The Nourania Method: Learning Quran Reading Made Easy

The Nourania Method: Learning Quran Reading Made Easy

The Nourania Method: Learning Quran Reading Made Easy

The Nourania Method: Learning Quran Reading Made Easy

The Nourania Method, also known as Al-Qaida Nourania, is a globally recognized educational approach for teaching accurate Quran reading and recitation.


Al Dirassa Institute, specializing in Arabic, Quran, and Islamic studies, has incorporated this method into its online education programs.

 

Thanks to its efficiency and adaptability, the Nourania Method perfectly complements Al Dirassa’s teaching strategy, helping learners—whether children or adults—master the basics of Quranic reading.

 

Don’t wait any longer! Join Al Dirassa Institute’s online courses and discover the power of the Nourania Method to transform your Quranic learning journey.

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What is the Nourania Method?

The Nourania Method was developed to facilitate learning Arabic reading and Quran recitation while adhering to Tajweed rules (rules of recitation).

 

Authored by Sheikh Noor Muhammad al-Haqqani, this progressive method is ideal for beginners, including those with no prior knowledge of Arabic. It is based on a textbook called Al-Qaida Nourania, which guides learners step-by-step to master Arabic letters, vowels, and essential pronunciation rules.

Goals of the Nourania Method at Al Dirassa Institute:

  • Learn to read Arabic starting from the basics.
  • Master Tajweed rules to recite the Quran correctly.
  • Enable personalized progress tailored to each learner’s abilities.

Why Choose the Nourania Method with Al Dirassa Institute?

  • Al Dirassa Institute integrates the Nourania Method into its programs to meet the diverse needs of learners. Here’s why this combination is a winning choice:

    1. Structured and Flexible Online Teaching

      • Al Dirassa’s online courses allow learners to study from home with qualified instructors.
      • The Nourania Method is taught progressively, suitable for children, beginners, and non-Arabic speakers.

    2. Qualified Teachers

      • Al Dirassa’s teachers specialize in Tajweed and are trained in using the Nourania Method.
      • They guide students step-by-step, ensuring accurate pronunciation and understanding of the rules.

    3. Customized Progression for Each Learner

      • Learners progress at their own pace, whether they are children, adults, or seniors.

    4. Tajweed Integration at Every Stage

      • Unlike other methods, the Nourania Method incorporates Tajweed rules from the very beginning, ensuring proper and harmonious Quran recitation.

     

How the Nourania Method Works at Al Dirassa

The Nourania Method follows a structured program divided into progressive steps. At Al Dirassa, these steps are taught interactively online.
 

  1. Learning Arabic Letters

    • Students start by recognizing and pronouncing each letter of the Arabic alphabet.
    • Each letter is studied in its different forms: isolated, initial, medial, and final.

  2. Introduction to Short Vowels (Harakat)

    • Short vowels (fatha, kasra, damma) are introduced, showing how they affect letter pronunciation.

  3. Tanween and Correct Pronunciation

    • Students learn to pronounce double vowels (tanween) and apply basic Tajweed rules.

  4. Extensions (Madd)

    • Different types of extensions (madd) are introduced for smooth and rule-compliant recitation.

  5. Reading Quranic Words

    • Lessons progress from studying letters to reading simple words and phrases from the Quran.

  6. Complete Quranic Verses Reading

    • The final stage involves reading entire Quranic verses while applying the learned Tajweed rules.

 

Benefits of the Nourania Method with Al Dirassa

  1. Beginner-Friendly Approach

    • Suitable for everyone, even learners without prior Arabic knowledge. Al Dirassa ensures effective and tailored progress.

  2. Interactive Learning

    • Through interactive online classes, learners can ask questions, receive corrections, and benefit from personalized teaching.

  3. Integration of Modern Resources

    • Al Dirassa combines the traditional Nourania Method with modern tools, such as:
      • Interactive digital resources.
      • Online practice exercises.
      • Explainer videos to reinforce understanding.

  4. Quick and Lasting Results

    • With the Nourania Method, learners see progress within weeks, building a strong foundation for reading and reciting the Quran effortlessly.

 

How to Enroll in the Nourania Method with Al Dirassa

  1. Choose a Suitable Program:
    • Courses for Children: Tajweed courses tailored for young learners use fun methods to make learning easier.
    • Courses for Adults: Whether you’re a beginner or want to improve your recitation, Al Dirassa offers personalized courses.

  2. Easy Online Registration:

    • Visit the official Al Dirassa website.
    • Complete the registration form to start your learning journey.

  3. Personalized Guidance:

    • Once enrolled, a qualified teacher will guide you, track your progress, and adapt lessons to your needs.

 

FAQ About the Nourania Method with Al Dirassa

 

  1. How long does it take to master the Nourania Method?

    • With regular classes (2–3 times per week), learners can master the basics in 3–6 months.

  2. Is this method suitable for non-Arabic speakers?

    • Yes, the Nourania Method is particularly effective for non-Arabic speakers due to its clear progression and practical exercises.

  3. Can it be learned independently?

    • While the Nourania manual can be used for self-study, it is highly recommended to be guided by a qualified teacher to ensure correct pronunciation and adherence to Tajweed rules.

 

Conclusion: The Nourania Method – An Excellent Choice with Al Dirassa

The Nourania Method, combined with Al Dirassa Institute’s expertise, offers a comprehensive and effective solution for learning to read and recite the Quran correctly.

 

Whether you’re a parent introducing your children or an adult seeking to strengthen your connection with Allah’s Book, this method is ideal for achieving your goals.

To know more: The top Quran Learning Platforms for Beginners: Live Tutors

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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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the rules of the letter Lam | Free Tajweed Course

rules of letter Lam - tajweed rules
rules of letter Lam - tajweed rules

Mastering the 'Lam' Letter:

A Comprehensive Tajweed Guide

1. Recitation of the Letter Lam (ل): Always Light, Without Emphasis

Recitation of the Letter Lam (ل) in the Arabic language carries its own set of intricate rules, ensuring the beauty and fluency of the spoken word. One fundamental rule is its generally light pronunciation, where it flows softly off the tongue, sans any stress or emphasis. This delicate articulation retains the fluidity and melody of the language, making Arabic recitation a harmonious experience.

 

However, this is with an interesting exception when it comes before certain words, adding depth to its application. When the Lam (ل) precedes the Majestic Name of Allah (اللَّه), for instance, its articulation undergoes a change, becoming a testament to the linguistic sophistication of Arabic.

 

As learners delve deeper into the nuances of recitation, they discover that mastering the lightness of Lam (ل) is pivotal. It’s not just about correct pronunciation; it’s about embodying the elegance and rhythm that Arabic so beautifully encapsulates. And while the general rule is for Lam to remain light and soft, knowing its exceptions, like when preceding the name of Allah, elevates one’s understanding and connection to the text.

 

When the Letter Lam (ل) Precedes the Majestic Name of Allah (اللَّه): An Exception in Recitation.

 

Example:

 

 

 

بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ

 

 

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

 

 

2. When the Letter Lam (ل) Follows a Letter with Fatha or Damma: Nuances in Recitation

The intricacies of Arabic recitation extend beyond just individual letters; they also encompass the interplay and relationships between them. Among these nuances is the specific rule governing the pronunciation of the Letter Lam (ل) when it directly follows a letter bearing a fatha (ـَ) or a damma (ـُ).

 

 

The fatha and damma, as short vowel markers, influence the sound and articulation of the succeeding letters, and Lam (ل) is no exception. When preceded by these diacritics, the Lam takes on a distinct pronunciation that’s different from its standard form. This slight alteration ensures that the flow and rhythm of the Arabic text remain harmonious, while also emphasizing the interconnectedness of its letters and sounds.

 

To truly appreciate and master the art of Quranic recitation or Arabic speech, understanding such subtleties is crucial. It underscores the meticulous nature of the Arabic language, where every letter and diacritic plays a pivotal role in the overall auditory experience. Delving into these nuances not only elevates the learner’s technical skills but also deepens their connection and appreciation for the beauty and precision inherent in the language.

 

 

It will be recited with emphasis – tafkheem.

 

 

Examples:   with a fatha:

 

 

قُلْ هُوَ اللَّهُ أَحَدٌ

 

 

Say, “He is Allah, [who is] One, (112:1)

 

 

 

  with a damma:  

 

إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ

 

When the victory of Allah has come and the conquest, (110:1)

 

 

Conclusion

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

 

 

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 Letter Ra (ر) | Free Tajweed Lesson

the rules of the letter Ra | tajweed rules
the rules of the letter Ra | tajweed rules

Mastering the Letter Ra ر | Free Tajweed Lesson

Exploring the Nuances of Pronouncing the Arabic Letter “Ra” (ر)

 

In the realm of Tajweed, the correct pronunciation of the Arabic letter “Ra” (ر) is a fundamental aspect of accurate recitation. When it comes to this letter, there are two distinct ways to pronounce it:

  1. Tafkheem (Emphasis): In this pronunciation, you fill your mouth when saying the letter, creating a vertical mouth shape. This technique is called “tafkheem” and involves emphasizing the letter “Ra” to create a bold and pronounced sound.

  2. Tarqeeq (Lightness): Conversely, you can read the letter “Ra” lightly, without filling your mouth. This results in a horizontal mouth shape and is referred to as “tarqeeq,” which signifies a more gentle and subtle pronunciation.

 

When encountering the letter “Ra” (ر) in Arabic words, three possibilities arise, depending on its vocalization or its position within the word:

 

  • With Tarqeeq: In some instances, the letter “Ra” is read with tarqeeq, signifying a light and gentle pronunciation.

  • With Tafkheem: On the other hand, there are scenarios where you should employ tafkheem, emphasizing the letter “Ra” with a fuller mouth shape, creating a pronounced and bold sound.

  • The Possibility of Both: In certain cases, the letter “Ra” may require a combination of both tarqeeq and tafkheem, depending on the rules of Tajweed and the surrounding context within the word.

 

Understanding the variations in the pronunciation of “Ra” is essential for precise and melodious Quranic recitation. By mastering these nuances, learners can uphold the beauty and accuracy of the Arabic language while engaging in the sacred act of reciting the Quran.

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1. Instances Requiring Gentle Pronunciation: Tarqeeq for the Letter 'Ra' (ر)

A. When the Letter 'Ra' (ر) is Accompanied by a Kasra

In the realm of Arabic phonetics and Tajweed rules, the letter ‘Ra’ (ر) is a vital component. It possesses a unique characteristic that warrants close attention—its interaction with the diacritic mark known as “Kasra.”

 

When you encounter ‘Ra’ with a Kasra, it signifies a specific phonetic scenario that plays a crucial role in Arabic pronunciation. This combination holds particular significance due to its impact on the sound and articulation of the letter.

 

The Kasra, represented by a slanted line beneath the letter ‘Ra’ (رِ), serves as a short vowel marker. It indicates that the ‘Ra’ is pronounced with a brief, crisp ‘i’ sound, akin to the ‘i’ in “sit.” This vowel sound is notably distinct from other vowel markers like Fatha or Damma, which impart different qualities to the pronunciation.

 

The interaction between ‘Ra’ and Kasra at various positions within words contributes to the melody and rhythm of the Arabic language. It influences the flow of spoken Arabic, whether in everyday conversations or in the recitation of the Quran.

 

Understanding when and how ‘Ra’ pairs with Kasra is crucial for mastering the correct pronunciation and cadence in Arabic. It is an essential component of Tajweed, which enhances the beauty and precision of Quranic recitation while maintaining the integrity of the Arabic language’s phonetic intricacies.

 

 

Example:

 

مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ

 

 

From the evil of the retreating whisperer (114:4)

B. When the Letter 'Ra' (ر) Bears a Sukoon at the Word's End with a Preceding Kasra

When the letter ‘Ra’ (ر) appears at the end of a word with a sukoon (a diacritic indicating a complete lack of vowel sound), it is accompanied by a kasra, which is a short vowel mark denoted by a slanted line beneath the letter. This specific configuration at the word’s conclusion represents a notable aspect of Arabic phonetics.

 

In this context, the sukoon signifies that ‘Ra’ is pronounced without any added vowel sound, maintaining a silence or pause. The presence of the kasra before the sukoon ensures that the preceding vowel sound, if any, is a short ‘i’ sound.

 

This particular phonetic occurrence is integral to precise Arabic pronunciation and contributes to the rhythm and flow of spoken Arabic words. Understanding and correctly applying this sukoon-kasra combination is essential for accurate recitation and a deeper appreciation of the Arabic language’s rich phonological nuances.

 

 

Example:

 

 

يَا أَيُّهَا الْمُدَّثِّرُ ﴿١﴾ قُمْ فَأَنذِرْ ﴿٢﴾ وَرَبَّكَ فَكَبِّرْ

 

 

 

O you who covers himself [with a garment], Arise and warn, And your Lord glorify (74: 1 to 3)

C. Sukoon Placement in Arabic: 'ر' (Ra) with Original Kasra Preceding 'ه' (Ha) in Mid-Word

In the realm of Arabic phonetics and Tajweed rules, the precise placement of sukoon (a diacritic indicating a complete lack of vowel sound) is a pivotal aspect of accurate pronunciation and Quranic recitation. One particularly intriguing scenario involves the letter ‘ر’ (Ra) when it bears sukoon, occurring precisely in the middle of a word. This unique configuration is characterized by specific conditions:

 

  1. Sukoon on ‘ر’ (Ra): The presence of sukoon atop the letter ‘ر’ denotes that it is to be pronounced without any additional vowel sound.

  2. Original Kasra (Short ‘i’ Vowel): Immediately preceding the sukoon, there is an original kasra (a diacritic resembling a slanted line below the letter), indicating a short ‘i’ vowel sound. This kasra serves as the connector between the preceding and succeeding elements in the word.

  3. Non-Emphatic Letter ‘ه’ (Ha): Following the sukoon on ‘ر,’ you encounter the non-emphatic letter ‘ه’ (Ha), which is pronounced with a standard or neutral articulation, devoid of any emphasis.

 

This particular phonetic phenomenon has significant implications for the recitation of Arabic words and the Quran. It not only affects the cadence and rhythm of spoken Arabic but also contributes to the precision and beauty of Quranic recitation. Understanding the interplay of sukoon, kasra, and the non-emphatic ‘ه‘ in mid-word scenarios is crucial for mastering Tajweed rules and achieving eloquent Quranic recitation.

 

By delving into these intricacies, learners of Arabic can deepen their appreciation of the language’s rich phonological nuances and ensure the accurate and melodious recitation of sacred texts like the Quran.

 

 

Example:

 

 

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ

 

 

 

Then exalt [Him] with praise of your Lord and ask forgiveness of Him. (110:3)

D. The Complex Articulation of 'ر' (Ra) with Sukoon: Preceded by Non-Emphatic Letter with Sukoon Following a Kasra

In the realm of Arabic phonetics and Tajweed, the accurate pronunciation of letters and diacritics is paramount. One intriguing aspect of Arabic phonology involves the letter ‘ر’ (Ra) when it carries sukoon—a diacritic indicating a complete lack of vowel sound. However, this complexity is compounded when ‘ر‘ is preceded by a non-emphatic letter, which also bears sukoon, following a kasra.

 

Let’s break down this intricate scenario:

 

  1. Sukoon on ‘ر‘ (Ra): When ‘ر‘ is adorned with sukoon, it signifies that the letter is pronounced without any additional vowel sound. This sukoon is essential in preserving the precise pronunciation of ‘ر.’

  2. Non-Emphatic Letter with Sukoon: Preceding ‘ر,’ there is a non-emphatic letter that also carries sukoon, denoting a pause or silence in its pronunciation. The nature of this letter is crucial in understanding the overall articulation.

  3. Kasra (Short ‘i’ Vowel): The presence of kasra, a diacritic resembling a slanted line below the letter, adds another layer of complexity. Kasra signifies a short ‘i’ vowel sound, which affects the transition between the non-emphatic letter and ‘ر.’

 

Navigating these intricacies is pivotal for achieving accurate Arabic pronunciation and mastering the art of Quranic recitation. This scenario highlights the precision and richness of the Arabic language’s phonological nuances. Understanding the interplay of sukoon, non-emphatic letters, and kasra is a fundamental aspect of Tajweed, ensuring that the Quran is recited with eloquence, precision, and reverence.

 

By delving into these complexities, Arabic learners and Quran reciters can deepen their understanding of phonetics and further appreciate the linguistic beauty of this sacred text.

 

 

Example:  

 

 

يُعَلِّمُونَ النَّاسَ السِّحْرَ 

 

 

 teaching people magic(2:102)

 

 

2. Emphasizing 'ر' (Ra): When Tafkheem Is Essential

A. When 'ر' (Ra) Bears a Damma

In the realm of Arabic phonetics and pronunciation, the diacritic known as “Damma” holds a significant place. This diacritic, represented as a small curve above the letter, serves to indicate a specific vowel sound. When this diacritic is applied to the letter ‘ر‘ (Ra), it introduces a unique phonetic scenario that is both distinctive and essential to accurate pronunciation.

 

Let’s break down this scenario:

 

Damma on ‘ر‘ (Ra): When the letter ‘ر‘ (Ra) carries a Damma, it implies that the letter is pronounced with a specific vowel sound. In this case, the Damma represents a short ‘u’ sound, akin to the ‘u’ in “put.” This vowel sound adds a unique auditory dimension to the pronunciation of ‘ر.’

 

Understanding when and how ‘ر‘ combines with Damma is crucial for Arabic learners and those studying Tajweed rules. It influences not only the correct articulation of the letter but also contributes to the rhythm and melody of spoken Arabic and Quranic recitation.

 

By exploring the intricacies of Damma with ‘ر‘ (Ra), learners can enhance their grasp of Arabic phonetics and enrich their ability to recite Arabic texts with precision and eloquence. It’s a nuanced aspect of the language that, when mastered, adds depth and beauty to both spoken and recited Arabic.

 

 

  Example:

 

 

إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ

 

 

When the victory of Allah has come and the conquest, (110:1)

B. When 'ر' (Ra) Adopts a Fatha

In the realm of Tajweed, the meticulous science of Quranic recitation, every nuance of pronunciation is carefully considered to honor the sacred text. One such nuance involves the letter ‘ر‘ (Ra) when it adopts a Fatha diacritic.

 

Here, we will explore this phenomenon in depth:

 

Fatha on ‘ر‘ (Ra): When the letter ‘ر‘ (Ra) is adorned with a Fatha diacritic, it introduces a specific vowel sound. The Fatha represents a short ‘a’ sound, akin to the ‘a’ in “cat.” This vowel sound is a fundamental component of Arabic phonetics and is essential for the correct enunciation of words in the Quran.

 

In Tajweed, the precise pronunciation of ‘ر‘ with a Fatha holds profound significance. It allows the reciter to convey the intended meanings of Quranic verses with utmost clarity and reverence. Every vowel sound, including the ‘a’ introduced by the Fatha, contributes to the melodic and rhythmic flow of Quranic recitation, enhancing the overall beauty of the sacred text.

 

Understanding how ‘ر‘ combines with the Fatha diacritic is an essential aspect of Tajweed. It empowers learners to articulate Arabic words with precision and eloquence, ensuring that the Quran is recited with the utmost respect for its linguistic and phonetic intricacies.

 

By mastering this dimension of Tajweed, students of the Quran can deepen their connection to the text and communicate its message with reverence and authenticity. This harmonious integration of sound and meaning exemplifies the beauty of Quranic recitation, a practice that continues to inspire and move millions around the world.

 

 

  Example:

 

 

بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ

 

 

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

 

C. When 'ر' (Ra) Bears a Sukoon Preceded by a Damma

Within the intricate world of Arabic phonetics and Tajweed, the correct pronunciation of letters is paramount. One intriguing facet of Arabic phonology is the letter ‘ر‘ (Ra) when it carries sukoon—a diacritic indicating a complete lack of vowel sound—and is preceded by a Damma diacritic.

 

Let’s dissect this phonetic scenario:

 

Sukoon on ‘ر‘ (Ra): When ‘ر‘ (Ra) is graced with a sukoon, it implies that the letter is pronounced without any added vowel sound. This sukoon serves as a crucial element in ensuring the precise pronunciation of ‘ر.’

 

Preceding Damma: The presence of a Damma diacritic—a small curve above the letter that signifies a short ‘u’ vowel sound—before the sukoon on ‘ر‘ introduces a unique phonetic characteristic. This ‘u’ vowel sound subtly influences the transition from the preceding letter to ‘ر.’

 

Understanding the interaction between sukoon and Damma with ‘ر‘ is pivotal for achieving accurate Arabic pronunciation and mastering the art of Quranic recitation. This scenario highlights the nuanced and rhythmic nature of the Arabic language, as well as its rich phonological subtleties.

 

By exploring these intricacies, Arabic learners and Quran reciters can gain a deeper appreciation of the language’s phonetics and elevate their ability to recite Arabic texts with precision, fluency, and elegance. It is within these subtleties that the beauty of Arabic phonology truly shines, contributing to the richness of Quranic recitation.

 

 

Example:

 

أُولَـٰئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا

 

 

Those will be awarded the Chamber for what they patiently endured (25:75)

D. When 'ر' (Ra) Bears a Sukoon Preceded by a Fatha

In the realm of Arabic phonetics and Tajweed, where precision in pronunciation is paramount, we encounter the letter ‘ر‘ (Ra) with a distinctive configuration: sukoon (a diacritic indicating a complete lack of vowel sound) preceded by a Fatha diacritic.

 

Let’s explore the intricacies of this phonetic scenario:

Sukoon on ‘ر‘ (Ra): When ‘ر‘ (Ra) carries a sukoon, it signifies that the letter is pronounced without any additional vowel sound. This sukoon serves as a fundamental component of Arabic phonetics, ensuring the letter is articulated precisely.

 

Preceding Fatha: The presence of a Fatha diacritic—a small slanted line above the letter that denotes a short ‘a’ vowel sound—before the sukoon on ‘ر‘ introduces a unique phonetic characteristic. This ‘a’ vowel sound affects the transition from the preceding letter to ‘ر,’ contributing to the word’s phonetic flow.

 

Understanding the interplay between sukoon and Fatha with ‘ر‘ is pivotal for accurate Arabic pronunciation and the mastery of Tajweed rules. This scenario exemplifies the nuanced nature of the Arabic language, where vowel placement and articulation are finely tuned.

 

By delving into these intricacies, Arabic learners and Quran reciters can elevate their understanding of Arabic phonology and enhance their ability to recite Arabic texts with precision and eloquence. It is within these subtleties that the beauty and richness of Arabic pronunciation come to life, ultimately enhancing the experience of Quranic recitation and the appreciation of the Arabic language.

 

 

Example:

 

 

وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ

 

 

And He sent against them birds in flocks, (105:3)

 

 

Within the realm of Tajweed, the science of precise Quranic recitation, intricate rules shape the pronunciation of Arabic letters. One such rule involves the letter ‘ر’ (Ra) when it carries sukoon (a diacritic indicating a complete lack of vowel sound) and is situated within the same word as an original kasra (short ‘i’ vowel) preceding it, followed by an emphatic letter.

 

Let’s explore this rule in depth:

 

Sukoon on ‘ر’ (Ra): The presence of sukoon on ‘ر’ signifies that the letter is pronounced without any additional vowel sound. This diacritic ensures the precise articulation of ‘ر.’

 

Original Kasra (Short ‘i’ Vowel): An original kasra, indicated by a slanted line beneath the letter, appears just before the sukoon on ‘ر.’ This kasra represents a short ‘i’ vowel sound, which is fundamental in Arabic phonetics.

 

Emphatic Letters: Following the sukoon on ‘ر,’ you encounter emphatic letters, which are characterized by their unique articulation and phonetic properties. These emphatic letters include ظ (Dhāl), خ (Kha), ص (Ṣād), ض (Dāl), غ (Ghain), ط (Ṭā), and ق (Qāf). Emphatic letters are pronounced with added emphasis and are an integral part of Arabic pronunciation.

 

Within the Holy Quran, there are specific instances where this rule comes into play, totaling five examples. Each example provides an opportunity to demonstrate the precision and beauty of Tajweed, ensuring that the Quran is recited with the utmost reverence and respect for its linguistic and phonetic nuances.

 

By exploring these intricacies, Quranic learners and reciters can deepen their understanding of the Quran’s recitation rules, allowing them to convey the divine message with accuracy and eloquence. Tajweed, with its delicate rules, adds to the timeless beauty and resonance of the Quran, captivating the hearts and minds of readers and listeners alike.

 

وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَابًا فِي قِرْطَاسٍ

 

 

And even if We had sent down to you, [O Muhammad], a written scripture on a page (6:7)

 

 

 

وَإِرْصَادًا لِّمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِن قَبْلُ

 

 

and as a station for whoever had warred against Allah and His Messenger before. (9:107)

 

 

 

فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ

 

 

For there should separate from every division of them a group [remaining] to obtain understanding in the religion (9:122)

 

 

 

إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا 

 

 

Indeed, Hell has been lying in wait (78:21)

 

 

 

إِنَّ رَبَّكَ لَبِالْمِرْصَادِ 

 

 

Indeed, your Lord is in observation. (89:14)

 

E. When 'ر' (Ra) Bears a Sukoon Preceded by a Non-Original Kasra Due to Hamza al-Wasl

Within the realm of Tajweed, the art of Quranic recitation, every nuance in pronunciation holds profound significance. One such nuance involves the letter ‘ر‘ (Ra) when it carries sukoon (a diacritic indicating a complete lack of vowel sound) and is situated in the same word as a non-original kasra, a result of Hamza al-Wasl.

 

Let’s delve into the intricacies of this scenario:

 

Sukoon on ‘ر‘ (Ra): The presence of sukoon on ‘ر‘ signifies that the letter is pronounced without any additional vowel sound. This precise articulation of ‘ر‘ is fundamental to Tajweed.

 

Non-Original Kasra due to Hamza al-Wasl: The non-original kasra, often marked by a slanted line beneath the letter, is a result of Hamza al-Wasl. Hamza al-Wasl is an Arabic linguistic feature, and it introduces this short ‘i’ vowel sound at the beginning of certain words, which is not inherent in the word itself.

 

Understanding the coexistence of sukoon on ‘ر‘ with a non-original kasra due to Hamza al-Wasl is crucial for achieving correct Quranic pronunciation. This rule exemplifies the meticulous nature of Tajweed, ensuring that every vowel, letter, and diacritic is precisely enunciated.

 

In the Quran, specific instances present this unique rule, underscoring the importance of studying Tajweed rules for authentic Quranic recitation. By mastering this rule, learners can elevate their Quranic recitation, capturing the eloquence and spiritual essence of the divine text. Tajweed, with its intricate rules, serves as a bridge between the reciter and the profound messages of the Quran, enriching the experience of Quranic study and recitation.

 

 

Example:

 

 

ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً

 

 

Return to your Lord, well-pleased and pleasing [to Him], (89:28)

 

 

F. When 'ر' (Ra) Bears a Sukoon at a Pause, Preceded by a Non-Ya Sakeen Letter with Fatha or Damma

In the realm of Tajweed and Quranic recitation, every aspect of pronunciation and articulation is carefully studied to uphold the sanctity and precision of the Quran. One particular rule involves the letter ‘ر‘ (Ra) when it carries sukoon (a diacritic indicating a complete lack of vowel sound) at a pause or stop. This sukoon is often preceded by a non-Ya Sakeen letter and is accompanied by either a Fatha or Damma diacritic.

 

Let’s explore this rule in more depth:

 

Sukoon at a Pause on ‘ر‘ (Ra): When ‘ر‘ carries sukoon at a pause or stop, it signifies that the letter is pronounced without any added vowel sound. This is a critical aspect of Tajweed, especially during recitation pauses, to ensure the Quranic text is enunciated accurately.

 

Preceding Non-Ya Sakeen Letter: The letter before the sukoon on ‘ر‘ is a non-Ya Sakeen letter. This means it is any letter other than ‘ي‘ (Ya) that does not carry any inherent vowel sound.

 

Accompanied by Fatha or Damma: The presence of either a Fatha (a diacritic resembling a small slanted line above the letter, representing a short ‘a’ sound) or Damma (a diacritic resembling a small ‘u’ shape above the letter, representing a short ‘u’ sound) introduces specific vowel sounds to the pronunciation.

 

This rule highlights the meticulous nature of Tajweed, ensuring that every pause and pronunciation in the Quran is precise and reverent. It plays a crucial role in maintaining the rhythmic and melodic flow of Quranic recitation, adding depth and beauty to the sacred text.

 

By mastering this rule, Quranic learners and reciters can deepen their connection with the Quran, ensuring that its recitation is both accurate and imbued with the reverence it deserves. Tajweed, with its intricate rules, is a pathway to the spiritual richness and eloquence of Quranic recitation.

 

 

  Example:  

 

 

وَالْعَصْرِ

 

 

By the time, (103:1)

3. Variations in Pronunciation: When 'ر' (Ra) Can Be Articulated Lightly or with Emphasis

A. Sukoon on 'ر' (Ra) Preceded by a Kasra-Laden Letter and an Emphatic Letter with Kasra

This Rule Occurs Only Once in the Quran:

 

 

فَانفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ 

 

 

and it parted, and each portion was like a great towering mountain. (26:63)

 

 

If we continue the recitation, a choice emerges between a light (muraqaqa) and an emphatic (mufakhama) pronunciation, both of which are permissible:

 

  • Emphatic (Tafkheem): The letter ق, being a letter of al isti’la (always emphatic), supports this choice.

  • Light (Tarqeeq): The letter ق is weakened by the presence of a kasra, which favors this option.

 

However, if you choose to pause at the word فِرْقٍ:

 

In this scenario, the letter Ra (ر) becomes emphatic. This is because we encounter the specific case in which ‘ر’ carries a sukoon, is preceded by an original kasra within the same word, and is followed by an emphatic letter.

B. If you decide to pause at the word نُذُرِ in Surah al-Qamar, both tafkheem and tarqeeq pronunciations are valid options:

However, it is preferable to opt for tarqeeq over tafkheem in this context. The reason being that the original form of the word is نُذُرِي, and the use of tarqeeq serves as a reminder of the word’s origin.

 

 

كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ

 

 

‘Aad denied, and how [severe] were My punishment and warning. (54:18)

C. When pausing at the words يَسْر and أَسْر, both the tarqeeq and tafkheem pronunciations of the letter Ra Sakina (رْ) are permissible.

When we pause on the letter Ra (ر) and it carries a sukoon, it’s important to note that in its original form, it should be followed by a letter ‘ya,’ which has been omitted.

 

وَاللَّيْلِ إِذَا يَسْرِ 

 

 

And [by] the night when it passes, (89:4)

 

D. When the letter ر carries a sukoon due to a pause, it is preceded by an emphatic letter in a non-vocalized state.

Scholars Differ: This Particular Case Occurs Just Four Times in the Holy Quran, Involving Only Two Words:

 

 

وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ

 

 

and We made flow for him a spring of [liquid] copper. (34:12)

 

 

 

قَالَ ادْخُلُوا مِصْرَ إِن شَاءَ اللَّهُ آمِنِينَ

 

and said, “Enter Egypt, Allah willing, safe [and secure].” (12:99)

 

 

The Word مِصْرَ in the Quran: Sura Yunus (Verses 7 and 99) and Sura Zukhruf (Verse 51).

 

Scholarly Divergence: Approaches to Pronunciation:

 

In the Quranic context, specifically in the words مِصْرَ found in Sura Yunus (Verses 7 and 99) and Sura Zukhruf (Verse 51), there exists a difference of opinion among scholars regarding pronunciation.

 

Among these scholars, some advocate for tafkheem (emphatic pronunciation) of the letter ر when stopping at the word مِصْرَ, while others favor tarqeeq (light pronunciation). Notably, Al-Imam Ibn al Jazari has chosen the following approaches:

  • Tafkheem (Emphatic Pronunciation) when stopping at the word مِصْرَ.
  • Tarqeeq (Light Pronunciation) when stopping at the word قِطْرِ.

 

Conclusion

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

 

 

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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Unlocking Al-Qalqala: The Art of Resonance | Free Tajweed Rules Course

the vibration, resonance, al qalqala
the vibration, resonance, al qalqala

Unlocking Al-Qalqala: The Art of Resonance | Free Tajweed Rules Course

Qalqala: Resonance in Arabic Pronunciation

 

In the Arabic language, “qalqala” is a term that evokes a sense of restlessness, instability, and disturbance. Interestingly, this concept is not only linguistic but also acoustic in nature. Qalqala refers to a phenomenon that occurs with certain letters in the Arabic alphabet. When these letters bear either an original sukoon (indicating a natural lack of vowel) or a non-original sukoon (due to a grammatical judgment), they exhibit a distinct characteristic—a strong bounce or resonance.

 

This resonance, known as “qalqala,” serves a fundamental purpose in Arabic pronunciation. It enables listeners to distinguish these specific letters clearly, contributing to what is termed “tahqiq al-huruf,” or giving each letter its due in enunciation.

 

This phonetic rule of qalqala is applied by causing the letter to resonate at its point of articulation, without the addition of a vowel sound. Specifically, this rule is applied to the following five letters:

 

  • د (Dal)
  • ج (Jeem)
  • ب (Ba)
  • ط (Ta)
  • ق (Qaf)

 

A helpful mnemonic to remember these letters is the sentence: “قُطُبُ جَدٍ” (Qutubu Jad).

 

Technically, when these letters bear a sukoon, they should be pronounced with a distinct resonance, ensuring that the sound produced emanates clearly from their point of articulation.

 

There are three categories of qalqala, each denoting the degree of resonance:

 

  1. Small Resonance (Al-Qalqala Sughra): This category represents a subtle bounce or resonance in the pronunciation of the letter.

  2. Average Resonance (Al-Qalqala Kubra): In this category, the resonance becomes more pronounced, creating a distinct vibrational effect in the letter’s pronunciation.

  3. Great Resonance (Al-Qalqala Akbar): The highest degree of resonance, Al-Qalqala Akbar, results in a powerful bounce and a pronounced vibrational sound.

 

Understanding the nuances of qalqala is essential for achieving precise and eloquent Arabic pronunciation. It not only enriches the beauty of recitation but also ensures that the listener can discern each letter with clarity, thereby upholding the integrity of the Arabic language’s phonetic richness.

1. The Subtle Resonance: Al-Qalqala Sughra - الْقَلْقَلَةُ الصُّغْرَى

It manifests when one of the resonating letters remains unvoiced within a word, resulting in minimal vibration.

 

Example:  

 

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ 

 

 

We have certainly created man in the best of stature; (95:4)

 

 

 

Alternatively, it can occur at the end of a word when followed immediately by the next word.

 

 

  Example:  

 

لَمْ يَلِدْ وَلَمْ يُولَدْ

 

 

He neither begets nor is born (112:3)

2. The Moderate Resonance: Al-Qalqala Kubra - الْقَلْقَلَةُ الْكُبْرَى

Al-Qalqala Kubra: The Notable Resonance at Word Endings

 

Al-Qalqala Kubra is a distinctive phonetic feature in Arabic pronunciation. It comes into play when resonating letters are found unvoiced at the end of a word, typically during a pause or a stop in speech.

 

In this scenario, the resonance of the letter becomes notably more pronounced compared to the subtle resonance of Al-Qalqala Sughra. The degree of vibration experienced in Al-Qalqala Kubra is medium in intensity.

 

This medium level of resonance adds depth and sonority to the Arabic language, making it an essential aspect of proper pronunciation and recitation. It’s important to recognize that Al-Qalqala Kubra occurs during brief pauses or at word endings, and mastering this linguistic subtlety enhances the beauty and clarity of spoken Arabic.

 

 

Example:

 

 

 

قُلْ هُوَ اللَّـهُ أَحَدٌ 

 

 

Say, “He is Allah, [who is] One, (112:01)

3. The Profound Resonance: Al-Qalqala Akbar - الْقَلْقَلَةُ الْاَكْبَر

Al-Qalqala Akbar: The Intensified Resonance at Word Endings

 

Al-Qalqala Akbar represents the pinnacle of resonance in Arabic phonetics. This phenomenon occurs when a resonating letter is positioned at the end of a word, coinciding with a pause or a stop in speech, and is indicated by the presence of a shadda (diacritic doubling mark).

 

In such instances, the letter is articulated with a powerful and heightened resonance, emphasized further by the shadda. This results in a maximum degree of vibration, creating a profound acoustic impact.

 

Mastering Al-Qalqala Akbar is crucial for achieving eloquent Arabic pronunciation and ensuring that the richness of the language is fully expressed. It is a testament to the precision and depth of the Arabic phonetic system, adding both clarity and a distinctive musical quality to spoken Arabic.

 

 

Example:

 

 

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

 

 

 

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

Conclusion

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

 

 

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 Noon Sakeena and Tanween: A Tajweed Overview

The Noon Sakeena and Tanween | tajweed rules
The Ghunna with the letters Noon and Meen

Mastering Noon Sakeena and Tanween: A Tajweed Overview

The letter noon – نْ when unvoweled is termed “noon as sakeena.” In Arabic, ‘tanween’ refers to the double vocalization at word endings, producing a sound akin to the noon as sakeena.

 

 

ٌ   ً ٍ

 

The symbol for tanween is a duplicated vowel (either two dammas, two fathas, or two kasras). While the noon as sakeena isn’t visible in writing, its presence is articulated when spoken.

 

Examples:

 

أَلِيْمًا is pronounced Aleeman

أَلِيمٍ is pronounced Aleemeen

أَلِيمٌ is pronounced Aleemoon

 

 

 

The unvoweled letter noon and tanween share two points of articulation and adhere to the same Tajweed guidelines:

 

  • For a clear pronunciation of نْ: The tip of the tongue rests against the root of the upper front teeth.
  • For concealed or nasalized pronunciation (ghunna): The tongue remains mid-mouth without touching the gums.

 

There are four specific Tajweed rules for noûn sâkina or tanwîn, contingent on the subsequent letter from the alphabet:

 

  • الإِظهَار (al idhar), the clarification
  •  الإدْغَامُ (al idgham), assimilation
  •   الإِقْلابُ(al iqlab), the substitution
  •   الإِخْفَاءُ (al ikhfa), concealment

1. الإِظْهَارُ الْحَلْقِي - al-Idhar Halqi: Pharyngeal Clarification

In Arabic, ‘al-idhar’ denotes illumination or clarity. This Tajweed rule is invoked when the noon as sakeena or tanween precedes any of the six guttural or throat letters:

 

 

أ – ه – ع – ح – غ – خ

 

 

Technically, the presence of these letters doesn’t alter the pronunciation of the noon as sakeena or tanween.

 

They should be distinctly pronounced before these letters, either within the same word (for noon as-sakeena) or spanning two words (for both noon as sakeena and tanween). Here, the ghunna (nasalization) is only partial.

 

A. Implementing Al-Idhar with Noon As-Sakeena Within a Single Word:

Examples:  

 

وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ ۖ وَإِن يُهْلِكُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ

 

 

And they prevent [others] from him and are [themselves] remote from him. And they do not destroy except themselves, but they perceive [it] not. (6:26)

 

 

 

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)

B. Applying Al-Idhar with Noon As-Sakeena Across Two Words:

Examples:

 

تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ

 

 

from a [Lord who is] Wise and Praiseworthy. (41:42)

 

 

 

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا

 

 

Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] – those [among them] who believed in Allah and the Last Day and did righteousness  (2:62)

 

 

C. Executing Al-Idhar with Tanween:

Examples:  

 

 

فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا مِّنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ

 

 

And [recall] when We said, “Enter this city and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly and say, ‘Relieve us of our burdens.’ We will [then] forgive your sins for you, and We will increase the doers of good [in goodness and reward].” (2:58)

 

 

 

وَاللَّـهُ عَلِيمٌ حَكِيمٌ 

 

 

 And Allah is Knowing and Wise. (4:26)

 

 

D. Al-Idhar in the Quran: Noon As-Sakeena and Tanween with the Letter أ

 

وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ ۖ وَإِن يُهْلِكُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ

 

 

And they prevent [others] from him and are [themselves] remote from him. And they do not destroy except themselves, but they perceive [it] not. (6:26)

 

 

 

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

 

 

Nor is there to Him any equivalent.” (112:4)

 

 

E. Al-Idhar in the Quran: Articulating Noon As-Sakeena and Tanween with the Letter ح

 

فَصَلِّ لِرَبِّكَ وَانْحَرْ

 

 

So pray to your Lord and sacrifice [to Him alone]. (108:2)

 

 

 

وَاللَّـهُ عَلِيمٌ حَكِيمٌ 

 

 

And Allah is Knowing and Wise. (4:26)

 

 

F. Al-Idhar in the Quran: Expressing Noon As-Sakeena and Tanween with the Letter خ

 

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)

 

 

 

إِنَّ اللَّـهَ كَانَ عَلِيمًا خَبِيرًا

 

 

 Allah is ever Knowing and Acquainted [with all things]. (4:35)

 

 

 

فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ

 

 

Then they will nod their heads toward you and say, “When is that?” (17:51)

 

 

G. Al-Idhar in the Quran: Emphasizing Noon As-Sakeena and Tanween with the Letter ع

 

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)

 

 

 

وَلَهُمْ عَذَابٌ عَظِيمٌ

 

 

And for them is a great punishment. (2:7)

 

 

H. Al-Idhar in the Quran: Articulating Noon As-Sakeena and Tanween alongside the Letter هـ

 

وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ ۖ وَإِن يُهْلِكُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ

 

 

And they prevent [others] from him and are [themselves] remote from him. And they do not destroy except themselves, but they perceive [it] not. (6:26)

 

 

 

 سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ

 

 

Peace it is until the emergence of dawn. (97:2)

 

2. الإِدْغَامُ - al-Idgham: Merging and Assimilation

In Arabic, ‘al-idgham’ signifies intertwining or integration. This Tajweed rule comes into play when the noon as sakeena or tanween is followed by one of the six idgham letters:

 

 

ر – ل – م – ن – و – ي

 

 

Technically, al-idgham merges the noon as sakeena or tanween with one of these six vocalized (mutaharika) letters, resulting in a single emphasized letter (mushadada).

 

 

Al-idgham can be categorized into:

 

 

  1. الإدْغَام بغُنَّة: Idgham accompanied by nasalization (ghunna).
  2. الإدْغَام بغَيْرِ غُنَّة: Idgham without nasalization.

A. الإدْغَام بغُنَّة: Idgham with Nasalization (Ghunna)

Known as “naqees,” this type of idgham retains the nasal sound (ghunna) characteristic of noon as-sakeena and tanween during the merger.

 

While these rules are consistent across most readings, there are exceptions. In the Khalaf rendition of Hamza’s reading, the ghunna is omitted during idgham with wâw و and yâ ي. Similarly, yâ ي in the Doury version of Al Kassai’s reading, following Abi Othman Ad Dareer’s method, diverges. However, in other readings like Hafs from ‘Asim and Warsh from Nafi’, there’s unanimous agreement. Allah possesses supreme knowledge.

 

This specific idgham occurs between two words when noon as-sakeena or tanween is succeeded by:

 

م – ن – و – ي

 

In this context, the noon as-sakeena and tanween vanish, but the subsequent letter retains a full nasal sound lasting two counts or harakatayn (equivalent to the pronunciation of two vowels).

Example: Implementing Al-Idgham with Noon As-Sakeena and Tanween Using the Letter ن

وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّـهِ

 

 

And whatever you have of favour – it is from Allah. (16:53)

 

 

 

عَامِلَةٌ نَّاصِبَةٌ

 

 

Working [hard] and exhausted. (88:3)

Example: Applying Al-Idgham with Noon As-Sakeena and Tanween Using the Letter م

 

أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ

 

 

Do they think that what We extend to them of wealth and children (23:55)

 

 

 

فِي عَمَدٍ مُّمَدَّدَةٍ

 

 

In extended columns. (104:9)

 

Example: Demonstrating Al-Idgham with Noon As-Sakeena and Tanween via the Letter و

وَمَا لَكُم مِّن دُونِ اللَّـهِ مِن وَلِيٍّ وَلَا نَصِيرٍ

 

 

And you have not other than Allah any protector or any helper. (29:22)

 

 

 

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ 

 

 

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

 

Example: Showcasing Al-Idgham with Noon As-Sakeena and Tanween Using the Letter ي

وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا

 

 

But he who does of righteous deeds while he is a believer will neither fear injustice nor deprivation. (20:112)

 

 

 

 يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ

 

 

That Day, the people will depart separated [into categories] to be shown [the result of] their deeds. (99:6)

 

 

 

 

Note: This rule is applied across two distinct words: the first word concludes with a noon as-sakeena or tanween, and the subsequent word initiates with an al-idgham letter.

 

However, if within a single word the noon as-sakeena or tanween precedes one of the six idgham letters, the al-idgham rule is bypassed in favor of al-idhar.

Four exceptional words in the Holy Quran are:

The word الدُّنْيَا:

 

 

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا

 

 

But you prefer the worldly life, (87:16)

 

 

 

The word قِنْوَانٌ:

 

 

وَمِنَ النَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّاتٍ مِّنْ أَعْنَابٍ

 

 

And from the palm trees – of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines (6:99)

 

 

 

The word صِنْوَانٌ:

 

 

وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ 

 

 

and palm trees, [growing] several from a root or otherwise, watered with one water; (13:4)

 

 

 

The word بُنْيَانٌ:

 

 

إِنَّ اللَّـهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ

 

 

Indeed, Allah loves those who fight in His cause in a row as though they are a [single] structure joined firmly. (61:4)

B. الإدْغَام بغَيْرِ غُنَّة: Idgham Without Nasalization

Known as “kaameel” (complete), this type of idgham leads to the total disappearance of the noon as-sakeena and its associated characteristic during the merging process, specifically when followed by these two letters:

 

ر – ل

 

Technically, with this idgham rule, the noon as-sakeena or tanween gets omitted. The pronunciation progresses directly to the subsequent letter, bypassing the ghunna. There’s an absence of ghunna, and the letters lâm ل or râ ر are accentuated with a shadda. Essentially, the letter noon ن seamlessly integrates into the following letter.

Example: Demonstrating Al-Idgham Without Ghunna Using Noon As-Sakeena and Tanween with the Letter ر

أُولَـٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ

 

 

Those are upon [right] guidance from their Lord, (2:5)

 

 

 

فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ

 

 

He will be in a pleasant life. (101:7)

 

Example: Demonstrating Al-Idgham Without Ghunna Using Noon As-Sakeena and Tanween with the Letter Lam ل

 

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ 

 

 

Nor is there to Him any equivalent.” (112:4)

 

 

 

وَدَمٍ لَّبَنًا خَالِصًا سَائِغًا لِّلشَّارِبِينَ 

 

 

And blood – pure milk, palatable to drinkers. (16:66)

3. الإقْلابُ: The Transformation

In traditional tajweed teachings, while many recognize the rule as “iqlab”, the more classically accurate term, as emphasized by tajweed scholars, is “al qalb”.

 

The proximity of the noon as-sakeena or the tanween and the letter ba ب in terms of pronunciation points explains why the transformation occurs exclusively with the letter ba ب.

 

To simplify articulation, noon as-sakeena or tanween is converted into meem م.

 

Technically, al iqlab involves substituting the noon as-sakeena or tanween with a meem م, accompanied by ikhfa, when it precedes the letter ba ب. This results in a complete ghunna lasting two beats. In essence, the noon is replaced by a concealed meem accentuated with ghunna.

 

During pronunciation, the lips should press together for the meem, and then part distinctly (idhar) without any ghunna.

 

In classical Arabic, “al iqlab” refers to the alteration of an entity from its original state or the transformation of its inherent nature.

Example: Demonstrating Al-Iqlab (الإِقْلاب) with Noon As-Sakeena

 

 كَلَّا ۖ لَيُنبَذَنَّ فِي الْحُطَمَةِ 

 

 

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

 

 

 

لَئِن لَّمْ يَنتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ

 

 

No! If he does not desist, We will surely drag him by the forelock – (96:15)

4. الإِخْفَاءُ (Al-Ikhfa): The Art of Concealment

Al-Ikhfa (الإِخْفَاءُ) signifies the intermediate pronunciation of noon as sakeena or tanween, falling between al-idhar and al-idgham. It retains the full ghunna, equivalent to the duration of two vowel sounds (harakatayn).

 

When noon as sakeena or tanween is followed by any of the subsequent 15 letters, after omitting the letters associated with al-idhar, al-idgham, and al-iqlab:

 

ج – ذ – د – ث – ت – ض – ص – ش – س – ز – ك – ق – ف – ظ – ط

 

In practice, the pronunciation of noon as sakeena or tanween under al-ikhfa is nuanced: it doesn’t reach the clarity of al-idhar nor the merging of al-idgham. Instead, it carries a pronounced nasal resonance (ghunna) of two beats’ duration. The subsequent letter from the list of 15 is then articulated with clarity. This rule applies within single words and across word boundaries.

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ت

وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ

 

 

Nor are you worshippers of what I worship. (109:3)

 

 

 

 وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا

 

 

and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. (9:100)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ث

فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ 

 

 

Then as for one whose scales are heavy [with good deeds], (101:6)

 

 

 

 تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا

 

 

repentant, worshipping, and travelling – [ones] previously married and virgins. (66:5)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter د

وَقَدْ خَابَ مَن دَسَّاهَا 

 

 

And he has failed who instills it [with corruption]. (91:10)

 

 

 

وَمِنَ النَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّاتٍ مِّنْ أَعْنَابٍ

 

 

And from the palm trees – of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines (6:99)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ذ

 مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ

 

 

Who is it that can intercede with Him except by His permission? (2:255)

 

 

 

سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ

 

 

He will [enter to] burn in a Fire of [blazing] flame (111:3)

 

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ج

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)

 

 

 

فَصَبْرٌ جَمِيلٌ

 

 

so patience is most fitting (12:83)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ز

قَدْ أَفْلَحَ مَن زَكَّاهَا

 

 

He has succeeded who purifies it, (91:9)

 

 

 

يَوْمَ يُنفَخُ فِي الصُّورِ ۚ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا

 

 

 

The Day the Horn will be blown. And We will gather the criminals, that Day, blue-eyed. (20:12)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter س

 إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

 

 

Indeed, mankind is in loss, (103:2)

 

 

 

 تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا

 

 

 

repentant, worshipping, and travelling – [ones] previously married and virgins. (66:5)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ش

مِن شَرِّ مَا خَلَقَ

 

 

From the evil of that which He created (113:2)

 

 

 

وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئًا

 

 

 

And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. (22:5)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ص

الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ

 

 

[But] who are heedless of their prayer – (107:5)

 

 

 

 وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ 

 

And as for ‘Aad, they were destroyed by a screaming, violent wind (69:6)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ض

لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ

 

 

For them there will be no food except from a poisonous, thorny plant (88:6)

 

 

 

وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا

 

 

And [there are] those [hypocrites] who took for themselves a mosque for causing harm and disbelief  (9:107)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ط

فَأَمَّا مَن طَغَىٰ

 

 

So as for he who transgressed (79:37)

 

 

 

 يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا

 

 

O mankind, eat from whatever is on earth [that is] lawful and good (2:168)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ظ

فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ

 

 

So let man observe from what he was created. (86:5)

 

 

 

مَثَلُ مَا يُنفِقُونَ فِي هَـٰذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوا أَنفُسَهُمْ فَأَهْلَكَتْهُ

 

 

The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have wronged themselves and destroys it. (3:117)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ف

وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ 

 

 

And the mountains will be like wool, fluffed up. (101:5)

 

 

 

وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا 

 

 

and knowledge, so forgive those who have repented (40:7)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ق

 إِلَّا الَّذِينَ تَابُوا مِن قَبْلِ أَن تَقْدِرُوا عَلَيْهِمْ

 

 

Except for those who return [repenting] before you apprehend them. (5:34)

 

 

 

وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلً

 

 

and exchanged it for a small price (3:187)

Al-Ikhfa (الإِخْفَاءُ) with Noon as-Sakeena or Tanween followed by the letter ك

أَرَأَيْتَ إِن كَانَ عَلَى الْهُدَىٰ

 

 

Have you seen if he is upon guidance (96:11)

 

 

 

وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ 

 

 

 and forgiveness and noble provision. (8:4)

Notes on Al-Ikhfa:

 

  1. During the execution of al-ikhfa, the tongue shouldn’t touch the roof of the mouth during the ghunna.
  2. This rule strikes a balance between al-idgham and al-idhar, making its implementation slightly intricate.
  3. One challenging aspect is navigating the tongue from the articulation point of the letter noon to the next letter’s point without actually touching.
  4. The distance maintained by the tongue from the articulation point should be optimal – neither too proximate nor too remote.
  5. The ghunna’s pronunciation depends on the subsequent letter’s nature, either being emphatic (tafkhim) or light (tarqiq).
  6. Emphatic ghunna corresponds to following emphatic letters: ظ, ط, ق, ض, and ص.
  7. Light ghunna corresponds to: ف, ج, ذ, د, ث, ت, ش, س, ز, and ك.
  8. Specifically, when noon as-sakeena or tanween precedes either ق or ك, the sound should solely emanate from the nasal passage, distinguishing it from other letters.

Conclusion

This lesson on tajweed rules has concluded. Insha’Allah, our next session will delve into the rules governing the letters Meem and Noon when adorned with a shadda.

 

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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Exploring Ghunna: Delving into the Nuances of Noon and Meem

The Ghunna with the letters Noon and Meen
The Noon Sakeena and Tanween | tajweed rules

Exploring Ghunna: Delving into the Nuances of Noon and Meem Letters

Ghunna, a nasalization feature, is essential for the letters Noon ن and Meem م. This holds true irrespective of their pronunciation state, be it vocalized, with a sukoon, during idhar, idgham, or even following ikhfa tajweed rules. Its sound originates from the nose, known as خَيْشُوم.

1. Nuances and Levels of Ghunna in Arabic Letters

A. In Idgham or Shadda

The most pronounced and elongated form of ghunna is observed in idgham or shadda.

 

Example:

 

 

وَمَا أَنزَلَ اللَّـهُ مِنَ السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ

 

 

and what Allah has sent down from the heavens of rain (2:164)

 

 

قُلْ أَعُوذُ بِرَبِّ النَّاسِ

 

 

Say, “I seek refuge in the Lord of mankind, (114:1)

 

 

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ

 

 

Muhammad is not but a messenger. [Other] messengers have passed on before him. (3:144)

 

B. During Ikhfah

Example:

 

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ 

 

 

Indeed, We sent the Qur’an down during the Night of Decree. (97:1)

 

C. With a Sukoon

 Examples:  

 

 كَيْفَ تَكْفُرُونَ بِاللَّـهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ

 

 

How can you disbelieve in Allah when you were lifeless, and He brought you to life; (2:28)

 

 

 

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا

 

 

But you prefer the worldly life (87:16)

 

 

 

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)

 

 

 

كُلٌّ آمَنَ بِاللَّـهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ

 

 

All of them have believed in Allah and His angels and His books and His messengers, (2:285)

 

D. Least Intense Ghunna: The Nasalization of Vocalized Meem and Noon (Mutaharika)

 Example:  

 

وَنَادَىٰ أَصْحَابُ النَّارِ أَصْحَابَ الْجَنَّةِ أَنْ أَفِيضُوا عَلَيْنَا مِنَ الْمَاءِ أَوْ مِمَّا رَزَقَكُمُ اللَّـهُ

 

 

And the companions of the Fire will call to the companions of Paradise, “Pour upon us some water or from whatever Allah has provided you.” (7:50)

 

2. Clarifying the Duration of Ghunna in Noon and Meem with Shadda

A common belief is that the ghunna of noon and meem with shadda lasts for “harakatayn” or the span of two vowels. However, Dr. Aymen Sued, in his chapter on the duration of ghunna, posits that its duration extends beyond this commonly held belief.

 

In terms of technique:

 

  1. Ghunna Naqis (Partial Nasalization): The lips should slightly part, akin to the space needed for a leaf to pass through.

  2. Ghunna Kamil (Complete Nasalization): The lips should meet but without excessive pressure to ensure the subsequent letter is articulated accurately.

 

A note on practice: While many integrate ghunna into their recitation for all letters, it’s essential to ensure the nasal septum is closed during the pronunciation of all letters, exempting meem and noon.

Conclusion

This Tajweed rules lesson has come to a conclusion. Insha’Allah, our next lesson will delve into the intricacies of  Noon Sakeena and Tenween.

 

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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.
  • Learn Free Tajweed Courses

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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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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