Frequently Asked Questions

The Quran does not prescribe an obligatory time for reciting Ayat al-Kursi; it may be recited at any time. Sahih al-Bukhari 2311 contains the bedtime report that speaks of protection until morning. A separate report about reciting it after obligatory prayers is attributed to al-Nasa'i and is cited in Bulugh al-Maram together with Ibn Hibban's authentication. Jami at-Tirmidhi 2879 is a different morning-and-evening report and is graded weak in the public hadith reference used here, so these timings should not be presented as though they all rest on evidence of the same strength. These recitations belong to voluntary remembrance and virtue; they are not conditions for a prayer's validity and do not replace practical health or safety measures.

For general information only; different schools of thought and scholars may hold differing views.

This site uses the 6,236-verse numbering of the Hafs-based mushaf. Historical counting traditions can give different totals because they place some verse boundaries differently or count the basmalah differently. This does not mean that they contain different Quranic texts. The familiar figure of 6,666 is not the numbering used here.

For general information only; different schools of thought and scholars may hold differing views.

The Quran was revealed to the Prophet Muhammad (peace be upon him) over roughly 23 years. The first revelation came in the cave of Hira in 610 CE; the revelation was completed in 632 CE, shortly before the Prophet's death.

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Ayat al-Kursi is verse 255 of Surah Al-Baqarah, a single verse describing God's oneness, knowledge, sovereignty, and absolute authority over all creation. The Prophet (peace be upon him) is reported to have described it as "the greatest verse in the Quran." Hadith reports describe reciting it after each obligatory prayer as virtuous, and reciting it before sleep as a source of spiritual protection. The details of these reports vary by hadith source.

For general information only; different schools of thought and scholars may hold differing views.

The Prayer Times tool calculates times through the AlAdhan API. Check the selected calculation method, Asr school, location and date against your local mosque’s timetable. VerseSurah offers a method selector; it does not use Diyanet for every location. A calculated timetable should not be described as an official timetable issued by the selected authority.

For general information only; different schools of thought and scholars may hold differing views.

For ordinary loss of wudu, reciting from memory and reading on a phone are treated differently from touching a printed mushaf. Diyanet permits the former while generally requiring wudu for handling the physical mushaf. Major ritual impurity and menstruation have separate rulings; do not extend this answer to those circumstances. Listening is also distinct from touching the book.

For general information only; different schools of thought and scholars may hold differing views.

A khatm is a complete reading of the Quran. One juz a day gives a practical thirty-day schedule; a slower plan is also possible. Bukhari 5054 records advice to Abdullah ibn Amr to read in a month, then seven days. It does not establish that every companion always took at least a week. Choose a pace that leaves room for careful recitation and understanding.

For general information only; different schools of thought and scholars may hold differing views.

The Quran was revealed in Arabic, as stated in Yusuf 12:2. Uthmani describes a Quranic writing convention; Hafs ‘an ‘Asim names a transmitted reading. A script and a recitation tradition are different things. The Arabic text on this site is Tanzil’s Uthmani text based on the Medina mushaf.

For general information only; different schools of thought and scholars may hold differing views.

Verses of prostration are passages associated with sajdah al-tilawah. Their number and some locations differ by school; fifteen is not a universal count. The Hanafi school regards the prostration as wajib for reciters and listeners, while other schools classify it differently. Conditions such as wudu, facing the qibla, and hearing a recording also have legal detail. Follow a reliable manual for your school rather than treating every setting as identical.

For general information only; different schools of thought and scholars may hold differing views.

In the usual classification, Meccan means revealed before the Hijrah, and Medinan means revealed after it. The dividing line is time, not simply location: a passage revealed in Mecca after the Hijrah can still be classified as Medinan. Themes and style can help explain broad patterns, but they are not rules without exceptions; some passages have disputed classifications.

For general information only; different schools of thought and scholars may hold differing views.

The Quran has 114 surahs. Al-Baqarah has the most verses, with 286. Al-Asr, Al-Kawthar and An-Nasr each have three verses, the smallest verse count. Al-Kawthar is the shortest by word length. The surah list shows the verse count for each chapter.

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The Qibla Finder calculates the initial great-circle bearing from your location to the Kaaba, measured from true north. The bearing changes with your location. A phone compass also depends on sensor support, calibration and nearby magnetic interference. Check the map direction; rotating the phone alone does not establish the bearing when usable compass data is unavailable.

For general information only; different schools of thought and scholars may hold differing views.

Reports connected with bedtime recitation should be kept distinct rather than merged into one claim. Sahih al-Bukhari 2311 reports Ayat al-Kursi before sleep with protection until morning. Sahih al-Bukhari 5009 and Sahih Muslim 808a report that the last two verses of Al-Baqarah suffice for the night. Sahih al-Bukhari 5017 reports reciting Al-Ikhlas, Al-Falaq, and An-Nas before sleep and wiping the hands over the body three times. Surah Al-Mulk has a separate hasan report in Jami at-Tirmidhi 2891 and Sunan Abi Dawud 1400: a thirty-verse surah, identified as Al-Mulk, intercedes until forgiveness. That report is not a Bukhari narration about protection from the punishment of the grave. None of these recitations is presented here as an obligation or as a substitute for medical, safety, or sleep care.

For general information only; different schools of thought and scholars may hold differing views.

Known together as "Al-Mu'awwidhatayn" (the two chapters of refuge), Al-Falaq and An-Nas are grouped together because both open with "Say: I seek refuge" and share the theme of seeking refuge in God. Al-Falaq asks for refuge from the darkness, from those who blow on knots, and from the envier; An-Nas asks for refuge from the whisperings of humankind and jinn. Reports in Abu Dawud and Tirmidhi describe the Prophet (peace be upon him) reciting these two surahs together with Al-Ikhlas, three times each, morning and evening.

For general information only; different schools of thought and scholars may hold differing views.

Patience in the Quran includes perseverance in worship, restraint from wrongdoing, and steadiness through hardship. Al-Baqarah 2:153 joins patience with prayer; 2:155–157 describes responding to trials. Patience should not be read as a command to accept violence or ongoing harm. Seeking safety, legal help or practical support is compatible with taking a patient, deliberate approach.

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Repentance involves remorse, stopping the wrongdoing, seeking God’s forgiveness and resolving not to repeat it. Where another person’s rights have been violated, restitution matters too. Az-Zumar 39:53 invites hope in God’s mercy, while At-Tahrim 66:8 calls for sincere repentance. These verses should not be turned into an unconditional promise that continued harm requires no change. For addiction, violence or loss of control, practical professional support can accompany repentance.

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Mawlid al-Nabi falls on the twelfth night of Rabi' al-Awwal in the Islamic (Hijri) calendar. Because the Hijri calendar is roughly 11 days shorter than the Gregorian year, its Gregorian date shifts every year. For 2026, Mawlid al-Nabi falls on August 24, 2026 (Monday). In Turkey, the Presidency of Religious Affairs (Diyanet) announces the official dates each year — check Diyanet's annual calendar for future years.

For general information only; different schools of thought and scholars may hold differing views.

There is no obligatory surah list for Mawlid. You can reflect on Al-Ahzab 33:21 about the Prophet’s example, Al-Anbiya 21:107 about mercy, and Al-Ahzab 33:56 about sending blessings. This is our thematic reading suggestion, not a prescribed ritual list for this night.

For general information only; different schools of thought and scholars may hold differing views.

There is no specific command or encouragement in the Quran or authentic hadith to fast on Mawlid al-Nabi. Core Hanafi sources do not assign a fasting ruling specific to Islamic calendar nights. Some scholars consider such occasions suitable days for voluntary (nafl) fasting, but this is a matter of personal choice within the general framework of voluntary fasting, not an obligation or an established sunnah. For jurisprudential detail, consult a scholar or religious authority you trust.

For general information only; different schools of thought and scholars may hold differing views.

There is no prayer (with a specific number of units or form) prescribed for Mawlid al-Nabi in the Quran or authentic hadith. That said, the majority of Islamic scholars consider voluntary (nafl) prayer on such nights to be a virtuous act in general. Since there is no binding report specifying a number of units, intention and sincerity are what matters most. Turkey's Diyanet also encourages voluntary prayer on these nights without tying it to a specific count.

For general information only; different schools of thought and scholars may hold differing views.

This is genuinely debated among Islamic scholars, with no single answer. Some scholars argue that since the Prophet (peace be upon him) and his companions did not establish such a night, celebrating it is a later innovation (bid'ah). Others hold that remembering the Prophet favorably and rejoicing in his birth is generally permissible, and consider Mawlid celebrations acceptable on that basis. In Turkey, the Diyanet treats these nights as part of the nation's religious culture. This page does not take a side on which view is "correct" — it is a matter of ongoing scholarly discussion. Consult a scholar you trust for personal religious decisions.

For general information only; different schools of thought and scholars may hold differing views.

Mawlid al-Nabi 2026 falls on August 24, 2026 (Monday). Diyanet’s Mawlid message dated 24 August 2026 identifies that evening as the observance. Its Gregorian date changes each year because the Hijri calendar is lunar. See the Islamic Calendar for other dates.

For general information only; different schools of thought and scholars may hold differing views.

Mawlid al-Nabi is traditionally associated with the twelfth night of Rabi' al-Awwal, the third month of the Islamic calendar. Because the Hijri calendar is lunar, this night's Gregorian date shifts every year. The TDV Encyclopedia of Islam's entry on "Kandil" (candle/observance nights) discusses this association in its historical context.

For general information only; different schools of thought and scholars may hold differing views.

Surah Ya-Sin is one of the surahs commonly read on Islamic calendar nights and special occasions in Turkey, and it can be read on Mawlid al-Nabi as well. However, presenting it as "the specific, obligatory act of worship for this night" would be inaccurate. A more grounded approach for this night is a calm reading or listening session centered on verses that recall the Prophet and the theme of sending blessings on him, such as Al-Ahzab 33:56 and Al-Anbiya 21:107.

For general information only; different schools of thought and scholars may hold differing views.

No, wudu is not required simply to listen to Quran recitation. You may listen to recitation from a phone, computer, or audio recording without wudu. Out of respect for the Quran, being in a clean and attentive state is considered good practice where possible, but it is not a jurisprudential requirement. Physically touching a printed mushaf is a separate matter and requires wudu in most schools of thought, particularly Hanafi.

For general information only; different schools of thought and scholars may hold differing views.

Digital devices like phones, tablets, and computers are not treated the same as a physical mushaf. Diyanet sources note that touching the Quran text on a screen is not equivalent to touching a printed mushaf. So having wudu while reading the Quran on a phone is considered good etiquette, but not a jurisprudential requirement. Still, a clean and attentive state is preferable where possible.

For general information only; different schools of thought and scholars may hold differing views.

You may listen respectfully before sleep. Diyanet’s ruling also allows listening while lying down, provided respect is maintained. Keep the volume considerate of others and stop playback when you have finished listening. Reports about bedtime recitation do not establish that an audio recording is a medical sleep treatment.

For general information only; different schools of thought and scholars may hold differing views.

In the Quran, rizq (provision) is not limited to material livelihood — it covers every kind of blessing God grants, including health, knowledge, peace of mind, and love. Hud 11:6 states "there is no creature on earth whose provision is not due from God." Adh-Dhariyat 51:22 states "your provision is in heaven," pointing to the ultimate source of every blessing. Ibrahim 14:7 links gratitude and provision. A person's duty is to seek provision through lawful means and to be grateful for what they receive. The Quran does not offer a promise that "reading these verses will make you rich" — it teaches that God is the true source of provision, and gratitude reinforces that awareness.

For general information only; different schools of thought and scholars may hold differing views.

Unintentionally falling asleep is different from deliberately acting disrespectfully. Abu Dawud 4403 gives a general principle about accountability during sleep; it is not a report specifically about audio playback. If you feel sleepy, you can stop the recording or listen when awake. Diyanet’s ruling on listening while lying down emphasizes maintaining respect.

For general information only; different schools of thought and scholars may hold differing views.

Al-A‘raf 7:204 calls for attentive listening and silence when the Quran is recited. Set aside time to listen rather than leaving a recording running only as ambient sound. Prayer, the Friday sermon and congregational recitation have their own rules; they should not all be treated as identical to private audio playback. Pause the recording if another task needs your attention.

For general information only; different schools of thought and scholars may hold differing views.

Try the same short passage with different voices in the player’s reciter selector. Choose a pace and volume that let you follow the words comfortably. Replaying a recording can support memorization, but does not replace having your pronunciation checked by a teacher. Your preference is stored in this browser; clearing browser data or switching devices may require selecting it again. The player and Sources page show the current reciter choices.

For general information only; different schools of thought and scholars may hold differing views.

Following the text is an optional way to see which verse is playing. The surah player highlights the current verse; pause to read a translation when you want to examine its meaning. Following text on screen and reciting it yourself are distinct activities. The highlight is a listening aid, not an additional religious condition for listening.

For general information only; different schools of thought and scholars may hold differing views.

A mushaf’s own binding and a separate carrying bag are different things. Do not assume that every cover or binding makes handling it without wudu permissible. Diyanet gives a general requirement of wudu for touching or carrying the physical mushaf. For the details of handling it through a separate cloth or bag, consult your school’s ruling; the general rule does not establish an exception for every kind of cover.

For general information only; different schools of thought and scholars may hold differing views.

Schools of law differ. Diyanet’s explanation distinguishes restrictions on recitation in Hanafi, Shafi‘i and Hanbali approaches from a Maliki allowance used for education. Reading from memory should not be described as undisputed across all schools. Listening to a recording and pronouncing the Arabic text are also different activities. Consult your school’s detailed ruling or a trusted qualified religious authority for your circumstances.

For general information only; different schools of thought and scholars may hold differing views.

If the issue is ordinary loss of wudu, Diyanet permits reciting from memory while recommending wudu. This answer does not cover major ritual impurity or menstruation, which have separate rulings. Touching a physical mushaf is a separate question.

For general information only; different schools of thought and scholars may hold differing views.

Yes. Bukhari 5017 describes reciting Al-Ikhlas, Al-Falaq and An-Nas at bedtime, blowing into cupped hands and wiping them over the body, repeated three times. This report concerns those three surahs; separate reports about Ayat al-Kursi or Al-Mulk do not create one obligatory combined list. Listening to a recording can help learning, but is distinct from personally reciting as described in the report.

For general information only; different schools of thought and scholars may hold differing views.

Listening at night does not require a special midnight appointment. Al-Muzzammil 73:6 concerns night worship and recitation; it does not establish that playing a recording at night improves everyone’s memory or sleep. Choose a time when you can attend to the recitation, keep the volume considerate of others, and allow for your need to rest.

For general information only; different schools of thought and scholars may hold differing views.

Sahih Muslim 2188 contains an explicit hadith report concerning the evil eye. Al-Qalam 68:51 has been connected with the evil eye in parts of the tafsir tradition, but the verse itself does not name the phenomenon directly. Sunan Abi Dawud 5082 reports reciting Al-Ikhlas, Al-Falaq, and An-Nas three times in the morning and evening. Sahih al-Bukhari 2311 contains a separate bedtime-protection report for Ayat al-Kursi; it is not an evil-eye-specific morning-and-evening prescription. Supplication and Quran recitation can be religious practices of seeking refuge in God, but they do not justify diagnosing every illness, anxiety symptom, relationship problem, or safety incident as the evil eye. Medical, psychological, legal, or practical safety support should continue whenever the circumstances call for it. No recitation is presented here as a guaranteed outcome or a substitute for concrete care and protection.

For general information only; different schools of thought and scholars may hold differing views.

Al-Mu‘awwidhatayn names Al-Falaq and An-Nas together; both begin by seeking refuge in God. Al-Ikhlas is not one of the two named surahs, though it appears with them in recitation reports. Abu Dawud 5082 concerns the three surahs in morning and evening remembrance, three times each. Bukhari 5017 describes blowing into cupped hands and wiping the body before sleep. Keep the timings and actions in those reports distinct.

For general information only; different schools of thought and scholars may hold differing views.

The Friday recitation report for Al-Kahf does not prescribe a particular hour or minute. A separate report concerns Friday night: the night begins at sunset on Thursday, and Friday daytime ends at sunset on Friday. Plan Friday recitation within the relevant time. Studying the surah over several days is a separate learning schedule, not a substitute for a complete Friday recitation. Listening to audio and personally reciting are also distinct activities.

For general information only; different schools of thought and scholars may hold differing views.

You may read while waiting before the sermon begins. Once the khutbah starts, stop reciting or playing audio and listen to it. Bukhari 934 even warns against telling a companion to be quiet while the imam is delivering the sermon. Listening during the khutbah should therefore not be presented as merely an optional alternative to continuing a personal reading schedule.

For general information only; different schools of thought and scholars may hold differing views.

A khatm does not have one deadline for every reader. Set an amount you can read carefully and regularly. If you miss a day, adjust the remaining schedule rather than rushing through it. The Khatm Tracker records completed surahs on this browser; it does not judge the religious merit of your pace.

For general information only; different schools of thought and scholars may hold differing views.

Following mushaf order from Al-Fatihah to An-Nas makes your place easier to track. If you study another passage, note it separately so that no unread section is overlooked. The Khatm Tracker is a personal record of completed surahs; ticking a box is not recitation or a ruling on religious validity.

For general information only; different schools of thought and scholars may hold differing views.

Choose a small goal based on the child’s current reading ability, rather than age or comparison with peers alone. Read a short passage together and work on difficult sounds with a Quran teacher. This is a practical study suggestion, not a religiously prescribed age for a khatm or a universal learning timetable. Bukhari 69’s instruction to make things easy offers a useful reminder against pressure.

For general information only; different schools of thought and scholars may hold differing views.

Diyanet’s ruling states that a special prayer or prescribed form of worship is not established specifically for kandil nights. Ordinary voluntary worship is different from a fixed formula of units and surahs assigned to one night. Quran reading, supplication and customary voluntary worship should not be turned into a compulsory recipe for the occasion. TDV’s Regaib article discusses the evidence for prayers associated with that night.

For general information only; different schools of thought and scholars may hold differing views.

Laylat al-Ragha'ib falls on the first Friday night of the month of Rajab and is observed as a night symbolizing the start of the "three months" period (Rajab, Sha'ban, Ramadan) in Islamic culture. Scholars take differing approaches to observing this night: some note that specific reports about this night are weak, while others hold that marking the night with voluntary acts of worship in general is virtuous. In common practice, this night is observed with acts such as voluntary prayer, reading or listening to the Quran, repentance and seeking forgiveness, sending blessings on the Prophet, and supplication. In some regions, visiting relatives and charitable acts are also associated with this night. There is no ruling that Laylat al-Ragha'ib "definitively" requires a specific act of worship; the night is regarded more as an opportunity for personal spiritual renewal. The start of Rajab is also considered a symbolic marker of preparation for Ramadan, which is why many people treat this night as an occasion both for looking back and taking stock, and for renewing intentions for the months ahead. Although the authenticity of some reports about Laylat al-Ragha'ib is debated among hadith scholars, the night's coinciding with the start of the three-months period continues to hold symbolic significance for many Muslims. Viewing this night as a personal opportunity for supplication and reflection, rather than searching for a "definitive worship formula," offers a balanced stance amid these differing views. Increasing one's daily remembrance and seeking of forgiveness with the start of Rajab is one of the most practical steps that gives this night meaning.

For general information only; different schools of thought and scholars may hold differing views.

There is no meaningful single ranking without defining the count: an identical word, an imperative verb, and all words derived from one root produce different totals. Root occurrences are not the number of commands. Patience is an important recurring theme: Al-Baqarah 2:153 connects patience with prayer, and Aal-e-Imran 3:200 calls for perseverance. These examples do not establish that patience numerically outranks every other command.

For general information only; different schools of thought and scholars may hold differing views.

If "tightness in my chest" refers to emotional distress, inner pressure, or anxiety, there is no issue with listening to Surah Al-Inshirah — the surah is precisely about the opening of the chest and the theme of ease coming with hardship. But if you have real physical symptoms — chest pain, shortness of breath, pain spreading to the arm or jaw — always seek medical help first. Listening to a surah is not a substitute for that.

For general information only; different schools of thought and scholars may hold differing views.

Al-Inshirah 94:5–6 offers a reading about ease alongside hardship. For patience and prayer, you can also explore Al-Baqarah 2:153 and 2:286 and Ar-Ra‘d 13:28. This is a thematic reading suggestion, not a popularity ranking or a medical treatment.

For general information only; different schools of thought and scholars may hold differing views.

No. Sudden persistent chest pain or pressure, pain spreading to the arm, jaw or back, or chest pain with breathlessness, sweating or light-headedness can need emergency help. Call your local emergency number and do not drive yourself. Seek medical advice even if the pain comes and goes. Listening to a surah does not replace medical care.

For general information only; different schools of thought and scholars may hold differing views.

There is no fixed or obligatory number of times to read Surah Al-Inshirah in the Quran or hadith. You may read it as often as you like — what matters is not a numerical count, but the intention and attentiveness brought to the reading.

For general information only; different schools of thought and scholars may hold differing views.

Surah Al-Inshirah is best known for the phrase "with hardship comes ease" in verses 5 and 6. The phrase is repeated back to back within the surah; classical tafsir tradition describes this repetition as reinforcing the message.

For general information only; different schools of thought and scholars may hold differing views.

Al-Inshirah may be recited in prayer, without assigning it a unique obligation or guaranteed outcome. The rules for Al-Fatihah and additional Quran recitation vary by school, prayer unit and whether one is following an imam. It would be too broad to say that choosing additional recitation involves no legal details.

For general information only; different schools of thought and scholars may hold differing views.

The repetition in verses 5-6 of Surah Al-Inshirah is understood as reinforcing the message so it settles firmly in the heart, and as a reminder against despair. In a difficult moment, hearing something once may not be enough to feel it fully — the verse delivers the message twice to reinforce it.

For general information only; different schools of thought and scholars may hold differing views.

No, the verse gives no fixed timeline. Without dismissing the hardship, it reminds that ease exists alongside it. Rather than reading it as "everything will be fixed right away," it is more accurate to understand it as encouragement toward patience and trust that God brings ease.

For general information only; different schools of thought and scholars may hold differing views.

Cite the reference correctly (Al-Inshirah, 94:5-6), and avoid framing it as a "guaranteed fix" or a promise that "everything will be resolved within days." The verse itself makes no such promise of timing or certainty.

For general information only; different schools of thought and scholars may hold differing views.

A khatm is a complete reading of the Quran from beginning to end. There is no required timeframe — you can set your own daily reading amount (a juz, or a few pages) and complete it in 30 days or over a longer period. You can track your progress by marking completed surahs with the Khatm Tracker tool on our site.

For general information only; different schools of thought and scholars may hold differing views.