Recitation and Tajweed
522 questions
How did the unlettered Prophet convey the revelation from the the cave to the Muslims absolutely correctly, even though he is a human who might forget?
What is the ruling on "breaking" (errors) in the recitation of the Qur'an?
Does the phrase "مد إيدك تلاقيه دائمًا حواليك، هو الله قبلك حاسس بيك" (Reach out your hand and you will always find Him around you; He is Allah, who felt you before you did) in a religious song contain creedal errors?
Is it permissible to speed up an audio recording of the Noble Qur’an?
Is the statement that what is meant by the verse in Surat An-Nahl, "And when We substitute a verse in place of a verse," are the cosmic verses and not the legislative ones correct, especially since the verse is Makkan and there was no abrogation of rulings in Mecca? And is there a reason for the revelation of this verse that removes the ambiguity?
Does the feeling of tranquility when reciting the Quran result from contemplation, focus, and reverence, or does the reciter attain it even if heedless and unmindful? And how does a Muslim achieve tranquility and peace of mind from reciting the Quran?
What is the ruling on preparing food and distributing it to friends and neighbors after completing the recitation of the Holy Quran?
Is a Muslim sinful if they doubt the correctness of their Quranic recitation during revision, and do not stop to verify, then the mistake or its absence becomes clear to them?
What is the ruling on listening to the Qur’an while playing computer games themselves?
Can a Muslim who follows a specific madhhab recite and memorize the Holy Qur’an with any riwayah (recitation) he wishes, or is it preferable for him to memorize it with the riwayah prevalent in his madhhab?
Does Satan know what is in people's hearts? And how do we know that Satan is far from us? And what is the evidence for that?
Is it permissible for someone who does not have an ijazah or has not studied under sheikhs to teach the Qur’an with tajweed and memorization?
Is it permissible to memorize the Qur’an correctly and with good tajwid, first by listening and understanding the tafsir, and then studying the principles of tajwid afterwards, given that studying the principles of tajwid takes a long time and delays memorization?
What is the ruling on someone who entered a gold shop and heard the Qur’an being recited in a very faint voice, then began speaking with the seller in a voice louder than the sound of the recitation? Is he considered a participant in the wrongdoing?
Will my situation escalate to disbelief if I abandon Imalah in my Quranic recitation for fear of my colleagues' mockery? Am I more sinful than an atheist, or more an infidel than a Christian? And who is more sinful: the Muslim who cursed the religion or the Muslim who became an apostate?
Must an impure bed be purified if one sits on it to read the Qur'an, knowing that one does not pray on it?
What is the ruling on reciting Al-Fatiha for the soul of the deceased, and if it is an innovation, what is the response to those who say that Uthman, may Allah be pleased with him, recited Al-Fatiha and another surah at a grave, and is this true?
Why was the final alif of the word "ayya" omitted in the Almighty's saying: "And turn to Allah in repentance, all of you, O believers," and His saying: "And they said, 'O sorcerer!'" in the Uthmanic script? And does this have any connection to exegesis or variant readings?
Is the letter Baa (ب) to be pronounced with emphasis (tushadd) and vibration (tuqalqal) when saying "Subhan Allah" or "Subhan Allah wa bihamdihi" in prostration (sujud), at the end of prayer (khatam as-salat), or during remembrances (adhkar)? Or is it permissible to say it in a normal manner? Or does it allow for both possibilities?
Should the morning and evening adhkar be recited aloud, with the melodic recitation of the Qur'an, and facing the Qiblah?
Why did the scholars of Tajweed choose special rulings for the letters Noon and Meem, and not for other letters?
Is it permissible to remain at home, content with memorizing the Qur'an and learning the rules of recitation from the local radio, or is this considered a sin for abandoning the pursuit of knowledge at the Qur'anic school where niqab is prohibited and the teachers are men, and is it permissible to remove the niqab inside the school for the purpose of seeking knowledge?
What is the virtue of Surat Al-Fatihah for the deceased, and which is better in reward for the deceased: reciting Al-Fatihah or supplicating for him?
Are the mentioned etiquettes for completing the Quran, which include saying "Allahu Akbar" from Surat Ad-Duha, finishing the recitation at the beginning of the day or night while fasting, attending the gathering, starting a new recitation, and dedicating the completion to the Prophet and the Muslims, correct?