Tajweed for Everyone - theislamschool.com Tajweed ul Quran - TIS.pdf · ARABIC ALPHABET (اجھلا...

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 (االصطالحات) .................................................................................................................... 21

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

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

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

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

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 ( مغاإد ) .................................................................................................................................................... 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 (املد) ..................................................................................................................... 60

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



حمد ل ا

ال

رب والص للہ

مین

ی س عل

م عل

ال والس

وۃ

ل

رسلین

د امل

ی

جیم بسم ن الر یط

من الش

با اللہعوذ

اا بعد ف م

حیم ا حمن الر الر

اللہ

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

ون ون يعمل

عمل

you do they do Al-Baqara 2:85 ت

ل زنل ما ت ز

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

لال ق

he said say! Al-Anbiya' 21:4 ق

ثیرابیرا ك

Mighty multitudinous Al-Aḥzab 33:68 ك

بما بما then it is what it is what Al-Shura 42:30 ف

ه دخل

ه ن

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



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

صحیح رق ت

حروف وصفاتھا وعن ط

ارج ال

خ فیہ عن م

م یبحث

حروف ھو عل

حسینھاو 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

حروف من دآء ال

عاھو ا

زمۃ وال

ھا مع جمیع صفاتھا اال

ۃ ل آص

ارجھا الخ

خ فۃ م

لیر ک

ۃ وبغ

رضۃ بسھول

“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 تیالن ت

قرا

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

ـجـويـ بالت

ـذ

زمخ

ـقـر د حـتــم ال

د ال

ـم يـجـوثـممــن ل

ن ا

ا

ینا وصالا منہ ال

ذک وھ

ز ال

نہ ا

ہ بہ اال ل ن

ال

“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 صاحب ک

رض عین عل

عمل بہ ف

ال و

رض کفا یۃ

ہ ف ن

فی ا

ف

خال

سن ال

قراءۃ

ت ال

انو ک

قراءۃ و روایۃ ول

لۃ

“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 حرم الوصول م يتقن 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:

زیالنہ ت ن

ز ل

ث و ن

ی مک

اس عل ی الن

ہ عل

ہ لتقرا ن

رق

نا ف

را 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 بعض ادعآء بعضک

م ک

سول بینک و دعآء الر

جعل

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 .5

ahkaam) 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 .10

Shamsiah 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 .34

Paish, 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 .36

Vowels 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 .47

The 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 .58

saani

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 .59

saani

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 د ب

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

3. Dhammah )ضمہ( Rafa Paysh u Who د 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

ا Fat-ha

Taweela Khari zabar Aa An alif ا

ہ ل (114:3)

ی Kasra

Taweela Khari zair ea/ee An alif ن ب

وسط

ہ ف (100:5)

و Dhamma

Taweela Ulta paish Oo An alif

ن ل

م یک

ہ 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 فاو ک (112:4)

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

Dhammatan )ضمتان( Two paish Onn حد ا (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 من ش ر (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 قصWhen 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:

ناقص 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 ف الن

ر (113:4) ش

ذی ال

ی م اال

بی (7:157) الن



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. Wasl e awwal fasl e thaani

Tasmiyyah and Surah al-Taubah

Upon starting recitation from the mid of Surah al-Taubah, reading Bismillah is valid but reading Bismillah upon

starting Surah al-Taubah during recitation is invalid.

Reasons for not reading Bismillah upon start of Surah al-Taubah

1. In this Surah there are commandments of fights and combat against unbelievers.

2. According to some scholars Surah al-Taubah is not a complete Surah but a part of Sural Anfaal.

The following answer was given by Faqihul Ummah Hadhrat Mufti Mahmood Gangohi (rahmatullah alayhi) to

the question why Surah Taubah has no Bismillah at the beginning.

When Hadrat Uthman رض ی ہللا عنه was asked why there was no bismillah at the beginning of Surah al-Tawba like

how there is bismillah at the beginning of other surahs, he replied that there was some doubt as to this surah

being a separate surah, because Nabi صلى ہللا عليه و سلم passed away without explicitly mentioning anything

regarding it. This is why Bismillah was not written at the beginning of Surah Taubah. However, since its

subject-matter is similar to that of Surah Anfal, it was placed after it and a space for Bismillah has been kept

because it is possible that this is a separate surah. (Tirmizi, Vol 2, Pg.139)

In Bukhari Shareef (Vol 2, Pg 271) it is mentioned that this surah was revealed to cancel the peace treaty. In it

appears the command of killing the mushrikeen (polytheists) and the expression of Allah Ta`ala’s anger over

them. Therefore, Bismillah was not written at the beginning of the surah since Bismillah signifies peace and

mercy.

It appears in Shaatbi: نزيلها بالسيف لست مبسماللت (Bismillah does not appear at the beginning of this surah, because it

was revealed in connection to war.) This is not the actual reason though it is a point to consider. The actual

reason is that which is narrated from Hadrat Uthman رض ی ہللا عنه (Bayanul Qur’an, Vol 4, Pg 95)



NAMES OF TOOTH (اسماء االسنان) Before further describing the articulation points of the tongue, the names of the different teeth need to be

defined, since some of the articulation points of the tongue use either the teeth themselves, or the gum area

of certain teeth. The following picture of the teeth identifies the various teeth and their corresponding names.

MAKHAARIJ UL HUROOF (مخارج الحروف) Tajweed rules dictate the correct pronunciation of Arabic letters while reading the Holy Quran. These rules

involve the precise application of Tajweed that should be considered while reciting. Tajweed gives a manner of

articulation to the Quran. We are bound to abide by these principles so that during our recitation, the meaning

of the Holy verses does not change.

Arabic letters are unique and each one has its own characteristics. There are specific articulation points that

are linked to every single letter of the alphabet. Articulation point refers to the particular place that is utilized

in order to produce the sound of that letter. This is how we achieve a diversity of sounds for all 28 letters of

the Arabic alphabet.

Makhaarij is plural of "Makhraj", which refers to as the Emission points or outlets of the letters.

Definition: The place from which the sound of a letter originates.

NUMBER OF MAKHAARIJ / EMISSION POINTS

Imam Khalil (اإلمام خليل رحمه هللا) said, "There are 17 Makhaarij ul Huroof."

Imam Sebwia said, "There are 16 Makhaarij ul Huroof."

Imam Furra said, "There are 14 Makhaarij ul Huroof."



The most prevalent of which is the way of Imam Khalil.

MAIN ARTICULATION POINTS ( امل اصول)خارج

There are five main articulation points, called “Usool-ul-Makhaarij”.

Articulation area Arabic name

No. of articulation

points No. of letters

1. Jauf e Dahan (Mouth cavity as

well as the chest area 1 جوف دھن

3 lengthened

(madd) letters

2. The throat 6 3 الحلق

3. The tongue 18 10 اللسان

4. The two lips 4 2 الشفتان

5. The nasal passage 1 الخیشوم Ghunnah letters

Only the throat, tongue and lips are used to pronounce the actual 28 letters. The nose and the empty space of

mouth & throat is used to produce additional sounds (e.g. the ghunnah sound)

Below is a diagram summarizing the main 5 points of articulation.



Being able to recite the letters correctly is the foundation of Tajweed, and this is achieved by knowing where

the sound originates. This can then help in practicing the pronunciation of the letters correctly.

The diagram below gives a snapshot of where each letter originates:

However, Makhaarij must be used hand in hand with sifa (characteristics of the letter) in order to pronounce

the letter completely and correctly, as the Makhraj provides the origin and the Sifa provides extra information

required to pronounce the letter properly.

TYPES OF MAKHAARIJ

Makhaarij are of two types.

1. Muqaddar (Non-verified spot), i.e. Jawf (The chest area) & Khyshoom (The nasal passage)

2. Muhaqqaq (Verified spot), i.e. Shafatain (The lips), Lisaan (The tongue) & Halq (The throat).

How is the Makhraj of a Letter Determined?

The scholars of Tajweed explain that the makhraj of an Arabic letter is determined by:

1. Putting a sukoon or shaddah (shaddah is preferred) on the letter you are trying to determine the

makhraj of.

2. Putting a hamzah with any vowel before the letter.

Where the sound stops is the makhraj of the letter.

1. AL-JAWF (EMPTY SPACE IN MOUTH AND THROAT)

The first makhraj that we will cover is Al-Jawf or empty space in the mouth and throat. What that means is

that the tongue is relaxed on the bottom of the mouth, and the empty space between the top of the tongue

and the roof of the mouth is known as the Al-Jawf.



So when you pronounce the letters of the Jawf, the tongue is not involved at all, and air simply flows from

inside the body out of your mouth.

The letters that come from the Jawf are:

1. Alif Maddah [Alif with a fatha before it ( ب ا ₌ا ⁺ب )]

2. Wow Maddah [Wow sakin with a dhammah before it ( ب و = و ⁺ب )]

3. Yaa Maddah [Yaa sakin with a kasrah before it ( ب ی = ی ⁺ب )]

2. AL HALQ (THE THROAT)

The throat has three different makharij:

1. Aqsa al Halq: Lowest part of the throat (closest to chest). The letters from this makhraj are: ہء

2. Wast al Halq: - Middle part of the throat. The letters from this makhraj are: ع ح

3. Adna al Halq: - Highest part of the throat. When back of the tongue touches back of the soft palate.

The letters from this makhraj are: غ خ



3. AL-LISAAN (THE TONGUE)

There are ten Makharij that are found on the tongue which give the sound of 18 letters. These ten Makharij

are mentioned below.

1. Aqsal Lisaan (Deepest Part of the Tongue) (ق)

The Makhraj of ق is from the extreme back of the tongue going up and hitting the top of the mouth

(soft palate).

2. Aqsal Lisaan (Deepest Part of the Tongue) (ک)

The Makhraj of ك is from the back of the tongue, right in front of the ق, hitting the hard palate.

3. Wastul Lisaan (central part of the Tongue)

The makhraj of ج ش ی is the middle of the tongue hitting the top of the mouth.

Note: The ي here is different from ي that we covered in the Makhraj of Jawf. Also when you pronounce this ي

the tongue curves up and the two sides (where the ي is in the picture) go up and touch the top of the mouth.



4. Hafatul Lisaan (edge of the Tongue)

The Makhraj of ض is pronounced with the sides of the tongue touching the gums close to the upper

molars (white teeth in the picture). There are actually three ways to say the ض:

a. Left side of the tongue touching the gums on the left

a. Right side of the tongue touching the gums on the right

b. Both sides of the tongue touching the gums on both sides

5. Tarful Lisaan (Front Tip of Tongue)

The Makhraj of the ل is pronounced from the tip of tongue touching the gums premolars from one side to

the premolars of the other (blue to blue on the picture) side of the top of the mouth.

6. Tarful Lisaan (Front Tip of Tongue)

The Makhraj of the ن is the part of the tongue, slightly behind the ل hitting the palate right above it (the

portion of the tongue).

7. Zahrul Lisaan (back of Tongue)

The Makhraj of the ر is the part of the tongue, slightly behind the ن touching the palate right above it.



8. Zahrul Lisaan (Front Tip of Tongue)

The makhraj of ط د ت is the front tip of the tongue touching the gum line of the top front two teeth.

9. Rasul Lisaan (Front Tip of Tongue)

The makhraj of ذ ظ ث is from the front tip of the tongue touching the tip of the top front two teeth.

10. Zahrul Lisaan (Front Tip of Tongue)

The makhraj of ز س ص is with the font tip of the tongue touching the back of the bottom front two teeth.

It is important to note that when pronouncing the letters of ز س ص there is a slight gap between the tip of

the tongue and the teeth and not a hard/strong meeting of the two.



4. ASH-SHAFATAAN (TWO LIPS)

1. The makhraj of ف is the touching of upper front teeth to the lower internal lip.

2. The makhraj of و is the incomplete touching of the lips (lips must also be rounded).

3. The makhraj of ب is the touching of the wet portions of the top and bottom lips.

4. The makhraj of م is the touching of the dry portions of the top and bottom lips.

5. AL-KHYSHOOM (NASAL PASSAGE)

It produces the voice of Ghunnah. (Sound produced through nose for letter “noon”:ن)



Below is the table summarizing all of the 17 emission points.

Sr #

OUTLET ASSISTANCE LETTERS QUALITY

1 Jawf e Dahan Mouth cavity )ا، و، ی )مدہ Letters of mouth cavity

2 Aqsal Halq (lower throat)

Farthest part of throat towards chest ہ ء Thro

at letters

3 Wastal Halq (Middle throat)

Central part of throat ح ع

4 Adnal Halq (Upper Throat)

Front part of throat towards mouth خ غ

5 Aqsal Lisaan (Root of tongue)

To touch the soft & farthest part of uvula

ق

Letters o

f tongu

e

6 Aqsal Lisaan (Root of tongue)

With outlet of letter (ق) but towards mouth (ک) (Hard palate)

ک

7 Wastul Lisaan (Central part of tongue)

To touch central palate ی ج ش

8 Hafatul Lisaan (Edge of tongue)

Over grinders and close to palate ض

9 Tarful Lisaan & part of edge

Above teeth and close to palate ل

10 Tarful Lisaan Above teeth and close to palate ن

11 Zahrul Lisaan (Back of tongue)

Back edge of tongue and upper palate

ر

12 Zahrul Lisaan Tip of tongue and root of upper front teeth

ط ت د

13 Rasul Lisaan End of tongue and tips of upper front teeth

ظ ث ذ

14 Zahrul Lisaan (Tip of tongue)

While touching both the front sides of upper and lower teeth

ص ز س

15 Ash-Shafaatan (Internal lower lip)

To touch upper front teeth ف

Letters o

f lips

16 Ash-Shafaatan Touching wet portions of lips Upper & lower external lips Rounding the lips

ب

م

و

17 Al-Khyshoom Nasal passage غنہال Nasal

sound



MADDAH AND LEEN LETTERS (الحروف املدیۃواللین)

MADDAH LETTERS ( یۃدامل الحروف )

There are 3 Letters of Madd (also known as Madd Tabie’e):

Alif with a fatha before it ex. با

Wow Sakin with Dhammah before it ex. بو

Yaa Sakin with Kasrah before it ex. بي

These are stretched for two vowel counts.

Vowel counts: One vowel count is equivalent to the amount you would stretch a letter if it had one vowel

(either fat-ha, dhammah or kasrah) on it.

The quality of Alif Madd being heavy or light depends on the letter preceding Alif Madd. If the letter before Alif

Madd was light, so Alif Madd should accordingly take a light sound. And if the letter before Alif Madd was

heavy, so Alif Madd should accordingly take a heavy sound.

LETTERS OF LEEN لین(ال وفالحر )

There are 2 Letters of Leen:

Wow Sakin with a Fatha before it ex. بو

Yaa Sakin with a Fatha before it ex. بي

Points to ponder:

The word “Leen” (Arabic: نلي ) means softness. So the leen letter should be read softly.

Leen letter should be read quickly, not prolonged.

Leen letter should not be read Maj-hool.



THICKNESS AND THINNESS ( ترقیقالیم و التفخ )

HEAVY LETTERS (الحروف املفخمہ)

There are seven bold / full mouth letters. These letters are pronounced with a heavy and strong voice.

خ ص ض غ ط ق ظ

These are arranged in a group form )ط قظ

غص ض

)خ

The heavy letters have the quality of ‘isti’laa’ (rising high). Because while pronouncing them, a part of the

tongue (mostly the back part) rises up to the roof makes the letter sound heavy.

The letters “Laam and Raa (ل، ر)” have some exceptions. They may be bold or light.

LIGHT LETTERS )الحروف املرققہ(

All the letters other than the heavy letters and the temporary heavy and light letters.

THE RULES OF THE LETTER ر ( 'RA')

There are 2 categories of the letter “Raa” (ر). It can be read with:

1. Thickness (تفخيم)

2. Thinness (ترقيق)

THICKNESS OF LETTER ‘RAA’ ( لت الرافخیا م )

To produce this sound, the back of the tongue rises in the mouth. This elevation of the tongue produces a thick

or heavy sound.

There are 7 categories for when the letter “ر” produces a thick sound:

1. When it carries a fathah or dammah , fathatan or dhammatan

SURAH: VERSE EXTRACT FROM VERSE

E.g (91:13) سول ہللا ر

عق (91:14) وھار ف

م ر جا (8:48) کل



2. When Raa is sakin (carries a sukoon) and the letter before it carries a fathah or dammah


E.g (91:6) ھار واال ح

ض وما ط

قابر ر ز (102:2) م امل

ت

3. When it carries a sukoon and the letter before it carries a 'helping' kasra (not an original kasra)


E.g (89:28) جعی الی ربـک ر ا

4. When Raa is sakin and the letter before Raa is vowelless and the letter before it carries a kasra


E.g (24:50) م اابوار ا

ت

ن ا (21:28) یر مل ض

ت

ا (23:99) جعون ر رب

5. When Raa sakin is preceded by a kasrah , and the letter after the "ر" is a thick letter (ista'ala)

that doesn't carry a kasrah. There are total of 5 words in the entire Quran to which this rule applies.


E.g (78:21) ت مانصادار ک

اس ر ق (6:7) ط

صادار وا (9:107)

ۃ ر ف (9:122) ق

(89:14) بامل

صاد ر ل

6. When it carries a sukoon as a result of wanting to stop (therefore not an original sukoon), and the

letter before it is not a ya "ی" and carries a sukoon , and the letter before that has either a

fathah or dammah


E.g (103:1) عصر وال

س (103:2) ر خ

7. When doing waqf on a Raa with ishmam or iskan and the preceding letter is other than ‘yaa’ which

carries a sukoon and the letter before it carries a fatha or dhamma.




E.g (97:2) قد ال

ۃیلر ل

ا (55:35) ر من ن

THINNESS OF THE LETTER ‘RAA’ ( ت ل لرا رقیقا ا )

To produce this sound, the back of the tongue lowers so that a flat sound is produced.

There are 5 categories for when the “ر” produces a thin/light sound:

1. When it carries a kasrah or kasratan


E.g (79:36) جحیم زت ر وبال

س (103:2) فی خ

ر ل

2. When it carries a sukoon and the letter before it carries an original kasra in the same word and a

letter of ista'ala (thick) doesn't follow it


E.g (79:17) ھب الی فعون ر اذ

3. When it carries a sukoon (due to stopping either in the middle or end of an ayah), and the letter

before it is a letter of istifaal(thin) carrying sukoon , and the letter before this carries a kasrah


E.g (89:5) سمذی حج ق

ر ل

(2:68) بک

ر وال

4. When it carries a sukoon (as a result of stopping, either in the middle or end of an ayah) and the

letter before it is a "ی" (elongated or otherwise) and the "ی"carries a sukoon


E.g (100:11) بیخر یومئذ ل

بی (85:11) کفوز ال

لک ال

ر ذ

5. Raa of imaalah is read with tarqeeq (light sound)


E.g. (11:41) ھار مج



THE RULES OF THE LETTER ل ('LAAM')

Like the letter 'ra', the letter 'laam' can also be pronounced as a thick / full mouth (Tafkheem) or thin (Tarqeeq)

letter. This is one of the temporary Qualities.

THICKNESS OF THE LETTER ‘LAAM’ (لالم ا تفخیم )

To produce this sound, the tongue elevates in the mouth producing a thick/ heavy sound.

2 categories:

1. The ل in the pronunciation of the name 'Allah' هللا, when it is preceded by a fathah or Dammah


Fat-hah ل ھوحد ہللا ق

ا (112:1)

Dhammah صرہللا ن (110:1)

2. The ل in the pronunciation of the name 'Allah' هللا ; when it is preceded by a sukoon , and the letter

before that carries a fathah or Dammah


Dammah رو بہللا ولتک (2:185)

Dammah قو ہللا وات (2:189)

CAUTION!

If the letter preceding the name 'Allah' هللا is a thin one, be careful not to pronounce it thick as this can easily be

done due to the letter laam being pronounced thick


E.g (2:7) تمہللا خ

The letter "م" should be pronounced thin even though the laam is being pronounced thick.

THINNESS OF THE LETTER ‘LAAM’ (لالم ا ترقیق )

To produce this sound, the back of the tongue lowers so that a flat sound is produced.

3 categories:

1. The Laam “ ل ” in the pronunciation of the name 'Allah' هللا when it is preceded by a kasra


E.g (85:8) هلل با



یومئذ (82:19)

ل

2. The Laam “ل” in the pronunciation of the name 'Allah' هللا when it is preceded by a sukoon, and this is

preceded by a kasra


E.g (3:144) ہللا وسیجزی

3. In all other instances


E.g (111:1) ھب ل

ما (111:2) ہ ل

ک ل (108:2) رب

MISCELLANEOUS

When the letter preceding the name 'Allah' is a "ی", the harakaat of the letter preceding the "ی" will

determine if the "ل"in Allah's name is pronounced thick or thin


Tafkheem

(thick) ہللا ھدی (2:143)

Tarqeeq (thin) یھدی یف

ہللا ک (3:86)



ECHO SOUND (القلقلۃ) Literally Qalqalah means to echo. Technically, it is a permanent quality that creates an echoing sound or a

slight vibration in the Makhraj. It can be stated as a state between a Saakin (letter with Sukoon sign on it) and

Mutaharrik (letter with Movement).

Note: Qalqalah is only pronounced when the letter is Saakin (either the letter has the Sukoon sign or is

assigned a sukoon because of stopping).

This quality is found in the following 5 letters:

ق ط ب ج د

Daal Jeem Baa Taa Qaaf

To easily remember these letters, remember the phrase they make up, (قطب جد).

Simply, Qalqalah is echoing the above five letters when they are in state of sukoon, i.e.

ب ج د ق ط

There are 3 levels of Qalqala as regards to the strength of its pronunciation.

Strongest echo ( کبری القلقلہ ال ): when making waqf (stopping) on a mushaddad letter of Qalqala

Medium echo ( یالقلقلہ الوسط ): when making waqf on a sakin letter of qalqala

Subtle echo ( صغری القلقلہ ال ): when the sakin letter of qalqala is in the middle of a word

To feel the importance of Qalqalah, try saying (أط), how about (أق) you’ll find one of two things happen. Either

the back end of your tongue gets stuck and it’s difficult to loosen it and breathe, or your tongue will naturally

slip and the back of your mouth is open again. It is this “slipping” that Qalqalah is based on. Disturbing the

letter without moving your jaw or mouth. Try it for the rest of the letters, (أد) and (أج) and (أب). Imagine trying

to say the word, أب ناء

If there was no “slipping”/ “shaking”/ “echoing” of the letter baa ( ب) then how hard would it be to say the

noon (ن) straight away with your lips still pressed together? Doing Qalqalah will cause your lips to “slip” a bit

i.e. open up a tiny bit without adding a diacritic to the baa, to make it easy to pronounce the noon. On a final

note, as one Imam puts it,

STRONGEST ECHO ( ل ل قلقلۃا ی ا ر کب )

The strongest qalqalah is when the Qalqalah letter comes in the end of an ayah, and has a shaddah, you drop

the last harakah, and say it with qalqalah.

Here you’d hold the qalqalah for a little bit, because it has shaddah and sukoon (due to stopping).

You drop the last harakah, and leave the shaddah as its part of the word, so if it is haqqi, you make it haqq.

Examples of strongest qalqalah are given below



Word ح بال

ق ح ال

ج ب و ت

Pronunciation Bil-haqq Al-hajj Wa-tabb

You may notice the the last letters that require Qalqalah don’t actually have sukoon drawn above them!

Diacritics have been put in place for readers who want to continue reading without a pause through to the

next ayah. However, stopping at the end of every ayah is preferred and so in these such circumstances you

must do a strong Qalqalah.

MEDIUM ECHO ( ل یالقلقلہ ا وسط )

Medium echo is when the letter is in the end of a word, with no shaddah

Examples of medium qalqalah are given below

Word محی ط عار

ج امل س

ب ک

فل

ق ال

Pronunciation Muheet Al-ma’aarij Kasab Al-falaq

Note: If you run out of breath and wish to stop in the middle of an ayah, and you stop at a word that has a

qalqalah letter on the end, you must, must, must read it as a qalqalah kubra! For example, if I wanted to stop

at the word qad in the above example, the daal must be echoed strongly. Then if I were to continue reading by

repeating the word and continuing, I do a qalqalah wusta.

SUBTLE ECHO ( ل ی القلقلہ ا صغر )

The qalqalah of least strength is when qalqalah letter is in the middle of a word and carries a sukoon.

Examples of least qalqalah are given below

Word رک د ص اح ب ص ت

زون ج و ال

لم ق خ

ک ن

Pronunciation Sad-rak Sob-haa Wa-la tujzaoon Khalaq-nakum



NOON SAKIN AND TANWEEN (النون الساکنہ والتنوین) Noon saakin ( ن) and tanween are considered the same because the sound of a tanween sounds just like a noon

saakin. Because of this similarity, the two take the same rules.

Tanween(Nunnation) ن Example

An ن ban بن ban ب an أ

In إن in ب bin بن bin

un ن bun بن bun ب un أ

RULES OF NOON SAKIN AND TANWEEN (والتنوین النون الساکنہ (احکام

Rules of Noon sakin and Tanween are listed below in the diagram.

Noon sakin & Tanween

النون الساکنہ و التنوین

Izhaar

Clarity

Iqlaab

Alternation / changing

Idghaam

Assimilation

Idghaam Taam

Idghaam Naqis

Idghaam Mukhtalif Feeh

Ikhfaa

Concealment



1. IZHAR

To pronounce the letters from their makhraj, clearly and distinctly, without any changes is called Izhar.

When Noon Sakin ( ن) or tanween is followed by any letter of the throat ( غ خ حع ه ء ), Noon Sakin ( ن)

or tanween is pronounced clearly, there is no ghunnah.

Examples: -

Noon Sakin ( (ن

Letter Extract from Verse Surah: Verse

ی ن م ء

ش یقہ ء ا

لخ (80:18)

ت ع ھناھ ن ف

لیہ ت (80:10)

ع والم ع ن

مک (79:33)

وا ححر ن (108:2)

جری ن فی صدورھم م غغل ت (7:43)

ام خ م ن وا

اف

خ (79:40)

TANWEEN

Letter Extract from Verse Surah: Verse

اس ءب ق غ

ا وق

اذ (113:3)

ھ ی م سل ھی حت (97:5)

عیم ذ یومئ ع عن الن (102:8)

ا ح ر ن

حامیۃ (101:11)

ج غھم ا

لیر ممنون ر ف

غ (95:6)

ر خرہ ۃ ذ یرا ی

خ (99:7)

Note: - If the Tanween is followed by Hamzatul wassl ( الوصل ھمزۃ ), the reader is supposed to pronounce

the noon in the Tanween like Noon with Kasrah.

Example: رستق

یومئذ امل



2. IQLAAB

The word iqlaab means “to turn over”. The changing of a sound from its original makhraj, in this case changing

the ن or tanween into a م

When Noon sakin ( ن) or tanween is followed by ب which is mutaharrik (carries a vowel), turn the ن

into a hidden م and ghunnah is pronounced for 2 counts.

Extract from Verse Surah: Verse

م ن م ب عد

(98:4) اال

ی ب ل

ن ن

ذ (104:4)

3. IDGHAAM

Idghaam means assimilation (putting one thing into another) or blending. It is the mixing or entering

of a Saakin letter into a Mutaharrik letter following it, so that they became a single Mushaddad letter. There

are 6 letters of Idghaam which are collected in the following word:

نيرملو ن(و لم ر ي )

Three types of Idghaam:

1. Idghaam Taam

2. Idghaam Naqis

3. Mukhtalif feeh

1. Idghaam Taam (without ghunnah)

It is complete assimilation where no trace of the ن sound is left and its determining letters are ل and ر

When Noon sakin ( ن) or tanween is followed by ل or ر mutaharrik, then ل or ر gets a shaddah and

ghunnah is not pronounced.

Examples

ن

Extract from Verse Surah:

Verse Extract from Verse

Surah:

Verse

لم یک

ول

ہ ن ل ئ (112:4)

ل

ال

ک

تہ ن ل

م ین (96:15)

رین ر ا ن

ہ استغ

ا ھم ب ن ر ع (96:7) (83:15)



TANWEEN

Extract from Verse Surah:

Verse Extract from Verse

Surah:

Verse

عبر ل ل

ملیۃ

ش

خ ن ی وی (79:26)

ل ل

ل ھمز ک

زۃ ۃ مل (104:1)

راضیۃ ۃ ر فی عیش (101:7)

یط

م جی ن الر وما ھو بقول ش (81:25)

2. Idghaam Naqis (with ghunnah)

It is called the incomplete idghaam. This means that some of the ن sound will be heard as it is incomplete

blending or assimilation and its two determining letters are و ی

When Noon sakin ( ن) or tanween is followed by any of the following: و ی, the sound of noon is

blended into wow or yaa and ghunnah is pronounced for 2 counts.

Examples

Letter Extract from Verse Surah: Verse Extract from Verse Surah: Verse

م یعمل ن ی ف (99:7)

قدر ن ی ل (90:5)

ال ن و م و اق ن و م (13:11) (13:34)

3. Idghaam Mukhtalif Feeh (with ghunnah)

When Noon sakin ( ن) or tanween is followed by م، ن, ghunnah is pronounced for 2 counts.

Examples


سد ن م م م آء ن م م (111:5) (86:6)

م نعمۃ ن ن (92:19)

ن ن ا

م ا

تیک (14:11)

TANWEEN


ن ل م حب م ن ۃ م بحجار (111:5) (105:4)

ری نجب ن ب ق (14:44)

حط

نم ۃ

کفر ل

غ (2:58)

NOTE: The rule of idghaam will be applied on a ن if it is the last letter of the word. If it appears in the middle of

a word, then there will be no idghaam. This is called “Izhaar e Mutlaq” ( ار مطلقاظھ ۔(



There are only 4 such words in the entire Qur'an to which this rule applies which are mentioned below


ب ییان ن الد (61:4)

یان (30:7)

وان ن ق و وان ن ص (6:99) (13:4)

Remember: Tanween cannot appear in the middle of a word

4. IKHFAA

The concealment of the ن sound

When noon sakin ( ن) or tanween is followed by any of the 15 remaining letters of the alphabet,

ghunnah is pronounced for 2 counts. This ghunnah is slight, not too deep, unlike the idghaam and

Noon or Meem Mushaddad ( or )

Ikhfa letters are

Method for pronouncing Ikhfaa

When an ikhfaa occurs, the makhraj of the or tanween is ignored and instead it is pronounced at or near the

makhraj of the letter of ikhfaa. Therefore, the reader should make his tongue distant from the makhraj of

the and close to the makhraj of the letter of ikhfaa during ghunnah, ready to pronounce the letter of Ikhfaa.

TANWEEN ن

Extract from Verse Surah: Verse Extract from Verse Surah:

Verse

ترابان ک

ت ت ا (78:40)

یر ن

ظ

لا ت (92:14)

ا م ث مات ن ف

قل

ث اجا ء مآ (101:6) ج

ث (78:14)

جی ن ا عم

جآءہ اال ال ح (80:2)

اامل ا ب جم (89:20)

ھا ن م د دس رض د (91:10) ااال

ا ک

دک (89:21)

ذ ام ن

ک رن

ذ بۃ م یو (78:40)

ذی مسغ (90:14)

ز و اناز ن

ل ف (78:14)

سان

ۃ زکی (18:74)

س

االین سان ما سع مس (79:35)

خ

سادسھم ۃ (18:22)

م شآء ن ف

ش شدادا عاسب (78:39) (78:12)

ا ص ف

صب ن ک ص (94:7)

ل اوامل ا ف صف (89:22)



م ض

ضریع ن اال و (88:6) ۃ ق

یبۃ

ضعفا و ش (30:54)

ا م ط مای ن ف

غط د (79:37)

بل

ۃ

بۃ

یط (34:15)

ر ن ی ظظ ظ (78:40)

ال

لیال

ظ (4:57)

فخ ن یوم ی ف ع (78:18) و اط

فی یوم م ا (90:14)

ق اھرک ن

قض ظ ا (94:3)

ریبا باعذ

ق (78:40)

م ن م کک ا (81:28)

ذ

اسرۃ

خ

ۃ ر

ا ک (79:12)

GHUNNAH FOR THE IKHFAA

Ghunnah of Ikhfaa can be pronounced as thick or thin depending on whether a thick or thin letter follows.

Heavy Ghunnah = or tanween followed by thick letter (خ ص ض غ ط ق ظ)

Light Ghunnah = or tanween followed by thin letter

To pronounce the ghunnah thick, the mouth should be positioned as a dome shape, and then ready to

pronounce the thick letter. Examples are given below.

Letter Type Extract from Verse Surah: Verse

Tafkheem ص

(thick/heavy) تھم ن ھم ع

صال (107:5)

Tafkheem ق

(thick/heavy) ت ب ک

مۃ

یق (98:3)

Tarqeeq ف

(thin/light) افسھم ن (2:9)

Tarqeeq ف

(thin/light) زادھم ض مر

ف (2:10)

RULES OF NOON AND MEEM MUSHADDAD (النون واملیم املشددتین (احکام

If a Meem or Noon is mushaddad (carries a shaddah sign on it), the reader must do ghunnah (nasal sound) of

two beats on it.

Note: if the reader stops on a word ending with Noon or Meem Mushaddad, the Gunnah for the Meem or

Noon Mushadad still have to be applied.

Examples:

م اصیۃ بجھن اس بالن رون الن

تن ل

ا

آ ہ ان م

اا ف م

اا ف م

عم و ا



IDGHAAM ( مغاإد ) Outside the rules of ن or Tanween, Idghaam can also occur in the Qur'an due to certain circumstances as

mentioned in this section

Idghaam can be separated into 3 different categories:

IDGHAM OF 2 IDENTICAL LETTERS (متماثلین (ادغام

This occurs when 2 same letters are found together, the first is saakin and the second is mutaharrik.

As the 2 letters are the same, they therefore share the same makhraj and siffaat. So the first letter is

blended into the second, hence the second letter takes a shaddah ( )

This applies whether it is in one or two words (whether both letters fall into the same word, or one

letter falls at the end of the first word, and the second letter falls into the start of the second word)

Ghunnah is not pronounced (except for the letters and as ghunnah is always pronounced for these

2 letters when they carry a shaddah)

Examples

(Surah: Verse) Extract from Verse

ن (24:33) رھھ یک

(2:16) ھم ربحت ت

جارت

If the saakin letter is a letter of prolongation and is the last letter of a word, then this letter will not be

assimilated into the following same letter (the mutahaarik one)


فی یوم (90:14)

IDGHAAM(Blending)

Idghaam Mutamathilain

Idgham of 2 identical letters

Idghaam Mutajanisain

Idghaam of similarity

Idghaam Mutaqaaribain

Idghaam of proximity



NOTE: Idghaam can either be complete or incomplete:

Complete – when there is absolutely no trace of the saakin letter during pronunciation, as is in this category of

Idghaam Mutamaathilain.

Incomplete – when there is some trace of the saakin letter during pronunciation, as you can see in the

examples below, and later.

IDGHAAM OF SIMILARITY (ادغام متجانسین)

Requirement:

This occurs when 2 letters have the same makhaarij, but different sifaat

The 1st letter is saakin and the second is mutaharrik

Effect:

The second letter takes a shaddah

Incomplete Idghaam or Complete Idghaam depending on the order of the 2 letters

The saakin letter is blended into the mutaharrik letter

Further Notes:

This idghaam occurs at 3 makhaarij:

1. The Makhraj of ط د ت

COMPLETE IDGHAAM (NO TRACE OF THE SAAKIN LETTER) م کاملادغا

i. The د blended into the ت

As the two letters are of the same makhraj (tip of tongue) and they carry different sifaat.

First letter is saakin and second letter is mutaharrik. Therefore, د is not pronounced.

Example


ن (2:256) بی د ت ق

i. The ت blended into the د

As the two letters are of the same makhraj and they carry different sifaat. First letter is

saakin and second letter is mutaharrik. Therefore, ت is not pronounced

Example


ما (10:89)کعوت جیبت د

ا



iii. The ت blended into the ط

As the two letters are of the same makhraj (from the tip of the tongue) but carry different

sifaat. First letter is saakin and second letter is mutaharrik. Therefore, ت is not pronounced

Example


آ ئفتان (3:122)ت ط ھم

اذ

INCOMPLETE IDGHAAM م ناقصادغا

There is emergence of some of the sifaat of the first (saakined) letter

i. The ط blended into the ت

These two letters are of the same makhraj but carry different sifaat. First letter is saakin and

second letter is mutaharrik. The ط is incomplete so it will have some trace of its

characteristics. The thickness will remain but the qalqalah will go. These rules apply whether

they are in the same word (as in this example), or in two different words. Example: -


ت (5:28)ئن مبسط

ل

2. The makhraj of

COMPLETE IDGHAAM

i. The ذ blended into the ظ

Two letters are of the same makhraj (tip of the tongue) but carry different sifaat. First letter

is saakin and secnd letter is mutaharrik. Therefore, ذ is not pronounced

Example


موا (4:64)ل ظ

اذ

ii. The ث blended into the ذ

The two letters are of the same makhraj (tip of tongue) but carry different sifaat. First letter

is saakin and second letter is mutaharrik. Therefore, ث is not pronounced

Example


لک (7:176) ذ

ھث

یل



3. The makhraj of ب م

COMPLETE IDGHAAM

i. The ب blended into the م

The two letters are of the same makhraj (lips) but carry different sifaat. First letter is saakin

and second letter is mutaharrik. Ghunnah is pronounced for 2 counts and therefore, ب is not

pronounced

Example


عنا (11:42) ب مبنی ارک ی

IDGHAAM MUTAQAARIBAIN (NEAR, CLOSE) ادغام متقاربین

This idghaam occurs when 2 letters have a makhraj that are close together (whereas the previous 2 idghaam

shared the same makhaarij)

This Idghaam occurs at 2 makhaarij, but carry different sifaat

1. The makhraj of ر ل

COMPLETE IDGHAAM

i. the ل blended into the ر

The two letters are of a close makhraj (side and tip of tongue) and carry different siffaat. First

letter is saakin and second letter is mutaharrik. Therefore, ل is not pronounced.

Example

(Surah:Verse) Extract from Verse

ل ر (18:22)ی ق

ب

2. The makhraj of the ک ق

The following example can be pronounced either way, incomplete or complete

INCOMPLETE IDGHAAM

i. The ق blended into the ک

The ق possesses 2 main siffaat, but the ista'ala remains and the qalqalah goes.



Example

(Surah:Verse) Extract from Verse

م (77:20) قک

لخم ن

ل ا

COMPLETE IDGHAAM

ii. The ق blended into the ک

The ق is blended completely (nothing remains of it), and the ک gets a shaddah . This is an

exception of a thick letter being blended into a thin letter, which is why it can be pronounced

either way. Although both ways of recitation are correct. The complete idghaam is preferred

Example


م (77:20) قک

لخم ن

ل ا



RULES OF MEEM SAAKIN (احکام املیم الساکنۃ)

The rules of Meem Sakin ( م) are called “shafawee” ( يشفو ) as the makhraj of the م is the lips (shafataan = pair of lips)

1. IDGHAAM SHAFAWEE

It takes place when Meem Sakin ( م) is followed by another meem “م” which is mutaharrik (متحرک). Hence,

a Shaddah will be created and shown on the second م resulting in ghunnah, held for 2 counts.

Example


یھم عل

صدۃ

ؤ م (104:8)

ن عمھم م

ط (106:4) ا

2. IKHFAA SHAFAWEE

When Meem sakin ( م) is followed by the letter Baa “ب” and the ب carries a vowel. Ghunnah is pronounced for

2 counts and م is concealed by the ghunnah

Another opinion in which this particular ghunnah is recited, is that the lips should remain slightly open, just

enough as to allow a sheet of paper to pass through

Example


رمیھم بحجارۃ (105:4) ت

یھم بمصیطر (88:22) عل

م Meem Sakin

Idghaam Shafwee

Blending / Assimilation

Ikhfaa Shafwee

Hiding of the م

Izhaar Shafwee

Clarity of the م



3. IZ-HAAR SHAFAWEE

When Meem sakin ( م) is followed by any letter other than م or ب which carries a vowel, there is no ghunnah,

and the م is pronounced clearly,

Example


ت

ہھم جن

(98:8) رب

ہ ھم ورضو عن

(98:8) عن

Summary



TYPES OF MADD / STRETCHING (املد) Types of madd are as follow:

1. Madd Tabee’ee (املد الطبیعی)

2. Madd Al-Badal (املد البدل)

3. Madd Ewadh (املد العوض)

4. Madd Far’ee (املدالفرعی)

a. Madd Wajib Muttasil (املد الواجب متصل)

b. Madd Jaiz Munfasil (املد الجائز منفصل)

c. Madd Aaridh Waqfi (Aaridh lis Sukun) ( املد العارض الوقفی للسکون)

d. Madd Leen Aaridh waqfi (املد اللین العارض الوقفی)

5. Madd Aslee/Lazim (املد االصلی / الالزم)

a. Madd Lazim Kalmee

i. Madd Lazim Kalmee Muthaqqal ( کلمی مثقل لالزماملد ا )

ii. Madd Lazim Kalmee Mukhaffaf ( کلمی مخفف لالزماملد ا )

b. Madd Lazim Harfee

i. Madd Lazim Harfee Muthaqqal ( حرفی مثقل لالزماملد ا )

ii. Madd Lazim Harfee Mukhaffaf ( ی مخففحرف لالزماملد ا )

MADD TABEE’EE (املد الطبیعی )

Madd Tabee’ee means the natural Madd. The natural Madd is when one of the Madd letters ‘(حروف املدیۃ) ’ا، و، ی

aren’t followed or preceded by a Hamzah (ء) or a Saakin letter. The natural Madd is prolonged two vowel

counts.

Examples: -

رۃ ابحج ر م ھم ی ت من

و ا

MADD AL-BADAL (البدل (املد

Madd Al-Badal can simply be defined as (every Hamza preceding a Madd letter). Madd Al-Badal, if not

followed by a Saakin letter or Hamzah, is prolonged only 2 beats/vowel counts.

Examples: -

ہ ءار مان ی باال اب تنائ ی



MADD EWADH (العوض املد )

Ewadh means: compensation. Madd Ewadh is the replacement of Fathatan (two zabar) present at the end of a

word while stopping at it, with an Alif Madd.1 Madd Ewadh is prolonged two beats.

Examples: -

اص ف م اا ر حاسب ب

داا ر

بات

MADD FAR’EE (املدالفرعی)

Madd Far’ee takes place when a Madd/Leen letter is followed by a Hamza or sakin letter. It’s of four types

mentioned below.

MADD WAJIB MUTTASIL (مل واجب متصل(ا د

Waajib means “Mandatory” and the Muttasil means “Joined”.

Madd Wajib Muttasil takes place when a Madd letter (Madd Tabie'e) is followed by hamza in the same word. It

is Stretch for 4 or 5 vowel counts

Example: -

م آء والس آ ء ش و جای ء

آء ان امل ء آج

MADD JAIZ MUNFASIL (مل ئز منفصل(ا د جا

Jaa’ez Means “permitted”. Munfasil means “Seperated”.

Madd Jaiz Munfasil is when, after a Letter of Madd (Madd Tabie'ee) comes a hamza in the next word.2 It is

Stretched 4-5 vowel counts

Example: -

ذ ل ا

عمھم ی ا

ط

بث

وا ا یل

ال ذ

ل ا

قض ی ان ن ا

ہ آ ا ن

زلن م

ک

مرت آ ا

MADD AARIDH WAQFI (AARIDH LIS SUKUN) (مل لد ا للسکون(ا عارض وقفی

Madd Aridh Waqfi Li-Ssukoon means “temporary Madd for stopping”.

1 Except for Taa Marbuta “ۃ”. The reader should stop on it and pronounce it like Haa “ھ” with sukoon. 2 If the reader stops on a letter of Madd “ الذی”, the Madd will be considered as Madd Tabee’ee (2 beats)



It is when, after a Letter of Madd (Madd Tabie'ee) there is a temporary sakin letter (due to stopping (waqf)3. It

is Stretched for 2, 4 or 6 vowel counts. Examples: -

لسآئ

ن و یت ح ن م الر عظ

م ی ال خ

ہ ی ا

ل ی سج

MADD LEEN AARIDH WAQFI (مل لد ا عارض وقفی(ا لین

Leen means “easy”. The Leen letters: - A Waaoo (و) or Yaa’ (ی) Saakin preceded by a letter with a Fathah.

It is that madd in which after a Letter of Leen there is temporary sakin letter (due to stopping (waqf). It is

Stretched for 2, 4 or 6 vowel counts

Examples: -

ن و یسع من م ب ی ن م و ی ف ی والص ر ش ی ق

MADD LAZIM (الالزم (املد

Madd Lazim/Aslee is of four types as mentioned below.

MADD LAZIM KALMEE ( لکلمۃ املد الالزم )

MADD LAZIM KALMEE MUTHAQQAL ( لالزم ا ملد ۃمثقل لکلمۃ ا )

If a Madd Letter is followed by a Mushaddad letter, the reader is required to prolong the Madd letter. It is

stretched for 6 vowel counts. Examples: -

ۃ ین دآب آل الض

وال

ۃ آخ الص

ۃ آم

الط

MADD LAZIM KALMEE MUKHAFFAF ( لالزم ا ۃمخفف لکلمۃ املد )

If a Madd letter is followed by a Saakin letter, which is present in the same word, the reader is required to

prolong the Madd letter. It Must also be prolonged no less than 6 beats.

Example: - this is the only case in the Quran

نئ ء آل

3 If the reader will not stop, no Madd is applied.



MADD LAZIM HARFEE ( لحرف املد الالزم )

MADD LAZIM HARFEE MUTHAQQAL ( لالزم ا ملد ۃمثقل لحرف ا )

If a Madd letter is followed by a Mushaddad letter, the reader is required to prolong the Madd letter. This

Madd must be prolonged for 6 beats. (This Madd occurs only in Muqatta’at letters).

Examples: -

Pronounced as Written as

یم م م

ل

لف

ا لم ا

یم م م

ل

لف

را ا املر

یم صاد م م

ل

لف

املص ا

MADD LAZIM HARFEE MUKHAFFAF ( لالزم ا ۃمخفف لحرف املد )

If a Madd letter is followed by a Saakin letter, both of them being present in the same word, the reader is

required to prolong the Madd letter. This Madd must be prolonged 6 beats. (This Madd occurs only in

Muqatta’at letters).

Pronounced as Written as

م را

للف

الر ا

صاد ھا یا عین

اف

کھیعص ک



MISTAKES IN TAJWEED The scholars have divided the mistakes into two types which can be made during the recitation of Holy Qur’an.

1. Lahn-ul-Jalee (لحن الجلی)- major or obvious mistake

2. Lahn-ul-Khafee (لحن الخفی)- minor or unobvious

The word Lahn (حلن) literally means 'an error' or incorrect pronunciation. In the Science of Tajweed, Lahn is

described as: 'Failing to adhere to the rules of Tajweed whilst reciting the Qur'an.'

The Clear mistakes must be avoided by all and to avoid them one must know the rules of Tajweed. If a person

falls into the Clear Mistakes, this is considered a sin and Ibn Taymiyyah even regarded it undesirable for a

Student of Knowledge (i.e. someone who knows Tajweed) to pray behind a person who makes Clear Mistakes

in their Salaah. As for the Unobvious mistakes, then the ruling on them is lighter and the recitation of a person

falling into this type of mistake is regarded as lacking in completeness and prayer behind such a person is

sound.

To recite the Qur'an whilst being guilty of Lahney Jalee is haraam and to do so intentionally can plunge into the

act of a major sin, so much that it can lead one to the brink of kufr. Whereas to commit Lahney Khafee is

makrooh (undesirable, not commendable).

LAHN UL JALEE

There are five (5) categories of Lahn ul Jalee as mentioned below.

1. Replacing a letter with another one, i.e. not to pronounce the letters from their correct origins and

their respective qualities. E.g

To recite حمدلھمد as ا

ل ا

To recite یرس as یرث

To recite یرایرا as ط

ت

To recite صدق as صدک

To recite عمتنمت as ا

ئن ا

2. To make any addition to the words. E.g

To recite اک ا as ایاک ای

To recite عبدعبدو As ا

ا

To recite ی As رب

رب



3. To make omissions. E.g

To recite ا ان as ان

To recite ذیلذ as ا

ل ا

To recite

قوال as ف

قال

ف

4. Interchanging harakah or reading mutaharrik letter as saakin and vice versa.

Changing harakah

To recite مینل ع

ال

مین As ربل ع

ال

رب

To recite نعمتک As نعمتک Reading mutaharrik letter as saakin

To recite قکلقک As خ

ل خ

To recite سر ق As سر ق

To recite ھبھب As ل

ل

Reading saakin letter as mutaharrik

To recite ی وح ی As ا وح

ا

To recite فجرفجر As وال

وال

To recite جریجری As ت

ت

5. Reading mukhaffaf (Saakin) letter as mushaddad and mushaddad as mukhaffaf. E.g

To recite دبلا ال

ذ د As ھ

بلا ال

ذ ھ

To recite ھبھب as ل

ل

To recite مستقیم as تقیم مس



LAHN UL KHAFEE

Reading the Qur'an whilst being guilty of Lahn ul Khafee is makrooh. It does not necessarily alter the meaning

of the Qur'an. However, it does deprive the Holy Qur'an of its real elegance and beauty.

As for these unobvious mistakes, then the ruling on them is lighter and the recitation of a person falling into

this type of mistake is regarded as lacking in completeness and prayer behind such a person is sound.

EXAMPLES OF LAHNEY KHAFEE:

1. Full Mouth / Empty Mouth: To overlook the rules of the thick / full mouth (tafkheem) letters and the

thin / empty mouth (tarqeeq) letters.

2. Ghunnah: Not to adhere to the rules of ith'har, idghaam and ikhfaa in their respective places whilst

reciting the Qur'an.

3. Madd(Prolongation): Not to prolong a letter when a Madd is present.



SOLAR AND LUNAR LETTERS (الحروف الشمسیۃ والقمریۃ)

In Arabic (and in Maltese as well), the consonants are divided into 2 groups. 14 are Shamsi (sun letters) and the

other 14 are Qamari (moon letters).

In Arabic and Maltese, the consonants are divided into two groups, called the sun letters or solar letters

(Arabic: حروف الشمسيۃال Huroof Shamsiyah) and moon letters or lunar letters (الحروف القمريۃ Huroof Qamariyah),

based on whether or not they assimilate the letter lam (ل) of a preceding definite article al- (الـ). These names

come from the fact that the word for 'the sun', al-shams, pronounced ash-shams, assimilates the lam, while

the word for 'the moon', al-qamar, does not.

RULES

When you have a word beginning with the prefix al- (ال), it must be definite. But just because it doesn't have

that prefix doesn't mean it's indefinite; proper nouns are definite no matter what. But the main thing is

whether or not to pronounce the laam in the prefix al-. If it is pronounced, then it's Qamari. But if it isn't, then

it's Shamsi.

When followed by a sun letter, the /l/ of the Arabic definite article al- assimilates to the initial consonant of the

following noun, resulting in a doubled consonant. For example, for "the Nile", one does not say al-Nil, but an-

Nil. When the definite article is followed by a moon letter, no assimilation takes place. The sun letters

represent the coronal consonants according to the phonology of Classical Arabic, and the moon letters

represent all others.

Why do we use "sun" and "moon" as labels for this? Take a look at the Arabic translations for "the sun" and

"the moon". While الشمس (al-shams) is a Shamsi word, القمر (al-qamar) is Qamari. One a side note, hamza is

Qamari.

The sun and moon letters are as follows:



SYMBOLS OF STOPPING (رموز االوقاف) Every language is distinct in its form and structure with some definite rules and instructions of its usage. These

conditions and guidelines define the correct mode of communication of any lingo in reading, writing and

speaking. Although forms of speech all over the world differ in many respects due to their restrictedness to

specific regions, but all of them share common grammatical guidelines of taking breaks in between sentences.

The Divine Language of the Holy Quran has its own principles which every reader has to take care about while

reciting this Highly Revered Scripture. Since, it is easy to understand the longer conversation by dividing it into

shorter fragments that is why the Quranic clauses are gapped with some necessary stop and pause signs so

that the reader could comprehend its meaning in the rightful manner, learn to recite Quran with correct

Tajweed (pronunciation) as well as in rhythmic and phonetic style. The “Waqf” means “stop” in the Arabic

language.

Some of these symbols and indicators of the Sacred Manuscript are:

Symbol Quality Explanation

⃝

THE

CONCLUSION

OF VERSE

“Waqf e Taam” represents the finishing end of a specific verse of Furqan e Hameed.

It is also known as the “Perfect Stop”. It is represented simply by a circle at the

conclusion of a Quranic line. The reciter has to stop here and take a breath before

continuing reading further. It also shows the complete deliverance of the message in

that sentence, so a narrator should look back at the verse, fully grasp its gist and get

ready to learn about the following lines.

م

THE

COMPULSORY

STOP

The sign of “Waqf e Laazim” bounds the reader to stop reading at this point, as the

word laazim means imperative or to do at any cost. It is so because if one does not

take a pause here, the entire meaning of the sentence will alter radically.

طTHE ABSOLUTE

PAUSE

“Waqf e Mutlaq” is stop sign to indicate to the reader to take a gap in reciting the

long passage by taking breath and discontinue the recitation for an instantaneous

period of time. It is better to stop here because it makes the reading process easier

by fully grabbing the meaning of already read text.

جTHE

PERMISSIBLE

STOP

“Waqf e Jaaiz” points toward completion of matter discussed in that fragment of

the Ayah, so one needs to stop here, although it is not obligatory to do so, so that it

can absorb the meaning discussed in previous part, and get ready to know about

new matter in the following part of same verse.

زContinue

Reading

The sign of “Waqf e Mujawwaz” means one does not need to take a pause and

continue the recital process, although there is no prohibition on stopping here.

صTHE LICENSED

PAUSE

“Waqf e Murakh-khas” is a symbol that permits the reader to take a break and take

a breath in case if getting tired only, but it is highly advisable to carry on reading.

صليPREFERENCE

FOR

CONTINUATION

“Al-wasl Awlaa” indicates towards continue recitation of the verses with no need to

stop.

قBETTER NOT TO

STOP

“Qeela ‘Alayhil-Waqf” is a sign that shows not to stop recitation although there are

differing opinions on whether to stop reading the verses or not.

صلTHE

PERMISSIBLE

PAUSE

“Qad Yusal” specifies about the permission of continue reading although one

should stop here.



قفTHE

ANTICIPATION

MARK

“Qif” is inserted on the stop sign when a reader might expect the pause sign was not

necessary.

سTHE SILENCE

SYMBOL

“Saktah” is a sign at which the reader should take a brief pause without breaking its

breath before keeping on reading further.

وقفۃTHE LONGER

PAUSE

“Waqfah” indicates the longer pause than Saktah with the same gist of not

breaking one`s breath while taking the break.

لNO NEED OF

STOPPING

One should not discontinue reading the verses at this sign of “Laa” as it would

change the meaning of Quranic lines altogether, yet one can stop when it is used at

the end of the Ayah with Circle Mark of conclusion.

كSIMILAR

MEANING AS

PREVIOUS SIGN

“Kadhaalik” or “like that” applies the same connotation of action as suggested by the

preceding symbol.

∴

THE

EMBRACING

STOP

“Mu’aanaqah” is a sign that signifies about stopping at either of the triplet included

in it, with no discontinuation simultaneously.

وقف

النبی

THE PAUSE OF

PROPHET PBUH

“Waqf-un-Nabi” shows the parts of Quran where the Messenger ملسو هيلع هللا ىلص of God Himself

stopped and took pause.

وقف

غفران

THE SIGN OF

SUPPLICATION

“Waqf e Ghufraan” is a symbol indicating a place where the reciter and listener

should stop to make a prayer in front of Allah SWT.

وقف

منزل

THE PAUSE

SIGN OF

JIBRAEL A.S

“Waqf e Manzil” is the sign indicating the Angel, Jibrael`s stopping and taking pause

at the time of revealing the Quranic Instructions over the Holy Prophet ملسو هيلع هللا ىلص.

These are the signs and symbols that are used in the Holy Quran, which have their own significance and

meaning.



RULES OF STOPPING ( فو احکام الوق ) 1. The general rule of waqf is to remove the harakah of the last letter and replace it with a sukoon /

jazam.

ق لیرہ ف

سب غ

ھب رسل ک

حد ل

ا

ق لیرہ ف

سب غ

ھب رسل ک

حد ل

ا

2. If the last letter has the Fathatan / two zabar, take out one fatha/zabar and read the alif after it. (If there isn’t an alif, add one)

را ندآء ش

ن

لیال

حمیما یسرا حسابا ق

را ندآءاش

ن

لیال

حمیما یسرا حسابا ق

3. If the last letter is a round taa (ۃ), change it to a small haa (ہ) and put a sukoon/jazam on it.

عالیۃ حامیۃ

کرۃ

ذ ت

اشیۃ راجفۃ

غ

ۃ جن

کرہ عالیہ حامیہ ذاشیہ راجفہ ت

ہ غ جن

4. If the last letter is an alif with a fatha/zabar before it or if the last letter has a sukoon/jazam or the last letter has a fatha taweela/khara zabar, no change will take place when making waqf.

ی لی ق رت حشرت سج

ھا بناھا سی

ال ت

ی لیسج ق رت حشرت

ھا بناھا سی

ال ت

5. If Alif, Wow or yaa [Maddah] comes before the last letter, then pull slightly when making waqf. See madd rules mentioned above.

ریش وف ق

ستعین خ

ور ن

کن بیان ش حم الر

ریش ق

وف

ستعین خ

ور ن

کن بیآن ش حم الر

6. If the last letter has a tashdeed, pull a little when making waqf.

حج جآن مضآرل مس

ط

ب ف

ت

ل مس مضآر حج جآن ط

ب ف

ت



CHARACTERISTICS OF THE LETTERS (الصفات الحروف)

Sifaat (الصفات) are the special characteristics that are inherent in each of the Arabic letters; the Sifaat enable the

differentiation between letters that come from the same Makhraj, as already mentioned that some of the

Makharij have more than one letter originating from them. It is the Sifah (الصفۃ) that allows us to differentiate

between these letters. Knowing the Sifaat ensures that they are present when articulating the letters leading

to the correct pronunciation of each letter.

There are 18 Sifaat for the Arabic letters, 10 with opposites and 8 without opposites. The 10 with opposites are

5 in pairs. Each of the Arabic letters has at least 5 Sifaat with some having additional sifah. Sifaat (الصفات) is the

plural in Arabic while Sifah (الصفۃ) is singular.

These siffaat (qualities/characteristics) are divided into two main categories:

1. PERMANENT QUALITIES (الصفات الالزمۃ)

a. PERMANENT QUALITIES WITH OPPOSITES (الصفات الالزمۃ املتضادۃ)

b. PERMANENT QUALITIES WITHOUT OPPOSITES ( الالزمۃ غیراملتضادۃالصفات )

2. TEMPORARY QUALITIES (الصفات العارضۃ)

PERMANENT QUALITIES WITH OPPOSITES ( ۃاملتضاد ۃالالزم الصفات )

Characteristics Opposite

1. Al-Hams الھمس (The Whispers) Al-Jahr الجھر (The Audible)

2. Ash-Shiddah الشدۃ (The Strength) Ar-Rikhwah الرخوۃ (The Weakness)

3. Al-Isti’laa االستعالء (The Elevation) Al-Istifaal االستفال (The Lowering)

4. Al-Itbaaq االطباق (The Closing) Al-Infitaah االنفتاح (The Opening)

5. Al-Izlaaq االذالق (The Fluency) Al-Ismaat االصمات (The Restraint)

PERMANENT QUALITIES WITHOUT OPPOSITES (الصفات الالزمۃ غیراملتضادۃ)

1. Al-Qalqalah القلقلۃ (The Vibration)

2. At-Tafashee التفش ی (The Diffusion)

3. Al-Istitaalat الستطالۃ (The Elongation)

4. As-Safeer الصفیر (The Whistling)

5. Al-Leen اللین (The Ease)

6. Al-Inhiraaf النحراف (The Drifting)

7. At-Takreer التکریر (The Repetition)

8. Al-Ghunnah الغنۃ(The Nazalisation)



THE PERMANENT QUALITIES WITH OPPOSISTES (الصفات الالزمۃ املتضادۃ)

TYPES AND DEFINITIONS

Hams الھمس Jahr الجھر

Literally means concealment

Technically means the continuation of the breath when pronouncing the letter due to weakness in its origin, causing weakness in its reliance on its Makhraj

The following letters have this quality:

فحثہ شخص سکتO

pp

osi

te

Literally means to be apparent

Technically means the discontinuation of the breath when pronouncing the letter due to strength in its origin, causing it to rely greatly on its makhraj

The rest of the letters have this quality

Ash-Shiddah الشدۃ At-Tawassut التوسط Ar-Rikhwah الرخوۃ

Literally means strength

Technically means the discontinuation of the sound while pronouncing the letter causing it to rely greatly on its makhraj


اجدک تقطب

Literally means moderation

Technically it means between strength and softness so that the sound is partially continued and partially discontinued when pronouncing the letter. It is not a separate quality on its own but falls in between both shiddah and rakhawah.

This quality is found in the following letters:

لن عمر

Literally means softness

Technically means the continuation of the sound while pronouncing the letter causing weakness in its reliance on its makhraj.

All letters other than the letters of shiddah and Tawassut have this quality.

Al-Isti’laa ستعالءاال Al-Istifaal االستفال

Literally means elevation

Technically means the elevation of the back tongue towards the roof of the mouth when pronouncing a letter.


خص ضغط قظ

Op

po

site

Literally means lowering or dropping

Technically means keeping the tongue lowered from the roof of the mouth while pronouncing a letter.

All letters besides the letters of Isti’laa have the quality of Istifaal.



Al-Itbaaq االطباق Al-Infitaah االنفتاح

Literally means adhesion

Technically means adhesion of the tongue to the roof of the mouth while pronouncing a letter.


ص ض ط ظ

Note: these letters also have isti’laa.

Op

po

site

Literally means separation

Technically means keeping the tongue separated from the roof of the mouth while pronouncing a letter.

All letters besides the letters of Itbaaq contain the quality of Infitaah.

Al-Izlaaq االذالق Al-Ismaat االصمات

Literally means fluency, purity in speech

Technically means the articulation of the letters with utmost ease from the sides of the tongue or lips as if they are slipping away.


فر من لب

Op

po

site

Literally means desistance

Technically means the articulation of the letters with utmost strength and stability from their makhraj, without which the letter will not be articulated.

All other letters contain this quality.

THE PERMANENT QUALITIES WITHOUT OPPOSISTES ( الالزمۃ املتضادۃغیر الصفات )

1. Al-Qalqalah القلقلۃ

Literally means to echo

Technically it is a permanent quality that creates an echoing sound or a slight vibration in the Makhraj.

This quality is found in the following 5 letters which are called Muqalqalah (مقلقلۃ):

د )قطب جد( ق ط ب ج There are three levels of Qalqalah already mentioned in Qalqalah topic.



2. At-Tafashee التفش ی

Literally it means to spread around.

Technically it is the spreading around of the sound of the letter in the mouth while pronouncing it.

This quality is found only in one letter which is called (املتفشیۃ):

ش

3. Al-Istitaalat االستطالۃ

Literally it means prolongation.

Technically it is the prolongation of the sound throughout its makhraj; from its beginning till the end (1.5 to 1.75 beat).

This is found only in the status of Sukoon or Shaddah for the letter:

ض

4. As-Safeer الصفیر

Literally means the whistle

Technically it is the natural occurrence of a whistle like sound emitted while pronouncing the letters.

This quality is found in the following 3 letters which are called Safeeriyah (الصفیریۃ):

ز س ص

5. Al-Leen اللین

Literally, it means softness.

Technically it means the articulation of the letter from its makhraj with a natural ease and softness present in the letter.

The following letters have this quality and are called layyinah (اللینۃ):

o Waw Leen (Waw sakinah ( و) with a fatha on the letter before it) o Yaa Leen (Yaa sakinah ( ی) with a fathah on the letter before it)



6. Al-Inhiraaf االنحراف

Literally it means to deviate.

Technically it is the slight deviation of the tongue towards the makhraj of ‘Raa’ while pronouncing ‘laam’ and towards laam while pronouncing raa.

This quality is found in only the following two letters which are called Munharifah (املنحرفۃ):

رل

7. At-Takreer التکریر

Literally it means repetition.

Technically means the trilling of the tongue while pronouncing a letter that causes the letter to be pronounced more than once.

This quality is found only in one letter which is called Mukarrarah (املکررۃ):

رNote: - Unlike other qualities, we must abstain from this quality while pronouncing this letter.

8. Al-Ghunnah الغنۃ

Literally it means nasalization.

Technically m



PROSTRATION OF RECITATION (السجدۃ التالوۃ) Prostration of Recitation known as Sajdat-ut-Tilawah (السجدۃ التالوۃ) is the sajdah that one has to perform as an

obligatory duty when one reads, recites, or hears, in the prayer or outside, some specific verses of the Quran

that indicate prostration.

It is narrated on the authority of Abu Hurairah that when, the son of Adam recites the Ayah of Sajdah

(prostration) and then falls down in prostration, the Satan goes into seclusion and weeps and says: Alas, and in

the narration of Abu Kuraib the words are: Woe unto me, the son of Adam was commanded to prostrate, and

he prostrated and Paradise was entitled to him and I was commanded to prostrate, but I refused and am

doomed to Hell. [Hadith Muslim Book 1, Hadith 144]

These are indicated by the word ‘As Sajdah (السجدۃ)’ shown in the margin and also on the specific Aayaat. The

symbol in the Quran that indicates this usually looks like this at the end of the ayah. There are fourteen

places of prostration in the Quran as follows:

1. Surah Al-A’raf – The Heights (Q7:206): Surely, those who are with your Lord (angels) are never too

proud to perform acts of worship to Him, but they glorify His Praise and prostrate themselves before

Him.

2. Surah Ar – Ra’d – The Thunder (Q13:15): And unto Allah (Alone) falls in prostration whoever is in the

heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the

afternoons.

3. Surah An-Nahl – The Bee (Q16:49): And to Allah prostrate all that is in the heavens and all that is in

the earth, of the moving (living) creatures and the angels, and they are not proud [i.e. they worship

their Lord (Allah) with humility].

4. Surah Al-Israa’ – The night Journey (Q17:109): And they fall down on their faces weeping and it

increases their humility.

5. Surah Maryam – Mary (Q19:58): Those were they unto whom Allah bestowed His Grace from among

the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nuh (Noah),

and of the offspring of Ibrahim (Abraham) and Israel, and from among those whom We guided and

chose. When the Verses of the Most Gracious (Allah) were recited unto them, they fell down

prostrate and weeping.

6. Surah Al-Hajj – The Pilgrimage (Q22:18): See you not that whoever is in the heavens and whoever is

on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-

Dawabb [moving (living) creatures, beasts], and many of mankind prostrate themselves to Allah. But

there are many (men) on whom the punishment is justified. And whomsoever Allah disgraces, none

can honour him. Verily, Allah does what He wills.

7. Surah Al-Hajj – The Pilgrimage (Q22:77): O you who have believed! Bow down, and prostrate

yourselves, and worship your Lord and do good that you may be successful.

8. Surah Al-Furqan – The Criterion (Q25:60): And when it is said to them: “Prostrate yourselves to the

Most Gracious (Allah)! they say: “And what is the Most Gracious? Shall we fall down in prostration to

that which you (O Muhammad وسلم عليه هللا صلى ) command us?” And it increases in them only aversion.

9. Surah An-Naml – The Ants (Q27: 25-26): [As Shaitan (Satan) has barred them from Allah’s Way] so

they do not worship (prostrate themselves before) Allah, who brings to light what is hidden in the

heavens and the earth, and knows what you conceal and what you reveal. [Tafsir At-Tabari]. Allah, La

ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!



10. Surah As-Sajdah – The prostration (Q32:15): Only those believe in Our Ayat (proofs, evidence, verses,

lessons, signs, revelations, etc.), who, when they are reminded of them, fall down prostrate, and

glorify the Praises of their Lord, and they are not proud.

11. Surah Fussilat – Explained in details (Q41:37-38): And from among His Signs are the night and the

day, and the sun and the moon. Prostrate yourselves not to the sun nor to the moon, but prostrate

yourselves to Allah Who created them, if you (really) worship Him. But if they are too proud (to do

so), then there are those who are with your Lord (angels) glorify Him night and day, and never are

they tired.

12. Surah An-Najm – The Star (Q53:62): So fall you down in prostration to Allah and worship Him (Alone).

13. Surah Al-Inshiqaq – The Splitting Asunder(Q84:21): And when the Qur’an is recited to them, they fall

not prostrate.

14. Surah Al-‘Alaq – The Clot (Q96:19): Nay! (O Muhammad وسلم عليه هللا صلى )! Do not obey him (Abu Jahl).

Fall prostrate and draw near to Allah!

HOW TO PERFORM THE SAJDAH TILAWAT?

There are four pre-requirements:

1. Purity of body, clothes, and place of sajdah.

2. Covering of satr.

3. Turning your face toward qiblah.

4. Intention of performing sajdah.

Sajdatut Tilawat is prohibited whilst the sun is rising, precisely at noon, and from the time the colour of the sun

changes before sunset until the sun has fully set.

Procedure

Stand facing the Qiblah.

Express the necessary intention.

Go down for sajdah with Allahu-Akbar and read Tasbeeh.

Rise up with Allahu-Akbar after sajdah.

"When you have recited a verse requiring sajdah tilawat, you should go down for sajdah with Allahu-Akbar and

rise from sajdah with Allahu-Akbar, which may be performed sitting, though it is preferable to prostrate

oneself from the standing position." (Abu Dawood)



Regulations

It is obligatory for those persons only who have to perform and observe the prayers (for example it is

not obligatory for a child).

If a verse requiring a sajdah has been recited inside the prayer, the sajdah has to be performed

forthwith, but if the verse is recited outside the prayer, it is preferable to perform sajdah soon

afterwards, but one may perform it later as well.

If a verse requiring the performance of sajdah has been recited in a particular prayer, it is obligatory

to perform the sajdah in the same prayer, neither outside it nor in another prayer. If a sajdah is

omitted in forgetfulness, one should ask Allah for forgiveness.

If a person hears a verse requiring a sajdah, being recited by the Imam, but joins the congregation

when the Imam has already performed it, he will perform the sajdah after completing his prayer.

There will be no need for performing the sajdah later if the follower has joined the congregation in

the rak'ah in which the sajdah is performed by the Imam.

If a person recites a verse requiring a sajdah in the mind but does not utter it aloud or only writes it,

he will not be required to perform the sajdah.

If the verse requiring a sajdah is recited over and over again in the same sitting, only one sajdah will

have to be performed, but if more than one verse requiring sajdahs are recited, the number of

sajdahs to be performed will be the same as the number of the verses recited. Similarly, if the verse

requiring a sajdah is repeated in different sittings, the number of sajdahs to be performed will be

according to the number of sittings.

Some ignorant people prostrate themselves on the Qur'an itself when they have recited a verse

requiring a sajdah. This is not valid.

When reciting or listening to the Qur’an and on reaching any of these Aayaat it is Waajib to perform a single

Sajdah, according to the Hanafi’s. According to Imaam Shafi’ee Rahmatullahi Alayh it is Sunnah. The Hanafi

scholars say that it is compulsory upon the reciter and listener to perform the 14 sajdas. The vast majority of

jurists, namely, Malikis, Shafi’es, Hanbalis state that it is sunnah and not compulsory. However, if one is unable

to perform the Sajdah at once then it could be performed soon after. This Sajdah is not Waajib for women

when they are in a state of Haidh or Nifaas.

If an Aayat of Sajdah is read in Salaat then the Sajdah must be made immediately in the Salaat. The method of

performing Sajdatut Tilawat in Salaat is to complete the Aayat and then immediately go down into Sajdah

whilst saying Allahu Akbar. After the Sajdah return to the standing position whilst saying Allahu Akbar and

continue recital without first reading ‘Bismillah’.

If an Aayat of Sajdah is repeated several times while seated in one place, then only one Sajdah is Waajib. When

one Sajdah Aayat is read at several different places or if separate Aayaat are recited at various places then the

corresponding number of Sajdahs will have to be performed A small house, or the chamber of the Masjid is

regarded as one place. It is desirable to read the Aayat of Sajda inaudibly to avoid making the Sajdah Waaj’ib

on others who are within hearing distance. It is makrooh to recite the Qur’an and deliberately omit reading the

Aayat of Sajdah to avoid performing the Sajdah.



This Book,

This book teaches how to recite Quran the way it was revealed

for those who do know how to read Arabic text. It goes

gradually from the simplest rules of Tajweed that can be

applied on the short Surahs that most people know and recite

during Salah. The teacher can teach the rules step by step and

apply them on the way on each Surah starting from Surah

Annas (سورۃ الناس) until the learners can get all the rules on the

way while they are reading from Quran.

May Allah teach us that which benefits us and may He benefit

us with what He taught us.

Muhammad Tahir bashir

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