84
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First Published 2007
By Madbt Writers & Translators
Western Cape
South Africa
Any part of this book may be reproduced for teaching
purposes with condition that no alterations are made in
it.
Books may be bought or ordered by contacting madbut
at the above email
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CONTENTS Contents 3 Acknowledgments 4 System of transliteration 5
Introduction 7 Biography of Jamzr 9 Jamzrs sanad 10 The authors link to Mustaf al-Mh 11 The text of the Tuhfah 12 The Muqaddimah 16 The rules of nn skinah and tanwn 23 The rules of mm and nn mushaddadatain 34 The rules of mm skinah 35 The ruling of lm of al and lm of the verb 40 Mithlain, mutaqribain and mutajnisain 47 The types of madd 53 The rulings of the madd 61 The types of madd lzim 67 Conclusion of the Tuhfah 79 Bibliography 83
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ACKNOWLEDGMENTS I thank Allah, the Almighty, my Nourisher, my Sustainer, my Provider. Gratitude goes to my lovely wife and my adorable children. I thank my brothers and sisters for their continous support, and my teachers for their guidance.
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SYSTEM OF TRANSLITERATION
Nr Arabic English Nr Arabic English
1 ` 17 th 2 b 18 3 t 19 gh 4 th 20 f 5 j 21 q 6 h 22 k 7 kh 23 l 8 d 24 m 9 dh 25 n 10 r 26 h 11 z 27 w 12 s 28 y 13 sh 29 14 s 30 ! 15 " d 31 # 16 $ t 32 % ai 33 % ou
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N.B. Arabic words are italicized except in 3 instances: 1- When possessing a current English usage. 2- When part of a heading. 3- When the proper names of humans. N.B. The sign for [ ] which is [`] will be omitted when the former appears in the beginning of a word.
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INTRODUCTION
This is the second part of the Murshid al-Qri` series. It is a translation and explanation of one of the most accepted and taught texts in the field of tajwd, the Tuhfah of Jamzr. In fact, many teachers do not qualify their students until they have memorised and understood this text. As mentioned in the first book, the student will benefit fully from this work after he has understood the first book. Discussions deliberated in the first book will not be repeated here, and the student should enhance his knowledge in this field by concentrating on all the new topics not dealt with in the first book. Any person seeking to master this field will find it necessary to study Arabic texts such as these. The book has been written specifically for the non-Arabic speaking person. Thus, after citing the text under the heading, TEXT, a heading, VOCABULARY, will follow in which every word in the line will be translated. The student should strive to learn the translation of the individual words because it is only translated once. If the same word appears in another line, it will not be translated again, assuming that the student had already memorised it when it appeared the first time. Translations of the words have been made in the context of the verse, and in the simplest manner to enable understanding. After the translation of the individual words, a translation of the verse will be given under the heading, TRANSLATION. Finally, the rules mentioned in the verse are discussed under the heading, EXPLANATION. Most of the rules, like nn skinah and tanwn, mm skinah and madd etc. have already been discussed in the first book. This book will serve as a revision of those rules for the student. At the same time,
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his concentration should be focused on the text and its memorisation since its rules have already been dealt with previously. Discussions, which have not been touched on previously, will be considered in a simple manner for the beginner avoiding different opinions and views. The object is for the student to have a strong basis before embarking on the more complicated issues in the field.
9
Biography The authors full name is Sulaiman ibn Husain ibn
Muhammad al-Jamzuri.1 Ali al-Dabb and Muhammad al-Mh add ibn Shalab after Muhammad.2 He was known as Afandi, a Turkish term used for respect. (At times, a mm is added in place of the y`, making it Afandim.)
Jamzuri followed the Shafi school of law. In Sufism, he followed the Shadhal path under the guidance of Sheikh Muhammad Mujhid al-Ahmad.3
He was born in Rab al-Awwal around 1160 A.H. in Tant, Egypt. Al-Jamzr links the author to the town of Jamzr, approximately four miles out of Tant4, well known in the area of Manfiyyah.5 The author of Minnah al-Mutal writes that the area Jamzr previously in Manfiyyah is presently incoporated into Tant.6
Jamzuri studied qir`t under Nr al-Dn Ali ibn Umr ibn Hamd ibn Umr ibn Nj ibn Fansh al-Mihi (d.1204 A.H.) His literary works include: 1. Tuhfah al-Atfl7 2. Fath al-Aqfl sharh Tuhfah al-Atfl8 3. Kanz al-Man9 4. Fath al-Rabbn sharh Kanz al-Man10 5. Manthmah f qir`ah Warsh11
1 Fath al-Malik al-Mutal, pg.7 2 Minhah dhil al-Jall, pg.34, Fath al-Malik al-Mutal, pg.18 3 Fath al-Malik al-Mutal, pg.7 4 Minhah dhil al-Jall, pg.35 5 Fath al-Malik al-Mutal, pg.18 6 Minnah al-Mutal, pg.19 7 Hadiyyah al-rifn, vol.1, pg.405 8 Hadiyyah al-rifn, vol.1, pg. 405 9 Imt al-Fudal` bi Tarjim al-Qurr`, Vol. 2 pg. 139 10 Fath al-Malik al-Mutal, pg.8. Also wrote Fath al-Rahmni sharh Kanz al-Man. It is possible that this is one and the same book. 11 Fath al-Malik al-Mutal, pg.8. This book still remains a manuscript in the Egyptian libraries.
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Jamzrs sanad Ibn al-Jazar12
Al-Umyt Al-Qilql Al-Uqb Al-Nuwair Sheikh al-Islam Zakariyy al-Ansr
Al-Jaml ibn Zakariyy al-Ansr Nsir al-Dn al-Tablw Ahmad al-Masr al-Misr Ouliy` Afand Shahhdhah al-Yemen Ibn Abd al-Haqq al-Sumbt Saif al-Dn al-Basr Abd al-Rahmn al-Yemen Al-Shabrmallis Muhammad al-Baqar Sultn al-Mazzh Al-Nr Al-Dimyt Al-Manf Al-Rumail Al-Asqt Muhammad Munayyir al-Samannd Ali al-Badr Slim al-Nibtt13 Isml al-Mahall Ali al-Mh Sulaimn Jamzr
12 The rest of the sanad to the Prophet can be referred to in Isnd al-Jazar al-Imm
by Saleem Gaibie. 13 Slim al-Nibtt is included by Mirsaf in his sanad in Hidyah al-Qri`, vol.1, pg. 41
11
The authors link to Mustaf al-Mh:
Ali al-Mh
Mustaf al-Mh
Sulaimn al-Shahdw
Ali al-Hilwu Ibrhm
Khall mir al-Matbas
Muhammad Sbiq
Abd al-Azz Ali Kuhail
Ahmad al-Tj
Abdullah al-Sunnri
Muhammad Ysn al-Fdn
Al` al-Dn ibn Jaml al-Dn al-Afghn
Muhammad Saleem ibn Isml Gaibie
12
13
14
15
16
The author starts his book in the same manner as the Qur`n, with the basmalah, whilst practising upon the hadth of the Prophet which states:
! "#$ %& "' ()*14 Every good deed, which is not started with is severed from blessing. 15
TEXT: 1
* ! "#$
VOCABULARY:
#+ - he says ,-. a person who hopes /0. mercy .12 the Oft-Forgiving, the Most Forgiving $3'45 more commonly used as $3065 which means always 7$089 the name of the author : a pronoun meaning he, him or it %.4;0
17
TRANSLATION: 1. Says he who always hopes for the mercy of the Oft-Forgiving, who is Sulaimn Al-Jamzr. TEXT: 2
%& '()+# , -. * /# ,0 1-2.#34
VOCABULARY:
0= All praise 8 for Allah $>?8@' it stems from the word salh, which literally means to pray. Here, it refers to someone who is praying, or sending salutations.
A8B on, upon C0=' refers to the beloved Prophet 4 and D - l means family. With the pronoun attached it means his family. ' - those EF to follow / to recite TRANSLATION: 2. All praise is due to Allah, whilst sending salutations upon Muhammad, his family and those who follow (the Prophet and his companions)16 / and those who recite the Qur`n (correctly).17
EXPLANATION: The author mentions Al-hamd (praise) at the beginning of his book in accordance with Qur`n and the hadth of the Prophet :
16 The portion in brackets is as explained by Jamzr in Fath al-Aqfl, pg. 12 17 This explanation is given by Hasan al-Dimashq
18
! "#$ %& "' ()* 8 0=$ All good actions not started with the praises of Allah
are severed of blessing.18
If the meaning of EF is assumed to be to follow, then salutations would be incurred upon those who follow the Prophet and his Companions in inculcating their ways. This meaning is offered by most scholars. If the meaning to recite is assumed, then salutations will be incurred on all those who recite the Qur`n correctly and practise its injunctions. TEXT: 3
-56 : 7 -8 9;2
19
TRANSLATION: 3. Thereafter: this versified text (poetry) is for the student regarding the (rules of) nn, the tanwn and the mudd. EXPLANATION: The author states Thereafter, meaning after the author has started with Allah's name, praised Allah, and sent salutations upon His beloved Prophet , whatever follows is what he actually intends to write about. The author mentions that he will explain rules regarding the nn skinah, the tanwn and the mudd. However, other rules beside these are also discussed, the lm al-tarf, the mm skinah, the nn and mm when they are mushaddad etc. The reason why the author only mentions nn, tanwn and mudd is because the rules in the book are predominantly concerning them.
In some prints instead of 540 the word 5400 appears. The first is more common and is preferred.19 TEXT: 4
(6 ,=(2! ) ABC .4 * (E F GH
20
#$1NOP children. It is the plural of Q)1N , which means a child who has not yet matured (bligh). Here, it refers to the beginner who intends to learn tajwd.
B from $JRS our sheikh, or teacher T,0 refers to Jamzr's teacher, Nr al-Dn Ali al-Mh. #$0U %& a holder or possessor of perfection TRANSLATION: 4. I have named it (this book) a gift for children / for the beginner, transmitting from our Sheikh Al-Mh, the possessor of perfection. EXPLANATION: Jamzr has named this book A gift for the beginner, since it contains the basic rules required for the person intending to study the science of tajwd. Whatever rules he mentions in the book he transmits (he has learnt) from his teacher Al-Mh who was an expert in the field of qir`t and tajwd. His full name is Nr al-Dn Ali ibn Umr ibn Hamd ibn Umr ibn Nj ibn Fansh al-Mh. He was born in 1139 A.H. In spite of being born blind, he studied under renowned scholars at the Azhar University and became famous as an expert in the field of Qur`nic studies. He travelled to Tant and taught people Qur`n and tajwd, so much so that all sanads of the people of Tant now go through Al-Mh. He is called Al-Mh because he hails from a place called Mha. He died in 1204 A.H. His students include his son Mustaf al-Mh. Al-Mh is referred to as the possessor of perfection in everything about himself; manners, character, appearance, knowledge etc.20
20 Fath al-Aqfl, pg.13
21
Some have restricted this quality of perfection to his knowledge concerning the sciences of the Qur`n.21
In many prints ,0 is written as ,0 , with a fathah on the mm. However, the more correct pronunciation is with a kasrah on the mm since he came from the village named Mha and not Maiha. Allah knows best.22
TEXT: 5
(6K3LM N
22
The word VWE( is the plural of X$W , which means someone who is engrossed, absorbed or lost in something Z0J0 A8B [,C\ ( ). This is also referred to by the author in the third line as murd.
It includes the beginner (^L0), the intermediate (_T9L0) and the expert (,LJ0). The beginner is he who has initially embarked on the study of the science of tajwd and is incapable of studying texts on his own. The intermediate is the student who has learnt enough to guide himself in further studies. The expert is he who is capable of understanding the text and its meanings.
#+ , which means acceptance could have various meanings; accept him (the author) due to his writing this book, or accept the book from him or accept both him and the book.23
Most are of the opinion that the words -OP and VWY are synonymous. A few scholars differentiate between the words saying
that ajr is reward that is received after doing a particular action ))0B( whereas thawb is reward given by Allah through his mercy and grace with no action required.
In $WE( and $WY there is an additional alif at the end of the words. In Arabic, it is called alif al-itlq; a general alif. It has no bearing on the word itself but is merely used to keep the rhyme scheme of the poetry. It is used often in this book.
23 Minhah dh al-Jall, pg.39
23
THE RULES OF THE NN SKINAH
AND THE TANWN TEXT: 6
/
24
.$ef - ith-hr ) before c letters. The plural of c , letter. g8=8 for the throat h9 six. It can be read as Mh9 or "h9 . There won't be much difference in the meaning.24
hTF. arranged (in order or sequence). It refers to h9 before it. cGL8 so know them (these six letters of the throat). This word can also be read as cGL8 . Its meaning would then be: let them be known.25
TRANSLATION: 7. So, the first (of the four rules) is ith-hr, before the letters of the throat which are six, arranged in order (of their makhrij from the lower throat upwards), so know them. EXPLANATION: The first of the four rules is ith-hr. It literally means clear. If the nn skinah appears before any of the six letters of the throat, then ith-hr will take place; it will be read clearly without any extra nasal pull.
In some prints c ) is replaced with cOP ) . The first is more common and is relied on.26
In the following line, the letters of the throat are mentioned in their order of pronunciation from the lower throat upwards.
24
Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.7 25
Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.7 26 Refer to Mufd al-Aqwl, pg.12, and Umdah al-Aqwl
25
TEXT: 8
]^ _/& 29` [^ H(? _ *H#]^ a _/b 29` c = VOCABULARY:
Ci then 7$L80' referring to the ain and the h`.The word /80' means dotless or without dots (diacritical marks). TRANSLATION: 8. The hamzah and the h`, then the ain and the h` which lack dots and then the ghain and the kh`. EXPLANATION: In this line, the six letters of the throat are mentioned. Thus if a nn skinah or tanwn appears before any of these letters, ith-hr will take place. TEXT: 9
KP : Z4O 12=R(6 _Tb$S * ? )]#8 (Z=Q` -W 9-
26
TRANSLATION: 9. And the second (rule) is idghm in six (letters), appearing in (the
combination) 78k' , which are fixed by them (the qurr` - as the letters of idghm) EXPLANATION: The second rule the author explains to us is idghm, which literally means to assimilate or to join one thing into another. In this case, the nn skinah or tanwn will be assimilated into one of the letters of
78k' , if they appear after the nn skinah or tanwn. He further adds that these six letters are affirmed amongst qurr` as the letters of idghm i.e. all the qurr` agree that idghm of nn skinah and tanwn will take place into these six letters. In most texts, the six letters of idgm are said to be found in the
combination 78' (with a fathah on the mm). However, some argue that it should be 78' (with a dammah on the mm) since it stems from the Arabic )'. )' (with a dammah on the mm), which means to make haste.27
TEXT: 10
RW H2
27
in it (this type) "/CJ2 with ghunnah. Ghunnah is the nasal sound found in every nn and mm
)0J( in (the letters of) 0J $08B they (the letters) are known TRANSLATION: 10. But they (these six letters) are of two types: one, in which idghm
takes place with ghunnah. It is known (remembered) by 0J . EXPLANTION: The author divides the six letters of idghm into two types: those letters in which idghm takes place with ghunnah, and those letters in which idghm takes place without ghunnah. In this line, he explains the first type: idghm with gunnah. Idghm will take place with
ghunnah in the four letters of 0J , if they appear after the nn skinah or the tanwn. TEXT: 11
de FS KfS 3(? 1E(6 *(e 9b-4:34 1
28
the alif at the end. In this case it would only refer to the mudgham (the nn skinah or tanwn).31
"/08U in one word. Can be read with a fathah or kasrah on the kf.32 The meaning will remain the same.
jF E 33 then dont make idghm. It can be read with a fathah on the ghain also (jF); its meaning would then be: then idghm wont be made34.
* - like EF to follow. It hints at other examples, which follow the same pattern. TRANSLATION: 11. Except if the two (mudgham and mudgham fh) appear in one
word, then do not make idghm like (in the words) $l5 then "7Jm , and (examples that) follow (suit). EXPLANATION: In the previous line it was stated that if nn skinah or tanwn appear
before any of the letters of 0J , idghm would be made with ghunnah. However, in this line the author mentions that if the nn skinah is followed by any one of these letters in one word, then idghm will not be made.
In other words, idghm of nn skinah into any of the letters of 0J will only take place if they appear in two separate words; the nn
skinah at the end of a word and one of the letters of 0J at the beginning of the next. If they appear together in one word idghm
31
Mufd al-Aqwl, pg.16 32
Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.7 33
It appears with a kasrah on the ghain in the explanations of Al-Dabb, Muhammad al-Mh, Hasan al-Dimashq and Dr Ashraf Talat. 34
Mufd al-Aqwl, pg.17
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will not take place. This will only apply to the nn skinah and not to the tanwn, due to a tanwn always appearing at the end of a word; therefore it is impossible that a tanwn is followed by one of the
letters of 0J in one word. The author explains that idghm will not be made but does not explain what application should be used in its absence. However, in Jamzr's explanation of the Tuhfah, he states that ith-hr will be made instead.
By EF the author hints at other examples, which would follow suit. The only other examples in the Qur`n are 7$J and 7J .35 TEXT: 12
KP :
2
30
TRANSLATION: 12. And the second (type) is idghm without ghunnah in lm and r`,
then observe takrr (of the r`) / and its code is p#. , so know it. EXPLANATION:
In line ten, the author mentions that the six letters of 78k' is divided into two types: idghm with ghunnah and idghm without ghunnah. In this line, the second type is explained, i.e. idghm without ghunnah. It
will take place in the lm and r` (p#.). He also states that takrr should be observed in the r`. This does not mean that takrr should be made apparent and clear, but that it should be hidden. The author mentions this because, due to the idghm being made into the r`, it becomes mushaddad (doubled) and carries more chance of the takrr becoming apparent.37
In the second print the author mentions an easy way for us to
remember the letters of idghm without ghunnah via the code of p#. . TEXT: 13
kKP : -
31
TRANSLATION: 13. And the third (rule) is iqlb (changing the nn skinah or tanwn) by the b` to a mm, applying ghunnah with ikhf`. EXPLANATION: The third rule regarding the nn skinah and tanwn is iqlb, which takes place when the nn skinah or tanwn is followed by a b`. The author outlines three applications in this verse. Firstly, iqlb, which is the changing of the nn skinah or the tanwn into a mm. Secondly, that it will be read with ghunnah, and thirdly, making ikhf` (concealing) of the mm skinah. Only with all these three applications is the rule of iqlb read correctly. TEXT: 14
N628 : Vm -
32
EXPLANATION: The fourth rule is ikhf`, which takes place if the nn skinah or tanwn meets any of the remaining letters i.e. excluding the six letters of the throat in which ith-hr is made, the six letters of idghm and the b` of iqlb. In the following two lines the author mentions the remaining letters. TEXT: 15
# 1Ra ? # 18o& -56 / *H=
33
TEXT: 16
! -W _pIJ $ 9e
34
TEO/4$2-o >
35
e2R 9 TEO< THE RULES OF MM SKINAH
TEXT: 18
H VQW 4 /ER4 S 9 *. 7 1
36
during waqf, when it is allowed. Thus, a mm which is skin will never be followed by an alif because the alif is always skin. TEXT: 19
tQm / u`3` H#EO *t? _HXS _Tb$ [^ aS VOCABULARY:
$'$U its rules Q/iEi three 0 for him _r precision _+ only TRANSLATION: 19. Its (the mms) rules are three for him (who wants) precision: ikhf`, idghm and ith-hr only. EXPLANATION: In this line the author mentions that there are three rules for the mm skinah: ikhf`, idghm and ith-hr. In the next line, he embarks on an explanation of these three rules. TEXT: 20
2BC? : ^ Q -
37
TRANSLATION: 20. So the first (rule) is ikhf`, (when the mm skinah appears) by the b`. And name it (this ikhf`) labial according to all the qurr`. EXPLANATION: The first rule of the mm skinah is ikhf`. It will take place if the mm skinah comes before a b`. The ikhf` of mm skinah is called ikhf` shafaw or the labial ikhf` because the mm skinah is pronounced from the lips, and the application of ikhf`(concealing-of the mm) will therefore also take place in the lips. This rule will be applied by all the qurr`.
In some copies, instead of [$ JB there comes [$ ) , the latter being mentioned by Jamzr himself. Sheikh Muhammad Atq Deoband seems to agree, citing the latter in the core text and mentioning the first in the footnote. Most copies seems to give preference to the first, including Dabb, Muhammad Mh and Dr Ashraf Talat. TEXT: 21
KP :b$S %(4O HP6 _T *%(=? "8g "#b$S )9!
VOCABULARY:
$8Y0 the same like it, its equivalent i.e. another mm AF appears, comes 32m $3'$j5a small idghm or minor idghm $ oh, used when calling someone AL young boy, lad. It refers to the student who is a beginner TRANSLATION: 21. And the second (rule) is idghm with its equivalent (another mm) appearing. And name it (this idghm) idghm saghr Oh student.
38
EXPLANATION: The second rule the author explains is idghm of the mm skinah. It wil take place when the mm skinah is followed by another mm
($8Y0). The first mm is assimilated into the second mm, and is read as one mm which is mushaddad. TEXT: 22
kKP : HXY
2Q ? *
2J H)! 1U8O /#
VOCABULARY:
/C+ remaining, left over $?09 name it i.e. this ith-hr if mm skinah /C1S - labial i.e. coming from the lips TRANSLATION: 22. And the third (rule) is ith-hr in the remainder of the letters. And name it (this ith-hr) labial. EXPLANATION: The third and last rule explained to us by the author is ith-hr. It will take place when the mm skinah is followed by any of the remaining letters (excluding the b` of ikhf`, the mm of idghm and the alif) of the alphabet. The mm will then be read with ith-hr i.e. clearly without any extra nasal pull. This ith-hr is called ith-hr shafaw or the labial ith-hr because the mm skinah is pronounced from the lips, and the application of ith-hr (reading of the mm clearly) will therefore also take place in the lips. TEXT: 23
(=I4 O ? 1 v- 7 *U8(&? $.)4f H68
39
VOCABULARY:
.H beware, be careful z by, at ,1LRF to conceal, hide $+ due to its nearness 5$=?Ff oneness, unity, unison, agreement cB$ so know, be aware, take head (of this) TRANSLATION: 23. Be careful at a ww and a f` that it (the mm) be hidden due to its nearness (to the f` in makhraj) and unity (in makhraj with the ww), so know this. EXPLANATION: After the explanation all three rules of mm skinah, the author mentions that heed should be taken when the mm skinah is followed by a f` or a ww. If mm skinah is followed by either of these two letters, ith-hr will take place i.e. the mm should be read clearly. However, due to the mm being so close to the f` in makhraj, and sharing the same makhraj with ww, the application of ith-hr tends to be incomplete; thus rendering the mm to be somewhat hidden, instead of clear. Extra care should therefore be taken that ith-hr be made properly when mm skinah is followed by a f` or a ww. Jamzr mentions that it would be correct to read the f` in the text
with a tanwn also i.e. 4 $w .39
5$=?F! 4 appears in some texts as "5$=?F! 4 , with a tanwn and a lm maksrah instead of lm al-tarf. The meaning in both cases remains unchanged.40
39 Fath al-Aqfl, pg.21 40 Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.7
40
Tf 9E) (V5 Tf THE RULING OF LM OF )( AND
LM OF THE VERB
In this chapter the author discusses two types of lms; the lm al-tarf (definite article) and the lm which appears in a verb. The lm al-tarf
is used to make an indefinite word definite e.g. M8 (a pen) and +8 (the pen), or M.l (a light) and .KJ (the light). The words M8 and M.l are indefinite since they refer to any pen or any light. By adding the lm
al-tarf )#( the words become definite in that they now refer to a particular pen or light. The second lm the author discusses is the lm skinah which appears
in a verb, whether the verb is past tense (md) e.g. $J;l , present / future tense (mudri) e.g. XG8 or an imperative command (amr) e.g. {$@B g 4 . The author discusses these lms particularly in regard to whether ith-hr be made in them or idghm. TEXT: 24
T3) ( U8BC VQW f *fO :U85=? HXS
VOCABULARY:
7!$ two conditions $0:!4 the first of the two $:.$ea the ith-hr of it (the lm) cGL8 - so know (this rule of ith-hr of the lm). Most copies mention it like this. However, it can also be read as cG8 . Its meaning would
41
then be: Let this (rule of ith-hr of the lm) be known.41 It could also
be read as cGL8 42i.e Let this (type of) lm be known (lm of ith-hr). TRANSLATION: 24. For the lm of al there are two conditions before the letters (of the alphabet). The first of the two is the ith-hr of it (the lm), so know this. EXPLANATION: The author begins by explaining lm al-tarf, stating that it cannot be void of one of two conditions when appearing before the letters of the alphabet. The first of the two conditions is ith-hr, where the lm should be read clearly. In the following line the author mentions all the letters of the alphabet which, if preceded by a lm al-tarf, require ith-hr to be made. TEXT:43 25
,& 7a 1w8o& N# 1N6 VQW * /#),& qa x2 y6O(
VOCABULARY:
"|\B ' ". four with ten i.e. fourteen
41Appears like this in the copy of Muhammad Mh, pg.11. Also refer to: Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.7 42
Copy of Sheikh Muhammad Atq Deoband
43 This line is mentioned differently in all the copies of the Tuhfah before me. Jamzri
has it as: and . Muhammad Mh states: and . Dabb has: and . Dr Ashraf Talat writes: and . In Minnah al-Mutal it appears as: and (with a kasrah on the nn). Hasan al-Dimashq and Qri` Muhammad Husain states: and (with a fathah on the nn). Sheikh Muhammad Atq Deoband mentions: and .
42
08B its knowledge (of the fourteen letters, where ith-hr will be made)
} desire, wishful ZC< your hajj (pilgrimage) td - fear 0+B it will be fruitless, unproductive, barren TRANSLATION: 25. Before four with ten (fourteen letters). Take its knowledge from
(the words): 0+B td 4 ZC< } (Be desirous of your pilgrimage and fear that it be barren). EXPLANATION: In this line the author mentions fourteen letters by which ith-hr of the lm al-tarf will be made. If any of these letters appear after the lm al-tarf, then it will be read clearly (ith-hr). To remember these letters the student needs simply to memorise the combination of
words: }0+B td 4 ZC< . TEXT: 26
Hd` : N6O ? H#b$S *N(? # "zO 1w8o&
VOCABULARY:
$0l$i the second of the two (conditions) $'$j5a - idghm of it (the lm al-tarf) "|\B 4 . four and ten i.e. fourteen $3~ also $:;'. its combination/code comes from AB4,G which means to memorise/remember
43
$:;'. 4 appears with a dammah on the zy ( v ) in the copy of Jamzr. The translation would be: and its combination, so memorise
(it). Certain prints has it with a fathah on the zy ( v ). The translation would then be: so memorise its combination. TRANSLATION: 26. The second of the two (conditions) is the idghm of it (the lm al-tarf) in four and ten (fourteen letters) also, so memorise its combination: EXPLANATION: After explaining the first condition, the author begins expounding upon the second condition, which is idghm. Like ith-hr, idghm will also take place if the lm al-tarf is followed by fourteen letters. The combination to remember these fourteen letters are in the initial letters of the words in the following line (similar to the letters of ikhf`): TEXT: 27
95d F qm 4 " Vg 29` nA *s )1/X B^ ! {$T8E r8J
VOCABULARY:
XN be good )m join ties (family relations) $30. family, relations ;1F success tr be hospitable, good host Gl & possessor of favors/bounties 5 leave, shun O[9 bad, evil ?"e thought
44
.v visit $w1S distinguished, illustrious bU8 for honour, generosity TRANSLATION: 27. Be good, then join (family) ties and you will be successful. Be hospitable to the possessor of bounties. Shun evil thought. Visit the distinguished for generosity. EXPLANATION: This line gathers all fourteen letters into which idghm of the lm al-tarf will be made. If the student learns it, he will easily retain them, knowing that if any of these letters follow the lm al-tarf, then idghm will be made; the lm will be assimilated into the letter following it. Even though the line contains sound advice, the object is not the meaning, rather it provides a means of learning all the fourteen letters of idghm. The student should note that the alif is not mentioned in any of the two combinations. This is because the alif will never follow the lm al-tarf since both the alif and the lm are skin.44
Some prints have $30. (with a dammah on the r`). Dr Ashraf Talat has given preference to the first even though the latter could be allowed.45
TEXT: 28
H)! %f TK3 : ,28W *H)! v8af TK3 :,2RJ
44
Refer to the explanation offered in verse 18 45
Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.8
45
VOCABULARY:
A4! the first C0 lunar (referring to the moon) zd! the second
0SC solar ( referring to the sun) TRANSLATION: 28. And the first lm, name it qamariyyah (lm al-qamariyyah the lunar lm), and the second lm, name it shamsiyyah (lm al-shamsiyyah the solar lm). EXPLANATION: The first lm, which is read with ith-hr, is called lm al-qamariyyah
because in the word 0+ , the lm is read with ith-hr. The second lm, which is read with idghm, is called lm al-shamsiyyah because in
0C\ , the lm is read with idghm.
Most copies mention the mms of bWE 4 with a fathah. Muhammad Atq Deoband has both mms with a dammah. TEXT: 29
r(M# 1V(5? Tf K8(HXO *.d ? :%= 5QKM? )1-# -56
56
VOCABULARY:
) but, rather, in fact K% whichever, any j besides, other than. Can be read with a fathah or a kasrah on the r`.54
";0: a hamzah (the letter) $- comes, appears TRANSLATION: 37. In fact, (if) any letter besides the hamzah or sukn appears after a (letter of) madd, then the natural (madd) results.
EXPLANATION: In the previous line the author explains that madd tab is that madd which is not dependent on a cause. In this line he alludes to what those causes are: the hamzah and sukn. Thus, as long as a letter of madd is not followed by a reason (hamzah or sukn) then it will be madd tab.
The word K,GW$ can be read with a fathah or a dammah. TEXT: 38
%& _UW# >&8 8a *3R# 1E! O 1He nQ! VOCABULARY:
d the other (madd) Mc' dependent { - like 54
Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.8
57
E
58
"%4 the word is originally z4 , which means to promise. The hamzah is changed to and alif, thus becoming a combination which holds all the letters of madd.55
,:4 and they (these letters of madd) $l an example in which all the letters of madd can be found TRANSLATION: 39. Its (the madds) letters are three, so remember them from the word
"%4 , and they are (found) in (the example) $l . EXPLANATION: In the next three lines Jamzr explains the letters of madd. They are
three which can easily be remembered in the combination "%4 ; ww, alif and y`. He also presents an example which holds all three letters of madd,
$l . It is important to note how these letters of madd appear in this example; they are all skin, and are preceded by a harakah which conforms/agrees with the letter of madd i.e. a dammah before a ww, a kasrah before a y`, and a fathah before an alif. He explains this further in the next line. TEXT: 40
9m VQW c VQW 8RE *? cu8JT= 1qO VQW _= VOCABULARY:
U the kasrah r a dammah QS condition, requirement, prerequisite
55
Minhah dh al-Jall, pg. 92
59
ML fathah "t an alif b;L8 necessary TRANSLATION: 40. And a kasrah before the y`, and before the ww a dammah is a requirement, and a fathah before the alif is necessary. EXPLANATION: The requirements for the letters of madd are explained in this line. The ww should be preceded by a dammah and the y` should be preceded by a kasrah. An important point which is not explicitly explained in the text but is alluded to by the author in the example
$l , is that they should also be skin. Therefore, if the ww and y` are not skin, they will not be letters of
madd e.g. 9 . In this example they are mutaharrikah. And if they are skin but preceded by a fathah, then too, they wont
be letters of madd but instead letters of ln e.g. [,S , |O[9 . This is further explained in the next line. An alif will always be preceded by a fathah, therefore he states that a fathah appearing before an alif is necessary. An alif is always considered as skin even though the sukn is not written on it. TEXT: 41
60
$J?U9 the two (ww and y`) are skin. Can also be read as $JU9 .56 7a when M$L1l openness, referring to a fathah ?")* each of them, all (of them)i.e. the ww and the y` $J8B is announced TRANSLATION: 41. And ln from them (these three letters) is the y` and ww, carrying a sukn, if a fathah before each is announced. EXPLANATION: If there is a fathah before the ww skinah or y` skinah then they will be letters of ln and not letters of madd.
56
Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.8
61
~- TEO THE RULINGS OF THE MADD
Before starting this chapter the student should be familiar with the different types of madd far as the focus of this chapter is the rulings regarding them and not explaining what they are.
TEXT: 42
T-4 u(`3` _TEO )- *TL s l VOCABULARY:
?08 for the madd Mb$U - rulings b4F always, stemming from 5$306 V- compulsory v
62
TEXT: 43
~-# -56 _ B^ S _n? *~-5 V+2=6 F 1e ? VOCABULARY:
MX- So wjib ' literally means pull, however, here it refers to a letter of madd. "/08* a word. Can be read with a fathah or kasrah on the kf. & short for H: which means this. )@CL0 as muttasil (the joined madd). G counted as i.e. considered as TRANSLATION: 43. So (it is) compulsory if a hamzah appears after a (letter of) madd in one word. And this (madd) is counted as muttasil. EXPLANATION: The hukm of madd muttasil is that it is wjib; compulsory to pull, according to all the qurr`. The qurr` do however have differences of opinion as to how long the madd should be pulled. According to the narration of Hafs via the tarq57 of the Shtibiyyah, it should be pulled
4 or 5 harakt. He also defines madd muttasil: when the letter of madd is followed by a hamzah in the same word. TEXT: 44
-# _ V+? S _8+W *V+
63
M@ 4 ' pull (madd) or shorten (qasr) )@ separate p)* each i.e. the letter of madd and the hamzah "/08U in a word
)@1J0 munfasil (the separated madd) TRANSLATION: 44. And it (madd) is j`iz: to pull or to shorten, if each (the letter of madd and the hamzah) is separate in a word (of their own). And this (madd) is munfasil. EXPLANATION: The author first explains that if a hukm is j`iz, madd and qasr will be allowed in it. The definition of madd has already been given previously. Qasr literally means to shorten. Technically, it is to read the letter of madd or the letter of ln without any bit of extra pull in it (only for the duration of two harakt).58
Therefore if any madd has this hukm, the reader will be allowed to pull it longer than two harakt or to shorten it, reading it with two harakt only. There are three madds that fall under this ruling. The first one, madd munfasil, is explained in this verse. The letter of madd and the hamzah are separated where the letter of madd appears at the end of one word and the hamzah comes at the beginning of the next word. Since madd munfasil is j`iz, it is allowed to be pulled for the duration of 4 or 5 harakt in the narration of Hafs via the tarq of the Shtibiyyah. Qasr will also be allowed in madd munfasil due to it being
58
Hidyah al-Qri`, vol.1, pg.266-277
64
j`iz. However, this will only be allowed in the narration of Hafs via the tarq of the Tayyibah. TEXT: 45
E>R 8& S F VP# *(e rW:/5=Rd c 54 VOCABULARY:
)Y' like this (the previous hukm) & short for H: which means this. B appears, presents itself. It indicates something temporary. w$14 due to waqf (stop) TRANSLATION: 45. And like this, (madd will be j`iz) when the sukn is temporary
due to waqf like (in the examples) 708GF and GLl . EXPLANATION:
If waqf is made on words like 708GF , GLl and 7$?HUF , then the last letter is read with a sukn. The sukn is temporary since it only appears during waqf. During wasl (joining), the last letter will be read with a harakah instead. If there is a letter of madd before the temporary sukn, then it is known as madd rid li al-sukn (temporary madd due to a sukn) or madd rid li al-waqf (a temporary madd due to waqf). The author explains that the hukm regarding this madd is the same as madd munfasil i.e. j`iz. Thus it would be allowed to make madd and qasr in it. Qasr would be 2 harakt, whereas madd would include both tawassut and tl.
65
TEXT: 46
F )- %& H T)-W O *(e -6:7a rdS
66
Since this madd is also j`iz, madd and qasr are allowed in it. Qasr will be made according to all the qurr`, including Hafs. Madd will only be allowed in the narration of Warsh. It will include both tawassut and tl. TEXT: 47
3)gO E>R S _Tsf *f)A )1-# -56 rW r3g VOCABULARY:
Mbv! necessary E?m regarded as original/permanent w$14 4 wEm 4 during waqf and wasl !?N to lengthen, prolong. Technically, tl means to pull madd to the duration of 6 harakt or 5/3 alifs. TRANSLATION: 47. And (madd will be) lzim if the sukn is permanent (when) during waqf and wasl after the letter of madd, tl is made (in it). EXPLANATION: Since the hukm of this madd is lzim, the madd has also been named lzim. Its duration is tl only. Madd lzim is when the letter of madd is followed by a permanent sukn. A permanent sukn is that sukn which remains during wasl
or waqf e.g. 7D+4 . During waqf and wasl, the f` of )( will have a sukn.
67
TsK3 )- TRWO THE TYPES OF MADD LZIM
In the previous line the author explains what madd lzim is. In this chapter he expounds upon the different types of madd lzim. TEXT: 48
f TRWO
56O 9H- 1Ts *,5# ?8 Be x4
VOCABULARY:
b$ types "bv! - referring to madd lzim
according to them i.e. according to the qurr` Z8F - it is (the types of madd lzim) ,08* - stems from the word /08* which means word. Can be read with a fathah or kasrah on the kf.
, stems from the word c which means letter G' with it i.e. with ,08*
TRANSLATION: 48. The types of lzim according to them (the qurr`) are four; and it is
. with itarfh and kilm
EXPLANATION: Madd lzim is divided into four types. Initially they are of two types:
.arfh and kilm
. is laterarfh and kilmThe author will explain what TEXT: 49
VKP# _qKI# 3e *7H?V2+4 u56O h
68
VOCABULARY:
$0:E*- both of them (kilm and harf) MtW1R' stems from t1RF which means light )W+Y' stems from )+i which means heavy )C@1F will be explained TRANSLATION: 49. Both of them (kilm and harf) are mukhaffaf and muthaqqal, so these four (types of lzim) will be explained. EXPLANATION: In the first line the author explains that madd lzim is divided into kilm and harf. In this line he states that kilm and harf are further subdivided into mukhaffaf and muthaqqal. In this manner lzim has four types as illustrated in the diagram below:
In the next three lines the author explains what kilm, harf, mukhaffaf and muthaqqal are.
Madd Lzim
Kilm Harf
Mukhaffaf Muthaqqal Mukhaffaf Muthaqqal
69
TEXT: 50
! 1BE6 ? N=( uE * NW e H? )1-# U8 N# VOCABULARY:
7 so when "/08U in a word 0L- joins, meets, comes together ?"' c a letter of madd then it is 4 occurred, taken place TRANSLATION: 50. So when, in a (single) word, a sukn meets a letter of madd, then it is kilm that has occurred. EXPLANATION: In this line the author outlines what kilm is: if a letter of madd is followed by a sukn in one word then kilm has taken place. It is obvious that the sukn being spoken about is a permanent sukn or
else it will not be lzim e.g. /C5 ,?lK-$=F . TEXT: 51
- U8. )`3` ? O *-6 ?8.? ,M! >- VOCABULARY:
?,iEi tripled letters, trilateral letters i.e. consisting of three letters c4= the letters. Plural of c=, which means the letter -4 they are found. It is dual, referring to two things, the letter of madd and the sukn.
K0 the madd i.e. the letter of madd
70
94 it's centre. Can be read with a fathah or a dammah on the .60 clear / apparent / appeared TRANSLATION: 51. Or in the tripled letters they (the letter of madd and the sukn) are found, while the (letter of) madd is in its centre, then harf is clear EXPLANATION:
What is meant by c4= in this line are the cut letters (s$GW+0 c4=) which are found at the start of certain srahs in the Qur`n. Only those hurf al-muqattat, which consist of three letters are particularly mentioned here. Furthermore, of the three letters (in the hurf al-muqattat), the middle letter must be a letter of madd. Thus if in the hurf al-muqattat, the letter of madd (being the center letter) is followed by a (permanent) sukn then it will be known as
harf e.g. x 7 . )5$m 7l( Concisely, if a letter of madd is followed by a permanent sukn, it will
be madd lzim. If it appears in a word (/08*) it will be kilm and if it appears in the hurf al-muqattat, it will be harf. TEXT: 52
b$O S VKP# 3e *b- 9 FS iVe _qKI# VOCABULARY:
$0j5 7a if idghm takes place p)* each one of them (kilm and harf) &a if
60 Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.8
71
$0j no idghm occurs TRANSLATION: 52. Both (kilm and harf) are muthaqqal if idghm takes place. Mukhaffaf, each one of them, if no idghm occurs. EXPLANATION: After explaining what kilm and harf is, the author expounds upon what muthaqqal and mukhaffaf are. If idghm takes place, it will be muthaqqal, in which the letter of madd is followed by a letter which is mushaddad. Therefore it is called muthaqqal (heavy) since a mushaddad is regarded as a "heavier" (more
difficult) pronunciation than a skin e.g. ?$C~ ! 4 .
If no idghm takes place, then it will be mukhaffaf, in which the letter of madd is not followed by a letter which is mushaddad. It is called mukhaffaf (light) because a sukn is considered "lighter" (easier) to
read than a tashdd e.g. 7$D x .
TEXT: 53
>R ] 2O >?8. TsK3 *8+.d 1` ? h$ VOCABULARY:
K,= bvWE referring to the madd lzim harf .K plural of srah; chapter of the Qur`n .K #C4 the start / beginning of the srahs n5-4 its presence, is found "7$0i eight @=l confined / limited
72
TRANSLATION: 53. And lzim harf is found at the beginning of the srahs, and confined to eight letters. EXPLANATION: As mentioned previously, harf refers to the hurf al-muqattat. In this line the author states that they are only found at the beginning of (certain) srahs. Lzim harf would include both mukhaffaf and muthaqqal. Thereafter he mentions that lzim harf is only found in eight letters. In the following line he explains further what these eight letters are. TEXT: 54
H5)pd VR& 9e * (paO LM /H F /& VOCABULARY:
$G0< gathers it/them (the eight letters) * how much )B honey u+l diminish, lessened, decreased u+l )B * how much of the honey diminished? B the ain at the start of Srahs Maryam and Shr -4 two options -4 4& holder of two options i.e. it can be read in two ways/with two options
ud preferred TRANSLATION:
54. The letters u+l )B * gathers them (the eight letters) and the ain has two options, while tl is preferred.
73
EXPLANATION: The eight letters in which lzim harf takes place can all be found in
the code u+l )B * .
The kf appears at the beginning of Srah Maryam - uG*. It will be madd lzim mukhaffaf.
The mm appears in five different words in 17 various places: (six times in the Qur`n), u , , N (twice in the Qur`n) and (seven times in the Qur`n). The mm will be madd lzim mukhaffaf in all the places it appears.
The ain is found at the start of Srahs Maryam - uG* and Shr - (*)gB . In both places it will be madd lzim mukhaffaf.
The sn presents itself in five places: N (at the start of Srahs al-Shuar` and al-Qasas), N , , (*) gB . In N, the sn will be madd lzim muthaqqal. In N, (during wasl and waqf via the tarq of the Shtibiyyah61) and in (*)gB it will be madd lzim mukhaffaf.
The lm appears in four words in thirteen different places: (six times in the Qur`n), u , and (five places in the Qur`n). In it will be mukhaffaf, and in the remaining three words it will be muthaqqal.
61 According to the tarq of the Tayyibah, idghm will be also be allowed when joining
(*) . If idghm is made it will be muthaqqal. During waqf both tarqs will consider it as being mukhaffaf.
74
The nn appears in Srah al-Qalam: 7 . It will be mukhaffaf via the tarq of the Shtibiyyah during wasl and waqf.62
The qf is found at the beginning of Srahs al-Shr -
(*)gB and Qf -
