Tajweed for Everyone Tajweed ul Quran - TIS.pdf · 2016 Muhammad Tahir Bashir Theislamschool.com...

2016

Muhammad Tahir Bashir

Theislamschool.com

2/15/2016

Tajweed for Everyone

Tajweed for Everyone | 2016

1 | By M. Tahir Bashir – [email protected] | www.theislamschool.com

Table of Contents

Helpful Tips towards learning Tajweed .................................................................................................................. 6

Revelation of the Qur'an in Seven Ahruf ................................................................................................................ 6

Difference between Ahruf and Qira'at ................................................................................................................... 8

Quranic orthography .............................................................................................................................................. 9

Conditions for the validity of a qira'a (reading) ...................................................................................................... 9

The chain of narration of different Qira'at ........................................................................................................... 10

INTRODUCTION TO TAJWEED ............................................................................................................................... 12

Tajweed ilmi ......................................................................................................................................................... 12

Tajweed amali ....................................................................................................................................................... 12

Tajweed explained ................................................................................................................................................ 14

History of Tajweed ................................................................................................................................................ 14

Importance of Tajweed ........................................................................................................................................ 15

Reciting the Qur’an melodiously .......................................................................................................................... 16

Consensus of the community on the obligation of Tajweed ................................................................................ 17

MANNERS OF STUDENTS OF THE QURAN ............................................................................................................ 18

Manners with the Qur’an ..................................................................................................................................... 18

Manners of the Heart ........................................................................................................................................... 18

External manners .................................................................................................................................................. 18

Signs of Purity of Intention ................................................................................................................................... 19

How to Learn and Master ..................................................................................................................................... 19

Manners with the teacher .................................................................................................................................... 19

TAJWEED TERMINOLOGY (21 .................................................................................................................... (االصطالحات

ARABIC ALPHABET ( الھجا الحروف ) .............................................................................................................................. 24

HARAKAAT AND TANWEEN ( نیوالتنو الحرکات ) ............................................................................................................ 25

Vowels ( اتالحرک ) ..................................................................................................................................................... 25

SHORT VOWELS (1 count) (25 ........................................................................................................................ (الحرکات

LONG VOWELS [2 counts] ( ۃلیالطو الحرکات ) ................................................................................................................ 25

Tanween ............................................................................................................................................................... 26

Tanween ( نیالتنو ) .................................................................................................................................................... 26

MISCELLANEOUS ................................................................................................................................................... 26

METHOD OF RECITATION ..................................................................................................................................... 28



Rules of Ta’awwudh and Tasmiyyah ( یۃوالتسم التعوذ اصول) ....................................................................................... 28

1. Starting recitation from the beginning of Surah ( السورة بدايۃ من التالوة بدأ ) ............................................................ 28

2. Starting recitation from the mid of Surah ( السورة منتصف من التالوة بدأ ) .................................................................. 28

3. During recitation starting a Surah from beginning ( التالوة أثناء أخرى السورة یف بدأ ) ...................................................... 28

NAMES OF TOOTH ( االسنان اسماء ) ............................................................................................................................. 30

MAKHAARIJ UL HUROOF ( الحروف ارجمخ ) ................................................................................................................... 30

Number of Makhaarij / Emission Points ............................................................................................................... 30

Main articulation points ( املخارج اصول) ..................................................................................................................... 31

Types of Makhaarij ............................................................................................................................................... 32

1. Al-Jawf (Empty Space in Mouth and Throat) .................................................................................................... 32

2. Al Halq (The Throat) .......................................................................................................................................... 33

3. Al-Lisaan (The Tongue) ..................................................................................................................................... 34

4. Ash-Shafataan (two lips) ................................................................................................................................... 37

5. Al-Khyshoom (Nasal Passage) ........................................................................................................................... 37

MADDAH AND LEEN LETTERS ( نیواللیۃاملد الحروف ) ...................................................................................................... 39

Maddah letters ( یۃاملد الحروف ) ................................................................................................................................. 39

Letters of Leen (نیالل الحروف) ................................................................................................................................... 39

THICKNESS AND THINNESS ( قیالترق و میالتفخ )............................................................................................................. 40

Heavy letters (املفخمہ الحروف) ................................................................................................................................... 40

Light letters (املرققہ الحروف) ....................................................................................................................................... 40

The Rules of the letter ر ('RA')............................................................................................................................... 40

Thickness of letter ‘raa’ ( الرا میالتفخ ) ....................................................................................................................... 40

Thinness of the letter ‘raa’ ( الرا قیالترق ) .................................................................................................................... 42

The rules of the Letter ل ('Laam').......................................................................................................................... 43

Thickness of the letter ‘laam’ ( الالم میتفخ ) ................................................................................................................ 43

Thinness of the letter ‘laam’ ( الالم قیترق ) .................................................................................................................. 43

3 categories: ......................................................................................................................................................... 43

Miscellaneous ....................................................................................................................................................... 44

ECHO SOUND ( ۃالقلقل ) ............................................................................................................................................. 45

Strongest echo ( ی الکبر ۃالقلقل ) ................................................................................................................................... 45

Medium echo ( القلقلہ یالوسط ) ................................................................................................................................... 46

Subtle echo ( ی الصغر القلقلہ ) ...................................................................................................................................... 46

NOON SAKIN AND TANWEEN ( نیوالتنو الساکنہ النون ) ................................................................................................... 47



Rules of Noon Sakin and Tanween ( نیوالتنو الساکنہ النون احکام ) .................................................................................... 47

1. Izhar .................................................................................................................................................................. 48

2. IqlaaB ................................................................................................................................................................ 49

3. Idghaam ............................................................................................................................................................ 49

1. Idghaam Taam (without ghunnah) ............................................................................................................... 49

2. Idghaam Naqis (with ghunnah)..................................................................................................................... 50

3. Idghaam Mukhtalif Feeh (with ghunnah) ..................................................................................................... 50

4. Ikhfaa ................................................................................................................................................................ 51

Ghunnah for the ikhfaa......................................................................................................................................... 52

Rules of Noon and Meem mushaddad ( نیاملشددت میوامل النون احکام ) ............................................................................. 52

IDGHAAM ( مغاِإد ) .................................................................................................................................................... 53

Idgham of 2 identical letters (نیمتماثل ادغام) ............................................................................................................ 53

Idghaam of Similarity ( نیمتجانس ادغام ) ..................................................................................................................... 54

Complete Idghaam (no trace of the saakin letter) کامل ادغام .................................................................................. 54

Incomplete Idghaam ناقص ادغام ............................................................................................................................. 55

Complete Idghaam ............................................................................................................................................... 55


Idghaam Mutaqaaribain (near, close) نیمتقارب ادغام ................................................................................................ 56


Incomplete Idghaam ............................................................................................................................................. 56


RULES OF MEEM SAAKIN ( ۃالساکن میامل احکام ) ............................................................................................................. 58

1. Idghaam Shafawee ........................................................................................................................................... 58

2. Ikhfaa Shafawee................................................................................................................................................ 58

3. Iz-haar Shafawee .............................................................................................................................................. 59

TYPES OF MADD / STRETCHING (60 ..................................................................................................................... (املد

Madd Tabee’ee ( یعیالطب املد ) ..................................................................................................................................... 60

Madd Al-Badal ( البدل املد ) ......................................................................................................................................... 60

Madd Ewadh ( العوض املد ) ......................................................................................................................................... 61

Madd Far’ee ( یاملدالفرع ) ............................................................................................................................................ 61

Madd Wajib Muttasil (متصل بواج املد) ...................................................................................................................... 61

Madd Jaiz Munfasil (منفصل جائز املد) ......................................................................................................................... 61

Madd Aaridh Waqfi (Aaridh lis Sukun) (للسکون یوقف العارض املد) .................................................................................. 61



Madd Leen Aaridh Waqfi (یوقف عارض نیالل املد) ........................................................................................................... 62

Madd Lazim ( الالزم املد ) ............................................................................................................................................. 62

Madd Lazim Kalmee ( ۃلکلم الالزم املد ) .......................................................................................................................... 62

Madd Lazim Kalmee Muthaqqal ( ۃمثقل ۃلکلم الالزم املد ) ................................................................................................ 62

Madd Lazim Kalmee Mukhaffaf ( ۃمخفف ۃلکلم الالزم املد ) ............................................................................................... 62

Madd Lazim Harfee ( لحرف الالزم املد ) .......................................................................................................................... 63

Madd Lazim Harfee Muthaqqal ( ۃمثقل لحرف الالزم املد )................................................................................................. 63

Madd Lazim Harfee Mukhaffaf ( ۃمخفف لحرف الالزم املد ) ................................................................................................ 63

MISTAKES IN TAJWEED ......................................................................................................................................... 64

Lahn ul Jalee ......................................................................................................................................................... 64

Lahn ul Khafee ...................................................................................................................................................... 66

SOLAR AND LUNAR LETTERS ( یۃوالقمر یۃالشمس الحروف ) ................................................................................................ 67

Rules ..................................................................................................................................................................... 67

SYMBOLS OF STOPPING ( االوقاف رموز )....................................................................................................................... 68

RULES OF STOPPING ( الوقوف احکام ) .......................................................................................................................... 70

CHARACTERISTICS OF THE LETTERS ( الحروف الصفات ) ................................................................................................ 71

Permanent Qualities with Opposites ( ۃاملتضاد ۃالالزم الصفات ) ...................................................................................... 71

Permanent Qualities without Opposites ( ۃراملتضادیغ ۃالالزم الصفات ) ............................................................................. 71

the permanent qualities with opposistes ( ۃاملتضاد ۃالالزم الصفات ) ............................................................................... 72

Types and definitions ............................................................................................................................................ 72

the permanent qualities without opposistes ( ۃاملتضاد ریغ ۃالالزم الصفات ) ..................................................................... 73

PROSTRATION OF RECITATION ( ۃالتالو ۃالسجد ) .......................................................................................................... 76

How to Perform the Sajdah Tilawat? .................................................................................................................... 77



َحْمُد ْلَ ا

ْٰ ال

ٰ َرب َوالص ّلِٰلہ

َٰمْین

َی َس ٰعل

ُٰم َعل

َال َوالس

ُوۃ

ٰ ؕل

َْرَسٰلین

ُ ْٰد امل ٰ

ی

ٰجْیٰم ؕ ٰبْسٰم ٰن الر ْٰیط

ٰ ٰمَن الش

ٰبا اّلِلہُُعْوذ

َاَا َبْعُد ف م

َٰحْیٰم ؕ ا ْحٰمٰن الر ٰ الر

اّلِلہ

In the Name of Allah, Most Gracious, Most Merciful

All praise be to Allah, we praise Him and seek His help and forgiveness. We seek refuge with Allah from the evil

of our own selves and from our evil deeds. Whomsoever Allah guides, no one can lead astray, and

whomsoever Allah leaves astray, no one can guide. I bear witness that there is no god but Allah Alone, with no

partner or associate, and I bear witness that Muhammad (Peace be upon Him) is His slave and Messenger.

Qur’an is divine book of Allah Subhaa-nahu Wa-Ta'ala. On the Day of Resurrection, the Qur'an will petition

Allah (Subhaa-nahu Wa-Ta'ala) to cloak the one who was a companion of the Qur'an (recited it often) with

garments of honor and respect. A crown of honor will then be placed on the head of the reciter. The Qur'an

will then petition Allah (Subhaa-nahu Wa-Ta'ala) to shower His pleasure on the reciter. Allah (Subhaa-nahu

Wa-Ta'ala) will then become pleased with him. The reciter will then be asked to recite the Qur'an, thereby

attaining higher ranks of elevation. In reward for each Ayah, a good deed will be given to him. (Tirmidhi, Ibn

Maajaah)

Rasulullah (Sallallahu-Alayhi Wa-Sallam) said;

"To seek knowledge is an obligation upon every Muslim." (Ibn Maajaah)

To seek knowledge is a sacred duty for every Muslim male and female. The first word revealed of the Qur'an

was "Iqra" (read) Seek knowledge! Educate yourselves! Be educated. Every one young, man, woman, should at

least acquire sufficient knowledge to enable ourselves to understand the essence of the teachings of the

Qur'an and the purpose for which it has been sent down. We should also be able to understand clearly the

mission, which our beloved Prophet Muhammad (Sallallahu-Alayhi Wa-Sallam) came into this world to fulfil.

We should also recognize the corrupt order and system, which he came to destroy. We should acquaint

ourselves, too, with the way of life, which is Allah (Subhaa-nahu Wa-Ta'ala) has ordained for us. No great

amount of time is required to acquire this simple knowledge. If we truly value Iman, it cannot be too difficult

to find one hour every day to devote for our Iman.

Hazrat Ibn Abbas (Radi yllaahu Ta'ala 'anhu) narrates Rasulullah (Sallallahu-Alayhi Wa-Sallam) said; "A

single scholar of religion is more formidable against Shaitaan than a thousand devout persons. Islam is

our greatest gift. We have to be thankful for this gift. We have to render to Allah His due. Allah

(Subhaa-nahu Wa-Ta'ala) has given us so much by making us a part of the Ummah of the Prophet

Muhammad (Sallallahu-Alayhi Wa-Sallam) so we must totally commit ourselves as followers of the

Prophet (Sallallahu-Alayhi Wa-Sallam). We must become true Muslims." (Tirmidhi, Ibn Maajaah)

The best of knowledge is the knowledge of the Qur'an:

Hazrat Uthman (Radi yllaahu Ta'ala 'anhu) narrates Rasulullah (Sallallahu-Alayhi Wa-Sallam) said; "The

best amongst you is the one who learns the Qur'an and teaches it "(to others)." (Bukhari, Tirmidhi)



HELPFUL TIPS TOWARDS LEARNING TAJWEED

You must sit with a Qur’an teacher who has studied Tajweed to listen to your recitation and correct

you. Tajweed cannot merely be learnt from books, because the movements of your mouth as well as

the sounds are important and only a teacher can correct you and make sure you are applying the

rules correctly. Qur’an recitation is a science which was passed down generation by generation

through teachers not just books, with a direct line to the Prophet (Sallallahu-Alayhi Wa-Sallam).

Follow this book containing the rules of Tajweed and learn each rule little by little, applying it as you

go along with the help of your teacher. Following the charts will make it even better to understand

and remember the rules in shaa Allah.

Listen to Qur’an tapes of reciters who recite very clearly (you can find that also at www.reciter.org), at

a medium or slow speed and notice them applying the different rules of Tajweed. Repeat after them

while trying to apply the rules you’ve learnt. Try to copy their tone and melody as well and see how it

changes as the meaning of what they’re reciting changes.

Apply the rules you learn to the Surahs you have already memorized and don’t save any effort about

reciting correctly. You might have to revise the surahs by looking back at them.

Practice and repetition will make perfect in shaa Allah: As Ibn al-Jazaree says in his poem about

acquiring Tajweed: ‘And there is no obstacle between it (learning Tajweed) and leaving it, except that

a person must exercise his mouth with it!’

May Allah help us all to give His Book its right when we recite it and make reciting it more beloved to our

tongues than anything else. Aameen.

REVELATION OF THE QUR'AN IN SEVEN AHRUF

According to Hadith literature, the Qur'an is revealed in seven Ahruf (the plural of harf). The most famous of

those Hadiths is reported in the Muwatta compiled by Malik ibn Anas.

Malik Ibn Anas has reported: Abd Al-Rahman Ibn Abd al-Qari narrated: “Umar Ibn al-Khattab said

before me: I heard Hisham Ibn Hakim Ibn Hizam reading Surat Al-Furqan in a different way from the

one I used to read it, and the Prophet himself had read out this surah to me. Consequently, as soon as

I heard him, I wanted to get hold of him. However, I gave him respite until he had finished the prayer.

Then I got hold of his cloak and dragged him to the Prophet. I said to him: “I have heard this person

[Hisham Ibn Hakim Ibn Hizam] reading Surah Al Furqan in a different way from the one you had read

it out to me.” The Prophet said: “Leave him alone [O ‘Umar].” Then he said to Hisham: “Read [it].”

[Umar said:] “He read it out in the same way as he had done before me.” [At this,] the Prophet said:

“It was revealed thus.” Then the Prophet asked me to read it out. So I read it out. [At this], he said: “It

was revealed thus; this Qur’an has been revealed in Seven Ahruf. You can read it in any of them you

find easy from among them.

Many reports contradict presence of variant readings:

Abu Abd Al-Rahman al-Sulami reports, "The reading of Abu Bakr, Umar, Uthman and Zayd ibn Thabit

and that of all the Muhajirun and the Ansar was the same. They would read the Qur’an according to

the Qira’at al-‘ammah. This is the same reading which was read out twice by the Prophet to Gabriel in

the year of his death. Zayd ibn Thabit was also present in this reading [called] the ‘Ardah-i akhirah. It

was this very reading that he taught the Qur’an to people till his death".

Ibn Sirin writes, "the reading on which the Qur’an was read out to the prophet in the year of his death

is the same according to which people are reading the Qur’an today".



OTHER HADITH

From Abu Hurairah: The Messenger of Allah said: "The Qur'an was sent down in seven Ahruf.

Disputation concerning the Qurʾan is unbelief" - he said this three times - "and you should put into

practice what you know of it, and leave what you do not know of it to someone who does."

From Abu Hurairah: The Messenger of Allah said: "An All-knowing, Wise, Forgiving, Merciful sent

down the Qur'an in seven Ahruf."

From ʿAbdallah Ibn Masʿūd: The Messenger of Allah said: "The Qur'an was sent down in seven Ahruf.

Each of these Ahruf has an outward aspect (zahr) and an inward aspect (batn); each of the Ahruf has a

border, and each border has a lookout."

The meaning of this Hadith is explained as:

As for the Prophet's words concerning the Qur'an, each of the Ahruf has a border, it means that each of the

seven aspects has a border which God has marked off and which no one may overstep. And as for his words

each of the Ahruf has an outward aspect (zahr) and an inward aspect (batn), its outward aspect is the

ostensive meaning of the recitation, and its inward aspect is its interpretation, which is concealed. And by his

words each border has a lookout he means that for each of the borders which God marked off in the Qur'an -

of the lawful and unlawful, and its other legal injunctions - there is a measure of God's reward and punishment

which surveys it in the Hereafter, and inspects it at the Resurrection.

Abdullah Ibn Masʿud said: The Messenger of Allah said: "The first Book came down from one gate

according to one harf, but the Qur'an came down from seven gates according to seven Ahruf:

prohibiting and commanding, lawful and unlawful, clear and ambiguous, and parables. So, allow what

it makes lawful, proscribe what it makes unlawful, do what it commands you to do, forbid what it

prohibits, be warned by its parables, act on its clear passages, trust in its ambiguous passages." And

they said: "We believe in it; it is all from our Lord."

Abu Qilaba narrated: It has reached me that the Prophet said: "The Qur'an was sent down according

to seven Ahruf: command and prohibition, encouragement of good and discouragement of evil,

dialectic, narrative, and parable."



DIFFERENCE BETWEEN AHRUF AND QIRA'AT

Qur'an continued to be read according to the seven Ahruf until midway through Caliph 'Uthman's rule when

some confusion arose in the outlying provinces concerning the Qur'an's recitation. Some Arab tribes had

begun to boast about the superiority of their Ahruf and a rivalry began to develop. At the same time, some

new Muslims also began mixing the various forms of recitation out of ignorance. Caliph 'Uthman decided to

make official copies of the Qur'an according to the writing conventions of the Quraysh and send them along

with the Qur'anic reciters to the major centers of Islam. This decision was approved by Sahaabah and all

unofficial copies of the Qur'an were destroyed. Uthman burned the unofficial copies of the Quran. Following

the distribution of the official copies, all the other Ahruf were dropped and the Qur'an began to be read in only

one harf. Thus, the Qur'an which is available throughout the world today is written and recited only according

to the harf of Quraysh.

On Qir’at, Philips writes that it is for the most part a method of pronunciation used in the recitations of the

Qur'an. These methods are different from the seven forms or modes (Ahruf) in which the Qur'an was revealed.

The seven modes were reduced to one, that of the Quraysh, during the era of Caliph 'Uthman, and all of the

methods of recitation are based on this mode. The various methods have all been traced back to the Prophet

through a number of Sahaabah who were most noted for their Qur'anic recitations. That is, these Sahaabah

recited the Qur'an to the Prophet or in his presence and received his approval. Among them were the

following: Ubayy Ibn K'ab, 'Alee Ibn Abi Taalib, Zayd Ibn Thaabit, 'Abdullah Ibn Mas'ud, Abu ad-Dardaa and Abu

Musaa al-Ash'aree. Many of the other Sahaabah learned from these masters. For example, Ibn 'Abbaas, the

master commentator of the Qur'an among the Sahaabah, learned from both Ubayy and Zayd.

On transmission of Qur'an, Philips writes that among the next generation of Muslims referred to as Tabi'in,

there arose many scholars who learned the various methods of recitation from the Sahaabah and taught them

to others. Centres of Qur'anic recitation developed in al-Madeenah, Makkah, Kufa, Basrah and Syria, leading to

the evolution of Qur'anic recitation into an independent science. By mid-eighth century CE, there existed a

large number of outstanding scholars all of whom were considered specialists in the field of recitation. Most of

their methods of recitations were authenticated by chains of reliable narrators ending with the Prophet. Those

methods which were supported by a large number of reliable narrators on each level of their chain were called

Mutawaatir and were considered to be the most accurate. Those methods in which the number of narrators

were few or only one on any level of the chain were referred to as shaadhdh. Some of the scholars of the

following period began the practice of designating a set number of individual scholars from the previous

period as being the most noteworthy and accurate. By the middle of the tenth century, the number seven

became popular since it coincided with the number of dialects in which the Qur'an was revealed.

It is said that Abu ‘Ubayd Qasim Ibn Sallam (d. 224 AH) selected twenty five readings in his book. The seven

readings which are famous in current times were selected by Abu Bakr Ibn Mujahid (d. 324 AH) at the end of

the third century Hijrah. Thus it is generally accepted that their number cannot be ascertained but every

reading is Qur'an which has been reported through a correct chain of narration, are found in any way in the

Masahif prepared by ‘Uthman and are correct from any aspect as far as the Arabic language is concerned.

Some of these readings are regarded as Mutawatir; however, a look at their chains of narration which are

found in books leaves no doubt that they are Ahad (isolate), most narrators of which are suspect in the eyes of

the Rijal authorities.



QURANIC ORTHOGRAPHY

To ensure correct reading of the written texts of the Qur’an, particularly for those coming after the first

generation of Muslims, steps were taken gradually to improve the orthography. This started by introducing

dots to indicate different vowels and nunation and these were put in different coloured ink from that of the

text. There were also dots to distinguish between consonants of similar shape. This work was carried out

chiefly by three men: Abu'l Aswad ad-Du'ali (d. 69 / 688), Naṣr Ibn Aṣim (d. 89 / 707) and Yaḥya Ibn Yaʿmur

(d.129 /746). Understandably there was some opposition at first to adding anything to the way the Qur’an was

written. Ibn Umar (73/692) disliked the dotting; others welcomed it, clearly because it was, in fact, doing no

more than ensuring proper reading of the Qur’an as received from the Prophet, and this view was accepted by

the majority of Muslims throughout the different parts of the Muslim world, from the time of the tabiʿun. The

people of Madinah were reported to have used red dots for vowels - tanwin, tashdid, takhfif, sukun, wasl and

madd and yellow dots for the hamzas in particular. Naqt (placing dots on the rasm), became a separate subject

of study with many books written on it.

CONDITIONS FOR THE VALIDITY OF A QIRA'A (READING)

For any given recitation to be accepted as authentic (Sahih), it had to fulfill three conditions and if any of the

conditions were missing such a recitation was classified as Shadhdh (unusual).

1. The first condition was that the recitation has an authentic chain of narration in which the chain of

narrators was continuous; the narrators were all known to be righteous and they were all known to

possess good memories. It was also required that the recitation be conveyed by a large number of

narrators on each level of the chain of narration below the level of Sahaabah (the condition of

Tawaatur). Narrations which had authentic chains but lacked the condition of Tawaatur were

accepted as explanations (Tafseer) of the Sahaabah but were not considered as methods of reciting

the Qur'an. As for the narrations which did not even have an authentic chain of narration, they were

classified as Baatil (false) and rejected totally.

2. The second condition was that the variations in recitations match known Arabic grammatical

constructions. Unusual constructions could be verified by their existence in passages of pre-Islamic

prose or poetry.

3. The third condition required the recitation to coincide with the script of one of the copies of the

Qur'an distributed during the era of Caliph Uthman. Hence differences which result from dot

placement (i.e., ta'lamoon and ya'lamoon) are considered acceptable provided the other conditions

are met. A recitation of a construction for which no evidence could be found would be classified

Shaadhdh.

This classification did not mean that all aspects of the recitation was considered Shaadhdh. it only meant that

the unverified constructions were considered Shaadhdh.



THE CHAIN OF NARRATION OF DIFFERENT QIRA'AT

In this section, the chain of narration or isnaad of each Qiraʾat will be presented. It is worth noting that the

chains of narration here are mutawatir.

Qiraʾa from Madinah: The reading of Madinah known as the reading of Nafiʿ Ibn Abi Naʿim (more

precisely Abu ʿAbd ar-Raḥman Nafiʿ Ibn ʿAbd ar-Raḥman). Nafiʿ died in 169 H. He reported from Yazid

Ibn al-Qaʿqaʿ and ʿAbd ar-Raḥman Ibn Hurmuz al-'Araj and Muslim Ibn Jundub al-Hudhali and Yazid Ibn

Roman and Shaybah Ibn Nisaʾ. All of them reported from Abu Hurayrah and Ibn ʿAbbas and ʿAbdallah

Ibn 'Ayyash Ibn Abi Rabi'ah al-Makhzumi and the last three reported from Ubayy Ibn Kaʿb from the

Prophet. From Nafiʿ, two major readings came to us: Warsh and Qalun.

Qiraʾa from Makkah: The reading of Ibn Kathir (ʿAbdullah Ibn Kathir ad-Dari): Ibn Kathir died in 120 H.

He reported from ʿAbdillah Ibn Assa'ib al-Makhzumi who reported from Ubayy Ibn Kaʿb (The

companion of the Prophet). Ibn Kathir has also reported from Mujahid Ibn Jabr who reported from his

teacher Ibn ʿAbbas who reported from Ubayy Ibn Kaʿb and Zayd Ibn Thabit and both reported from

the Prophet.

Qiraʾa from Damascus: From ash-Sham (Damascus), the reading is called after ʿAbdallah Ibn ʿAamir.

He died in 118 H. He reported from Abu ad-Darda' and al-Mughirah Ibn Abi Shihab al-Makhzumi from

ʿUthman.

Qiraʾa from Basrah: The reading of Abu ʿAmr from Basrah: (According to al-Sabcah, the book of Ibn

Mujahid page 79, Abu ʿAmr is called Zayyan Abu ʿAmr Ibn al-ʿAlaʾ. He was born in Makkah in the year

68 and grew up at Kufah.) He died at 154 H. He reported from Mujahid and Saʿid Ibn Jubayr and

ʿIkrimah Ibn Khalid al-Makhzumi and ʿAtaʾ Ibn Abi Rabah and Muhammad Ibn ʿAbd ar-Rahman Ibn al-

Muhaysin and Humayd Ibn Qays al-ʿA'raj and all are from Makkah. He also reported from Yazid Ibn al-

Qaʿqaʿ and Yazid Ibn Ruman and Shaybah Ibn Nisa' and all are from Madinah. He also reported from

al-'Assan and Yahya Ibn Yaʿmur and others from Basrah. All these people took from the companions

of the Prophet. From him came two readings called as-Susi and ad-Duri.

Qiraʾa from Basrah: From Basrah, the reading known as Yaʿqub Ibn Ishaq al-Hadrami the companion

of Shuʿbah (again). He reported from Abu ʿAmr and others.

Qira'a from Kufah: The reading of ʿAsim Ibn Abi an-Najud (ʿAasim Ibn Bahdalah Ibn Abi an-Najud): He

died in 127 or 128 H. He reported from Abu ʿAbd ar-Raḥman as-Solammi and Zirr Ibn Hubaysh. Abu

ʿAbd ar-Rahman reported from ʿUthman and ʿAli Ibn Abi Talib and 'Ubayy (Ibn Kacb) and Zayd (Ibn

Thabit). And Zirr reported from Ibn Masʿud. Two readings were reported from Aasim: The famous one

is Hafs, the other one is Shucbah.

Qiraʾa from Kufah:

o The reading of Hamzah Ibn Habib (from Kufah as well) Hamzah was born in the year 80 H and

died in 156 H. He reported from Muhammad Ibn cAbd ar-Rahman Ibn Abi Layla (who reads

the reading of ʿAli Ibn Abi Talib, according to the book of Ibn Mujahid called al-Sabcah - The

Seven - page 74) and Humran Ibn A'yan and Abi Ishaq as-Sabi'y and Mansur Ibn al-Mu'tamir

and al-Mughirah Ibn Miqsam and Jafar Ibn Muhammad Ibn Ali Ibn Abi Talib from the

Prophet.

o Qiraʾa from Kufah: The reading of al-'Amash from Kufah as well: He reported from Yahya Ibn

Waththab from 'Alqamah and al-'Aswad and 'Ubayd Ibn Nadlah al-Khuza'y and Abu ʿAbd ar-

Raḥman as-Sulami and Zirr ibn Hubaysh and all reported from Ibn Mascud.

o Qiraaa from Kufah: The reading of Ali Ibn Hamzah al-Kisa'i known as al-Kisa'i from Kufah. He

died in 189 H. He reported from Hamzah (the previous one) and cIesa Ibn Umar and

Muhammad Ibn ʿAbd ar-Raḥman Ibn Abi Layla and others.



Examples of readings from Hafs and Warsh

Hafs Warsh Surah: Verse روايۃ حفص عن عاصم روايۃ ورش عن نافع

وَن ُوَن َيْعَمل

ُْعَمل

َ you do they do Al-Baqara 2:85 ت

ُل ِزَِّنَُل َما ت ِزِّ

َنُ we did not send down you did not send down Al-Ḥijr 15:8 َما ن

لُاَل ق

َ he said say! Al-Anbiya' 21:4 ق

ِثیًراَِبیًرا ك

َ Mighty multitudinous Al-Aḥzab 33:68 ك

ِبَما ِبَماَ then it is what it is what Al-Shura 42:30 ف

هُ ْْدِخل

ُهُ ن

ْ he makes him enter we make him enter Al-Fatḥ 48:17 ُيْدِخل



INTRODUCTION TO TAJWEED What is Tajweed? (ما ھو التجوید)

The word “Tajweed” means to make well, make better or improve.”

It refers to the rules governing pronunciation during recitation of the Qur’an. The word “Tajweed” is derived

from the Arabic trilateral root ‘ja-wa-da’, meaning to make well, make better or improve.

Definition:

“Tajweed (تجويد) means to pronounce every letter correctly from its proper origin coupled with its stipulated

attributes ( الحروف صفات ).”

Types of Tajweed (انواع التجوید)

1. Tajweed ilmi تجوید علمی( )

2. Tajweed amali )تجوید عملی(

Tajweed ilmi

ْصِحْیِح َُرِق ت

ُُحُرْوِف َوِصَفاِتَھا َوَعْن ط

ْارِِج ال

َخ ِفْیِہ َعْن مَّ

ٌُم ُیْبَحث

ُْحُرْوِف ُھَو ِعل

ْْحِسْیِنَھاوَ ال

َت

“Tajweed ilmi is such a science in which the emission points of the Quranic letters and their attributes and the

rules to recite them correctly as well as beautifully, are discussed.”

Tajweed amali

ُحُرْوِف ِمْن َْدآُء ال

ََعاُھَو ا

ِْزَمِۃ َوال

ََّھا َمَع َجِمْیِع ِصَفاِتَھا اال

َِۃ ل آصَّ

َاِرِجَھا الخ

َخ َفٍۃ مَّ

ْلُْیِر ک

ٍَۃ َوَبغ

َِرَضِۃ ِبُسُھْول

“To pronounce the letters from their fixed outlets with all of the attributes (compulsory and optional) easily

and without difficulty, is called Tajweed amali.”

Purpose of learning Tajweed )الغرض التجوید(

To prevent our tongue from making mistakes while reciting the Holy Quran and to recite the Holy Quran with

the feeling with which it was revealed and to create beauty in the recitation.

Topic of Tajweed التجوید( وضوع)م

Topic of Tajweed are the 29 letters of Arabic alphabet.

Benefit of learning Tajweed )مصلحۃ التجوید(

The benefits of learning Tajweed are many as reflected in some of the following Ahadeeth:

Obtain Allah’s pleasure

Benefit of learning Tajweed is that we will obtain Allah’s pleasure in this world and the hereafter.



The reciters of the Qur’an will be in the company of the noble and obedient angels

‘Aa’ishah, may Allah be pleased with her, relates that the Prophet (SAW) said: “Verily the one who

recites the Qur’an beautifully, smoothly, and precisely, he will be in the company of the noble and

obedient angels. And as for the one who recites with difficulty, stammering or stumbling through its

verses, then he will have twice that reward.” [Al-Bukhari and Muslim]

You will be from the best of people

‘Uthmaan, may Allah be pleased with him, said that the Prophet (SAW) said: “The best of you are the

ones who learn the Qur’an and teach it to others” [Al-Bukhari]

There are ten rewards for each letter you recite from the Quran

“Whoever reads a letter from the Book of Allah, he will have a reward. And that reward will be

multiplied by ten. I am not saying that “Alif, Laam, Meem” is a letter, rather I am saying that “Alif” is a

letter, “laam” is a letter and “meem” is a letter.” [Tirmidhi states this is saheeh]

The Qur’an will lead you to Paradise!

The Qur’an is an intercessor, something given permission to intercede, and it is rightfully believed in.

Whoever puts it in front of him, it will lead him to Paradise; whoever puts it behind him, it will steer

him to the Hellfire.” [An authentic hadith found in At Tabaraanee, on the authority of ‘Abdullaah ibn

Mas’ood]

Pillars of Tajweed )ارکان التجوید(

There are 4 pillars of Tajweed.

1. Makhaarij ul Huroof (emission points of the letters)

2. Siffaat ul Huroof (attributes of the letters)

3. Tarkeebi Ahkaam e.g. Idgham, Izhar, Ikhfa, Tas-heel, Madd etc

4. Riyadhat bil-Lisaan (practicing with tongue)

Levels of Recitation التالوۃ)الدرجات)

There are three (3) levels of recitation.

1. Tarteel: means to recite in a very slow, pleasant tone like the Qurra recite in concerts usually.

2. Hadr: reciting so fast that the letters can be counted easily and also the Tajweed rules aren’t spoiled.

3. Tadweer: it’s a moderate speed in between of Tarteel and Hadr and is practiced in Salah/prayer.

Virtue of Tajweed (فضیلت التجوید)

Science of Tajweed is one of the best and prominent sciences because it belongs to the word of Allah

subhanahu wa ta’ala which is excellent and superior to all of other sciences.



TAJWEED EXPLAINED

Tajweed is one of the most prominent sciences of the Qur'an. It is a science governed by deep-rooted static

rules derived from the oral recitation of the Qur'an by the Prophet Muhammad Sallallahu alaihi wa sallam after

hearing the revelation from the Angel Gabriel. This science preserves the meaning of the revealed words of

Allah in sound and expression, protects it from any alteration and retains the unique method of recitation. It

deals with the accent, phonetics, rhythm and temper of the Qur'anic recitation. The divine ordinance

establishes the recitation of the Qur'an with Tajweed.

The emergence of this science of recitation is from the Prophet Muhammad Sallallahu alaihi wa sallam who

taught this science practically and like other Islamic disciplines it is protected both in theory and practice by

the zealous and dedicated faithful. Throughout the fourteen centuries since the Qur'an's revelation hardly a

generation has passed which has not witnessed celebrated Qurra' - the undisputed authorities during their

times in this science. The third century of Hijrah marks the beginning of the codification of Islamic sciences.

Since that period, Muslim scholars have contributed hundreds of books on the science of Tajweed. The

available literature is extremely rich and comprehensive and reflects not only the meticulous zeal of the

scholars but also manifests the popularity of this science among the Muslim Ummah throughout the ages.

One should know:

There are ten schools of Recitation, the most prevalent of which is the recitation of Imam Asim as transmitted

by Imam Hafs.

HISTORY OF TAJWEED

When Islam was being spread (and it was done so at a very quick pace and also into non-Arab speaking

countries) not everyone’s tongue was accustomed to the Arabic letters and sounds. Thus, when reciting the

Qur'an, much error and distortion occurred and the Muslim scholars feared (the perpetration of) that error

and distortion. It was at this point that some of them recorded the rules and foundations that regulate the

correct pronunciation of Qur'an and they named this the Science of Tajweed.

The rules were not made up by these Scholars. In fact, all they did was closely observe the perfect readers who

read as they were taught by the Prophet Mohammad (Sallallahu-Alayhi Wa-Sallam) and wrote down for later

generations the rules of recitation of the earlier generations.

At the time of the Prophet (SAW) there was no need for people to study Tajweed because they talked with

what is now known as Tajweed so it was natural for them. When the Arabs started mixing with the non-Arabs

as Islam spread, mistakes in Qur’an recitation started appearing, so the scholars had to record the rules. Now,

because the everyday Arabic that Arabs speak has changed so much from the Classical Arabic with which the

Qur’an was revealed, even Arabs have to study Tajweed.

From the outset, Tajweed is a Science that cannot be learnt only from a book and will always retain this

inherent quality. The most important part of Tajweed is learning about correct positions of the organs of

speech and the manner of articulation.



IMPORTANCE OF TAJWEED

The importance of Tajweed cannot be overemphasized. The recitation of Quran-e-Kareem in Salah is

compulsory. Often, due to not reciting the Quran Shareef with Tajweed, the Salah is affected. It is therefore

necessary to learn Tajweed so that the Quran Shareef may be recited correctly.

Arabic is a very delicate language. A slight mispronunciation can completely change the meaning. E.g. The

word “’Qalb’ (قلب) means heart. If the letter ‘qaaf’ in word ‘qalb’ isn’t pronounced correctly and instead, it is

pronounced with ‘kaaf’ as ‘kalb’ (کلب) , the meaning changes to “dog”! it is thus obvious that the rules of

Tajweed must be applied in the recitation of Holy Quran.

An Arabic adage proclaims: “The speech of the kings is the king of all speech.” So, can the Excellency of the

speech of the King of all kings – Allah Ta’ala – even be equated with man-made speech?

One of the many miracles of the noble Qur’an is that regardless of the number of times it is recited, one never

gets tired or bored with its recitation. Allah Ta’ala says in the noble Qur’an, “Indeed the believers are those

who tremble with fear when Allah is remembered, and when the verses of the Qur’an are recited before them

it increases their belief, and upon Allah they have complete trust.” (8:2)

One of the salient points mentioned in this verse is that when a believer recites the noble Qur’an in the correct

manner, it increases his faith and belief in Allah. Reciting the noble Qur’an in the correct manner means to

recite it with Tajweed.

Let’s take a look at some of the verses of Quran and Ahadith which show the importance of learning Tajweed.

Allah (Subha-nahu wa Ta’ala says in Surah # 73, verse No. 4,

ً

ْر ِتْیالََن ت

ُقْرا

ِْل ال ِ

ِّ َو َر ت

“And recite the Quran with Tarteel, i.e. in a slow pleasant tone and style.”

Ali ibn Abi Talib (RA) said in the explanation of this aayah: “at-Tarteel is Tajweed of the letters and knowing

where to stop (correctly)”. [An-Nashr of Ibn Al-Jazaree 209:1]

The Arabic word tarteel literally means “slow measured rhythmic tone”. The translation of the above Ayah is

reciting the Qur’an slowly, making the letters clear, for this is an assistance in understanding and pondering

the meaning of the Holy Qur’an. This is how the Prophet (Sallalla-hu Alayhi Wa-Sallam) used to recite.



RECITING THE QUR’AN MELODIOUSLY

The Prophet (SAW) used to recite the Qur’an in slow, measured and rhythmic tones as Allah had

instructed him, not hurriedly, but rather ‘he would recite a surah in such slow rhythmic tones that it

would be longer than it would seem possible.’ [Muslim, Muwatta]

He (Prophet Muhammad ملسو هيلع هللا ىلص) would stop at the end of each aayah/verse. [Abu Dawud].

He commanded people to recite in a beautiful voice in a pleasant melodious tone. The prophet ملسو هيلع هللا ىلص

said, “Beautify the Qur’an with your voices [for a fine voice increases the beauty of Qur’an].” [Sahih Al

– Bukhari]

He (Prophet Muhammad ملسو هيلع هللا ىلص) said “He who does not recite the Qur’an in a pleasant tone is not of us.”

[Abu Dawud]

The reciter of the Qur'an should take caution against reading too quickly or making his goal completing

(reading the complete Qur'an from the beginning to the end) quickly, or finishing a Surah quickly without

pondering the meaning and without being affected by its lessons.

Unfortunately, all too often we find people reciting the Qur’an quickly and without changing their tone and

without any feeling. We should put all our efforts into reciting the Qur’an with as much feeling as we can!

Have you ever prayed behind an Imam who read with feeling?

Well the Prophet (SAW) said, “Truly the one who has one of the finest voices among the people for

reciting the Qur’an is the one whom you think fears Allah when you hear him recite.” [Tabaraani]

And once when the Prophet (SAW) complimented Abu Moosaa al-Ash’ari on the beauty of his

recitation, Abu Moosaa said, “Had I known you were there, I would have made my voice more

pleasant and emotional for you.’ [Bukhari, Muslim]

Let us remember, that the Qur’an is the word of Allah. In it we find exhortations, warnings, glad-tidings,

parables, stories of the past, commands and prohibitions. Aayaat to make us think, reflect, cry, fear, hope,

love, fall down in prostration! How can we recite all of this without feeling? When we recite an aayah of

Qur’an we should imagine that we are trying to feel and convey the full message behind that aayah. Perhaps

some of us don’t feel confident.

I believe that this lack of confidence comes partly from not knowing the rules of Tajweed correctly and so

fearing that we will make mistakes and partly from not understanding the meaning of what we are reciting. So

let us work hard to remove these two obstacles by learning Tajweed and working towards learning Arabic.

Abu Dharr (R.A) narrated, the Messenger of Allah ملسو هيلع هللا ىلص said to me:

"O Abu Dharr! If you learn one verse from The Book of Allah (The Quran), it is better for you than to

voluntarily pray one hundred rak'as (units of prayer), and if you learn a category of knowledge

(religion), regardless if it is applied or not, it is better for you than to voluntarily pray one thousand

rak'as." (Ibn e Majah, Sunan; Ibn Hajar Al-'Asqalani, Mukhtasar At-Targhib wa-t-Tarhib; Al-Ghazali,

Ihya' 'Ulum Ad-Deen)

From the Qur’anic verses and Hadith mentioned above, I can say that it is necessary for every Muslim /

Muslimah to learn Tajweed.



CONSENSUS OF THE COMMUNITY ON THE OBLIGATION OF TAJWEED

To keep it short only two of the sayings of Ummah’s scholars are mentioned.

1. Muhammad bin Al-Jazaree the great Qur’an and Hadeeth scholar of the 9th Century (Hijri) says in his

famous poem, detailing the rules of Tajweed:

َ ْ َوال

ْـْجـِويـ ِبالتَّ

ُـذ

ِْزمخ

َّـُقـرَ ِد َحـْتــٌم ال

ِْد ال ِ

ـْم ُيـَجـوَِِّّثـمَمــْن ل

َن ا

ا

َ

ْیَنا َوَصالَا ِمْنُہ ِال

َذَک َوھ

ََز ال

ْنَُہ ا

ٗہ ِبِہ ااِل ل نَّ

َ اِل

“And applying Tajweed is an issue of absolute necessity, whoever doesn’t apply Tajweed to the Qur’an, then a

sinner is he. Because Allah has revealed the Quran with Tajweed and similarly it has reached us (with

Tajweed)”

So he regarded it as an obligation and he regarded leaving it as a sin. And the majority of scholars agree that

applying the Tajweed rules of Qur’an are an individual obligation (فرض عین) upon every Muslim who has

memorized or read part of or all of the Qur’an. That is because the Qur’an was revealed with the Tajweed rules

applied to it and the Prophet (SAW) recited it back to Jibreel in that way and the Companions of the Prophet

(SAW) read it in that way, so it is an established Sunnah.

2. Mulla Ali Qari says in his book “Al—Munkih ul Fikriyah” (املنکح الفکریۃ)

ُم ِْعل

ْا ال

َذ ھ

ُی َصاِحِب ک

ْرٌض َعْیٌن َعل

ََعَمُل ِبٖہ ف

ْال وَّ

ٌْرٌض ِکَفا َیۃ

َٗہ ف نَّ

َ ِفْی ا

َف

َ ِخال

َ ُسنَّ ال

ُِقَراَءۃ

ِْت ال

َانَْو ک

َِ ِقَراَءٍۃ وَّ ِرَواَیٍۃ َول

لًِّۃ

“There is no difference of opinion that learning the science of Tajweed is Fardh kifayah (collective duty)

whereas practicing the Tajweed rules while reciting is fardh aeen (individual duty) for everyone in every Qirat

and Riwayah, although recitation itself is Sunnah.”

All this shows that we should try our best to recite the Holy Qur’an with beautiful and melodious voice and try

to observe all rules of Tajweed in our recitation.

ONE THING YOU SHOULD KNOW

It is a common misconception that a Qari must first become a Hafiz (Arabic: حافظ). A Qari doesn’t necessarily

have to memorize Qur’an, but to recite it with proper Tajweed rules, although it’s better and encouraged that

a Qari become Hafiz before he becomes a Qari.



MANNERS OF STUDENTS OF THE QURAN Many Muslims know that seeking knowledge is encouraged in Islam, but a few know what is necessary as far

as intention, deeds and manners when seeking knowledge.

Abu Hurairah (R.A) said, “I heard the Messenger of Allah saying, the world is cursed, that which is in it is

cursed, except zikr Allah (remembering Allah) and what follows it, or a learned person, or a student.” (Ibn e

Majah)

The Messenger of Allah also said, "Who takes the path hoping for knowledge, Allah makes easy for him the

path to Paradise. Verily, the angels lower their wings for the seeker of knowledge out of pleasure of what he is

doing. Verily all in the heavens and earth seek forgiveness for the knowledgeable, even the fish in the water.

The excellence of the knowledgeable over the servant is like the excellence of the moon on the night of the full

moon over all the planets. Verily, the learned are the heirs of the Prophets, the Prophets do not leave dinar or

dirham, but they are inherited in knowledge, and he who takes it takes a great bounty." Abu Dawood, Ibn

Maajah, and Ibn Habbaan.

MANNERS WITH THE QUR’AN

MANNERS OF THE HEART

Seeking refuge with Allah from the rejected Satan before reading the Qur’an, by saying:

ن الرجیم“ ”أعوذ باهلل من الشیط

(I seek Allah’s protection from Satan, the accursed.)

And thereafter recite:

ن الرحیم“ ”بسم ہللا الرحم

(In the name of Allah, the Beneficent, the Merciful.)

Understanding origin (Makhraj) of the word.

One should understand that Qur’an is not the word of man.

The Reciter should throw away all other thoughts.

One should understand the meaning.

One should be humble.

One should feel that every message in the Noble Qur’an is meant personally for himself/herself.

EXTERNAL MANNERS

One should be vigilant of the purity of body, clothes and place.

One is encouraged to face the Qiblah.

One should stop at a verse of warning and seek protection with Allah.

One should stop at a verse of Mercy and ask Allah for Mercy.

One should have wudu (ablution), i.e. the state of being pure.

One should read for the only sake of Allah Subhanahu wa Ta’ala.

The voice shouldn’t be raised to such an extent where your recital will disturb others who are also

engaged in some form of worship.



SIGNS OF PURITY OF INTENTION

Striving and firmness in obtaining knowledge with caution taken to understand, memorize, and not be

deficient in the chosen curriculum.

If a student enrolls in a course of knowledge, absences and tardiness are not seen from him.

His worry is not just to be shown in front of his friends and to exceed them; instead he wishes for

them what he wishes for himself.

HOW TO LEARN AND MASTER

A famous saying of scholars is " ُصول ُحرَم الُوُصولُ م ُيْتقن ال

َ which means, "He who does not master the basics ”َمن ل

is forbidden from achieving."

It is necessary then for establishment and foundation of every technique or knowledge sought that there be

perfection its basics and its summary at the hands of a mastered sheikh, not by self-study alone, and

knowledge should be taken in steps. Just as Allah, the Exalted, said:

ً

ِزْیالْنَُہ ت ن

ْزَّ ل

ٍَث وَّ ن

ْی ُمک

اِس َعل ی النَّ

َٗہ َعل

َُہ ِلَتْقَرا ن

َْرق

ًَنا ف

ْراُ َوق

"And [it is] the Qur'an, We divided that you may recite it unto mankind at intervals, and We revealed it by

[successive] revelation." )Al-Israa' 106(

MANNERS WITH THE TEACHER

It is incumbent on the student of the Qur'an to respect and honor their teacher. In a hadeeth related by At-

Tirmithi, the Messenger of Allahsaid, "He is not of us who does not respect our elderly, is merciful to our

youth, and knows the rights of our those who teach us."

Our righteous predecessors used to greatly emphasize respect and kindness to their shuyookh (plural of

sheikh). A famous saying from many of the righteous predecessors is: "I am a slave to he who taught me a

letter." The student of knowledge should have awe for his/her teacher and should respect him. Rabee' bin

Sulaymaan was the companion and student of the famous scholar, Ash-Shaafee'i and he [Sulaymaan] said, "By

Allah, I was not so bold as to drink water when Ash-Shaafee'i was looking at me, out of awe of him." Ash-

Shaafee'i himself showed great awe of scholars and he said of himself, "I would turn the pages very gently in

front of Imaam Maalik, out of awe of him, so that he would not hear it." [Aadaab al-Muta'aalimeen, Dr. Ahmed

Abdullah Al-Baatilee, Dar Al-Qaasim, Riyadh, 1418].

The student of knowledge should not address his teacher or sheikh by their first name, calling them, ya sheikh,

or teacher, instead they should call them by saying, my sheikh, my teacher, or our sheikh, our teacher. The

teachers shouldn't be called from a distance except in a compelled situation. The teachers should not be

addressed with the ta' al-khataab (you singular). Allah, the Exalted in the Qur'an, pointed out the manners

with those teaching us khair when He said in surah An-Noor, aayah 63:

ْم َبْعضً اُُدَعآِء َبْعِضک

َْم ک

ُُسْوِل َبْیَنک ْو ُدَعآَء الرَّ

ُْجَعل

َ ت

َ ال

“Do not make the calling of the messenger among you as your calling one of another.”

It would not be proper to call your parents by their first names, and in the same respect teachers of good

should not be addressed by their first names. The following is advice that Amir Al-Mu'mineen Ali bin Abee



Taalib, (May Allah be pleased with him), gave: "From the rights of the learned over you is that you do not ask

too many questions, you do not divulge his secrets, you do not backbite about him to anyone, you do not look

for error in him, if he made a mistake you accept his excuse. It is incumbent upon you to respect and magnify

him as long as he keeps Allah's orders; you should not sit in front of him; if he has a need the people should

race to serve him." Related by Ibn Abdul Barr, with the addition that "You should not point to him [teacher]

with your hands; you should not say, 'So and so said something different than what you said'"

May Allah make us the best of students and the best of teachers. May Allah purify our intentions and make all

we do for Him alone. May Allah grant that we will be "ahl-ul-Qur'an" or the family of the Qur'an (those that

read it, study and apply it) those who are Allah's people and special ones.

Before stepping into the rules of Tajweed, take a look at Arabic terminologies on the coming page as most of

the Tajweed rules are named with Arabic words. So it will help you understand the rules more easily.



TAJWEED TERMINOLOGY ( صطالحاتال ا )

ARABIC ENGLISH

TRANSLITERATION ENGLISH MEANINGS ( عانیامل )

عوذ / استعاذہالت .1 Ta’awwudh/Istiaadha ن الرجيم)

(أعوذ باهلل من الشيط

I seek refuge in Allah from the rejected shaitaan.

سمیہ / بسملہالت .2 Tasmiyyah/Basmalah ن الرحیم) (بسم ہللا الرحم

In the name of Allah, the Beneficent, the Merciful.

مجود حقیق /الت .3 Tahqeeq/Mujawwad Style of Qur’an Recitation.

رتیل / مرتلالت .4 Tarteel/Murattal Style of Qur’an Recitation.

:Hukum (plural الحکم .5ahkaam)

Ruling.

ختالفل ا .6 Ikhtilaaf Difference (of opinion).

.Hurf A letter الحرف .7

.Huroof Letters الحروف .8

القمریہالحروف .9 Al-Huroof Al-Qamariyyah

The lunar letters.

-Al-Huroof Al الحروف الشمسیہ .10Shamsiah

The solar letters.

حرف الجرال .11 Harf-Al-Jarr Preposition.

.Qaseer Minimum قصیر .12

.Taweel Maximum طویل .13

.Al-Halq The throat الحلق .14

.Al-Lisaan The tongue اللسان .15

.Al-Jawf The empty space in the mouth or throat الجوف .16

.Ash-Shafataan Two lips الشفتان .17

Al-Khyshoom Nasal passage الخیشوم .18

ترقیقال .19 Tarqeeq Light/thin (sound)

تفخیمال .20 Tafkheem Heavy/thick (sound)

Mufakham مفخم .21Also known as full mouth or thick letters. The elevation of the

back of the tongue, resulting in a thick sound.

Muraqqaq مرقق .22The letter which is read with trilling/thin sound. The lowering

of the back of the tongue, resulting in a flat sound.

قطعات املحروف ال .23 Muqatta’at letters Separate letters in the beginning of a few Surah.

لحنال .24 Lahn Mistake, i.e. The incorrect pronunciation of a letter.

جلیاللحن .25 Lahn e Jali Big Mistake which is Haraam.

خفیاللحن .26 Lahn e Khafi Hidden mistake.

حرکۃال .27 Harakah Short vowel (literally: movement)



حرکاتال .28 Harakaat/Moments Short vowels (Zabar, Zair and Paish).

.Mutaharrik Letter that carries vowel متحرک .29

Fat’ha فتحہ .30Zabar (Short vowel marked by a small line written above the

letter pronounced “a”). (symbol: َ )

.Maftooh A letter carrying Fat’ha مفتوح .31

Kasra کسرہ .32Zair (A short diagonal stroke written below a letter. It

represents a short vowel 'i'.). (symbol: َ )

.Maksoor A letter carrying Kasra مکسور .33

Dhamma ضمہ .34Paish, A small apostrophe-like shape written above a letter. It

represents a short vowel 'o' (like the 'u' sound in 'who' but

only stretched for 1 count). (symbol: َ )

.Madhmoom A letter carrying Dhamma مضموم .35

Tanween تنوین .36Vowels that produce a "nn" sound immediately after it. In

other words, it is Nunnation, duplication sound of letter

“Noon”.

َ :Fat’hatan The two Fat’ha / Zabar. (symbol فتحتان .37 )

َ :Kasratan The two Kasra / Zair. (symbol کسرتان .38 )

َ :Dhammatan The two Dhamma / Paish. (symbol ضمتان .39 )

.Sukoon Vowellessness of a consonant/quiescent consonant سکون .40

.(Saakin The letter having Sukoon (Vowelless/Quiescent ساکن .41

Shaddah/Tashdeed شدہ / تشدید .42A small sign ( َ ) written above a letter. This represents a letter

that has been doubled, and therefore sounds stronger.

.(Mushaddad Doubled/hardened (a letter having Shaddah مشدد .43

.Madd The prolongation or stretch of the sound of a vowel مد .44

Makhraj Place of origin/point of articulation of the letter sound مخرج .45

صفات الحروفال .46 Sifaat ul Huroof The manners of articulation (the characteristics of the letters

and recitation).

Ghunnah غنہ .47The Nasalization. The sound that is produced from the nose

and the tongue is not used. The duration of the ghunnah

sound is for 2 counts.

Izhar To make apparent اظہار .48

.Iqlaab The Alteration of the letter اقالب .49

.Idghaam The Assimilation of two letters ادغام .50

.Ikhfa The hiding or concealment of the sound of a letter اخفا .51

ترتیلال .52 Tarteel The measured recitation of the Quran in rhythmic tones.

وقفال .53 Waqf To pause or to make a stop by breaking off the breath at the

end of the word.

Wasl وصل .54The opposite of waqf. The joining of verses / sentences

without stopping.



Fasl فصل .55Separation of verses, i.e: by making a stop between two

verses.

Wasl e kul The joining of Ta’awwudh, Tasmiyyah and an upcoming verse وصل کل .56

Fasl e kul Separating each verse from another by making waqf فصل کل .57

Wasl e awwal Fasl e وصل اول فصل ثانی .58saani

Joining the first verse with the second one and disconnecting

the second verse from third one, i.e: making waqf between

second and third verse.

Fasl e awwal Wasl e فصل اول وصل ثانی .59saani

To separate the first verse from second one and joining

second verse with third one.

Ibdaal Changing a letter with another one ابدال .60

(Iskaan Putting sukun on the last letter (Name of Waqf اسکان .61

Ishmaam اشمام .62To shape your lips in the shape of a Dhamma (circular shape)

without actually pronouncing the Dhamma.

Taam Complete تام .63

Naqis Incomplete ناقص .64

Mislain Two letters alike مثلین .65

(Mutajanisain Two letters of same Makhraj (Outlet متجانسین .66

(Mutaqaribain Two letters of nearby Makharij (Outlets متقاربین .67

(Tool Long madd (Lengthening sound for 4 or 5 Alif طول .68

Tawassut Lengthening sound for 2 and half or 3 Alif توسط .69

ستعالءال .70 Isti’laa The raising of the deepest part of the tongue

71. صفہ )جمع: ال

صفات(ال Sifa (Plural: Siffaat)

The manner of articulation (the characteristics of the letters

and recitation).

طباقال .72 Itbaq Linguistic definition: Adhering

Applied definition: The compression of the sound of the letter

between the tongue and the roof of the mouth.

نبرال .73 Nabr Pressure/emphasis/accent on a part or specific

letter of the word

توکیدال .74 Taukeed Emphasis (on certain words e.g. inna)

قلقلہال .75 Qalqalah Rebound/bounce

Al-Safeer الصفیر .76

The Whistle - a sound which comes from the edge of tongue

when it touches the bottom teeth, like hissing. Sharpness in

the sound of the letter produced from it transversing through

a tight passage.

Al-Hams The Whisper – a sound which signifies the release of breath الھمس .77



ARABIC ALPHABET (الحروف الھجا) Letters (الحروف) is the plural of letter (الحرف) which is a character representing one or more of the sounds used in

speech; any of the symbols of an alphabet. The “Arabic Alphabet” has 29 basic letters. Many letters look

similar but are distinguished from one another by dots above or below the letter, called Rasm (Arabic: رسم).

Chart of Arabic Alphabet is given below.

In Arabic there is no letter equivalent to the letter "P"

nor the letter "G" (as in "Game") in English.

The letters with the pronunciation marked in red, are

the closest pronunciation possible in the English

language. To really know how they are pronounced you

should hear them by your teacher and try to get used

to them.

In Arabic there is no such thing as a capital or small

letter, you just write the letter down.

Arabic is written in the opposite direction of English

(from your Right to Left).

LETTER ARABIC PRONOUNCED AS IN LETTER ARABIC PRONOUNCED AS IN

TAA T Tomb ط ALIF A Fat ا

ZAA Z Zebra ظ BAA B/P Bat/pot ب

AEEN A Aid ع TAA T Tree ت

GHAEEN GH Goal غ THAA TH Think ث

FAA F Far ف JEEM J Jam ج

QAAF Q Queen ق HAA H Hard ح

KAAF K King ک KHA KH Khan خ

LAAM L Lion ل DAAL D Dance د

MEEM M Moon م THAAL Z/TH That ذ

NOON N Noon ن RAA R Road ر

WOOW W Wide و ZAA Z Zoo ز

HAA H Hide ہ SEEN S Sing س

HAMZAH U Under ء SHEEN SH Shadow ݭ

YAA Y Yoga ی SAAD S Sun ص

DHAAD DH Dome ض

The correct recitation of the Qur'an that is achieved by giving each letter its due (using the organs of speech)

through:

1. The vowel movements – Harakaat

2. Prescribed point of exit (where the sound of each letter should come from) - Makhraj

3. The manner of articulation (the characteristics of the letters and recitation) – Siffaat



HARAKAAT AND TANWEEN (الحرکات والتنوین)

VOWELS ( کاتالحر )

In English language we use letters for vowels, whereas in Arabic language we use symbols, or a combination of

symbols and letters. Also, the Arabic language has short and long vowels, whereas the English language has

just the one type. The vowel marks which are used for short vowels, are called "Tashkeel" in Arabic and they

are explained in this lesson (They are also known as Harakat, just a different name by some references).

SHORT VOWELS (1 COUNT) (الحرکات)

SYMBOL ARABIC NAME OTHER ALSO

KNOWN AS SOUND

EXAMPLE OF

SOUND

EXAMPLE OF

ARABIC LETTERS

1. َ Fat-hah )فتحہ( Nasab Zabar a Cat دَ َب

2. َ Kasrah )کسرہ( Jar Zayr i / e Me ٰد ٰب

3. َ Dhammah )ضمہ( Rafa Paysh u Who دُ ُب

Let's take a look at how a "Tashkeel" is applied to letters:

The "Fat-ha" is an accent mark (a short slanting line over the letter). It is put over a letter when a short sound of "A" is supposed to be pronounced after the letter.

The "Kasra" is a short slanting line under the letter. It is put under a letter when a short sound of "i" is supposed to be pronounced after the letter.

The "Dhamma" is a small letter "Wow" over a letter. It is put over a letter when a short sound of "U" is supposed to be pronounced after the letter.

In Arabic the words (Fat-ha, Kasra, Dhamma) originally have the following meanings:

Fat-ha means "an opening".

Kasrah means "a breaking".

Dhammah means "a closing".

These meanings refer to the shape of the mouth. For example, you open your mouth wide when you say the sound of the Fat-ha (which is "A"), and you close your mouth when you say the sound of the "Dhamma" (which is "U"), and your mouth is static when you say a letter that have a "Sukoon" put on top of it.

Vowel marks are very important in Arabic. The word's meaning may differ completely if a vowel mark applied to one letter is changed.

LONG VOWELS [2 COUNTS] (لطویلۃ ا الحرکات )

SYMBOL/

LETTER OTHER NAME OTHER NAME SOUND QUANTITY

EXTRACT FROM

VERSE

SURAH:

VERSE

ٰ ْاََ Fat-ha

Taweela Khari zabar Aa An alif ِا

ِہ ل (114:3)

َ َِ ْی Kasra

Taweela Khari zair ea/ee An alif َِن ب

َْوَسط

َٖہ ف (100:5)

َ ْو َُ Dhamma

Taweela Ulta paish Oo An alif

َّْن ل

ُْم َیک

َہٗ َول (112:4)



TANWEEN

The "Tanween" is pronouncing the letter "Noon" at the end of a word (This is also grammar, so just have a

general idea for now!!). It has three forms very similar to the "Tashkeel" but it is only put over or under the last

letter of a word. The following table show the "Tanween" for the letters "Alef", "Ba' " and "Ta' ":

TANWEEN (تنوین ل ا )

SYMBOL/

LETTER NAME OTHER NAME SOUND EXTRACT FROM VERSE

SURAH:

VERSE

Fat-hatan )فتحتان( Two zabar Ann ُف اوً کُ (112:4)

Kasrataan )کسرتان( Two zair enn ٍد َحاِس (113:5)

Dhammatan )ضمتان( Two paish Onn َح ٌد اَ (112:1)

MISCELLANEOUS

SYMBOL/

LETTER NAME DESCRIPTION

EXTRACT FROM

VERSE

SURAH:

VERSE

َ Sukoon /

Jazam

Indicates the absence of a vowel. Joins 2 letters

together َْم َو ل (112:4)

َ Shaddah /

Tashdeed

Indicates a doubled letter (joins 2 letters and

also tightens the pronunciation to illustrate 2 of

the same letter), to the point that you pause on

it for a fraction of a second e.g. َِ َو ِمْن ش رِّ (113:5)

"Shaddah" represents the doubling of a letter and it is a small shape that looks like the letter "Seen" and is put

over the letter. For example, the following is the word "Qissah" (which means "Story" by the way) notice the

"Shaddah" over the letter "Saad"

ۃ ِقصَّWhen a shadda is applied to a letter and the "Tashkeel" is also written, the tashkeel is put over the shaddah

itself or under the letter.

Notice the two dots over the last letter at the end of the word "Qissah" above. It looks like a "Ha' " but in fact it

is not a "Ha' " but the other form of the letter "Ta' " (it is called "Ta' Marbootah" which means "Tied Ta' " from

its tied shape. It looks like a "Ha' " because it is pronounced as one in general (The word above is pronounced

"Qissah"), but when other letters (suffix) are added at the end of the word (for grammatical reasons) the letter

"Ta' " is written in its ordinary form. let's look at the word "Qissatuna" (which means "Our Story") after adding

the letters "NA" at the end of the word which is a pronoun:

َناِقصَّ ُت



The letter on which the symbol of Shaddah appears is read by doubling it. (e.g R would become RR) So the first

letter (R) is read as if there would be a sukoon (stop) on it and the second (R) with a harakah (vowel). E.g

'Tabba' () should be read as 'tab-ba' (2 ) 's), not as 'tab' ب ( ب 1) (

In its original form it can be dissected as

Caution - when there are a couple or a few tashdeeds together in one, two or three words, then utmost care

should be taken to ensure that all the tashdeeds are recited correctly. It is a common mistake to be neglectful

of these collective tashdeeds. See the table

EXTRACT FROM VERSE SURAH: VERSE

ِت ث فّٰ ِالنَّ

رَِّ (113:4) ش

ِذْی َِّ ال

یِّ ِمُِّ ِْ اال

ِبیِّ (7:157) النَّ



METHOD OF RECITATION RULES OF TA’AWWUDH AND TASMIYYAH و ال)اصول تسمیۃ(التعوذ

1. Starting recitation from the beginning of Surah

2. Starting recitation from the mid of Surah

3. During recitation starting a Surah from beginning

1. STARTING RECITATION FROM THE BEGINNING OF SURAH ( سورةالالتالوة من بدايۃ أبد )

Al-Hukm (Ruling) for Ta’awwudh and Tasmiyyah:

Both, Ta’awwudh and Tasmiyyah are necessary to read here.

1. Fasl e Kul (فصل کل): The seperation of Ta’awwudh, Tasmiyyah and an upcoming verse.

2. Wasl e Kul (وصل کل): Reading Ta’awwudh, Tasmiyyah and Surah in one breath.

3. Fasl e awwal, wasl e thaani (فصل اول وصل ثانی): To separate the first verse from second one and joining

second verse with third one.

4. Wasl e awwal, fasl e thaani (وصل اول فصل ثانی): Joining the first verse with the second one and

disconnecting the second verse from third one, i.e: making waqf between second and third verse.

Al-Hukm (Ruling): In this situation all of above four Wasl and Fasl cases are valid.

2. STARTING RECITATION FROM THE MID OF SURAH ( تالوة من منتصف السورةالبدأ )


In this situation, Ta’awwudh is necessary and Tasmiyyah is optional. If a person reads Tasmiyyah, he’ll get

reward and if he doesn’t, there is no harm in it.

VALID FORMS:

1. Fasl e kul

2. Wasl e awwal fasl e thaani

INVALID FORMS:

1. Wasl e kul

2. Fasl e awwal wasl e thaani

3. DURING RECITATION STARTING A SURAH FROM BEGINNING ( ل فی أبد لتالوةا ا ء نا ث أ سورة أخرى )


In this situation Ta’awwudh will not be read but Tasmiyyah is necessary except Surah al-Taubah(سورۃالتوبۃ).

VALID FORMS:

1. Fasl e kul

2. Wasl e kul

3. Fasl e awwal wasl e thaani



INVALID FORMS:

1.

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