The Following Notes Are a Translation of Chapters 1, 2 and 3 of the Arabic Book

Level 1 Tajweed

The following notes are a translation of chapters 1, 2 and 3 of the Arabic book Al-Muneer fee Ahkamil Tajweed

These notes may be used for non-commercial purposes only. These notes may not be reproduced in any way or form for commercial purposes.

Introduction to Tajweed

Definition Linguistically: It means betterment. Applied definition: It is articulating every letter from its articulation point and giving the letter its rights and its dues of characteristics.

It is to know the rights of the letter (the characteristics of the letter that never leaves it) and the dues of the letter (the letter’s characteristics that are present in it sometimes and leaves it sometimes).

The science of tajweed is the study in which one learns how to pronounce the letters with their characteristics from their correct articulation points, knowing what rules apply to it, and how to start reading a word, how to read it continually and how to stop at it.

History of Tajweed ( صلمى ما عل هي ه و سلم م) The Quraan was revealed to the Prophet Muhammed with tajweed. During the time of the Prophet and his companions there was no such thing as tajweed because that was how the Quraan was taught and recited. The Quraan scholars used to teach their students the Quraan with complete tajweed. They used to recite and their students would recite after them. The process was repeated as many times as necessary until the student could read the Quraan perfectly.

As the years went by, more and more people entered into Islam, the scholars saw a need to study how the Quraan was read and then come up with basic rules that can be applied to ensuring its correct recitation.

The first publication of tajweed appeared as an independent science in its own right around the 4th century after hijra.

Ruling on Tajweed

Merits of Reciting the Quraan The definition of the Quraan is: It is the words of Allaah that has been that has ,( صلمى ما عل هي ه و سلم م) revealed to the Prophet Muhammed reached us through many reciters, its recitation is worship and it has challenged mankind to produce a surah like its smallest surah.

So reciting Quraan is a way of getting closer to Allah. We have been ordered to read Quraan in a number of ayah in the Quraan. Some of which are:

Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that

ye do. [Al-Ankaboot : 45]

… read ye, therefore, of the Quraan as much as may be easy

for you [Al-Muzzammil : 20]

As for the reward, the ayah in the Quraan are many, here is one of them:

Those who rehearse the Book of Allah, establish regular Prayer, and spend (in Charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail: For He will pay them their wages, nay, He will give them (even) more out of His Bounty: for He is Oft-Forgiving, Most Ready to

appreciate (service). [Faatir : 29 – 30] صلمى ما عل هي ه ) There are also many ahaadeeth (narrations of the Prophet .that encourage reading and studying the Quraan ( ( و سلم م

Al-Lahin

Definition Applied definition: It is the mistake and deviation from the correct way of reading.

Types of Al-Lahin There are two types of mistakes that can be made when reading the Quraan:

Al-Lahin Al-Khafee (Hidden mistakes) They are mistakes that the reader makes in the rules of tajweed. Such mistakes do not change the meaning of the words, however, one will be hold accountable if they miss out a rule knowingly. Such mistakes will only be picked up by those who have learned tajweed.

There are two grades to such mistakes:  Grade 1 : obvious tajweed mistakes that would be known to those knowledgeable in reading the Quraan with tajweed such as missing out the idgham rule or leaving the ghunnah or medd .

 Grade 2 : Detailed mistakes that would only be known to those skilled in reading the Quraan. Such as not pronouncing the ghunnah or Also .( ر ) tafkheem long enough or unwanted repetition of the letter falls into this category not pronouncing the dhammah correctly (in that the lips are not circled). This is especially obvious in the Also not pronouncing the . ( أنت ت م ، علي ك ك م ، ق ق ل ) :following words kasrah correctly, and this especially obvious in the following words: ( . ( ع ع لي ه ه ِم ، ب ب ِ ه

Islamic Ruling on Al-Lahin Al-Khafee It is disliked and some say it is forbidden because the Quraan is not being read how it should be. However, it ruling can be divided into two grades:

1. Haraam (forbidden) if an obvious rule is not applied. Makrooh (disliked) if a detailed rule is not applied.

Al-Lahin Al-Jelli (Obvious Mistakes) It is a mistake that one makes when pronouncing a word. This type of mistake effects the accuracy of the reading, even if the mistake does not change the meaning of the word. It is therefore haraam (forbidden) to make such a mistake, and the reader will be sinful. The following are examples of al-lahin al-jelli :

Manners of Reciting Quraan

1. It is preferred for the reciter to have wudu and recite in a clean place, wearing clean clothes with their awra covered.

2. It is sunnah to clean ones teeth with the miswak, as the words and letters of the Quraan come out of the mouth. Also, using the miswak is pleasing to Allaah and glorifying the Quraan. It was narrated that Ali (radiya allahu anh) used to encourage others to use the miswak and said: “When a man stands to pray the angel keeps getting close to the reciter listening to him reciting the Quraan, until his mouth is on the mouth of the reciter, and every verse recited goes into the angel’s mouth.”

3. It is preferred that the reciter chooses a place away from distractions, so that he can concentrate and ponder on what he is reciting.

Manners to be Observed During Recitation 1. Seeking refuge in Allah from shaitaan:

When thou dost read the Quraan, seek Allah’s protection

from Satan the rejected one [An-Nahl: 96].

2. To be careful with and to pay attention to the tajweed and the grammatical rules as Allah says:

Or a little more; and recite the Quraan in slow, measured

rhythmic tones. [Al-Muzzammil: 4].

3. To contemplate and ponder on the meaning of the verses they recite and Allah has ordered this in a number of places in the Quraan:

(Here is) a Book which We have sent down unto thee, full of blessings, that they may mediate on its Signs, and that men

of understanding may receive admonition [Saad:29].

4. To implement what they recite in the Quraan, that is to say subhana Allah when an order for tasbeeh is made, or seeking for forgiveness when the reciter comes across an order to beg for forgiveness, or ask for jennah when it is mentioned or seek refuge from hell fire when it is mentioned.

5. To do the prostration of tilawah when the reciter comes across an order for prostration.

6. He should perfect his voice when reading. The more a person recites Quraan out loud the more the voice automatically improves.

7. Should pay attention to the levels of recitation (at-tahqeeq, al- hadr and at-tadweer), taking care of implementing the grammatical and tajweed rules correctly within that level.

8. To read suratul fatiha and the first five ayaat from Suratul Baqarah when they complete reciting the Quraan, as well as making a dua as this dua is acceptable.

General Manners regarding Recitation The reciter of the Quraan should:

1. Implement what rules he comes cross, and have the character of the Quraan.

2. Maintain the characteristics of the people of the Quraan, by making lots of dhikr (remembrance of Allah), contemplating, less idle chatting, and to persist in worship and obedience to Allah.

3. Ensure that they teach the Quraan and convey its ayaat to other said: “convey about me ( صلمى ما عل هي ه و سلم م) people as the Prophet even if it just one ayah”.

4. Strive to perfect their reading. It has been narrated that Imam Shafie may Allah have mercy on him said: “Whenever a person learns a science he should excel in learning it”.

5. Set aside a certain amount of the Quraan to be read on a daily basis. This amount should be at least one juzz so that the

recitation of the Quraan is completed at least once a once, however more often would be better.

6. Get up for tahajud (night prayer) to recite a set portion of the Quraan and to maintain this sunnah. If he misses reciting his portion of the Quraan in the night then he should make it up between sunrise and noon.

7. Maintain revising what has been memorized and be careful not to forget it.

8. Keep his stomach free from haraam food, his tongue from idle chat, his hands from dealing with haraam and his legs from striving towards haraam.

Pillars of Recitation There are three pillars that must be fulfilled for the recitation to be correct and accepted. If the reciter falls short of one of these pillars then his recitation will be odd and rejected.

Pillar One: The Quraan read must be in Arabic, since the Quraan has been revealed in Arabic. Every word in the Quraan is an Arabic word, there are no non Arabic words in it.

Pillar Two: The Quraan script must agree with what was in the Othmaan script, which is the script that has been written during the time of Othman Bin Affan.

Pillar Three: The Quraan that one reads must have reached us though the well known correct line of narration. That is it must have reached us through many reciters, and a well known chain of narrators. Many scholars have considered some recitations as odd because it reached them through incorrect chain of narrators (even though it was in classical Arabic and in agreement with the Othman script).

The Hafs An Assim Chain of narration This is the chain through which this Quraanic recitation has reached us. Assim Ibn Abi An-Njood was the leading reciter in the mosque of Abi Abdur Rahman As-Sulamee in the Al-Kufah city in Iraq. Then he became the Imam of that mosque and the leader in recitation. The people learnt

© GardensofArabic.com Page 9 Tajweed Level 1 the recitation from him. He used to recite the Quraan just like his predecessors did, not differing from them. He was very eloquent in Arabic, accurate in his recitation and tajweed rules. His voice was amongst the best in recitation.

As for Hafs, he is Ibn Sulaiman Ibn Al-Mugheerah Al-Asadee Al- Ghadhree. He learnt the Qurn from the Assim. He recited the Quraan in front of Assim and listened to his recitation.

Levels of Reading Quraan There are three speeds (levels) of reading the Quraan: At-tahqeeq – It is reading the Quraan slowly, perfectly with sincerity, while contemplating over the meanings, fulfilling the full rights of the letters without falling short or exceeding their limits. It is giving each letter its rights as to characteristics, articulation points, lengthening the letters of medd when lengthening is due and shortening when shortening is due. It is also to recite the heavy letters heavy and the light letters light. This is the best level of reading. At-tahqeeq comes from the meaning “I have achieved this thing” – ie I have known it and perfected it. This is the learners level.

At-Tarteel – This is the same speed of reading Quraan as at-tahqeeq level except that it for those who have perfected their recitation. This is the teachers level. Some scholars have considered at-tarteel as a separate level while others put it under at-tahqeeq level.

Al-Hadr – It is a swift method of reading the Quraan, taking care of the tajweed rules. The reader must be careful not to shorten the ghunnah or the medd letters, and not to fall short in the correct way of pronouncing the vowels. Al-hadr comes from the meaning of falling from the top to the bottom.

At-Tadweer – It is reading at an intermediate level between at-tahqeeq and al-hadr whilst maintaining the rules of tajweed.

تالْس تْس تعتع اع اع ااذ اذ ة

Al-Isti’atha) Linguistically : It means seeking refuge and) تالْس تْس تعتع اع اع ااذ اذ ة protection. Applied Definition: It means seeking refuge and protection with Allah from shaitaan when intending to read the Quran.

How to Say Al-Isti’atha The way to say Al-Isti’atha as chosen by the ten Quran recitors is: :and it is taken from the Quran ( أا ع وذ ُ بع الع عم ان جالش تي اط عان جالر عج عيم )

ت ت فاإع اذا قا ارأ ات تالق تر اآن فا تاْستا ععذ بع الع عم ان جالش تي اط عان جالر عج عيم [ النحل : 98 ]

“When thou dost read the Qur’an, seek Allah’s protection from Satan the rejected one” [Suratul Nahl: 96].

This was how the prophet used to say al-isti’atha , hence it is the best chosen way of saying it.

There are however other ways of saying al-isti’atha as was reported by other Quran recitors. Some well known methods:

)أ ع وذ ب مال م ن جالش هي ط ان جالر جيم جإن ا ه و الس ميع العل يم )

) أ ع وذ ب مال الس ميع العل يم م ن جالش هي ط ان جالر جيم )

)أ ع وذ ب مال الع ظيم م ن جالش هي ط ان جالر جيم )

)أ ع وذ ب مال الع ظيم الس ميع العل يم م ن جالش هي ط ان جالر جيم )

The Ruling Regarding Al-Isti’atha is not part of هالس هس ت ت ع ع اذ ذ ة There is consensus amongst the scholars that the Quran but it is required when wanting to recite Quran as mentioned in Suratul Nahl. However, the scholars differed in regards to it being obligatory or recommended.

First Opinion: recommended Most of the scholars and recitors are of the opinion that the ayah in and this is the preferred هالس هس ت ت ع ع اذ ذ ة suratul Nahl recommends saying . هالس هس ت ت ع ع اذ ذ ة opinion. Also the prophet sometimes did not say

Second Opinion: obligatory This is the opinion of Ataa and Ath-Thawree and others. Their evidence is that seeking refuge was mentioned in the form of an order which Also because the prophet was . هالس هس ت ت ع ع اذ ذ ة makes it an obligation to say consistent in saying it, and because it protects the reader from shaitan which is an obligation.

هالس هس ت ت ع ع اذ ذ ة When to say should be said before starting to read Quran, i.e. when هالس هس ت ت ع ع اذ ذ ة intending to read. This is because reading Quran is one of the greatest forms of worship and shaitan would try its best efforts to stop the reader. Also, Allah has ordered the recitor to repel shaitan while He is listening to His servant calling onto Him through His words.

should be said to be هالس هس ت ت ع ع اذ ذ ة There are however, other times when protected from shaitan, other than when intending to read Quran.

should be said هالس هس ت ت ع ع اذ ذ ة It is the opinion of most of the scholars that before reciting Quran. This was the sunnah of the prophet. Also, the indicates that it should be said before beginning هالس هس ت ت ع ع اذ ذ ة meaning of to read because:

 it purifies the tongue from idle chat and foul talk;  It gets the tongue ready to read Allah’s words;  It is a protection with Allaah from any mistakes that could be made during recitation;  It is a way of the servant admitting his weakness in front of this internal enemy and that he cannot protect himself from it, and only Allaah can protect him from it.

Out Loud تالْس تْس تعتع اع اع ااذ اذ ة When To Say :out loud in the following situations هالس هس ت ت ع ع اذ ذ ة It is recommended to say

1) If the recitor is about to read out loud and others are present who out loud هالس هس ت ت ع ع اذ ذ ة will hear his recitation. This is because saying is a sign that recitation of the Quran is about to begin which is a silently those هالس هس ت ت ع ع اذ ذ ة call to listen. If the recitor says present would have missed some of what was recited by the time should هالس هس ت ت ع ع اذ ذ ة they paid attention. However during the prayer be said silently because the followers are in a state of listening from the beginning of the prayer.

2) If the reading is done by turn (as in a classroom situation), the out loud and the others do it هالس هس ت ت ع ع اذ ذ ة first reader says silently.

Silently تالْس تْس تعتع اع اع ااذ اذ ة When To Say :silently when هالس هس ت ت ع ع اذ ذ ة It is recommended to say

1) The reader is reading silently; 2) The reader is alone whether he is reading silently or out loud; 3) If the reading is done by turn (as in a classroom situation), and the reader is not the first one to read. 4) The reader is praying whether in the silent or out loud prayer and whether he is the imam or the one being lead.

هالس هس ت ت ع ع اذ ذ ة Repeating If the reader for some reason has to stop reading then wanted to resume If the reader had to stop ? هالس هس ت ت ع ع اذ ذ ة reading should he repeat saying reading then they should do one of three things:

3) If the reader had to stop reading due to other matters outside هالس هس ت ت ع ع the Quran such as saying salam or speaking with others then .should be repeated اذ ذ ة

Ways of Seeking Refuge When Starting Recitation With The Beginning Of A Surah Or At Any Later Place at the beginning of the Surah or at any later هالست ع اذة The reader can say place.

At The Beginning of the Surah هالس هس ت ت ع ع اذ ذ ة Ways of Saying

At A Later Place After the هالس هس ت ت ع ع اذ ذ ة Ways of Saying Beginning If the recitor started reading at any place other than the beginning, even if it is one word after the beginning, the reader has a choice either to say the basmalah or to leave it out, though saying is better. If the reader chose to say the basmalah then he has to follow the four ways of saying .as detailed above هالس هس ت ت ع ع اذ ذ ة If the reader chose not to say the basmalah then he has two choices: 1) Joining seeking refuge with the first verse to be read in one breath; OR 2) Seeking refuge, stopping, then reading the first verse to be read. As for surah At-Taubah , if the reader started at any place other than at the beginning, then they have the choice to either say the basmalah or not.

NOTE ONE:

If the first verse that is to start reading from begins with the name or one of the attributes of Allaah or with a preposition referring to Him, such as the following verses:

ا اولع ي الج عذ اين اآمن توا [ البقرة : 257 ] “ Allah is the Protector of those who have faith:” [Surah Al-Baqarah: 257]

جالر تح ام ن اعلاى تال اع تر عش تاْستا اوى [ طه : 5 ] “ (Allah) Most Gracious is firmly established on the throne (of authority). “ [Surah Taha: 5]

إعلا تي عه ي ار د عع تل م جالس ااع عة [ فصلت : 47 ] “ To Him is referred the Knowledge of the Hour (of Judgment: He knows all): “ [Surah Fussilat: 47] Then the reader has two choices: 1) Seeking refuge, stopping, then reading the verse because seeking refuge and starting to read with such a verse gives an ugly joining and corrupts the meaning; 2) Seeking refuge and then saying the basmalah .

NOTE TWO: If the first verse that is to be read from begins with the name of shaitan or with a preposition referring to him, such as the following verses:

جالش تي اط ان يا عع د ك م تالفا تق ار [ البقرة : 268 ] “ The Evil one threatens you with poverty ” [Surah Al-Baqarah: 268]

لج اعناه ا [ النساء : 118 ] “ Allah did curse him “ [Surah An-Nisa : 118] Then its is preferred for the reader not to say the basmalah or saying the basmalah, stopping, then reading the verse.

Al-Basmalah

Definition . ( جالر عح عيم بع تس عم اع جالر تحمـا عن ) Al-basmalah means saying

Is Al-Basmalah A Verse Of The Quraan?  The scholars have the consensus that al-basmalah is part of a verse in the following:

إعنجه عنم ْسلا تي ام اان اوإعنجه بع تس عم جاع جالر تح ام عن جالر عح عيم [ النمل : 30 ]

"It is from Solomon, and is (as follows): ‘In the name of Allah, Most Gracious, Most Merciful: ” [Suratun Naml: 30].

 However, the scholars have differed to whether it is the first verse of suratul Fatiha or not. The scholars of Kufa and Mecca count al-basmalah as a verse of suratul Fatiha and so they count :

ا .as part of the seventh verse عص ار ااط الج عذ اين أ انع امت اعلا عيه تم

As for the scholars from Basra, Madina and Bilad Ash-sham (Syria, Jordan, Palestine), they do not count al-basmalah as a verse of Suratul Fatiha and so they count:

ا .As the sixth verse عص ار ااط الج عذ اين أ انع امت اعلا عيه تم

As for us, those who follow the narration of Hafs An Asim , we follow the scholars of Kufa and Mecca and therefore consider al- basmalah the first verse of suratul Fatiha .

 As for the four schools of thought: Hanafee And Hanbelee Schools of thought: They do not count al-basmalah as a verse of suratul Fatiha nor of every surah. Rather they consider it as one verse that been sent down to separate the surahs of the Quraan and was mentioned in the beginning of suratul Fatiha. Their evidence is the hadeeth which says: Muslim reports from Abu Hurayrah (radiya allahu anhu) who said ,said ( صلمى ما عل هي ه و سلم م) that the Messenger of Allaah Allaah, the Glorious and Exalted said, “I have divided the prayer between Myself and my servant equally and My servant shall be granted what he asked for.” Therefore when the servant says, ‘all praises and thanks are due to Allaah, the Lord of the universe’, Allaah says, ‘My servant has praised Me.’ When he says, ‘the Most Beneficent, the Most Merciful,’ Allaah says, ‘My servant has extolled Me.’ When he says, ‘Master of the Day of Judgment,’ Allaah says, ‘My servant has glorified Me.’ When he says, ‘You Alone we worship and Your aid Alone do we seek for help,’ Allaah says, ‘this is between Me and My servant and My servant shall have what he requested.’ When he says, ‘guide us to the Straight Path, the Path of those whom You have favoured, not of those who have incurred [Your] wrath, neither of those who have gone astray,’ Allaah says, ‘this is for My servant and My servant shall have what he asked for.’ [Saheeh Muslim [Eng. Trans. 1/215 no. 775]] They say that if al-basmalah the first verse of suratul Fatiha the hadeeth would have started suratul Fatiha with it. Also the salef (predecessors) have agreed that suratul Kauther is made up of three verses. That is three verses without al-basmalah. Hence al- basmalah is not a verse of every surah.

Shafee School of thought: al-basmalah is a complete verse of suratul Fatiha and of every surah . Another narration for Shafee and Ahmad schools of thought is that al-basmalah is a verse of suratul Fatiha only.

However, all schools of thought agree that whoever does not consider al- basmalah as the first verse of every surah is not a disbeliever, due to the differences mentioned above.

The Ruling Regarding al-basmalah When Reading From the Beginning Of A Surah All the scholars of recitation agree that those professional reciters should start a surah with al-basmalah because they have learnt the Quraan from their teachers through narration. So they should read as they have been taught (i.e. with al-basmalah). But al-basmalah should be left out when reading surat At-Taubah from the beginning.

The Ruling Regarding al-basmalah When Reading From Any Place Other Than The Beginning Of A Surah “From any place other than the beginning of surah” means not from the first word of the first verse, but from the second word of the first word onwards. Here the reciter has choice s to whether to start with al- basmalah or not, though starting with it is preferred because of its merits and the reward one would get. The same applies to surat At- Taubah , though some scholars are of the opinion that al-basmalah should not be said even when starting to read surat At-Taubah any place other than the beginning.

The Ruling Regarding Al-Basmalah Between Two Surahs “Between two surahs” means finishing the recitation of one surah and continuing to read the next surah.

 The reader cannot finishing reading the last surah and then read al-basmalahin one breath, then stop and then start the next surah. This is because al-basmalahis said at the beginning of the surah and not at the end.

 The above mentioned 3 ways are permissible for ending the recitation of one surah and beginning another, whether the two surahs are consequent such as surat Al-Imran followed by Surat An-Nisa, or not consequent such as Surat Al-Fatiha and then reading surat Yasin.

 If the two surahs being read are not in order such as reading Surat Al-Mulk and then Surah Yasin , then only two ways are allowed: Cutting all three off each other and joining al- basmalahwith the beginning of the next surah.

 As for Surat At-Taubh, the following applies:

 If the the surah that has been read is before surat At- Taubah then the reader wants to read Surat At-Taubh, one of the following ways should be adopted: First Way: To stop t the end of the last surah before Surat At-Taubh, then take a breath with the intention of continuing the recitation. Then strating with Surat At- Taubh. It is also possible to stop with one of the following methods where applicable: as-sukoon al-mahidh, ar-rawm or ishmaam (all will be studied later on so don’t worry about what they are now).

Second Way: As-Sakit : Stop at the end of the last surah for a few seconds without taking a breath, then start Surat At-Taubh. It is also possible to stop with one of the following methods where applicable: as-sukoon al-mahidh, ar- rawm or ishmaam (all will be studied later on so don’t worry about what they are now). Third Way: Joining the previous surah with Surat At- Taubh, without a pause and applying the iglb rule between the end of the last surah and the beginning of Surat At- Taubh.

 If the the surah that has been read is after surat At- Taubah (according to the order of the surahs in the Quraan) then the reader wants to read Surat At-Taubh, one way applies here. To finish the last surah, then stopping, then start reading Surat At-Taubh, without saying al- basmalah. It is not permissible to join the two surahs no is it to apply the second way mentioned above (as-sakit). If the reader wanted to read Surat At-Taubh, a number of times then he should not join it with its beginning nor should he apply as-sakit.

Exercise 1

1) Put ( √ ) or ( X ) in front of the following sentences, correcting those sentences that are wrong:

a) Al-Lahin is the mistake and deviation from the correct way of reading( )

b) The ruling on al-lahin al-khafee is haraam (forbidden) while it is makrooh (disliked) for al-lahin al-jellie ( )

c) An example of grade 1 of al-lahin al-khafee is missing out the ghunnah or not applying the idgham rule when it is due ( )

d) There are only three levels of reading the Quran at-tahqeeq, al-hadr and at-tarteel ( )

e) The ruling on learning tajweed is (fardh kifayah) obligatory upon Muslims as a whole like learning the other sciences the Muslims need ( )

f) One example of al-lahin al-khafee is that the length of the ghunnah or tafkheem are said shorter than their exact length. ( )

g) Some of the scholars of tajweed consider at-tarteel as an independent level of recitation and they put it before the at-tahqeeq level.( )

h) One example of al-lahin al-jellie in tajweed is not pronouncing the ( ) .in the moon letters ل letter

i) There is one way of obtaining the science of tajweed through narration. ( )

j) There are more than three pillars of recitation, if the recitor falls short of one of these pillars then their recitation will be considered odd by the scholars. ( )

2) What are the differences between: a) al-lahin al-jellie and al-lahin al-khafee b) Levels and pillars of reading the Quran

3) Answer the following questions: a) Who is hafs? Who is his teacher? b) What does hafs an assim chain of narration mean? c) Mention 5 manners which should be observed when reciting the Quran.

4) Give three examples of a) al-lahin al-jellie b) al-lahin al-khafee

5) Define the following terms: a) Science of tajweed b) Al-lahin

Exercise 2

1) Mulltiple Choice - Circle the wrong answer:

a) A reader was reading the Quran then stopped to sneeze:

1) They should repeat saying al-istiatha

2) They should resume reading without saying al-istiatha

3) Neither (a) or (b) are correct

b) Aisha finished reading surah Yasin then she wanted to read Surah Mar yam she should:

1) Finish reading surah Yasin, pause, then say al-basmalah, pause the start reading the first verse of surah Maryam.

2) Finish reading surah Yasin, pause, then in one breath say al- basmalah and start reading the first verse of surah Maryam.

3) In one breath finish reading surah Yasin, then say al- basmalah, then start reading the first verse of surah Maryam.

c) If a person wanted to read surat At-taubah they should:

1) Finish reading surat At-taubah, stop, then say al-basmalah, stop, then start reading it again.

2) Finish reading surat At-taubah, stop, then start reading it again.

3) In one breath finish reading surat At-taubah, and then start reading it again.

d) Maryam was reading surah Al-Muzammil then she wanted to red surat At-taubah she should:

1) Finish reading surah Al-Muzammil, stop, then say al-basmalah, stop, then start reading the first verse of surat At-taubah.

2) In one breath finish reading surah Al-Muzammil, then start reading the first verse of surat At-taubah.

3) Neither (a) nor (b) are correct.

e) If a person was reading surat At-taubah and another surah in consequent orders in the Quran they should NOT:

1) Joining the previous surah with surat At-taubah without stopping

2) Apply As-sakit rule between the two surahs

3) Stop at the last surah, take a breath, say al-basmalah and then start reading surat At-taubah.

f) There are three ways of applying al-basmalah between 2 surahs:

1) Finish reading the last surah, then stop, then say al-basmalah then stop then start reading the next surah.

2) In one breath, finish reading the last surah, say al-basmalah and start reading the next surah.

3) Finish reading the last surah and say al-basmalah in one breath, then stop then start reading the next surah.

2) Explin why:

a) A person should say Al-Istitha out loud if others are present who will hear his recitation.

b) Should you not say al-basmalah if the if the first verse to be read from begins with the name of shaitaan or with a preposition referring to him.

c) A person should NOT join saying al-istiatha with the first verse of recitation that mentions Allaah or one of His Attibutes or a preposition referring to Him.

d) The reader cannot finish reading the last verse in a surah nd then saying al-basmalah in one breath.

3) Match the left column with the right column:

A B If the first verse to start reading 2 choices: (1) saying al-istiatha and start from starts with the nme of Allaah reading in one breath (2) saying al-istiatha, or one of his attributes then the stopping, then start reading. user has:

The reader started to read the (1) Saying al-istiatha, stopping, saying al- surah 3 ayaat in and chose not to say basmalah, stopping, start reading; al-basmalah then he has: (2) Saying al-istiatha, al-basmalah and start reading in one breath; (3) Saying al-istiatha, stopping, saying al- basmalah and start reading in one breath; (4) Saying al-istiatha and al-basmalah in one breath, stopping then start reading The reader has a number of choices (1)Saying al-istiatha, stopping, saying al- when saying al-istiatha at the basmalah, stopping, start reading; beginning of surah: (2) Saying al-istiatha, al-basmalah and start reading in one breath; (3) Saying al-istiatha, stopping, saying al- basmalah and start reading in one breath. The reader has a number of choices 2 choices: (1) saying al-istiatha, stopping then when saying al-basmalah between two start reading (2) saying al-istiatha then saying surahs: al-basmalah.

4) When should we do the following things: a) Repet saying al-istiatha b) Say al-istiatha out loudly c) Say al-istiatha silently 5) What are the benefits of: a) saying al-istiatha when intend to read the Quran b) saying al-istiatha out loud 6) Discuss the following: a) If al-basmalah is verse of the Quran or not b) If al-istiatha is obligatory or not

أحكام النون الساكنة والتنوين on it. That ( حركة ) is a noon that does not have any vowel النون الساكنة occurs in كسرة . النون الساكنة nor ضمة nor فتحة means it does not have nouns and verbs, in the middle and at the end of the word. It also occurs .but only at then end of the word ,( الحرف ) in prepositions and particles :is written with a sukoon on it such as النون الساكنة In the Quran

ي ي نه ون م م ن ء ام ن

remains unchanged in رْسما ): النون الساكنة )  Written form its written form It is pronounced : ( وصل )  When continuing the reading It is pronounced : ( وقفا )  When stopping at the word

that is not used for النون الساكنة is a term for an extra التنوين emphasises and found at the end of nouns only:

is absent النون الساكنة This type of :( رْسما )  Written form in written form; is نون الساكنة a : ( وصل )  When continuing the reading pronounced; It is either : ( وقفا )  When stopping at the word OR it ( سميعع عع ع عليم ع م ) abandoned (ie not pronounced) such as . جإن للمتقين مفازا ) ( such as الف is changed to an

ع ) تنوين الضم or ( ) تنوين الكسر or ( ) تنوين الفتح can be التنوين ) . Such as:

من أي شي ء خلقه سل ع م هي .. تجارة حاضرة

التنوين and النون الساكنة The Difference Between

التنوين النون الساكنة 1) It occurs in the middle of a word and at It occurs at the end of the word only. the end of it

.only ( السم ) It occurs in nouns ,( السم ) It occurs in the noun (2 the prepositions and particles ( ( الفعل ) and the verb ( الحرف

3) It is pronounced when continuing It is only pronounced when and continuing to read the word after it( وصل ) to read after it . ( وصل ) . ( وقفا ) when stopping on it

4) It is pronounced and is written in the It is pronounced but is absent from the Quran. noun in its written form.

5) It can be a letter part of the formation It is an extra letter. of the word and it can be an extra letter.

and النون الساكنة There are four tajweed rules that equally apply to : التنوين

الهظهار

.linguistically: It means clear or obvious الهظهار Applied Definition: It is pronouncing the letter from its correct .غنة articulation point without an apparent

(Letters حروف الهظهار (الهظهار or النون الساكنة There are six letters which when they immediately follow :to be pronounced clearly. The letters are النون cause التنوين

الهمزة والهاء ، والعين والحاء ، والغين والخاء

the throat letters) because) الحروف الحلقية These letters are known as they are articulated from the throat.

Rule On Its Six Letters الهظهار How To Apply appears immediately after one of the above التنوين or النون الساكنة When letters, whether in one word or in between two words, then pronounce .clearly النون

التنوين Letters In One Word Between 2 words With الهظهار

الهمزة ع ع هبد ا إذا إهن هن أنت ت همهم و وي ي هن هنئ ئ ون ن

سل ع م هي .. م هن ه ه اد وأهن هنهارا ا الهاء

العين واس سعع عع م م هن هن ع ع ل ل ق ق أهن هن ع ع هم هم ت ت ع ع ع ليمع م

الحاء تجارة حاضرة ف ف ِ م م هن واهن هن ح ح ر ح جاج ك

الغين ق ق ول ل نم نم هن هن غ غ ٍل ٍل ف ف س س ي ي هن هن غ غ ض غ غ هي هي ر ر ض ون ن

الخاء ل ل طي ع ف ع ف نم نم هن هن خ هي ر الم م هن هن خ خ ن ن ِ خ خبيرع رع ِق ق ة ة ِ

rule on These الهظهار Reason for Applying Letters The reason is the far distance between the articulation point of these and the articulation( الهمزة والهاء ، والعين والحاء ، والغين والخاء ) letters ruling would not be suitable الدغام point of the noon sakinah . So applying ruling be suitable as it الخفاء because there is no reason for it, nor would ruling as its a means to apply القلب ruling, nor would الدغام close to the .ruling الخفاء the

Rule الهظهار Levels of الهظهار rule has three levels depending on the distance between الهظهار letter and the noon sakinah:

because they are the furtherst الهمزة والهاء for عليا –  Level 1 distance from the noon sakinah.

because they have the العين والحاء for وسطى –  Level 2 intermediate distance from the noon sakinah.

because they have the closest الغين والخاء for دنيا –  Level 3 distance to the noon sakinah.

because the articulation الهظهار الحلقي is known as إهظهار This type of .الحلق point of these letters is from the throat

:appears in the Quran as a noon with sukoon on it such as الهظهار الحلقي

( ) تنوين الفتح it appears as التنوين As for . أ تنْت اع تم ات عم تن اه اد . ( ع ) تنوين الضم or ( ) تنوين الكسر or

القلب

.linguistically: It means change القلب or القلب to a hidden التنوين or النون الساكنة Applied Definition: It means changing . الباء when followed by the letter غنة with a ميم

(Letters حروف القلب (القلب ( ب ) When the letter . ( الباء ( ب :rule has only one letter القلب in one word or in between two التنوين or النون الساكنة immediately follows and the immediate التنوين or النون الساكنة words (i.e. one word ends with .is then applied ب ) ) القلب ) word after it begins with the letter

Rule On Its Letter القلب How To Apply in one التنوين or النون الساكنة immediately follows ( ب ) When the letter word or in between two words the following should take place: at all, rather read it s a التنوين or النون الساكنة Do not pronounce (1 ; ميم ;(by not pressing on its articulation point (the lips ميم Hide this (2 is a غنة of two counts long. This غنة with a ميم Pronounce this (3 . ميم characteristic of the

ruling الخفاء الشفوي ruling and القلب There is no difference between . المام ابن الجزري when practiced verbally, as quoted by

:Ruling القلب Reason For Applying is applied on this letter and not one of the other rules القلب The reason is because: is difficult to pronounce and requires extra effort in الهظهار  .الباء clearly and then pronouncing نون ساكنة pronouncing the

ruling due to the far distance الدغام  There is no reason to apply between the articulation points of the letters involved.

النون الساكنة والتنوين becomes ideal, and to achieve it إخفاء Thus, hiding because all three letters share the same ميم had to be changed into a . النون with الغنة shares الميم articulation point and

م on ( ميم ( appears in the Quran as a noon with a small full size القلب

م ل ل ي ي نب ب جذن جن أن ب ب ورك ك :it such as

م instead of ( ميم ( appears as a small full size القلب the التنوين As for :vowels التنوين one of the

م م اع اع لي م م بعبعذات باباصيرا اْس اْس م ايع اعا ع عت ت لم لم م اب ابْت اعد اد

الدغام .linguistically: It means merging الدغام Applied Definition: It means merging a non-voweled letter with another voweled letter so that the two letters become one emphasized letter of the second type.

(Letters حروف الدغام (الدغام and they form the ي ر م ل و ن :rule has six letters الدغام . " يرملون " word

التنوين or النون الساكنة letters immediately follow الدغام When one of the and التنوين or النون الساكنة in between two words (i.e. one word ends with the immediate word after it begins with one of the above letters) then can only be applied between two words and الدغام .rule is applied الدغام not within one word.

Rule الدغام Divisions Of

إدغام بغنة

of 2 counts long. The four غنة is applied with a الدغام This type of letters that make up this sub-group make up the يرملون letters of the . ينمو word

On Its Letters إدغام بغنة How To Apply immediately (" ي ن م و " ينمو ) letters إدغام بغنة If one of the النون in between two words then do not pronounce النون الساكنة follow of two counts غنة instead pronounce the letter after it with a ; الساكنة long.

immediately (" ي ن م و " ينمو ) letters إدغام بغنة If one of the ; التنوين in between two words then do not pronounce التنوين follow

ا , ع vowels ( i.e. pronounce instead of التنوين instead pronounce one of

instead of ) then pronounce the letter ع instead of and .of two counts long غنة after it with a

Examples:

ق ل و ب يايا تو امئع ذ او عاجفاة [ النازعات : 8 ]

ج ل يا تس ام ع اون فع ايها لا تغ و وا او او ال عك جذاب ا [ النبأ : 35 ]

أالا تم نا تخل قكم مم ممن جما ء جم جم عه ين [ المرسلت : 20 ]

تابجتت يا ادا أابعي لا اه ب اوتا جب [ المسد : 1 ] إدغام بغيرغنة The two letters of the . غنة is applied with out a الدغام This type of . ل ر letters that make up this sub-group are يرملون

On Its Letters إدغام بغيرغنة How To Apply النون immediately follow ( ل ر) letters إدغام بغيرغنة If one of the النون in between two words then do not pronounce التنوين or الساكنة . غنة instead pronounce the letter after it without a ; التنوين or الساكنة Examples:

او تي ل لملم ك مل ه ام از ة ل ام از ة [ الهمزة : 8 ]

اْس ال م قا تو ل عمن جر ب جر جر عح يم [ يس : 58 ] is a sound that comes from the nasal. It is a basic characteristic of الغنة Its length is 2 . ( م ( الميم and the letter ( التنوين including) النون counts.

إدغام Complete and Incomplete :is also divided with regards to it being complete and incomplete إدغام

Is when the letter that is being merged : ( إدغام Complete ) الدغام الكامل itself disappears completely and so do its ( الميم and النون .i.e ) .( الغنة characteristics ( including

( ر ( الراء ) ل ( الم ) ن ( النون ) م ( الميم :Its letters are

الميم are merged with النون and الميم that is present when غنة Thus the الميم because the first ; النون and الميم is from the second النون and were merged completely and so the letters themselves النون and disappeared along with their characteristics.

without any vowel on it, and نون appears in the Quran as a الدغام الكامل :on it, such as ( م ) the letter after it has a

عم عمن جر مب ... [يس : 58 ] عم عمن لج د ن [ الكهف : 2 ] عم عمن جم ال [النور : 33 ] it appears as two small lines one following the other, and تنوين As for the :on it, such as ( م ) the letter after it has a

… املع ك كا نقااتع تل … [ البقرة : 246 ] جر جر ب ب جر جر حيم ... [ يس: 58]

Is when the letter that is being : ( إدغام Incomplete ) الدغام الناقص itself disappears but its characteristics ( الميم and النون .merged ( i.e .remain ( الغنة including )

( و ( الواو ) ي ( الياء : Its letters are the الياء and الواو are merged with التنوين and النون الساكن Thus when ( الغنة .disappear but their characteristics ( i.e التنوين and النون الساكن remains, hence the merge is incomplete.

without any vowel on it, or a نون appears in the Quran as a الدغام الناقص :on it, such as ( م ) and the letter after it does NOT have a تنوين

يا تو امئع ذ يا تص د ر النج اس أاشتتاات ا لمي ار توا أا تع امالا ه تم [ الزلزلة : 6 ]

فا امن ياتع ام تل عم تثقا اال اذ جر ة اخ تي ر را يا يا اره [ الزلزلة : 7 ]

إدغام Overall There Are Three Types Of

are merged together, there would be three إدغام If the two divisions of : إدغام types of

الميم its letters are – ( غنة with إدغام complete) إدغام بغنة كامل  . والنون its letters are – ( غنة with إدغام incomplete) إدغام بغنة ناقص  . الواو والياء

its letters – (غنة without إدغام complete) إدغام بغير غنة كامل  . الراء واللم are

: إدغام Examples for the three types of

إدغام Type of التنوين With النون The letter With

إدغام بغنة كامل النون …مل ك كا نقااتل … ا ع ع ت او ام تن ن اع مم تره ن نا مك تسه فعي تال اخ تل عق أافا ال يا تعقعل اون

إدغام بغنة كامل اج اج زا ء ء مم مم ن ... فعي عج عيد اها اح تب ل ممن الميم جم اس د

إدغام بغنة ناقص الواو عغ اش اوة اولا ه تم عم عمن او او لي

إدغام بغنة ناقص الياء يايا تو تو ام امئعئع ذ ذ إن يقولون... ياو او عفيه عه م ُ...

إدغام بغير غنة الراء جر جر ب ب جر جر حيم ... عم عمن جر مب ... كامل

إدغام بغير غنة اللم اذلع اك تال عكتا اب لا ار تي اب عم عمن لج د ن كامل فع عيه ه دى لملم تل متجقع اين

Ruling الدغام Reason For Applying it is because of the resemblance between نون with a نون As for merging a them. They both have the same articulation point and the same characteristics because they are the same letter.

letters it is because of the الدغام with the rest of النون As for merging م with ن closeness of the articulation point of the letters involved (i.e .( و ي ل ر

is because it is a " ينمو " remains with the letters الغنة The reason strong characteristic. is to make it easy ل ر is removed with the letters الغنة The reason why with these letters causes the reader الغنة to pronounce. Pronouncing some hardship.

Ruling Does NOT الدغام Exceptions When Apply does not apply even when one of the الدغام There are occasions when : التنوين or النون الساكنة letters immediately follow “ يرملون "

الهظهار المطلق – Exception 1 النون letters immediately follow الدغام rule does not apply if one of الدغام :in one word. This only occurs in four words in the Quran الساكنة

:Whenever it occurs الد تنيا

:Whenever it occurs ب تني ن ُ

[ عص تنو ان ُ [ 4 : الرعد

[ قعقع تنو ان ُ [ 99 : النعام

Also falls under this exception:

[ ن او تالقالا عم او اما يا تسط ر اون [ 1 : القلم

[ يس او او تالق تر عآن تال اح عك عيم [ 2-1 : يس

and [ طسم [ 1 : الشعراء in الميم is merged with النون الساكنة ,However . حفص عن عاصم in accordance with how it was read by [ القصص : 1 ]

السكت – Exception 2

س then pause وقيل من Here we read - [ اوقع ايل ام تن ار اق [ 27 : القيامة س س س هك هك ت The is known as . راق :without taking a breath then read الدغام is what prevents س س هك هك ت stopping without taking a breath). The) This rule . حفص عن عاصم from taking place. That is how it was read by . إهظهارمظلق is also called

الخفاء

.linguistically: It means hiding, concealment الخفاء Applied Definition: It means the pronunciation of a noon sakinah (stripped of any shaddah) or tanween in a state somewhere between idhaar and idgham, with a ghunnh .

(Letters حروف الخفاء (الخفاء :rule has 15 letters الخفاء ص ذ ث ك ج ش ق س د ط ز ف ت ض هظ They are the remaining letters of the Arabic alphabet after removing:

( همزة هاء ع ح غ خ ) (idhaar) هإهظ ههظه ه ِ ار  the six letters of

( يرملون ) (idgham) هإد هد غ غ ام  the six letters of

( ب ) (iqlaab) هإق هق لب  the one letter of

النون الساكنة The letter alif is not included as it does not appear after (noon sakinah). Rule On Its Letters الخفاء How To Apply :letters إخفاء When one of the

( ص ذ ث ك ج ش ق س د ط ز ف ت ض هظ)

in one word or in between two التنوين or النون الساكنة immediately follows is not pronounced, rather it is hidden but its النون الساكنة ,words ghunnah) of two counts long remains. The noon) غنة characteristic the sakinah is hidden by leaving a small gap between the tip of the tongue and the gums of the top teeth, so that the tongue is a little bit further away from the noon articulation point and close to the articulation point of the following letter to be pronounced.

One should be careful as not to make the following mistakes when trying to apply the ikhfaa rule: Not to stick the tongue againt the gums of the top teeth so that a clear noon is said;

Not to stretch the vowel that is on the letter before the كنتم noon so that a full vowel is said. For example: reading . مينكم as منكم or كونتم as

When applying ikhfaa one should say the ghunnah with tafkheem (fatness) ط ) if the letter following the noon sakinah is one of the tafkheem letters The level of tafkheem of the ghunnah should be the . ( ض ص هظ ق being the strongest ط same as the level of the tafkheem letter with the . ق then هظ then ص then ض then

-Al] او امن قا اال [Nooh: 15] اْس ام ااو ات عطبااق ا :For example

.[Al-Haqah: 6] بع عر يح اص تر اص ر [Anaam: 93

As for the rest of the ikhfaa letters the ghunnah should be said with tarqeeq (thinness). al-ikhfaa al-haqeeqi ) تالخفا اء االحقيقي ikhfaa ) is called) إخفاء This kind of ) because:

( ikhfaa) إخفاء  to differentiate it from another type of ;(al-ikfaa ash-shafawee) الخفاء الشفوي called more than in التنوين or النون الساكنة  the hiding is achieved in .(al-meem as-saakinah) الميم الساكنة

Ruling الخفاء Reason For Applying is applied on its 15 letters is because, the articulation الخفاء The reason like التنوين or النون الساكنة point of these letters are not very far from the idhaar letters, neither are they very close like the idgham letters. Therefore, since there is no cause for applying idhaar or idgham, an middle rule has been applied which is ikhfaa.

Ruling Appears In The Quran الخفاء How The noon sakinah does not have any vowel on it and the letter after it does not have a shaddah on it. As for the tanween then the double fatha, kesrah and dhammah are not aligned over each other and are not directly

Rule الخفاء Levels of The ikhfaa rule has three levels of strength dependoing on the how close or far the ikhfaa letter is from the noon sakinah and tanween. The closer the ikhfaa letters are from the noon sakinah and tanween the stronger it is hidden (i.e. the stronger the ikhfaa is):

Exercise 3

Put ( √ ) or ( X ) in front of the following sentences, correcting those sentences that are wrong:

1) The ruling on learning tajweed is (fardh kifayah) obligatory upon Muslims as a whole like learning the other sciences the Muslims need ( )

التفخيم or الغنة in tajweed is that the length of اللحن الجلي One example of (2 are said shorter than their exact length. ( )

because they are الحروف الحلقية are six and are called حروف الهظهار (3 pronounced from the back of the mouth. ( )

as an independent level of الترتيل Some of the scholars of tajweed consider (4 ( ) .level التحقيق recitation and they put it before the

in اللم in tajweed is not pronouncing the letter اللحن الجلي One example of (5 the moon letters.

6) There is one way of obtaining the science of tajweed through narration. ( )

الغين then العين والخاء then الهمزة والهاء are الهظهار الحلقي The letters of (7 ( ). النون الساكنة depending on the distance they are from والحاء

8) There are more than three pillars of recitation, if the recitor falls short of one of these pillars then their recitation will be considered odd by the scholars. ( ) appears at the end of nouns only and it is noon that does النون الساكنة (9 not have any vowel on it. ( )

( ) . الف وصل and it is changed to an وقفا is dropped التنوين (10

because of the close distance الحروف الحلقية rule is applied on الهظهار (11 ( ). النون الساكنة between the articulation point of the letters and

Exercise 4

a) Idhaar is only applied in between two words ( )

b) Idgham can be with ghunnah and without ghunnah ( )

c) Al-Qalb and ikhfaa are only applied in between two words ( )

d) Idhaar is to pronounce each letter clearly from its articulation point with ghunnah ( )

e) Idgham with ghunnah is applied in one word but idgham without ghunnah is only applied in between two words ( )

f) Al-Qalb is changing noon saakinah or tanween into a meem with ghunnah when proceeded by baa saakinah ( )

g) Noon sakinah is a letter that does not have a vowel on it and it is read when continuing the reading and when stopping at the word ( )

h) Tanween is a noon sakinah that is read when continuing the reading and when stopping at the word ( )

i) Idhaar, ikhfaa, idgham and iqlab are only applied in one word ( )

j) Noon sakinah occurs in nouns, verbs and prepositions whereas tanween only occurs in nouns ( )

2) Which of rule is applied on the noon sakinah and tanween if one of the following letters appears after the noon sakinah and tanween: ف ق ك خ ن ه ص ض ب

3) What is the difference between: c) Noon sakinah and tanween d) Complete idgham and incomplete idgham e) Ikhfaa and idgham

4) Fill in the blank spaces with appropriate words:

a) Noon sakinah and tanween must be pronounced clearly without ghunnah if one of the following letters appears after them: ______, ______, ______, _____, _____, _____

b) Idgham means ______. For example ______. c) Depending on the distance between idhaar and its ______it has three ______, they are ______for ______and ______, ______for ______and ______, ______for ______and ______. d) ______and ______are the exceptions of idgham.

5) Define the following terms with examples: c) Al-qalb d) Al-Idhaar e) As-sakt

6) Explain why: but incomplete with ( نرمل ) a) idgham is complete with the letters ? ( و ي ) the letters b) the Noon sakinah and tanween is pronounced clearly when followed by one of al-halqee letters ? c) the Noon sakinah and tanween read as meem when followed by the ( ب ) letter d) must the Noon sakinah and tanween be pronounced clearly in the ( نالد هنيا ب هني ع ن ص ص هنو ع ان ق ق هنوا ع ن ) following words

Rules of Meem Sakinah

Meem sakinah is a meem that does not have any of the three ضمة fetha ) nor) فتحة on it. That means it does not have ( حركة ) vowels ,Kesrah).A meem sakinah occurs in nouns and verbs) كسرة dhamah ) nor) in the middle and at the end of the word. It also occurs in prepositions .( الحرف ) and particles

Exmples:

اعلا عيه تم تال اح تم د

There are three tajweed rules that apply to meem sakinah :

Al-Ikhfaa Ash-Shafawee immediately ( ب ) Al-Ikhfaa Ash-Shafawee is when the letter follows meem sakinah in between two words. It does not matter whether this sukoon that is on the meem is part of the make up of the word (sukoon asliyah ) or not (aridha li sukoon ) AND this meem does not have a shaddah on it. The ikhfaa shafawee rule is only applied between two words (i.e. one word ends with meem sakinah and the immediate word .( ( ب ) after it begins with the letter

Al-Ikhfaa Ash-Shafawee Letters .( ب ) :The ikhfaa shafawee rule has only one letter

How To Apply The Ikhfaa Shafawee Rule On Its Letter immediately follows meem sakinah in between two ( ب ) When the letter words hide this meem by not pressing on its articulation point (the lips), with a ghunnah of two counts long. This ghunnah is a characteristic of the meem.

There is no difference between the iqlab rule and the ikhfaa shafawee rule when practiced verbally, as quoted by Imam Al-Jazeree.

Reason For Applying The Ikhfaa Shafawee Rule ( م ) The ikhfaa shafawee rule is applied on its letter because the letter share the same articulation point as well as having ( ب ) and the letter many characteristics in common. Thus idgham and idhar would be too difficult to apply. Also it is called ikhfaa shafawee because the .(is the lips (shefetaan ( م ) articulation point of the letter

The ikhfaa shafawee appears in the Quran as a meem without a sukoon and the letter after it does not have shaddah on it.

[ Surah A-feel : 4] تا تر عم عيهم بع عح اج اار ة :For example

[ Surah Ar-Rad : 33] أام بعبع اظ عاه ر [ Surah Ael-E-Imran : 101] او امن يا تعتا عصم بع الع

Al-Idgham Ash-Shafawee

Al-Idgham Ash-Shafawee is when a meem sakinah is immedeiately followed by a meem mutaharika.

Al-Idgham Ash-Shafawee Letters a meem mutaharika i.e. a meem that has one ام م عم :Its letter is of the three vowels on it, fetha, dhamah or kesrah.

How To Apply Al-Idgham Ash-Shafawee Rule On Its Letter When a meem sakinah is immedeiately followed by a meem mutaharika merge the two meems and pronounce them as one meem, with a ghunnah of two counts long.

[ Surah Al-Baqarah : 141] اولا كم جما اك اس تبت تم :For example

[Surah Al-Baqarah : 249] اكم ممن فعئا ة قالعيلا ة اغلاباتت فعئاة اكثع ايرة بعإع تذ عن اع

Al-Idgham ash-shafawee is also known as idgham mithlain sagheeran. It is called such because:

Idgham – the meem sakinah has been inserted into the meem mutaharika. Mithlain – the two letters that have merged together are the same – they have the same articulation point and the same characteristics. Sagheeran – a meem sakinah occurs before a meem mutaharika.

As for being called idgham shafawee with ghunnah: Shafawee – because the articulation point of the letter meem is the lips and to differentiate it from the idgham that is applied on the noon sakinah. With ghunnah – because the ghunnah is coming from the second letter, thus this is a complete idgham.

Al-Idgham ash-shafawee appears in the Quran as a meem without a sukoon and the second meem has a shaddah on it.

لا هم جما كنت م عم عْ ْن :For example

Al-Idhaar Ash-Shafawee

Al-Idhaar Ash-Shafawee is pronouncing a meem sakinah clearly from its correct articulation point without a ghunnah, or shaddah, or sakt, and nor stopping at the word when immediately followed by one of the idhaar letters.

Al-Idharr Ash-Shafawee Letters Its letters are the rest of the Arabic alphabet other than the letters ( .Therefore its letters are 26 letters . ( م ) and ( ب

How To Apply Al-Idharr Ash-Shafawee Rule On Its Letters When a meem sakinah is immediately followed by one of the 26 idhaar ash- shafawee letters, the meem should be clearly pronounced from its correct articulation point without ghunna.

Al-Idhaar ash-shafawee is applied in one word such as:

[ Surah Al-Fatiha : 1] تال اح تم د

Or in between two words such as:

ا [ Surah Al-Fatiha : 7] أ انعتم تم ات اعلا عيه تم اغ عير

Reason For Applying Al-Idhaar Ash-Shafawee Rule The idhar ash-shafawee rule is applied on its 26 letters is because of far articulation point and the articulation point ( م ) distance between the letter of most of its 26 letters. Also because of the differences between their characteristics.

Is is called al-idhaar ash-shafawee because: Al-idhaar – because the letter meem is pronounced clearly without a ghunna. Ash-Shafawee – because the articulation point of the meem is the lips. The word shiffah means the lips, so shafawee means orally or it is coming from the shiffah (lips).

Al-Idhaar ash-shafawee appears in the Quran as a meem with a sukoon affirmed on it.

[ Surah Ash-shams : 1] او جالش تم عس او ض اح ااها :For example ت [ Surah Nooh : 1] ياأتعيا ه تم اع اذ اب

NOTE: Extra care needs to be taken when applying the idhaar ash-shafawee rule on The . ( و ) or ( ف ) the letter meem followed by either of the letters meem sakinah needs to be pronounced clearly by ensuring the lips are completely closed before pronouncing the next letter and not applying the ikhfaa rule. This is because one is more inclined to apply the ikhfaa rule when follows the meem due to the closeness ( و ) or ( ف ) either of the letters of their articulation points.

[ Surah Al-Kafiroon : 6] لا ك تم عدين ك تم اولع اي عد عين :For example [ Surah An-Naba : 3] الج عذي ه تم فع عيه م تختالعف اون

Exercise 5

k) Al-ikhfaa ash-shafawee is only applied in between two words ( )

l) Al-Idgham ash-shafawee is merging a meem sakinah with a meem mutaharika and pronouncing them as one meem without ghunnah ( )

m) Al-Qalb and al-ikhfaa ash-shafawee are applied in the same way practically ( )

n) Al-Idhaar ash-shafawee is to pronounce each letter clearly from its articulation point without ghunnah when a noon sakinah is followed by the ( ) ( ب ) letter

o) Idgham mithalin sagheeran is another term to mean al-ikhfaa ash- shafawee ( )

p) Al-Ikhfaa ash-shafawee is changing noon saakinah into a meem with ghunnah when proceeded by baa saakinah ( )

q) Meem sakinah is the letter meem with sukoon on it, whereas meem mutaharika is a meem that has on it a fetha, dhamma or kesrah( )

r) The meem should be read with a ghunnah of two or four counts long when stopping at a word that ends with a meem ( )

2) What is the difference between: f) Al-Igham ash-shafawee and idgham mithalin sagheeran g) Ikhfaa and ikhfaa ash-shafawee

3) Fill in the blank spaces with appropriate words: a) Al-ikhfa ash-shafawee is when a ______is proceeded by ______in ______. The meem is then

hidden by not ______and read with a ______. b) A meem mutahariak is a meem that has a ______, ______or ______on it, whereas a meem sakinah does not have any of the three vowels on it. c) Al-idhaar ash-shafawee is applied on ____ letters excluding _____ and ____ which are the letters of ______and ______consecutively.

4) Give an example of f) Al-Idhaar ash-shafawee g) Al-ikhfaa ash-shafawee h) Al-idghaam ash-shafawee

5) Explain why: and not with ( ب ) e) Al-ikhfaa ash-shafawee is applied with the letter any other letter. f) Extra care needs to be taken when applying al-idhaar ash-shafawee .( و ) and ( ف ) with the letters g) Al-Idgham ash-shafawee is called as such.

6) How do the following appear in the Quraan: a) Al-Idhaar ash-shafawee b) Al-Ikhfaa ash-shafawee c) Al-Idghaam ash-shafawee

Mock Exam

s) When reading al-basmalah in between two surahs has two ways : stopping at the last surah then saying al-basmalah then stopping then starting the next surah , ending the last surah , stopping then saying al-basmalah in one breath ( )

and without ghunnah او تي ل لم ك مل t) Idgham can be with ghunnah such as

( ) ي هو مئ ذ ي هص د ر such as

u) Noon sakinah and tanween is a noon that does not have any vowel on it( )

v) If the reader had to stop reading the Quran due to a necessity such as coughing or sneezing then they should not repeat saying al-istiatha ( )

are exempt from idgham so that the ص هنوان , ب هنين , نالد هنيا (w intended meaning would not be confused ( )

and ( ب ) x) Al-ikhfaa ash-shafawee is applied in between two letters ( ) ( ن)

y) Pronouncing a noon sakinah clearly from its articulation point without ghunnah is idhaar ash-shfawee ( )

2) Fill in the blank spaces with appropriate words:

. ______is an exemption of idgham and it is called من م راق (a

b) Al-Ikhfaa has three levels depending on the distance between the letters involved and its strongest at the letters ___ , ___ , ___, the weakest being at the letters ____ , ____.

c) ____ is present in nouns, verbs and prepositions while ______is present only in nouns.

d) The ghunnah is a characteristic of the letters ___ and ___ and it is always ____ counts long.

e) ______and ______are exceptions of idgham such as ______and ______consecutively.

3) Give the reason as to why: a) Extra care needs to be taken when applying the idhaar ash-shafawee و ) or ( ف ) rule on the letter meem followed by either of the letters ) .

أالا تم نا تخل قكم ممن جم اء جم عه ين b) Complete idgham has a ghunnah in

c) Al-Istiatha should not be said when beginning to read a verse that begins with Allah’s name, one of His attributes or a preposition referring to Him.

4) Mention two differences between: a) Al-ikhfaa ash-shafawee and ikhfaa b) Complete idgham and incomplete idgham c) Al-Idhaar al-mutlaq and al-idhaar

6) Extract two of the following rules from the following verses: a) Incomplete idgham with ghunnah b) Complete idgham with ghunnah c) Complete idgham without ghunnah d) Ikhfaa sha-fawee e) Idgham shafawee

Mock Exam Answer

1) z) Wrong, there are three ways of saying al-basmalah in between two surahs.

aa)Wrong the examples should be the other way round (with ghunnah such

او تي ل لم ك مل and without ghunnah such as ي هو مئ ذ ي هص د ر as

ab)Correct.

ac) Correct.

ad)Correct.

( م) and ( ب ) ae)Wrong

af) Wrong, pronouncing a meem sakinah clearly from its articulation point without ghunnah is idhaar ash-shfawee)

2) a) Idhaar al-mutlaq.

ق ك and ط د ت (f

g) Noon sakinah, tanween.

.two counts long , م and ن (h

س الد تنيا and وق يل م هن ر اق , i) As-sakt and al-idhaar al-mutlaq (and there are other examples too)

3) d) See the NOTE: in al-idghaar ash-shafawee notes.

e) Because the ghunnah is coming from the second letter into which the merging is taking place. f) See NOTE ONE: of al-istiatha note