li-ḍḍāllīn) instead of (wa-lāḍ-ḍāllīn)? Is he required to repeat it, and how does he repeat prayers whose number he does not know? What is the ruling on the prayer of someone who makes a mistake in the rules of Tajwid or the vocalization (tashkīl) in Al-Fatiha?
Is the preacher's claim that Uthman's Mus'haf contains spelling errors and that Uthman's scribes wrote out of laziness true?