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What is Tajweed? The Art of Quran Recitation Tajweed is the set of rules for reciting the Quran perfectly. The word “Tajweed” comes from the Arabic term meaning “to make better.” It ensures that every word in the Quran is pronounced clearly and correctly, just as it was recited by Prophet Muhammad (peace be upon him). Tajweed focuses on proper pronunciation, elongation, pauses, and the unique sounds of Arabic letters to preserve the Quran’s accuracy and beauty.

Tajweed covers key areas of recitation, including:

  • Makharij al-Huruf: Knowing where each letter is pronounced.
  • Sifat al-Huruf: Learning the characteristics of each letter.
  • Noon Sakinah and Meem Sakinah Rules: Reciting these letters correctly in different situations.
  • Madd (Elongation): Understanding when and how to stretch sounds.
  • Waqf (Pausing and Stopping): Knowing where to stop or pause while reciting.

Mastering Tajweed helps you recite the Quran accurately and brings you closer to its spiritual meanings.

Why Choose Al-Dirassa Academy for Tajweed? Al-Dirassa Academy makes learning Tajweed simple, accessible, and free! Whether you are starting as a beginner or want to perfect your recitation, our platform is designed to meet your goals.

Here’s what makes Al-Dirassa Academy unique:

  • Expert Teachers: Learn from qualified instructors who specialize in Tajweed and Quranic studies.
  • Interactive Lessons: Enjoy engaging, easy-to-follow classes that simplify Tajweed rules.
  • Flexible Timings: Learn at your own pace with schedules that suit your lifestyle.
  • Step-by-Step Courses: Start with basics and progress to advanced Tajweed topics.
  • Free Learning Resources: Access quality materials at no cost.

With Al-Dirassa Academy, learning Tajweed is available for anyone, anywhere in the world.

Perfect Your Quran Recitation with Al-Dirassa Tajweed is more than correct pronunciation; it’s about reciting the Quran beautifully and precisely as it was revealed. With Al-Dirassa Academy, you will:

  • Gain confidence to recite the Quran fluently and accurately.
  • Strengthen your spiritual connection with the Quran.
  • Learn through practical exercises, personalized guidance, and valuable feedback.

Our teachers ensure you improve your recitation effortlessly and enjoy the learning process.

Start Your Tajweed Journey Today! Learning Tajweed has never been this easy. Join Al-Dirassa Academy’s free online classes and take the first step toward perfecting your Quran recitation. Whether you are a beginner or looking to refine your skills, our academy is here to help you every step of the way.

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What is the meaning of Istiazah?

What is the meaning of Istiazah?

What is the meaning of Istiazah? isti’adha is an Arabic term that holds significant spiritual and cultural importance in Islam. In Islamic tradition, it refers to seeking refuge or seeking protection from Allah, particularly from evil or harm. It involves acknowledging one’s vulnerability and reliance on the mercy and protection of the divine. The concept of isti’adha reflects the belief in the omnipotence and benevolence of Allah, as well as the recognition of human limitations and the need for divine guidance and support. Throughout Islamic practice, it is invoked in various prayers, supplications, and rituals as a means of seeking divine assistance and safeguarding oneself from adversity.

What is the meaning of Istiazah?

typically said by Muslims before reciting or engaging with the Quran, before performing acts of worship such as prayer (salah), and in situations where seeking refuge or protection from Allah is deemed necessary. It is a practice rooted in Islamic tradition and is believed to offer spiritual protection and strength against evil influences and negative forces. Muslims may also say isti’adha when seeking protection from harm or when feeling vulnerable or threatened, as a way of seeking refuge in the mercy and protection of Allah.

Why is it called isti’adha?

The term “isti’adha” is derived from the Arabic root word “عَوْذَ” (awtha), which means “to seek refuge” or “to seek protection.” The prefix “isti-” in Arabic indicates the act of seeking or requesting. Therefore, “isti’adha” essentially means “seeking refuge” or “seeking protection.” In Islamic practice, saying isti’adha involves seeking refuge in Allah from any potential harm, evil, or negative influences. It is a way for Muslims to express their reliance on Allah’s protection and seek His help in times of need or vulnerability.

What is the difference between isti’adha and basmalah

there are two different phrases commonly used in Islamic practice:

  1. Isti’adha (استعاذة): This term refers to seeking refuge or protection in Allah from Satan, the accursed. When Muslims say “A’udhu billahi min ash-shaytan ir-rajim” (أَعُوذُ بِٱللَّٰهِ مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ), they are seeking Allah’s help to guard themselves against the evil influences of Satan. Isti’adha is typically recited before beginning any activity, such as reading the Quran or performing prayers.
  2. Basmalah (بسم الله الرحمن الرحيم): This phrase translates to “In the name of Allah, the Most Gracious, the Most Merciful.” It is recited at the beginning of various actions, such as before eating, before starting any task, or before reciting verses from the Quran. Basmalah serves as a reminder of Allah’s presence, mercy, and blessings in all aspects of life.

In summary, isti’adha is a supplication seeking refuge in Allah from Satan, while Basmalah is an invocation recited to begin an action or task, seeking Allah’s blessings and mercy.

When should İstiazah be read?

Isti’azah, which is seeking refuge in Allah from Satan, is typically recited before starting any activity or undertaking that a person wishes to protect from the influence of Satan. This includes various situations such as:

  1. Before reciting or reading the Quran.
  2. Before starting the prayer (Salah).
  3. Before embarking on a journey.
  4. Before entering the bathroom.
  5. Before sleeping at night.
  6. Before beginning any task or activity where one seeks Allah’s protection from Satan’s whisperings and temptations.
  7. By seeking refuge in Allah through Isti’azah, Muslims aim to safeguard themselves from the evil and harmful influences of Satan and to maintain their focus on righteous deeds and actions.

isti’adha meaning in english

“Isti’adha” in English translates to “seeking refuge” or “seeking protection.” It refers to the act of seeking refuge in Allah from Satan’s evil influences, temptations, and whisperings. This practice is common among Muslims before engaging in various activities, such as reciting the Quran, starting the prayer (Salah), embarking on a journey, or beginning any task where one desires protection from Satan’s harmful effects.

What is nabr in tajweed – النَّبْرُ | Tajweed rules

An nabr elevation | Tajweed free course
An nabr elevation | Tajweed free course

Understanding Nabr in Tajweed: النَّبْرُ and its Rules

Nabr in Tajweed refers to a subtle elevation of the voice and is identified in five distinct forms, particularly when accompanied by Madd al Lazeem (an elongation followed by a shedda).

1. Elongation with Madd al Lazeem Accompanied by a Shedda

A subtle voice elevation occurs when pausing on a word. Scholars implemented this rule to prevent producing a ghunna on the letter that follows the elongation (madd).

 

Examples:

 

 

 صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

 

 

The path of those upon whom You have bestowed favour, not of those who have evoked [Your] anger or of those who are astray. (1:7)

 

 

 

قُلْ أَتُحَاجُّونَنَا فِي اللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ

 

 

Say, [O Muhammad], “Do you argue with us about Allah while He is our Lord and your Lord?  (2:139)

 

 

 

الْحَاقَّةُ 

 

 

The Inevitable Reality – (69:1)

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2. Pausing or Taking a Break on a Word Ending with Hamza (ء)

We employ an nabr to subtly indicate the presence of the hamza (ء) to avoid either exaggerating its pronunciation or omitting it altogether.

 

 

Examples:

 

 

وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ

 

 

and sent down from the sky, rain and brought forth thereby fruits as provision for you. (2:22)

 

 

 

 

قَالَ سَآوِي إِلَىٰ جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ

 

 

[But] he said, “I will take refuge on a mountain to protect me from the water.”  (11:43)

 

 

 

 

 قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ

 

 

” they say, “Should we believe as the foolish have believed?”  (2:13)

 

 

 

 

 وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنكُمْ شُهَدَاءَ

 

 

Allah may make evident those who believe and [may] take to Himself from among you martyrs (3:140)

3. Employing An-Nabr for Emphasizing the Shadda on the Final Letter During a Pause

Examples:

 

 

لِّكُلِّ نَبَإٍ مُّسْتَقَرٌّ ۚ

 

 

For every happening is a finality; (6:67)

 

 

 

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ 

 

 

Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience. (103:3)‎

 

 

 

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ

 

 

They ask you, [O Muhammad], about the new moons. Say, “They are measurements of time for the people and for Hajj.”  (2:189)

 

 

 

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

 

 

May the hands of Abu Lahab be ruined, and ruined is he. (111:1)

 

 

 

 

Examples:

 

 

وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ

 

 

and sent down from the sky, rain and brought forth thereby fruits as provision for you. (2:22)

 

 

 

 

قَالَ سَآوِي إِلَىٰ جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ

 

 

[But] he said, “I will take refuge on a mountain to protect me from the water.”  (11:43)

 

 

 

 

 قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ

 

 

” they say, “Should we believe as the foolish have believed?”  (2:13)

 

 

 

 

 وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنكُمْ شُهَدَاءَ

 

 

Allah may make evident those who believe and [may] take to Himself from among you martyrs (3:140)

4. Emphasizing An-Nabr with Shadda on the Letters ي or و

Examples:  

 

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ 

 

 

It is You we worship and You we ask for help. (1:5)

 

 

 

اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ

 

 

Allah is the ally of those who believe. He brings them out from darknesses into the light. (2:257)

 

 

 

إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ

 

 

Indeed Satan, to man, is a manifest enemy. (12:5)

 

 

5. Emphasizing An-Nabr for Verbs Ending with Alif ا in Dual or Plural Conjugation

When two consecutive sakoons are present, the standard rule requires the omission of the madd (extension). However, to indicate the removal of this alif ا, we use an nabr. This ensures that we avoid a ghunna while retaining the verse’s meaning. It also provides clarity for the listener about the alif’s deletion. Without this distinction, there’s potential for confusion, especially when the same verb is conjugated for the 3rd person.

 

For instance, when “قَالا” is pronounced without using an nabr, it becomes “قَالَ” which is the 3rd person singular. This shift can alter the verse’s meaning for the listener.

 

Examples:

 

حَتَّىٰ أَتَانَا الْيَقِينُ 

 

 

Until there came to us the certainty.” (74:74)

 

 

 

وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ

 

 

 and they said, “Praise [is due] to Allah, who has favoured us over many of His believing servants.” (27:15)

 

 

 

فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا

 

 

And when they tasted of the tree, their private parts became apparent to them (7:22)

 

 

 

وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ

 

 

And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. (12:25)

Conclusion

Congratulations, you have successfully completed all the Tajweed lessons!

 

At Al-dirassa Institute, we provide an opportunity to further delve into the tajweed rules under the guidance of a qualified teacher. If you wish to continue or seek clarification on any topics, please don’t hesitate to reach out to us.

 

 

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Exploring the 7 Varieties of ‘Alif’ in Tajweed Principles

the rules of the seven alif | Tajweed rules
the rules of the seven alif | Tajweed rules

Exploring the 7 Varieties of 'Alif' in Tajweed Principles

In the intricate tapestry of Tajweed, specific rules govern the pronunciation of letters, enhancing the beauty and precision of Qur’anic recitation. One such rule pertains to the letter ‘alif’ – ا, which, although ubiquitous in the Holy Qur’an, has unique pronunciation characteristics when located at the conclusion of seven specific words.

 

The distinctiveness of this ‘alif’ lies in its vocalization. It is only enunciated when a reciter chooses to pause upon one of these select words. The words that carry this special rendition of ‘alif’ are as follows:

 

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1. Pronouncing the 'Alif' in the Word أَنا

This rule is consistently applied throughout the entirety of the Holy Qur’an.

 

Example:  

 

قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ

 

 

Say, “I am only a man like you (18:110)

 

2. Pronouncing the 'Alif' in the Word لَكِنَّا

This word can be located in Sura Al-Kahf, specifically in verse 38.

 

 

لَّـٰكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا 

 

 

But as for me, He is Allah, my Lord, and I do not associate with my Lord anyone. (18:38)

 

 

 

 

3. Pronouncing the 'Alif' in the Word الظُّنُونا

This word appears in Sura Al-Ahzab, precisely in verse 10.

 

Example:  

 

وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا

 

 

 and you assumed about Allah [various] assumptions. (33:10)

 

4. Pronouncing the 'Alif' in the Word الرَّسُولا

This word is referenced in Sura Al-Ahzab, at verse 66:

 

 

 

يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يَقُولُونَ يَا لَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولَا 

 

 

The Day their faces will be turned about in the Fire, they will say, “How we wish we had obeyed Allah and obeyed the Messenger.” (33:66)

 

 

 

 

5. Pronouncing the 'Alif' in the Word السَّبِيلا

This word can be spotted in Sura Al-Ahzab, verse 67.

 

 

 وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا

 

 

And they will say, “Our Lord, indeed we obeyed our masters and our dignitaries, and they led us astray from the [right] way. (33:67)

6. Pronouncing the 'Alif' in the Word قَوَاريرَا

This word is present in Surah Al-Insan, verse 15. For the word in the subsequent verse, the letter ‘alif’ ا is not pronounced, regardless of whether one stops or continues the recitation.

 

 

وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا

 

 

And there will be circulated among them vessels of silver and cups having been [created] clear [as glass], (76:5)

7. Pronouncing the 'Alif' in the Word سَلاسِلَا

In Surah Al-Insan, this word is highlighted in verse 4. When choosing to pause during recitation, another pronunciation option emerges:

 

سَلاسِلْ

 

 

 إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَاْ وَأَغْلَالًا وَسَعِيرًا

 

 

Indeed, We have prepared for the disbelievers chains and shackles and a blaze. (76:4)

Conclusion

This Tajweed rules lesson has concluded. Insha’Allah, the next lesson will cover the Nabr – the elevation of the voice.

 

 

 

At the Al-dirassa Institute, we provide an accessible path to mastering Tajweed under the guidance of skilled instructors. Should you wish to pursue this further, we warmly invite you to reach out to us.

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Understanding the Stops at إِلَّا and وَلَكِن | Free Tajweed Course

the stop in front of إِلَّا and وَلَكِن | Tajweed course
the stop in front of إِلَّا and وَلَكِن | Tajweed course

Mastering Tajweed: Understanding the Stops at إِلَّا and وَلَكِن

In the intricate science of Tajweed, certain verses hold particular recitation rules that magnify the eloquence of the Qur’an. Notably, when a verse commences with إِلَّا or وَلَكِن, two Sunnah practices come into play, deeply interwoven with the preceding verse:

 

  1. As-Sunnah Fawaseel: This emphasizes the importance of honoring the conclusion of the verse. It’s not just about halting at the end; it’s about giving it its due reverence, ensuring that the pause complements the rhythm and cadence of the recitation.

  2. As-Sunnah Ta’abadiyyah: Beyond the phonetics, this principle underscores the significance of respecting the essence and meaning of the verse. When reciting, one must internalize and reflect upon the profound wisdom embedded in the words, allowing the message to resonate and inspire.

 

Together, these Sunnah practices guide the reciter, ensuring that the divine words of the Qur’an are delivered with both precision and profound respect.

 

  Example:  

 

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا ﴿٢٣﴾ إِلَّا أَن يَشَاءَ الله

 

 

23. Et ne dis jamais, à propos d’une chose: «Je la ferai sûrement demain», 24. sans ajouter: «Si Allah le veut»(18:23-24)

 

 

 

وَمَا كُنتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَىٰ مُوسَى الْأَمْرَ وَمَا كُنتَ مِنَ الشَّاهِدِينَ ﴿٤٤﴾ وَلَـٰكِنَّا أَنشَأْنَا قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ

 

 

44. Tu n’étais pas sur le versant ouest (du Sinaï), quand Nous avons décrété les commandements à Moïse; tu n’étais pas parmi les témoins. 45. Mais Nous avons fait naître des générations dont l’âge s’est prolongé. (28:44-45)

 

 

In the realm of Tajweed, precision in recitation is paramount. Particularly when encountering verses that begin with إِلَّا or وَلَكِن, there’s a specific technical sequence to follow, enhancing both the beauty and understanding of the Qur’anic verses.

 

To elucidate, when faced with a verse starting with إِلَّا or وَلَكِن, the protocol is twofold:

 

  1. Initial Recitation: Begin by reciting the verse immediately preceding the one that starts with إِلَّا or وَلَكِن.

  2. Reiterated Recitation: After completing the initial recitation, circle back to revisit the previous verse once again. This repetition serves to lay a solid foundation upon which the subsequent verse (beginning with إِلَّا or وَلَكِن) can seamlessly follow, ensuring both flow and comprehension.

 

 

To better understand this process, let’s illustrate using the verses from Sura Al-Asr:

 

وَالْعَصْرِ 

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

 إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ 

 

 

Pertaining to verses 2 and 3, the correct recitation should be:

 

stopوَالْعَصْرِ 

stop إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ  إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا stop بِالصَّبْ 

 

Conclusion

This Tajweed rules lesson has concluded. Insha’Allah, the next lesson will cover the rules of the seven alif.

 

 

At the Al-dirassa Institute, we provide an accessible path to mastering Tajweed under the guidance of skilled instructors. Should you wish to pursue this further, we warmly invite you to reach out to us.

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Understanding Quranic Stop Signs with Illustrations | Free Tajweed Course

the stop marks in the Quran
the stop marks in the Quran

Understanding Quranic Stop Signs with Illustrations | Free Tajweed Course

1. Essential Quranic Stop Signs - الْوَقْفُ الَّازِم

Stop that allows the sentence to be complete grammatically and in terms of meaning.

 

This stop is called “perfect” because the speech is complete and independent of what is after it.

 

He is represented in the mushaf by a small meem:

 

meem stop sign

 

Example:

 

 

إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ ۘ وَالْمَوْتَىٰ يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ

 

Only those who hear will respond. But the dead – Allah will resurrect them; then to Him, they will be returned. (6:36)

2. Allowable Quranic Stop Signs - الْوَقْفُ الْجَائِز

This marks a point where stopping or continuing is permissible, with neither option taking precedence. You can identify it in the mushaf by a small Arabic letter “jeem” sjeem letter stop sign or, in certain editions, “zey stop mark

 

Example:

 

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا

 

Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance. (110:3)

3. Favorable Quranic Stop Signs - الْوَقْفُ الْحَسَن

Stop that allows the sentence to be complete grammatically and in terms of meaning.

 

This stop is called “perfect” because the speech is complete and independent of what is after it.

 

He is represented in the mushaf by a small meem:

 

meem stop sign

 

Example:

 

 

إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ ۘ وَالْمَوْتَىٰ يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ

 

Only those who hear will respond. But the dead – Allah will resurrect them; then to Him, they will be returned. (6:36)

Commonly referred to as the “Preferred Continuation Stop,” this signifies a point where stopping or continuing is permissible, but the preference leans toward continuation. It bears this name because halting at this juncture still maintains the comprehensibility of the meaning. In the mushaf, it’s symbolized by the Arabic letters “sad” Sila stop mark and “lam,” or in some versions, “Sad stop sign

 

 

Example:

 

كَلَّا ۖ لَيُنبَذَنَّ فِي الْحُطَمَةِ

 

No! He will surely be thrown into the Crusher. (104:4)

4. Recommended Quranic Stop Signs - الوَقْفُ الْكَافِي

Commonly known as the “Preferred Pausing Stop,” this signifies a point where both stopping and continuing are permissible, yet the preference is for stopping. It derives its name from the understanding that halting here enhances comprehension. In the mushaf, it is denoted by the combination of the Arabic letters “qâf” qila stop mark and “lâm,” or in some editions, “ta stop sign“.

 

Example :

 

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ

 

When the hypocrites come to you, [O Muhammad], they say, “We testify that you are the Messenger of Allah.” And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars. (63:1)

5. Sequential Quranic Stop Signs - الْوَقْفُ الْمُتَقَدِمَيْن

These are two adjacent stopping points, and you must choose only one of them to pause. They are indicated in the mushaf by three small dots  3 point stop sign  positioned closely together: at two closely situated spots.

 

For example:

 

 

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ

 

This is the Book about which there is no doubt, a guidance for those conscious of Allah – (2:2)

6. Forbidden Quranic Stop Signs - الوَقْفُ الْمَمْنُوع

This signifies a point where stopping is strictly forbidden because doing so would render the sentence incomplete and the meaning incomprehensible. What comes before this point relies on what follows it both grammatically and contextually. In the Quranic text, it is symbolized by the letters “lam” and “alif”: lam alif stop sign .

 

Example:  

 

 وَالْمُؤْمِنُونَ ۙ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ

 

 and the believers will not doubt and that those in whose hearts is hypocrisy (74:3)

Conclusion

This Tajweed rules lesson has concluded. Insha’Allah, the next lesson will cover the stop in front of إلا and وَلَكِن in the Holy Quran.

 

 

At the Al-dirassa Institute, we provide an accessible path to mastering Tajweed under the guidance of skilled instructors. Should you wish to pursue this further, we warmly invite you to reach out to us.

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Mastering the Art of Silence – السَّكْتُ | Free Tajweed Course

The rules of the silence - السَّكْتُ | Tajweed rules
The rules of the silence - السَّكْتُ | Tajweed rules

Mastering the Art of Silence - السَّكْتُ | Free Tajweed Course

Silence, also known as ‘Sakt’ – السَّكْتُ, is a brief pause in Quranic recitation where one does not resume breathing to continue reading. This pause takes two distinct forms:

 

  1. Compulsory Silence: A pause that is obligatory and prescribed by the rules of Tajweed.
  2. Permissible Silence: A pause that is allowed but not mandated, providing flexibility in recitation and understanding.

1. Obligatory Silence - السَّكْتُ الْوَاجِبُ

Also known as the “Light Pause,” this is a brief moment of silence on a word from the Holy Quran. It doesn’t involve taking a breath and lasts for approximately 2 movements, with one movement equivalent to about 1 second. After this pause, the recitation continues, and it is symbolized in the mushaf by a small Arabic letter “seen”: 

 

compulsary silence

 

It appears four times within the Holy Quran.

 

 

 

الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا ۜ ﴿١﴾ قَيِّمًا لِّيُنذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا 

 

(1)[All] praise is [due] to Allah, who has sent down upon His Servant the Book and has not made therein any deviance. (2) [He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward (18:1-2)

 

 

 قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا ۜ ۗ هَـٰذَا مَا وَعَدَ الرَّحْمَـٰنُ وَصَدَقَ الْمُرْسَلُونَ

 

They will say, “O woe to us! Who has raised us up from our sleeping place?” [The reply will be], “This is what the Most Merciful had promised, and the messengers told the truth.”(36:52)

 

 

 وَقِيلَ مَنْ ۜ رَاقٍ

 

And it is said, “Who will cure [him]?” (75:27)

 

 

كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ 

 

No! Rather, the stain has covered their hearts of that which they were earning. (83:14)

 

 

Silence becomes obligatory when the reader proceeds without interruption. In the case of the first two examples, the reader has the option to pause, regain their breath, and then continue with the recitation.

However, in the latter two instances, a brief, uninterrupted silence must be observed without inhaling. This distinction emphasizes the nuanced nature of these pauses in Quranic recitation.

2. Permissible Silence - السَّكْتُ الْجَائِزُ

It occurs twice within the Holy Quran:

 

 

إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ 

بَرَاءَةٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ

 

 

At the conclusion of Surah Al-Anfal and the commencement of Surah At-Tawba.

 

 

مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ ﴿٢٨﴾ هَلَكَ عَنِّي سُلْطَانِيَهْ

 

 

My wealth has not availed me. Gone from me is my authority.” (69:28-29)

 

 

Silence is permitted as the reader is afforded multiple options for continuing the recitation:

 

In the first example, three possibilities exist:

 

  1. Proceeding directly to the subsequent verse.
  2. Pausing at the natural conclusion of the first verse before resuming.
  3. Observing the brief silence.

 

In the second example, two options are available:

 

  1. Assimilating the verses.
  2. Enforcing the silence.

Conclusion

This Tajweed rules lesson has concluded. Insha’Allah, the next lesson will cover the rules of Stop signs in the Quran.

 

 

At the Al-dirassa Institute, we provide an accessible path to mastering Tajweed under the guidance of skilled instructors. Should you wish to pursue this further, we warmly invite you to reach out to us.

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Commencing and Concluding Quranic Recitation | Free Tajweed Course

The rules for starting and stopping Quran recitation
The rules for starting and stopping Quran recitation

Commencing and Concluding Quranic Recitation in Tajweed Rules

When engaging in the profound act of reading the Holy Quran, it’s essential to understand that one cannot simply pause at any moment. Therefore, it is crucial to acquaint oneself with the various forms of stops that guide this sacred practice.

 

This aspect of Quranic reading holds immense significance as it can greatly influence the interpretation of the Holy Quran. A poorly executed stop can either convey a distorted message or, in some cases, render the text devoid of meaning. Similarly, the resumption of reading after a pause is equally important, and to aid in this process, scholars have devised a system of symbols to facilitate comprehension.

 

  1. Al-Waqf (The Pause): Al-Waqf is a moment of silence that occurs at the end of a word, allowing the reader to catch their breath and seamlessly continue their reading.

  2. Al-Qat’ (The Stop): As the name implies, Al-Qat’ represents a deliberate interruption in reading or recitation. This pause enables the reader or reciter to attend to other activities, such as adjusting their posture during prayer or tending to any other necessary tasks.

  3. As-Sakt (Silence): As-Sakt is a slight vocal pause that lasts slightly less than a waqf (pause). During this pause, the reciter refrains from taking a breath but continues with their reading.

 

To delve deeper into the concept of stops, we can explore the various types of Al-Waqf:

 

  • Al-Waqf al-Idtirari (The Forced Break): This type of waqf signifies a pause that occurs naturally due to the structure of the text, compelling the reader to pause involuntarily.

  • Al-Waqf al-Intidhari (The Waiting Break): In this category, the reader pauses intentionally, awaiting a suitable moment to continue reading.

  • Al-Waqf Ikhtibari (The Experimental Pause): The reader employs this form of waqf to experiment with different stops and evaluate their impact on the text’s meaning and flow.

  • Al-Waqf Ikhtiyari (The Free Break): The free break, or voluntary stop, is a pause initiated by the reader’s discretion without any external compulsion. There are four subtypes of the free break:

    • Full Stop: A complete and definitive pause, often marking the end of a verse or passage.

    • The Sufficient Stop: A pause that provides a suitable break in the text, allowing for comprehension and reflection without necessarily concluding a thought or idea.

    • The Correct Stop: This pause aligns with the natural flow of the text, enhancing understanding and clarity.

    • The Bad Stop: A pause that disrupts the text’s coherence and meaning, often due to its inappropriate placement or length.

 

In summary, a deep understanding of these different forms of stops, particularly in the context of Al-Waqf, is crucial for a meaningful and accurate reading of the Holy Quran. Properly executed stops and pauses not only aid in maintaining the sacredness of the text but also ensure that its message is conveyed with precision and reverence.

1. The full stop - الْوَقْفُ التَّام

This particular type of stop stands as an autonomous semantic unit within the text, and its significance remains intact without any reliance on what follows in terms of meaning or grammatical connection. It possesses an inherent completeness that allows for a momentary pause, and one can seamlessly resume reading or recitation without any disruption in comprehension or flow.

 

Example:

 

أُولَـٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ 

 

Here you mark a break. Then you continue إِنَّ الَّذِينَ كَفَرُوا in Sura al baqara between verses 5 and 6.

2. The sufficient stop - الْوَقْفُ الكَافِي

This is a pause characterized by a self-contained meaning that, while complete in itself, holds relevance to what follows in a broader context, even though it may not have a direct grammatical connection to the subsequent text.

 

As such, it is entirely permissible to pause briefly and then continue without hesitation.

 

For instance:

 

سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

 

Here, you initiate a pause, after which you seamlessly proceed to commence the next verse:

 

 خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ 

3. The correct stop - الْوَقْفُ الحَسَنُ

This represents a unique pause, one where the meaning it carries is self-contained and yet intricately intertwined with both the subsequent grammatical structure and the overarching context.

 

For instance:

 

 

 

الْحَمْدُ لِلَّهِ

 

Indicate a pause, briefly halt, then seamlessly resume.

 

رَبِّ الْعَالَمِينَ

 

Pausing is permissible, but an immediate resumption is not.

 

Therefore, we must backtrack and continue, unless the pause occurs at the end of a verse. It’s worth noting that the Prophet (peace be upon him) would halt at the end of each verse before continuing.

 

For instance:

 

 

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

 

stop

 

 الرَّحْمَـٰنِ الرَّحِيمِ

 

stop

 

 مَالِكِ يَوْمِ الدِّينِ

 

stop

 

 إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ 

 

Indicate the stop, then promptly proceed with the continuation.

4. The bad stop - الْوَقْفُ القَبِيح

This is a discernment marked by an incomplete meaning or the potential for misinterpretation, which may result in an inaccurate or unfavorable understanding.

 

For instance:

 

 

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ

 

stop

 

وَأَنتُمْ سُكَارَىٰ 

 

 

Hence, it is not permissible to pause unless it’s due to an essential necessity, such as the need to catch one’s breath. In such instances, you must retrace your steps to facilitate a seamless resumption and continuation of the reading.

Conclusion

This Tajweed rules lesson has concluded. Insha’Allah, the next lesson will cover the rules of the rules of the silence.

 

 

At the Al-dirassa Institute, we provide an accessible path to mastering Tajweed under the guidance of skilled instructors. Should you wish to pursue this further, we warmly invite you to reach out to us.

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Saida
Saida
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5/5

Alhamdulillah I‘m very pleased with the arabic and Qur’an lessons I receive from teacher Umm Tasneem and I‘m also content with the al-dirassa administration team who were very quick in answering any questions I had. In a month I progressed a lot and I cannot wait to continue my studies with al-dirassa. May Allah reward everyone at al-dirassa.

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Anonymous
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My Qur’an teacher is fantastic, she teaches me in a loving and kind way where I look forward to the lessons and learn so much. My Arabic teacher is equally as nice and has a lot of patience with me, she has great expertise in the field and I’ve progressed really quickly with her. Thank you Al-dirassa!

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The assimilation of two letters | Free Tajweed Course

the rules of the assmilation al idgham
the rules of the assmilation al idgham

Tajweed rules of the Assimilation of Two letters

Al Idgham

In the rich tapestry of the Arabic language, the term ‘assimilation’ or ‘idgham’ metaphorically captures the essence of one entity merging seamlessly into another.

 

Within the realm of Tajweed, this signifies the blend of the first letter into the subsequent one. It’s a harmonious convergence where one letter gracefully disappears, enriching the sound of the following.

 

Three primary forms of al-idgham manifest:

 

  1. Al-Idgham Al-Mutamathilayn (The Identicals): Here, two letters share both the same point of articulation and characteristics. It’s like a mirror reflection, where ت mirrors ت.
  2. Al-Idgham Al-Mutajanissayn (The Assimilates): These pairs have the same origin of sound but possess distinct attributes. An example would be ت and ط, echoing from the same location but producing contrasting tones.
  3. Al-Idgham Al-Mutaqaribayn (The Proximates): This encompasses pairs of letters which, although not identical, have closely related articulation points and similar attributes. Pairs like س and د or ق and ك demonstrate this closeness.

 

Moreover, when diving deeper into diverse recitation styles, idgham emerges in two significant variations:

 

  • Al-Idgham Al-Kabeer (The Grand Assimilation): This reflects a prominent merging of sounds, where the assimilation is quite evident.
  • Al-Idgham As-Sagheer (The Subtle Assimilation): Here, the convergence is gentle, creating a soft blend that’s less pronounced.

 

The beauty of Tajweed lies in its precision and the harmonious dance of letters, and understanding idgham adds another layer to this intricate dance.

1. Al-Idgham Al-Kabeer: The Grand Assimilation

The Grand Assimilation, Al-Idgham Al-Kabeer, is applied to Al-Mutamathilayn, Al-Mutajanissayn, and Al-Mutaqaribayn when the initial letter is accentuated with a vowel mark.

 

Example:

 

 

وَإِذَا النُّفُوسُ زُوِّجَتْ 

 

 

And when the souls are paired (81:7)

 

 

In the given illustration, the letter س seamlessly melds into the letter ز, effectively rendering it invisible.

 

This nuanced method of reading is distinctive to the styles of Abi Amroo and Ya’qub, albeit with slight variations between the two.

Contrastingly, in the recitation techniques of Asim and Nafi, this approach diverges. Their rule stipulates that for assimilation to occur, the initial letter must carry a sukoon, or be void of any vowel marks.

 

2. Al-Idgham As-Sagheer: The Subtle Assimilation

Widely accepted across all recitation styles, Al-Idgham As-Sagheer, or the subtle assimilation, is invoked when letters from the categories of mutamathilayn, mutajanissayn, and mutaqaribayn meet. Specifically, when the initial letter of the pair has a sukoon, it gracefully merges into, or becomes indistinguishable within, the succeeding vocalized (mutaharika) letter.

 

The nuances of this subtle idgham can be categorized as:

 

  1. Compulsory: An obligatory assimilation that must be observed.
  2. Permissible: Assimilation that can be exercised based on one’s discretion.
  3. Forbidden: Situations where assimilation must not occur.

 

The realm of permissible idgham is particularly extensive and varies across different recitation styles, providing a rich tapestry of nuances and interpretations.

A. Al-Idgham Al-Wajib: The Mandatory Assimilation

Let’s delve into a few illustrative examples:

 

كَلَّا ۖ بَل لَّا تُكْرِمُونَ الْيَتِيمَ

 

 

No! But you do not honour the orphan (89:17)

 

 

 

فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ 

 

 

So if they deny you, [O Muhammad], say, “Your Lord is the possessor of vast mercy (6:147)

B. Al-Idgham Al-Mamnoo: The Prohibited Assimilation

As previously discussed, there are instances where idgham is strictly prohibited. Certain scenarios stand as exceptions to the general rules of idgham, disallowing any merger:

Letters of Madd (Prolongation)

Letters of Madd (Prolongation): When the initial letter is one of the letters that cause elongation or prolongation in its pronunciation, assimilation is forbidden.

 

Let’s explore this through some examples:

 

 

تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

 

 

The angels and the Spirit will ascend to Him during a Day the extent of fifty thousand years. (70:4)

 

 

 

قَالُوا وَهُمْ فِيهَا يَخْتَصِمُونَ

 

 

They will say while they dispute therein, (26:96)

 

 

 

In this context, it’s crucial to uphold the madd (elongation) of the initial letter, ensuring its clear pronunciation. The idgham should not be applied in such instances. Instead, we adhere to the rule of ‘madd at-tamkeen’ for a steady and firm elongation.

When Lam (ل) Encounters Noon (ن): Rules and Pronunciations

Consensus among scholars dictates that assimilation – or idgham – of the letters lam and noon is prohibited, with the sole exception being the Lam in the definite article ال. Let’s delve into some illustrative examples:

 

 

 قُلْ نَعَمْ وَأَنتُمْ دَاخِرُونَ

 

 

Say, “Yes, and you will be [rendered] contemptible.” (37:18)

 

 

 

قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالً

 

 

 

Say, [O Muhammad], “Shall we [believers] inform you of the greatest losers as to [their] deeds? (18:103)

When Lam (ل) Encounters Ta (ت): Rules and Pronunciations

Example:

 

 

فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ

 

 

Then the fish swallowed him while he was blameworthy. (37:142)

When a Throat-Origin Letter is Followed by a Neighboring Letter: Rules and Nuances

Examples:  

 

 وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ

 

 

And [in part] of the night exalt Him and after prostration. (50:40)

 

 

 

وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ

 

 

And in a part of the night exalt Him and after [the setting of] the stars. (52:49)

 

 

 

 رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

 

 

[Who say], “Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower. (3:8)

 

3. Al-Idgham Al-Fard: The Essential Assimilation

In the Hafs recitation, Al-Idgham As-Sagheer is mandated in the following scenarios:

A. Assimilation of Twin Letters: Al-Idgham Al-Mutamathilayn Explained

In the process of assimilation, two letters are indistinguishable, sharing both the same endpoint and identical characteristics.

 

Example:

 

 

أَيْنَمَا تَكُونُوا يُدْرِككُّمُ الْمَوْتُ

 

 

Wherever you may be, death will overtake you (4:78)

 

 

 

From a technical standpoint, the letter involved in “al-idgham al-mutamathilayn” should be pronounced with the added emphasis associated with the shadda, and when it appears before the letters noon or meem, we should also execute a double-stroke ghunna.

B. The Dual Assimilation: Al-Idgham Al-Mutajanisayn

The two assimilated letter

Examples:  

 

 وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ

 

 

Nor will I be a worshipper of what you worship. (109:4)

 

 

 

فَآمَنَت طَّائِفَةٌ مِّن بَنِي إِسْرَائِيلَ وَكَفَرَت طَّائِفَةٌ

 

 

And a faction of the Children of Israel believed, and a faction disbelieved. (61:14)

 

In the Hafs Quranic recitation style, the rule of “al-idgham al-mutajanisayn” is applied in seven distinct instances:

 

  • the letter د in the ت

 

Example:  

 

وَعَادًا وَثَمُودَ وَقَد تَّبَيَّنَ لَكُم مِّن مَّسَاكِنِهِمْ

 

 

And [We destroyed] ‘Aad and Thamud, and it has become clear to you from their [ruined] dwellings (29:38)

 

 

 

  • the letter ت in the د

 

 

Example:  

 

فَلَمَّا أَثْقَلَت دَّعَوَا اللَّهَ رَبَّهُمَا لَئِنْ آتَيْتَنَا صَالِحًا لَّنَكُونَنَّ مِنَ الشَّاكِرِينَ

 

 

And when it becomes heavy, they both invoke Allah, their Lord, “If You should give us a good [child], we will surely be among the grateful.” (7:189)

 

 

 

  • the letter ت in the ط

 

Example:

 

إِذْ هَمَّت طَّائِفَتَانِ مِنكُمْ أَن تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا

 

 

When two parties among you were about to lose courage, but Allah was their ally; (3:122)

 

 

 

  • the letter ط in the ت

 

Example:  

 

فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِن سَبَإٍ بِنَبَإٍ يَقِينٍ

 

 

But the hoopoe stayed not long and said, “I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news. (27:22)

 

 

 

In this particular scenario, we apply a milder form of assimilation known as “idgham naqees,” preserving the distinct quality of “al-isti’la” in the pronunciation of the letter “ت” while assimilating it with the letter “ط.

 

 

 

  • the letter ذ in the ظ

 

 

Example:  

 

وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِكُونَ 

 

 

And never will it benefit you that Day, when you have wronged, that you are [all] sharing in the punishment. (43:39)

 

 

 

  • the letter ث in the ذ

 

Example:  

 

فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا

 

 So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs (7:176)

 

 

 

  • the letter ب in the م

 

Example:  

 

وَكَانَ فِي مَعْزِلٍ يَا بُنَيَّ ارْكَب مَّعَنَا وَلَا تَكُن مَّعَ الْكَافِرِينَ

 

 

 “O my son, come aboard with us and be not with the disbelievers.” (11:42)

 

Hence, from a technical perspective, we do not enunciate the initial letter in “al-idgham al-mutajanisayn,” whereas the second letter is articulated with the added emphasis attributed to the shadda.

 

the two assimilated letter: al idgham al mutaqaribayn

This phenomenon is referred to as such when the two subsequent letters share proximate articulation points yet possess distinct characteristics.

 

Mandatory mergers occur exclusively in two instances:

 

  1. The letter ل merging with the letter ر
  2. The letter ق merging with the letter ك

 

Examples:

 

 

وَقُل رَّبِّ زِدْنِي عِلْمًا

 

 

“My Lord, increase me in knowledge.” (20:114)

 

 

أَلَمْ نَخْلُقكُّم مِّن مَّاءٍ مَّهِينٍ

 

 

Did We not create you from a liquid disdained? (77:20)

 

 

 

When it comes to the merger of the letter ق with the letter ك, there exists a divergence in the choice of idgham to be applied.

 

Certain scholars advocate for an idgham “naqis,” which involves a slight merging by pronouncing the ك while retaining the distinct characteristic of “isti’ala” from the ق.

 

On the other hand, some scholars advocate for a pure idgham.

 

Technically, in the case of “al-idgham al-mutaqaribayn,” the first letter is not articulated separately, but the second letter is pronounced with added emphasis due to the shadda.

Conclusion

This Tajweed rules lesson has concluded. Insha’Allah, the next lesson will cover the rules of the beginning and the rules for stopping during the recitation.

 

At the Al-dirassa Institute, we provide an accessible path to mastering Tajweed under the guidance of skilled instructors. Should you wish to pursue this further, we warmly invite you to reach out to us.

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Pronouncing Hamza in the Quran: Free Tajweed Rules Lesson

The letter hamza | Tajweed rules
The letter hamza | Tajweed rules

The Tajweed Rules of the Hamza Letter

In the sacred text of the Holy Quran, the letter hamza (ء) manifests in two distinct forms:

 

  1. Hamza Al-Wasl: Unique in its application, Hamza Al-Wasl exclusively appears at the onset of words. Its pronunciation hinges on its position within a verse. When it stands at the commencement of a verse, it is enunciated. Conversely, if it is situated within the midst of a verse, its vocalization is bypassed, making it silent.

 

Illustrations:

 

  1. For Hamza Al-Wasl, consider the following instance where it is pronounced:

 

 

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us to the straight path – (1:6)

 

Understanding these nuanced rules surrounding hamza enhances the precision and beauty of Quranic recitation. The presence or absence of its sound, especially in the case of Hamza Al-Wasl, can significantly alter the melody and meaning of the verses, making it crucial for those studying the Quran to be aware of these distinctions.

 

 

2. Hamza Al-Wasl in Silence: While the Hamza Al-Wasl is distinctive in its positioning at the start of words, its vocalization can be mutable. When this unique hamza finds its place not at the beginning of a verse but rather embedded within its lines, its sound gracefully recedes into silence, seamlessly blending into the flow of the recitation.

 

Illustrations:

 

  1. In this specific instance of Hamza Al-Wasl, its pronunciation is elegantly omitted:

 

 وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ

 

May the hands of Abu Lahab be ruined, and ruined is he. (111:1)

 

 

The silent rendition of Hamza Al-Wasl when situated mid-verse is not merely a phonetic choice but a reflection of the rhythmic cadence and linguistic artistry of the Holy Quran. Grasping this subtle variance is not just about adhering to grammatical standards but also about embracing the harmonious ebb and flow that is intrinsic to Quranic verses.

 

 

  • Hamza Al-Qat’: Representing versatility within the tapestry of Quranic recitation, Hamza Al-Qat’ can be discovered at various junctures of a word—whether at its beginning, nestled in the middle, or concluding its end. Distinct from its counterpart, Hamza Al-Wasl, the Hamza Al-Qat’ stands unwavering in its pronunciation, regardless of its placement within a word or its location within a verse.

     

    This consistency ensures that Hamza Al-Qat’ retains its sonic presence, adding depth and dimension to the melodic contours of the recitation. It’s not merely a letter, but a testament to the meticulous design and rhythmic integrity of the Arabic language as embodied in the Holy Quran.

     

    Distinguishing Features:

     

    1. Ubiquity: Hamza Al-Qat’ is versatile, gracing words from start to finish.
    2. Unwavering Pronunciation: Its sound remains resolute, irrespective of its position in a word or verse.

     

    Understanding the nuances of Hamza Al-Qat’ enriches one’s connection with the Quran, as it underlines the text’s intricate sound patterns and the profound layers of meaning that resonate through every syllable and sound.

 

 

Example:  

 

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ 

 

It is You we worship and You we ask for help. (1:5)

1. The Consistent Presence: Hamza Al-Qat' in Quranic Recitation

The Hamza Al-Qat’ (ء) is a steadfast fixture in the realm of Quranic recitation. Whether one initiates a verse or continues a line, this particular hamza maintains its written and vocal prominence, never wavering in its representation.

 

Its versatility shines through its positioning: it can be gracefully placed at the start of words, securely anchored in the middle, or poised elegantly at their conclusion. This applies across various linguistic structures, be they nouns, verbs, or particles.

 

Moreover, the Hamza Al-Qat’ holds a distinct honor: it is consistently and diligently penned in the Holy Quran, preserving its legacy and significance in the sacred text. This unwavering representation highlights its importance and underscores the meticulous nature of Quranic transcription and recitation.

Vocalized Hamza (ء) Following the Definite Article 'ال' in Arabic

When the Hamza (ء) with its vowel marks follows the definite article ‘ال’, it extends for two beats, specifically when positioned between the Alif (ا) and Lam (ل).

 

 

 

Example:  

the hamza al qat in Surah al baqara

 

and of the Hereafter, they are certain [in faith]. (2:4)

 

 

When the hamza with its vowel marks isn’t extended for two beats, it’s positioned atop the Alif, rather than between the Alif and Lam.

 

 

Example:

  the hamza not porlongated in sura al baqara

 

And when it is said to them, “Do not cause corruption on the earth,” they say, “We are but reformers.” (2:11)

 

2. The Transitional Sound: Hamza Al-Wasl

The Hamza Al-Wasl serves as a phonetic gateway in the rich tapestry of Arabic recitation. This unique hamza emerges in pronunciation specifically when it graces the start of a word that either initiates or resumes a recitation. It’s not merely a sound, but an invitation—a gentle call that beckons listeners into the rhythm and melody of the text.

 

As one delves deeper into the nuances of Arabic phonetics, the role of Hamza Al-Wasl becomes evident. While many letters and sounds in the language are consistent in their articulation, the Hamza Al-Wasl is dynamic, contingent upon its position and the context of its usage. In this way, it embodies the fluidity and versatility of Arabic, setting the tone for a recitation that is both authentic and evocative.

A. Accented with a Fatha

When initiating its reading as part of the definite article ‘ال’, it is vocalized with the short vowel mark, fatha.

 

Example:  

 

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

 

[All] praise is [due] to Allah, Lord of the worlds – (1:2)

 

 

 

B. Accented with a Kasra

When beginning to read a verb with Hamza Al-Wasl at the start, and its third letter is marked with a fatha, the hamza is vocalized with the short vowel mark, kasra.

 

 

Example:  

 

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ

 

Recite in the name of your Lord who created – (96:1)

B. Accented with a Damma

When initiating the reading of an imperative verb with Hamza Al-Wasl at the start, and its third letter bears a mandatory damma, the hamza is vocalized with the short vowel mark, damma.

 

Example:  

 

 ادْخُلُوهَا بِسَلَامٍ آمِنِينَ 

 

[Having been told], “Enter it in peace, safe [and secure].” (15:46)

 

C. Unstable

The Hamza Al-Wasl remains silent when the preceding word is read continuously without a pause. This is because the subsequent letter, marked with a sukoon, can lean on the final letter of the prior word, eliminating the need for the hamza’s pronunciation.

 

Example:

 

إِنَّمَا يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَاءِ 

 

He only orders you to evil and immorality (2:169)

D. Within a Phrase

When initiating with Hamza Al-Wasl, it is vocalized using the short vowels: fatha, kasra, or damma.

 

However, when nestled within a phrase, the Hamza Al-Wasl remains silent. This is because it’s impractical to resume reading with this hamza when it’s situated mid-phrase.

 

Examples:

 

 

وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ ۗ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا

And with the truth We have sent the Qur’an down, and with the truth it has descended. And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner. (17:105)

 

 

وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ 

 

But Allah is encompassing of the disbelievers. (2:19)

E. The Questioning Hamza: أ

When an interrogative hamza precedes a Hamza Al-Wasl paired with a kasra, the Hamza Al-Wasl is omitted, leaving the questioning hamza أَ accented with a fatha.

 

Examples:

 

قُلْ أَتَّخَذْتُمْ عِندَ اللَّهِ عَهْدًا

” Say, “Have you taken a covenant with Allah? (2:80)

 

 

أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِندَ الرَّحْمَـٰنِ عَهْدًا

Has he looked into the unseen, or has he taken from the Most Merciful a promise? (79:18)

 

 

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ ۗ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ

And who is more unjust than one who invents about Allah a lie or denies His verses? Indeed, the wrongdoers will not succeed. (6:21)

 

 

أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ

Has He chosen daughters over sons? (37:153)

 

 

أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ

Is it [because] we took them in ridicule, or has [our] vision turned away from them?” (38:63)

 

 

 قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ الْعَالِينَ

 

[Allah] said, “O Iblees, what prevented you from prostrating to that which I created with My hands? Were you arrogant [then], or were you [already] among the haughty?” (38:75)

 

 

سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ 

 

It is all the same for them whether you ask forgiveness for them (63:6)

F. When a Lengthening Letter Precedes Hamza Al-Wasl

The Hamza Al-Wasl is consistently vocalized at the start of a verse or sentence. However, its pronunciation is omitted when situated mid-verse or within a sentence.

 

Furthermore, if Hamza Al-Wasl appears mid-verse, preceded by a lengthening letter, both remain silent. In such instances, the accompanying letter to the lengthening one is articulated with a single beat.

 

 

 

Examples:

 

قُلْ يَا أَيُّهَا الْكَافِرُونَ 

 

Say, “O disbelievers, (109:1)

 

 

فَلْيَعْبُدُوا رَبَّ هَـٰذَا الْبَيْتِ

 

Let them worship the Lord of this House, (106:3)

 

 

كَلَّا ۖ لَيُنبَذَنَّ فِي الْحُطَمَةِ

 

No! He will surely be thrown into the Crusher. (104:4)

G. Pronouncing an Indefinite Word with Tanween Before Hamza Al-Wasl

When an indefinite word ending in tanween precedes a Hamza Al-Wasl, which is then followed by a letter with sukoon, the noon from the tanween is not articulated as a noon with sukoon.

 

In the midst of a verse, Hamza Al-Wasl remains silent. In written form, the Hamza Al-Wasl is nestled between two letters with sukoûn: the noon sakeen from the tanween and the subsequent letter after the Hamza Al-Wasl.

 

 

Example:  

 

وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ

 

And the weighing [of deeds] that Day will be the truth (7:8)

 

 

When spoken, the unpronounced Hamza Al-Wasl results in the noon sakeen of the tanween being directly followed by a letter with sukoon.

 

Given that two successive letters each bearing a sukoon cannot be read together, the noon sakeen is then given the vowel kasra. Additionally, when a word ending in tanween is followed by a definite word (beginning with alif lam), two adjacent sukoons are not permissible in Arabic recitation. As a solution, the noon of the tanween is marked with the kasra vowel, facilitating a smooth link with the alif lam.

 

Examples:

 

 

وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَـٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ

 

And those who disbelieve say, “This [Qur’an] is not except a falsehood he invented, and another people assisted him in it.” (25:4)

 

 

كَذَّبَتْ قَوْمُ لُوطٍ الْمُرْسَلِينَ

The people of Lot denied the messengers (2:160)

Conclusion

This Tajweed rules lesson has concluded. Insha’Allah, the next lesson will cover the rules of the assimilation of two Letters.

 

 

At the Al-dirassa Institute, we provide an accessible path to mastering Tajweed under the guidance of skilled instructors. Should you wish to pursue this further, we warmly invite you to reach out to us.

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