The Definite Article Alif Lam | Tajweed Rules

The definite article Alif Lam | tajweed rules
The definite article Alif Lam | tajweed rules

The Definite Article Alif Lam | Tajweed Rules

The Definitive Article ‘Alif-Lam’ (ال) in Arabic: Pronunciation Variations Based on the Following Letter

lunar letters - الحُرُوفُ القَمَرِيَّة

When the definite article precedes a word starting with a lunar letter, it is pronounced as ‘ال‘ (al). Lunar letters are a specific group of Arabic letters that undergo assimilation (Idgham) when preceded by the definite article. These 14 lunar letters are:

 

 

ه – م – ي – ق – ع – ف – خ – و – ك -ج – ح – غ – ب – ء

 

Examples:

 

الْبَابُ – it is pronounced al-baab

الْحَجُ – it is pronounced al-hajj

 

 

Solar Letters - الحُوُوفُ الشَّمْسِيَّة

The remaining portion of the Arabic alphabet comprises the solar letters, which, like their lunar counterparts, also number 14. These solar letters are distinct from lunar letters in that they do not undergo assimilation (Idgham) when the definite article ‘ال‘ (al) precedes them. This differentiation between lunar and solar letters is a crucial aspect of Arabic phonetics and pronunciation. Here are the 14 solar letters:

 

 

  ش – س – ز – ر – ذ – -د -ت – ث – ن – ل – ظ – ط – ض – ص

 

 

There are two distinct cases to consider:

 

When the Definite Article “Lam Alif” is Not Preceded by a Word: In this scenario, the definite article “lam alif” will undergo assimilation if the following word begins with a solar letter. This assimilation results in the pronunciation of the article as “ا” (alif), and the initial letter of the subsequent word is doubled in pronunciation.

 

We emphasize the significance of this pronunciation, and in written form, it is denoted with a shadda (ـّ) to indicate the doubling of the letter’s sound. This rule is vital for accurate Arabic pronunciation and is particularly relevant in Tajweed when reciting the Quran.

 

Examples:

 

الرَّحْمَنُ it is pronounced ar-Rahman

 

الرَّحِيْمُ it is pronounced ar-Raheem

 

الشَّجَرُ it is pronounced ash-shajaru

 

 

When the definite article "lam alif" is preceded by a word, it ceases to be pronounced altogether:

Omitting the pronunciation of the definite article “lam alif” establishes a seamless connection between the preceding word and the word it defines, significantly enhancing the reading flow.

 

In the absence of articulating the article, you create a direct link between the first word and the solar letter of the second word by doubling the pronunciation of that specific letter. This emphasis on the letter aids in the smooth transition between the two words.

 

Example:

 

 مِنَ الرَّحمَنِ is pronounced mina r Rahmani

Application in Surah Al-Fatiha

Note:

 

  • In red colour are the solar letters.
  • In blue colours are the lunar letters.

 

 

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 

 

 

 

 

 الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ 

 

 

 

 الرَّحْمَـٰنِ الرَّحِيمِ

 

 

 

 مَالِكِ يَوْمِ الدِّينِ 

 

 

 

 إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ 

 

 

 

 اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

 

 

 

 صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

 

 

Recitation of Two Words: When the First Ends with a Prolongation Letter and the Second is a Defined Word with "Alif Lam:

Prolongation letters are specific vowels that receive an extended duration of two beats in the pronunciation of a word. These extended vowels are known as:

 

ا – و – ي – ى

With a Lunar Letter

When a word concludes with a prolongation letter and is immediately followed by a defined word with “Alif Lam,” the recitation involves pronouncing the final letter of the first word as a simple letter carrying a vowel (without elongating the vowel). Simultaneously, “ال” (Alif Lam) will not be fully pronounced; instead, we seamlessly transition from the last letter of the first word to the “lâm ل” of the second word.

 

 

Example:

 

 

فَلْيَعْبُدُوا رَبَّ هَـٰذَا الْبَيْتِ

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

 

With a Solar Letter

When a word concludes with a prolongation letter and is immediately followed by a defined word, the recitation of these two words involves pronouncing the last letter of the first word as a simple letter carrying a vowel (without elongating the vowel). Additionally, “ال” (Alif Lam) will not be pronounced; instead, we smoothly transition from the last letter of the first word to the solar letter of the second word.

 

Example:

وَحُصِّلَ مَا فِي الصُّدُورِ

Indeed, their Lord with them, that Day, is [fully] Acquainted. (100:11)

Conclusion

This Tajweed rules lesson has come to a conclusion. Insha’Allah, our next lesson will delve into the intricacies of  al isti’adha and al basmala.

 

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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Characteristics of letters | Sifaat al Huruf | Tajweed rules

Characteristics of the letters | Tajweed rules
Characteristics of the letters | Tajweed rules

Exploring the Nuances: The Characteristics of Arabic Letters (sifatul huruf)

Delving into Sifaat: Understanding the Characteristics of Letters

After examining the exit points or “Makharij” of the Arabic letters, it’s essential to delve deeper into their distinctive features or “Sifaat (صِفَات)”. While several letters may share the same exit point, their unique characteristics set them apart during pronunciation. For instance:

 

  • Some letters are soft, others are more pronounced.
  • Some require a breath, others are silent.

The Importance of Studying sifatul huruf

There are three key advantages to understanding these characteristics:

 

  1. Differentiation: It helps differentiate between letters that share the same exit point.
  2. Precision in Pronunciation: You can distinguish between thin (muraqaqa) and emphatic (mufakhama) letters. This becomes especially useful when applying the rule of “assimilations” or “al-idgham”.
  3. Refinement: It enhances pronunciation accuracy. A subtle shift in a letter’s characteristic can transform its sound; for example, letting out a breath while pronouncing د makes it sound like ت.

By mastering the Sifaat, we ensure the purity and distinctiveness of each letter.

How Many Sifaat Should We Study?

The exact number of sifat varies according to scholars. While Imam Ibn Al Jazary believed there are 17 essential sifat, others suggest numbers ranging from 14 to 44. For our study, we’ll focus on the widely accepted 17 essential sifat.

The Distinctive Features of Letters

Letters can be grouped based on their distinguishing features:

 

  1. Letters with Opposing Characteristics (الصِفَاتُ المُتَضادَة): These letters possess contrasting characteristics.
  2. Letters with Unique Characteristics: These do not have opposing features.

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Part I: Characteristics of Arabic Letters with Contrasting Attributes

These letters are defined by specific attributes, each of which places the letter in a distinct category. Five main attributes help define a letter:

 

  1. The presence (or absence) of breath during pronunciation.
  2. Continuity (or disruption) of sound during pronunciation.
  3. The tongue’s distance (or closeness) to the palate during pronunciation.
  4. The letter’s attachment (or detachment) from the palate.
  5. The letter’s pronunciation using the tip of the lips or the tongue.

1. Al Hams - الْهَمْسُ vs al Jahr - الجَهْرُ

A. Al Hams (الْهَمْسُ) - The Whisper

In Arabic, al-hams translates to “the whisper.” It pertains to a flow of air accompanying the pronunciation of these 10 letters:

 

ف – ح – ث – ه – ش – خ – ص – س – ك – ت

 

To memorize these letters, recall the phrase:


فَحَثَّهُ شَخْص سَكَت

 

Technically, the flow of air continues even after pronouncing the letter, especially pronounced when the letter is sakeena (bearing a sukoon).

 

Examples:

الرَّحْمن – بِاسْمِ

 

Notes:


For the letters ت and ك, the air flow is significant when they’re sâkina: ت and ك. The flow is faint when they have vowel marks (mutaharika). Be cautious with ت’s pronunciation; overemphasis might make it sound like س.

 

Examples:

 

تُتْلَى – سُيَّرَتْ – كُوِّرَتْ

B. Al Jahr (الجَهْرُ) - The Loud Voice

In Arabic, al-Jahr denotes “the loud voice.” It relates to a halt in the airflow while pronouncing the remaining 19 letters:

 

 

ا – ب –  ج – د – ذ –  – ز- ض

 

 ط – ظ – ع -غ -ق – ل – م – ن – و -ء – ي

 

 

To remember these letters, use the mnemonic:

 


عَظُمَ وَزْنُ قَارِئٍ غَضٍّ ذِي طَلَبَ جِد

 

 

In this case, the breath halts immediately after the letter is articulated.

 

Examples:

الحَمْدُ – يُؤْمِنُونْ – نَعْبُد

2. Ash-shidda - الشِّدَّةُ, al baynya - البَينية, ar Rakhawa - الرَّخَاوَةُ

A. Ash-shidda (الشِّدَّةُ) - The Intensity

In Arabic, “al-shidda” signifies intensity. It denotes a cessation of sound flow during the pronunciation of these 8 letters:

 

ت – ك -ب – ط -ق – د – ج – أ

 

To remember these letters, use the phrase:


أَجِدْ قَطٍ بَكَتْ

 

Technically, the sound is interrupted as it leans on its makhraj.

 

Examples:


انشَقَّتِ – تُبْلَى – رَكَّبَكَ – يَجْتَبِي

B. Al baynya (البَينية) or At-tawasut (التَّوَسُط)

This sound characteristic is intermediate. It’s neither as abrupt as Ash-shidda nor as elongated as Ar-rakhawa. The following 5 letters exhibit this quality:

 

ر – م – ع – ن – ل

 

To remember these letters, use the phrase:


لِنْ عُمَر

 

Technically, the sound doesn’t halt abruptly nor does it extend for a long duration. It strikes a balance between Ash-shidda and Ar-rakhawa.

 

Examples:


الأرْضِ – الدِّيْنِ – نَعْبُدُ – الحَمْدُ

C. Ar Rakhawa (الرَّخَاوَةُ) - The Flexibility

In Arabic, “al-rakhawa” translates to flexibility. It’s the continuation of sound as you pronounce the remaining 15 letters:

 

و – ه – ف – غ – ظ – ض -ص ش -س -ز – ذ – خ – ح – ث – ا

 

Technically, the sound of the letter is elongated.

 

Examples:


أَظْلَمَ – نَسْتَعِيْنُ – يُغْنِيكُمُ – الرَّحْمَنِ

 

Note: Sound duration varies:

 

  • Ar-rakhawa (الرَّخَاوَة): Elongated sound
  • Al baynya (البَينية): Intermediate sound duration
  • Ash-shidda (الشِّدَّةُ): Interrupted sound

3. Al-istiala - الاِسْتِعَلاءُ vs al-istifal - الاسْتِفَالُ

A. Al-istiala (الاِسْتِعَلاءُ)

Meaning: In Arabic, “al-istiala” refers to “elevation.” 

 

Explanation: Pronunciation of specific letters exerts upward pressure on the palate. These are called emphatic letters (al-tafkheem – التَّفْخِيم). All these letters are considered emphatic due to their pronunciation characteristics.

 

Letters: There are 7 letters that undergo this pressure:

ظ – خ – ص – ض -غ – ط – ق

 

They can be remembered through the sentence:

 

خُصَّ ضَغْطٍ قِط

 

 

Degrees of Tafkheem:

    1. When the letter bears a fatha, followed by an alif
    2. When the letter bears a fatha but not followed by Alif
    3. When the letter bears a damma
    4. When the letter bears a sukoon
    5. When the letter bears a kasra

B. Al-istifal (الاسْتِفَالُ)

Meaning: In Arabic, “al-istifal” signifies “lowering.”

 

Explanation: Pronunciation of these letters applies downward pressure on the palate, lightening them (equivalent to al-tarqeeq – التَّرْقِيق).

 

Letters: The remaining 22 letters include:

 

ا – ب – ت – ث – ج – ح – د – ذ – ر -ز -س – ش – ع – ف – ك – ل – م – ن – ه – و -ء – ي

 

Special Mention: Three letters can sometimes be emphatic and sometimes light:

 

ر – ل – ا

C. Al-itbaq (الإِطْبَاق) vs. Al infitah (الإِنْفِتَاح)

Al-itbaq (الإِطْبَاق)

Meaning: Derived from a verb meaning “to stick.”

 

Explanation: Pronunciation of these letters involves part of the tongue sticking to the palate.

 

Letters:

ظ – ط – ض -ص

Al infitah (الإِنْفِتَاح)

Meaning: “Separation.”

 

Explanation: Pronunciation leaves an opening between the tongue and the palate.

 

Letters:

 

ا – ب – ت – ث – ج – ح – خ – د – ذ -ر -ز – س – ش – ع – غ – ف – ق – ك – ل – م – ن – ه – و – ء – ي

D. Al-idhlaq (الإِذْلاقُ) vs. Al ismat (الإِصْمَات)

Al-idhlaq (الإِذْلاقُ)

This category, known as “sifat,” isn’t always considered primary. Some scholars might not even categorize them under “sifat.”

 

Description: Refers to letters pronounced with ease and fluidity.

 

Letters (6 in total):

 

ب – ل – م – ن – ر – ف

 

Mnemonic Sentence:

فَرَّ مِنْ لُبٍّ

 

Technicality: The pronunciation involves the tip of the tongue or the lips.

Al ismat (الإِصْمَات)

Description: These letters exhibit a certain heaviness during their pronunciation.

 

 

Letters (23 in total):

 

ا – ت – ث – ج – ح – خ – د – ذ – ز – س – ش – ص – ض – ط – ظ – ع -غ – ق – ك – ه – و -ء – ي

 

Technicality: Pronunciation doesn’t involve pressing against the tip of the tongue or lips.

Part II: Letters with distinctive characteristics having no opposites (الصِفَات غَيْر المُتَضادَة)

1. As-Safeer (الصَفِير)

Definition: In Arabic, “as-safîr” translates to “whistling.”

 

Characteristics:

It’s a robust phonetic feature.

Produces a whistle-like sound.

 

Letters:

 

ص: Resembles the sound made by a goose.

ز: Mirrors the buzzing of a bee.

س: Evokes the chirping of a cicada.

 

Technical Note: The sound is produced with an emission between the lips, earning these letters the title “the whistling letters.”

2. Al-Qalqala (القَلْقَلَة)

Definition: “Al-Qalqala” in Arabic denotes restlessness, instability, or disturbance.

Characteristics:

  • It is a pronounced impact resulting from the articulation of a letter in a “sukoon” state.
  • It arises due to the swift separation of two articulation points without opening the mouth or involving lip or jaw movements.
  • This trait is integral to the Tajweed rules.
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Letters:

ق – ط – ب – ج – د

Mnemonic Sentence:

قُطُبٌ جَدٍ

Technical Note: There’s a distinct bounce when a letter possesses a “sukoon.” The intensity of the qalqala varies:

  • Strongest: ط
  • Intermediate: ج
  • Least Pronounced: د – ب – ق

When any of these letters appear in the middle of a word or sentence, a softer qalqala is produced, known as “qalqala sughra.”

Example

لَمْ يَلِدْ وَلَمْ يُولَدْ

He neither begets nor is born (112:3)

Note: If a letter is positioned at the end of a verse and we pause on it, a pronounced qalqala is produced, termed as “qalqala kubra.”

لَمْ يَلِدْ وَلَمْ يُولَدْ

He neither begets nor is born (112:3)

Note: The resonance of the letter intensifies when it is repeated at the end of a recitation. This is referred to as “al-qalqala al-akbar.”

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

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

3. Al-leen - اللِّيْن

Definition: “Al-leen” in Arabic translates to “gentleness.” It denotes a soft and effortless pronunciation.

 

Characteristics:

  • It’s a subtle phonetic feature.
  • Primarily associated with the letters waw (و) and ya (ي) when they bear a sukoon (ـْ) and are preceded by a fatha (ـَ).

 

Example:

 

 

الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ

 

 

Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear. (106:4)

 

 

وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ 

 

 

Woe to every scorner and mocker (104:1)

 

 

4. Al inhiraf - الإِنْحِراف

Definition: “Al-inhirâf” translates from Arabic as “deviation.” It pertains to the alteration of the sound of certain letters from their original points of articulation.

 

Characteristics:

  • This is a pronounced phonetic feature.
  • It is associated specifically with the letters:
    • ل (lam)
    • ر (raa)

 

Technical Note:

 

  • When articulating these letters, there’s a tendency for their sounds to veer from their designated articulation points (makharij) and blend into the points of adjacent letters.
  • For the letter ل (lam), the sound deviates towards the sides of the tongue.
  • For the letter ر (raa), the sound shifts from the tongue’s tip further back towards the region between its tip and middle.

5. At-takreer - التَّكْرِير

Definition: “At-takrîr” in Arabic signifies “repetition.” It describes the vibration of the tongue’s tip when pronouncing the letter:

 

ر (raa)

 

Characteristics:

  • It’s a pronounced phonetic trait.
  • The emphasis is on the vibrating or rolling of the tongue’s tip during the articulation of the letter.

 

Technical Note:

 

  • The intention behind learning this characteristic is to ensure it’s not overly emphasized, as excessive vibration can lead to mispronunciation.
  • When pronouncing the ر (raa), the tongue should tap the palate just once. In cases where the letter is emphasized or “mushadada” (رّ), the extended vibration, or takreer, should be restrained by halting the tongue’s movement.

At tafashee - التَّفَشِي

Definition: “At-tafashee” translates from Arabic as “propagation.” It describes the dispersal of air within the mouth during the pronunciation of a specific letter.

 

Characteristics:

  • It’s a distinct phonetic trait.
  • Exclusively associated with the letter:

ش (sheen)

 

Technical Note:

  • When articulating the letter ش (sheen), there’s a notable propagation or diffusion of breath throughout the mouth.

Al istitala  - الإِسْتِطَالَة

Definition: In Arabic, “al-istitala” signifies “elongation.” It pertains to the extended sound duration during the pronunciation of a particular letter.

 

Characteristics:

  • It’s a subtle phonetic trait.
  • It is primarily associated with the letter:

 

ض (dad)

 

Technical Note:

  • The articulation of the letter ض (dad) involves an elongation, reaching towards the articulation point (makhraj) of the letter ل (lâm).

End of Tajweed Rules Lesson

Thank you for completing this lesson on tajweed rules. Insha’Allah, our next session will delve into the definite article “al” (ال).

 

Interested in Further Learning?

 

Al-dirassa Institute provides an excellent opportunity to master the tajweed rules under the guidance of a qualified instructor. If you’re keen to expand your knowledge, please feel free to reach out to us.

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Articulation Points of Arabic Letters | Tajweed Rules

The points of articulation of Arabic letters
The points of articulation of Arabic letters

Articulation Points of Arabic Letters: مخارج الحروف

For those eager to recite the Holy Qur’an precisely as it was revealed to Prophet Muhammad (peace be upon him), understanding the articulation points of Arabic letters is crucial. Dedication to the mastery of each letter’s pronunciation and articulation ensures the true essence of the word is captured. In simpler terms, the articulation point is the precise location from which the letter’s sound emerges.

 

In Arabic, this point of articulation is termed ‘makhraj’ (مَخْرَج), with its plural being ‘makharij’ (مَخَارِج). The term stems from the Arabic root خَرجَ, translating to “he exited.”

 

Scholars have differing opinions on the exact number of these articulation points. Some propose there are 16, others say 14. We align with esteemed grammarian Al Khalil and several tajweed specialists, like Ibn Al Jazari, who identify 17 makharij.

 

The Arabic script comprises 28 letters, and adding the ‘alif’ (ا) brings the count to 29. Broadly, these letters can be categorized into:

 

  1. Asliya (أَصْلِية) – Denoting the primary or original letters, this category encompasses the 29 standard letters of the Arabic alphabet.
  2. Far’iyya (فرْعِية) – These are composite letters, formed by combining two primary letters. Their articulation tends to shift between two distinct points.

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Principal Articulation Points of Arabic Letters

The 17 makhârij can be categorized into five primary phonation locations:

 

  1. The oral cavity (or inner space of the mouth) – الجَوف: For these letters, there isn’t a specific point of origin; rather, the location is approximated.

 

The other four distinct articulation points (makharij) are:

 

  1. The throat – الحَلْق
  2. The tongue – اللِّسان
  3. The lips – الشَّفَتانِ
  4. The nasal passage – الخَيْشُوم”

Points of articulations

1. The oral cavity - الجَوف

Al Jawf – الجَوف: Refers to the oral cavity or inner space of the mouth. From this region emanate the elongation letters, namely:

 

 

  • The ا, producing the sound “a” when it has a sukoon and is preceded by a fatha.
  • The و, producing the sound “oo” when it has a sukoon and is preceded by a damma.
  • The ي, producing the sound “ee” when it has a sukoon and is preceded by a kasra.

 

 

These letters are highlighted in the Holy Qur’an in the following verse segment:

 

 

تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ

 

That is from the news of the unseen which We reveal to you (11:49)

The letters emanating from the al jawf (inner space of the mouth) are unrestricted in their pronunciation, with the sound ceasing only when one’s breath runs out.

 

The exact articulation point for these letters is more generalized rather than specific, as they rely heavily on airflow.

 

They are also referred to as al huruf al hawa’iyya – الحُرُوفُ الهَوَائِيَّة, which alludes to their airy nature.

 

Note: It’s crucial to remember that these three letters (alif ا, wâw و, and yâ ي) should exclusively be pronounced from the mouth; the nasal passage doesn’t play a role in their articulation.

2. The throat - الحَلْق

The throat includes 3 exit points:

 

 

  • أَقْصَى الحَلْق –aqsâ al-halq: the back of the throat

 

  • وَسَطُ الحَلْق – wasat al-halq: the middle of the throat

 

  • أَدْنَى الحَلْق –adnâ al-halq: the entrance to the throat.  

 

A. Adnâ al-halq - أَقْصَى الحَلْق: The innermost part or the entrance of the throat

This area corresponds to the region around the larynx. From this location, two letters are articulated: the hamza ء and the hâ ه.

Examples:

وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ

and they encompass not a thing of His knowledge except for what He wills (2,255)

قُلْ هُوَ اللَّـهُ أَحَدٌ

Say, “He is Allah, [who is] One

B. وَسَطُ الحَلْق -wasat al-halq : the middle of the throat

This area is situated at the pharynx, near the glottis. The letters ‘ayn ع and Hâ ح are articulated from this location.

Examples:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

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

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

In the name of Allah, the Entirely Merciful, the Especially Merciful. (1:1)

C. أَدْنَى الحَلْق -adnâ al-halq: the entrance to the throat

This section is nearer to the mouth. The letters ghayn غ and khâ خ originate from this point.

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)

وَهُمْ فِيهَا خَالِدُونَ

 and they will abide therein eternally. (2:25)

 

Note: The letters غ and خ require emphasis, as they are strong letters. This entails a fuller mouth resonance when pronouncing them.

3. The tongue- اللِّسان

The tongue comprises 10 distinct articulation points, giving rise to 18 letters:

 

  1. The farthest part of the tongue (aqsâ al-lisan) against the pharynx and upper palate is the articulation point for the letter qâf ق.
  2. Just below the qâf’s articulation point, where the upper part of the tongue meets the upper palate, is where the kâf ك emerges. The letter qâf ق is positioned nearer to the throat.
  3. The middle of the tongue (wast al-lisan) meeting the upper palate produces the letters djîm ج, shîn ش, and yâ ي (when yâ acts as a consonant, not a long vowel). Remember to pronounce ج as “djîm,” not “jîm.”
  4. The side (or sides) of the tongue pressing against the upper premolars and molars articulates the unique dâd ض. Arabic is often referred to as “the language of ض” since this letter is exclusive to Arabic and among the most challenging to pronounce.
  5. One edge of the tongue’s tip against the palatal mucosa provides the pronunciation for the letter lâm ل.
  6. Slightly above the position for lâm, where the tongue’s tip presses the palatal mucosa, is the point for the noûn ن.
  7. Just below the noûn’s point, where the tip pushes against the palatal mucosa while also causing the tongue’s rear to vibrate, is where the râ ر is articulated.
  8. The tongue’s tip against the palatal mucosa of the upper central incisors articulates the letters ta ت, dâ د, and Tâ ط.
  9. The tip, combined with the part separating the lower central incisors, shapes the sounds for sâd ص, shîn ش, and zey ز.
  10. By resting the tip of the tongue against the tip of the upper central incisors and slightly protruding it between the teeth, the letters Zâ ظ, dhâl ذ, and thâ ث are pronounced.

the exit points of the arabic letter - the tongue

4. The lips - الشَّفَتانِ

The lips serve as the articulation points for two makharij:

 

  1. The inner part of the lower lip pressing against the upper central incisors creates the sound for the letter fâ ف.
  2. The space between the lips forms the sounds for the letters wâw و (when acting as a consonant and not a long vowel), ba ب, and meem م.

 

Note:

 

The role of the lips in pronunciation is crucial, extending beyond the above-mentioned letters. Overlooking the position of the lips can result in mispronunciation.

 

For instance, while articulating the kasra, it’s essential to elongate the mouth horizontally (akin to a smile) to produce a clear “i” sound that doesn’t resemble an “è.” Proper articulation is key.

5. The nasal cavity - الخَيْشُوم

The nasal cavity plays a role in producing what’s known as the nasal resonance or ghunna (الغُنّة). This characteristic sound is particularly evident when pronouncing the letters noon ن and meem م when they have a shadda (ّ) over them. The ghunna is also present when the noon ن, meem م, or tanween is in a state of sukoon, but this occurs under specific conditions.

 

6. The intermediary articulation points - فرْعِية

These letters have a point of articulation that varies between two distinct places. In the Holy Qur’an, according to the recitation method of Imam Hafs, there are four such letters:

 

  1. Alif الممالة (alif al-mumala) – the receding alif
  2. Lâm المفخمة (lâm al-mufakhama) – the emphasized lâm
  3. Hamza المسهلة (hamza al-musahhala)
  4. Al-Ishmam
  5.  

Each of these letters has its unique pronunciation nuances depending on its surrounding letters and conditions.

Al-alif al-mumala (declining alif) - الأَلِفُ الْمُمَلَ

This rule is also termed “al-imala as-sughra.” Technically, the pronunciation of the letter should strike a balance between the sounds of fatha and kasra. In the recitation method of Hafs, there exists just one instance of this in the Holy Qur’an:

وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّـهِ مَجْرَاهَا وَمُرْسَاهَا

And [Noah] said, “Embark therein; in the name of Allah is its course and its anchorage. (11:41)

 

Note: In some copies of the mushaf, there is a diamond below the letter on which the rule of al imâla sughra must be applied. For example:

imala sughra in the quran - exit points of letters

Al-lâm ل al-mufakhama (the emphasized lam)

The emphasized lam (ل) refers to the pronunciation of the lam in the divine name when it is preceded by either a fatha or a damma.

Example:

وَمَا اللَّـهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

And Allah is not unaware of what you do. (2:85)

Al-hamza ء al-musahhala

The transitional hamza sits between the hamza ء and the alif ا in its sound. In the Hafs recitation, this unique pronunciation of the hamza can be found only once in the Holy Qur’an.

أَأَعْجَمِيٌّ وَعَرَبِيٌّ

Is it a foreign [recitation] and an Arab [messenger]? (41:44)

 

 

Note: In some copies of the mushaf, there is a black point that shows us that we must apply the rule of al hamza musahhala:

al hamza musahhala in the Quran

Al-ishmam 

Technically, it involves creating a shaping of the lips as if pronouncing the “oo” sound of the damma, yet without producing any audible sound. This action is noticeable only to someone observing the reciter closely.

 

In the Hafs recitation, this pronunciation can be found in the following verse:

 

 

قَالُوا يَا أَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ

They said, “O our father, why do you not entrust us with Joseph while indeed, we are to him, sincere counsellors? (12:11)

 

Note: In some copies of the mushaf, there is a diamond above the letter to which the rule of al ishmam must be applied:

 

al ishmam - exit point of the letter

 

Conclusion

This lesson on tajweed rules has come to a close. Insha’Allah, our next lesson will delve into the characteristics of Arabic letters.

 

At Al-dirassa Institute, we provide opportunities to learn tajweed rules seamlessly under the guidance of qualified teachers. Should you have an interest, we welcome you to get in touch with us.

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Common Quranic Recitation Mistakes | اللَّحْنُ

the mistakes while reciting the Quran | Tajweed rules
The science of the Quran recitations

Common Quranic Recitation Mistakes | اللَّحْنُ

Al-Lahn (اللَّحْنُ): Identifying Quranic Recitation Mistakes. Learn about the concept of lahn, which occurs when the recitation deviates from correct pronunciation.

 

Two Types of Recitation Errors (Lahn):

  • Serious and Obvious Mistakes (اللَّحْنُ الْجَلِي – Al Lahn Al Jaliy): These errors involve significant deviations, such as altering the meaning of verses, changing or omitting letters, and can result in sinful recitation.

 

  • Minor and Subtle Mistakes (اللَّحْنُ الخَفِي – Al Lahn Al Khafiy): These are less noticeable errors, where the correct quality of a letter is not given, but they do not lead to significant changes in meaning.
 

اللَّحْنُ الْجَلِي: Serious and Obvious Mistakes

This is a significant and conspicuous mistake that contradicts the fundamental principles of the Arabic language. It has the potential to alter the meaning of a sentence, although not always.

 

Termed as الجَلِي (al jaliy), which means “obvious,” this type of error is evident to both Tajweed specialists and those less acquainted with the subject.

 

An apparent mistake can manifest when transitioning from one letter to another or from one haraka (vocalized vowel) to another, resulting in a distinct alteration.

 

Furthermore, an evident mistake can arise if the attributes (sifat) of the letters are not observed. This deficiency is conspicuous, even if it doesn’t introduce a contradiction within the Arabic language.

Examples of Evident Mistakes in Recitation:

To say “الحَمْدَ” instead of “الحَمْدُ” in Surah Al-Fatiha. To pronounce the letter “ت” instead of “ط.”

 

Moreover, it’s crucial to note that such errors can lead to grave consequences, potentially even reaching the level of kufr (disbelief), which is a profoundly serious matter.

 

Therefore, scholars have thoroughly addressed and evaluated these types of mistakes, and individuals who commit “al lahn al jaliy” are considered to have committed sins of significant consequence.

اللَّحْنُ الخَفِي: Al Lahn Al Khafiy - Minor and Subtle Mistakes

This category of mistakes differs from the first in terms of severity.

 

These are termed “subtle” or “imperceptible” errors, as they do not directly contradict the rules of the Arabic language, nor do they alter the meaning of the Quranic text. However, they do become apparent when they conflict with specific Tajweed rules.

 

Referred to as “الخفِي – al-khafiy,” these errors are typically discernible only to those well-versed in Tajweed.

 

Instances of al lahn al-khafiy arise when certain recitation rules are disregarded. These may include neglecting the rules of madd (prolongation), failing to observe a rule of ikhfâ (concealment), or not producing the ghunna (nasal sound) when required.

 

Scholars in the field of Tajweed generally consider lahn al-khafiy to be “makruh” (disliked), though there is some variation of opinion. Some scholars also classify these errors as “haram” (forbidden), but to a lesser degree than the more serious mistakes.

 

For example, pronouncing أُنْزِلَ without applying the ikhfa rule over the letter ن by pronouncing it as a single ن doesn’t change the word’s meaning. Still, it represents a breach of the established recitation rules that should be corrected.

Conclusion

This Tajweed rules lesson has come to a conclusion. Insha’Allah, our next lesson will delve into the intricacies of Arabic letter articulation points.

 

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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Quranic Recitation Science | العِلْمُ في قِرَاءَات القرآن

The science of the Quran recitations
The science of the Quran recitations

Quranic Recitation Science | العِلْمُ في قِرَاءَات القرآن

The science of Quranic recitations encompasses three pivotal areas:

  1. Mastery of Tajweed principles.
  2. Understanding the varied styles of recitation.
  3. Exploring the diverse learning modalities.

Understanding the Principles of Tajweed

Tajweed is bifurcated into:

 

  1. Theoretical Rules: This encompasses the foundational principles of Tajweed, detailing standards and designations like the prolongation rules (ahkam al madd) and the rules concerning Noon Sakina and Tanween. Mastery of this domain is a collective obligation (Fard Kifaya) upon the Muslim community.

  2. Practical Implementation: This domain stresses the importance of accurately applying Tajweed rules during Quranic recitation. The aim is to emulate the recitation style of Prophet Muhammad (peace be upon Him) as he was taught by Angel Jibril. This is an individual obligation for every Muslim intending to recite or memorize portions of the Holy Quran.

 

Tajweed and recitation scholars emphasize the indispensable nature of reciting the Holy Quran in the same manner that Prophet Muhammad (peace be upon Him) did, passed down from Jibril (peace be upon Him). This tradition traces back to the Prophet’s companions and the subsequent generations of scholars.

 

Supporting this, Allah the Almighty declares in the Holy Quran:

 

 

أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا

 

Or add to it, and recite the Qur’an with measured recitation. (73:4)

 

 

  He, SWT, also says:

 

 

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَـٰئِكَ يُؤْمِنُونَ بِهِ

 

 

Those to whom We have given the Book recite it with its true recital. They [are the ones who] believe in it. (2:221)

 

To truly honor the revelation, one must recite the Holy Quran as intended. Proper recitation involves:

 

  • Prioritizing clarity and precision in your Quranic elocution.
  • Ensuring the accuracy of each letter’s articulation point.
  • Delivering each letter with its exact sound for a flawless rendition, striving always for perfection.

Understanding the Various Modes of Quranic Recitation

Origins of the Recitation Variations

At first, the revelation was only done in one “letter” (harf – huruf), then the Messenger of Allah (peace be upon Him) asked Jibril until the Angel taught him to recite the Quran following seven “letters”.

 

 

Ibn Abbas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) mentioned:

 

“Initially, Jibril taught me to recite the Quran in a single ‘form’ (harf). Upon my repeated requests, he increased the ‘forms’ to seven.” (This hadith is recorded by al-Bukhari and Muslim.)

 

 

It’s commonly misconstrued that these seven ‘Harf’ correspond to the seven distinct “recitations.” However, this interpretation needs a deeper exploration, as we will elucidate later, inshAllah.

In Surah Al-Hajj, Allah the Almighty provides further insight in verse 11:

 

 

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّـهَ عَلَىٰ حَرْفٍ

 

And of the people is he who worships Allah on edge (harf).

 

In this context, the term “harf” can be understood as a “manner” or “style” (as referenced in the verse “on edge”).

 

Omar Ibn Al Khattab (may Allah be pleased with him) once narrated:

 

“While I was listening, Hisham ibn Hakim was reciting Surah al Furqan in a manner different from how the Messenger of Allah (peace be upon Him) had taught me. I was on the verge of intervening during his recitation but held back. Once he finished, I gripped his clothing and brought him to the Prophet, saying, ‘O Messenger of Allah, I heard him recite the Quran differently from how you taught me.‘

 

The Messenger of Allah (peace be upon Him) instructed, ‘Recite,’ to Hisham. He then recited in the same unique manner I had heard earlier.

 

The Prophet (peace be upon Him) remarked, ‘It was revealed in this way.‘

 

Then, turning to me, he said, ‘You recite.‘ As I did, he affirmed, ‘It was revealed in this way too. Truly, the Quran was sent down in seven different manners. So, recite it in the way that’s easiest for you.’“

 

(This hadith is sourced from both al-Bukhari and Muslim.)

Do the various Quranic recitations stem from different dialects?

The hadith previously cited offers a crucial insight into the diverse recitations of the Quran.

 

While many attribute the varied readings primarily to the different dialects prevalent at the time, it’s essential to realize that dialectical variations aren’t the sole reason. Yes, dialects played a significant role, but there were other underlying reasons.

 

Taking the example of Hisham and Omar Ibn Al Khattab, both belonged to the Quraysh tribe but from different clans – Hisham from the Assad and Omar from the Adiy. Notably, the Quraysh, despite being one tribe, had a singular dialect.

 

Scholars have delved deep into this topic, presenting nearly 40 different perspectives, yet the dialect argument remains predominant. However, it’s imperative to note that the differences in recitations pertain more to the specific terms used rather than their inherent meanings. This is evident from Omar Ibn Al Khattab’s reaction in the hadith; his contention was with the phrasing, not the conveyed message.

 

These varied “letters” or modes of recitation serve as a testament to the Quran’s richness and flexibility. Allah, in His infinite wisdom, intended to make the Quran accessible and straightforward for His creations, ensuring that its recitation wouldn’t pose a challenge.

Understanding Quranic Variations: The Ten Readings, Seven Recitations, and Seven Ahruf Explained

The realm of Quranic recitations, known as “Qira’at,” is both vast and intricate. The ten readings we recognize today are derived from a harmonious blend of both divine revelation and scholarly diligence. The concept of the “seven recitations” is not directly mentioned in the Quran or Sunnah; rather, it’s a product of the scholarly endeavor of Ibn Mujahid (may Allah have mercy on him).

 

It’s a misconception held by many that the seven recitations correspond directly to the “seven ahruf” or modes mentioned in the Sunnah. In reality, these two sets of seven are distinct, with their confluence being purely coincidental.

 

Later scholars expanded upon Ibn Mujahid’s categorization, and three more recitations were authenticated, bringing the total to ten. Each of these ten readings, while diverse, is linked through impeccable chains of transmission back to the Prophet (peace be upon Him) and respects all seven of the originally acknowledged modes or ahruf.

 

Across these ten readings, some verses can have up to seven different variations. However, it’s essential to note that the majority of verses have only one version.

 

Among the most esteemed recitations are:

 

  1. Ibn ‘Amr (from Shâm), who passed away in 118 AH. His students, Ibn Dhakwân and Hichâm, propagated his reading.
  2. Ibn Katheer (from Mecca), who left us in 120 AH, was taught further by Al Bazzy and Qunbool.
  3. Nafi’ (from Medina), who died in 169 AH. His reading was disseminated by Qaloon and Warsh.
  4. ‘Asim (from Kufa, Iraq), departed in 127 AH. Shu’ba and Hafs, his students, championed his recitation.
  5. Hamza (also from Kufa), whose life ended in 156 AH. Khalaf and Khallad took his reading forward.
  6. Abu ‘Amru (from Basra, Iraq), who left the world in 154 AH. His reading was passed on by Ad Doury and As Soussy.
  7. Al Kassai (from Kufa) passed away in 189 AH. Abu Al Hârith and Ad Doury were his main proponents.

 

To complete the list of ten, scholars acknowledged the readings of:

 

  1. Khalaf (from Kufa), who died in 229 AH. Idris and Ishaq relayed his reading.
  2. Abu Ja’far (from Medina), whose life ended in 130 AH. His reading was championed by Ibn Wardan and Ibn Jammaz.
  3. Ya’qub (from Kufa), who departed in 205 AH. Rooais and Rawh carried on his recitation.

 

These ten readings, endorsed by scholars throughout the ages, serve as a testament to the diversity and richness of the Quran’s linguistic and phonetic depth, ensuring its accessibility and resonance across the diverse Arab tribes and dialects of the time.

What are the meanings of the words "qary قارِئ," "rawy راوِي," and "Tariq طَريق"?

In a simplified summary, the process of transmitting knowledge through generations in the field of Quranic recitation can be explained as follows:

 

  1. Qary (قارِئ): A Qary is a Quranic reader, someone who is highly skilled in reciting the Quran with precision and accuracy.

  2. Rawy (راوِي): Rawy refers to the students of a Qary who learn directly from them. These students are essentially reporters or narrators of the Quranic recitation, ensuring its faithful transmission.

  3. Tariq (طَريق): The Tariq represents the path or chain of transmission. It includes not only the Qary and their immediate students (Rawy) but also all the subsequent generations of students who learn from those Rawy and pass down the recitation tradition. In essence, the Tariq is the lineage of transmission, safeguarding the accurate recitation of the Quran.

 

For example, let’s consider Asim, a Qary. He has two Rawy, Chu’ba and Hafs, who directly learned from him. Then, two recognized students of Hafs, Amru and Ubayd ibn Sabah, report from him. Following this, El Fil and Zaraan learn from Amru, and the chain continues.

 

The different learning modes

In the art of Quranic recitation, the first level, known as “التَّحْقِيق” or “at-tahqiq,” focuses on precision and meticulous attention to detail. This level involves a thorough understanding and mastery of various aspects of Quranic pronunciation:

 

 

  1. Letters’ Sounds: The reader must fully realize the correct sounds of each Arabic letter. Proper articulation is crucial to maintain the integrity of the Quranic text.

  2. Long and Short Vowels: At tahqiq requires a precise differentiation between long and short vowels. These nuances are essential for the accurate recitation of the Quran.

  3. Hamza (ء): The correct pronunciation of the hamza, a unique Arabic letter, is emphasized. It may appear at the beginning, middle, or end of words and requires specific articulation.

  4. Recitation Pace: During at-tahqiq, recitation should be calm and deliberate, with a slow pace. This deliberate pace aids in the careful enunciation of every letter and vowel.

 

 

It’s important to note that at-tahqiq is primarily done for educational purposes to ensure a thorough understanding of the rules of Quranic recitation. However, it’s crucial to strike a balance, as overly elongating certain letters or vowels can lead to unnatural and incorrect recitation.

 

 

Example of Tahqiq Recitation of the Holy Quran: 

The second level, known as “الحَدْرُ” or “al hadr,” involves dynamic recitation. In this level, recitation is characterized by a faster pace while still adhering to the rules of Tajweed, which are the rules governing the proper pronunciation of the Quranic text.

 

Example of Al Hadr Recitation of the Holy Quran:

The third level, known as “التَّدْوِيْرُ” or “at-tadwir,” is often referred to as “tajweed” and represents an intermediate stage of Quranic recitation. It serves as a bridge between the precision-focused “tahqiq” and the dynamic “al-hadr” levels.

 

Example of Tadwir (Tajweed) Quran Recitation:

Historically, during the time of the Prophet (peace be upon Him), the concept of Tajweed, or the precise and proper recitation of the Quran, didn’t require elaborate theorization. This was because the Quran was revealed in the language of the people, and they inherently understood the correct pronunciation and rules of their own language.

 

However, as the Islamic community expanded to include non-Arabic speakers and as the Arabic language itself evolved into various dialects, it became increasingly necessary to formalize and define the rules governing the language and, specifically, the recitation of the Holy Quran.

 

In the practice of correcting Quranic recitation, the role of a qualified individual is paramount. While it’s possible to learn these rules from books or online resources, the guidance of a knowledgeable mentor with a trained ear is essential to ensure accurate correction and recitation.

 

For those seeking to improve their Quranic recitation, it is crucial to find a recognized and competent teacher in their local community. The correction process should ideally begin with fundamental aspects of recitation that pertain to one’s religious practice. A priority is to refine the recitation of Surah Al-Fatiha, as it constitutes a fundamental pillar of Islamic prayer. It is imperative to rectify any significant errors in its recitation.

 

In cases where locating a qualified teacher is challenging, individuals can make efforts to self-correct by listening to audio recordings and closely studying the Quran. There are several key references one can use for this purpose:

 

  1. Audio Recordings: Listening to expert recitations can provide valuable guidance on proper pronunciation and Tajweed rules.

  2. The Quran Itself: Directly listening to and reciting the Quran can help internalize correct pronunciation and rhythm.

  3. Educational Resources: Utilizing trusted educational materials and online resources can aid in understanding and practicing Tajweed rules.

 

In essence, while formal Tajweed instruction from a qualified teacher is highly recommended, individuals who are unable to find such guidance should make diligent efforts to self-improve by relying on available resources and continuous practice.

 

Conclusion

The lesson on Tajweed rules concludes here. Insha’Allah, the next lesson will focus on identifying and rectifying common mistakes made by individuals while reciting 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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An Introductory Guide to Tajweed Rules

this free online course gives an introduction to the tajweed rules | Learn Tajweed rules
this free online course gives an introduction to the tajweed rules | Learn Tajweed rules

An Introductory Guide to Tajweed Rules

The Holy Qu’ran, Allah’s final revelation, serves as a beacon of guidance and knowledge for humanity.

 

From the moment of its divine revelation, and by Allah’s grace, this boundless source has remained untouched, both in its profound meanings and even its subtlest letters and vocalization signs.

 

Allah has ensured its preservation through the ages and generations:

 

 

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

 

Indeed, it is We who sent down the Qur’an, and indeed, We will be its guardian. (15:9)

 

The enduring preservation of the Holy Qu’ran has manifested in two distinct ways:

 

  1. Written preservation
  2. Oral preservation

 

The latter, which is our primary focus, pertains to the meticulous manner in which the Holy Qu’ran has been recited and transmitted.

 

In this light, the Holy Quran reached us through trustworthy transmission chains, originating from Allah’s Prophet (peace be upon him) and tracing back to Allah Himself.

 

These chains ensure a consistent Qur’anic reading from the earliest transmitters to the most recent.

 

In time, scholars established a comprehensive set of rules to facilitate accurate Qur’anic recitation, best learned under the tutelage of a proficient teacher.

 

Historical Insight:

 

Following the demise of the Prophet (peace be upon him), Caliph Abu Bakr undertook the task of consolidating the scattered Qur’anic revelations.

 

The Quranic text, initially inscribed on various leaves (sahîfa), underwent verification by the Prophet’s companions at Abu Bakr’s directive. This initial compilation eventually became known as the ‘mushaf’, signifying the assembled leaves bearing the Holy Qu’ran’s verses.

 

Hence, the term ‘mushaf’ refers to the bound compilation of the Qu’ranic verses.

 

It’s more accurate to say, “I read from the mushaf” or “I recite the Qu’ran,” rather than “I read the mushaf” or “I read my little Qu’ran”.

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Understanding the Science of Tajweed: An Overview and Explanation

Allah the Almighty says in the Quran:

 

أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا 

 

Or add to it, and recite the Qur’an with measured recitation. (73:4)

 

 

This verse underscores the significance of contemplating Allah’s words. Delving into Tafseer (interpretations of Qur’anic verses) can provide insights. The Holy Qur’an was revealed not merely for recitation, but for us to grasp its profound meanings.

 

 

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّـهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

 

 

Then do they not reflect upon the Qur’an? If it had been from [any] other than Allah, they would have found within it much contradiction. (4:82)

Definition of Tajweed rules

The term Tajweed originates from the Arabic root Jawwada – جَوَّدَة, signifying ‘enhancement’ or ‘excellence.’

 

For Quranic scholars, Tajweed carries dual implications:

 

  1. Precise articulation and correct pronunciation during recitation.
  2. A moderated pace in the recitation rhythm

Objectives of the Science of Tajweed Rules

The science of Tajweed aims to refine one’s Quranic recitation by ensuring each letter is pronounced from its precise point of articulation (makhraj al huruf) and embodies its inherent characteristics (sifat al huruf).

 

Tajweed emphasizes reciting the Quran with grace and gentleness, in alignment with the Prophet’s tradition (peace be upon Him).

 

Mastering Tajweed is about safeguarding the tongue from errors during recitation, striving to gain Allah’s approval and blessings for the reader.

The Evolution and History of Tajweed Principles

The inception of Tajweed principles can be traced back to Prophet Muhammad (peace be upon Him), who was taught by Angel Jibril (peace be upon Him) under the direct guidance of Allah. This imparted a distinctive recitation style to the Holy Quran, setting it apart from all other forms of textual reading. The foundational tenets of Tajweed were later chronicled by linguistics pioneers such as Al-Khalil ibn Ahmed al Farahidi and his prodigious student, Sibawayh.

The four core components of Tajweed principles are:

  1. Mastering the articulation points of the letters (makhraj al huruf).
  2. Understanding the inherent qualities of the letters (sifat al huruf).
  3. Familiarizing oneself with the specific Tajweed rules (ahkam Tajweed).
  4. Pursuing education under the guidance of a knowledgeable Tajweed instructor.

Conclusion

This lesson on Tajweed rules has concluded. Insha’Allah, our next topic will delve into the science of reciting 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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