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A Guide for the Reciter
Qri` Saleem Gaibie
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First published 2006
by Dr al-Ulm al-Arabiyyah al-`Islmiyyah
P.O. Box 1081
Strand
Western Cape
South Africa
Any part of this book may be reproduced for teaching purposes
with condition that no alterations are made in it.
Cover design: Fusion Mosaic and Maghribi Architecture, by
Muhammed Shaahid Cassim. Contact via email:
[email protected] or via the website of The
Academy of Arabic and Islamic Sciences; www.IlmOnline.co.za
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CONTENTS
Contents 3
Acknowledgments 5
Transliteration 6
Foreward 7
Introduction to tajwd 9
The `istidhah and the basmalah 13
The makhrij 17
The sift 23
The sift lzimah 23
The sift mutadddah 23
The sift ghayr mutadddah 26
The sift ridah 28
Tafkhm and tarqq 29
The `alif 30
The lm in 30
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The r` 30
The rules concerning the nn and the mm 34
The mm skinah 34
The nn skinah and tanwn 35
The madd 38
Waqf 43
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Acknowledgements
All my thanks are firstly due to Allah who has granted me
innumerable favors and blessings, to which a lifetime of thanks
would not do justice.
I also thank Allah for granting me teachers like Moulna Frouk
Patel and Qri Ayyb. I look upon them as a son would his
father, thanking Moulna Frouk for his unwavering confidence
in me and Qri Ayyb for being my guide in the past, and
present.
I thank my wife, Gafsa for being extremely patient with me and
always being a pillar of support through all my endeavors.
My gratitude also goes to my brother and sisters who are always
there for me, and the teachers of Dr al-Ulm al-Arabiyyah al-
`Islmiyyah in Strand for their help, advice and input.
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Transliteration
-------------------- `a / `i / `u ------------------- k (long vowel) ----- ------------------- l ----------------- -- b ------------------ m -- ----------------- t ------------------ n -------------------- th ------------------- h -------------------- j ------------------ w--------------------- h ----------------- --------------------- kh ---------------- ou --------------------- d ----------------- y --------------------- dh ---------------- --------------------- r --------------- ay --------------------- z -------------------- s -------------------- sh -------------------- s ------------------- d -------------------- t -------------------- th ------------------- a / i / u -------------------- gh -------------------- f -------------------- q
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Foreword
This book is intended for the beginner in tajwd. The term
beginner is used loosely as it still requires him to at least be
familiar with the letters of the Arabic alphabet before being ableto take maximum benefit from this book.
The book aims at equipping the student with all the basic rules
and theory of tajwd and therefore wont present too many
examples as its focus is the theory. Thus without saying, even
though the student will get to understand the theory with the aid
of this book he requires an able teacher for the practical aspects
oftajwd.
Even though this book is in an English medium since it is aimed
at the English speaking person, it will maintain many of the
technical terms used in tajwdwhich are originally in Arabic. By
translating absolutely everything into English the true essence
and luster oftajwdis lost.
This is the first in a series of books. This book is aimed at
simplifying the rules of tajwd for the beginner. Only after
understanding and mastering the first book should the student
attempt the second. The second book will be written on a higher
level; to understand it the pupil should first master the first book.
In this manner, by completing all the books in this series, the
student would be exposed to all aspects concerning tajwdbeing
deliberated in the international arena and by experts alike.
Many of the rules written in this book are not necessarily how it
is documented by scholars and experts in the field of tajwd. The
reason for this is that the book is aimed at being comprehensive
and all-encompassing. If presented exactly as found in other
books, many discussions which are to come in the rest of this
series on tajwdwill not be properly understood. By studying thisbook the student doesnt need to refer to another book. This is
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because other English works in tajwd have always neglected
certain areas in this science. The pupil using these books as aids
will get to understand every possible aspect pertaining to the
science oftajwd.
During the various chapters I have placed invaluable notes
(NOTE:) which are of utmost importance that the student take
due care that he learns them. They are of strategic importance for
the student in understanding the science and future discussions
still to come.
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INTRODUCTION TO TAJWD
DEFINITION
Tajwdliterally means to do something well. Technically(according to the qurr), it means to pronounce every letter from
its point or place of origin (makhraj) together with all its
characteristics (sift).
SUBJECT MATTER
In tajwd, we discuss letters of the Arabic alphabet.
RULING (HUKM)It isfard kifyah to learn all the rules oftajwd, but it isfard ayn
to recite the Qurn with tajwd.
Fard kifyah means that if at least one person in the community
performs it, the responsibility falls away from the rest of society,
but if no-one performs it, the whole community will be
answerable for its negligence. Fard ayn means that it is requiredfrom every individual.
BENEFIT
By learning tajwd, we protect ourselves from making mistakes in
the recitation of the Qurn.
Mistakes or errors made in the recitation of the Qurn are of two
types:
1)Lahn jaliyy a clear error
2)Lahn khafiyy a hidden error
Lahn in Arabic means error.Jaliyy means clear and khafiyy
means hidden.
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It is called lahn jaliyy (a clear error) because it is clear to
everyone listening that an error has been made in the recitation. It
is harm (prohibited) to recite the Qurn with lahn jaliyy on the
condition that the qri (reciter) is aware that he is making lahn
jaliyy and that he is making no effort to correct his recitation.
There are basically four ways in which lahn jaliyy can take place:
1) Adding a letter, e.g. 2) Omitting a letter, e.g.
3) Changing a letter, e.g. 4) Changing a vowel (harakah) e.g.
Lahn khafiyy is made when the qri falters in the temporary
characteristics ( ) of the letters, e.g. ikhf, madd,etc.
It is called lahn khafiyy (a hidden error) because the error is
hidden or obscure to most people listening to the recitation, and
only after studying tajwdwill these errors be recognized by
them. It is makrh (disliked) to recite the Qur`n with lahn
khafiyy provided that the qri is aware that he is making lahn
khafiyy and that he is making no effort in rectifying his recitation.
TERMS TO KNOW:
THE VOWELS (HARAKT)The harakt(vowel sounds) in Arabic are indicated by means of
a system of strokes above and below the consonantal characters
(letters). Every consonant (letter) in Arabic is provided with a
vowel sound (harakah) or with a sign indicating its absence
(sukn).
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The vowels are as follows:
-Fathah ( ): a small diagonal stroke above a letter
-Kasrah ( ): a small diagonal stroke below a letter
-Dammah ( ): a small ww above a letter.
The sign indicating the absence of a harakah is written directly
above a letter e.g. .It is called a sukn. A letter which has or carries a harakah is
called mutaharrik. If it bears a sukn it is called skin.
THE TASHDD
The sign (
) is called a tashddor shaddah and the letter which
bears a tashddis called mushaddad. The mushaddadletter is
pronounced twice: the first one always as skin and the second
one with a harakah, e.g. ( ) is read as ( ) and ( ) is read as( )
THE TANWN
Tanwn means to add a nn skinah (to the end of nouns). Even
though this extra nn skinah is not written ( ), it ispronounced. It is indicated by means of a doublefathah ( ), a
double kasrah ( ) or a double dammah ( ) and is pronounced
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as `an ( ), `in () and un ( ) respectively, e.g. ispronounced as and is pronounced as and
is pronounced as
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THE AND THE
Istidhah means seeking refuge or protection. When mentioning
theistidhah in tajwd, we will discuss making
istidhah
before starting our recitation of the Qurn.
Basmalah literally means to recite ( ). Thebasmalah is also recited on commencing the recitation of the
Qurn and particularly at the beginning ofsuwar(chapters of the
Qurn).
TERMS TO KNOW:
means to separate means to join
means the first
means the second / means everything or all
When discussing the istidhah and the basmalah, the qri'will
find himself in one of three situations if both the istdhah and
the basmalah are being recited:
1. He starts his recitation at the beginning of a srah
(chapter).
2. He starts his recitation in the middle of a srah.
3. Having already started his recitation of the Qurn, he is
ending a srah and starting another.
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1- In the first situation there are four possible ways of reciting:
1. - to join everything, i.e. to join the istidhahto the basmalah and the basmalah to the beginning of thesrah, e.g.
........
2. - to join the first (the istdhah tothe basmalah) and separate the second (the basmalah
from the srah) e.g.
........
3. - to separate everything i.e. to separate theistidhah from the basmalah, and to separate the
basmalah from the beginning of the srah, e.g.
........
4. - To separate the first from thesecond (the istidhah from the basmalah) and join thesecond (the basmalah to the beginning of the srah) e.g.
NOTE:All these four ways are permissible.
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2- In the second situation there are also four possible ways ofreciting the istidhah and the basmalah of which two are
preferred:
1. - to separate the istidhah from the basmalah, andto separate the basmalah from the middle of the srah, e.g.
2. - to join the istidhah to the basmalah,and to separate the basmalah from the middle of the srah, e.g.
NOTE:
In this situation and is notadvised for the beginner.
3- In the third situation there are also four possible ways ofreciting the istidhah and the basmalah of which three are
allowed:
1. to separate everything; the end of the first srahfrom the basmalah and the basmalah from the beginning of the
second srah.
2. to join everything; to join the end of the first srahto the basmalah and join the basmalah to the beginning of the
second srah.
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3. to separate the first srah from thebasmalah and join the basmalah to the beginning of the second
srah.
NOTE:
will not be allowedas it leaves theimpression that the basmalah is part of the end of the first srah,
which is not the case.
NOTE:
The basmalah should not be recited at the beginning ofSrah al-Toubah.
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preceded by a dammah, y skinah preceded by a kasrah and
alif.
NOTE:
The alifnever takes a harakah and is always preceded by afathah.
2) The lower throat. This is the part of the throat which is closest
to the chest and furthest from the opening of the mouth. The
hamzah() and h() are pronounced from here.3) The middle throat. The ayn(
)and h(
) are
pronounced from here.
4) The upper throat. This is that part of the throat which is closest
to the mouth. The ghayn () and the kh() are pronouncedfrom here.
Figure 2AREAS OF THE TONGUE USED FOR ARTICULATION
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5) The extreme back of the tongue, when touching the palate
above it (the soft palate). The qf () is pronounced from here.
6) The back of the tongue, not as for the back as the ( ), whentouching the palate above it (the hard palate). The kf( ) ispronounced from here.
NOTE:The back part of the tongue refers to that part of the tongue
furthest from the mouth.
7) The centre part of the tongue when touching the palate above
it. Thejm( ), shn )( and the unlengthenedy( )are pronounced from here.
NOTE:
Theyghayr maddah - - is either thatywhichis mutaharrikah or which is skinah and preceded by afathah.
The latter is also calledy ln ( ).
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Figure 3 THE TEETH AND THEIR NAMES
8) The side or edge of the tongue when touching the upper molars
left or right. It can also be articulated from both sides at once.
The dd( ) is pronounced from here. The left side is said to bethe easiest, followed by the right side. From both sides at thesame time is the most difficult.
9) The anterior sides of the tongue (nearest to the mouth) and the
tip of the tongue when touching the gums of the teeth extending
from one pre-molar to the other. The lm ( ) is pronouncedfrom here.
10) The tip of the tongue when touching the gums of the teeth
extending from one canine to the other. The nn ( ) ispronounced from here.
11) The tip of the tongue and the top of the tip when touching
the gums of the upper central and lateral incisors. The r(
) is
pronounced from here.
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NOTE:
Most scholars are of the opinion that the tongue touches the gums
of the upper central incisors in the makhraj of the nn (
) and the
r( ).
12) The tip of the tongue when touching the gums of the upper
central incisors. The t( ), the dl () and the t() arepronounced from here.
13) The tip of the tongue when touching the edge of the upper
central incisors. The th(), the dhl () and the th() arepronounced from here.
14) Between the tip of the tongue and both central incisors. The
sd( ), the sn () and thez() are pronounced from here.
NOTE:There is a slight gap between the tongue and the teeth when
articulating these letters.
15) The inside of the bottom lip when touching the edge of the
upper central incisors. Thef(
) is pronounced from here.
16) The meeting of the lips. The ww ghayr maddah ( ), the b() and the mm () are pronounced from here.
NOTE:The ww ghayr maddah will either be mutaharikah or ln, the
same as theyghayr maddah.
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NOTE:
The ww () is pronounced with the incomplete meeting of thelips. In articulating the b() and the mm (), the lips meetcompletely.
17) The khayshm () or nasal cavity. The ghunnah or nasalsound comes from here.
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THE SIFT
Sift is the plural of sifah. Literally it means qualities or
characteristics. Technically, sift are those characteristics which
are affixed to the pronunciation of a letter whether intrinsic or
circumstantial.
The siftof the letters are of two types:
1. - Intrinsic or permanent sift.These siftform part of the make-up of the letter i.e. the letter
cannot be found without these sift.
2. - Temporary or circumstantial sift. In someconditions these siftare found and in other conditions they are
not.
THE SIF
T L
ZIMAHThey are divided into two types:
1. - those siftwhich have opposites2. - those siftwhich have no opposites.
THEMUTADDDAHBecause these siftare lzimah, it is impossible that any letter of
the Arabic alphabet be found without these sift, and due to them
being opposites, it is also impossible that both opposite siftare
found in any one letter! Thus, all letters of the Arabic alphabet
must have one of these sift.
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They are:
1.Hams ( ) - It literally means a whisper. The breath flowswhen pronouncing the letters ofhams. It has 10 letters found in
the combination: .
2.Jahr( ) - It literally means to announce something loudlyor publicly. This is the opposite ofhams. The breath is
imprisoned when pronouncing these letters. The letters ofjahrare
all the remaining letters of the Arabic alphabet besides the letters
ofhams.
3. Shiddah ( ) - It literally means strength. The sound isimprisoned when reading these letters. Its letters are found in the
combination .
4.Rikhwah/Rakhwah ( / ) - It literally meanssoftness. This is the opposite ofshiddah. The sound flows whenpronouncing the letters which have rakhwah.
* Tawassut( ) or bayniyyah ( ) - It literally meansin-between. This sifah is in-between shiddah and rakhwah. Its
sound doesnt flow as in rakhwah, nor is it imprisoned as in
jahr. Its letters are .
NOTE:The letters ofrakhwah are all the letters besides the letters of
shiddah( ) and tawassut( ).
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NOTE:Tawussutis not an independent sifah on its own because it has a
bit ofshiddah and a bit ofrakhwah. For this reason it is not
counted as an individual sifah.
5. Istl( )- It literally means to elevate. The back part ofthe tongue rises when pronouncing the letters which have this
sifah. Its found in the 7 letters of .
NOTE:
Due to the back part of the tongue rising, it causes these letters tobe pronounced with a full mouth/full sound (tafkhm).
6. Istifl ( ) - It literally means to lower. This is theopposite ofistil. The back part of the tongue doesnt rise but
instead lays low when pronouncing these letters. Its found in all
the letters besides the letters ofistil.
NOTE:This action (of the tongue) causes these letters to be pronounced
with an empty mouth/empty sound (tarqq).
7. Itbq ( ) - It literally means lid or cover. The centre partof the tongue embraces or encompasses the palate. Its letters are
sd, dd, tand th( and ).
NOTE:All the letters ofitbq have istil in them also.
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NOTE:
Due to this sifah these letters are read more full than the qf( ),the ghayn ( ) and the kh( ) which only have istil inthem.
8. Infith ( ) - It literally means to open. This is theopposite ofitbq. The centre of the tongue lies open, not
embracing the palate. Its found in all the letters besides the
letters ofitbq, including the qf ( ), the ghayn ( ) and thekh ( .)
NOTE:Because the tongue lies open it causes these letters to have a more
empty sound in them (tarqq).
NOTE:In istil, istifl, itbq and infith, the action actually takes
place in the tongue, but metaphorically we say that it takes place
in the letters.
THE GHAYR MUTADADDAHThese siftare also lzimah i.e. it is impossible that a letter
having one of these qualities be found without it. However, they
dont have any opposites and will only apply to some letters ofthe Arabic alphabet.
1. Safr )( - It literally means a whistling sound. It isfound in the sd(), the sn () and thez(). When theseletters are pronounced, there is a whistling sound.
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2.Ln ( ) - It literally means softness. It is found in the wwskinah andyskinah when they are preceded by afathah
( / ). They are pronounced with ease and without muchexertion or difficulty.
3. Inhirf( )- It literally means inclination. The makhrajof these letters incline towards the makhraj of another letter. It is
found in the lm () and the r( ).
4. Takrr / takrr( / ) It literally means to repeatsomething. It is found in the r(). When it is pronounced, thetongue shudders or shivers (because it repeatedly knocks
against the palate).
NOTE:
The correct pronunciation oftakrrrequires us to hide orminimise the takrrand not to exaggerate it.
5. Tafashsh() - It literally means spread out. It is found inthe shn ( ). When pronouncing this letter, the breath spreadsthroughout the mouth.
6. Qalqalah ( ) - It literally means shaking or disturbance. Itis found in the letters qf, t, b, jm, dl or the combination
. When these letters are pronounced, there is adisturbance in the makhraj making it seem as if they are being
read with an extra echoing sound.
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7. Istitlah ( ) - It literally means to lengthen. It is foundin the dd( ). When pronouncing the dd(), the sound islengthened from the beginning of its makhraj till the end i.e. is
from the beginning of the side of the tongue until its end (until it
reaches the makhraj of the lm -).
THE SIFAT RIDAHThese characteristics are temporary i.e. sometimes they are found
in a letter and sometimes they are not.
They are all 11 in number:
1. Ith-hr
2. Idghm
3. Iqlb
4. Ikhf
5. Tafkhm
6. Tarqq7.Madd
8. Qasr
9.Harakt
10. Sukn
11. Sakt
These 11 sifatare all mentioned in the following two lines of
poetry:
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TAFKHMAND TARQQ
Tafkhm literally means to make something fat or full. In contrast,
tarqq means to make something thin.
The letters of the Arabic alphabet can be divided into three
categories:
1. Those which are always read with tafkhm or full-mouth.2. Those which are always read with tarqq or empty-mouth.
3. Those which are sometimes read with tafkhm and sometimes
read with tarqq.
Those letters which are always read withtafkhm.They are all the letters which have the sifah ofistila in them,
viz. ( )
Those letters which are sometimes read withtafkhm and
sometimes withtarqq.They are:
1. The alif ( )2. The lm () in the wordAllah3. The r()
Those letters which are always read withtarqq.They are all the remaining letters of the alphabet.
The letters which are read with only tafkhm and tarqq can easily
be understood. What needs to be learnt however, is the second
group of letters: thealif , lm in the name ofAllah and the r-when should they be read with tafkhm and when should they be
read with tarqq
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THE ALIFThe alifdoes not have the quality oftafkhm or tarqq but is
dependent on the letter before it. If the alif( ) is preceded by afull-mouth letter it will be read with a full mouth and if precededby an empty-mouth letter it will be read with an empty mouth,
e.g. ,
NOTE
The tafkhm letters (full-mouth letters) are not the letters of
istilaonly, but if the alifis preceded by a r, then too it will
be read with tafkm, e.g. , . In these examples, the risalso a tafkhm letter.
THE ( ) IN THE WORD ().
The ( ) is normally read with tarqq, however, the () whichappears in the word () is sometimes read with tarqq andsometimes with tafkhm.
If the () in the name ( ) is preceded by afathah or dammah, itwill be read with tafkhm, e.g. , , and if preceded bya kasrah it will be read with tarqq, e.g.
THE LETTERR-
The ( ) will be found in one of three conditions:
1. rmutaharrikah
2. rskinah preceded by a mutaharrik
3. rskinah preceded by a skin letter which is preceded by amutaharrik.
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THERMUTAHARRIKAH
If the ( ) has afathah or a dammah, it will be read with tafkhm,
e.g. , and if it has a kasrah it will be read with tarqqe.g. .
NOTEThe rmushaddadah has the same rule like the r
mutaharrikah i.e. if it has afathah or a dammah it will be read
with tafkhm, e.g. , and if it has a kasrah, it will be readwith tarqq, e.g. .
NOTE
Rmumlah (that r in which imlah or inclination has taken
place) will always be read with tarqq. In rmumlah thefathainclines towards the kasrah and the aliftowards they. There
is only one word in the narration ofHafs which is read with
Imlah; in Srah Hd.
THERSKINAH PRECEDED BY AMUTAHARRIKIf the rskinah is preceded by afathah or dammah it will be
read with tafkhm, e.g. , ,, , and ifit is preceded by a kasrah it will be read with tarqq, e.g. ,.
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NOTE
This rule is applied whether stopping on the ror continuing (as
long as the rremains skin). If during wasl (continuing) the r
gains a harakah then the rules ofrmutaharrikah will apply.
There are three exceptions to this rule:
1. If the kasrah is temporary, e.g. .Contrary to the rule (that rskinah will be pronounced with
tarqq if preceded by a kasrah), the rwill be read with tafkhm
due to the temporary kasrah.
NOTE
An easy way to check whether the kasrah is temporary or not, is
to join it to whats before it. If the kasrah is not pronounced
when joining then it is temporary. If the kasrah is read whether
joining or starting from it, (in all conditions) then it is permanent.
2. If the rskinah is followed by a letter of the istil in the
same word, e.g. , , , and .These are the only examples of this in the Qurn. Contrary to
the rule the rwill be pronounced with tafkhm here.
NOTE
We add the condition: In the same word to exclude words like
, and in which the rwill beread with tarqq because the letter ofistilfollowing it is in the
next word.
3. The rskinah and the kasrah must be in one word. If they
are in two different words, the rwill be pronounced with
tafkhm, e.g.
, .
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NOTE
In , and the kasrah before the rskinah is temporary and it is in a different word to the r
skinah. Therefore it will be read with tafkhm.
NOTE
The rmushaddadah upon which waqfis made (upon which a
stop is made) will be read with tafkhm if it is preceded by a
fathah or dammah eg. , and with tarqq ifpreceded by a kasrah, e.g.
,.
THE RSKINAH PRECEDED BY A SKINLETTER
WHICH IS PRECEDED BY AMUTAHARRIKIf the mutaharrikhas afathah or dammah it will be pronounced
with tafkhm, e.g. , and if it has a kasrah it will beread with tarqq, e.g. .
NOTE
Ifr skinah is preceded by ayskinah, it will ALWAYS be
read with tarqq, eg. , .
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THE RULES CONCERNING THENN ( ) AND THE
MM( )
If the () or the () are mushaddadah, they will be read withghunnah (a nasal sound), e.g. ,
THEMM SKINAHThe mm skinah has three rules:
1. Ikhf
2. Idghm3. Ith-hr
IKHF
Ikhf It literally means to conceal or hide. If the mm skinah
( ) is followed by a b() then ikhfwill take place; the ( )will be concealed and it will be read with ghunnah e.g.
, . This is called ikhfshafaw.
NOTE
() means lips. () would refer to a labial pronunciation.It is called (
) because the (
) is pronounced from the lips.
IDGHM
Idghm It literally means to assimilate or incorporate. If the
mm skinah ( ) is followed by another ( ) idghm will take
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place i.e. the first mm ( ) will be assimilated into the secondmm ( ) and it will be read with ghunnah, e.g. , .
ITH-HR
Ith-hr It literally means clear or apparent. If the mm skinah
( ) is followed by any letter besides the b() (ofikhf) orthe mm ( ) (ofidghm) then ith-hrwill take place i.e. themm ( ) will be read clearly without any extra ghunnah (nasalpull) in it e.g. , . This is called ith-hr shafaw.
THENN SKINAH() AND TANWN )---( The rules of the nn skinah and tanwn are the same because
they both have the same pronunciation during wasl (joining) e.g.
, , .
The nn skinah and tanwn have four rules:
1. Ith-hr
2. Idghm
3. Iqlb
4. Ikhf
ITH-HR
If a nn skinah or tanwn is followed by any of the letters of the
throat ( ,,,,, ), then ith-hrwill take place i.e. it willbe pronounced clearly without any extra ghunnah e.g.
, .
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IDGHM
If a nn skinah or tanwn is followed by any of the letters of
(
), then idghm will take place.
Idghm is of two types:
1. Idghm with ghunnah
2. Idghm without ghunnah
If a nn skinah or tanwn is followed by a lm (
) or r(
),
then idghm will be made without ghunnah, e.g. , .If a nn skinah or tanwn is followed by any of the letters of
( ), idghm will be made with ghunnah, e.g. , , , .
NOTE
If ay( ) or ww ( ) appears after the nn skinah ( ) inthe same word, then instead ofidghm taking place ( as
mentioned previously), ith-hrwill be made e.g. , , and . These are the only examples of this in theQurn.
IQLB
Iqlb It literally means to change.
If a nn skinah or tanwn is followed by a b() iqlb willtake place i.e. the nn skinah or tanwn will be changed into a
( ). As explained previously in the rules ofmm skinah ( ), if
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it is followed by a b( ), ikhfwill take place and it will beread with ghunnah, e.g. ( ), )(
IKHF
If a nn skinah or tanwn is followed by any letter besides ( ,,,,, - ofith-hr), ( - ofidhm ) and ( - of
iqlb) then ikhfwill take place and it will be read with
ghunnah e.g. .
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THE MADDMaddliterally means to lengthen or to extend. Technically, it
means the lengthening of sound in the letters ofmaddor the
letters ofln.
The letters ofmaddare three:
1. Ww skinah preceded by a dammah
2. Yskinah preceded by a kasrah
3. Alif
NOTE
The alifis always preceded by afatha.
The letters ofln are two:
1. Ww skinah preceded by afathah
2. Yskinah preceded by afathah
Initially maddis divided into two types:
1. ( ) the primary madd2. ( ) the secondary madd
MADD ASL
It is that maddwhich after the letter ofmaddthere is no hamzah
( ) or sukn ( ) e.g. .The duration ofmaddasl is one alif. One alifis also referred
to as qasr.
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MADD FAR
It is that maddwhich after the letter ofmadd, there is a hamzah or
sukn.
The hamzah is a cause for two types ofmadd:
1. ( ) the joined madd2. ( ) the separated madd
If after the letter ofmadd, the hamzah is in the same wordtogether with the letter ofmadd, then it is madd muttasil e.g.
, , .
NOTE
It is called the joined madd( ) because the letter ofmaddand the hamzah are joined (together) in one word.
If after the letter ofmadd, the hamzah forms part of the beginning
of the next word, then it is madd munfasil e.g. , , .
NOTE
It is called the separated madd( ) because the letterofmaddand the hamzah are in separate words.
The duration ofmadd muttasil and madd munfasil is three or four
alifs. This is also referred to as tawassut.
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The sukn ( ) is also a cause for two types ofmadd:
1. ( ) the temporary or conditional madd(due to waqf; stopping)
2. ( ) the permanent or compulsory madd
If after the letter ofmaddthesukn is temporary (doesnt always
remain) then it will be madd ride.g. , , .
NOTE
It is called the temporary maddbecause the sukn is temporary.
The duration ofmadd ridis qasr, tawassutor tl. Tul is pulled
to the length of five alifs. There is no maddwhich is pulled
longer than tl.
If after the letter ofmaddthe sukn is permanent (it remains in allconditions; during waqfand wasl) then it will be madd lzim, e.g.
, .
NOTE
It is called the compulsory maddbecause the sukn is compulsory
or permanent.
The duration ofmadd lzim is tl (five alifs)
TERMS TO KNOW:
( ) coming from )( meaning word.(
) coming from (
) meaning letter.
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( ) meaning light, referring to a sukn which is generallylight or easy to read.
( ) meaning heavy, referring to a tashdd, which is aheavier in pronunciation than the sukn.
Madd lzim is initially divided into two types:
1. 2.
Madd lzim will be kilm( ) if the letter ofmaddand thesukn are found in one word ( ).
Madd lazim will be harf( ) if the letter ofmaddand thesukn are found in a letter ( ). By letter ( ), the cutletters ( ) are specifically referred to! e.g. , etc.
The ( ) are only found at the beginning ofsuwar.
Madd lzim kilmand madd lzim harfare both mukhaffafand
muthaqqal.
They will be muthaqqal ( ) if the sukn is due to idghm,
e.g. - , -
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They will be mukhaffaf( ) if the sukn appears withoutany idghm, e.g. - ( ) , ) (
MADD LN
If after the letter ofln there is a temporary sukn, it will be madd
ln ride.g. , . Its duration is tl, tuwassutor qasr.
If after the letter ofln the sukn is permanent, it will be madd ln
lzim e.g. , (the in both). These are theonly two examples of this maddin the Qurn.
The duration ofmadd ln lzim is tawassutor tl. Tl is
preferred.
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WAQF
Previous qurrwould use the terms waqf, qat and sakt
synonymously. With time they, however, came to define the rulesmore specifically:
Qat It literally means to cut. Technically it means to cut or end
the recitation without the intention of continuing. Qat is
only allowed at the end ofyt.
Waqf It literally means to stop. Technically it is to stop at the
end of a complete word long enough to renew the breathwith the intention of continuing ones recitation.
Sakt It literally means silence. Technically it means to stop the
sound whilst reciting without breaking the breath.
When discussing waqf, there are three things which are
considered:
1. The condition of the qri.
2. The place where the qristops.
3. The harakah of the last letter upon which waqfis being made.
1. Considering the condition of the qri, waqfis of four types:
1. the examinatory stop
This waqfis made when being tested (e.g. by a teacheretc.). This waqfis allowed (jiz) with the condition that the
qristarts his recitation from that particular word again if it
doesnt distort the meaning, else he will have to start before the
word upon which he made waqf. If it is at the end of a verse, he
should continue his recitation from the next verse.
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2. the adjourning stopThis waqfis made on a particular place solely to complete the
various qirt. This waqfis also allowed and the qriwill
continue reading from that particular word in which the
difference of opinion is found. He does not need to repeat what
occurs before this word because the object here is to complete
all the various qirt.
3. the forced stopThis is an involuntary stop made by the qriwhich is caused
by an unplanned break in his breath due to a cough, sneeze etc.
This waqfis allowed even though the meaning will be
incomplete, but the qrihas to start his recitation from that
particular word (on which he stopped ) if the meaning
allows it, or else he will have to read from before that word.
4. the voluntary stopThis is a stop where the qrichooses to stop at a particular
place to renew his breath.
2. Considering the place where the qristops, waqfis also offour types:
1. the complete stopThe qrimakes waqfin such a place where the sentence, as
well as the meaning, is complete and there is no connection
between it and the following verse e.g.
)*(
NOTE
A connection between two verses can be that they are either
connected via their meaning ( ) or by their grammar( ). If the verses are connected by their meaning then they
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do not necessarily have to be connected by their grammar.
However, if they are connected by their grammar then they
will be connected by their meaning.
2. the sufficient stopThe qrimakes waqfin such a place where the meaning is
connected to the verse following it, but it is not connected
grammatically e.g. )*(
3. the sound/good stopThe qristops in such a place where the sentence has acomplete meaning, but is connected via its meaning and
grammar to what follows e.g. , )*(
NOTE
In waqf tm and waqf kf, the qriwill start his recitation
after the place ofwaqfwhether its in the middle or the end of
a verse. Ifwaqf hasan is made at the end of a verse, then theqriwill start reciting from the next verse. And ifwaqf
hasan is made in the middle of a verse, the qriwill have to
start from a suitable place before the place ofwaqf.
4. the undesirable stopThe qrimakes a stop in such a place where the sentence is
incomplete in that it does not give a sound meaning and isconnected to what follows in meaning and in grammar e.g.
,
NOTE
Waqf qabh is not allowed unless forced to due to lack of
breath, a sneeze or a cough etc.
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3. Considering the last harakah, waqfis of three types:
1. to make waqfwith isknIskn means to make skin. So is to stop making the
last letter skin. Whether the last letter has afathah, dammahor kasrah, it will be given a sukn during waqf.
2. to make waqfwith roumThis is to make waqfon the last letter of the word reading the
harakah partially. It is only allowed on a dammah and a kasrah.
3. to make waqfwith ishmmThis is to make waqfon the last letter of the word by indicating
towards the harakah with the lips. It is only allowed on a
dammah.
Sakt
Saktis found in the narration of Hafs in four places:
1) * in Srah al-Mutaffifn2) * in Srah al-Qiymah3) * in Srah Ysn4) * in Srah al-Kahf
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Bibliography
Nihyah al-Qoul al Mufd by MakkNasr
Al-Nashr fal-qir t al-ashr by Ibn al-Jazar
Hidyah al-Qrby Abd al-Fatth al-Mirsaf
Faw ide Makkiyyah by Qri Abd al-Rahmn al-Makk
Al-Faw id al-Tajwdiyyah by Qri `Ans Ahmad Khn
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