Is it permissible to quaver the extensions (mudud) and the nasalizations (ghunnah) when reciting the Quran, given the conflicting fatwas regarding its permissibility and prohibition?

A number of reciters, such as Ad-Dani, Ibn Al-Badhish, Al-Jazari, As-Suyuti, and As-Sakhawi, explicitly forbade recitation with tar'eed (trembling/trilling the voice) and considered it an innovation (bid'ah). Ibn Al-Badhish reported from his shaykh, Al-Ahwazi, that recitation with tar'eed, tarqees (swaying), tatreeb (melodious singing), talheen (melodizing), and tahzeen (sounding sad) is not permissible. Al-Jazari defined tar'eed as making one's voice tremble like someone shivering from cold and pain, and it may be mixed with some singing melodies. As-Suyuti defined it similarly.

As for Ibn Al-Qayyim, he mentioned in "Madarij As-Salikin" the permissibility of singing the Qur'an without affectation. He stated that tatreeb and singing are of two types: 1. That which is natural, without affectation or pretense; this is permissible. 2. That which is artificial, achieved through affectation, pretense, and practice; this is what the Salaf (early generations) disliked, condemned, and prohibited recitation with.