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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

-------------------- à / ì / ù ------------------- 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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Documents

tajweed _ book1