Tashil Al-Jazariyyah Ebook First Edition

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‫�سهيل ا�زر�ة‬
The Jazariyyah Simplified
A commentary on the poem al-Muqaddamah al-Jazariyyah by al-

Imām Muḥammad ibn Muḥammad ibn al-Jazarı ̄
Translated into English with explanatory notes by
Mufti Mohamed-Umer Esmail

(d. 1441 AH)
Edited and Published Posthumously

First print 2022
www.qiraatsimplified.com
This publication may be stored, printed, and copied without any

alterations to the document. The pdf has been made available for free and
may not be sold or used for monetary gain. The print copy has been sold
at the minimum cost possible. It also may not be resold for monetary gain.
Author Mohamed-Umer Esmail

Content Editor Saaima Yacoob
General Editor Syed Junaid Tayyab
Cover Design Huzaifa Saleh

Table of Contents
Editors’ Acknowledgments ................................................................................................ 3
Editors’ Foreword ................................................................................................................ 4
Introduction ......................................................................................................................... 6
Teaching This Book ............................................................................................................. 9
Author’s Acknowledgements .......................................................................................... 12
The Sanad of the Author to Ibn al-Jazarī ....................................................................... 13
Imam ʿAllāmah Ibn al-Jazarī ............................................................................................ 14
Chapter 1. Foreword ......................................................................................................... 20
Chapter 2. The Chapter on Makhārij .............................................................................. 34
Chapter 3. The Ṣifāt ........................................................................................................... 56
Chapter 4. The Permanent Qualities Without Opposites ............................................ 66
Chapter 5. Status of Tajwīd .............................................................................................. 85
Chapter 6. Some Cautionary Measures .......................................................................... 92
Chapter 7. Rules of Rāʾ ...................................................................................................... 97
Chapter 8. Rules of Lām al-Jalālah ................................................................................ 101
Chapter 9. Some More Cautionary Measures .............................................................. 102
Chapter 10. Idghām & Relationships Between Letters .............................................. 107
Chapter 11. Distinguishing Between ‫ ض & ظ‬............................................................... 117
Chapter 12. Some Warnings........................................................................................... 123
Chapter 13. The Rules of Nūn & Mīm Mushaddadah & Mīm Sākinah ..................... 124
Chapter 14. Rules of Tanwīn & Nūn Sākinah .............................................................. 128
Chapter 15. Madd............................................................................................................. 137
Chapter 16. Waqf – Stopping ......................................................................................... 146
Chapter 17. Hamzah al-Waṣl .......................................................................................... 203
Chapter 18. How to Stop ................................................................................................. 208
Chapter 19. The Ending .................................................................................................. 214
2
Editors’ Acknowledgments
We begin by thanking Allah S for blessing us with the immense gift of

studying under the late Mufti Mohmed-Umer Esmail . We will never be
able to thank Allah S enough for this blessing, nor will we ever be able
to fulfill the debt we owe our beloved teacher. We are deeply grateful to
Mufti Mohamed-Umer’s  family for giving us the opportunity to
prepare his books for publication, and for all their support throughout
the process.
The completion of this work would not have been possible without the
invaluable advice we received from Mufti Muntasir Zaman, Dr. Saadia
Yacoob and Dr. Zaid Adhami regarding the writing and publication of
this book. We are deeply grateful to our teacher, Mufti Haseem Akhtar
for his continuous support and help in deciphering Arabic, Urdu, and
Persian texts.
We are grateful to Mohammad Noor Ahmad for the hours of work he put
in to bring the book into its final form, and Qārīʾ Abdul Basit Hafiz, for
his help in locating and obtaining the various reference works needed to
complete the citations in this book. We would also like to thank Ḥāfiẓ
Muhammad Saad Yacoob for his valuable feedback throughout this
process.
We would like to thank our families for their duʿāʾs, sacrifices, and
support.
Lastly, we would like to thank all our students who provided us with
feedback on the chapters that we had written and made sincere duʿāʾ for
the successful completion of this book. The editing process was indeed a
journey, and we found many helpers along the way. We pray that Allah
S accepts everyone’s efforts and makes their efforts heavy in their
scales on the day of Judgment. Āmīn.
3
Editors’ Foreword
Over the last decade, the author of this text, Qārīʾ Mufti Mohamed-Umer
Esmail , taught the sciences of tajwīd and qirāʾāt to students all over the
world. While teaching his students, Mufti Mohamed-Umer Esmail 
compiled both written and audio commentary in English on the texts he
taught. His work benefited students by providing them access to this
branch of sacred knowledge. Spanning over 700 pages, his commentaries
are line-by-line translations and explanations of hundreds of lines of
poetry and utilize dozens of sources and techniques to elucidate the vast
and complex sciences of tajwīd and qirāʾāt. For the non-scholar and non-
Arabic speaker, this work is a blessing.
While he had the intention of publishing his work, his humility always
led him to question whether his work was ready. We are honored to have
the privilege of publishing his works which we have named:
Tashīl al-Jazariyyah
Tashīl al-Shāṭibiyyah
Tashīl al-Durrah
Tashīl al-Rusūm
We pray that these texts benefit both teachers and students of the
Qurʾān around the world and serve as a continued source of ṣadaqah al-
jāriyah for our beloved teacher .
As Imām al-Shāṭibī  states in his seminal text, Ḥirz al-Amānī wa Wajh

al-Tahānī (commonly known as al-Shāṭibiyah),
َ ْ ْ َ ُ ُ ََ َ َ
�‫ات � ّنا أئمة �َا �قلو الق ْرآن َعذبًا َو َسل َس‬
ِ �
َ ‫ا� ب‬
َ �‫ا‬
ِ
ُ ‫َج َزى‬
4
“May Allah grant abundant rewards on our behalf to the Imams who
relayed to us the Qurʾān authenticated and precise.”
Lastly, we request the generous reader to assign all errors to the editors
as it was our responsibility to edit the manuscript left to us by our
teacher for any typing errors or unfinished content. The author had not
completed this manuscript and did not consider it ready for publishing
during his lifetime. If you find any errors, you can send them to
info@qiraatsimplified.com.
With a request for duʿāʾs,

Students of the late Mufti Mohamed-Umer Esmail ,
Sulma Badrudduja
Syed Junaid Tayyab
Saaima Yacoob
5
Introduction
All praise is due to Allah, Most High, who has preserved every aspect of
His book, the pronunciation of every letter and every sound, and may
the peace and blessings of Allah be upon His beloved Prophet ‫ﷺ‬, his
family, and his companions.
The book before you is a translation and commentary of the classical

poem, al-Muqaddimah al-Jazariyyah. When we started the editing process
for this work in September 2020, we realized that Tashīl al-Jazariyyah was
an incomplete manuscript. Upon this realization, our team was faced
with the decision of leaving the unfinished manuscript as is, and to only
use it to teach our own classes, or to complete the book so that it may be
published and shared with other teachers and students. After praying
istikhārah and consulting, we concluded that we could serve our teacher
best by attempting to complete the book, so that it may be used by
English speaking students around the world and be a ṣadaqa jāriyah for
him by the permission of Allah S.
In an audio recording, our respected teacher , stated that he relied on

the following commentaries to write this work: Al-Minaḥ al-Fikriyyah by
Mullā ʿAlī al-Qārī, al-Jawāhir al-Naqiyyah by Qārī Iẓhār Thānwī, and Tuḥfah
al-Mardiyyah by Mawlānā ʿĀshiq Ilāhī Bulandshehrī. He also mentioned
al-ʿAṭāyā al-Wahbiyyah by Qārī Raḥīm Bakhsh Pānīpatī. While the first of
these commentaries is in Arabic, the other three are in Urdu. Whenever
possible and relevant, I have checked and cited the source texts that the
Urdu commentaries are citing. Where I felt further explanation of a
concept was needed, I have added explanatory footnotes.
The book has two types of footnotes, those that were written by the
author himself, and those that were later added by the editor. The
author’s original footnotes have been marked with the phrase “Author’s
6
note” next to them. Where a phrase or section was added within the
text, it has been placed within square brackets.
There are four chapters that were incomplete, the chapter on Madd and
Qaṣr, the chapter on Maqtūʿ and Mawṣūl, the chapter on the Feminine Hāʾ,
and the chapter on Hamzah al-Waṣl, all in the second half of the book. The
reader will notice that a footnote has been added under the chapter
heading for each of these four chapters. When possible, the author’s
writings on that topic from his other works or his power point slides
were used to complete these chapters. When this was not possible, the
added sections have been placed within square brackets.
There are a total of three written voices in this book. The first is the
author of the poem, Ibn al-Jazarī. In the body of the commentary, the
word “author” refers to Ibn al-Jazarī, unless otherwise specified. The
second voice is that of the commentator, Mufti Mohamed-Umer Esmail.
When I refer to the “author” either in the body of the text or in a
footnote, I have tried to follow it with the name of the author I am
referring to, either Ibn al-Jazarī or Mufti Mohamed-Umer Esmail. The
word “author” in this work never refers to the editorial voice.
The text of the poem most closely follows the matn as it is presented in
al-Jawāhir al-Naqiyyah by Qārī Iẓhār Thānwī and published by Qirāʾāt
Academy, Lahore. Where it differs from that, I found that it mainly
follows the matn in al-Minaḥ al-Fikriyyah fī Sharḥ al-Muqaddimah al-
Jazariyyah by Mullā ʿAlī al-Qārī as edited by Aḥmad Maḥmūd al-Ḥafyān
and published by Dār al-Kutub al-ʿIlmiyyah.
Mufti Mohamed-Umer Esmail  was a scholar, a mentor, and a teacher,

and he wrote all his books while teaching these texts to students. As
such, each of his books has a particular place in his curriculum, guided
by his traditional training. I felt it would be beneficial to share part of his
7
curriculum with teachers and students. Please refer to the next section
for more details.
I ask Allah S to forgive us for our shortcomings, and to overlook our

mistakes, and to accept this book from us and from our dear teacher,
Mufti Mohamed-Umer Esmail .
‫ ﻭﻫﺬﺍ ﺍﳉﻬﺪ ﻭﻋﻠﻴﻚ ﺍﻟﺘﻜﻼﻥ‬،‫ﺍﻟﻠّﻬﻢ ﻫﺬﺍ ﺍﻟﺪﻋﺎء ﻭﻋﻠﻴﻚ ﺍﻹﺟﺎﺑﺔ‬

Saaima Yacoob
January 2022/Jumādā al-Thānī 1443
8
Teaching This Book
Prerequisites:
A student should have studied the following books or topics before
beginning their study of Tashīl al-Jazariyyah. Each stage has two
components: theory and recitation.
A detailed study of makhārij and ṣifāt, and the recitation of Sūrah al-
Fātiḥa and Sūrah al-Fīl to Sūrah al-Nās. The goal is not to simply recite
these sūrahs, but rather to move through them slowly, correcting each
mistake. The teacher should not allow the student to continue to the
next sūrah until the previous one has been perfected.
Tuḥfah al-Aṭfāl – This is an important introductory text as not only does it

teach students the rules of tajwīd, but it also introduces them to the
concept of how tajwīd rules are extracted from a poem. For the recitation
component, the student should be able to consistently apply the rules
covered in Tuḥfah al-Aṭfāl in his/her recitation.
Tashīl al-Jazariyyah – After completing the study of the two books above,
the students can begin their study of al-Muqaddimah al-Jazariyyah. By this
time, the student should be able to recite the Qurʾān without any major
mistakes.
Before teaching this text, it is highly recommended that the teacher

introduces the following concepts to his/her class:
• The difference between qirāʾah, riwāyah, and ṭarīq. This can be

done by explaining to them what it means when we say that most
9
Muslims recite in the riwāyah of Ḥafṣ ʿan ʿĀṣim from the ṭarīq of
al-Shāṭibiyyah.
• The rules of tajwīd apply to all the ten canonical recitations of the
Qurʾān, with slight differences in certain rules of tajwīd.
• Like other Islamic sciences, tajwīd literature spans over centuries.
Although the various opinions of scholars of tajwīd may be
presented in the textbook, the student must recite the Qurʾān as
they receive it from their teacher orally.
The Canonical Recitations
Throughout the book, the teacher will notice that the author will
mention differences between Ḥafṣ ʿan ʿĀṣim from the ṭarīq of al-
Shāṭibiyyah and other ṭuruq of Ḥafṣ or other qirāʾāt altogether. The
author has chosen to mention these because at times they are necessary
to explain why something has been expressed in a particular way in the
matn itself, or because it would be difficult to understand the
significance of the concept being discussed without placing it in the
larger of context of the canonical recitations.
Each group of students and each learning setting has its unique needs,
and every teacher is aware of them. The editors suggest the following
approach to teachers when they come across such discussions in this
book:
For classes that have students with varied backgrounds in tajwīd, or for
students who are studying this book as a culmination of their tajwīd
studies, we suggest that the teacher not spend too much time discussing
the differences that are related to the canonical recitations. Rather, the
student’s understanding need only be enough to know that there is a
difference in that particular rule in another ṭarīq/riwāyah/qirāʾah, and
10
secondly if and how that difference is alluded to in the matn.
For classes that are studying this text to prepare to study the qirāʾāt, we
suggest that the teacher encourages students to understand the concept
in more depth, and perhaps to even explore the references given in the
footnotes. Lastly, we suggest that the teacher recite for the students
displaying that difference or have the students hear an audio recording.
Assignment Ideas:
A great way of having students interact with the textbook while helping
them to solidify their understanding is to give them assignments that
require more than simply reading the chapter. Some ideas include,
making a table or mind map that summarizes the chapter, keeping a
journal in which they write every new term they come across with its
definition and an example, and lastly, at various intervals, the students
may plan and deliver a lesson to their classmates on a chapter that they
have already covered in class.
11
Author’s Acknowledgements
Firstly, I thank Allah and praise Him through whose Grace all pious deeds
are accomplished. Secondly, I thank my teachers and their teachers all
the way up the chain of narrators until the author Ibn al-Jazarī and from
him to the ṣaḥābah  and the Messenger of Allah ‫ﷺ‬. Thirdly, I thank
my wife and children who allowed me countless hours to research and
type this translation. Fourthly, I thank my students who motivated me
and helped me with this work through their dedication and hard work.
Fifthly, I thank all those brothers and sisters who made the publication
of this work possible in any manner.
12
The Sanad of the Author to Ibn al-Jazarī
Muḥammad ibn Muḥammad ibn Muḥammad al-Jazarī

Riḍwān al-ʿUqbī
Shaykh al-Islām Zakariyyā al-Anṣārī
Nāṣir al-Dīn al-Ṭablāwī
Shiḥādha al-Yamanī
Aḥmad al-Sumbāṭī
ʿAbd al-Raḥmān al-Yamanī
Muḥammad al-Baqarī
Aḥmad ibn Aḥmad al-Baqarī
ʿAbd al-Raḥmān al-Ujhūrī
Ibrāhīm al-ʿUbaydī
Aḥmad Salamūnah
Aḥmad al-Durrī al-Tihāmī
Muḥammad al-Mutawallī
Ḥasan al-Juraisī
Ibrāhīm Saʿd al-Miṣrī
ʿAbdullah ibn Muḥammad Bashīr Khan
ʿAbd al-Raḥmān ibn Muḥammad Bashīr Khan
Ḍiyaʾ al-Dīn ibn Aḥmad Ilāhabādī
Riyāsat ʿAli
Musṭafa al-Aʿẓamī ʿAbd al-Mannān
Faḍl al-Raḥmān al-Aʿẓamī
Imtiyāz Aḥmad Walī Yūsuf Darwān
Muḥammad-ʿUmar Ismāʿīl
13
1
Imam ʿAllāmah Ibn al-Jazarī
His name is Muḥammad ibn Muḥammad ibn Muḥammad ibn ʿAlī ibn
Yūsuf ibn al-Jazarī al-Shafiʿī al-Dimashqī. His patronym is both Abū al-
Khayr and Abū Muḥammad. He is commonly referred to as Ibn al-Jazarī
or just al-Jazarī. In this book we will refer to him as “Ibn al-Jazarī” or
“the author”. The word al-Jazarī is an eponym which indicates where he
was from. Al-Jazarī literally means a person who lived on the peninsula.
Which peninsula is meant here? It is said that this refers to Jazīrah Ibn
ʿUmar, a town in Turkestan. 2 Some have mentioned this refers to the
Jazīrah Ibn ʿUmar of the famous region between the Furāt (Euphrates)
and Dajlah (Tigris) rivers close to Mawṣil.
He was born on the night of Saturday the 25th of Ramadan 751 AH in

Damascus shortly following the tarāwīḥ prayers after his parents had
yearned and supplicated for a child for forty years. It is reported that his
father traveled for Ḥajj specifically to supplicate for a child. His father,
being a devout Muslim with a fondness for the sacred sciences, did not
waste time in imparting the same aspirations and devotion into Ibn al-
1
The details of this biography can be found in Ghāyah al-Nihāyah, 2:217-220; al-Badr al-
Ṭāliʿ, 2:257-259.
2
This is not to be confused with modern day Turkey or Turkmenistan. The online
Columbia Encyclopedia, 6th Edition 2008 states, “Turkistan or Turkestan is a historic
region of central Asia. Western or Russian Turkistan extended from the Caspian Sea in
the west to the Chinese frontier in the east and from the Aral-Irtysh watershed in the
north to the borders of Iran and Afghanistan in the south. Eastern or Chinese Turkistan
comprised the western provinces of China, now the Xinjiang Uygur Autonomous
Region. Southern or Afghan Turkistan referred to a small area of N Afghanistan.
Politically, what was formerly called Russian Turkistan and Soviet Central Asia includes
the nations of Turkmenistan, Uzbekistan, Tajikistan, and Kyrgyzstan and the southern
portion of Kazakhstan.” (Author’s note)
14
Jazarī. He memorized the Holy Qurʾān in the year 764 AH when he was 13
years old and was granted ijāzah (certification) from Muḥammad ibn
Ismāʿīl al-Khabbāz. He learned Ḥadīth from a group of preeminent
scholars. He recited the Qirāʾāt individually to Shaykh Abū Muḥammad
ibn al-Sallār and Shaykh Aḥmad ibn Ibrāhīm al-Taḥḥan and Shaykh
Aḥmad ibn Rajab. Then he recited the Qirāʾāt combined to Shaykh
Ibrāhīm al-Hamawī and Shaykh Abū al-Maʿālī Muḥammad ibn Aḥmad
ibn al-Labban. He performed Ḥajj in the year 768 AH and recited the
Qirāʾāt according to the books al-Kāfī and al-Taysīr to Abū ʿAbd Allāh
Muḥammad ibn Ṣāliḥ the Imam of al-Madīnah al-Munawwarah.
In the year 769 AH, he travelled to Egypt where he recited twelve Qirāʾāt
to Abū Bakr ʿAbdullāh ibn al-Jundī, and the [seven] Qirāʾāt according to
al-ʿUnwān, al-Taysīr and al-Shāṭibiyyah to Abū ʿAbd Allāh Muḥammad ibn
al-Ṣāʾigh and Abū Muḥammad ʿAbd al-Raḥman ibn al-Baghdādī. It is
reported that when he reached up to the verse in Sūrah al-Naḥl,
﴾‫ﺎن‬ َ ْ ‫ا� ﻳَﺄْ ُم ُﺮ ﺑﺎﻟْ َﻌ ْﺪل َو‬

َ ّ ‫﴿إ َّن‬
ِ ‫اﻹﺣﺴ‬ِ ِ ِ ِ
Surely Allah commands justice and generosity… (16:90)
Ibn al-Jundī passed away, though he had earlier granted ijāzah to Ibn al-
Jazarī and attested to that prior to passing away. He completed his
recitation with Abū ʿAbd Allāh Muḥammad ibn al-Ṣāʾigh and Abū
Muḥammad ʿAbd al-Raḥman ibn al-Baghdādī after which he returned to
Damascus. His thirst for knowledge compelled him to return to Egypt for
a second time where he recited the ten qirāʾāt combined to Ibn al-Ṣāʾigh
according to the three above-mentioned books and in addition to them
the books al-Mustanīr, al-Tadhkirah, al-Irshādayn and al-Tajrīd. He then
recited to Ibn al-Baghdādī the qirāʾāt of the thirteen Imams: the ten well-
15
known Imams and Ibn Muḥaysin, al-Ḥasan al-Baṣrī and al-Aʿmash
according to the previously mentioned books. While in Egypt, he
explored other opportunities and learned Ḥadīth from the students of
Shaykh al-Dimyāṭī and al-Abarqūhī. He also learned Fiqh from Shaykh
ʿAbd al-Raḥīm al-Asnawī and acquired knowledge in the sciences of uṣūl
and balāghah. He then returned to Damascus where he recited the seven
qirāʾāt combined to al-Qāḍī Abū Yūsuf Aḥmad ibn al-Ḥusayn al-Kafrī al-
Ḥanafī. Thereafter, he made a third trip to Egypt and studied the
sciences of maʿānī, bayān and uṣūl with Shaykh Ḍiyaʾ al-Dīn Saʿd Allāh al-
Qazwīnī and others. He travelled to Alexandria and learned from the
students of Ibn ʿAbd al-Salām and Ibn Naṣr among others and recited
according to the book al-Iʿlān to Shaykh ʿAbd al-Wahhāb al-Qarāwī. In
the year 774 AH, Shaykh al-Islām ʿAllāmah Abū al-Fidāʾ Ismāʿīl Ibn Kathīr
granted him ijāzah in iftāʾ 3. Similarly, in the year 778 AH, Shaykh Ḍiyāʾ
al-Dīn granted him ijāzah, and in 785 AH, Shaykh al-Islām al-Bulqīnī
granted him ijāzah.
After returning to Damascus, he was granted the seat of teaching qirāʾāt

under the Qubbah al-Nasr in the Jāmiʿ Masjid al-Umawī where he taught
for many years. After his teacher Abū Muḥammad ʿAbd al-Wahhāb ibn
al-Sallār passed away, he took over his seat of teaching qirāʾāt.
Many students learned and mastered the science of qirāʾāt from him.
Among those who completed the recitation of the ten qirāʾāt under him
in Syria are:
• His son Abū Bakr Aḥmad
• Maḥmūd ibn al-Ḥusayn ibn Sulaymān al-Shīrazī
3
A license to issue legal verdicts.
16
• Abū Bakr ibn Muṣbiḥ al-Ḥamawī
• Najīb al-Dīn ʿAbdullāh ibn Quṭb ibn al-Ḥasan al-Bayḥaqī
• Aḥmad ibn Maḥmūd ibn Aḥmad al-Hijāzī al-Ḍarīr
• Muʾmin ibn ʿAlī ibn Muḥammad al-Rūmī
• Yūsuf ibn Aḥmad ibn Yūsuf al-Ḥabashī
• ʿAlī ibn Ibrāhīm ibn Aḥmad al-Ṣāliḥī
• ʿAlī ibn Ḥusayn ibn ʿAlī al-Yazdī
• Mūsā al-Najm al-Kurdī
• ʿAlī ibn Muḥammad ibn ʿAlī Nafīs
• Aḥmad ibn ʿAlī ibn Ibrāhīm al-Rummānī
He was made the Qāḍī (judge) of Sham (Levant) in the year 793 AH. Later,
in the year 798 AH, he went to Rūm 4 where many benefitted from his
knowledge. Then in the year 805 AH, he traveled to the region known as
Mā Warāʾ al-Nahr (The Region Beyond the River) 5 and settled in Kesh for
a while, then moved onto Samarqand. In both places many benefitted
from his knowledge. It was in Samarqand that he authored the famous
4
Bilad al-Rum, meaning the lands of the Seljuq of Rum, or geographically, Asia Minor.
5
The land ‘beyond the Oxus’, referred to in Arabic as Mā Warāʾ al-Nahr, ‘what lies
beyond the river’, by Islamic geographers and and historians, is defined as the Muslim
territory north of the Oxus, or Amu Darya, River. Although Transoxiana’s borders were
loosely demarcated, depending on political conditions, they generally included all
territories between the Oxus and Jaxartes: Khwarezm, Sogdiana, Chaghanian, and
Khuttal in the south; Chach, Usrushana, and Farghana to the north. Before the Arab
conquest, Transoxiana experienced influence from both China and the Persian
Empire. Local princes often ruled smaller states with economies based on agriculture
and the Silk Road trade. Transoxiana experienced more Turkic influence after the
establishment of the First Turk Empire (6th cent. AD). After the Arab conquest (7th-8th
cent. AD), Arabic and Persian became increasingly important in urban areas. Nicholson,
Oliver. The Oxford Dictionary of Late Antiquity. Oxford University Press, 2018. (Author’s Note)
17
work on Ḥadīth named Sharḥ Maṣābīḥ al-Sunnah. In 807 AH he left for
Khurāsān and settled in Hirat where he taught various sciences. Then he
left for the city of Yazd where again many learned the Qirāʾāt from him.
He continued to move on until he reached Isfahan, and in 808 AH he
moved to Shiraz where the governor forced him to accept the position of
Qāḍī (judge). Then he moved to Baṣrah and then to ʿUnayzah in Najd
where he decided to go for Ḥajj. On the way, a group of bedouins looted
the caravan he was travelling with, and they were forced to return to
ʿUnayzah. There he compiled this work which he named al-Durrah al-
Muḍīʾah fī al-Qirāʾāt al-Thalāth according to his own book Taḥbīr al-Taysīr.
After that, through the help of Allah and some altruistic people, he was
able to gather enough to make his journey for Ḥajj and settle in al-
Madīnah al-Munawwarah for some time. Here he wrote his masterpiece
work al-Nashr fī al-Qirāʾāt al-ʿAshr, its abridgement al-Taqrīb, and some
other books. In 827 AH he returned to Shiraz. It is reported that in spite
of the constant crowd of students who would flock to him, he would find
the time to make optional prayers during the night and day and keep
fasts every Monday and Thursday, and the thirteenth, fourteenth and
fifteenth of every month. 6
Ibn al-Jazarī passed away in Shiraz on the day of Jumuʿah (Friday) the 5th
of Rabīʿ al-Awwal 833 AH. He was buried in the same school that he had
built called Dār al-Qurʾān.
He was survived by five sons and three daughters. 7 His sons are Abū al-
Fatḥ Muḥammad, Abū Bakr Aḥmad, Abū al-Khayr Muḥammad, Abū al-
6
Muṣṭafā al-Azmirī, Kitāb Itḥāf al-Bararah, 19.
7
As mentioned in Miftāḥ al-Saʿādah.
18
Baqāʾ Ismāʿīl and Abū al-Faḍl Isḥāq. His daughters are Fāṭimah, ʿĀʾishah
and Salmā. It is reported that all of them became expert qurrāʾ and
scholars. 8
It is reported that he wrote [more than] 49 books. Some of his works

include: 9
‫كتاب الن� � القراءات الع� � ��ين‬ •
�‫ا�قر�ب � �ح ا�يس‬ •
�‫�ب� ا�يس� � القراءات الع‬ •
‫�ية ا�هاية � أسماء رجال القراءات‬ •
‫ا�وضيح � �ح المصابيح‬ •
‫ا�مهيد � علم ا�جو�د‬ •
‫ا�هتداء إ� معرفة الوقف وا�بتداء‬ •
‫�ية المهرة � الز�ادة � الع�ة‬ •
�‫طيبة الن� � القراءات الع‬ •
‫ا�وهرة � ا�حو‬ •
‫نهاية ال�رة � قراءة ا�ئمة ا��ثة الزائدة � الع�ة‬ •
‫المقدمة فيما � قارئ القرآن أن يعلمه‬ •
‫ا�رة المضية � القراءات ا��ث‬ •
8
Aḥmad ibn Muṣṭafa, Miftāḥ al-Saʿādah wa Miṣbāḥ al-Siyādah, 2:51.
9
Al-Ḥāqiṭ, Shaykh al-Qurrāʾ al-Imam ibn al-Jazarī, 23-33.
19
Chapter 1. Foreword
‫المقدمة‬
َّ ْ ُ ْ ‫ـد ب‬
َ ‫ـن ال‬ َّ َ�ُ ِ‫ـفـو َر ّب َسـامِـع‬
ُ ‫ـم‬ ْ َ ُ َُ
‫ـزرِ ِّي الشاف ِـعِـي‬
َ ‫ـج‬
ٍ ِ ‫ع‬ ‫ــي‬‫ج‬ِ ‫ا‬‫ر‬َ ‫ـول‬‫ �ق‬1
1. Says Muḥammad the son of al-Jazarī al-Shafiʾī, the one who has full hope in
the forgiveness of a Lord who is All-Hearing,
When narrating knowledge that requires a chain of narrators ending

with the Messenger of Allāh ‫ﷺ‬, scholars tend to begin by introducing
themselves. This habit of informing the readers about the author is due
to the fact that the sharīʿah can only be learned from trustworthy
sources. Imām Muslim in the foreword of his saḥīḥ quotes ʿAbd Allāh ibn
Mubārak as saying:
‫ا ٕﻻﺳ�ﻨﺎد ﻣﻦ ا��ﻦ وﻟﻮﻻ ا ٕﻻﺳ�ﻨﺎد ﻟﻘﺎل ﻣﻦ ﺷﺎء ﻣﺎ ﺷﺎء‬

The Isnād (chain of narrators) are a part of religion. If it were not for the
chain of narrators, any person would be able to say (concerning the
religion) whatever he wished.
Additionally, the letters written by the Messenger of Allāh ‫ﷺ‬ to the

monarchs of his time also began with his blessed name. Thus, the author
introduces himself as Muḥammad ibn al-Jazarī. His full name has been
recorded as Muḥammad ibn Muḥammad ibn Muḥammad ibn ʿAlī ibn
Yūsuf al-ʿUmari al-Dimashqī. The eponym as-Shāfiʿī can mean that the
author was from the town of al-Shafiʿī, or a follower of Imām al-Shāfiʿī,
or from the progeny of Imām al-Shāfiʿī. Mullā ʿAlī al-Qārī mentions that
the son of Ibn al-Jazarī, Abū Bakr affirmed in one of his works that the
author was a follower of Imām al-Shāfiʿī 10 9F9F9F9F9F , and most commentators
10
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 50.
20
have preferred this view. Imām al-Shāfiʿī  is Muḥammad ibn Idrīs ibn
ʿAbbās ibn ʿUthmān ibn al-Shāfiʿī and is one of the four well-known
Imāms and jurists of Islām. He was born in the year 150 A.H. and passed
away in the year 204 A.H.
َ َ ْ َُ
ُ‫ـف ـاه‬ َ َ ُ َّ‫ـد لـلَّـهِ َو َصـلَّـي الـل‬
‫ــه َع ـل ــي ن ـب ِـيّ ِــهِ وم ـص ـط‬ ُ ‫ـم‬ َْ 2
ْ �‫ا‬
ْ َ ْ ‫ـق‬ ُ ْ 11 ْ ْ ‫ـم ـد َو آل ِــهِ َو َص‬ َ ‫ُم‬
ِ‫حـبّ ِـه‬ ِ ‫ـرآ ِن مــع ُمـ‬ ‫ـح ـب ِــهِ َو ُمـق ـرِئِ ال‬ ٍ
َّ ‫ـح‬ 3
2. All praises are for Allāh and may Allāh send his blessings upon his prophet and
chosen one
3. Muḥammad and his family and companions and the teacher(s) of the Qurʾān
along with those who love it [the Qurʾān] or them [the teachers of the Qurʾān].
Following the etiquette of Islām, the author begins with the praise of
Allāh Almighty and then invokes the blessings of Allāh and salutations of
peace upon the Messenger of Allāh ‫ﷺ‬. This sequence is found in sūrah al-
Naml,
ُ ۡ ُ َّ َ ٌ ۡ َ ُ َّ ٓ َ َ َ ۡ َ َّ َ ۡ ‫قُل‬
ٰ َ َ ‫ٱ� ۡم ُد ِ َّ�ِ َو َس َ� ٰ ٌم‬
‫��ون‬
ِ � ‫�ۗ ءا� خ� أما‬ ٰٓ ‫� ع َِبادِه ِ ٱ�ِين ٱصط‬ ِ
Say, “All praises are for Allāh and peace be upon His servants whom He has
chosen....” (27: 59).
A Ḥadīth reported by al-Ruhāwī on the authority of Abū Hurairah 

states:
ّ ٌ ُ ُ ُّ
‫� بر� ٍة‬ ‫ِن‬
‫م‬ ‫ممحوق‬ �‫وأب‬ ‫أقطع‬ ‫فهو‬ َّ
� ِ ‫ة‬‫والصلو‬ �‫�مدا‬ ‫فيه‬ ‫بال � يبدأ‬
ٍ ‫أمر ذِي‬
ٍ �
12
ِ ِ
11
The word ‫ئ‬ ِ ‫ ُﻣـ ْﻘ ِـﺮ‬can be translated as singular or plural. Mullā ʿAlī al-Qārī, al-Minaḥ al-
Fikriyyah, 61.
12
Kanz al-ʿUmmāl, 2510.
21
Every important affair that does not begin with the praise of Allāh and
invocations of blessings upon me is cut off i.e. deprived of every blessing.
Al-Muṣṭafā means the chosen one and is one of the attributes and names
of the Messenger of Allāh ‫ﷺ‬. A Hadīth in Ṣahīh Muslim states:
َ َ ْ ُ ْ َ َ ْ ََ َ ْ ًْ ُ َ َ ْ َ َ ْ َ َ ْ َ َ َ َ َ ْ َ َّ َّ
ِ ‫ﺪﻟ إِﺳﻤﺎ ِ�ﻴﻞ َواﺻﻄﻰﻔ ﻗ َﺮ�ﺸﺎ ِﻣﻦ ِﻛﻨﺎﻧﺔ َواﺻﻄﻰﻔ ِﻣﻦ ﻗ َﺮ� ٍﺶ ﺑ ِ� ﻫ‬
‫ﺎﺷ ٍﻢ‬ ِ ‫إِن ا� اﺻﻄﻰﻔ ِﻛﻨﺎﻧﺔ ِﻣﻦ و‬
13 ‫ﺎﺷﻢ‬ َ َ ْ َ ْ
َ َ
ٍ ِ ‫واﺻﻄﻔ ِﺎ� ِﻣﻦ ﺑ ِ� ﻫ‬
Indeed, Allāh has chosen Kinānah from the progeny of Ismaʿīl and He
chose Quraysh from the progeny of Kinānah and He chose Banū Hāshim
from Quraysh and from Banū Hāshim, He chose me.
Difference Between Nabī and Rasūl
Many scholars have mentioned that rasūl refers to a prophet who was
been given a new sharīʿah (though most aspects were the same), and nabī
encompasses all prophets generally whether they were given a new
sharīʿah or not. Others say both are synonymous except that rasūl can be
used for angels as well. 14
Invocation of Ṣalāh and Salām (Durūd Sharīf)
Allāh Almighty states (al-Aḥzāb, 33:56),
َ
ً ‫ام ُنوا ْ َصلُّوا ْ َعلَ ۡيهِ َو َسلّ ُِموا ْ � َ ۡسل‬ َ �‫� يَٰٓ� ُّ� َها َّٱ‬
َ ‫ِين َء‬ َّ َ َ َ ُّ َ ُ ُ َ َ ٰٓ َ َ َ َ َّ َّ
٥٦ ‫ِيما‬ ۚ ِّ ِ �‫إِن ٱ� ومل�ِكتهۥ يصلون � ٱ‬
Indeed, Allāh and His angels send blessings upon the Prophet. O Believers, invoke
the blessings of Allāh upon him and special salutations of peace.
13
Ṣaḥīḥ Muslim, 2276.
14
Shabbīr Aḥmad al-ʿUthmānī, Mausuʿah Fatḥ al-Mulhim, 1:299.
22
Allāh has ordered the believers to make two types of duʿāʾ in the above
verse. One is to invoke ṣalāh (blessings and mercy of Allāh) upon the
Messenger of Allāh ‫ ﷺ‬and the second is to invoke salām (salutations of
peace) upon the Messenger of Allāh ‫ﷺ‬.
Furthermore, since the verse is explicit in its meaning, it denotes that

both are obligatory. Many issues are derived from here: 15
1. It is farḍ ʿain (individually mandatory) for every adult Muslim to

invoke ṣalāh upon the Messenger of Allāh ‫ ﷺ‬at least once in
his/her lifetime. 16
15 F15F15F15F15 F
2. Based on hadīth, it is wājib (obligatory) to invoke ṣalāh upon the

Messenger of Allāh ‫ ﷺ‬when the blessed name of the Messenger
of Allāh ‫ ﷺ‬is mentioned.
3. If the blessed name of the Messenger of Allāh ‫ ﷺ‬is mentioned
multiple times in one gathering, it is sufficient to invoke ṣalāh
upon the Messenger of Allāh ‫ ﷺ‬once only, and for every other
instance it is mustaḥab. However, some aver that it is obligatory
for every instance.
4. Invocation of ṣalāh only without salām is sufficient according to
many scholars since ṣalāh encompasses salām as well. The main
evidence for this is found in Ṣahīh Bukhārī and Muslim wherein
the Messenger of Allāh ‫ ﷺ‬was asked, “How do we send ṣalāh and
salām upon you?” The Messenger of Allāh ‫ ﷺ‬replied by teaching
them the same ṣalāh/durūd (invocation) that is recited at the end
of the prayers known as Ṣalāh Ibrahīmiyyah, which only consists of
ṣalāh and not salām. Similarly, it is sufficient to invoke salām only
15
Muhammad Shafī Usmānī, Maʿārif al-Qurʾān, translated by Muḥammad Shamīm, 7:231-
234.
16
Al-Jaṣṣāṣ, Aḥkām al-Qurʾān, 5:243.
23
without ṣalāh like in the tashahhud of the prayer. The main
evidence for this is the tashahhud taught to us by the Messenger
of Allāh ‫ ﷺ‬which includes salām only and not ṣalāh. However, it is
mustaḥab and preferable to combine both. This is the opinion of
the author as he has clarified in his other work Miftāḥ al-Ḥiṣn. 17 16F16F16F16F16F
Others maintain that invocation of ṣalāh without salām is makrūh;

both must be mentioned.
5. Is it permissible to invoke ṣalāh and/or salām upon those other
than the Prophets?
The vast majority say that ṣalāh and/or salām can only be invoked
upon others [along with] a Prophet. Thus, it has always been the
norm of authors throughout the centuries to invoke ṣalāh and
salām beginning with the Messenger of Allāh ‫ ﷺ‬and then his
family and then the saḥābah , and then the rest of the Ummah.
Thus, according to this opinion, it would be makrūh to say, “O
Allāh send ṣalāh and salām upon Abū Bakr  or anybody else
besides the Prophets. However, it would be permissible to say, “O
Allāh send ṣalāh and salām upon the Prophet and Abū Bakr.” A
minority hold the opinion that it permissible to invoke ṣalāh and
salām separately and individually for non-Prophets as well.
ْ ‫ـم‬
‫ـه‬ َ َ‫ِيـمـا َعـلَـي قَـار�ـهِ أ َ ْن َ� ْعـل‬
َ � ْ ‫ـد َِم‬
‫ــه‬
َ ُ
ّ ‫ـق‬ َ َّ ُ ْ َ َ
‫ــد إِن هـــ ِذه ِ م‬ ‫ و�ـع‬4
ِِ
َ َ
ُ َ‫وع أ َّو �ً أ ْن َ� عْ ـل‬ ُّ َ َ ُ َّ َ ُ ُ ْ َ َ ٌ َ ْ
‫ـم ـوا‬ ُ ‫الـش‬
ِ ‫ـر‬ ‫ــم ق ـب ْـل‬ ‫ج ــب ع ل ـي ـهِـم م ـح ـت‬ ِ ‫ إذ وا‬5
4. And after the above, this is indeed a preamble concerning that which is
mandatory upon the reciter of the Qurʾān to know.
5. Because prior to beginning, it is highly mandatory upon them to firstly know…
17
24
The word ‫ ُﻣ�ﻘَ� ِّﺪ َﻣـ ْﻪ‬can be pronounced with a kasrah on the ‫ د‬as an active
participle or with a fatḥa as a passive participle. In both cases, it refers to
an introduction to the content that will be discussed further on. The
author refers to his work as a prelude in order to warn the students that
by learning this poem, one will not have completely mastered the
science of tajwīd, rather he will have what is necessary to recite the
Qurʾān with tajwīd. There is much more to learn, and one must continue
to learn for the rest of his life. The other explanation is that this poem is
actually the prelude for his work titled Ṭayyibah al-Nashr that teaches the
ten qirāʾāt, twenty riwāyāt, and eighty ṭuruq. 18 17F17F17F17F17F
Wājib is an active participle that means obligatory. Its infinitive is wujūb.

Muḥattam is a passive participle that means emphasized or necessary. It
has been mentioned as an adjective of wājib to add extra emphasis to it.
There are two types of wujūb (obligatoriness): 1. Wājib Sharʿī 2. Wājib ʿUrfī
/ Iṣṭilāḥi
1. Wājib Sharʿī: This refers to what is obligatory according to the
sharīʿah. It is obligatory to do and omitting it would amount to
becoming worthy of punishment.
2. Wājib ʿUrfī / Iṣṭilāḥi: ʿUrfī refers to what is customary and
iṣṭilāḥi refers to what is specific to a particular topic, context,
science or profession. It is obligatory for those involved in the
science and omitting it will not obligate punishment.
Commentators of the poem have differed greatly as to which type of

wujūb is meant in line number five. Shaykh Zakariyya al-Ansārī states
18
Ibn al-Jazarī chose two primary narrators for each of the twenty rawīs, and then
further chose two narrators for each of them, resulting in eighty primary ṭuruq. He
further documented the chains of transmissions that extend from the eighty narrators,
leading to a total of about a thousand ṭuruq. Al-Nuwayrī, Sharh Ṭayyibah al-Nashr, 1:198.
25
that both types are meant. 19 Others say that wujūb sharʿī is limited to
knowing only that through which one may refrain from committing
major mistakes (laḥn jalī) in his recitation, and wujūb ʿurfī is general in
the sense that to know the details of this science is obligatory for the
scholars of this sacred science. Hence, in line five wujūb ʿurfī is meant
since knowing the detailed description of the makhārij, ṣifāt, rasm of the
ʿUthmānī maṣāḥif, and the places of waqf is obligatory in the sense that
there must be a group in every community that has the knowledge of
these aspects of tajwīd. However, individually, people will not be sinful
for not knowing these aspects of tajwīd. Further on in line twenty-seven,
wujūb sharʿī will be meant as over there the author states, “Whoever does
not recite the Qurʾān with tajwīd is a sinner.” A person can only be a
sinner if he/she omits a wājib sharʿī. Hence, in line twenty-seven those
aspects of tajwīd are meant through which one can fulfill the bare
minimum requirements of reciting correctly.
The author of Juhd al-Muqill summarizes this nicely. He states:
There is no difference of opinion in that learning this sacred science is

farḍ al-kifāyah (a communal obligation) and implementing it is farḍ ʿain
(an individual obligation). Implementing it refers to refraining from
committing major mistakes (laḥn jalī) while reciting. 20 As for refraining
from minor mistakes (laḥn khafī), some of it is obligatory and some of it is
mustaḥab.
19
Zakariyya al-Anṣārī, al-Daqāʾiq al-Muḥkamah, 5.
20
Al-Marʿashī, Juhd al-Muqill, 109-110.
26
َ ُّ َ ْ ‫ِـظ ـوا ب ـأ َف‬
ُ َْ َ ّ َ ُ ْ ‫ـخـار َج ال‬
ُ ‫ـح‬ َ َ
‫ م‬6
ِ‫ـص ـحِ الـل ـغ ــات‬ ِ ‫الـص ـفـاتِ �ِ ل ـف‬
ِ ‫وف و‬ ِ ‫ـر‬ ِ
َّ ْ َّ�‫ـر ري ا‬
ِ ‫الم َص ـاح‬
‫ِـف‬ َ ‫ ف ِـي‬21 ‫ـم‬
َ ‫س‬ِ ّ ‫ِـف َو َم ـا ال ـ ذِي ُر‬ َ ‫ـجـو�ـ ِد َو‬
َ ‫الم‬
ِ ‫ـواق‬ ِ
ّ َ ُ
ِ ِ ‫ مـح‬7
ْ ‫ـت‬
َ ّ‫ـب ب‬ َ � ْ ُ ْ ُ َ ْ َ َُْ ََ ُ ْ َ َ ٍ ‫ـل َم ْق ُط‬ ّ ُ ْ
‫ـهـا‬ ِ ‫ول ب ِ َه ـا وتـاءِ ��ثـي لـم ت�ـن ت‬ ٍ ‫ـوع و م وص‬ ِ ‫ مِـن ك‬8
6. the makhārij of the letters and qualities so that they may articulate the most
eloquent of languages…
7. while fully understanding the science of Tajwīd and places of waqf [stopping]
and the rasm [script] which is adopted in the maṣāhif.
8. i.e. every two words written separately and/or connected in the maṣāhif and
the tā’ al-marbūṭah not written as a hāʾ.
The sciences of the Qurʾān are of two types:
1. The sciences that have to do with the words of the Qurʾān and
how they are to be recited or written, e.g., tajwīd, qirāʾāt, rasm,
waqf, etc.
2. The sciences that have to do with the meaning of the Qurʾān,
e.g., tafsīr, translation, ʿaqīdah, fiqh, etc.
ʿAllāmah ibn al-Jazarī in his book al-Tāmhīd states that one must begin
with the sciences that deal with the words of the Qurʾān because the
words have priority over the meaning, and among the sciences dealing
with words, tajwīd has priority. 22
Tajwīd
The Qurʾān was revealed with tartīl as Allāh states in Sūrah al-Furqān (25:
32):
21
This word can be read with both a shaddah on the sīn and without. Raḥīm Bakhsh
Panīpatī, al-ʿAtāyā al-Wahbiyyah, 43.
22
Ibn al-Jazarī, al-Tamhīd, 52.
27
ٗ َ ۡ َّ
٣٢ �‫ َو َرتل َ�ٰ ُه ت ۡر�ِي‬...
And we revealed it with tartīl.
And Allāh ordered that the Qurʾān be read with tartīl:
ً َ َ ُۡ ّ َ ۡ َ
٤ �‫أ ۡو ِزد َعل ۡيهِ َو َرت ِِل ٱلق ۡر َءان ت ۡر�ِي‬
And recite the Qurʾān with tartīl 23.
It is reported by the author in al-Nashr that ʿAlī  interpreted tartīl as:
24 ‫اﳊﺮوف‬ ‫ﻣﻌﺮﻓﺔ اﻟﻮﻗﻮف وﲡﻮﯾﺪ‬

Tartīl is to recite the letters with tajwīd and to know the places of waqf.
The author mentions the four main categories of the science of tajwīd:
1. Makhārij i.e., the places of articulation of letters

2. Ṣifāt i.e., qualities through which a letter is pronounced
3. Rasm i.e., the special script that was adopted by ʿUthmān 
and agreed upon by the ṣaḥābah  when compiling the
Qurʾān
4. Waqf and Ibtidā’ i.e., knowing where to stop and begin
Normally, books of tajwīd will contain the first two categories. These two
categories were originally part of the science of ṣarf (Arabic
morphology). Later, they were separated to form the science of tajwīd.
Some books of tajwīd will also include rasm and some will also include
waqf and ibtidāʾ, though some authors choose to write about these two
categories in separate books as separate sciences. The author will discuss
these four categories briefly; enough to enable the student to further
23
73:4
24
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:225.
28
his/her research and pursue the detailed aspects of these sacred sciences
in larger books.
Makhārij
Makhārij is the plural of makhraj. Makhraj literally means place of exit. In

tajwīd, it refers to the place in the mouth from where the letter is
created. More details on this will be discussed later on.
Ḥurūf
Ḥurūf is the plural of ḥarf. Literally it means the end or side of a thing.
Since letters in Arabic fall on the side of their names, they are named
ḥarf/ḥurūf. For example, the letter ‫ ص‬when spelled out is ‫ﺻﺎد‬. The actual
letter falls at the side of its name, thus getting the name ḥarf.
Technically, in the science of tajwīd, it refers to the letters of the Arabic
alphabet. More details on this will be discussed later.
Ṣifāt
Ṣifāt is the plural of ṣifah. Ṣifāt are the qualities and attributes of each
letter without which the letter will either not be pronounced at all or
will be pronounced incompletely or will lose its beauty.
The Most Eloquent of Languages
The author affirms that Arabic is the most eloquent of all languages. The
Qurʾān states:
ّ ‫ان َع َر‬
� َ ‫ بل‬١٩٤ ‫�ن‬
‫ِس‬
َ ُ َ َ ۡ َ َٰ َ
َ ‫ون م َِن ٱل ۡ ُمنذِر‬‫ك‬ ِ� ‫ك‬ ‫ب‬‫ل‬‫ق‬ � ١٩٣ ُ ‫وح ۡٱ�َم‬
�ِ َ ‫�ل َر ّب ٱلۡ َ�ٰلَم‬
ُّ ِ‫ نَ َز َل به‬١٩٢ �ِ
ُ ‫ٱلر‬ ُ َ َ ُ َّ
�
ِٖ ٍ ِ ِ ِ ِ ِ ِ � ‫�نهۥ‬
١٩٥� ُّ
ٖ ِ ‫مب‬
29
Indeed, this is a revelation from the Lord of the worlds. The trustworthy Spirit
(Jibrīl ) revealed it to your heart so that you may warn. (It was revealed) in an
eloquent Arabic dialect. 25
Ibn Kathīr in his commentary of the Qurʾān states:
‫ وﰷن ذ� ﰲ ٔأﴍف‬،‫ �ﺴﻔﺎرة ٔأﴍف اﳌﻼ�ﻜﺔ‬،‫ �ﲆ ٔأﴍف اﻟﺮﺳﻞ‬،‫ٔأنﺰل ٔأﴍف اﻟﻜتﺐ ﺑأٔﴍف الﻠﻐﺎت‬
26 ‫ ﻓﳬﻞ ﻣﻦ ﰻ اﻟﻮﺟﻮﻩ‬،‫ وﻫﻮ رﻣﻀﺎن‬،‫ واﺑﺘﺪىء إنﺰا� ﰲ ٔأﴍف ﺷﻬﻮر اﻟﺴ�ﻨﺔ‬،‫ﺑﻘﺎع ا ٔ�رض‬
The most honorable of books was revealed in the best of languages upon the
noblest of Messengers via the noblest angel, and this took place in the most
sacred of lands and during the most sacred month i.e. Ramaḍān, thus it was
perfected from every perspective.
This shows that the Qurʾān was not only revealed in Arabic, but in the
purest form of Arabic.
The Messenger of Allāh ‫ ﷺ‬said,
‫العرب‬
27 ُ ُ‫القرآن بل‬
‫حو ِن‬
َ
‫اقرأوا‬
ِ
Recite the Qurʾān according to the accents of the Arabs.
Types of Mistakes in Recitation
In order to ensure the Qurʾān is recited the way it was revealed, reciters
must refrain from laḥn i.e., mistakes in recitation. Laḥn is of two types: 1.
Al-laḥn al-jalī (major) 2. Al-laḥn al-khafī (minor)
25
26:192-195.
26
Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, 4:365-366.
27
Al-Ṭabarānī, al-Muʿjam al-Awsaṭ, 7223.
30
1. Al-Laḥn al-jalī is:
a) to change a letter to another letter, Arabic or non-
Arabic.
b) to add or omit a letter; this includes reciting a mukhaffaf
letter as mushaddad and mushaddad as mukhaffaf.
c) to recite a mutaḥarrik letter as sākin and sākin as
mutaḥarrik, or to change the ḥarakāt.
All of the above are major mistakes even if the meaning does not change.
The author in his book on tajwīd titled al-Tāmhīd lists reciting a

mushaddad letter as mukhaffaf (non-mushaddad) or mukhaffaf as
mushaddad under minor mistakes. 28 ʿAllāmah Marʿashī in Juhd al-Muqill
elaborates on this by stating that if this leads to altering the meaning, it
will be laḥn jalī (major mistake), otherwise khafī (minor). 29
Most have listed waqf on a complete ḥarakah as a major mistake. The

author in al-Tāmhīd counts this as a minor mistake. 30
2. Al-Laḥn al-khafī is to omit certain qualities such as ṣifāt lāzimah

ghair mumayyizah (permanent but non-distinguishing
qualities), ṣifāt ʿāriḍah (temporary qualities), ṣifāt muḥassinah
(beautifying qualities), etc. 31
28
Ibn al-Jazarī, al-Tamhīd, 77-78; al-Marṣafī, Hidāyah al-Qārīʾ, 1:54.
29
Al-Marʿashī, Juhd al-Muqill, 111.
30
31
ʿAbd al-Raḥmān Makkī, Fawāʾid Makkiyyah, commentary by Ibn Ḍiyāʾ Aḥmad, 3-4.
31
Waqf and Ibtidāʾ
We learned earlier from the definition of tartīl as reported from ʿAlī 

that knowing the rules for stopping is also an integral part of the correct
recitation of the Qurʾān without which the command to read the Qurʾān
with tartīl cannot be fulfilled. The author will briefly discuss this science
near the end of his poem.
Rasm
Rasm refers to the specific script in writing certain Qurʾānic words that
was adopted by ʿUthmān  in preparing the maṣāḥif (copies of the
Qurʾān) in his time which did not necessarily conform to the prevalent
Arabic script.
Maṣāḥif is the plural of muṣḥaf. According to the author, eight maṣāḥif

were prepared and sent to Makkah, Madīnah, Baḥrain, Yemen, Baṣrah,
Kūfah, Damāscus, and he [ʿUthman ] kept one for himself which is
known as muṣḥaf al-Imām. 32 Ibn ʿĀshir, Ibn Ḥajar, al-Ṣuyūṭī and others
mention that there were six without including Yemen and Baḥrain.
There is also one opinion that states that one muṣḥaf was sent to Egypt
but this opinion is weak. 33
After the battle of Armenia and Azarbaijan that took place in 26 AH,
Ḥudhaifah ibn Yamān  came to ʿUthmān  and insisted that
something be done about the differences in recitation creeping into the
Ummah. Thus, the saḥābah  prepared the maṣāḥif under the
supervision of ʿUthmān  by the year 30 AH. 34
32
33
Iẓhār Thanwī, al-Jawāhir al-Naqiyyah, 14.
34
32
In the science of rasm, the author will only discuss the words that are at
times written adjoined and sometimes separated and the places where
tāʾ marbūṭah ‫ ة‬is written as ‫ت‬. The author will not discuss the other
aspects of rasm.
33
Chapter 2. The Chapter on Makhārij
‫باب �ارج ا�روف‬

ْ
ْ َ‫اخ تَـب‬
‫ـر‬ ‫ــن‬ ‫م‬ ُ َ‫ـر َع لَـي الَّـذِي َ� ْت‬
َ ُ‫ـاره‬ َ َ َ َ ْ َ
ْ ‫ـش‬ ‫ع‬ ‫ـة‬ ‫ـع‬ ‫ب‬ ‫س‬ ‫وف‬
ِ ‫ـر‬ ُ ‫ َ�َـار ُج‬9
ُ �‫ا‬
ِ ِ
9. The makhārij of the letters are seventeen based on the opinion adopted by the
expert.
As mentioned earlier, makhārij is the plural of makhraj. Makhraj literally

means place of exit. In tajwīd, it refers to the place in the mouth from
where the letter is created.
The author mentions that according to the expert, there are seventeen
makhārij. The expert referred to here is Abū ʿAbd al-Raḥmān Khalīl ibn
Aḥmad al-Farāhīdī. Farāhīdī is one of the branches of the tribe of Azd. Al-
Farāhīdī is derived from Farhūd who was one of the forefathers of Imām
Khalīl ibn Aḥmad. The branch thus received the name Farāhīdī. Imām
Khalīl ibn Aḥmad was an expert scholar in all the Arabic sciences and
was well-known for his derivation of grammatical rules. He laid the
foundation for the sciences of naḥw, ṣarf, derivation, balāghah, and
poetry. He founded the science of al-ʿarūḍ that deals with poetry and was
one of the first to discuss the makhārij and ṣifāt. He passed away in the
year 170 A.H at the age of 74. The famous scholar of Arabic, Sibawayh, is
one of his students. Imām Khalīl re-invented the diacritical marks for the
vowels in the Qurʾān and his convention is what is used in the Qurʾān
worldwide today. 35
35
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 23; Ibn al-Jazarī, Ghāyah al-Nihāyah, 1:249;
Shʿabān Muḥammad Ismaʿīl, Rasm al-Muṣḥaf wa Ḍabṭuhu, 89.
34
Ḥurūf
Ḥurūf is the plural of ḥarf. Literally it means the end or side of a thing.
Since letters in Arabic fall on the side of their names, they are named
ḥarf/ḥurūf. For example, the letter ‫ ص‬when spelled out is ‫ﺻﺎد‬. The actual
letter falls at the beginning of its name which is also the side of its name,
thus getting the name ḥarf. The same is the case with the rest of the
letters except alif and hamzah. Alif is an exception because alif as a letter
of madd (long vowel) cannot possibly be at the beginning of a word, thus
alif was named with hamzah at the beginning due to the similarity of both
their shape and makhraj. Mubarrad, the famous grammarian, considered
both hamzah and alif as one letter. As for hamzah, in reality it was amzah.
It is common in Arabic to change the ‫ ه‬to ‫ ء‬and vice versa. 36 For example,
‫ ﻣﺎء‬originally was ‫ﻣﺎﻩ‬. 3736F36F36F36F36F
The Arabic alphabet is referred to as Ḥurūf al-Hijāʾ or al-Tahajjī i.e., letters

used to spell words. They are also called Ḥurūf al-Mabāni in the sense that
words are constructed through them. Arabic grammarians also use the
term ḥurūf for particles and prepositions. In such cases, they are known
as Ḥurūf al-Maʿāni.
Number of Letters in the Arabic Alphabet
According to the scholars of Baṣrah and the majority, there are 29

letters. However, Mubarrad avers that there are 28 letters. According to
him, alif and hamzah are one. 38 Alif is hamzah layyinah i.e., the soft form of
36
37
Iẓḥār Thānwī, al-Jawāhir al-Naqiyyah, 24.
38
35
hamzah and is an elongated fatḥa without any makhraj. 39 Many fuqahāʾ
seem to accept this view. 40
The Sequence of the Arabic Alphabet
This is of three types:
The Hijāʾī Order ‫ اﻟﱰﺗيﺐ اﻟﻬ�ﺎﰄ‬also known as ‫ اﻟﱰﺗيﺐ ا ٔ�ﻟﻔبﺎﰄ‬i.e., the Alif-Bāʾ
Order, and also known as ‫ ﺣﺮوف اﻻٕﲺﺎم‬or ‫ اﳊﺮوف اﻟْ ُﻤ ْﻌ َﺠ َﻤﺔ‬i.e., the dotted letters
or the letters that are pronounced separately. This is the most widely
accepted and globally adopted sequence of the Arabic alphabet. It is
reported that a scholar by the name of Naṣr ibn ʿĀṣim al-Laythī was the
first one to group the letters of the Arabic alphabet according to this
sequence 41 [around] the year 89 A.H. 42 He aimed to group together the
letters that have similar shapes in order to facilitate ease in learning for
non-Arabs. Imām Khalīl and his student Sibawayh named them ‫اﳊﺮوف‬
‫اﻟﻌﺮﺑﯿﺔ‬. This is also referred to as ‫�ﺮﺗيﺐ ٔأﻫﻞ الﻠﻐﺔ‬ i.e., the sequence of the
lexicographers. Traditional Arabic dictionaries follow this sequence. This
sequence has 29 letters, and it is as follows:
‫ٔأ ب ت ث ج ح خ د ذ ر ز س ش ص ض ط ظ ع غ ف ق ك ل م ن ه و ﻻ ي‬
39
Raḥīm Bakhsh Pānīpatī, al-ʿAṭāyā al-Wahbiyyah, 52.
40
The view that there are 28 letters. Thānwī, al-Jawāhir al-Naqiyyah, 25; Al-Marʿashī, Juhd
al-Muqill, 119.
41
ʿUbaidāt, “Aṣwāt al-ʿArabiyyah min al-Tartīb al-Abjadī ilā al-Tartīb al-Ṣawtī,” 175.
42
This is close to the year in which Naṣr ʿĀṣim al-Laythī passed way, many writing his
year of passing as being 90 AH. Ghayah al-Nihāyah, 2:293. The author, Mohamed-Umer
Esmail, mentions this date in conjunction with the order of the alphabet to give an
approximate time for when this order was formulated.
36
The alif was placed between ‫ و‬and ‫ ى‬adjoined with lām maftūḥah—which
is pronounced lām-alif or just lā—due to the fact that alif cannot be
pronounced on its own (due to it being a long vowel). This order of
letters was introduced for the sake of facilitating teaching and learning
and grouped together in terms of similarity in shape. This order is used
in dictionaries and when placing names or words in alphabetical order.
Slight changes have been made in it throughout the centuries.
The Abjadī Order ‫اﻟﱰﺗيﺐ ا ٔ�ﲜﺪي‬
The Abjadi order is also known as ‫ٔأﻫﻞ اﳊﺴﺎب‬ ‫ �ﺮﺗيﺐ‬i.e., the sequence of the
people of calculation. It is also known as ‫ﺣﺴﺎب اﶺﻞ‬. It is as follows:
‫ابجدهوزحطيكلمنسعفصقرشتثخذضظغ‬
As a mnemonic it is written as:
‫اﲜﺪ ﻫﻮز ﺣﻄﻲ ﳇﻤﻦ ﺳﻌﻔﺺ ﻗﺮﺷﺖ �ﺬ ﺿﻈﻎ‬
The scholars of the west 43 had a slightly different order of Abjad

letters: 44
‫اﲜﺪ ﻫﻮز ﺣﻄﻲ ﳇﻤﻦ ﺻﻌﻔﺾ ﻗﺮﺳﺖ �ﺬ ﻇﻐﺶ‬
This is the original sequence predating the Hijāʾī order and is used even
today when numbering outlines, items in lists, and points of
information. In English, points of information are sometimes numbered
as "a", "b", "c"…. In Arabic, they are numbered as "‫ "د‬, "‫ "ج‬, "‫ "ب‬, "‫… " ٔأ‬
43
This refers to the scholars of North Africa and Spain.
44
Al-Danī, al-Muḥkam fī Naqṭ al-Muṣāḥif, 30-32.
37
according to the Abjadī order, not according to the alphabetical order of
the modern Hijāʾī order. This order has 28 letters counting alif and
hamzah as one. This Abjadī order corresponds with the Hebrew
alphabet 45 with the exception of the final six letters that are purely
Arabic. 46
The Makhraj Order - ‫اﻟﱰﺗيﺐ اﻟﺼﻮﰐ‬
This order is mostly found in books of tajwīd. 47
Sometimes the letters are divided into �‫ اﳊﺮوف اﳌﻌﺠﻤﺔ واﳊﺮوف اﳌﻬﻤ‬i.e., letters
with dots and the letters without dots.
The letters with dots are:
‫بتثجخذزشضظغفقنىي‬
According to Rasm ʿUthmānī, there are five instances where the ‫ ى‬does
not have dots:
1. When it is final (at the end of a word) e.g., ‫ﯿﺎى‬
َ ‫َﻣ ْﺤ‬
2. When it is a seat for hamzah e.g., ‫ﻼ‬
� َ‫ِﻟﺌ‬
3. When it is a replacement for a letter mostly alif, or the more
familiar term is alif maqSūrah whether medial or final, e.g.,
َّ
ٰ َ ‫َوٱ�ۡ ِل إ ِ َذا َ� ۡغ‬
�
4. When it is brought in to indicate an omitted ‫ ي‬in the rasm, e.g.,
45
The Abjadi order of the alphabet is derived from ancient Semetic languages. Dr.
Ramaḍān ʿAbd al-Tawwāb, Fusool fī Fiqh al-ʿArabiyyah, 398.
46
Ibn Nadīm, al-Fihrist, 13.
47
Al-tartīb al-ṣawtī was developed by Khalīl al-Farāhidī. It orders the letters in
accordance with their point of origination, starting from the throat and moving up to
the lips and then the oral cavitiy. See Musṭafā al-Rāfiʿī, Tārīkh Adāb al-ʿArab, 90.
38
َ ۡ ۡ ٗ ُ َ َ ّ ُّ ۡ
َ ٰ�َِ ‫و� ّم ِۡن ُه ۡم َ� ۡتلُوا ْ َعلَ ۡيه ۡم َء َا�ٰتِهِۦ َو�ُ َز ّ� ِيه ۡم َو�ُ َعلّ ُِم ُه ُم ٱلۡك‬ َ َّ
‫ب َوٱ� ِك َمة �ن‬ ِ ِ ‫ُه َو ٱ�ِي َ� َعث ِ� ٱ�مِيِـۧن رس‬
ُّ َ َ َ ُ ۡ َ ْ ُ َ
٢� ٖ ِ ‫�نوا مِن �بل ل ِ� ض� ٰ ٖل مب‬
5. When it is brought in to indicate a ṣilah (long vowel), e.g.,
ٗ َ َ ٓ َ ّ َ َ ۡ ُّ َ َ َّ َ َ َ ۡ ُّ َ ٓ ۡ َ
٢ ‫حدا‬ ِ � ‫�هدِي إِ� ٱلرش ِد فـٔامنا بِهِۖۦ ولن‬
‫�ك بِر�ِنا أ‬
The letters without dots are:
‫ٔأ ح د ر س ص ط ع ك ل م ه و‬
How many Makhārij are there?
According to Khalīl ibn Aḥmad, there are seventeen makhārij and this
opinion is adopted by most authors. The letters of madd (long vowels)
are counted as a separate makhraj i.e., the cavity of the mouth. The
author states in al-Nashr that this was also the view of Abū ʿAlī Sīnā. 48
According to Sibawayh, the makhārij are sixteen. He does not consider

the letters of madd as a separate makhraj. He includes alif with the
makhraj of ‫ ء‬and ‫ ه‬i.e., the furthest part of the throat. 49 He includes waw 48F48F48F48F48 F
maddah with wāw ghair maddah (consonant) and yāʾ maddah with yāʾ ghair
maddah (consonant).
Farrāʾ and some others aver that the makhārij are fourteen. They drop
the makhraj of the letters of madd similar to Sibawayh, and count the
makhārij of ‫ ر‬,‫ ل‬and ‫ ن‬as one. 50 49F49F49F49 F49F
48
49
Sibawayh, al-Kitāb, 4:433.
50
39
The Five Origins of the Makhārij
1. The throat: This is the origin of three makhārij and six letters.
2. The tongue: This is the origin of ten makāhrij and eighteen
letters.
3. The lips: This is the origin of two makhārij and four letters.
4. The cavity of the mouth: This is the origin of one makhraj and
the three long vowels.
5. The cavity of the nose: This is the origin of one makhraj and nūn
and mīm when in the state of ghunnah. 51
The following chart demonstrates this:
Jawf Fam Khaishūm Shafatān Lisān Halaq

(Cavity of mouth) (Cavity of nose) (Lips) (Tongue) (Throat)
The long vowels Ghunnah ‫ب‬ ‫ء ه ع ت د ط‬
‫و‬ ‫ح غ خ ث ذ ظ‬
‫ف‬ ‫س ص ز‬
‫م‬ ‫ج ش ي‬
‫ل ن ر‬
‫ق ك‬
‫ض‬
51
This is the makhraj of the nasal sound that is omitted every time nūn and mīm are
articulated.
40
َ ْ‫ـواءِ َ�ن‬ َ ْ‫ــد لل‬
َ ‫ـه‬ ّ َ ُ ُ ‫ح‬ َ َْ ُ
ُ ‫ـاهـا َوهِــي‬ َ
ْ ‫الـج‬ ُ ََ
‫ـتـ ِهـي‬ ٍ ‫ــروف م‬ ‫ف وأخت‬
ِ ‫ـو‬ ‫ فأل ِـف‬10
10. So (the makhraj of) alif [from the jawf] and its two sisters, and they are the
letters of madd that end with the breath.
1. The Letters of Madd
The cavity of the mouth is the makhraj for the letters of madd (long
vowels); alif, wāw when sākin with ḍammah preceding it and yāʾ sākinah
with kasrah preceding it. These letters are known as:
52 ‫ﻣﺪ و ﻟﲔ‬ ‫اﳊﺮوف اﳌﺪة اﳊﺮوف اﳉﻮﻓيﺔ اﳊﺮوف اﻟﻬﻮاﺋﯿﺔ ﺣﺮوف‬
This makhraj, in reality, begins from the cavity of the furthest part of the
throat and ends in the cavity of the mouth.
Note that waw līnah and mutaḥarrikah and yā līnah and mutaḥarrikah are
not included in this makhraj. Their makhraj is listed separately.
ْ ‫ا�ـلْـق َه‬ َ َّ ُ
ُ
‫ـــاء‬ َ ‫ـن‬
‫ح‬ َ َ‫ِـو ْسـطـهِ ف‬
ٌ ْ‫ـعـي‬ ِ َ ‫ــم ل‬َّ ُ‫ث‬ ُ ‫ـز َه‬
‫ـاء‬ ٌ ‫ـم‬ َ ‫ـم �قْ َصـي‬ ‫ ث‬11
ِ
ُ َ ْ َّ ُ ُ ْ َ َّ َ َْ ُ َ ْ َ ُ َ ٌ ْ َ ُ ََْ
‫ أدنــاه غـيـن خـاؤهـا والـقـاف أقصـي الل ِسـا ِن فـوق ثــم الـكـاف‬12
11. Then for the furthest part of the throat is ‫ ء‬and ‫ه‬. Then for the center of the
throat is ‫ ع‬and ‫ح‬
12. The part closest to the mouth is (the makhraj of) ‫ غ‬and ‫ خ‬and the (makhraj
of) ‫ ق‬is the furthest part of the tongue (when it meets with) the part of the mouth
directly above it and ‫ ك‬is…
52
They are named as such because they are elongated and are produced with ease,
without any added stress due to the vastness of the point of origination. Mullā ʿAlī al-
Qārī, al-Minaḥ al-Fikriyyah, 78.
41
2. The Makhraj of ‫ء & ه‬
The furthest part of the throat is the makhraj for ‫ء‬ and ‫ه‬. Most have
mentioned the same area for both letters. Some aver that hamzah comes
from the area closest to the chest and hāʾ comes from the area slightly
above that. 5352 F52F52F52F52 F
3. The Makhraj of ‫ع & ح‬
The center of the throat is the makhraj for ‫ ع‬and ‫ح‬. Imāms Makkī, al-
Shāṭibī, Ibn al-Jazarī and Sibawayh believe that the ‫ ع‬comes from the
upper portion of the throat center and ‫ ح‬from the lower central area.
Abū al-Ḥasan Shuraiḥ, Abū Ḥibban al-Andalūsī, Mahdawī and some
others seem to be inclined towards the opposite i.e., ‫ ح‬emanates from
the upper portion and ‫ ع‬from the lower portion. Others affirm that both
come from the same area. 54 53F53F53F53F53F
4. The Makhraj of ‫غ & خ‬
The top part of the throat is the makhraj for ‫ غ‬and ‫خ‬. Al-Jazarī, al-Shāṭibī
and Sibawayh seem to believe that ‫ غ‬comes from the upper portion of
the upper throat and ‫ خ‬from the lower. Makkī and some others believe
vice versa. Others state that both letters share the same area. The six
letters that emanate from the throat are known as ‫ اﳊﺮوف اﳊﻠﻘيﺔ‬the letters
of the throat. 55 54F54 F54F54F54F
53
Muḥammad Makkī Naṣr Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 50.
54
Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 50; Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 30.
55
Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 50-51.
42
After explaining the makhārij of the throat, the author [begins his
discussion of the makhārij of] the mouth and tongue area. Prior to
learning the makhārij of the letters wherein the tongue plays a role, it is
imperative to know the various parts of the tongue that are used in
articulating these letters. The following diagram shows the parts of the
tongue.
5. Makhraj of ‫ق‬
The makhraj of ‫ق‬ is the extreme back portion of the tongue when it
touches the extreme back portion of the mouth where the tonsils are
located. 56
6. Makhraj of ‫ك‬
56
This makhraj can also be described as the back of the tongue touching the soft palate
above it. Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 29.
43
The makhraj of‫ ك‬is the back portion of the tongue that is closer to the
center as compared to ‫ ق‬when it touches the palate above it. 57 Both ‫ق‬
and ‫ ك‬are known as lahawiyyah or lahatiyyah. 58 The lahāt is the uvula in 57F57F57 F57F57F
Arabic.
َ ‫ِــن َحافَـتِـهِ إذْ َول‬ َّ َ

ُ ‫الـض‬ ّ ُ َ ُ ْ َْ َ ُ َ ْ َ
‫ِـيــا‬ ِ
ْ ‫ـاد م‬ ‫ـيـن يَـا و‬ُ ‫الش‬ ِ ‫يـم‬ ‫ج‬
ِ ‫أسفـل والوسـط ف‬ 13
َ َ َ ُْ َ َ ْ َ َّ َ َ َ َْ ْ
َ ْ
َ ��
‫ـهـاهـا‬ ‫َوالـــ� ُم أدنــاهــا ل ِمنـت‬ ‫ـر أ ْو ُ� مْ نَ ـاه ـا‬
َ ‫اس مِـن � ي ـس‬
14
ُ َ َْ ْ َ َ ُ َّ َ ُ َ ْ ُ َْ ْ َ ْ َ ُّ َ
‫ـر أ د خ ــل‬ ٍ ‫وا�ون مِـن طرف ِـهِ �ـت اجعـلـوا و الــرا ي د ا ن ِـيـه ِ ل ِظ ـه‬ 15
13. And [for ‫ ]ك‬the makhraj is a bit lower [than the makhraj of ‫]ق‬. And the center
of the tongue is ‫ ج ش‬and ‫ي‬. And ‫ ض‬comes from the side of the tongue when it
connects with
14. the molars from the left or right. And ‫ ل‬comes from the closest part of the
hāffah [side of the tongue] to the end of the tongue.
15. And make the [makhraj of] ‫ ن‬from the front edge of the tongue that is lower
[in comparison to ‫] ل‬. And [the makhraj of] ‫ ر‬is close to it, but the upside portion
of it has a greater role.
7. Makhraj of ‫ج ش ي‬
57
It touches the hard palate as opposed to the soft palate.
58
Izhār Thānwī, al-Jawāhir al-Naqiyyah, 31.
44
The makhraj of ‫ ج ش‬and ‫ ي‬-when non-maddah
(consonant), is the center portion of the
tongue when it touches the palate above it.
There are three opinions concerning this

makhraj: 59
1. ‫ ج‬comes first, then ‫ ش‬then ‫ ي‬being
the closest to the mouth.
2. ‫ ش‬first, then ‫ ج‬then‫ي‬
3. All three from the same area.
These three letters are known as the ‫اﻟﺸ ْﺠﺮﯾﺔ‬ ‫ اﳊﺮوف‬attributed to the shajr
of the tongue 60 i.e., the upper part of the tongue that touches the palate
59F59 F59F59F59 F
when the mouth is closed.
The Teeth in Arabic
Since the teeth play a major role in the articulation of many Arabic
letters, it is important to learn a bit about their anatomy. Molars in
Arabic are called ‫ ٔأﴐاس‬. They are twenty altogether that can be grouped
into three categories.
1. Beginning from the back, the 3rd molars, also known as wisdom
teeth, are called ‫( ﻧﻮا�ﺬ‬singular: ‫) ��ﺬة‬. These are four altogether;
upper right and left and lower right and left.
2. ‫( ﻃﻮاﺣﻦ‬singular: ‫)ﻃﺎﺣنﺔ‬: The twelve molars; three upper right, three
upper left, three lower right, and three lower left. These are the
second and first molars and second premolars.
59
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 33.
60
45
3. ‫( ﺿﻮا�ﻚ‬singular: ‫)ﺿﺎﺣﻜﺔ‬: The next set is the four first premolars:
one upper right, one upper left, one lower right and one lower
left.
After the molars, the rest of the teeth are twelve. The next set of teeth is
the canines called ‫( ر�ﻋﯿﺎت‬singular: ‫)ر�ﻋﯿﺔ‬. These are four: one upper right,
one upper left, one lower right and one lower left.
After the canines are the lateral incisors called ‫( ٔأﻧﯿﺎب‬singular: ‫)�ب‬. These
are four: one upper right, one upper left, one lower right and one lower
left.
After the lateral incisors are the central incisors called �‫( ﺛﻨﺎ‬singular: ‫)ﺛنيﺔ‬.
These are four: the two upper front teeth and the two lower front teeth.
The following diagram 61 explains the teeth anatomy:
61
Original picture taken from
http://www.studiodentaire.com/en/glossary/permanent_teeth.php . The Arabic
names were added and labeled appropriately by the compiler. (Author’s note)
46
8. Makhraj of ‫ض‬
The makhraj of ‫ض‬ is the right, left or

both rear sides of the tongue when it
touches with the inner part of the upper
molars. ‫ ض‬is known as ‫ اﳊﺎﻓيّﺔ‬because it
utilizes the ‫ �ﺎﻓّﺔ‬of the tongue i.e., side(s).
The ḥāffah literally refers to the right
and left sides of the tongue beginning
from the nawājidh (wisdom teeth) all the
way to the front incisors. However, in
the terminology of tajwīd it refers to the side of the tongue on both sides
that is adjacent to the nawājidh, ṭawāḥin and ḍawāḥik. This is the portion
of the tongue that is utilized in articulating ‫ ض‬.
Experts state that it is easier to utilize the left side of the tongue when
pronouncing ‫ض‬. The right side is slightly more difficult and utilizing
47
both sides is the most difficult. Mullā ʿAlī al-Qāriʾ writes that ʿUmar 
was able to articulate it from both sides. 62
The commentator of Fawāʾid Makkiyyah quoting from the commentary of

Raḍī mentions that this letter is not found in any other language. 63
9. The Makhraj of ‫ل‬
The makhraj of ‫ ل‬is the edge of the tongue left or right that is adjacent to
the ḍawāḥik (first premolars) all the way to the thanāya (central incisors)
when it touches the inner gums of the upper dāḥik (first premolar), nāb
(canine), rubāʿī (lateral incisors) and thanāya (central incisors) along with
a bit of elevation toward the palate.
In contrast to ‫ض‬, the makhraj of ‫ ل‬is easier to pronounce from the right
side, then the left, and then both sides. Some have mentioned that the
whole side of the tongue from beginning to end may be utilized for ‫ ل‬,
and others have mentioned that only the ṭaraf (i.e., the part of the
tongue adjacent to the nāb, rubāʿī and thanāya) is used. 64 This is why
Mullā ʿAlī al-Qārī states that the makhraj of ‫ ل‬has the widest scope in
terms of where it is articulated. 65 64F64F64F64 F64F
10. The Makhraj of ‫ن‬
62
63
Muḥammad Yūsuf Siyālwī, Lamʿāt Shamsiyyah, 74-75; Muhammad al-Raḍī al-
Istrābādhī, Sharḥ Shāfiyah Ibn Ḥājib, 3:262; Dr. Maḥmūd Ḥijāzī, Kitāb ʿIlm al-Lughah al-
ʿArabiyyah, 199.
64
Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 52.
65
48
The makhraj of ‫ ن‬is the edge of the tongue known as ṭaraf (the part that is
adjacent to the rubāʿī, nāb, and thanāya ʿulyā) when it touches the gums of
the rubāʿī (lateral incisor), nāb (canine), and thanāya ʿulyā (upper central
incisors). The above makhraj will not apply when ikhfāʾ is made on ‫ن‬,
rather it will fall under makhraj number seventeen.
11. The Makhraj of ‫ر‬
The makhraj of ‫ ر‬is when the front part of the ṭaraf (the part adjacent to
the rubāʿī, nāb, and thanāya ʿulyā) along with the upturned tip of the
tongue when it touches the palate. The upside 66 part of the tip of the
tongue is also used for ‫ ر‬in contrast to ‫ ل‬and ‫ن‬.
Farrāʾ and others aver that the makhraj of ‫ ل‬and ‫ ر‬is the same as ‫ ن‬i.e., the
ṭaraf of the tongue (the part that is adjacent to the rubāʿī, nāb and thanāya
ʿulyā). 67 These three letters are known as ‫( اﳊﺮوف ا�ﻟﻘيﺔ‬al-Ḥurūf al-
dhalaqiyyah) or ‫( اﳊﺮوف اﻟﻄﺮﻓيﺔ‬al-ḥurūf al-ṭarafiyyah). 68
66
Raʾs al-Lisān.
67
68
ʿĀshiq Ilāhī Bulandshehrī, Tuḥfah al-Marḍiyyah, 34.
49
ْ ‫ـر ُم ْس تَـك‬ َّ ‫ُع ل ْ َيـا ا�َّنَـاي َـا‬
ُ ْ‫والصفِـي‬ ْ ‫ـه َوم‬ ُ ْ‫الـد ُال َو ت َـا مِـن‬
َّ ‫الط ـاءُ َو‬
َّ ‫َو‬
‫ِـن‬ ‫ِـن‬ 16
ْ ْ َ ُ َّ َّ َ ْ ُّ ْ َ‫ِـن ف‬
ْ ‫مِنْ ُه َوم‬
‫الس ف ـل ـي َوالـظ ـاءُ َوالــذ ال َو ث ــا ل ِل ُع ـل ـيَـا‬ ‫ـو ِق ا�َّنَـاي َـا‬ 17
16. And ‫ د‬, ‫ ط‬and ‫ ت‬come from the tip of the tongue and the thanāya ʿulyā
(upper central incisors), and [letters of] ṣafīr is well established…
17. from the tip of the tongue and from the top of the thanāya sufla (lower central
incisors), and ‫ ذ‬, ‫ ظ‬and ‫ ث‬are for the thanāyā ʿulyā (upper central incisors)…
12. The Makhraj of ‫د ط ت‬
The makhraj of ‫د‬ , ‫ ط‬, and ‫ ت‬is the tip of the tongue and the thanāya ʿulyā
(upper central incisors). What part of thanāyā ʿulyā (upper central
incisors) is meant here? There are four opinions in this regard:
1. According to Sibawaih, the roots i.e., the place where the teeth
meet the gums. 69
2. According to Mullā ʿAlī al-Qāri’, the roots while slightly
deviating toward the palate. 70
3. According to Ibn al-Hājib, the center of the thanāya ʿulyā (upper
central incisors). 71
4. According to Marʿashī, for ‫ ط‬the roots, for ‫ د‬slightly above that,
and for ‫ت‬ the center of the thanāya ʿulyā (upper central
incisors). 71F71F71F71F71F
72
These letters are known as ‫( اﳊﺮوف اﻟ ِﻨﻄﻌﯿﺔ‬al-ḥurūf al-niṭʿiyyah) with sukūn

on ‫ ط‬or fatha. 73 The word ‫ ِﻧ ْﻄﻊ‬in Arabic means the edge of the cave-like
part of the upper palate. Though these letters do not originate from
69
Sibawayh, al-Kitāb, 433.
70
71
Raḥīm Bakhsh Panīpatī, al-ʿAṭāyā al-Wahbiyyah, 71.
72
Marʿashī, Juhd al-Muqill, 133.
73
50
there, they are named after this part due to their makhraj’s proximity to
it.
13. The Makhraj of ‫ز س ص‬
The makhraj of ‫ص‬ , ‫ س‬and ‫ ز‬is the tip of the tongue when it touches the
top edges of the thanāyā suflā (lower central incisors).
Sibawayh, 74 Shāṭibī and others add that the edge of the thanāyā ʿulyā
(upper central incisors) also play a role in the pronunciation of these
letters. 75 Thus, the tip of the tongue when it comes in contact with the
edges of the four front teeth is how they would explain it.
The above three letters are known as ‫( اﳊﺮوف ا ٔ�ﺳﻠﯿﺔ‬al-ḥurūf al-asaliyyah)

with a sukūn or fatḥah on the ‫س‬. A ḍammah on the hamzah has also been
reported. Asal in Arabic means the tip of the tongue. They are also
known as ‫ﺣﺮوف اﻟﺼﻔﲑ‬. 76 Ṣafīr in Arabic means whistle.
75F75F75F75F75F
The author of Juhd al-Muqill mentions that the letter ‫ ز‬can be pronounced
with a ‫ ء‬as in ‫ زاء‬or without a hamzah as in ‫زا‬, but it is written with a ‫ ي‬at
the end i.e., ‫زاي‬ to distinguish it from ‫راء‬. The ‫ي‬ in ‫زاي‬ is not to be
pronounced. 77 76F76F76F76F76 F
74
75
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 91-92; Ḥirz al-Amānī wa Wajh al-Tahānī, l. 1146.
76
77
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 40; al-Marʿashī, Bayān Juhd al-Muquill, 55.
51
14. The Makhraj of ‫ظ ذ ث‬
The makhraj for ‫ ذ‬, ‫ ث‬and ‫ ظ‬is the tip of the tongue when it connects with
the edges of the thanāya ʿulyā (upper central incisors). Some have
mentioned the upturned portion of the tip of the tongue.
These three letters are known as ‫الﻠﺜﻮﯾﺔ‬

‫( اﳊﺮوف‬al-ḥurūf al-lithawiyyah) with
a kasrah under the ‫ ل‬and sukūn or fatḥah on the ‫ث‬. Marʿashī has written
this with a ḍammah on the ‫ ل‬and fatḥah in the ‫ث‬. 78 Lithah in Arabic means
7F7F7F7F7 F
the gums. Again, this name is based on proximity, because the gums
otherwise do not play a role in their articulation. Marʿashī writes that
they are named so because the breath spreads out and clashes with the
gums when these letters are pronounced. 79 Some scholars like Imām
78F78F78F78F78 F
Shāṭibī have mentioned this makhraj before the previous ones. 80 Abū 79F79F79 F79F79F
Ḥayyān al-Andulusī states that these letters are not found in any other
language. 81
80F80F80F80F80F
78
79
80
Ḥirz al-Amānī wa Wajh al-Tahānī, l. 1145.
81
Abū Ḥayyān writes that the letter ẓāʾ is unique to Arabic, while dhāl is not found in
Persian, and thāʾ is not found in both Persian and Greek. Al-Juraysī, Nihāyah al-Qawl al-
Mufīd, 54.
52
ْ َ‫الم ْ�ف‬
ُ ‫ـراف ا�َّنَ اي َـا‬ َ ‫فَال ْ َف ـا َم‬
ْ ‫ـع‬ َ َّ
‫ـن الشف ْه‬ ْ َ ْ َ َ ََْ َ ْ
‫ـه‬ ِ ِ ‫اط‬ ِ ‫مِـن ط ر� يهِ م ـا ومِـن ب ـط‬ 18
ُ ‫ـش‬
‫ـوم‬
ُ ْ َ
‫ـه ـا ا� ـي‬ َ ‫ج‬ُ ‫ـر‬ ٌ َّ ُ َ
َ ْ �َ ‫ــة‬ ‫وغ ـن‬ ُ ْ‫او ب َــاءٌ مِـي‬
‫ــم‬ َ ْ ‫ِلش َف تَ ـيْـن ال‬
ُ ‫ــو‬ َّ
‫ل‬ 19
ِ
18. …from their (thanāyā ʿulyā’s: upper central incisors’) edges. And from the
center of the (lower) lip is the ‫ ف‬along with the thanāyā ʿulyā (upper central
incisors).
19. For the two lips are ‫ ب‬, ‫ و‬and ‫ م‬. And the nasal cavity is the makhraj for
ghunnah.
15. The Makhraj of ‫ف‬
The makhraj for ‫ ف‬is the thanāya ʿulyā (upper central incisors) when they
touch the [inner] center of the bottom lip.
16. The Makhraj of ‫ب م و‬
The makhraj for ‫ و‬when not a long vowel (ghair maddah) and ‫ ب‬and ‫م‬
when not in the state of ghunnah is the two lips. In ‫و‬, the two lips meet
incompletely and in ‫ ب‬and ‫م‬, the lips meet completely. However, the
pressure applied in the meeting of the lips for ‫ ب‬is greater than that for
‫م‬. 82 The other difference between the two is that ‫ ب‬is pronounced from
the wet portions of the lips and ‫ م‬is pronounced from the dry portions of
the lips. That is why ‫ ب‬is known as ‫( ﲝﺮﯾﺔ‬of the sea i.e., wet) and ‫ م‬is
known as ‫( �ﺮﯾﺔ‬of the land i.e., dry). 83 82F82F82F82F82F
82
83
Iẓhār Thanwī, al-Jawāhir al-Naqiyyah, 42.
53
In Nihāyah al-Qawl al-Mufīd, the author has divided the lips into three
parts: 84
1. The most inner part: This is where ‫ ب‬originates.
2. The center: This is where ‫ و‬originates.
3. The outer part: This is where ‫ م‬originates.
Al-Makkī mentions the same except that he says ‫ و‬originates from the
outer part and ‫ م‬from the center. 85 84F84F84F84F84 F
The letters of the fifteenth and sixteenth makhārij are known as ‫اﳊﺮوف‬
‫( اﻟﺸﻔﻮﯾﺔ‬al-ḥurūf al-shafawiyyah) or ‫( اﳊﺮوف اﻟﺸﻔﻬﯿﺔ‬al-ḥurūf al-shafahiyyah) i.e.,
the labial letters. 8685F85F85F85F85 F
17. The Makhraj of Ghunnah
The makhraj for ghunnah (nasal sound) is the ‫�يﺸﻮم‬ (nasal cavity). The
author states in his book al-Nashr that in the state of ghunnah, whether in
ikhfāʾ, idghām bi ghunnah, or iqlāb, the original makhārij of ‫ ن‬and ‫ م‬transfer
to the nasal cavity; just like in the state of madd, the original makhārij of ‫و‬
and ‫ ي‬transfer to the oral cavity. 87 86F86F86 F86F86F
The following are the cases for ghunnah for ‫ ن‬and ‫م‬:
1. Nūn sākinah with ikhfāʾ

2. Mīm sākinah with ikhfāʾ
84
Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 55; al-Marʿashī, Juhd al-Muqill, 135-136.
85
86
87
54
3. Nūn sākinah with ghunnah (idghām in ‫)ي و م ن‬
4. Mīm sākinah with idghām in mīm
5. Nūn sākinah with iqlāb, which in reality is the same as mīm in the
state of ikhfāʾ.
The author of al-ʿĀṭāyā al-Wahbiyyah lists five levels of ghunnah beginning

from strongest to weakest: 88
1. When ‫ ن‬and ‫ م‬are mushaddadah 89 8F8 F88F8F8F
2. When ‫ ن‬and ‫ م‬are in the state of ikhfāʾ

3. When‫ ن‬is in the state of idghām nāqiṣ (more details coming up on
this)
4. When‫ ن‬and‫ م‬are in the state of iẓhār
5. When‫ ن‬and‫ م‬are mutaḥarrikah without a shaddah
Among these levels, the first three are known as ghunnah ṣifatī and the
last two are known as ghunnah dhātī. 90
88
Raḥīm Bakhsh Pānīpatī, al-ʿĀṭāyā al-Wahbiyyah, 228. This issue has been mentioned in
other books of tajwīd in a slightly different order. They consider the ghunnah of idghām
nāqiṣ as being of a higher degree than the ghunnah of ikhfāʾ. Al-Marʿashī, Juhd al-Muqill,
163-164; Shukrī, al-Munīr fī Aḥkām al-Tajwīd, 91-92.
89
Or when nūn merges into nūn and mīm, or when mīm merges into mīm.
90
Fatḥ Muḥammad Pānīpatī, ʿInāyāte Raḥmāni, 3:569.
55
Chapter 3. The Ṣifāt
Ṣifāt (‫ ) اﻟﺼﻔﺎت‬is the plural of ṣifah ( ‫) اﻟﺼﻔﺔ‬. Literally it means a quality, trait
or anything that describes a noun. In the terminology of tajwīd, it refers
to those qualities and traits of letters through which every Arabic letter
is pronounced correctly according to the way it was revealed by Allāh
Taʿālā and relayed to us.
Scholars have mentioned four main benefits of knowing the ṣifāt of

letters:
1. It is only through the ṣifāt that those letters that share the same
makhraj can be distinguished. Rummānī and Māznī relate that if it
were not for the qualities of istʿilāʾ and iṭbāq in‫ ط‬and their
absence in dāl, ‫ د‬and ‫ ط‬would not be distinct from each other.
Similar is the case for ‫ ذ‬and ‫ ظ‬and ‫ س‬and ‫ص‬. 91 90F90F90F90F90F
2. The ṣifāt indicate the strength of the letters. This aids in

determining which letter can merge into which letter because
only the weaker one merges into the stronger and not vice versa,
with only one exception that will be explained later.
3. The ṣifāt help in determining similarities in letters. This allows
one to know where to make idghām, because just like idghām is
made in identical letters, it is also made in similar letters.
4. The ṣifāt aid in adding beauty to the recitation. Scholars compare
the makhārij to a scale 92 that weighs the genuineness of a gem
and the ṣifāt to its polish that causes the gem to shine and display
its inherent beauty.
91
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 96-97.
92
56
There are two types of ṣifāt:
1. Permanent, [which are] known as ِ (lāzimah), ‫( ذاﺗﯿﺔ‬dhātiyyah),

‫ﻻزﻣﺔ‬
‫( ُﻣﻘَ ِّﻮ َﻣﺔ‬muqawwimah) in Arabic.92F92F92F92F92 F
93
2. Temporary, [which are] known as ‫�ﺎرﺿﺔ‬

ِ (ʿāriḍah), ‫ُﻣ َﺤ ِ ّﺴ�ﻨَﺔ‬
(muḥassinah), ‫( َﻣ َ� ِﻠ ّﯿ�ﺔ‬maḥalliyyah) in Arabic. 94 93F93F93F93F93F
The Permanent Qualities
They are an integral part of the letter. Thus, they are called ‫ذاﺗﯿﺔ‬
(dhātiyyah). They constitute the letter i.e., make up the letter, and thus
are called ‫( ُﻣﻘَـ ّ ِﻮ َﻣﺔ‬muqawwimah). They are inseparable from the letter, and
thus are called ‫( ﻻزﻣﺔ‬lāzimah).
Without any one of these qualities the letter will either be pronounced
as another letter or will become a non-Arabic letter or just a sound. The
permanent qualities according to the common opinion are seventeen out
of which ten are with opposites and seven without opposites. Hence the
permanent ṣifāt are of two types:
1. ‫ – ُﻣتَﻀَ ﺎ �دة‬mutaḍāddah i.e., with opposites

2. ‫ – �ﲑ ُﻣتَﻀﺎ �دة‬ghair mutaḍāddah i.e., without opposites
The author begins with the permanent qualities with opposites:
93
94
57
‫باب الصفات‬
ْ ُ َّ ّ َ ٌ َ َ ْ ُ ٌ َ ْ ُ ْ ْ َ ٌ ْ َ َُ َ
‫الـضـد قـــل‬ ِ ‫منفـتِـح مصمـتـة و‬ ‫ــو ُم ْس َتـفِـل‬
ٌ ‫خ‬
ِ‫صِ فا�هـا جـهـر ور‬ 20
ْ ‫ـك‬ َ َ َ ْ َ ُ َْ َ ُْ َ ْ َ َ ٌ ْ َ ُ َّ َ َ َ ُ ُ ْ َ
‫ـت‬ ‫ــط ب‬
ٍ ‫جــد ق‬ ِ ‫مهموسهـا فحثـه شخـص سـكـت شدِيدهـا لفـظ أ‬ 21
ْ ‫ح َص‬ َ ‫ِـظ‬ ْ ْ َ َّ ُ ْ ُ ُ ْ َ َ ْ َ ُ ْ َّ َ ْ َ ْ َ َ
‫ـر‬ ‫ـط ق‬ ٍ ‫ـو والشدِيـ ِد ل ِـن �مـر وسبع ع ل ٍو خ ص ض غ‬ ٍ ‫و�يـن رِخ‬ 22
َ ْ
ْ ‫الم ذ ل َق‬
ُ ‫ـر وف‬ ُ ُ ُ�‫ـب ا‬ ّ ُ ْ َّ َ ْ َ َ ْ ُ ٌ َ ُ َ ٌ َ ُ َ َ
‫ـه‬ ِ ‫وصـاد ضـاد طـاء ظـاء مطبـقـه و ف ِـر مِـن ل‬ 23
20. The qualities of the letters are jahr, rikh(wah), istifāl, infitāḥ and iṣmāt, and
state their opposites.
21. The letters of hams are ‫ ف ح ث ه ش خ ص س ك ت‬. The letters of shiddah are
‫ٔأ ج د ق ط ب ك ت‬
22. And between rikh(wah) and shiddah are the letters of ‫ل ن ع م ر‬. And the
seven letters of istiʿlāʾ are confined to ‫خ ص ض غ ط ق ظ‬.
23. And ‫ ص ض ط ظ‬are the letters of iṭbāq, and ‫ ف ر م ن ل ب‬are the letters of
idhlāq.
The author first mentions the five qualities each of which has the most
letters. These ṣifāt are jahr, rikhwah, istifāl, infitāḥ and iṣmāt. He then
mentions each of their opposites—hams, shiddah, the one in between i.e.,
tawassuṭ, istʿilāʾ, iṭbāq and idhlāq, and their letters as acronyms. The
author does not define the qualities.
The First Ṣifah: ‫ﳘﺲ‬
Hams literally means a low tone, an almost inaudible sound. This is the
opposite of jahr. In this ṣifah, the sound of the letter depends so weakly
on its makhraj that the breath continues, and the breath does not
transform into the sound because of which its volume remains low. This
quality is found in the following letters:
‫فحثه شخصسكت‬
58
The Second Ṣifah: ‫�ﺮ‬
Jahr literally means a loud tone. This is the opposite of hams. In this ṣifah,
the sound of the letter depends so strongly on its makhraj that the breath
does not continue; rather the whole breath transforms into the sound
because of which its volume is high. This quality is found in the rest of
the letters apart from the letters of hams:
‫ء ب ج د ذ ر ز ض ط ظ ع غ ق ل م ن و ي‬
The Third Ṣifah: ‫ﺷﺪة‬
Shiddah literally means strength and intensity. Technically, it means that

the articulation of the letters of shiddah relies so strongly on their
makhārij that the sound does not continue. This discontinuation is more
noticeable when the letter is sākinah. The letters of shiddah are:
‫ٔأ ج د ق ط ب ك ت‬
These letters are known as shadīdah.
The Fourth Ṣifah: ‫رﺧﻮة‬
Rikhwah literally means softness. Technically, it means that the

articulation of the letters of rikhwah relies so softly i.e., weakly on the
makhraj that the sound continues. This quality is clearer when the letter
is sākinah. This quality is also referred to as ‫ ر�ﺎوة‬rakhāwah in some books.
The letters of rikhwah are:
‫ث ح خ ذ ز س ش ص ض ظ غ ف ه و ي‬
59
The Ṣifah in Between Shiddah and Rikhwah: ‫ﺗﻮﺳﻂ‬
Tawassuṭ is the quality that falls in between shiddah and rikhwah. This
quality is not exactly shiddah nor is it rikhwah. There is a degree of both
continuation and discontinuation of the sound. The following are the
letters of tawassuṭ:
‫ل ن ع م ر‬ = ‫ﻟﻦ ﲻﺮ‬
These letters are also known as ‫( ﺑﯿنيﺔ‬bayniyyah). 95 94F94F94F94F94F
Abū al-Ḥasan al-Rummāni states in Sharḥ al-Uṣūl that at the beginning

these letters have the quality of shiddah, then the rikhwah sets in. 96 The
letters ‫ ن‬and ‫ م‬while in the state of ghunnah will fall under rikhwah.
Jazarī 97, Shāṭibī 98, Dānī, 99 Māznī and Ṣaqlī have included the letters of
96F96F96F96F96 F 97F97F97F97F97 F 98F98F98F98F98F
madd in rikhwah. Sibawayh, Ibn Ḥājib, Ibn Shurayḥ and Makkī 100 have 9F9F9F9F9F
included them in tawassuṭ. 101 10F10F10F10F10F
Scholars do not include tawassuṭ as a separate quality due to it being a

combination of both rikhwah and shiddah. 102
95
96
Abū Shāmmah, Ibrāz al-Maʿānī, 752; Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 52.
97
98
Raḥīm Bakhsh Pānīpatī, al-ʿAtāyā al-Wahbiyyah, 92; Ḥirz al-Amānī wa Wajh al-Tahānī, l.
1154.
99
al-Dānī, al-Taḥdīd, 106. ʿAllāmah al-Dānī lists five letters of al-tawassuṭ. However, he
does not list the letters of madd under rikhwah either.
100
Makkī ibn Abī Ṭālib al-Qaysī, al-Riʿāyah, 59.
101
102
60
The Fifth Ṣifah – ‫�ﺳ�ﺘﻌﻼء‬
Istiʿlāʾ literally means to seek elevation. Technically, it means the

elevation of the tongue toward the palate while pronouncing the letters
of istiʿlāʾ. The letters of istiʿlāʾ are:
‫ﺧ �ُﺺ ﺿَ ﻐَﻂٍ ِﻗﻆْ = خ ص ض غ ط ق ظ‬
These letters are called ‫( ُﻣ ْﺴ�ﺘَ ْﻌ ِﻠ َﯿﺔ‬mustʿaliyah).
Marʿashī has elaborated further by stating that in istiʿlāʾ, what matters is

that the furthest portion of the tongue elevates, irrespective of whether
the remainder elevates, like in ‫ ص ض ط ظ‬, or it does not, as in ‫ ق خ غ‬.
Therefore, the shajariyyah letters i.e., ‫ج ش ي‬, do not fall under this
category because only the center of the tongue elevates in their
pronunciation. Similarly, ‫ ك‬is excluded because the portion between the
farthest part and the center elevates in its articulation, not the farthest
part itself. 103 102F102F102F102F102 F
There are varying levels of istʿilāʾ: 104
1. Strongest: When there is an alif after it as in ‫َﻃﺎ َل‬

2. Strong: When there is a fatḥah on it e.g., ‫اﻟﻄﻼق‬
�
3. Weak: When there is a ḍammah on it e.g., ‫اﻟﴬ‬
�
4. Weakest: When there is a kasrah underneath it, e.g., ‫اﻟﴫاط‬
If the letter is sākinah, the ḥarakah on the letter preceding it will

determine its strength. The opposite of istiʿlāʾ is istifāl.
103
Al-Marʿashī, Juhd al-Muqill, 151-152.
104
61
The Sixth Ṣifah: ‫�ﺳ�ﺘﻔﺎل‬
Istifāl literally means to remain low. Technically, it means that the

tongue is not elevated toward the palate while reciting these letters. All
letters besides the letters of istiʿlāʾ are the letters of istifāl. The letters of
istifāl are:
‫ء ن ش ر ح د ي ث ع ل م ك س و ف ت ج ه ز ب ذ ا‬
These letters are called mustafilah.
Scholars state that out of the letters of istiʿlāʾ [that are not letters of
iṭbāq], ‫ ق‬is the strongest 105, and out of the letters of istifāl, ‫ ي‬has the
highest level of istifāl. 106 In al-Nashr, the author describes the letters of
istiʿlāʾ as the letters of tafkhīm and the strongest one is ‫ط‬. 107 106F106F106F106F106 F
In al-Tāmhīd, it is stated that the ‫ ل‬when in the name of Allāh and in the
state of tafkhīm, and ‫ ر‬when in the state of tafkhīm, both resemble the
letters of istʿilāʾ. 108 Marʿashī states that ‫ ل‬when in the name of Allāh and
in the state of tafkhīm, and ‫ ر‬when in the state of tafkhīm are included in
the letters of istʿilāʾ; and when in the state of tarqīq, they are included in
the letters of istifāl. Thus, according to him, tafkhīm and tarqīq in the
above two letters are not temporary, rather they are permanent. This is
his opinion only. 109 108F108F108 F108F108F
105
106
Ibn al-Jazarī, al-Tamhīd, 162; Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 82.
107
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:202-203.
108
109
62
Alif according to the majority of scholars is included in the letters of
istifāl. Makkī counts it as mustaʿliyah. 110 Ibn al-Jazarī states that alif is
dependent on the letter before it. If it is mustʿaliyah or mufakkhamah, alif
will follow suit, and if the letter is mustafilah or muraqqaqah, alif will take
that ruling. 111
The Seventh Ṣifah: ‫اﻻٕﻃﺒﺎق‬
Iṭbāq literally means to encompass, cover, close, or adhere. Technically,

it refers to the center of the tongue adhering to the central palate when
the letters containing iṭbāq are pronounced. The letters that contain
iṭbāq are ‫ ص ض ط ظ‬. These letters are called ‫( اﳌ ُﻄ َﺒﻘَﺔ‬muṭbaqah).
These are also the letters of istiʿlāʾ. Thus, when pronouncing these
letters, both the central part of the tongue will touch the central palate
and the furthest portion of the tongue will also elevate toward the
palate. These letters have the highest degree of tafkhīm. 112
The difference between these and the makhraj category of the shajariyyah
letters is that iṭbāq entails adhesion and encompassing of the entire
central portion of the tongue including its sides, whereas in ‫ج ش ي‬, the
tongue merely touches the central palate. The opposite of iṭbāq is infitāḥ.
110
I did not find this point in Imām Makkī’s book. Rather he states the opposite, al-
Riʿāyah, 98. Ibn al-Jazarī states that this is an incorrect assumption about the opinion of
Imam Makkī. Ibn al-Jazarī, al-Tamhīd, 104.
111
112
63
The Eighth Ṣifah: ‫�ﻧﻔتﺎح‬
Infitāḥ literally means to be open. Technically, it means that the [middle

of the] tongue remains lowered while the letters of infitāḥ are
pronounced. All other letters besides the letters of iṭbāq are the letters of
infitāḥ. They are:
‫ء خ غ ن ش ر ح د ي ث ع ل م ك س و ف ق ت ج ه ز ب ذ‬
The Ninth Ṣifah: ‫اﻻٕذﻻق‬
Idhlāq literally means fluency and eloquence. Technically, it refers to the

fluency and quickness in the articulation of the letters of idhlāq almost as
if they were slipping from their makhraj. The letters of idhlāq are called
‫( ُﻣﺬﻟَﻘَﺔ‬mudhlaqah). These letters are:
‫ﻓَ �ﺮ َﻣﻦ ﻟ � �ﺐ = ف ر م ن ل ب‬
The opposite of idhlāq is iṣmāt. It is imperative for every four or five root-
lettered word in Arabic to consist of one of the letters of idhlāq.
The Tenth Ṣifah: ‫اﻻٕﺻﲈت‬
Iṣmāt literally means to silence or prevent. Technically, it refers to the

letters that do not have the fluency and quickness in their articulation as
the letters of idhlāq. The letters of iṣmāt are all the letters besides the
letters of idhlāq. They are:
‫ءخغشحديثعكسو قتجهزذصضطظ‬
These are called ‫( اﳊﺮوف اﳌُﺼ َﻤﺘَﺔ‬al-Ḥurūf al-Muṣmatah).
64
Raḍī says that iṣmāt is the quality that has heaviness in it. 113 Yamani and
others state that it is because of this heaviness that there exists no four
or five root-lettered word in Arabic with all letters of iṣmāt. 114 There
must be at least one letter of idhlāq. 115 Makkī states that alif is neither a
letter of iṣmāt or idhlāq. 116
113
Al-Raḍī al-Istrābādhī, Sharḥ Shāfiyah Ibn al-Ḥājib, 3:262.
114
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 48; ʿĀshiq Ilāhī Bulandshehrī, al-Tuḥfah al-
Marḍiyyah, 48.
115
Mullā ʿAlī Qārī, al-Minaḥ al-Fikriyyah, 105; Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 74.
116
Makkī al-Qaisī, al-Riʿāyah, 74.
65
ُ ّ َ َ ‫ـب‬
ُ ‫ـط‬ ٌ َ َْ َ
ْ ُ ‫ـة ق‬ ُ ٌ ‫ِيـر َهـا َص‬
ٌ ‫ــاد َو َز‬ ُ ‫ َصف‬24
‫ِـيـن‬ ‫ج ــ ٍد و الـل‬ ‫ق ل ق ـل‬
‫ِـيــن‬ ‫اي س‬
َ ‫ح‬
‫ـح ـا‬ ّ ‫صـ‬
ِ ُ ‫ــراف‬
ُ َ ‫ح‬ ْ َ ‫َ� بْلَ ُه‬
ِ ‫ـم ـا َوا�ن ـ‬ ‫ـح ـا‬
َ ْ َ َ َ َ ٌ َ َ ٌ َ
َ َ‫ـف ـت‬ ‫ و او و � ـاء س ـك ـن ـا و ان‬25
ْ ً َ ُ ْ ّ ّ َ َّ َ ْ ْ َ َ َّ َ َّ
‫اس َت ِطـل‬
ْ ‫ــادا‬ ‫الش ـيـن ض‬
ِ ‫ش ـي‬
ِ ‫للتف‬ ‫ج ـعِـل و‬ ُ ‫ك ر �ـر‬
ٍ ِ ‫ ف ِـي ال� ِم والـرا و � ِت‬26
24. The letters of ṣafir are ‫ص ز س‬. Qalqalah is for ‫ ق ط ب ج د‬and līn…
25. …is for ‫ و‬and ‫ ي‬when they are sākinah with fatḥah preceding them. And
inḥirāf is correct…
26. …in ‫ ل‬and ‫ ر‬and ‫ ر‬originated with takrīr. And for tafashshī is ‫ ش‬and make
istiṭālah of ‫ض‬.
Chapter 4. The Permanent Qualities Without Opposites
In the above lines, the author lists the permanent qualities that do not
have opposites. He lists seven of them as most authors have done:
1. Ṣafīr - ‫اﻟﺼﻔﲑ‬
2. Qalqalah - �‫اﻟﻘﻠﻘ‬
3. Līn - ‫الﻠﲔ‬
4. Inḥirāf - ‫�ﳓﺮاف‬
5. Takrīr - ‫اﻟﺘﻜﺮ�ﺮ‬
6. Tafasshī - ‫اﻟﺘﻔﴚ‬
7. Istiṭālah - �‫�ﺳ�ﺘﻄﺎ‬
1. Ṣafīr – ‫اﻟﺼﻔﲑ‬
Ṣafīr literally means a whistling sound. Technically, it refers to the extra

whistling sound that is emitted when the letters of ṣafīr are pronounced.
66
The letters of safīr are ‫ز‬‫ص س‬. The degree of safīr in ‫ س‬is the greatest,
then ‫ ص‬and it is the weakest in ‫ز‬. 117 16F16F16F16F16F
2. Qalqalah – �‫اﻟﻘﻠﻘ‬
Qalqalah according to Khalīl literally means to make a loud noise. 118 Some
say it refers to the vibration created in the sound. 119 Qalqalah technically
means the vibration and echo in the sound of the letters of qalqalah after
they are pronounced. This ṣifah can also be called laqlaqah, which has the
same literal meaning. 120 The letters of qalqalah are:
‫ﻗﻄﺐ �ﺪ = ق ط ب ج د‬
There are four levels of qalqalah: 121
1. Strongest: When making waqf (stopping) on a mushaddad letter of

qalqalah
2. Strong: When making waqf on a sākin letter of qalqalah
3. Weak: When the sākin letter of qalqalah is in the middle of a word
4. Weakest: When the letter of qalqalah has a ḥarakah (vowel)
117
Al-Marʿashī, Juhd al-Muqill, 156; Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 57-58.
118
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:20; Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 75.
119
120
121
Ibn al-Jazarī quotes Abū al-Ḥasan Shuraiḥ as mentioning two degrees. This concept
was expanded upon by later scholars. Al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:203-204.
67
Strongest Strong Weak Weakest
‫ﺣﻖ‬ّ
‫أﺣ ْﺪ‬
َ ‫ْﻳﺪ ُﺧﻠﻮن‬ ‫ا�ح ْﻤ ُﺪ‬
َ
َ ََ َ
‫َوﺗ ﱠﺐ‬ ‫ﺧﻠ ْﻖ‬ ‫َﻳ ْﺠ َﻌ ْﻞ‬ ‫� ْﻌ ُﺒ ُﺪ‬
Some have included hamzah in the letters of qalqalah. Sibawayh has

included ‫ ت‬and ‫ ء‬in the letters of qalqalah. Mubarrad has included ‫ ك‬in
the letters of qalqalah. 122 Ibn Ḥājib says that it is wājib in ‫ق‬ only and
permissible in the other letters. 123 12F12F12F12 F12F
3. Līn – ‫الﻠﲔ‬
Līn literally means softness. Technically, it refers to the softness in the

pronunciation of the letters of līn that enables their sound to be
stretched if wanted to. The letters of līn are ‫ و‬and ‫ ي‬sākinah when
preceded with fatḥah.
The letters of līn have an established makhraj as was learned earlier from
the discussion on the makhārij. Based on this, their sound should not
stretch because only the cavity of the mouth is where the sound is able
122
Ibn al-Jazarī writes that some scholars have included hamzah in the letters of qalqalah
due to it having the qualities of shiddah and jahr. Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-
ʿAshr, 1:203.
123
Iẓḥār Thānwī, al-Jawāhir al-Naqiyyah, 58; ʿAbd al-Raḥmān Makkī, Fawaʾid Makkiyyah,
15. Qārīʾ Ibn Ḍiyaʾ Aḥmad writes in his commentary on Fawaʾid Makkiyyah that qalqalah
on the other four letters being considered jaʾiz does not mean that the reciter has the
choice to make qalqalah on them or not. Rather, the ruling of jaʾiz reflects that there is a
disagreement among the scholars regarding the other four letters, while there is
complete agreement on qāf being a letter of qalqalah. The reciter is still required to
make qalqalah on all five letters. Imam al-Shāṭibī also alludes to the preference given to
qāf over the other letters in line 1159 of Ḥirz al-Amānī wa Wajh al-Tahānī.
68
to stretch as in the letters of madd. However, since the letters of līn have
a degree of resemblance with the letters of madd, it becomes possible to
stretch their sound. Thus, when they are followed by a sukūn, madd will
be obligatory if the sukūn is permanent and permissible if it is
temporary.
4. Inḥirāf – ‫�ﳓﺮاف‬
Inḥirāf literally means inclination. Technically it refers to the inclination

of the letter ‫ ر‬toward the letter ‫ ل‬and the inclination of the letter ‫ل‬
toward the letter ‫ر‬.
After beginning the articulation of ‫ر‬, it tends to move toward the back of
the tongue that is closer to the makhraj of ‫ل‬. After beginning the
articulation of ‫ ل‬it tends to move toward the front of the tongue that is
closer to the makhraj of ‫ر‬.
Most authors have adopted the above explanation for inḥirāf.
Sibawayh 124, Makkī and Shaikh Ḥijazī 125 state that the above letters have
inḥirāf even in their qualities. ‫ ل‬has rikhwah but its sound moves toward
shiddah but it does not end completely as in shiddah. Thus, [it] remains in
the middle i.e., tawassuṭ. ‫ ر‬moves away from ‫ ن‬which is closer to it in
makhraj and inclines toward ‫ ل‬which is further away. 126 125F125F125F125F125F
Ibn Ḥājib, ʿAllāma Dānī 127, Jārbardī, Ḥalabī and others claim that inḥirāf is
only found in ‫ل‬. 128 Ḥalabī claims that the inḥirāf in ‫ ل‬is that it inclines
124
125
126
Al-Qaysī, al-Riʿāyah, 71; Ibn al-Jazarī, al-Tamhīd, 106.
127
69
toward the makhraj of ‫ض‬. This becomes more apparent when ‫ل‬ is
pronounced with tafkhīm. 129 ʿAllāma Dānī 130 and Jārbardi claim that the
128F128F128F128F128F 129F129F129F129 F129F
tongue inclines toward the inside of the palate. 131 130 F130F130F130F130 F
You may recall that according to Farrāʾ, ‫ ل‬, ‫ ر‬and ‫ ن‬share one and the
same makhraj. The reason for this is the quality of inḥirāf, though he does
not consider inḥirāf a separate quality. 132 13F13F13F13F13 F
5. Takrīr – ‫�ﻜﺮ�ﺮ‬
Takrīr literally means repetition. Technically it refers to the vibration at

the tip of the tongue causing the sound of ‫ ر‬to trill.
ʿAllāmah Jaʿbarī, Mullā ʿAlī al-Qārī, and others elaborate that ‫ ر‬has the
potential of takrīr i.e., to trill, not that it has the quality. In other words,
this quality is mentioned so that people refrain from it and not because ‫ر‬
possesses this quality. 133 Others, including the author, claim that ‫ر‬
possesses this quality. 134 In other words, ‫ ر‬will naturally trill to some
degree.
To reconcile both opinions, it can be said that excessive trilling is
prohibited and not the natural amount that ‫ ر‬comes with when recited.
128
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 62-63; Abū Shāmmah, Ibrāz al-Maʿānī, 754. Ibn al-
Jazarī mentions that this is the opinion of the scholars of Baṣrah. Al-Nashr fī al-Qirāʾāt al-
ʿAshr, 1:204.
129
130
Abū Shāmmah, Ibrāz al-Maʿānī, 753.
131
132
Ibid.
133
134
70
6. Tafashshī – ‫ﺗﻔﴚ‬
Tafashī literally means to spread. Technically, it means that when ‫ ش‬is

articulated, its sound spreads almost to the tip of the tongue. The
majority have included only ‫ ش‬in this quality. However, others have
included ‫م‬ ‫ض ف ر ص ث ي س‬. 135 The author states in al-Tāmhīd that this
134F134F134F134F134 F
quality should be made most prominent when the letter is mushaddad. 136 135F135 F135F135F135F
7. Istiṭālah – �‫اﺳ�ﺘﻄﺎ‬
Istiṭālah literally means to lengthen. Technically, it refers to the gradual

lengthening of the makhraj of ‫ ض‬beginning from the rear sides of the
tongue meeting the wisdom teeth moving to the frontal sides of the
tongue meeting the ḍawāḥik (first premolar).
`
The letters of madd also have this quality. However, since their makhraj
does not rely on a specific place in the mouth, they have not been
included. 137 The quality of istiṭālah applies only to a makhraj that relies
on a specific part in the mouth and the only makhraj that fits this
description is ‫ض‬. It is this quality along with its makhraj that
distinguishes ‫ ض‬from ‫ظ‬.
135
136
137
71
Table of Permanent Qualities
‫ء‬ ‫ب‬ ‫ت‬ ‫ث‬ ‫ج‬ ‫ح‬ ‫خ‬

Jahr Jahr Hams Hams Jahr Hams Hams
Shiddah Shiddah Shiddah Rikhwah Shiddah Rikhwah Rikhwah
Istifāl Istifāl Istifāl Istifāl Istifāl Istifāl Istiʿlāʾ
Infitāḥ Infitāḥ Infitāḥ Infitāḥ Infitāḥ Infitāḥ Infitāḥ
Iṣmāt Idhlāq Iṣmāt Iṣmāt Iṣmāt Iṣmāt Iṣmāt
Qalqalah Qalqalah
‫د‬ ‫ذ‬ ‫ر‬ ‫ز‬ ‫س‬ ‫ش‬ ‫ص‬

Jahr Jahr Jahr Jahr Hams Hams Hams
Shiddah Rikhwah Tawassuṭ Rikhwah Rikhwah Rikhwah Rikhwah
Istifāl Istifāl Istifāl Istifāl Istifāl Istifāl Istiʿlāʾ
Infitāḥ Infitāḥ Infitāḥ Infitāḥ Infitāḥ Infitāḥ Iṭbāq
Iṣmāt Iṣmāt Idhlāq Iṣmāt Iṣmāt Iṣmāt Iṣmāt
Qalqalah Takrīr Ṣafīr Ṣafīr Tafashshī Ṣafīr
Inḥirāf
‫ض‬ ‫ط‬ ‫ظ‬ ‫ع‬ ‫غ‬ ‫ف‬ ‫ق‬

Jahr Jahr Jahr Jahr Jahr Hams Jahr
Rikhwah Shiddah Rikhwah Tawassuṭ Rikhwah Rikhwah Shiddah
Istiʿlāʾ Istiʿlāʾ Istiʿlāʾ Istifāl Istiʿlāʾ Istifāl Istiʿlāʾ
Iṭbāq Iṭbāq Iṭbāq Infitāḥ Infitāḥ Infitāḥ Infitāḥ
72
Iṣmāt Iṣmāt Iṣmāt Iṣmāt Iṣmāt Idhlāq Iṣmāt
Istiṭālah Qalqalah Qalqalah
‫ك‬ ‫ل‬ ‫م‬ ‫ن‬ ‫و‬ ‫ه‬ ‫ي‬

Hams Jahr Jahr Jahr Jahr Hams Jahr
Shiddah Tawassuṭ Tawassuṭ Tawassuṭ Rikhwah Rikhwah Rikhwah
Istifāl Istifāl Istifāl Istifāl Istifāl Istifāl Istifāl
Infitāḥ Infitāḥ Infitāḥ Infitāḥ Infitāḥ Infitāḥ Infitāḥ
Iṣmāt Idhlāq Idhlāq Idhlāq Iṣmāt Iṣmāt Iṣmāt
Inḥirāf Līn Līn
Some Other Qualities
The major books of tajwīd contain the above seventeen permanent

qualities. Other authors have included up to forty-four qualities. Most of
these qualities either elaborate on the above qualities or have to do with
semantics or Arabic grammar.
ʿAllāmah Shāṭibī has not mentioned idhlāq, iṣmāt and līn among the sifāt.
He instead mentions the qualities of madd, hawa, and ʿillah. 138
1. Madd – ‫اﳌﺪ‬
Madd literally means to stretch. Technically, it refers to the stretch and

softness in the sound when the letters of madd are articulated. The
letters of madd are:
138
73
‫واي = و ا ي‬
The opposite quality is qaṣr.
2. Qaṣr – ‫اﻟﻘﴫ‬
Qaṣr literally means to shorten. Technically, it refers to the shortening

that is found in the letters of qaṣr when articulated. The letters of qaṣr
are all the letters besides the letters of madd.
3. Hawāʾ – ‫اﻟﻬﻮاء‬
Hawāʾ literally means air or wind. Technically, it refers to the vastness of

the voice in the oral cavity. This quality is only found in alif that is why it
is referred to al-Hawāʾī. 139 The rest of the letters are known as
mutaḥayyizah. 140
4. ʿIllah - �‫ اﻟﻌ‬141
ʿIllah literally means to be ill or weak. Technichally, this refers to the

letters that accept changes due to specific circumstances outlined in the
science of sarf (verb conjugation). The changes can be via ibdāl
(transformation to another letter), hadhf (dropping of the letter) or tashīl
(softening of the hamzah). The letters of ʿillah are four:
‫َءاوي = ء ا و ي‬
139
140
Although wāw and yāʾ have a similar quality, the lips are rounded in wāw maddiyyah
and the tongue somewhat rises to the makhraj of yāʾ for yāʾ maddiyyah. Therefore, this
quality only applies to alif. Iẓhār Aḥmad Thanwī, al-Jawāhir al-Naqiyyah, 65.
141
Ibn al-Jazarī, al-Tamhīd, 103-104.
74
The latter-day scholars differentiated between tashīl of hamzah and ʿillah
so they separated the quality of tashīl and made it into a separate
quality. 142 The rest of the letters are known as ‫ اﻟﺼﺤﯿ�ﺔ‬al-Saḥīḥah.
5. Tafkhīm 143 - ‫اﻟﺘﻔﺨﲓ‬
Tafkhīm literally means to enlarge. Technically, it refers to reciting the

letters with a full mouth. According to the famous opinion, this quality
applies when it is inherent in the letter as in,
‫خ ص ض غ ط ق ظ‬
or when it is circumstantial as in,

‫ر‬ ‫ﻻم اﳉﻼ� ا‬
The opposite of Tafkhīm is tarqīq. Tarqīq literally means to soften. All

letters apart from the above ten letters are letters of tarqīq.
6. Ibdāl - ‫اﻻٕﺑﺪال‬
Ibdāl literally means to transform. Technically, it refers to reading

another letter in place of a letter. The author has mentioned twelve
letters in his book al-Tāmhīd 144 and scholars of ṣarf mention fourteen: 145
‫ء ن ص ت ي و م ج د ط ا ه ز ل‬
142
143
144
Ibn al-Jazarī, al-Tamhīd, 101. The following letters are mentioned here: ‫طﺎل ﯾﻮم أﻧﺠﺪﺗﮫ‬
145
The remaining two, ‫ز ص‬, are mentioned here: Iẓhār Thānwī, al-Jawāhir al-Naqiyyah,
66; Muḥammad Qamar al-Dīn ibn Muḥammad Yaʿqūb, Fuṣūle Akbarī, 71.
75
It is common in the Arabic language to replace certain letters with other
letters. For example, it is permitted to change ‫ س‬to ‫ ص‬when it is followed
by ‫ط‬ ‫ غ خ ق‬as in ‫ ﴎاط‬to ‫ ﴏاط‬and ‫ ﻣﺴ�ﯿﻄﺮ‬to ‫ ﻣﺼﯿﻄﺮ‬and the ‫ ن‬to ‫ ي‬in ‫ٔأ�ﺳﲔ‬
to ‫�ﳼ‬
� ‫ ٔأ‬etcetera. This quality has more to do with the science of naḥw
(Arabic grammar) than tajwīd.
7. Ziyādah 146 - ‫اﻟﺰ�دة‬
Ziyādah literally means to be extra. Technically, it refers to particular

letters that are added to the root letters in words. They are:
‫ﺳأٔ�ﳣﻮنﳱﺎ = س ء ل ت م و ن ي ه ا‬ 147
For example, the letters ‫ ا‬and ‫ ت‬in ‫ اﺟتﻨﺐ‬are extra and ‫ت‬ ‫ ا س‬in ‫اﺳ�ﺘﺤﻮذ‬
This quality as well has more to do with the science of naḥw (Arabic
grammar) than tajwīd.
8. Khafāʾ 148 - ‫اﳋﻔﺎء‬
Khafā’ literally means to be hidden. Technically, it refers to the sound of

the letter being hidden in its makhraj. This occurs in the following
letters:
‫ا و ي ه‬
It is most apparent in ‫ ا‬then ‫ ي‬and then ‫و‬. It is because of this quality that
madd is made in al-madd al-muttasil and al-munfasil when a hamzah follows
146
147
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 67; Al-Qaysī, al-Riʿāyah, 61.
148
Ibn al-Jazarī, al-Tamhīd, 103; Al-Qaysī, al-Riʿāyah, 66-67.
76
a letter of madd. The reason for this is that the letters of madd consist of
ease and hamzah consists of difficulty. Thus, when pronouncing the
difficult letter after an easy one, naturally one may leave out the easy,
thus decreasing the natural length of the letters of madd.
This quality is apparent in ‫ ه‬as well. It may be omitted from recitation if

one is not careful, especially during waqf. It is because of this quality that
ishbāʿ (ṣilah) is done on ‫ ه‬in certain cases. 149 148F148F148F148F148 F
9. Imālah - �‫اﻻٕﻣﺎ‬
Imālah literally means to bend. Technically, it refers to bending the

pronunciation of the alif toward ‫ ي‬and the fatḥah toward kasrah 150 due to 149F149F149F149F149 F
certain conditions. This quality in reality is temporary, but the author

has included it in the permanent qualities in his book al-Tāmhīd. 151 150F150F150F150 F150F
10. Khalṭ - ‫ اﳋﻠﻂ‬or Ishrāb – ‫ا ٕﻻﴍاب‬
Khalṭ and ishrāb both literally mean to mix. Technically it refers to

mixing a quality or sound of a letter with another letter. Nūn in the state
of ikhfāʾ, alif in the state of imālah, hamzah pronounced with tashīl and ‫ص‬
pronounced with a mix of ‫ ز‬are all included in this. 152 15F15F15F15F15F
149
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 67; Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 81.
150
Al-Qaysī, al-Riʿāyah, 67.
151
152
Iẓhār Thanwī, al-Jawāhir al-Naqiyyah, 67; al-Qaysī, al-Riʿāyah, 69-70; Ibn al-Jazarī, al-
Tamhīd, 105.
77
11. Ghunnah – ‫اﻟﻐﻨﺔ‬
According to ʿAllāmah Jaʿbarī, ghunnah is a permanent quality for ‫ ن‬and ‫م‬

whether they are mutaḥarrik or sākin and whether they are in the state of
ikhfāʾ, idghām, or iẓhār. However, this quality is more apparent in the
state of sukūn, and while sākin, it is more apparent while in the state of
idghām, and then in the state of ikhfāʾ. 153 The pitch of ghunnah in ‫ ن‬is
higher than in ‫م‬. 154 The majority consider ghunnah as a makhraj as
153F153F153F153F153F
mentioned earlier.
12. Jaras 155 – ‫اﳉﺮس‬
Jaras literally means a bell. Technically, it refers to the high pitch in the
letter hamzah. It is due to this quality that many changes take place in
hamzah. 156
13. Hatf 157 – ‫اﻟﻬﺘﻒ‬
Hatf literally means to yell. Technically it refers to the high pitch in the
letter hamzah. This is similar to jaras.
14. Ṣutm - ‫اﻟﺼﱲ‬
Ṣutm literally means to be complete. Technically, it is found in all the

letters except the letters of the throat. 158
153
Al-Qasṭalānī, Laṭāʾif al-Ishārāt, 195.
154
Muḥammad al-Raḍī al-Istrābādhī, Sharḥ Shāfiyah Ibn Ḥājib, 3:273.
155
Ibn al-Jazarī, al-Tamhīd, 106-107.
156
Especially when two hamzas occur consequetively either in the same word or two
words. al-Tamhīd, 107.
157
78
15. Rujūʿ /[Rājiʿ]- ‫اﻟﺮﺟﻮع‬/‫]اﻟﺮاﺟﻊ‬
Rujūʿ literally means to return. Technically, it refers to the pronunciation

of a letter deviating to another makhraj. These letters are ‫ ن‬and ‫ م‬because
they deviate to the nasal cavity when pronounced. 159 The rest of the
letters are known as ‫( ﺳﺎﳌﺔ‬sālimah). 160 159F159F159F159F159F
Many other qualities have been mentioned by experts in their respected

works in Arabic. Please refer to these books for further information. 161
‫ اﻟﺼﻔﺎت اﳌﻤﲒة‬Ṣifāt Mumayyizah
Under the chapter of makhārij, we learned that many letters share the
same makhraj. For example, the upper, center, and lower portion of the
throat each share two letters. The only way to distinguish differences
between such letters is through the ṣifāt. The ṣifāt through which letters
sharing the same makhraj can be distinguished are known as ṣifāt
mumayyizah 162 i.e., the distinguishing qualities. In the following charts,
the underlined and bold print qualities are the distinguishing qualities:
158
Al-Qaysī, al-Riʿāyah, 75.
159
Fatḥ Muḥammad Pānīpatī, ʿInāyāte Raḥmāni, 3:598; Iẓhār Thānwī, al-Jawāhir al-
Naqiyyah, 68; Ibn al-Jazarī, al-Tamhīd, 109. In al-Tamhīd, these two letters are mentioned
as being sākinah. The editor of al-Tamhīd states in the footnote that only one manuscript
specifies that the mīm and nūn are sākinah. It seems that the author, Mufti Mohamed-
Umer, chose to express the opinion that is mentioned in the Urdu commentaries that
do not specify that the letters are sākin.
160
161
Two books that the reader can refer to are al-Tamhīd by Ibn al-Jazarī, and al-Riʿāyah
by Makkī ibn Abī Ṭālib al-Qaysī.
162
This term is used in Fawāʾid Makkiyyah, but a similar discussion about which
characteristics distinguish between letters that share the same makhraj can be found in
al-Nashr, 1:214, Juhd al-Muqill, 166-169 and Nihāyah al-Qawl al-Mufīd, 82-85.
79
The Letters of the Throat – ‫اﳊﺮوف اﳊﻠﻘيﺔ‬
‫ء‬ ‫ه‬ ‫ع‬ ‫ح‬ ‫غ‬ ‫خ‬

Jahr Hams Jahr Hams Jahr Hams
Shiddah Rikhwah Tawassut Rikhwah Rikhwah Rikhwah
Istifāl Istifāl Istifāl Istifāl Istʿilāʾ Istʿilāʾ
Infitāḥ Infitāḥ Infitāḥ Infitāḥ Infitāḥ Infitāḥ
Iṣmāt Iṣmāt Iṣmāt Iṣmāt Iṣmāt Iṣmāt
The Palatal Letters – ‫ اﳊﺮوف اﻟﺸﺠﺮﯾﺔ‬The Alveo-Dental Letters – ‫اﳊﺮوف ا�ﻟﻘيﺔ‬
‫ج‬ ‫ش‬ ‫ي‬ ‫ظ‬ ‫ذ‬ ‫ث‬

Jahr Hams Jahr Jahr Jahr Hams
Shiddah Rikhwah Rikhwah Rikhwah Rikhwah Rikhwah
Istifāl Istifāl Istifāl Istiʿlāʾ Istifāl Istifāl
Infitāḥ Infitāḥ Infitāḥ Iṭbāq Infitāḥ Infitāḥ
Qalqalah Tafashshī Līn
80
The Dental Letters – ‫اﳊﺮوف اﻟﻨﻄﻌﯿﺔ‬ The Alveolar Letters – ‫اﳊﺮوف ا ٔ�ﺳﻠﯿﺔ‬
‫ط‬ ‫د‬ ‫ت‬ ‫ص‬ ‫س‬ ‫ز‬

Jahr Jahr Hams Hams Hams Jahr
Shiddah Shiddah Shiddah Rikhwah Rikhwah Rikhwah
Istiʿlāʾ Istifāl Istifāl Istiʿlāʾ Istifāl Istifāl
Iṭbāq Infitāh Infitāh Iṭbāq Infitāh Infitāh
Qalqalah Qalqalah Ṣafīr Ṣafīr Ṣafīr
The Labial Letters – ‫اﳊﺮوف اﻟﺸﻔﻮﯾﺔ‬
‫و‬ ‫ب‬ ‫م‬ ‫ف‬

Jahr Jahr Jahr Hams
Rikhwah Shiddah Tawassuṭ Rikhwah
Istifāl Istifāl Istifāl Istifāl
Infitāh Infitāh Infitāh Infitāh
Iṣmāt Idhlāq Idhlāq Idhlāq
Līn Qalqalah
The letters ‫ ن‬,‫ ل‬and ‫ ر‬share the same permanent qualities with opposites.
The letters ‫ ل‬and ‫ ر‬both have inḥirāf and ‫ ر‬in addition has takrīr. The
distinguishing feature in them is their makhārij. That is why Khalīl,
Sibawayh and their followers consider their makhārij different. Farrāʾ
81
and others consider their makhārij as one based on their proximity, 163
otherwise even they agree to their distinction.
The letters ‫ ض‬and ‫ ظ‬share all the permanent qualities with opposites.
The letter ‫ ض‬in addition has istiṭālah. The distinguishing feature is their
makhārij. Their correct pronunciation can only be mastered under the
tutelage of authorized scholars.
Ṣifāt Qawiyyah and Ṣifāt Ḍaʿīfah – ‫اﻟﺼﻔﺎت اﻟﻘﻮﯾﺔ واﻟﻀﻌﯿﻔﺔ‬
The permanent qualities can also be categorized in terms of their

strength: 164
Strong Qualities – ‫ اﻟﺼﻔﺎت اﻟﻘﻮﯾﺔ‬Weak Qualities – ‫اﻟﺼﻔﺎت اﻟﻀﻌﯿﻔﺔ‬

Jahr Hams
Shiddah Rikhwah
Istiʿlaʾ Tawassuṭ
Iṭbāq Istifāl
Iṣmāt Infitāḥ
Ṣafīr Idhlāq
Qalqalah Līn
Inḥirāf Khafāʾ
Takrīr
Tafashshī
Istiṭalah
Ghunnah
163
ʿAbd al-Raḥmān Makkī, Fawāʾid Makkiyyah, 19; ʿAbd al-Raḥmān Makkī, Fawaʾid
Makkiyya, trans. Saleem Gaibee, 27.
164
82
ʿAllāmah Marʿashī states that among the qualities, some are stronger
than others. Qalqalah is the strongest, shiddah is stronger than jahr,
etcetera. 165 Al-Jazarī has included ghunnah in the weak category. 166 Ibn
Ghāzī has added one more category named mutawassiṭah i.e., between
strong and weak and has included idhlāq, iṣmāt and tawassuṭ in it. 167
The Strong and Weak Letters
Every letter will have at least five out of the ten qualities with opposites.
However, not all the letters have the qualities without opposites; some
have one, some two and some have none. The strength of the letter is
determined by the number of strong qualities found in it. All letters can
be categorized into five types based on their strength: 168
Weakest – Weak - Medium - Strong - ‫ﻗﻮي‬ Strongest -

‫ٔأﺿﻌﻒ‬ ‫ﺿﻌﯿﻒ‬ ‫ﻣتﻮﺳﻂ‬ ‫ٔأﻗﻮى‬
‫ج د ص غ ر ء ا ب ت خ ذ س ش ل و ث ح ن م ف‬
‫ط ض ظ ق‬
‫ه‬ ‫ي‬ ‫ع ك‬ ‫ز‬
[After mentioning the above categorization of letters according to

Nihāyah al-Qawl al-Mufīd, Qārī Iẓhār Aḥmad Thānwī states that, in his
opinion, the categorization of letters as strong and weak should be based
on the criteria listed below. 169]
165
166
167
Ibn Ghāzī has included idhlāq and iṣmāt in the mutawassiṭah category. Other books,
however, have also included tawassuṭ in this category. Al-Juraysī, Nihāyah al-Qawl al-
Mufīd, 85; Shukrī, al-Munīr fī Aḥkām al-Tajwīd, 93.
168
169
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 69-70. This will result in a different
categorization of letters according to their strength than what is mentioned in the
table above.
83
1. Strongest: Those letters that have no weak qualities or only one.
2. Strong: Those letters that have more strong qualities than weak
and have at least two weak qualities.
3. Medium: Those letters having equal number of weak and strong
qualities.
4. Weak: Those letters that have more weak qualities but have at
least two strong qualities.
5. Weakest: Those letters that have no strong quality or only one.
84
Chapter 5. Status of Tajwīd
‫باب ا�جو�د‬
ُ ‫ـرا َن آث‬ ُ ْ َ ٌ ْ‫حـت‬ ْ َّ�‫ـذ با‬ ُ ْ َ َ
‫ِــم‬ َ ‫ـق‬ ّ ‫ـج‬
‫ـوِدِ ال‬ َ ُ‫ــم ي‬
ْ ‫َمــ ْن ل‬ ‫ــم �زِ ُم‬ َ ‫ـجـو�ـ ِد‬
ِ ِ ‫وا�خ‬ 27
َ َ ُ ْ َ َ َ َ َ َْ ُ َ ُ َّ َ
�‫ـه إ ِل ـيْـنَ ـا َو َص ـــ‬ ‫َوه ـك ـذ ا مِـن‬ �‫ـــز‬ ‫ا�لـــه �ن‬ ِ ِ‫�نــه بِـــه‬ 28
َ ُ َ ْ َ ً َْ َ ُ َ
َ ‫ـــة ا� َد اءِ َوال ْــق‬
ِ ‫ِـــراءَ ة‬ ‫و ز ِ� ــن‬
َ ُ ْ
ِ ‫ـض ـا حِـل ـيـة الـتّ ِـ� َوة‬ ‫وه ـو � ي‬ 29
َ ‫ح ـق‬ َّ َ َ‫ـه ـا َو ُم ست‬ َ َ
َ ‫ِــن صِ ـف ـ ٍة ل‬ ْ ‫م‬ َّ
َ ‫وف َحق‬ ْ
ُ ‫ـاء ال‬ َ ‫ـو إ ْع‬ َُ
‫ـه ـا‬ ‫ـهـا‬ ِ ‫ـر‬ ُ ‫ـح‬ ُ ‫ـط‬ ِ َ ‫وه‬ 30
ْ َ ْ َ ُ ْ َّ َ ْ َ� ‫ـــل َواحِـــد‬ ّ ُ ُّ َ َ
ِ‫ـره ِ ك ِمـثـلـه‬ ِ ‫واللـفـظ ف ِــي نـظِـي‬ ِ ‫ص ـل ِــه‬ ٍ ِ ‫و رد ك‬ 31
َ
ُّ ‫ــ� َ� َع‬ ْ ُّ ْ ُّ ُّ َ َ َ ْ ً ّ َ ُ
‫ـف‬ِ ‫ـس‬ ِ ‫ـق ب‬ ِ ‫ـف ف ِـي ا�ط‬ ِ ‫ـف بِاللط‬ ِ ‫ِـن غـيْـرِ َمــا ت�ـل‬ ‫مكمِ ـ� م‬ 32
ّ َ ْ ُ َ َ َّ َ
ْ ‫ـن ت‬ َ ْ‫ـه َو�َـي‬ُ ‫ـن‬ َ ْ‫ـس بَـي‬ َ ْ‫َولَـي‬
ِ‫ئ بِـفـكِــه‬ ٍ ِ‫إِ� رِ�ـاضــة امـــر‬ ِ‫ـركِـه‬ 33
27. And to implement Tajwīd is highly mandatory. Whoever does not read the
Qurʾān with Tajwīd is a sinner.
28. Because it is with it (tajwīd) that Allāh revealed it (the Qurʾān), and that is
how it reached us [from Him].
29. And it is also a jewel of recitation and an adornment for education 170 and
reciting.
30. And it (Tajwīd) is to give the letters their right i.e., their permanent qualities
and what is due to them i.e., their temporary qualities.
31. And to return every letter to its origin and every word among its examples is
(to be pronounced) just like it.
32. completing it without any difficulty; with fluency in articulation without
feeling any burden.
33. And there is nothing between it (Tajwīd) and abandoning it except a person’s
excercising with his mouth. 171
170
This has been translated as “education” in accordance with what is mentioned in al-
Minaḥ al-Fikriyyah. Mullā ʿAlī al-Qārī writes that adāʾ here refers to taking recitation
from a teacher. Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 117.
85
In line 27, the author speaks about the status of tajwīd from the sharʿī
perspective. The author states with utmost emphasis that it is obligatory
to adopt tajwīd while reciting the Qurʾān and whoever does not recite
with tajwīd is a sinner.
Two types of wujūb (obligatoriness) were mentioned earlier in the

commentary under line 5:
1. Wujūb ʿurfī: What is required due to one’s profession.

2. Wujūb sharʿī: The omission of which leads to sin and warning of
punishment.
The wujūb the author referred to in line 5 refers to wujūb ʿurfī. In this
line, the author is referring to wujūb sharʿī. Wujūb sharʿī is the wujūb
whose implementation is mandatory and its omission leads to sin. To
recite the Qurʾān with tajwīd is wājib (mandatory), though to learn all the
rules of tajwīd is not. The levels of obligatoriness of learning tajwīd can be
categorized as:
The highest level [of obligatoriness]: To know enough so that such an

error is not made that would create a meaning contrary to established
Islāmic beliefs. In this case, according to many scholars, the prayer will
be invalidated.
The higher level [of obligatoriness]: To know enough so that such an

error is not made that would grossly alter the intended meaning of Allāh.
This includes errors in vowels and their required length. This is also
sinful due to distortion of the speech of Allāh.
171
“Jawbone” here means “mouth,” and this is how the author, Mufti Mohamed-Umer
(May Allah have mercy on him) has chosen to translate it. Raḥīm Bakhsh Panīpatī, al-
ʿAtāyā al-Wahbiyyah, 145.
86
The high level [of obligatoriness]: To know enough so that the words
convey their intended meanings though at times some errors are made
in the ṣifāt ghair mumayyizah or ʿāriḍah.
The normal level [of obligatoriness]: To be able to recite without

committing any errors, laḥn jalī (major) or laḥn khafī (minor). Scholars
differ as to whether the omission of ṣifāt ʿāriḍah leads to sin. Some like
Nāṣir al-Dīn al-Ṭabalāwī maintain that omission of ṣifāt ʿāriḍah also leads
to sin. 172 However, the latter scholars say that omission of ṣifāt ʿāriḍah is
not sinful. In technical terms, the fulfilment of ṣifāt lāzimah is farḍ and
the fulfillment of ṣifāt ʿāriḍah is sunnah muʾakkadah (an emphasized
sunnah).
The author then states that the Qurʾān was revealed with tajwīd as Allāh
states in Sūrah al-Furqān (25: 32):
ٗ َ ۡ َّ
٣٢ �‫ َو َرتل َ�ٰ ُه ت ۡر�ِي‬...
And we revealed it with tartīl.
٤173 �‫أ ۡو ِزد َعل ۡيهِ َو َرت ِِل ٱلق ۡر َءان ت ۡر�ِي‬
And recite the Qurʾān with tartīl.
It is reported by the author in al-Nashr that ʿAlī  interpreted tartīl as:
174 ‫اﳊﺮوف‬ ‫ﻣﻌﺮﻓﺔ اﻟﻮﻗﻮف و ﲡﻮﯾﺪ‬

Tartīl is to recite the letters with tajwīd and to know the places of waqf.
172
173
Sūrah al-Muzzammil, āyah 4.
174
87
Not only were the words of the Qurʾān preserved via chains of mass
communication in every era, but even every single letter and how it is to
be pronounced along with its qualities and place of articulation was
preserved. The Qurʾān is the only divine scripture that has been
meticulously preserved to such an extent that we can claim with
certainty that the way the Qurʾān is recited today is exactly how it was
recited fourteen centuries ago.
In line 29, the author mentions the benefits and fruits of tajwīd that apart
from being commanded, it increases the beauty of the recitation. The
word tilāwah refers to a person reciting himself, the word adāʾ refers to
learning from teachers whether the teacher recites and the student
listens, or the student recites and the teacher listens, and the word
qirāʾah includes both. 175
Imam Nawawī states in his book al-Tibyān that scholars are unanimous
that it is mustaḥab to recite the Qurʾān with a melodious voice as long as
the rules of tajwīd are not compromised. 176 If the rules of tajwīd are
compromised to the extent that a letter is added or omitted, then it is
ḥarām.
There are many aḥādīth that emphasize the importance of reciting the
Qurʾān with a melodious voice, some are ṣaḥīḥ, some of which are weak
and others very weak. However, according to the well-known principle
of ḥadīth, the various weak reports when collaborated remove the
weakness of the chains of narrators and proves the central message i.e.,
the desirability of reciting the Qurʾān with a good voice.
175
176
al-Nawawī, al-Tibyān fī Ādāb Ḥamalat al-Qurʾān, 110.
88
Some of these aḥadīth are as follows:
177 ‫ِﺑ ِﻪ‬ ‫ َ ْﳚﻬ َُﺮ‬، ‫اﻟﺼ ْﻮ ِت ﯾَﺘَﻐ �َﲎ ِ�ﻟْ ُﻘ ْﺮآ ٓ ِن‬
� ‫ذن ِﻟﻨَ ِ ٍّﱯ َﺣ َﺴ ِﻦ‬ ْ َ ‫ا� ِﻟ‬
َ ‫ﴚ ٍء َﻣﺎ �آ‬ َ ‫َﻣﺎ �آ‬
ُ � ‫ذن‬
Allah does not listen to anything as much as He listens to a Prophet with a
beautiful voice reciting the Qurʾān out loud (Bukhārī & Muslim).
178 ‫ﺑآٔﺻﻮا�ﲂ‬ ‫زﯾﻨﻮا اﻟﻘﺮآٓن‬

Adorn the Qurʾān with your voices (Aḥmad, Abū Dawūd).
179 ‫ﺣﺴ�ﻨ ًﺎ‬ ‫ ﻓﺎٕن اﻟﺼﻮت اﳊﺴﻦ �ﺰﯾﺪ اﻟﻘﺮآٓن‬،‫ﺣﺴ�ﻨﻮا اﻟﻘﺮآٓن ﺑأٔﺻﻮا�ﲂ‬
Beautify the Qurʾān with your voices because beautiful voices increase the
beauty of the Qurʾān (al-Ḥākim, al-Dārimī.)
180 ‫اﻟﺼﻮت‬ ‫ و�ﻠﯿﺔ اﻟﻘﺮآٓن ﺣﺴﻦ‬،‫�ﲁ ﳾء �ﻠﯿﺔ‬

Every thing has a jewel, and the jewel of the Qurʾān is a good voice (Fawāʾid ibn
Hayyān, al-Ṭabarānī).
:‫ ﻗﺎل‬،‫ � ٔأ� ﶊﺪ ٔأر ٔأﯾﺖ إذا ﱂ �ﻜﻦ ﺣﺴﻦ اﻟﺼﻮت؟‬:‫ﻟيﺲ ﻣنﺎ ﻣﻦ ﱂ ﯾﺘﻐﻦ �ﻟﻘﺮآٓن ﻓﻘﻠﺖ ﻻ�ﻦ ٔأﰊ ﻣﻠﯿﻜﺔ‬
181 ‫ﳛﺴ�ﻨﻪ ﻣﺎ اﺳ�ﺘﻄﺎع‬
The one who does not recite the Qurʾān with a beautiful voice is not from us. One
of the narrators asked the Ṣaḥābī Ibn Abī Mulaikah 
narrating this Ḥadīth, “What if a person does not have a beautiful voice?” Ibn
Abī Mulaikah  replied, “He should beautify it to the best of his ability.” (Sunan
Abī Dāwūd)
177
Bukhārī, 5023; Muslim, 792.
178
Aḥmad, 18,517; Abū Dāwūd, 1468.
179
al-Dārimī, 3501; al-Ḥākim, 2125.
180
al-Ṭabarānī, al-Muʿjam al-Awṣaṭ, 7:292.
181
Abū Dāwūd, 1471.
89
‫ ﻓﲀن ا�ﻦ ﻣﺴﻌﻮد ﯾﺒﻌﺚ‬،‫ ﻛﻨﺖ ر� ًﻼ ﺣﺴﻦ اﻟﺼﻮت �ﻟﻘﺮآٓن‬:‫ٔآﺧﺮج ٔآﺑﻮ ﻧ ُﻌﲓ ﰲ اﳊﻠﯿﺔ ﻣﻦ �ﺪﯾﺚ �ﻠﻘﻤﺔ ﻗﺎل‬
‫ " ﺣﺴﻦ‬:‫ ﻓﺎٕﱐ ﲰﻌﺖ رﺳﻮل �ا� ﺻﲆ �ا� �ﻠﯿﻪ وﺳﲅ ﯾﻘﻮل‬،‫ رﺗﻞ ﻓﺪاك ٔآﰊ و ٔآﱊ‬:‫ ﻓيﻘﻮل ﱄ‬،‫ا ّٕﱄ ﻓآٓﺗﯿﻪ‬
" 182‫اﻟﺼﻮت زﯾﻨﺔ اﻟﻘﺮآٓن‬
ʿAlqamah says that I used to recite the Qurʾān with a beautiful voice, so Ibn
Masʿūd  would call for me and ask me, “Recite - may my father and mother be
sacrificed for you - for I have heard the Messenger of Allāh ‫ ﷺ‬saying, “A
beautiful voice is the adornment of the Qurʾān (Abū Nuʿaim in al-Ḥilyah).
183 ‫داود‬ ‫� ٔأ� ﻣﻮﳻ ﻟﻘﺪ ٔأوﺗيﺖ ﻣﺰﻣﺎرا ﻣﻦ ﻣﺰاﻣﲑ آآل‬

The Messenger of Allāh ‫ ﷺ‬said to Abū Mūsā al-Ashʿarī , “You have been given
a musical instrument from the instruments of the household of Dāwūd . (al-
Bukhārī)
‫ ﰷن ﲻﺮ ﯾﻘﺪم اﻟﺸﺎب اﳊﺴﻦ اﻟﺼﻮت ﳊﺴﻦ ﺻﻮﺗﻪ‬:‫و ٔأﺧﺮج ا�ﻦ ٔأﰊ داود ﻣﻦ ﻃﺮﯾﻖ ا�ﻦ ٔأﰊ ﻣﺴﺠﻌﺔ ﻗﺎل‬
184
‫ﺑﲔ ﯾﺪي اﻟﻘﻮم‬
ʿUmar  used to give priority to young reciters with beautiful voices to lead the
prayer because of their beautiful voices (Ibn Abī Dāwūd).
In short, a beautiful voice is a surplus and is worthy of reward. However,

it is not the aim of tajwīd and Qurʾān recitation. A person will receive the
promised rewards of Qurʾān recitation whether he has a beautiful voice
or not. Many people do not pursue the science of tajwīd merely because
they believe they do not have a good voice. This is incorrect.
In lines 30-33, the author speaks about the following three things:
1. The technical definition of tajwīd
2. The integrity of tajwīd
182
Abū Nuʿaim, al-Ḥilyah al-Awliyāʾ, 4:263.
183
Bukhārī, 5048.
184
Ibn Ḥajr al-Asqalānī, Fatḥ al-Bārī Sharḥ Sahīḥ al-Bukhārī, 9:92.
90
3. The integrity of the expert in tajwīd
The author defines the technical definition as:
‫ــﻦ ِﺻ� َﻔ� ٍﺔ ﻟَـﻬَ�ﺎ َو ُﻣﺴ�ﺘَ َﺤ�ﻘ�ـﻬَ�ﺎ َو َر �د ُﻛـ ِ ّﻞ َوا ِﺣـ ٍﺪ �� ْﺻ� ِﻠـ ِﻪ‬ ِ ‫َوﻫ َُـﻮ اﻋ َْـﻄ�ﺎ ُء اﻟْـ ُﺤ ُـﺮ‬
ْ ‫وف َﺣﻘ�ـﻬَ�ﺎ ِﻣ‬
�
It is to give the letters their right in terms of qualities and to give the letters what
they deserve, and to return every letter to its origin i.e., pronounce it from its
correct makhraj.
Thus, there are three parts to tajwīd:
1. To give every letter its right i.e., to recite every letter with all its
permanent qualities.
2. To give every letter what it deserves i.e., to recite every letter
with all its temporary qualities.
3. To return every letter to its origin i.e., to recite every letter from
its correct makhraj.
The author then mentions that the integrity of tajwīd lies in reciting
every letter with the same level of integrity consistently throughout the
whole recitation. For example, the same amount of length a reciter
chooses for the first madd muttaṣil should be adopted for the rest of the
instances of madd muttaṣil. Similarly, the same tone and length adopted
for the first ghunnah or ikhfāʾ should be adopted throughout the
recitation. The same anolgy can be applied to other qualities.
The integrity of the reciter lies in three things:
1. The reciter does not incorporate any pretense or overdue burden

while reciting, rather he recites with ease and simplicity.
2. He recites with a natural flow.
3. He recites flawlessly for the most part.
91
Chapter 6. Some Cautionary Measures
‫باب ا�فخيم وال�قيق‬

َ ْ َ َ َْ ْ َ ‫َو‬ ْ َ ‫ِـن أ‬ْ ‫ـن ُم ْس تَ ـفِـ�ً م‬ َ ََّ
ْ ‫ِـق‬
‫ِــف‬
ِ ‫ـظ ا� ل‬ ِ ‫ِـيـم ل ـف‬ ‫ح ــاذ َِر ن � ف خ‬ ‫ف‬ ُ ‫ح‬
ِ ‫ــر‬ ‫ف رق‬ 34
َّ َ
َ َ‫ـــم � ِم ل ِـلــهِ ل‬ َّ ُ‫ــه ث‬ َّ َ ْ ُ َ ْ
ْ َ�َ ‫ـم ـز ا‬ ْ ‫و َه‬
‫ــنــا‬ ُ ‫الـل‬ ‫ـد أ ُع ــوذ ا ِه ـدِن ـا‬ ُ ‫ـم‬
ِ 35
ْ َ َ ْ َ َْ ْ ْ ْ َ َّ َ ْ َ ْ
‫ـرض‬ ‫ِـن � َم َص ـ ٍة ومِـن م‬ ‫َو ال مِ يـ ِم م‬ ‫َو�َ َتل َّطـف َو َعلـي الـلـهِ َو� الـض‬ 36
َّ ّ َ َ ْ ْ
‫ـد ة ِ َو ا�َ هْ ـرِ ال ـذِي‬َّ ‫الش‬ِ ‫َو اح رِص ع ل ـي‬ ‫ـم بِـذِي‬ ْ ‫ــرق بَـاطِـل بـه‬
ِ ِ ٍ
ْ َ ََ
ٍ ‫و�ـاءِ ب‬ 37
ْ َْ ّ ‫ح‬ َ ‫ـت َو‬ْ َّ‫اج تُ ـث‬ ْ � ‫ــو‬ ْ ْ َّ ّ ‫ح‬ ُ ‫ا�يـ ِم َك‬ ْ َ َ
ِ‫ــج ال ف ـج ـر‬ ِ ٍ َ � ‫َو َر‬ ِ‫ـب الصـبـر‬ ِ ِ ‫�ِيهـا وف ِـي‬ 38
34. So make tarqīq of the letters of istifāl and beware of making tafkhīm of alif.
35. and (beware of tafkhīm) of the hamzah in ‫اﻟ�ﻠ�ـ ُﻪ‬ ‫ َاﻟْ َﺤ� ْﻤ�ﺪُ �أﻋُــﻮ ُذ ِاﻫْ� ِﺪﻧَ�ﺎ‬and also
the‫ ل‬in ‫ﻟَـنَـﺎ‬
‫ِﻟ�ﻠ�ـ ِﻪ‬
36. (And the ‫ ل‬in) ‫َو�َﻠَـﻰ اﻟ�ﻠ � ِﻪ َو َﻻ اﻟـﻀﺎﻟﲔ‬ ‫ َوﻟْ َﯿﺘَﻠَ �ﻄ ْ�ﻒ‬and the ‫ م‬in ‫َﻣ ْﺨ َﻤ َﺼ� ٍﺔ‬
‫َو ِﻣ ْـﻦ َﻣ َـﺮ ْض‬
37. (And beware of making tafkhīm of) the ‫ ب‬of ‫�ﻞ ﺑِـﻬِ� ْﻢ ﺑِ� ِﺬي‬ ٍ ‫ ﺑ َ ْــﺮ ٍق ﺑَ�ﺎ ِﻃ‬and be tedious
in fulfilling the shiddah and jahr…
38. …in it and in ‫ ج‬like in ‫ــﻮ ٍة‬
َ ْ‫ــﺞ اﻟْ َﻔـ ْﺠـ ِﺮ َرﺑ‬ ْ � ‫اﻟﺼ� ْبـ ِﺮ ا ْﺟ ُت�ث‬
ِ ّ ‫�ﺖ َو َﺣ‬ � ‫�ﺐ‬ّ ِ ‫ُﺣ‬
In these five lines, the author has mentioned seven cautionary measures
to take while reciting:
1. Recite the letters of istifāl with tarqīq.

2. Beware of reciting alif with tafkhīm (when it is preceded with a
letter of istifāl. If it is preceded with a letter of tafkhīm, it will
inevitably be read with tafkhīm).
3. Beware of reciting hamzah with tafkhīm (when followed by a letter
recited with tafkhīm, and/or because of the qualities of jahr and
shiddah found in hamzah). The author gives the following four
examples for this:
‫َاﻟْ َﺤ� ْﻤ�ﺪُ �أﻋُــﻮ ُذ ِاﻫْ� ِﺪﻧَ�ﺎ َاﻟ�ﻠ�ـ ُﻪ‬
92
When ibtidā’ is done from these words and other similar words,
the hamzah should be pronounced with tarqīq and with the
qualities of jahr and shiddah without any sort of tashīl. At the same
time, care should be taken that so much force is not exerted that
the hamzah ends up sounding reprehensible. The author states in
his work al-Nashr, that he has heard some people recite the hamza
with such force that it sounds like they are about to vomit. 185 The
author quotes the first example because in the blessed name of
‫ اﻟ�ﻠ�ـ ُﻪ‬, the hamzah is followed by a ‫ ل‬that is recited with tafkhīm. A
reciter may unknowingly or mistakenly recite the hamzah with
tafkhīm as well. The author quotes ‫ ِاﻫْ� ِﺪﻧَ�ﺎ‬and ‫ �أﻋُــﻮ ُذ‬as examples due
to the fact that the letters ‫ ع‬and ‫ ه‬that follow ‫ ء‬share the same
makhraj category i.e., the throat, as ‫ء‬. Thus, a reciter may
accidentally mix the two, and due to the fact that ‫ ع‬is a letter of
tawassuṭ and ‫ ه‬is a letter of rikhwah, a reciter may inadvertently
reduce the shiddah of hamzah. The author quotes ُ‫ َاﻟْ َﺤ� ْﻤ�ﺪ‬as an
example because ‫ ل‬is a letter of tawassut and may affect the
quality of shiddah in hamzah. In short, hamzah is to be recited
without tafkhīm and with shiddah and jahr in full force
irrespective of the letter preceding it or following it. At the same
time, too much force should not be exerted that it sounds
reprehensible. Simplicity and ease are the key here, in shāʾ Allah.
Some of this may sound quite straightforward to many readers
and they may think why the author even bothered to mention
this, so it is important to remember that this poem was put
together hundreds of years ago and it is possible that some
people around that time and area were reciting the hamzah in
questionable ways that compelled the author to point out those
errors, even though others may not be committing them.
185
93
4. Beware of reciting ‫ ل‬with tafkhīm (when it is not part of the name
of Allāh, and if part of the name of Allāh, it is not preceded with
ḍammah or fatḥa). The author stresses the fact that the default
quality of ‫ ل‬is tarqīq especially when the ‫ ل‬has a kasrah and is
followed by the blessed name of Allāh as in �ِ . Both the kasrah
and ‫ ل‬must be recited with tarqīq along with the following two ‫ل‬
in the blessed name of Allāh. And when the ‫ ل‬is followed by a ‫ ن‬as
in ‫ﻟَﻨﺎ‬, it is imperative that along with tarqīq, the ‫ ل‬is recited wholly
and is not influenced by ‫ ن‬coming after in any manner due to the
proximity of both their places of articulation. It is possible that
the author may have observed some people becoming careless
about the tarqīq of ‫ ل‬in the likes of the above two examples. Thus,
he was compelled to mention it though it may seem self-evident
and quite obvious to many readers today.
The author then mentions that when ‫ ل‬is followed by a letter that
is to be recited with tafkhīm, the reciter must be tedious in
ensuring that the ‫ ل‬is not read with tafkhīm. For that he gives the
following three examples:
‫َو َﻻ اﻟـﻀﺎﻟﲔ َوﻟْ َﯿﺘَﻠ َ �ﻄ ْ�ﻒ‬ ‫َو�َﻠَـﻰ اﻟ�ﻠ � ِﻪ‬
5. Beware of reciting ‫م‬ with tafkhīm when followed by a letter

recited with tafkhīm. For this the author gives the following two
examples:
‫َﻣ َـﺮ ْض‬ ‫َﻣ ْﺨ َﻤ َﺼ� ٍﺔ‬
6. Beware of reciting ‫ ب‬with tafkhīm. The author gives the following

four examples for this:
‫ﺑ َ ْــﺮ ٍق ﺑَ�ﺎ ِﻃ ٍ�ﻞ ﺑِـﻬِ� ْﻢ ﺑِ� ِﺬي‬
94
Through the examples of ‫ﺑ َ ْــﺮ ٍق‬ and ‫�ﻞ‬
ٍ ‫ ﺑَ�ﺎ ِﻃ‬, the author cautions that
the ‫ ب‬can very easily be read with tafkhīm when followed by a
letter recited with tafkhīm even when there is an alif in the
middle. This is commonly seen nowadays among those who speak
Modern Standard Arabic or slang. Through the examples of
‫ ﺑِـﻬِ� ْﻢ‬and ‫ﺑِ� ِﺬي‬, the author wishes to warn that the jahr and shiddah
in ‫ ب‬can weaken when there is a weak letter following it or that
exaggeration in tarqīq can lead to the qualities of jahr and shiddah
in ‫ ب‬to weaken. Again, this is something the author may have
noticed happening [in] some circles in his time. Thus, he
mentions it. Subtle errors like this can only be detected by those
who have given their lives to learning and teaching the Qurʾān.
7. Be particular in fulfilling the qualities of jahr and shiddah in the
letters ‫ ب‬and ‫ج‬. Ideally, jahr must be fulfilled in all the letters of
jahr and shiddah, but the author mentions ‫ ب‬and ‫ ج‬in particular
because of what he had observed in his time and mentions in his
work al-Nashr that some were not fulfilling these qualities in ‫ب‬
and thus making it sound like ‫ف‬. Some were pronouncing ‫ ج‬so
lightly that it would almost sound like ‫ش‬. 186 The examples he
185F185F185F185F185F
quotes for this are:
‫ــﺞ اﻟْ َﻔـ ْﺠـ ِﺮ َرﺑْ َــﻮ ٍة‬ ْ � ‫اﻟﺼ� ْبـ ِﺮ ا ْﺟ ُت�ث‬
ِ ّ ‫�ﺖ َﺣ‬ � ‫�ﺐ‬ّ ِ ‫ُﺣ‬
186
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:217. The mistake of jīm being
prounounced like shīn is mentioned in al-Nashr. The letter bāʾ sounding like fāʾ due to a
lack of shiddah and jahr is mentioned by Qārī Raḥīm Bakhsh Pānīpatī in al-ʿAṭāyā al-
Wahbiyyah, 158.
95
َ ‫ــان َ��ْ َي‬
َ َ ْ ْ ْ � ْ
ُ َ‫�ن ي‬ َ ْ ً َ ْ َ ْ َ ّ ََ
‫ـن ُم ـق ـل ـق ـ� إِن َس ـك نَـا‬
‫ـنـا‬ ‫ـف ك‬ ِ ‫ـن ف ِـي ال َوق‬ ‫ و � ـي ِـن‬39
ُ ْ َ َ ‫ح ْص‬
‫ـط ـو � َ ْس ـق ـو‬
ُ ‫ِـيـم � َ ْس‬
َ ‫ِـيـن ُم ْس تَ ق‬
َ ‫َوس‬ ُّ َ�‫ـطـت ا‬
‫ـق‬ ُّ َ ‫ـص أ‬
‫ح‬ َ ‫ح‬ َ َ‫حـاء‬ َ ‫َو‬
40
39. And clarify the Qalqalah in ‫ ج‬and ‫ ب‬when these two letters are sākinah. And
in the state of waqf, the (quality of Qalqalah) should be even more prominent.
40. (And beware of making tafkhīm in) the ‫ ح‬of ‫ـﻄ�ﺖ اﻟْ َﺤ �ـﻖ‬
� ‫ َﺣ ْﺼ َﺤ َـﺺ �أ َﺣ‬and the ‫ س‬of
‫ُﻣ ْﺴ�ﺘَ ِﻘ�ي�ﻢ � َْﺴ ُـﻄـﻮ � َْﺴ� ُﻘـﻮ‬
In these lines the author mentions three more cautionary measures:
1. Clarify the qalqalah in ‫ ب‬and ‫ ج‬when these two letters are sākinah.
The reason being that in the state of sukūn, because of jahr, the
breath is encapsulated and because of shiddah, the sound is
encapsulated, thus causing the sound to weaken. Pronouncing
qalqalah will ensure the sound is crystal-clear and strong. This is
the purpose of qalqalah. The strength of qalqalah is further
increased when the letter along with being sākinah is in the state
of waqf.
2. Beware of tafkhīm in ‫ ح‬when followed by a letter of istiʿlāʾ.
Examples given by the author are:
‫اﻟْ َﺤ �ـﻖ‬ � ‫َﺣ ْﺼ َﺤ َـﺺ �أ َﺣ‬

‫ـﻄ�ﺖ‬
3. Beware of tafkhīm in ‫ س‬when followed directly or indirectly by a

letter to be pronounced with tafkhīm. Examples given by the
author:
‫� َْﺴ� ُﻘـﻮ‬ ‫� َْﺴ ُـﻄـﻮ‬ ‫ُﻣ ْﺴ� َﺘ ِﻘ�ي� ِﻢ‬
96
Chapter 7. Rules of Rāʾ
‫باب الراءات‬
َ
ْ َ‫ـث َس ك ـن‬ ُ ْ َ َ ْ َ ‫َك ـذ‬
َ ْ‫اك �َ ع‬ َ ْ َ ُ َ َ َّ َّ َ
‫ـت‬ ‫ـد ال ك ْس ـرِ ح ي‬ ‫ِـرت‬‫اء إِذا َمـا كـس‬ ِ ‫ ورق‬41
‫ِــق الــر‬
َ ْ َ ‫ـت أ‬ْ ‫ـس‬ َ ْ �َ ُ‫ـرة‬ َ
َ ‫الك ْس‬ َ َ َ َ ْ ْ ْ ‫ـن م ِْن َ�بْـل َح‬ ُ َ‫إ ْن ل َ ْم ت‬
�‫ص ــ‬ ِ‫ـر ِف استِعـ� أ ْو � ن ـت‬ ِ
ْ �
ِ 42
ُ‫ــد د‬
َّ ‫ـش‬ َ ُ َ ً ْ ْ َ ْ ََ ُ َ ْ َ ُ ْ ُ ْ
‫ـــف ت ـك ـرِ� ـرا إ ِذ ا ت‬ِ ‫ـر يُوج ـد وأ خ‬ ْ
ٍ ‫ وا� ل ـف ف ِـي ف ِـر ٍق ل ِك س‬43
َ
41. And make tarqīq of ‫ ر‬when it is maksūrah and similarly when it is sākinah
coming after kasrah…
42. …if it is not before a letter of Istʿilāʾ or if the kasrah is not aṣlī (original i.e.,
part of the root letters).
43. There is a difference of opinion in ‫ ِﻓ ْـﺮ ٍق‬because of the kasrah and conceal the
takrīr when it is mushaddad.
Important Terms
Tafkhīm: This refers to reciting the ‫ ر‬like the word “raw” in English. It is
interpreted as reciting with a full-mouth or reading it with thickness or
making it thick etcetera. This needs to be learned by reciting to experts.
In tafkhīm, the upturned part of the tip of the tongue has a greater role in
its pronunciation.
Tarqīq: This is the opposite of tafkhīm. It is interpreted as reading the ‫ر‬

with an empty mouth or making it thin. Only the tip of the tongue is
used.
Kasrah Aṣliyyah: This is a kasrah that is beneath a letter that is

permanently an integral part of the word and does not drop or change
for any reason.
97
Kasrah ʿĀriḍah: This is a kasrah that comes along with hamzah al-waṣl and
is temporary. Both hamzah al-waṣl and the kasrah underneath it are
temporary because both are dropped (not pronounced/become silent)
during waṣl. Hamzah al-waṣl is brought in only when resuming from that
word or beginning from that word. 187
Scholars differ on what the default setting is for ‫ر‬. The majority aver that
tafkhīm is the default setting since it occurs more and some insist that
neither tafkhīm nor tarqīq is the default setting, rather a cause is required
for both tafkhīm and tarqīq. This debate along with proofs from both sides
can be found in more detailed books of tajwīd like al-Nashr, al-Tāmhīd
etcetera.
The author briefly explains the rules of ‫ر‬. He begins with tarqīq. The ‫ ر‬is
recited with tarqīq in the following two instances:
1. When ‫ ر‬is maksūrah i.e., it has a kasrah underneath it.
2. When ‫ر‬ is sākinah and it has a kasrah preceding it, subject to
either one of the two following conditions: 188 187F187F187 F187F187F
a. The letter following rā sākinah is not a letter of istiʿlāʾ,

[and]
b. The kasrah is aṣlīyyah (permanent) i.e., it is [not]
temporary (ʿāriḍah).
In all other instances, ‫ ر‬will be read with tafkhīm. Other instances
include:
1. Rā maftūḥah
2. Rā maḍmūmah
187
Meaning hamzah al-waṣl is only read when starting from it.
188
When rāʾ has a sukūn it will be read with tarqīq only if the kasrah before it is
permanent and in the same word and the rāʾ sākinah is not followed by a letter of istiʿlāʾ
in the same word. If either of these conditions is not met, the rāʾ will be read with
tafkhīm.
98
3. Rā sākinah preceded with a ḍammah
4. Rā sākinah preceded with a fatḥah
5. Rā sākinah preceded with a kasrah ʿāriḍah (temporary kasrah)
underneath hamzah al-waṣl [when starting from it]. 189
6. Rā sākinah preceded with a kasrah aṣlīyyah, but there is a letter of
istʿilāʾ after the rā sākinah.
The author then mentions the difference of opinion in the word ‫ ِﻓﺮق‬that
Verse Number Sūrah

ُّ ُ َ َ َ َ َ َ ۡ َ ۡ َ َ َ ّ ۡ َ َ ُ َ َٓۡ َ ََۡ
‫ح َر ۖ فٱنفل َق ف�ن � ف ِۡر ٖق‬�‫ٱ�ب �ِعصاك ٱ‬
ِ ‫ن‬ ٰٓ ‫فأوحينا إ ِ ٰ� م‬
ِ ‫و� أ‬ 26: 63 ‫اﻟﺸﻌﺮاء‬
ۡ َّ ‫َك‬
٦٣ ‫ٱلط ۡودِ ٱل َعظِي ِم‬
appears in the following āyah:
Based on what the author has written in his book al-Nashr, it seems like
the majority of scholars adopted tarqīq in the above word based on the
fact that the tafkhīm of the ‫ ق‬has been diminished due to the kasrah
underneath it. Thus, it should not create tafkhīm in the ‫ ر‬before it. Some
insist on tafkhīm merely because of the presence of the ‫ ق‬after it. 190 189 F189F189F189F189 F
There are varying levels of tafkhīm: 191
1. Strongest: When there is an alif after it as in ‫اﻟﴫاط‬

َ
2. Strong: When there is a fatḥah on it e.g., ‫اﻟﺮﲪﻦ‬
�
3. Weak: When there is a ḍammah on it e.g., ‫اﻟﴬ‬
��
4. Weakest: When there is a kasrah underneath it, e.g., ‫�ﲑ‬
ِ
189
Rāʾ will also be read as heavy when it is sākinah but preceded by a kasrah that is not in
the same word, for example: ‫ﻀ ٰﻰ‬ َ َ‫ٱﻟﱠﺬِي ۡٱرﺗ‬. Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 129.
190
191
99
If the letter is sākinah, the ḥarakah on the letter preceding it will
determine its strength.
The author concludes with mentioning that when ‫ ر‬is mushaddadah, the
quality of takrīr must be controlled and kept at a minimum so as to not
let the tongue trill and create more than two letters of ‫ر‬.
100
Chapter 8. Rules of Lām al-Jalālah
‫باب ال�مات‬
َّ َ
ُ ْ‫ــ� ك َع ـب‬
ّ ‫ض‬ َ ْ َ
ْ ْ َ َّ َّ
ْ ‫الــ� َم مِــن‬ ّ َ
ِ‫ـد الـل ـه‬ ٍ ‫ـن � تـحِ أو‬ ‫ع‬ ِ‫اســ ِم الـلـه‬ ِ ‫ َوفخِـ ِم‬44
44. And make tafkhīm of ‫ ل‬in the name of Allāh when it is preceded with a fatha
or ḍammah as in ‫اﻟ�ﻠ � ِﻪ‬ ُ‫َﻋ� ْب�ﺪ‬
The author speaks about the rules of the two lāms in the blessed name of
Allāh. Out of respect, scholars sometimes refer to the blessed name of
Allāh as Ism al-Jalālah (the name worthy of all reverence). Though the
author has used the term tafkhīm in reference to the rules of Ism al-
Jalālah, other scholars adopted the term taghlīẓ, which literally and
technically means the same thing.
There are two rules concerning the pronunciation of Ism al-Jalālah:
1. Taghlīẓ when Ism al-Jalālah is preceded with a fatḥah or ḍammah,

e.g.,
‫َﴫ ﷲ َ ِﲰ َﻊ ﷲ ٕاﻻ� ﷲ‬
ُ ْ ‫ﷲ ِﻣ َﻦ ﷲ ﻧ‬
ِ ُ‫َﻋ ْﺒﺪ‬
2. Tarqīq when preceded with a kasrah, e.g.,
�ِ ��ِ ‫�ِﺴ ِﻢ ﷲ‬
101
Chapter 9. Some More Cautionary Measures
َ َ َ َْ َ َْ َ َ ْ
َ ‫ـال َوالْ َع‬ ْ ْ ّ َ َ ْ ْ َْ َ َ
‫ـصـا‬ ‫ِـم َواخ ُص َصـا �طبـاق أقـوى �ـو ق‬ ‫ـرف ا�ستِعـ� ِء فخ‬ ‫ وح‬45
َ ُ
ْ ‫خل ْقـك‬ ُ ْ
ْ َ ُ ُ َ َّ َ َ َ ْ
ْ ‫ـم َوق‬
‫ــع‬ ‫ـع � َ َسطـت وا�ـلـف بِن‬
ْ ‫ـطـت َم‬
ُّ ‫ِـن أ َح‬
ْ ‫ـاق م‬ ‫ا�طب‬
ِ ‫ـن‬
ََّ
ِ ِ‫ و�ي‬46
45. And make tafkhīm of the letters of Istiʿlāʾ, and be particular in making the
letters of Iṭbāq the strongest as in ‫ ﻗَ�ﺎ َل‬and ‫ـﺼ�ﺎ‬
َ ‫اﻟْ َﻌ‬
46. And clarify the Iṭbāq in ‫ـﻄ�ﺖ‬
� ‫ �أ َﺣ‬and ‫ﻄ�ﺖ‬
� ‫ � ََﺴ‬and there is a difference of opinion
in ‫َ ْﳔﻠُ ْﻘ� ُﻜ� ْﻢ‬
The author states that the seven letters of istiʿlāʾ that were mentioned
earlier on must be recited with tafkhīm because tafkhīm is an inherent
and inseparable quality in them. Furthermore, tafkhīm must be stronger
in the four letters of iṭbāq that are included in the seven letters of istʿilā’.
The author cites the example of ‫ ﻗﺎل‬for a letter of istʿilāʾ non-iṭbāq, and
‫ اﻟﻌﺼﺎ‬for istiʿlāʾ and iṭbāq.
In line 46, two issues have been discussed:
1. The author emphasizes that the quality of iṭbāq must be clarified

while pronouncing the following words (out of which the author
only mentioned the first two),
‫ﻓَ �ﺮ ْﻃ ُﺖ‬ ْ �‫ﻣﺎ ﻓَ �ﺮ ْﻃﱲ‬ ‫� ََﺴ ْﻄ َﺖ‬ ‫�أ َﺣ ْﻄ ُﺖ‬
It is unanimously agreed upon that there will be idghām nāqiṣ

(incomplete idghām) whenever ‫ ط‬is sākinah followed by a ‫ت‬. The way
this is done is that the qualities of istiʿlāʾ and iṭbāq will remain when
reciting the ‫ ط‬sākinah. However, there will be no qalqalah in it and
without qalqalah, you move on to the following ‫ت‬. Both letters ‫ ط‬and
‫ ت‬are known as mutajānisān i.e., homogeneous in that they share the
102
same makhraj. This will be explained in more detail further on. The
reason for incomplete idghām is explained by scholars as follows:
1. Due to their homogeneity, idghām becomes obligatory.

2. At the same time, however, it is agreed upon that idghām of a
stronger letter cannot be done into a weaker letter i.e., a
stronger letter cannot merge into a weaker letter. The
stronger qualities of jahr, istiʿlāʾ, and iṭbāq make ‫ ط‬a stronger
letter than ‫ت‬.
3. A compromise is formed by incorporating idghām but not
completely. The qualities of jahr, istiʿlāʾ, and iṭbāq remain, but
qalqalah diminishes.
Some scholars have refused to acknowledge this as a type of idghām.

They insist it should be called ikhfā, which means to hide, since an
integral quality of ‫ ط‬is being hidden. On the other hand, ‫ ت‬is weaker
than ‫ط‬. Thus, the idghām is always complete when ‫ت‬ is sākinah
followed by ‫ ط‬as in ‫وﻗﺎﻟﺖ �ﻃﺎﺋﻔﺔ‬. 192
19F19F19F19F19F
2. The second issue that the author discusses is concerning ‫ َ ْﳔﻠُ ْﻘ� ُﻜ� ْﻢ‬in
the following āyah:
Verse Number Sūrah

٢٠ � َّ ٓ َّ ّ ُّ ُ ۡ َ ۡ َ َ 77: 20 ‫اﳌﺮﺳﻼت‬
ٖ ‫�لم �لق�م مِن ماءٖ م ِه‬
Will idghām nāqiṣ (incomplete idghām) be done of the ‫ ﻗﺎف‬sākinah in the ‫ك‬
due to ‫ ق‬being stronger than ‫ ك‬or will idghām kāmil (complete merger) be
done?
192
103
There is no doubt that ‫ق‬ is stronger than ‫ك‬ because of the quality of
istiʿlāʾ in the former and its absence in the latter. This would nessecitate
idghām nāqiṣ (incomplete idghām) along the same lines of the previous
examples quoted above i.e., ‫ ٔأﺣﻄﺖ‬etcetera. This is the opinion of Makkī.
Others like al-Danī maintained that due to the absence of the quality of
iṭbāq in ‫ق‬, it is not as strong as ‫ط‬. Thus, the idghām should be
complete. 193 192F192 F192F192F192F
The author mentions in his monumental work, al-Nashr that idghām kāmil
(complete merger) is the more commonly adopted position of the
scholars. 194 Mullā ʿAlī Qārī states that this is probably why Imam al-
Shaṭibī has not mentioned it in his authoritative work Ḥirz al-Amānī. 195
َ ْ ‫ض لَل‬
َ ْ َ ُ ْ َ َ َ ْ ََْ َْ َ َ ُ ُّ ََ ْ ْ َ
‫ـنـا‬ ِ ‫ واحرِص علـي السكـو ِن ف ِـي جعلنـا ��عمـت والمغض‬47
‫ـوب مــع‬
47. And be particular in clarifying the sukūn in ‫�ﺖ َﺟ َﻌﻠْنَ�ﺎ‬ ِ ُ‫ﺿَ ﻠَﻠْ�نَ�ﺎ اﳌَﻐْﻀ‬
َ ‫ـﻮب �أﻧْ َﻌ ْﻤ‬
Continuing with the cautionary measures, the author stresses that

extreme diligence needs to be exercised when articulating the sukūn in
all places and in particular, words like ‫ـﻮب ﺿَ ﻠَﻠْ�نَ�ﺎ َﺟ َﻌﻠْنَ�ﺎ‬ َ ‫ �أﻧْ َﻌ ْﻤ‬. The sukūn
ِ ُ‫�ﺖ اﳌَﻐْﻀ‬
must be recited completely in such a way that even a small trace of
ḥarakah is not found. This can happen due to two reasons:
1. After the sākin letter, there is a letter whose makhraj is distant.
The distance in the makhraj can cause the tongue to slightly slip
and cause a ḥarakah. For example, when there is a letter of the
throat after a nūn sākinah or mīm sākinah, some reciters tend to let
193
194
195
104
their tongue slip and create a light ḥarakah. The author gives the
example of ‫�ﺖ‬َ ‫ �أﻧْ َﻌ ْﻤ‬to demonstrate this. Another example of a
distant makhraj letter coming after a sākin letter is ‫ـﻮب‬
ِ ُ‫اﳌَﻐْﻀ‬
2. After the sākin letter, there is a letter whose makhraj is in
proximity because of which the sukūn has the tendency to be
articulated weaker than normal and the tongue is more prone to
slip. Examples of this, among many, are ‫ َﺟ َﻌﻠْنَ�ﺎ‬and ‫ﺿَ ﻠَﻠْ�نَ�ﺎ‬.
One way to understand this is that the word sukūn literally means
tranquility, to rest, be at ease. Thus, a person should rest on the
sukūn enough so that it is articulated fully and wholly.
ً ‫ح ُظ‬
َ ‫ـورا َع‬ ْ َْ َ
ْ ‫اشت َِباهِـهِ ب َم‬ َ ‫ورا َع‬ ُ ْ َ َ َ ْ
ً ‫ـذ‬ ّ َ
‫ـصـي‬ ِ ‫ـس ـي خـوف‬ ‫ َوخ ل ِِص ان فِتـاح م ـح‬48
48. And purify the infitāḥ of ‫ورا‬

ً ‫ َﻣـ ْﺤ ُ�ﺬ‬and ‫ ﻋ ََ�ﺴـﻰ‬out of fear of them sounding like
ً ‫ َﻣ ْﺤ ُﻈ‬and ‫َﻋ َـﺼـﻰ‬
‫ـﻮرا‬
Another important cautionary measure that the author states is to

exercise due diligence in pronouncing two letters that share the same
makhraj but are distinguished by iṭbāq/infitāḥ. The word ‫ورا‬
ً ‫ َﻣـ ْﺤ ُ�ﺬ‬may
become ‫ـﻮرا‬
ً ‫ َﻣ ْﺤ ُﻈ‬if the infitāḥ of the ‫ ذ‬is not executed and vice versa if the
iṭbāq of ‫ ظ‬is not executed properly. Similarly, ‫ ﻋ ََ�ﺴـﻰ‬may become ‫ َﻋ َـﺼـﻰ‬if
the infitāḥ of the ‫ س‬is lost or vice versa if the iṭbāq of ‫ ص‬is lost.
َ ْ‫ـوفَّـي ف ِـت‬
َ ‫ـن‬ َ َ‫ـم َوت‬ ُ ْ َ
ْ ‫ِـك‬ َ
َ �‫ــكــاف َو‬ ً َّ
‫ـتـا‬ َ ‫ـت‬ ‫ـتـا كشِ ـرك‬ِ ٍ ِ ‫ َو َر‬49
ِ ‫اع شِـــدة ب‬
49. And be mindful of the shiddah in ‫ ك‬and ‫ ت‬as in‫ِﻓ� ْت�نَ�تَ�ﺎ ﺗَ�تَ َـﻮﻓ�ـﻰ ِﺷ ْـﺮ ِﻛ� ُﻜ� ْﻢ‬
105
The author reminds us [that] the quality of shiddah needs to be manifest
in the letters ‫ ت‬and ‫ ك‬and quotes the following three examples for it:
‫ِﺷ ْـﺮ ِﻛ� ُﻜ� ْﻢ ﺗَ�تَ َـﻮﻓ�ـﻰ ِﻓ� ْت�نَ�ﺔ‬
By mentioning these examples, the author alludes to the fact that extra
care needs to be taken when ‫ ت‬is followed by another ‫ ت‬or with a letter
in between, and ‫ك‬ is followed by another ‫ك‬. In reality, the quality of
shiddah needs to be manifest in all the letters of shiddah. However, since
the letters ‫ ت‬and ‫ ك‬also have the quality of hams, they are weaker
compared to the others. Thus, it is possible that the shiddah in them may
also become weak. Hence, the author mentioned these two letters in
particular. It is observed in some reciters that they allow the sound of ‫ت‬
and ‫ك‬ to continue while pronouncing them. In al-Tāmhīd, the author
mentions that some add a ‫ س‬sound when a stop is done on ‫ ت‬sākinah 196
or ‫ك‬ sākinah. This happens when the quality of shiddah is omitted or
compromised in these letters.
196
Ibn al-Jazarī, al-Tamhīd, 122; Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:217.
106
Chapter 10. Idghām & Relationships Between Letters
Idghām literally means to merge. In the science of tajwīd and qirāʾah, it

refers to merging two letters either wholly or partially. The first letter is
called mudgham and the second mudgham fīh.
The opposite of idghām is iẓhār. Iẓhār literally means to disclose, make

noticeable, and technically it refers to reciting two letters without any
sort of idghām (merging). It should be noted that the default setting for
recitation is iẓhār. Idghām is done only when a cause for it exists to ease
articulation. Up until here, the author discussed iẓhār since it is the
default setting, and in the following two lines, he will discuss idghām.
Idghām is of two types: idghām kabīr & idghām ṣaghīr.
Idghām kabīr is the merging of two mutaḥarrik letters. The first letter
(mudgham) becomes sākinah to facilitate idghām. This is not implemented
in the riwāyah of Ḥafṣ except in the following six places:
Verse Number Sūrah Word

َ ٓ َ ُۡ َ ُ ُۡ َ ُُۡ َ ِ ‫ت َفنِع َِّما‬ َ َّ ْ ُ َ
‫�ۖ �ن �فوها َوتؤتوها ٱلفق َرا َء � ُه َو‬ ِ ٰ �‫إِن � ۡب ُدوا ٱلص َد‬ 2: 271 ‫اﻟﺒﻘﺮة‬ ‫فنِع َِّما‬
197
َ ُ َ ُ َّ ‫ِ� ۡمۗ َو‬

ُ ‫ن�م ّمِن َ ّ َ ٔات‬ ُ ‫� ّف ُِر َع‬ َ ُ َ ۡ ُ َّ ٞ ۡ َ
‫ٱ� ب ِ َما � ۡع َملون‬ ‫سيِـ‬ �‫خ� ل� ۚم و‬
َ
٢٧١ ٞ�ِ‫خب‬
َ َ َ َ ۡ َ ٰٓ َ ٰ َ ٰ َ َ ۡ ْ ُّ َ ُ َ ۡ ُ ُ ُ ۡ َ َ َّ َّ
َ ۡ َ‫ك ۡم ُتم ب‬
� ‫ت إِ� أهل ِها �ذا ح‬ ِ ��‫إِن ٱ� يأمر�م أن تؤدوا ٱ‬ 4: 58 ‫اﻟنﺴﺎء‬ ‫نِع َِّما‬
َ َ َ َّ َّ ٓ ُ ُ َ َّ َ َّ َّ ۡ َ ۡ ْ ُ ُ ۡ َ َ
‫اس أن �كموا بِٱلعد ِل � إِن ٱ� نِعِما يعِظ�م بِه ِۗۦ إِن ٱ� �ن‬ ِ َّ�‫ٱ‬
َ ‫َسم‬
ٗ ‫ِيعۢ� بَ ِص‬
٥٨ ��
ُ َ َ َٓ َ َ َّ ّ ُّ َٰٓ ُ َ َ َ ُ ُ ۡ َ ُ َّ ٓ َ َ ّ ُّ َٰٓ ُ َ
‫ج ٓو ِ� ِ� ٱ�ِ َوق ۡد ه َدٮ ٰ ِ �ن َو� أخاف َما‬ �� ‫وحاجهۥ قومه ۚۥ قال‬ 6: 80 ‫ا ٔ�ﻧﻌﺎم‬ �ِ ‫ج ٓو‬
198
��
197
‫ ﻧِ ِﻌ ﱠﻤﺎ‬in reality was ‫ ﻧِ ْﻌ َﻢ َﻣﺎ‬. The two mīms merged into one another by giving the first a
sukūn. As a result, a kasrah was given to the ‫ ع‬according to the rules: 1. Two sākin letters
can never come together. Thus, a ḥarakah needs to be added, and 2. When a sākin letter
needs to be given a ḥarakah, it is [generally] given a kasrah. (Author’s note).
107
َََ ۡ ۡ َ � َّ ُ ّ َ َ َ ٗ ۡ َ ّ َ َ ٓ َ َ َ ٓ َّ ٓ َ ُ ۡ ُ
�‫� ٍء عِل ًما ۚ أف‬ �ِ ‫��ون بِهِۦ إِ� أن �شاء ر ِ� شيـٔا ۚ وسِع ر‬ ِ �
َ ُ َّ َ َ َ
٨٠ ‫�تذكرون‬
َ ُ ٰ َ َ ُ َ َّ َ ُ ُ ٰ َ َ َّ ۡ َ َ َ َ َ َ َ َ ٰٓ َ ْ ُ َ َّ ۡ‫ َ� تَأ‬199
١١‫قالوا ي�بانا ما لك � تأ�نا � يوسف �نا �ۥ ل� ِصحون‬ 12: 11 ‫ﯾﻮﺳﻒ‬ ‫�نا‬
ُ ‫ِينو� ب ُق َّو� أَ ۡج َع ۡل بَيۡ َن‬
ُ ََ ۡ َ ّ ّ َّ َ َ َ َ 200 ّ َّ َ
‫� ۡم‬ ٍ ِ ِ �‫ فأ‬ٞ�‫قال ما مك ِ� �ِيهِ َر ِ� خ‬ 18: 95 ‫اﻟﻜﻬﻒ‬ �ِ ‫مك‬
ۡ
٩٥ ‫َو�َيۡ َن ُه ۡم َرد ًما‬
َ ُ َ ۡ َ ُّ َ ُ ُ ۡ َ ٓ ّ ٓ ُ ُ ۡ َ َّ َ ۡ َ َ َ ۡ ُ ۡ
ٓ ّ ‫تَأ ُم ُر ٓو‬
٦٤ ‫�ٰ ِهلون‬ ‫قل أ�غ� ٱ�ِ تأمرو ِ� أ�بد ��ها ٱل‬ 39:64 ‫اﻟﺰﻣﺮ‬ � ِ
Idghām ṣaghīr is the merging of two letters the first of which is sākin and
the second mutaḥarrik. This will be discussed later.
Idghām is only done when there is a relationship between two letters.

There are a total of four scenarios regarding the relationship of mudgham
and mudgham fīh letters:
1. Mutāmāthilān/Mithlān ‫اﳌ�ﺛﻼن \ اﳌﺜﻼن‬: Both letters are identical,

e.g., ‫ ب‬and ‫ب‬
2. Mutajānisān ‫اﳌﺘ�ﺎ�ﺴﺎن‬: Both letters are different but share the same
makhraj, e.g., ‫ ت‬and ‫د‬. I will refer to them as homogeneous letters.
3. Mutaqāribān ‫اﳌﺘﻘﺎر�ن‬: Both letters are different but both their
makhārij are in proximity of one another, e.g., ‫ ق‬and ‫ك‬, or their
qualities are in proximity, e.g., ‫ ن‬and ‫م‬, or both their makhārij and
198
‫ أَﺗ ُ ٰ َٓﺤﺠ ٓﱡﻮﻧِّﻲ‬in reality was ‫ أﺗﺤﺎﺟﻮﻧَﻨِﻲ‬. The two nūns merged into one another by giving the
first a sukūn, thus causing madd lāzim (Author’s note).
199
‫ ﻻ ﺗَﺎ ْ َﻣﻨﱠﺎ‬in reality was ‫ﻻﺗَﺎ ْ َﻣﻨُﻨَﺎ‬. The two nūns merged. However, according to the riwāyah
of Ḥafṣ, along with idghām kabīr, ishmām must also be done by alluding to a ḍammah by
rounding the lips when pronouncing the shaddah. Iẓhār is also permissible. However,
this must be done with ikhtilās by reciting 2/3 of the ḥarakah. Ikhtilās literally means to
snatch. Technically, it means to deduct a small amount of a ḥarakah. This is sometimes
interchangeably used with rawm (Author’s Note).
200
‫ َﻣ َﻜﻨّﻲ‬in reality was ‫ َﻣ ﱠﻜﻨَﻨِﻲ‬. The two nūns merged (Author’s Note).
108
qualities are in proximity, e.g., ‫ ن‬and ‫ل‬. I will refer to them as
letters in proximity.
4. Mutabāʿidān ‫اﳌﺘﺒﺎ�ﺪان‬: Both letters are entirely different, e.g., ‫ ج‬and
‫ح‬
In order for idghām to occur, both letters must be similar or in proximity

in terms of pronunciation. Thus, idghām kabīr and ṣaghīr can only occur
in the first three scenarios. It is unanimously agreed upon that there is
no idghām in the fourth scenario.
After understanding the above, the following couplets of the author will
make sense.
ْ ‫� َوأَب‬
‫ــن‬
َ ْ ََ ّ َ ْ ُ َ ْ َْ ْ َ َ ْ
‫ب و�ــل‬
ْ َ ْ َ َّ َ َ
‫ وأو‬50
ِ ِ ‫ـس إن سـكـن أدغِـم كـقـل ر‬ ٍ ‫جـن‬ ِ ‫ـل و‬ ٍ ‫ِـث‬ ‫م‬ �
َ ْ َ
ْ ‫ـوب فا�َـق‬ ُ ُ ْ ُ َ
َ ‫ـه � تــزغ قـل‬ ْ ‫َس ّب‬
ُ ‫ـح‬ َ ْ ُ ُ َ
ْ ‫ـع قالـوا َو ُه‬
ْ ‫ـم َوقـل � َع‬ ْ ‫� يَ ْو ِم َم‬
‫ـم‬ ِ ِ ‫ـم‬ ِ 51
50. And if the first of two identical or homogeneous letters is sākinah, make
idghām as in ‫ـﻞ َﻻ‬ْ َ ‫ ﻗ ْﻞ َر ِ ّب ﺑ‬and make iẓhār…
51. in ‫ﻓ َﺎﻟْتَ�ﻘَ� ْﻢ‬ َ ُ‫ِﰲ ﯾ َ ْﻮ ِم ﻗَﺎﻟُـﻮا َوﻫُ� ْﻢ ﻗُ ْ�ﻞ ﻧ َ َﻌ� ْﻢ َﺳبِّـ ْﺤ� ُﻪ َﻻ ﺗُــ ِﺰ ْغ ﻗُ�ﻠ‬
‫ـﻮب‬
The author discusses the rulings for mutāmāthilān/mithlān and

mutajānisān letters only. The author does not discuss mutaqāribān letters
because the differences among the riwāyāt concerning the idghām of
mutaqāribān letters are numerous and overwhelming for beginners. As
mentioned earlier, this concise guide was not intended to cover the rules
of any particular riwāyah. Rather, it was intended to cover the rules
agreed upon by all of the riwāyāt, though there may be some minor
differences in some of the rulings mentioned in this guide.
The author states that idghām is obligatory in the following two

scenarios:
109
1. When two letters are mutāmāthilān/mithlān out of which the first
is sākinah. In this case, the idghām will always be complete. The
example he gives for this is ‫ـﻞ َﻻ‬
ْ َ ‫ﺑ‬.
2. When two letters are mutajānisān out of which the first is sākinah.
The example he gives for this is ‫ﻗﻞ َر ِ ّب‬
ْ . In this case, the idghām will
mostly be complete, but in cases where ‫ ط‬is followed by ‫ت‬, the
idghām will be incomplete as mentioned earlier.
At this point, commentators have raised an objection and many readers

may be wondering as to why the author quoted ‫ﻗﻞ َر ِ ّب‬
ْ as an example for
idghām mutajānisān when ‫ل‬ and ‫ر‬ are in fact mutaqāribān. Under the
chapter of makhārij, the author placed ‫ ل‬and ‫ ر‬under separate makhārij,
thus making them mutaqāribān, not mutajānisān. Commentators have
given various possible reasons for this, some of which are mentioned
below:
1. Most scholars of qirāʾāt and tajwīd count ‫ ن‬,‫ل‬ and ‫ر‬ under one
makhraj. On the other hand, the scholars of nahw (Arabic grammar)
list each letter under a separate makhraj. Thus, in the chapter of
makhārij, the author followed the opinion of the grammarians, and
he followed the opinion of scholars of qirāʾāt and tajwīd in the
chapter of idghām since the chapter of idghām is connected with
tajwīd and qirāʾāt, not with grammar. This seems to be the best
explanation.
2. It is possible that according to the author, mutaqāribān letters are
included in mutajānisān due to the fact that in his book al-Nashr, the
author has mentioned both mutajānisān and mutaqāribān letters
under the title “Letters Whose Makhārij are in Proximity”. His
predecessor, ʿAllāmah al-Shāṭibī, has done the same.
3. The definition of mutajānisān is “two letters whose makhārij are the
same but qualities are different.” No term has been ascribed to the
110
opposite scenario i.e., two letters whose qualities are the same, but
makhārij different. ‫ ل‬and ‫ ر‬have the same qualities except takrīr,
which is found only in ‫ر‬. It is possible that according to the author,
this scenario is also included in the definition of mutajānisān. Thus,
from this perspective, ‫ ل‬and ‫ ر‬are mutajānisān, not mutaqāribān.
The author mentions that idghām cannot be done when the first of two
mutāmāthilān/mithlān (identical letters) is a letter of madd (long vowel).
The examples he quotes for this are:
‫ِﰲ ﯾ َ ْﻮ ِم‬ ‫ﻗَﺎﻟُـﻮا َوﻫُ� ْﻢ‬
The reason for this is that the makhraj of ‫ و‬and ‫ ي‬when [they are] long
vowels is different than the makhraj of ‫ و‬and ‫ ي‬when they are
consonants. Thus, idghām will not be done. Additionally, the lengthening
of the letters of madd to its natural length is an integral part of the letter
that will be lost if idghām is made.
Another condition that the author alludes to that will prevent idghām
from occurring is that the first of two mutajānisān or mutaqāribān letters
is a letter of the throat. The author quotes the following examples:
‫َﺳبِّـ ْﺤ� ُﻪ‬ َ ُ‫َﻻ ﺗُــ ِﺰ ْغ ﻗُ�ﻠ‬

‫ـﻮب‬
Commentators explain the reason for this being that the letters of the
throat are difficult to pronounce the way they are. Thus, unless they are
identical, idghām will not be done. 201
The author quotes two more examples wherein idghām will not be done:
201
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 174; Bulandsherī, Tuḥfah al-Marḍiyyah, 99.
111
‫ﻓَﻠْتَ�ﻘَ� ْﻢ‬ ‫ﻗُ ْ�ﻞ ﻧ َ َﻌ� ْﻢ‬
In order to understand this, know that there are two types of lām sākinah
and both types are different in terms of whether idghām is to be done or
iẓhār:
1. Lām al-Taʿrīf: The lām sākinah that comes in the definite article ‫ال‬
ْ
in the Arabic language as in ‫ اﶵﺪ اﻟﺘﻮﺑﺔ اﻟﻨﻮم‬etcetera. The definite
article is brought in front of indefinite nouns i.e., nouns with
tanwīn to make them definite, similar to how the definite article
“the” works in English.
2. Lām al-Fiʿl: The lām sākinah that comes in verbs as in ‫ﻗُ ْﻞ ﻧ َ َﻌ ْﻢ ﻓَﻠْﺘَﻘَ َﻤﻪ‬
etcetera. I will refer to it as the lām of the verb.
The author has not described the rules of lām al-taʿrīf, however I will
mention them here to facilitate better understanding of the issue at
hand.
Lām al-Taʿrīf
Depending on what letter follows the lām al-taʿrīf, idghām or iẓhār will be
made. Thus, there are two types of lām al-taʿrīf:
1. Lām al-Shamsiyyah; when the following fourteen letters come

after it:
‫تثدذرزسشصضطظلن‬
112
These letters have been combined in the following mnemonic by
placing each letter at the beginning of the words in the following
couplet:
202 ‫ِلﻠْﻜــﺮم‬ ‫َد ْع ُﺳ َﻮء ﻇـَ ٍّﻦ ُز ْر َﴍﯾﻔ ًﺎ‬ ‫ِﻃ ْﺐ ُ �ﰒ ِﺻ ْﻞ ر ِﺣﲈً ﺗَ ُﻔ ْﺰ ِﺿ ْﻒ ذا ﻧ َ َﻌ�ﻢ‬
َ
These letters are known as al-ḥurūf al-shamsiyyah. This name is given due
to the fact that in the word ‫اﻟﺸﻤﺲ‬, the lām al-taʿrīf becomes mudgham (is
merged) into the next letter. Thus, all other letters that cause this
idghām take the same name. It is obligatory to make idghām when these
letters appear after lām al-taʿrīf. [This is] unanimously agreed upon
among all riwāyāt. Its idghām into ‫ ل‬is due to being mutāmāthilān/mithlān
and its idghām into ‫ ن‬and ‫ ر‬is based on being mutaqāribān. In all [the]
other letters, it is due to its frequent use in the Arabic language though
they may be mutabāʿidān.
2. Lām al-Qamariyyah: when the following fourteen letters follow it:
‫بجحخعغفقكموهءي‬
These letters have been combined in the following mnemonic:
203 ‫َﻋ ِﻘﳰ َﻪ‬ ‫ٔأﺑﻎ َﺣ َ� َﻚ وﺧ َْﻒ‬
These letters are known as al-ḥurūf al-qamariyyah. This name is given due
to the fact that in the word ‫اﻟﻘﻤﺮ‬, the lām al-taʿrīf does not become
mudgham (does not merge) into the next letter. Thus, all other letters
that cause this iẓhār take the same name. It is obligatory to make iẓhār
202
Tuḥfah al-Aṭfāl, l. 27.
203
113
when these letters appear after lām al-taʿrīf. [This is] unanimously agreed
upon among all riwāyāt.
Lām al-Fiʿl
Contrary to lām al-taʿrīf, the lām of the verb does not become mudgham
(merge) into any letter except into ‫ ر‬as in ‫ﻗُﻞ �ر ّب‬. It is obligatory to make
iẓhār whenever, wherever and however it appears, whether in a past
tense verb like ‫ ٔأ َنﺰﻟْﻨﺎ‬and ‫ﻓَﻠْﺘَﻘَ َﻤﻪ‬, present/future tense like ‫ﯾَﻠْ َﻌﺐ‬, and
imperative like ‫ﻗُ ْﻞ ﻧ َ َﻌ ْﻢ‬.
By giving the two examples of ‫�ﻞ ﻧ َ َﻌ� ْﻢ‬

ْ ُ‫ ﻗ‬and ‫ﻓَﻠْتَ�ﻘَ َ�ﻢ‬, the author has alluded to a
ruling for the second type of lām sākinah, i.e., the lām of the verb, that
there will generally be iẓhār in the lām of the verb. At the same time, he
clarified any misconception that may arise in the minds of students that
if there is idghām in the lām al-taʿrīf, there may also be idghām in the lām
al-fiʿl in the same manner. The author intends to make it clear that both
are different in terms of idghām and iẓhār.
114
Idghām Mutaqāribān
Although the author has not explained the rules of idghām mutaqāribān, I
intend to summarize its rulings. Contrary to idghām mutajānisān, it is not
obligatory to make idghām in every instance, rather there are excessive
differences among the riwāyāt as to when and where it is to be done.
However, it is unanimously agreed upon in all riwāyāt that it is obligatory
in the following seven scenarios:
1. Nūn sākinah and tanwīn in ‫ل‬, e.g., ‫ﻣﻦ � ُ�ﻧ ْ ُﻪ‬

2. Nūn sākinah and tanwīn in ‫ر‬, e.g., ‫ِﻣﻦ �رﲠِ ِ ْﻢ‬
3. Nūn sākinah and tanwīn in ‫و‬, e.g., ‫ِﻣﻦ �و ِ ٍّﱄ‬ The idghām in this
incomplete.
4. Nūn sākinah and tanwīn in ‫ي‬, e.g. ‫َﻣﻦ ﯾُ ْﺆ ِﻣﻦ‬ The idghām in this
incomplete.
5. Nūn sākinah and tanwīn in ‫م‬, e.g., ‫ ِﻣﻦ �ﻣﺎ ٍء �ﻣﻬِﲔ‬Some say the idghām in
this is complete since according to them, the ghunnah is of the ‫م‬,
while others say it is incomplete since according to them, the
ghunnah is of the ‫ن‬. 204 203 F203F203F203F203 F
6. ‫ ق‬sākinah in ‫ك‬, e.g., ‫�أﻟ َ ْﻢ َ ْﳔﻠُ ْﻘ ُ ْﲂ‬ Some opine that the idghām in this is
incomplete as mentioned earlier.
7. ‫ ل‬followed by ‫ر‬, e.g., ‫ﻗُﻞ ّر ِ ّب‬
Apart from these seven scenarios, there are forty other scenarios
concerning which there are differences among the riwāyāt as to whether
idghām will be made or iẓhār. In the riwāyah of Ḥafṣ, there is no idghām
mutaqāribān except in the above seven scenarios. However, there are
differences among the ṭuruq in the riwāyah of Ḥafṣ concerning the
following place:
204
115
َ َّ َ ۡ َ َ َ ۡ َ ٓ ُ َّ َ َ َ ُ َ ۡ َ َ َ ۡ ۡ َ َ َ ٰ َّ َ ۡ َ
‫�ض َوٱ� َب َع ه َوٮ ٰ ُ ۚه‬
ِ �‫� إِ� ٱ‬ ‫ولو شِئنا ل َر�ع�ٰه بِها و�ٰكِنهۥ أخ‬ 7: 176 ‫ا ٔ�ﻋﺮاف‬ ‫ث ذل ِك‬
� ‫يله‬
َ ٰ َّ َ ۡ َ ُ ۡ ُ ۡ َ ۡ َ ۡ َ ۡ َ ۡ َ َ ۡ ۡ َ َۡ ۡ ََ َ ََُُ َ
‫ث ذل ِك‬ � ‫ب إِن �مِل عليهِ يلهث أو ت�كه يله‬ ِ �‫�مثلهۥ كمث ِل ٱل‬
َّ َ َۡ ۡ َ َ ْ َّ َ َ َّ ِ ۡ َ ۡ ُ َ َ
‫ِين كذبُوا ��ٰت َِنا ۚ فٱق ُص ِص ٱلق َص َص ل َعل ُه ۡم‬ �‫مثل ٱلقوم ٱ‬
َ َّ َ
١٧٦ ‫َ� َتفك ُرون‬
According to the ṭarīq of Shāṭibiyyah, only idghām is allowed. In some

other ṭuruq, only iẓhār is allowed, and in some both are allowed.
There are differences among the ṭuruq in the riwāyah of Ḥafṣ concerning
the following place also:

َ َ ٌ ُ‫ى ن‬ َ ََ َ ۡ َ َۡ َۡ َ َ َ ۡ
‫وح ۡٱ� َن ُهۥ َو�ن ِ� َم ۡع ِز ٖل‬ ٰ ‫اد‬ ‫ٱ�با ِل ون‬ ۡ
ِ ‫� � ِري ب ِ ِهم ِ� مو ٖج ك‬ ِ‫و‬ 11: 42 ‫ﻫﻮد‬ ‫ٱركب َّم َع َنا‬
َ ۡ َ َ
ُ َ‫ٱركب َّم َع َنا َو� ت‬
َ ‫�ن َّم َع ٱل�ٰفِر‬
٢ ‫�ن‬ ِ
ۡ � َّ َ ‫َ� ٰ ُب‬
According to the ṭarīq of Shaṭibiyyah, only idghām is allowed. In some

other ṭuruq, only iẓhār is allowed, and in some both are allowed. 205
205
If one is reciting with five counts on munfaṣil and six counts on muttaṣil, both idghām
and iẓhār would be allowed. Although, technically one may be covering more than one
ṭarīq of Ḥafṣ in that reading. Al-Fawāʿid al-Muhadhdhabah, l. 32.
116
‫ض & ظ ‪Chapter 11. Distinguishing Between‬‬
‫باب الضاد والظاء‬

‫َُ َ َ‬ ‫ُّ‬ ‫َّ‬ ‫َّ ْ َ‬ ‫ـخ َ‬ ‫َ َّ َ ْ َ َ َ َ ْ‬
‫جـي‬ ‫ميِـز مِـن الـظـاءِ و�ـهـا تـ ِ‬ ‫ـر جِ‬ ‫‪ 52‬و الـض ـاد ب ِاس ت ِـط ـال ـ ٍة وم‬
‫َّ ْ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫ـظ أيقِـظ َوأن ِظ ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ُ ْ‬ ‫َّ ُ ْ‬ ‫َّ ْ‬
‫ـظ‬‫ـر �ظـ ِم ظـهـرِ اللـف ِ‬ ‫‪ �ِ 53‬الظ ع ِن ِظ ـل الظ ه ـر ِ � ظ ِم ا� ِف ِ‬
‫ِـر َظ َ‬ ‫ـ�م ُظ ُفـر ا�ْ َتـظ ْ‬ ‫ـظ َظ َ‬ ‫ُ ُْ ْ‬ ‫َ َ‬ ‫ُ َ ُ َ ْ‬ ‫ْ ََ‬ ‫َ‬
‫ـمـا‬ ‫ٍ‬ ‫ـ� ظ ل َم ـا اغل‬ ‫‪ 54‬ظ اهِـر ل ظ ـي ش ـواظ ك ـظ ٍ‬
‫ـر ٍف َس َ‬ ‫ُ ْ‬ ‫َ َ َّ َّ ْ‬ ‫ْ‬ ‫أ َ ْظ َف َ َ ًّ َ ْ َ َ‬
‫ـوا‬ ‫خ ُ‬ ‫ـل ز‬ ‫ِضيـن ظـل ا�ح ِ‬ ‫ـر ظ ن ـا ك ي ـف ج ـا َوع ـ ٍظ س َِو ى ع ِ‬ ‫‪55‬‬
‫َ ْ ْ َ َّ ْ ُ َ َ َ َ ُّ‬ ‫َ ُّ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫َوظ ـل ـت ظ ل ـت ـم َو � ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫�� ِـجـرِ ظـلـت شـعـرا نـظـل‬ ‫ـر و ٍ� ظ ـل ـوا‬ ‫ِ‬ ‫‪56‬‬
‫َّ َ‬ ‫َ ْ‬ ‫َ‬ ‫ًّ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ً َ َ ُ َْ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫و�ـنـت فـظـا و�ِـيـعِ الـنـظـرِ‬ ‫‪ � 57‬ظ ل ل ـن � ـظ ـور ا م ـع الم ح ت ـ ِظ ـرِ‬
‫َ‬ ‫َْ‬ ‫َّ َ ْ ٌ َ ْ ُ‬
‫الر ْعـ ِد َو ُهــو ٍ� قَـاصِ َ‬
‫ـرهْ‬ ‫� َّ‬ ‫َوالغيْ ِ‬
‫ـظ‬ ‫ـل َوأ ولَـي ن َـاضِ َ‬
‫ـره ْ‬ ‫إ ِ� ب ِـو � ـل ه‬ ‫‪58‬‬
‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫ُّ‬ ‫َ ْ َ ُّ َ َْ‬
‫ـن الـخِـ�ف سـامِـي‬ ‫‪ 59‬و ا� ـظ � ا� ـض ع ـل ـي الط ع ـا ِم وف ِــي ضنِـي ٍ‬
‫‪ by way of istiṭālah and their makhraj, and all‬ظ ‪ from‬ض ‪52. And distinguish‬‬
‫… ‪ appear‬ظ ‪instances of‬‬
‫اﻟﻈﻬْـ ِﺮ ﻋ ُْﻈ ِﻢ اﻟْ ِﺤ ْﻔـﻆِ ٔأﯾ ْ ِﻘـﻆْ َو ٔأﻧ ُْﻈ ْـﺮ َﻋ ْﻈ� ِﻢ َﻇـﻬْـ ِﺮ الﻠ � ْﻔـﻆِ ‪53. … in‬‬
‫اﻟﻈ ْﻌ ِﻦ ِﻇ� �ﻞ ُ‬
‫�‬
‫اظ َﻛ ْـﻈ� ٍﻢ َﻇﻠ َ َﻤ�ﺎ ُا�ْﻠُـﻆْ َﻇ�ﻼ َم ُﻇ ُﻔـ ٍﺮ اﻧْتَ ِـﻈ ْـﺮ َﻇ� َﻤ�ﺎ )‪54. (and in‬‬
‫َﻇﺎ ِﻫ ْـﺮ ﻟَ َﻈـﻰ ُﺷ َـﻮ ُ‬
‫‪� and‬أ ْﻇ َﻔ َـﺮ ‪55.‬‬ ‫يـﻦ ‪َ except‬و َﻋـﻆْ ‪َ however it appears, and in‬ﻇن��ﺎ‬
‫‪َ of‬ﻇ� �ﻞ ‪ِ and the‬ﻋ ِﻀ َ‬
‫‪Sūrah al-Naḥl and al-Zukhruf both are the same.‬‬
‫�ﺖ َﻇﻠْ� ُت� ْﻢ ‪56. And‬‬
‫‪َ of Sūrah al-Ḥijr,‬ﻇ�ﻠ�ـﻮا ‪َ of Sūrah al-Rūm is like the‬ﻇ�ﻠ�ـﻮا ‪َ and‬ﻇ�ﻠْ ُ‬
‫‪ appear in Sūrah al-Shuʿarāʾ.‬ﻧ َ َـﻈ� �ﻞ ‪َ and‬ﻇ�ﻠ � ْ‬
‫�ﺖ‬
‫ـﻦ )‪ appears in‬ظ ‪57. (and‬‬ ‫�ﺖ ﻓَ �ـﻈ�ﺎ ‪ and in‬اﳌ ُ ْﺤتَ ِـﻈـ ِﺮ ‪َ along with‬ﻣ ْﺤ ُـﻈ ً‬
‫ـﻮراﯾ َ ْﻈﻠَﻠْ َ‬ ‫‪ُ and all‬ﻛ�نْ َ‬
‫اﻟ�ن � َـﻈـ ِﺮ ‪derivatives of‬‬
‫‪ ) and in‬ﻧﴬة ‪ (i.e. Sūrah al-Muṭaffifeen, i.e. the word‬وﯾﻞ ‪58. except for the one in‬‬
‫َﴬة ‪ (i.e. Sūrah al-Insān, i.e. the word‬ﻫ َْﻞ‬ ‫�ﺎﺿ َـﺮ ْﻩ ‪ ) and the first‬ﻧ ْ َ‬
‫‪(of Sūrah al-‬ﻧ َ ِ‬
‫اﻟْﻐَ ْيـﻆِ ‪ ], and the word‬ظ ‪ and not‬ض ‪Qiyāmah) [all these words are to be read with‬‬
‫‪(however it appears), except for the one in Sūrah al-Raʿd and Hūd where it is‬‬
‫‪ ).‬ض ‪shortened (i.e. read as‬‬
‫‪117‬‬
59. … and the word �‫( اﻟْ َﺤـﻆ‬is to be read with ‫) ظ‬, not ‫ـﺾ‬
� ‫( اﻟْ َﺤ‬when it is followed) by
� ‫( َﻋ�ﻠَـﻰ‬because this will be read with ‫) ض‬, and in the word ‫ ﺿَ ِن� ْي ٍـﻦ‬the
‫اﻟﻄ َﻌ�ﺎ ِم‬
difference in riwāyah is known.
One of the aims of tajwīd is to ensure that every letter is recited

distinctively, especially those [that] sound very similar to others. Among
those letters, ‫ ض‬and ‫ ظ‬are such that many people recite [them]
incorrectly or confuse [them] with each other. Thus, the author has
devoted a chapter specifically for this.
He states that the makhārij of ‫ ض‬and ‫ ظ‬are different as explained earlier

under the chapter of makhārij. Other than that, the author states that ‫ض‬
must be distinguished from ‫ ظ‬through the quality of istiṭālah that is
found only [in] ‫ ض‬and not in ‫ ظ‬or any other letter.
Then, in lines 53 – 59, he lists all the words in the Qurʾān that contain the
letter ‫ ظ‬either via mentioning the exact word, or via their root letters, or
any of their derivatives. The author chose to do this for multiple reasons:
1. In earlier days, dots to distinguish the letters were not

incorporated into the mushaf or sometimes they would be left out
because of human error.
2. The letter ‫ ظ‬did not have a vertical line to its left. It looked more
like ‫ﺻـ‬. The Kufic script that was prevalent in the time of the
author, added a tiny vertical line going upward to the left of the
‫ظ‬and a tiny vertical line going downward for ‫ض‬. Thus, it was very
easy to mistake ‫ ض‬for ‫ ظ‬or vice versa. 206 205F205F205F205F205F
206
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 139; al-Qārī, al-Minaḥ al-Fikriyyah, 191.
118
3. The poem was traditionally memorized by students. By knowing
which words have ‫ظ‬, the blind and visually impaired reciters
would find it easier to know which letter to recite.
4. The words with [the] letter ‫ ظ‬were chosen due to the fact that
there are fewer words with ‫ ظ‬than with ‫ض‬. Faqīh Abū al-Laith al-
Samarqandī mentions in his book Bustān al-ʿĀrifīn that the letter
‫ ض‬appears in the Qurʾān 1,607 times and the letter ‫ ظ‬appears 842
times. The author has made it easier for those who wish to
memorize the poem by going the short route. 207 206F206F206 F206F206F
List of Words with ‫ ظ‬in the Qurʾān 208 207F207F207F207F207F
An important point to remember about these words is that the author

did not mention every single word with ‫ ظ‬in his poem, otherwise it
would have been much longer. What he did was at times he mentioned
the word exactly as it appears in the Qurʾān and this would include every
instance of its appearance throughout the Qurʾān. Sometimes, he
mentioned only the root of the word and this would include every single
derivative of that root. At times he mentioned a particular derivative,
and this would include every derivative that shared the same root. One
exception to this is ‫ﻇ �ﻞ‬. Due its very close resemblance to ‫ﺿَ �ﻞ‬, which
means to be misguided, the author has mentioned its various derivatives
ً ‫ َﻣ ْﺤ ُـﻈ‬and ‫اﳌ ُ ْﺤتَ ِـﻈـﺮ‬.
as used in the Qurʾān separately. Another exception is ‫ـﻮرا‬
Though both share the same root, they have been mentioned separately.
207
208
The number of occurrences in the Qurʾān of the words mentioned in the text by Ibn
al-Jazarī can be found in multiple commentaries. The author, Mufti Mohamed-Umer
(May Allah have mercy on him), has written the numbers of these words as mentioned
by Qārī Iẓhār Thānwī in al-Jawāhir al-Naqiyyah.
119
Similarly,‫ اﻟﻨﻈﺮ‬and ‫ اﻧﺘﻈﺮ‬have been mentioned separately despite sharing
the same root, possibly due to the frequent occurrence of ‫ اﻟﻨﻈﺮ‬.
Word Translation Times Word Translation Times

mentioned mentioned
‫اﻟﻈﻌﻦ‬ Journey, 1 ‫ا�ﻠﻆ‬ Be harsh 13
traveling
‫اﻟﻈﻞ‬ Shadow 24 ‫ﻇﻼم‬ Darkness 25
‫اﻟﻈﻬﺮ‬ Afternoon 2 ‫ﻇﻔﺮ‬ Fingernail 1
‫ﻋﻈﻢ‬ Greatness 113 ‫اﻧﺘﻈﺮ‬ Wait 14
‫اﳊﻔﻆ‬ Protection 44 ٔ‫ﻇﻤأ‬ Thirst 3
‫ٔأﯾﻘﻆ‬ Awakeness 1 ‫ٔأﻇﻔﺮ‬ To succeed 1
‫ٔأﻧﻈﺮ‬ Looking, give 20 ‫ﻇﻦ‬ Conviction, 69
respite. estimation,
doubt
‫ﻋﻈﻢ‬ Bone 15 ‫وﻋﻆ‬ Advice 25
‫اﻟﻈﻬﺮ‬ Back 19 ‫ﻇﻞ‬ To become 9
‫الﻠﻔﻆ‬ Articulation 1 ً ‫َﻣ ْﺤ ُـﻈ‬
‫ـﻮرا‬ Forbidden 2
‫ﻇﺎﻫﺮ‬ Apparent 37 ‫ﻓَ �ـﻈ�ﺎ‬ Harsh 1
tempered
‫ﻟﻈﻰ‬ Hellfire 2 ‫اﻟ�ن � َـﻈـ ِﺮ‬ To look, to 96
wait
‫ﺷﻮاظ‬ Flame 1 ‫اﻟﻐﯿﻆ‬ Anger 11
‫كﻈﻢ‬ To suppress 6 ‫اﳊﻆ‬ Share, portion 7
anger
‫ﻇﲅ‬ Oppression 287
The author then alludes to the differences in the qirāʾāt and riwāyāt of
the word ‫ﺿﻨﲔ‬. Among the ten qurrāʾ, Ibn Kathīr al-Makkī, Abū ʿAmr al-
Baṣrī, ʿAlī al-Kisāʾī, and among the ruwāt, Ruwais recite it as ‫ َﻇ ِﻨﲔ‬, which
120
means accused. The rest including Imām Ḥafṣ recite it as ‫ﺿَ ِﻨﲔ‬, which
means miser. 209 208F208F208F208F208F
This word is found in the following place in the Qurʾān:

٢٤ �ِ
َ َۡۡ ََ َُ ََ 81: 24 ‫اﻟﺘﻜﻮ�ﺮ‬ َ
ٖ ‫ب بِضن‬
ِ ‫وما هو � ٱلغي‬ �ِ
ٖ ‫بِضن‬
In both qirāʾāt, Allah Taʿālā has exonerated the Messenger of Allāh ‫ﷺ‬
from any betrayal or dishonesty in relaying the message of Allāh. If
recited as ‫ﺿﻨﲔ‬, it means that the Messenger of Allāh ‫ ﷺ‬is not miserly in
conveying the message of Allah. Rather, he conveys it fully, as revealed,
without any negligence. If recited as ‫ َﻇ ِﻨﲔ‬, it means that the Messenger of
Allāh ‫ ﷺ‬cannot be accused of any betrayal or dishonesty in conveying
the message of Allah. 210 209F209F209F209 F209F
Abū ʿUbaid and al-Jaʿbarī explain that in the earliest days of Islam, the
Qurʾān was written in the Kūfī script wherein the only difference
between both letters was that ‫ ض‬had a small vertical line going
downwards without the dot and ‫ظ‬ had a small vertical line going
upwards without the dot. Thus, both qirāʾāt are supported by the
ʿUthmānī Rasm. 211 Moreover, the Messenger of Allāh ‫ ﷺ‬recited both
ways. 212
21F21F21F21F21 F
Muḥammad Ṭāhir [al-Kurdī] in Tārīkh al-Qurʾān writes that the Qurʾān

was written in the Kūfī script up until about the 5th century. Then it was
209
Al-Qāḍī, al-Budūr al-Zāhirah, 687.
210
Fatḥ Muḥammad Pānīpatī, ʿInāyāte Raḥmāni, 3:465; Abū Shāmmah, Ibrāz al-Maʿānī, 720.
211
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 139; al-Jaʿbarī, Jamīlah Arbāb al-Marāṣid, 1:589.
212
Abū Shāmmah, Ibrāz al-Maʿānī, 720.
121
gradually phased out as the Thuluth script became more common. This
remained up until about the 8th or 9th century after which the Naskh
script was introduced, which was much clearer and easier to understand.
Hence, till today the Qurʾān is written in the Naskh script. 213
213
Muḥammad Ṭāhir al-Kurdī, Tārīkh al-Qurʾān, 160.
122
Chapter 12. Some Warnings
‫ﺑﺎب اﺘﻟﺤﺬﻳﺮات‬
َّ ُّ
ُ ‫ـﻌـﺾ اﻟﻈـﺎ ِﻟ‬
‫ـﻢ‬ َ ‫أَﻧـﻘـﺾ ﻇـﻬ‬
َ َ‫ـﺮ َك ﻳ‬ ْ َ َ َ ْ َ ُ ََ َ ْ
‫َو �ِن ﺗ ـﻼﻗـﻴَــﺎ اﻟـﺒَــﻴَــﺎن ﻻ ِز ُم‬ 60
ُ ‫ـﻬـﻢ ﻋﻠﻴﻬ‬ ُ ‫ﺎﻫ‬ ِّ َ َ
ُ َ‫ــﻒ َﻫــﺎ ﺟﺒ‬ ُ ُ‫ﻀـﺘ‬ ْ َ َ ْ َ َ ْ َ َ ْ َ َّ ُ ْ َ
‫ـﻢ‬ ِ ِ ‫ﺻ‬ ‫و‬ ‫ـﻢ‬ ‫واﺿﻄـﺮ ﻣـﻊ و�ﻈﺖ ﻣـﻊ أﻓ‬ 61
60. And when both letters (‫ ض‬and ‫ ) ظ‬meet, it is imperative to distinguish

between them as in
َ‫ �أﻧْ�ﻘَ َـﺾ َﻇـﻬ َْـﺮك‬, ‫ﯾَ� َﻌ �ـﺾ �اﻟﻈ�ﺎ ِﻟ ُ�ﻢ‬
61. and in the words ‫ اﺿْ �ﻄ �ـﺮ‬along with ‫ﺖ‬
َ ‫ َو َﻋ ْﻈ‬and ‫ �أﻓَﻀْ � ُت ُ�ﻢ‬and clarify the ‫ ه‬in ‫ﺟِ بَﺎﻫُـﻬُ�ﻢ‬
and ‫�َﻠَ� ْيـﻬِ� ْﻢ‬
In line 60, the author emphasizes the importance to clarify and

distinguish ‫ ض‬and ‫ ظ‬when they come together. Examples cited by the
author are:
‫اﻟﻈ�ﺎ ِﻟ ُ�ﻢ‬
� ‫ﯾَ� َﻌ �ـﺾ‬ َ‫�أﻧْ�ﻘَ َـﺾ َﻇـﻬ َْـﺮك‬
In line 61, the author emphasizes clarity and distinction in the following
scenarios:
1. When ‫ ض‬comes together with ‫ ط‬as in ‫ اﺿْ �ﻄ ّـﺮ‬lest that idghām
occurs.
2. When ‫ ظ‬comes together with ‫ت‬ as in ‫َو َﻋ ْﻈ َﺖ‬ lest that idghām
occurs.
3. When ‫ ض‬comes together with ‫ت‬ as in ‫�أﻓَﻀْ � ُت ُ�ﻢ‬ lest that idghām
occurs.
4. When two ‫ ه‬come together as in ‫ ﺟِ َبﺎﻫُـﻬُ�ﻢ‬lest that idghām occurs or
either ‫ ه‬becomes weaker that the other.
5. Whenever and however ‫ ه‬appears in the Qurʾān, [especially]
when it is preceded with ‫ي‬, one should be more careful as in
‫�َﻠَ� ْيـﻬِ� ْﻢ‬.
123
Chapter 13. The Rules of Nūn & Mīm Mushaddadah & Mīm Sākinah
‫باب الميم وا�ون المشددت� والميم الساكنة‬

َ
ْ َ َ ّ ُ َ ُ ْ َ َّ ُ َْ
ْ َ‫خ ـفِـي‬
‫ـن‬ ‫ـ� إِذ ا َم ــا ش ــدِد ا وأ‬ ْ ْ َ
ٍ ‫ــون ومِــن مِـي‬ٍ ‫ وأظ ِهـرِ الغنـة مِـن ن‬62
َ ْ َ ْ ْ ُ َ َ َ‫ـنـة ل‬
َّ ُ ْ ‫ـك‬ ُ َْ ْ َ ْ ْ
‫ــل ا�دا‬ِ ‫ه‬ ‫المخ َتـارِ مِـن أ‬ ‫ــدى بَـا ٍء َعلـي‬ ٍ ‫ـن بِغ‬ ‫ ال ِمـيـم إِن �س‬63
َْ َ ْ ََ َ َ َ ْ َ ْ َ َْ َ َ ْ ََْ ْ َ
ُ
‫او وفــا أن � تـفِـي‬ ٍ ‫ وأظ ِهر�هـا عِـنـد بـاق ِـي ا�حـر ِف واحـذر لـدى و‬64
62. And clarify the ghunnah when ‫ ن‬and ‫ م‬are mushaddad and make ikhfāʾ ….
63. of the ‫ م‬with ghunnah when it is sākinah followed by a ‫ ب‬according to the
favorable opinion of the experts.
64. And make idhar of it when it is followed by the rest of the letters, and beware
of making ikhfāʾ when (‫ ) ْم‬is followed by ‫ و‬and ‫ف‬
In this chapter, the author discusses the rules of nūn mushaddadah ‫ ّن‬, mīm
mushaddadah ‫ ّم‬and mīm sākinah ‫ ْم‬.
Readers will realize that a nūn or mīm mushaddadah is in reality a nūn

sākinah followed by a nūn and mīm sākinah followed by a mīm
respectively. The reason for this is that any letter in Arabic that has a
shaddah on it is in reality two identical letters, the first of which is
sākinah and the second mutaharrikah. So theoretically, a nūn mushaddadah
will fall under the same rule as idghām of nūn sākinah. The rules of nūn
sākinah are discussed in the following chapter. Similarly, a mīm
mushaddadah will fall under the same rulings as mīm sākinah that are
discussed in this chapter.
However, the author begins with mentioning the ruling for mīm
mushaddadah and nūn mushaddadah due to the fact that the level of
ghunnah in these is the highest. Some authors choose to not mention
124
mīm mushaddadah and nūn mushaddadah as a separate ruling; rather they
include them under the ruling of idghām.
By stating “clarify the ghunnah,” the author alludes to the fact that
ghunnah is a permanent quality for nūn and mīm. However, this quality
becomes more prominent when both are sākinah as compared to when
they are mutaḥarrikah. Ghunnah is most prominent in ‫ ن‬and ‫ م‬when
idghām is made, then when ikhfāʾ is made, and then when iẓhār is made.
As mentioned earlier, the author of al-ʿAṭāya al-Wahbiyyah lists five levels
of ghunnah beginning from strongest to weakest: 214 213F213F213F213F213F
1. When ‫ ن‬and ‫ م‬are mushaddadah

2. When ‫ ن‬and ‫ م‬are in the state of ikhfāʾ
3. When‫ ن‬is in the state of idghām nāqiṣ (more details coming up on
this)
4. When‫ ن‬and‫ م‬are in the state of iẓhār
5. When‫ ن‬and‫ م‬are mutaḥarrikah without a shaddah
Among these levels, the first three are known as ghunnah ṣifātī and the
last two are known as ghunnah dhātī.
The Three Rules of Mīm Sākinah
There are three rules for mīm sākinah:

1. Idghām
2. Ikhfāʾ
3. Iẓhār
1. Idghām
214
Raḥīm Bakhsh Pānīpatī, al-ʿĀṭāyā al-Wahbiyyah, 228.
125
Idghām literally means to merge, assimilate. Technically, it refers to the
following scenario:
If after mīm sākinah comes a mīm, there will be idghām i.e., both mīms will
assimilate into each other. This assimilation is indicated by a shaddah on
top of the mīm. Thus, mīm mushaddadah is included in this rule, e.g.,
‫َﲪ�ﺎ� ٔأﻃﻌﻤﻬ ْﻢ ِ ّﻣﻦ ءاﻣﳯ ْﻢ ﻣﻦ �ﻠﳱ ْﻢ �ﻣﺆﺻﺪة ُ �ﰒ ﻓأ� ّﻣﺎ ﻓَأ� �ﻣﻪ‬
2. Ikhfāʾ
Ikhfāʾ literally means to hide, to conceal. While making ikhfāʾ, the

qualities of mīm are concealed and instead a light nasal sound is
produced. Technically, this refers to the following scenario:
If after mīm sākinah comes a bā, there will be ikhfāʾ of the lips i.e., al-ikhfāʾ
al-shafawī, e.g.,
‫�ﺮﻣﳱ ْﻢ ﲝ�ﺎرة ُ ْﱒ �ﺮﲠﻢ رﲠ ْﻢ ﲠﻢ ﯾﻌ ْﲅ ﺑأٔن‬
The author mentions that making ikhfāʾ in this scenario is the favorable
and widely adopted opinion. By stating such, he alludes to a minority
opinion that states that there is no ikhfāʾ in this scenario; rather, iẓhār is
to be done. This is the opinion of some scholars such as al-Makkī, ibn
Munādī and Ayāz 215 Muhammad al-Samarqandi (may Allāh have mercy
on them) as stated in al-Minaḥ al-Fikriyyah and al-ʿAṭāyā al-Wahbiyyah. 216
215
Qārī Raḥīm Bakhsh Pānīpatī has written this scholar’s first name as Ayāz and it is
also written as such in one edition of al-Minaḥ al-Fikriyyah. This is what the author,
Mufti Mohamed-Umer (May Allah have mercy on him), has chosen to write here. In two
other editions of al-Minaḥ al-Fikriyyah, his first name is written as Yār.
216
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 198; Raḥīm Bakhsh Pānīpatī, al-ʿĀṭāyā al-
Wahbiyyah, 227.
126
3. Iẓhār
Iẓhār literally means to disclose, to make clear. In iẓhār, all the qualities
of mīm are made clear and pronounced normally. Technically, it refers to
the following scenario:
If after mīm sākinah comes any letter besides bāʾ or mīm, there will be
iẓhār i.e., the mīm sākinah will be pronounced normally, e.g.,
‫ا ْﶵﺪ ٔأ ْﱂ �ﺮ ٔأ ْﱂ ﳚﻌﻞ �ﯿﺪ ْﱒ ﰲ ْﱂ ﯾ َ ِ� َوا ْﻣ َﺮ ٔأﺗﻪ‬
The author concludes the chapter by warning reciters from making ikhfāʾ
when mīm sākinah is followed by ‫ و‬or ‫ف‬. Since both these letters originate
from the lips, similar to ‫ب‬, it is possible that people may mistakenly
make ikhfāʾ there. It is reported that some had started doing that. Thus,
the author and other writers warned against it.
127
Chapter 14. Rules of Tanwīn & Nūn Sākinah
‫باب ح�م ا�نو�ن وا�ون الساكنة‬

َ ْ ٌ ْ َ ٌ ‫ـار ادْ َغ‬ َ ‫ـف ـي إ ْظ‬ َ ْ ُ َُ ْ َْ ُ ْ ُ َ
‫ـب اخ ـفــا‬ ‫ــام َوقـل‬ ٌ ‫ـه‬
ِ ‫ـون ي ـل‬
ٍ ‫ـن و ن‬ٍ �ِ ‫وحـك ـم � نـو‬ 65
ْ َ َّ ُ َ َّ َ ْ
ْ ‫ا�لـق أ ْظه‬
ْ ‫ـر َو َّادغ‬ ْ ‫ـد َح‬َ ْ‫فَعِن‬
‫ـنـ ٍة لــزِم‬ َّ ‫ِـم ف ِـي الـ� ِم َو‬
‫الــرا � بِغ‬ َ ‫ـر ِف‬ 66
ِ ِ
َُ ْ َ َ ْ ُ َ َ ْ
‫ـونــوا‬ ‫ِــن إِ� بِ�ِـلـمـ ٍة كـدنـيـا عـن‬
َّ ُ ‫ـن ب ُغ ـنَّ ـ ٍة ف ِـي ي ُـوم‬ َ ‫َوأ َدْ غ‬
ْ ‫ِـم‬
67
ِ
َ ُ َ َ‫�خ َف ـا ل‬
ْ َ َ َّ ُ َ َ ْ ُ ْ‫القل‬
َ َ
‫وف أخِــذ ا‬ ُ ُ�‫ـد ى ب َاق ِـي ا‬
ِ ‫ـر‬ ‫ـنـ ٍة كـذا‬ ‫ـب عِـنـد الـبـا بِغ‬ ‫و‬ 68
65. And the ruling for tanwīn and nūn [sākinah] (that is followed by another
letter) is iẓhār, idghām, qalb and ikhfāʾ.
66. So (when it is followed by) a letter of the throat, make iẓhar and make idghām
in ‫ ل‬and ‫ ر‬without a ghunnah that is obligatory [i.e., it is optional due to the
differences in ṭuruq].
67. And make idghām with ghunnah in ‫ــﻦ‬
ُ ‫ ﯾُـﻮ ِﻣ‬except when in one word as in ‫ُدﻧْ�يَ�ﺎ‬
which they have used as a title [for the words in the Qurʾān similar to ‫] ُدﻧ ْ�يَ�ﺎ‬.
68. And qalb [transforming it into ‫ ]م‬along with ghunnah is (when it is followed)
by ‫ ب‬. Similarly, ikhfāʾ is done (when it is followed) by the rest of the letters.
In this chapter, the author discusses the rules for tanwīn and nūn sākinah.
It is important that beginners learn what to do and how to articulate
each scenario accurately under the supervision of expert certified
reciters.
Also, it is important to note that although tanwīn and nūn sākinah are
separate entities, they are one and the same when it comes to their
rulings. Moreover, a tanwīn in reality is a nūn sākinah albeit written
differently without a physical ‫ن‬. Thus, many experts leave out the word
tanwīn when discussing these rules due to the fact that the readers would
understand that tanwīn is included. Since the author wrote this poem
with beginners in mind, he chose to write tanwīn and nūn sākinah
separately for greater clarity.
128
The Four Rules of Nūn Sākinah and Tanwīn
There are four rules for tanwīn and nūn sākinah:
1. ‫ إﻇﻬﺎر‬Iẓhār
2. ‫ إد�ﺎم‬Idghām
3. ‫ إﻗﻼب‬Iqlāb, Qalb
4. ‫ إﺧﻔﺎء‬Ikhfāʾ
1. Iẓhār
Iẓhār literally means to make apparent, make clear, make noticeable.

Technically, it refers to the following scenario:
If after nūn sākinah or tanwīn comes any letter of the throat, there will be
iẓhār, i.e., the nūn sākinah will be pronounced normally, e.g.,
‫�ﺎﺳ ٍﺪ اذا ُﻛﻔﻮ ًا �أ�ﺪ َو ْاﳓ َْﺮ ِﻣ ْﻦ ﺧَﻮف ﻃﲑ ًا ٔأ�ﺑﯿﻞ‬

�
The letters of the throat are:
‫ء ه ع ح غ خ‬
These letters are also known as ḥurūf al-iẓhār i.e., the letters of iẓhār. Note
that the default setting for nūn sākinah and tanwīn is iẓhār. The opposite
of iẓhār is idghām, which is done only when similarities exist in the
makhārij and ṣifāt of nūn and the letter following it. There is iẓhār when
the letters of the throat follow nūn sākinah and tanwīn since the makhārij
and ṣifāt of nūn and the letters of the throat are distant. Scholars write
that the farther the distance of the letters of the throat from the makhraj
129
of nūn, the greater the degree of iẓhār. Thus, in the case of ‫ ء‬and ‫ه‬, iẓhār
will be most prominent, then ‫ ع‬and ‫ ح‬, and then ‫ غ‬and ‫ خ‬. 217 216F216F216F216F216F
Experts write that iẓhār is done by articulating the nūn sākinah without
any qalqalah and without any degree of ghunnah and the following letter
of the throat should be articulated without a sakt or waqf. 218
Some scholars have written, however that a small degree of ghunnah is

found in the ‫ ن‬even in the state of iẓhār. However, al-Dānī has reported
from Fāras ibn Aḥmad that ghunnah disappears during iẓhār. This is also
the opinion of the scholars of nahw (grammar). 219 218F218F218F218F218 F
Mullā ʿAlī al-Qāriʾ provides a reconciliation between both opinions by

stating that those who say that ghunnah is present during iẓhār refer to
its presence due to it being a permanent quality of ‫ ن‬though it is
extremely weak and non-existent, and those who say ghunnah
disappears during iẓhār refer to it not being heard though it does exist
since it is a permanent quality. 220 219F219F219 F219F219F
2. Idghām
Idghām literally means to merge. Technically, it refers to the following

scenarios:
If after nūn sākinah or tanwīn, there comes any letter of (‫ى ر م ل و ن)�ﺮﻣﻠﻮن‬
, there will [be] idghām i.e., the nūn sākinah will merge into the following
letter.
217
Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 157; Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 152.
218
219
Ibn al-Jazarī, al-Tamhīd, 166; Al-Juraysī, Nihāya al-Qawl al-Mufīd, 158.
220
130
There are two types of Idghām:
1. ‫إد�ﺎم ﺑِﻼ ﻏُﻨ�ﺔ‬- Idghām without ghunnah

2. ‫إد�ﺎم ِﺑ ُﻐﻨ�ﺔ‬- Idghām with ghunnah
2.1. Idghām without Ghunnah
If after nūn sākinah or tanwīn, the letters ‫ ل‬and ‫ ر‬appear, there will [be]
idghām without ghunnah i.e., the nūn sākinah will completely merge into
the following letter and there will be no ghunnah.
‫� ُﻜ ْﻦ �� ﻓﻮﯾ ٌﻞ ِلّﻠْ ُﻤ َﺼﻠﲔ ُ َﳘﺰ ٍة ﻟ � َﻤﺰة ِ�يﺸ ٍﺔ �راﺿﯿﺔ‬
A point worthy of notice here is that the author in his book al-Nashr has
listed many ṭuruq that make idghām with ghunnah even when nūn sākinah
or tanwīn are followed by ‫ ل‬and ‫ر‬. These ṭuruq branch from the qirāʾāt of
Nafiʿ, Ibn Kathīr, Abū ʿAmr, Ibn ʿĀmir, Abū Jʿafar, and Yʿaqūb, and from
the riwāyah of Ḥafṣ. 221 Thus, the issue of idghām without ghunnah has
both opinions depending on which ṭarīq is adopted while reciting. The
author has alluded to this difference with his words ‫ َﻻ ِﺑﻐُ�ن� ٍﺔ ﻟَــ ِﺰ ْم‬i.e., the
idghām in ‫ل‬ and ‫ر‬ is without a ghunnah in such a way that it is not
obligatory (it may also be read with ghunnah).
Another point worthy of mention is that the idghām of nūn sākinah into ‫ل‬
and ‫ ر‬is idghām kāmil according to those who do not make ghunnah and is
idghām nāqiṣ according to those who make ghunnah.
221
131
As mentioned earlier in the chapter of makhārij, some consider the
makhraj of ‫ ل ن‬and ‫ ر‬as one and others categorize them separately. What
is agreed upon however is that their makhārij are excessively in
proximity, and to some extent, overlap each other. It is due to this that
according to many, the idghām is complete.
2.2. Idghām with Ghunnah
If after nūn sākinah or tanwīn, there appears (‫ ي و م ن )ﯾﻮﻣﻦ‬there will be

idghām with ghunnah, e.g.,
‫ﳁﻦ ﯾ�ﻌﻤﻞ‬
ْ ‫ﺣب ٌﻞ ِ ّﻣ ْﻦ �ﻣﺴﺪ‬ ‫ﻟﻬﺐ �وﺗﺐ‬
ٍ ‫اﳉَﻨ�ﺔ‬ ‫ِ� َﺮ ِ ّب اﻟﻨّﺎس‬
The idghām of nūn sākinah into ‫ن‬ is based on both being

mutamāthilān/mithlān ‫اﳌ�ﺛﻼن \ اﳌﺜﻼن‬.
The idghām of nūn sākinah into ‫م‬ is based on both being mutajānisān
‫اﳌﺘ�ﺎ�ﺴﺎن‬. Moreover, sharing the same makhraj of ghunnah brings them
even closer. 222 However, there is a difference of opinion among scholars
on whether this idghām is kāmil (complete) or nāqiṣ (incomplete).
ʿĀllāmah al-Dānī, the author himself, and others that constitute a
majority have labeled it as complete idghām saying that it is actually an
idghām of ‫ م‬into ‫ م‬because the nūn sākinah transforms into mīm sākinah
prior to the merger. 223 According to them, there is no difference
between ‫ �أ ْم �ﻣﻦ‬and ‫ ِﻣﻦ �ﻣﻦ‬in that both are examples of complete idghām.
Some label it as incomplete idghām saying that it is the ‫ ن‬that merges
into ‫م‬.
222
Meaning both have a nasal sound that passes through the khaishūm.
223
132
The idghām of nūn sākinah into ‫ و‬and ‫ ي‬is due to two causes: 224 23F23F23F23F23F
1. Both 225 share the qualities of jahr, istifāl, and infitāḥ.

2. The makhraj of ‫ و‬is almost the same as that of ‫م‬, and there
is idghām in ‫م‬. Thus, the same was applied to ‫و‬. The
qualities of ‫ي‬ are the same as ‫و‬. Thus, the same was
applied to ‫ ي‬.
However, the idghām of nūn sākinah into ‫ و‬and ‫ ي‬is idghām nāqiṣ due to
the fact that the causes for idghām are not as strong as they are in ‫ن م ل ر‬.
In the riwāyah of Khalaf via Ḥamzah, there is no idghām with ghunnah. 226
In all four letters of ‫ﯾﻮﻣﻦ‬, there is idghām without ghunnah. All other
riwāyāt differentiate between the four letters in terms of idghām with
ghunnah and idghām without ghunnah.
Exceptions: There will be no idghām in the following words since the nūn
sākinah and the following letters are in the same word:
‫ُدﻧْ َﯿﺎ ِﺻ ْﻨ َﻮ ٌان ِﻗ ْن َﻮ ٌان ﺑُنْيَ ُﺎن‬
Some scholars have listed the rules of nūn sākinah as five counting idghām
bil ghunnah and idghām bilā ghunnah as separate types. 227
224
225
Meaning nūn and the letter it is merging into here, either wāw or yāʾ.
226
227
133
3. Iqlāb
Iqlāb, also known as qalb, literally means to change, transform.

Technically, it refers to the following scenario:
If after nūn sākinah or tanwīn, there appears a ‫ب‬, there will be iqlāb or qalb
i.e., the nūn sākinah will change into a mīm, thus causing ikhfāʾ of mīm
with ghunnah 228 also known as ‫ اﻻٕﺧﻔﺎءاﻟﺸﻔﻮى‬e.g.,
‫ﻟنﺴﻔﻌ ًﺎ ِ�ﻟﻨﺎﺻﯿﺔ‬ ‫ِﻣ ْﻦ ﺑﻌﺪ‬ ‫ﻟ ُﯿن ْ َب َﺬ �ن‬
Unlike idghām, qalb/iqlāb will take place whether ‫ ب‬follows nūn sākinah in
the same word or in the following word.
The reason for transforming ‫ن‬ into ‫م‬ is because it is difficult to

pronounce nūn sākinah or tanwīn with ghunnah and immediately
thereafter pronounce ‫ ب‬that requires the lips to come together.
Moreover, it is not possible to make idghām since both have distant
makhārij. Thus, ikhfāʾ was most appropriate for it and ikhfāʾ is only
possible if nūn sākinah or tanwīn is changed to ‫ م‬since ‫ م‬like ‫ ن‬is also a
letter of ghunnah and also shares the makhraj of ‫ ب‬. 229 28F28F28F28F28F
The author writes in al-Nashr that unlike ikhfāʾ shafawī of mīm sākinah, it
is unanimously agreed upon that ghunnah will take place in qalb/iqlāb,
and he states that those who claim otherwise are grossly mistaken. 230
228
229
230
134
Jaʿbarī has listed the rules of nūn sākinah as three, counting iqlāb as a sub-
category of ikhfāʾ. Thus, according to him, ikhfāʾ is of two types: 1. Ikhfāʾ
maʿa al-qalb (ikhfāʾ with qalb) and 2. Ikhfāʾ bi ghair qalb (ikhfāʾ without
qalb). 231
4. Ikhfāʾ
Ikhfāʾ literally means to hide, to conceal. Technically, it refers to the

following scenario:
If after nūn sākinah or tanwīn, there appears any letter besides the letters
of the throat i.e., ‫ء ه ع ح غ خ‬, the letters of ‫ �ﺮﻣﻠﻮن‬and ‫ب‬, then there will be
ikhfāʾ e.g.,
‫ِﻣ ْﻦ ِﲭﯿﻞ‬ ‫ﻋﻦ ﺻﻠﻮﲥﻢ‬

ْ ‫�أﻧ ُْﱲ‬ ‫�ر ًا ذات‬ ‫ْﻣﻦ ﴍ‬
Makkī defines it as “to pronounce a sākin letter in such a way that along
with ghunnah, it is pronounced in a state between idghām and iẓhār
without a shaddah.” 232
The letters of ikhfāʾ are fifteen:
‫تثجدذزسشصضطظفقك‬
Jamzūrī has combined them in the following mnemonic in such a way

that the first letter of every word is a letter of ikhfāʾ:
ً ‫ﺻﻒ ذا ﺛﻨﺎ ﰼ �ﺎد ﴯﺺ ﻗﺪ ﺳﲈ دم ﻃﯿﺒ ًﺎ زد ﰲ‬

233 ‫ﻇﺎﳌﺎ‬ ‫ﺗﻘﻰ ﺿﻊ‬
231
232
233
135
The reason that has been given for ikhfāʾ in these fifteen letters is that
their makhārij are not in proximity with the makhraj of ‫ن‬. Thus, idghām
cannot be done, nor are they so distant that iẓhār needs to be done.
Hence, a state in between i.e., ikhfāʾ was chosen when these fifteen
letters follow nūn sākinah or tanwīn. 234 23F23F23F23F23 F
An issue worthy of mention here is that all the rules mentioned for mīm
sākinah, nūn sākinah or tanwīn apply only in the state of waṣl i.e. when the
reciter is not stopping on the word; except for iẓhār, since iẓhār applies to
both states of waqf and waṣl.
All the reasons given for the rules of nūn sākinah and mīm sākinah
concerning why the various rules apply are based on human
observations and speculation and these do not form any basis for the
correct recitation of the Qurʾān. The underlying cause for each of these
rules, and generally speaking, all the rules of tajwīd, is based on how the
recitation of the Qurʾān was taught to the Messenger of Allah ‫ﷺ‬and how
he taught the ṣaḥābah  and how it has been narrated to us throughout
the generations via tawātur.
234
136
Chapter 15. Madd 235
Madd literally means to stretch, extend, increase. In this chapter, it

means to lengthen any of the three letters of madd beyond their normal
length due to the presence of a hamza before or after them or a sukūn
after them.
The letters of madd are the long vowels in Arabic and they are three:
1. Wāw maddah: wāw sākinah preceded by a ḍammah ‫ﹹو‬
2. Yāʾ Maddah: yāʾ sākinah preceded by a kasrah ‫ﹻ ْي‬

3. Alif: alif is always a letter of madd and it will always be preceded
by a fatḥah.
Scholars of tajwīd primarily classify madd into two categories:
1. Madd aṣlī also known as madd ṭabaʿī or Ṭabīʿī

2. Madd Farʿī
Madd aṣlī also known as madd ṭabaʿī or ṭabīʿī is the length without which
the letters of madd cannot exist. Scholars term this length as qaṣr and its
measurement is one alif or two ḥarakāt. One alif or two ḥarakat is roughly
estimated by scholars to be the time it takes to moderately open a closed
finger or close an open finger. 236 In modern terms, it can be roughly
estimated to one second.
Madd aṣlī is formed when the letters of madd are not followed by a sukūn
or hamzah. Aṣlī means original and ṭabaʿī or ṭabīʿī means natural, thus
235
The author, Mufti Mohamed-Umer Esmail, may Allah have mercy on him, was unable
to complete this chapter before his passing.
236
Ashraf ʿAlī Thānwī, Jamāl al-Qurʾān, 28.
137
indicating that the original and natural length for the letters of madd is
one alif. The letters of madd in the science of tajwīd are known as ‫اﳊﺮوف‬
‫ اﳌﺪة‬and ‫ﺣﺮوف ﻣﺪ و ﻟﲔ‬.
Madd farʿī is when the original and natural length of the letters of madd is
extended beyond their natural length i.e., one alif or two ḥarakāt due to a
cause of madd. There are two types of causes of madd: 237
1. [Al-Sabab al-Lafẓī]: The presence of ‫ء‬ or sukūn after a letter of

madd causes the natural length of madd to be extended. The
author has chosen to discuss this cause of madd only since this
cause is agreed upon across all riwāyāt. This will be explained in
more detail later in the chapter.
2. [Al-Sabab al-Maʿnawī]: When extra emphasis is sought to deny

the existence of a thing, Arabs would extend the madd aṣlī in ‫ﻻ‬
beyond its natural length. For example, ‫ِﻓيﻪ‬ ‫ﻻ َ ﯨرْ َﺐ‬. This is known as
madd al-tabriʾah and is only done in some ṭuruq of the qirāʾah of
Imām Ḥamzah 238. Thus, the author does not discuss it at all.
237 F237F237F237 F237F
Details on this can may be found in advanced books of qirāʾāt.
Farʿī literally refers to something that branches out and is extended.

Madd farʿī is an extension of madd aṣlī, thus getting its name.
237
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:313; Al-Juraysī, Nihāyah al-Qawl al-Mufīd,
173-174.
238
Ṭayyibah al-Nashr fī al-Qirāʾāt al-ʿAshr, l. 171.
138
�‫باب المد والق‬
َ َ‫ــر ث‬
َ ‫ـب‬ ٌ ‫ـص‬ ْ ‫ــو َو َق‬
َ ‫ـز َو ْه‬ ٌ �‫َو َجـا‬ ََ ٌ َ َ ٌ َ ُّ َ َ
‫ـتـا‬ ِ ‫ـــب � ت ــي‬ ‫ج‬ِ ‫والـم ــد �زِم و وا‬ 69
ْ ‫ـم‬ ُّ �‫ح الَـيْـن َو‬ َ ‫ِـن‬ ْ ‫ـرف َم‬ َ ‫ـاء َ� ْع‬ َ ‫ـ�ز ٌم إ ْن‬َ َ
‫ـد‬ َ ُ‫الـط ـول ي‬
ِ ِ ِ
ُ ‫ــد َس ـاك‬ ِ ْ ‫ـد َح‬ َ ‫ج‬ ِ ِ ‫ف‬ 70
َ ْ‫ـعـا بـكِـل‬
ِ‫ـمـة‬ َ ‫ـ� إ ْن ُجـم‬ ً
‫ـص‬ َّ
ِ ‫ُمـت‬ ِ ‫ـزة‬ ْ ‫ـل َه‬
َ ‫ـم‬ َ ْ َ َ َ ْ ٌ
‫جــب إن جـاء قـب‬ ََ 71
ِ ِ ِ ِ ‫ووا‬
َ َ ْ ُ ً ْ َ ُ ُ ُّ َ َ َ َْ َ َ ْ ََ َ ٌ
�‫ـرض السكـون وقـفـا مسـجـ‬ ‫ـصـ� أو ع‬ ِ ‫ـائــز إِذا �تــي ُمـنـف‬ ‫َو َج‬ 72
69. And madd comes as Lāzim, Wājib, and Jaʾiz, and it (madd) and qasr are
proven (for Jaʾiz).
70. Thus Lāzim is when a letter that is sākin during both (waqf and waṣl) states
appears after a letter of madd, and it will be lengthened with tul (the longest
length).
71. (And madd is categorized as) wājib when (a letter of madd) comes before a ‫ء‬
(letter hamzah) connected if both (hamzah and letter if madd) are gathered in
one word.
72. and (the madd is) jāʾiz when it (the letter hamzah) comes separated or a
sukūn comes temporarily for the state of waqf.
The author has classified madd farʿī into three types depending on the
cause of madd:
1. Madd Lāzim
2. Madd Wājib
3. Madd Jāʾiz
Causes of Madd Farʿī
Sukūn: This can be aṣlī/lāzim or ʿāriḍ.
Sukūn aṣlī or lāzim is the sukūn that is an inherent part of the word and
remains intact during waqf and waṣl. The author refers to this type as
139
sākin ḥālain i.e., the letter that retains its sukūn during both states, waqf
and waṣl.
Sukūn ʿāriḍ is the sukūn that is brought in temporarily for the sake of
waqf. It is not an inherent part of the word.
Hamzah: This can be muttaṣil or munfaṣil.
Hamzah muttaṣilah is the hamzah that follows a letter of madd in the same
word. Hamzah munfaṣilah is the hamzah that follows a letter of madd in
the next word.
Types of al-Madd al-Farʾī
Madd Lāzim
Madd Lāzim is when there is a sukūn aṣlī/lāzim following a letter of madd

in the same word. This madd is called lāzim due to the fact that the sukūn
following it is lāzim or because it is agreed upon unanimously that the
length of this madd is the longest 239 i.e., three alifs or 6 ḥarakat. This madd
is also known as madd al-ʿadl, 240 madd al-faṣl, 241 and madd al-ḥajz. 242
Though the author [Ibn al-Jazarī] has not mentioned the four types of
madd lāzim due to brevity, we will list them here:
239
240
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:317; Mullā ʿAlī al-Qārī, al-Minaḥ al-
Fikriyyah, 226.
241
242
140
Madd Lāzim Kalimī
Madd Lāzim Kalimī Muthaqqal: This is when madd lāzim takes place in a
word of the Qurʾān and the letter following a letter of madd is mushaddad
due to idghām, e.g.,
ّ ّ َّ َّ
�ِ‫الطامة الصاخة ا�اقضة ا�ابة الضال‬
Madd Lāzim Kalimī Mukhaffaf: This is when al-madd al-lāzim takes place
in a word of the Qurʾān and the letter following a letter of madd is sākin.
This occurs twice in the Qurʾān in one word only:
243 ‫آٰلۡ ٰـٔ َن‬
Madd Lāzim Ḥarfī
Before explaining this category of madd lāzim, it would be beneficial to

discuss al-ḥurūf al-muqaṭṭʿāt. They are the fourteen disjointed letters that
are found at the beginning of twenty-nine sūrahs of the Qurʾān and are
combined in the following mnemonic device:
244 ْ َ َ َ
‫�ا َمن � َط ْعك ذا اش َت َهر‬ َ ‫صِ لْ ُه ُس‬
ً ‫ح‬
These letters can be divided into four categories: 245
243
Sūrah Yūnus, verses 51 and 91. This word is also one of the words on which al-Madd
al-Farq applies. Al-Madd al-Farq applies to words in which an interrogative hamzah is
followed by a hamza al-waṣl. There are three words in the Qurʾān in which this will
ّ ‫ َء‬, َ‫ ٰآ ۡﻟ ٰـٴﻦ‬. These words can be read in two ways in Ḥafṣ ʿan ʿĀṣim from ṭarīq
apply, ‫ َءآﻟﺬّﻛ ََﺮﯾﻦ‬, ُ�‫آ‬
al-Shāṭibiyyah, with a six count madd or by changing the hamza al-waṣl to a hamza
musahhalah maftūḥah.
244
245
141
1. The letter that has no madd in it. This applies to the letter alif.
2. Those that are lengthened for two ḥarakah. These are combined
in the phrase ‫� ُﻃﻬﺮ‬ّ َ . When these letters are spelled out, they
fulfill the conditions of al-madd al-ṭabīʿī. This madd is called al-
madd al-ṭabīʿī al-ḥarfī.
3. Those that are lengthened for both four and six counts. 246 This
only applies to the letter ʿain, which occurs at the beginning of
Sūrah Maryam and Sūrah al-Shūrah. This is due to the letter
before the sukūn being a letter of līn, not a letter of madd.
4. Those that are lengthened for six counts always. These are
combined in the phrase ‫ﺳ�ﻨﻘﺺ ﻟﲂ‬. The spelling of these letters
fulfills the definition of madd lāzim as mentioned earlier, ex: ‫ِﺳﲔ‬
‫ َﺻﺎد َﻻم‬. It is these last two categories of the disjointed letters that
are then further categorized into mukhaffaf and muthaqqal.
Madd Lāzim Ḥarfī Muthaqqal: This is when madd lāzim takes place in one
of the disjointed letters, and the letter following the letter of madd is
mushaddad due to idghām, e.g., in:
‫َﻃﺎ ِﺳﲔ ِﻣﲓ‬ ‫ٰﻃ ٓﺴ ّ ٓﻢ‬

‫ٔأﻟﻒ ﻻم ِﻣﲓ‬ ‫اﻟٓ� ّ ٓﻢ‬
‫ٔأﻟﻒ ﻻم ِﻣﲓ ﺻﺎد‬ ‫اﻟٓ� ّ ٓﻤ ٓﺺ‬
‫ٔأﻟﻒ ﻻم ِﻣﲓ را‬ ‫اﻟٓ� ّ ٓﻤ ٰﺮ‬
Both lengths are permissible in ṭarīq al-Shāṭibiyyah. Ḥirz al-Amānī wa Wajh al-Tahānī, l.
246
177. Qaṣr is also permitted in some ṭuruq. Ṭayyibah al-Nashr fī al-Qirāʾāt al-ʿAshr, l. 172;
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 226-227; Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 183.
142
Madd Lāzim Ḥarfī Mukhaffaf: This is when madd lāzim takes place in one
of the disjointed letters and the letter following the letter of madd is
sākin.
‫ﻗﺎف‬ ٓ‫ق‬
‫ﺻﺎد‬ ‫ٓص‬
‫ٔأﻟﻒ ﻻم را‬ ‫اﻟ ٓ ٰـﺮ‬
When joining the first two āyāt of sūrah Āle ʿImrān, the reciter will place
a fatḥah on the mīm in ‫ اﻟٓ� ّ ٓﻢ‬in order to avoid the meeting of two sukūns,
allowing the letter of madd to be extended for both six or two counts. Six
counts will be allowed due to the fatḥah on the mīm sākinah being
temporary. While two counts will also be permisible, due to the cause of
madd lāzim no longer being present. 247 In the state of waqf on the first
246F246F246F246F246F
āyah, only six counts will be allowed.
‫ٔآ ِﻟﻒ �ٓم ِﻣ َﲓ ﷲ‬
Madd ʿĀriḍ Lil-Sukūn
Madd ʿāriḍ lil-sukūn is when there is a sukūn ʿāriḍ (temporary sukūn)

following a letter of madd during waqf. The author states in line 72 that
this madd is categorized as jāʾiz. It is categorized as jāʾiz because it is
agreed upon unanimously that both qaṣr and madd are permissible for it.
Some examples are: ‫ستع� المستقيم‬َ َ � ‫الرحيم‬. The reciter should choose one
length and remain consistent with it throughout their recitation. 248 247 F247F247F247F247 F
247
Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 182; Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr,
1:354.
248
143
Madd Muttaṣil
Madd muttaṣil is when there is a hamzah following a letter of madd in the

same word. The author states in line 71 that this madd is categorized as
wājib. It is categorized as wājib because it is agreed upon unanimously by
all the qurrāʾ that it cannot be read with qaṣr and will always be
elongated longer than two counts. 249 This madd is also called madd wājib.
َ َ ُ َ ُ
Some examples are: ‫ح َنفاء أول�ِك َج َزاء‬.
Madd Munfaṣil
Madd munfaṣil occurs when there is a hamzah following a letter of madd in

the following word. The author states in line 72 that this madd is
categorized as jāʾiz. It is categorized as jāʾiz because all lengths of madd
have been reported for it. 250 This madd is also known as madd jāʾiz. Some
ّ ‫�أنت ْم قالوا‬
examples are: ‫ءامنا‬ ُ ‫�أعب ُد‬
ُ .
There are two types of madd munfaṣil, ḥukmī and ḥaqīqī. The ruling for
ḥaqīqī is as mentioned above. Madd munfaṣil ḥukmī refers to the following
particles when they are followed by a hamzah, yāʾ al-nidāʾ, hāʾ al-tāmbīh,
and hāʾ al-ishāra. In the examples below, the reader will notice that due
to the way the words are written, they appear to be in the same word as
the hamzah, which is the cause of the madd. However, they are particles
that have been added on to the word. Due to this, the madd applied here
would be madd munfaṣil.
249
250
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 234. It is important to note that although
various lengths have been reported for al-madd al-munfaṣil, the reciter cannot choose to
shorten or lengthen madd munfaṣil based on their preference, like madd al-ʿāriḍ. Rather,
the reciter would recite in the length of madd munfaṣil that has been narrated for the
riwāyāh/ṭarīq in which he/she is reciting.
144
ٓ َ َ ُ َ ٰٓ َ َ ُّ َ ٰٓ َ
‫نت ْم هـٰٓ ُؤ� ِء‬ ‫يـ��ها هـأ‬
Lengths of Mudūd in the Riwāyāh of Ḥafṣ ʿan ʿĀṣim from the Ṭarīq of al-
Shāṭibiyyah 251
Madd Counts
Madd Lāzim 6 counts/ 3 alifs
Madd Muttaṣil 4 or 5 counts/ 2 alifs
Madd Munfaṣil 4 or 5 counts/ 2 alifs
Madd al-ʿĀriḍ lil-Sukūn 2, 4, 6 counts
251
Al-Qāḍī, al-Budūr al-Zāhirah, 52-56.
145
Chapter 16. Waqf – Stopping
As you can remember, the author mentioned at the beginning of the

poem that along with knowing the makhārij and ṣifāt of letters, it is just
as imperative to know the rules of stopping and the rasm of the ʿUthmānī
Muṣḥaf. Thus, after completing the necessary discussion on the makhārij
and ṣifāt of letters, the author begins a brief discussion on waqf and ibtidā’
followed by the science of rasm. Since it is necessary to know which
words are connected and which disconnected, the author briefly
discusses the issue of waṣl and faṣl in the next chapter, and since
stopping requires changing the tāʾ marbutah into a ‫ ه‬the author will also
mention those words that are normally written with tāʾ marbutah, but in
the ʿUthmānī Maṣāḥif are written with an elongated ‫ت‬. Thus, the author
will cover only those aspects of the science of rasm that are necessary to
make [waqf] correctly. The author will then follow with a chapter on
hamza al-waṣl because when making ibtidāʾ from a word beginning with
hamza al-waṣl, it is imperative that the reciter knows what ḥarakah
(vowel) to read on it. He will then conclude with a chapter on two
methods of waqf that are not commonly adopted.
Many scholars have written separate books on the science of waqf to

such an extent that many consider this a separate science on its own.
Others have written about it along with tajwīd and consider it a part of
the science of tajwīd. Among the many scholars of qirāʾāt, Nafiʿ al-
Madanī, Yaʿqūb ibn Isḥāq al-Ḥadramī, Abū Ḥātim Sijistānī, Abū Jaʿfar
Yazīd ibn al-Qaʿqaʿ, ʿAlī ibn Ḥamzah al-Kisāʾī, Akhfash, Abū ʿUbaidah,
Abū ʿAmr al-Dānī, Abū Jaʿfar Muḥammad ibn Ṭayfūr al-Sajawandī
etcetera have written books specifically on waqf and ibtidāʾ. 252 Many
252
All these imams were experts in this science and made efforts to develop it and
preserve it. Many of them also wrote on the topic. Iẓhār Thānwī, al-Jawāhir al-Naqiyyah,
192; Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:225.
146
great scholars have written specifically on places of stopping in the
Qurʾān namely Abū Jaʿfar al-Naḥḥās, Ibn al-Anbārī, al-Zajjāj, al-
Sajāwandī, Ibn al-Jazarī, Zakariyyā al-Anṣārī, Abu ʿAmr al-Dānī etcetera.
The author’s book on this topic is al-Ihtidāʾ ila Maʿrifah al-Waqf wa al-Ibtidāʾ
i.e., The Guidance to the Knowledge of Waqf and Ibtidāʾ. 253
Status of the Science of Waqf
As mentioned earlier, the Qurʾān states:
ٗ َ ۡ َّ
٣٢ �‫َو َرتل َ�ٰ ُه ت ۡر�ِي‬
And we revealed it with Tartīl. 254
٤ �‫أ ۡو ِزد َعل ۡيهِ َو َرت ِِل ٱلق ۡر َءان ت ۡر�ِي‬
And recite the Qurʾān with tartīl. 255
It is reported by the author in al-Nashr that ʿAlī  interpreted tartīl

as: 256
‫معرفة الوقوف و�و�د ا�روف‬

Tartīl is to recite the letters with Tajwīd and to know the places of waqf.
ʿAbd al-Raḥmān ibn Abī Bakrah  reports,
253
254
25:32.
255
74:4.
256
147
“… All seven dialects are sufficient as long as a verse of mercy is not ended with a
verse of punishment and vice versa.” 257
Ibn ʿUmar  says:
“We lived a time when we learned Iman before the Qurʾān, and a Sūrah would be
revealed to the Messenger of Allāh ‫ ﷺ‬and we would learn the ḥalāl and ḥarām of
it and the commands and warnings, and where it is appropriate to stop...” 258 257F257F257F257F257F
Al-Hudhalī says: 259
Waqf is:
• the jewel of the recitation,
• the adornment of the Qārī,
• the destination of the reciter,
• a source of understanding for the listener,
• a source of pride for the scholar,
• a criterion for different meanings, opposite rulings and discerning
contradictions.
Abū Ḥātim says:
“Whoever does not know waqf does not know the Qurʾān.” 260
Ibn al-Anbāri says: 261
257
Al-Dānī, al-Muktafā, 14.
258
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:225; Al-Bayhaqī, Sunan al-Kubrā, 3:170.
259
Al-Hudhalī, al-Kāmil, 131.
260
Al-Hudhalī, al-Kāmil, 132.
261
148
“The perfection of the knowledge of the Qurʾān is through the knowledge
of Waqf & Ibtidāʾ, because it is not possible to understand the Qurʾān
except through the knowledge of Waqf.”
Shaykh al-Islām Zakariyyā al-Anṣārī says: 262
“Know that the reciter is like a traveler, and the places he stops at are like stops
in his journey. The places of stopping in the Qurʾān are complete (taam), good
(hasan), sufficient (kafi), bad (qabih) etc. just like some stops during a journey
are complete (with amenities etc.), good, sufficient and bad.”
Abū Bakr ibn Mujāhid says:
“Only the one who knows the science of Naḥw (Arabic grammar), Qirāʾāt, Tafsīr,
ʿAqīdah, Asbāb al-Nuzūl (Causes of Revelation), Rasm ʿUthmānī and ʿAdd al-Āy
(Numeration of verses) can fully understand the science of waqf.” 263
The author himself states that because a reciter is not able to recite a
whole sūrah or story in one breath, he must choose the right place to
stop in order to breathe so that the intended meaning of the Qurʾān is
not altered. That is why many scholars considered it to be a science on
its own. 264
Some Necessary Terms
Qaṭʿ literally means to cut. Technically, it is to make waqf with the

intention to terminate recitation and move onto another job. This can
only be done at the end of an āyah.
262
Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 202; Zakariyyah al-Anṣārī, al-Maqṣid li-Talkhīṣ mā
fī al-Murshid fī al-Waqf wa al-Ibtidāʾ, 66.
263
ʿAbd Allah al-Maymūnī, Fadl ʿilm al-Waqf wa al-Ibtidāʾ, 19.
264
149
Abd Allāh ibn Abī al-Hudhail says: 265
“When any of you intends to terminate recitation (make qaṭʿ), he should

do so only at the end of an āyah.”
Waqf literally means to stop. Technically, it is to pause recitation with

the intention of resuming recitation while breaking one’s breath.
Sometimes waqf is used to denote qaṭʿ as well.
Waṣl is the opposite of waqf i.e., to continue reciting without pausing or

breaking breath.
Ibtidāʾ is to begin recitation after qaṭʿ or to resume recitation after waqf.
Sakt is to stop recitation without breaking breath, pause slightly, and

resume recitation from next word.
Āyah: A verse in the Qurʾān whose ending is marked with the symbol ‫۝‬
Āyāt: Plural of āyah .
Raʾs al-āyah (sing): The last word of an āyah upon which waqf is made.
Ruʾūs al-āyāt: Plural of raʾs al-āyah .
Fāsilah (sing): The last word of an āyah upon which waqf is made.
Fawāsil: plural of fāsilah
265
150
Sentence: A complete sentence is that which conveys a full meaning with
the subject and predicate. Note: An āyah is not always a complete
sentence.
The science of waqf and ibtidāʾ can be summarized by the following

points:
• Knowing where to stop
• Knowing how to stop
• Knowing where to begin or resume from after stopping
• Knowing how to begin or resume
The author has adopted a very concise approach to explaining this

science, aimed at the beginner. Thus, he has mentioned only the basic
aspects of waqf in the following chapters.
‫باب معرفة الوقوف‬

ُُ ْ َ َّ ُ ‫وف �َ ب‬ ُ ْ ‫ـج ـو � ْـ ِد َك ل ِل‬
ْ َ ‫ـد ت‬
‫ــوف‬
ِ ‫ِــن َم عْ ـرِف ـةِ ال ـوق‬
ْ ‫ــد م‬ ِ ‫ـر‬ ُ ‫ـح‬
ِ
َ ْ‫َو � َ ـع‬
73
ْ ‫ـس‬ َ
َ ‫ــام َو�ـــاف َو َح‬ َ ً َ َ
ٌ ‫ـم إذن ثـ�ثـة ت‬َ ْ َ َ ْ ُ ْ َ ‫َوا�بْـت‬
‫ــن‬ ٍ ِ ُ ‫ــي تـقـس‬ َ ‫ِــداءِ َوه‬ 74
73. And after your learning Tajwīd of the letters, it is imperative to know (the
science of) stopping…
74. …and Ibtidāʾ. And it is divided into three; Tām, Kāfī and Ḥasan.
Since it is impossible for a reciter to recite without breaking his breath

and renewing it, it is imperative for the reciter to know four things:
1. Where to stop (make waqf)

2. How to stop (make waqf)
3. Where to resume from (make ibtidāʾ)
4. How to resume (make ibtidāʾ)
151
In this chapter, the author discusses where to stop and where to resume
from. He will discuss how to stop separately, and he has not discussed
how to resume [in this chapter] due to the fact that this is learned
through the knowledge of the Arabic language and [will be mentioned
later.]
The author mentions four types of waqf in terms of where stopping is

preferable and not preferable:
1. Tāmm
2. Kāfī
3. Ḥasan
4. Qabīḥ
َ ً َ ْ َ َ َ ْ َ ٌ ُّ َ َ ْ َ‫ــإن ل‬
ْ َ َّ َ َ َ ْ َ
‫ـي ف اب ْـتَـدي‬ ‫� ع ـل ـق أ و كــان م ع ـن‬ َ ُ‫ـم ي‬
‫ـوجـ ِد‬ ‫ وهـي ل ِمـا تـم ف‬75
ْ ‫ـس‬ ْ َ ْ
َ ‫ـــو ز ف ال‬
َ ‫ـح‬ ّ َ ُ َّ
َ ‫ـن إ � ُرؤ‬ ْ َ ً ْ َ
ْ ‫ك ـاف ِـي َول ف ـظ ـا ف ام نَ َع‬ َ ْ َ ُ َّ َ
‫ـن‬ ِ ‫ا�ي ج‬ ِ ‫وس‬ ِ ‫ ف ا� ـام ف ال‬76
َ َ
ُ ‫ـدا � بْـل‬َ ْ‫ـرا َو�ُـب‬ َ ‫ض‬
ًّ ‫ـط‬ ْ ُ ُ َ ْ ْ َ
ُ ‫ـح َو ل‬ َ َّ َ ‫ـر َم ـا ت‬
ٌ ْ ‫ـم ق ب ـي‬ َ َ
ُ ْ ‫غ ـي‬
‫ـه‬ ‫ال ـوقـف م‬ ‫ــه‬ ِ ‫ و‬77
75. And they (the three types) refer to when (the āyah) is complete and no
(grammatical or meaning-wise) connection remains, or only a meaning-wise
connection remains, then you will make ibtidāʾ (i.e., continue from the next
āyah) …
76. …(the first type is) tāmm and (the second type is) kāfī, and if there remains a
grammatical connection, then desist (from stopping there or if waqf is made,
then do not make ibtidāʾ from the next word, rather go back and resume), except
in the case of the ending of āyāt where you may make waqf (and make ibtidā’
from the next word), and (this type of waqf is) Ḥasan.
77. And whatever is incomplete is qabīḥ, and the reciter may also make waqf in
emergency situations (like cough and running out of breath etcetera) and he
should resume from what is before that.
152
In the above lines, the author says that all three are the same in the
sense that all three indicate that the meaning has been relayed and is
complete even though they are in reality three different types with
slightly different definitions. In other words, none of these three types
indicate a stop on a subject without its predicate, or on a verb without its
doer, or a preposition without additional information required to convey
a complete meaning.
The author then proceeds to distinguish each type by mentioning what

makes them different after conveying a complete meaning. He begins
with tāmm:
Waqf Tāmm
It is when there is no connection grammatical or meaning-wise with the

next part of the recitation.
There are two types of waqf tāmm:
Where waṣl (not stopping) may imply an incorrect meaning. The symbol
‫ ﻣـ‬on top of a word or besides it usually indicates this type of waqf tāmm.
This means waqf lāzim (compulsory stop). This can be in the middle or
ending of verses. Some examples are:
َ َ ۡ ُ ۡ َ َّ ُ ُ َّ ُ ُ ُ َ ۡ َ ٰ َ ۡ َ ۡ َ ۘ َ ُ َ ۡ َ َ َّ ُ َ ۡ َ َ َّ
٣٦ ‫ج ُعون‬‫جيب ٱ�ِين �سمعون وٱلمو� �بعثهم ٱ� �م إِ�هِ ير‬ ِ ‫إِ�ما �ست‬
It is only those who listen who will respond, and the dead (disbelievers), Allâh
will raise them up, then to Him they will be returned.
The mandatory stop sign ‫م‬ is placed where the first comma is. What
follows it is a separate sentence. If waqf is not made here, the meaning
may imply that the dead (disbelievers) also respond (to the truth).
153
َ َ ُّ ُ َ ُ َ ۡ َ َّ ۘ ۡ ُ ُ ۡ َ َ ُ ۡ َ َ َ
٦ ‫�ون َو َما ُ� ۡعل ُِنون‬ ِ � ‫ف� �زنك قولهم إِنا �علم ما‬
So do not let their speech grieve you. Surely, we know what they conceal and
what they reveal.
The second sentence is the statement of Allāh. If waqf is not made on the
‫ م‬the second sentence may become the statement of the disbelievers and
the meaning may imply, “So do not let their statement, ‘we know what
they conceal and what they reveal’ grieve you.”
ُ ُّ ۡ َ ٰ َ ِ َّ ُ ۡ َ َ ۡ َ ۘ ۡ ُ ۡ َ َّ َ َ َ
٦ ‫�ءٖ ن� ٍر‬ �ِ‫�تول �نهم يوم يدع ٱ�اع إ‬
So turn away from them. On the day that the caller will call to a terrible thing…
The first sentence ends at where the ‫ م‬is. The second sentence is the
adverb for the following āyah not quoted above, which is referring to the
Day of Judgement. If waqf is not made at the first sentence, it may imply
that the the Messenger of Allāh ‫ ﷺ‬is being ordered to turn away from
them on the Day of Judgement.
This type of waqf tāmm is usually signaled by a ‫ م‬in the middle of an āyah
or at the end of an āyah in some prints of the Qurʾān.
[The second type of waqf tāmm is] where waṣl will not imply an incorrect
meaning, but waqf should be made due to the fact that there is no
connection left. For example:
To stop at āyah number 3 (excluding Basmalah) in sūrah al-Fatiḥa because

the praise of Allāh comes to an end here:
ّ ۡ َ ِ ‫َ�ٰل‬
ِ �‫ِك يو ِم ٱ‬
‫ِين‬
154
To stop at the end of āyah number 5 of sūrah al-Baqarah because the
topic of the muttaqūn (Allāh-fearing believers) comes to an end:
َ ۡ ۡ َ َٰٓ ُ ٗ ُ ٰ َ َ َ ٰٓ َ ْ ُ
٥ ‫� هدى ّمِن َّر ّ� ِ ِه ۡمۖ َوأ ْول�ِك ُه ُم ٱل ُمفل ُِحون‬ ‫أول�ِك‬
To stop at the end of āyah number 20 of sūrah al-Baqarah because the

topic of the hypocrites comes to a closing:
َ َ ُ َّ َ ٓ َ ۡ َ َ ْ ُ َ ۡ ۡ َ َ َ َ ۡ َ ٓ َ
َ ‫� َه‬ ْ َ َ ٓ َ َ ٓ َّ ُ َ َ ُ َۡ ُ َۡۡ ُ َ َ
‫ب‬ �‫�ق � َطف �بۡ�ٰ َر ُه ۡمۖ � َما أضا َء ل ُهم َّمش ۡوا �ِيهِ �ذا أظلم علي ِهم قام ۚوا ولو شاء ٱ‬ ‫ي�اد ٱل‬
َ
ٞ ‫�ءٖ قد‬ َ ّ ُ َ َ َ
َ َّ َّ ۡ َ ۡ َ ۡ ۡ َ
ۡ ��
٢٠ ‫ِير‬ ِ ٰ �‫�ِسمعِ ِهم و�ب� ٰ ِره ِۚم إِن ٱ‬
To stop at ‫ و�ﻟﯿﻞ‬in the following āyah because it is connected with the

verb in the previous āyah and this is where the sentence ends:
َ ُ َ َ َ َ َّ َ ُّ ُ َ َ ۡ ُ َّ
َ ‫ون َعلَ ۡيهم ُّم ۡصبح‬
١٣٨ ‫ َو�ِٱ�ۡ ِل� أف� � ۡعقِلون‬١٣٧ �ِ ِ ِ ‫�ن�م �مر‬
Waqf Kāfī
It is when there is no grammatical connection with the previous āyah,

āyāt or part of an āyah. However, the meaning of the next āyah or part of
an āyah or sentence is connected to the meaning of the next part of the
recitation in terms of the topic being the same.
The author states that for both of these types, the ruling is that ibtidā’ be
done from the next āyah or next word.
Examples of Waqf Kāfī:
To stop at the end of āyah number three of sūrah al-Baqarah because the
topic of the Allāh-fearing believers continues into the next āyah:
155
َ ُ ۡ َ َّ َ ُ ُ َ ۡ َ ۡ َ ُ ۡ ُ َ َّ
٣ ‫ٱلصل ٰو َة َوم َِّما َر َزق َ�ٰ ُه ۡم يُنفِقون‬ ‫ب و�قِيمون‬
ِ ‫ٱ�ِين يؤمِنون بِٱلغي‬
To stop at every place where there is the sign ◌ۖ in āyah number 110 of
Sūrah al-Māʾidah:
َ َّ�‫�لّ ُِم ٱ‬ َ ُ ُ ُ ۡ ِ ُ َ ُّ َّ َ ۡ َ َ ٰ َ ٰ َ َ َ َ ۡ َ َ َ ۡ ۡ ُ ۡ َ َ ۡ َ َ ۡ َ ٰ َ ُ َّ َ َ ۡ
‫اس‬ ‫إِذ قال ٱ� �عِي� ٱ�ن مر�م ٱذكر ن ِعم ِ� عليك و� � ِ�ت ِك إِذ �يدتك بِروح ٱلقد ِس ت‬
ۡ َّ َ ۡ َ َ َُۡ ۡ َ ۡ َ َ ٰ َ ۡ َّ َ َ َ ۡ ۡ َ َ َ ۡ َ ُ ۡ َّ َ ۡ ٗۡ ََ ۡ َۡ
ِ ‫� كهيـٔةِ ٱلط‬
� ِ ‫ٱلط‬ِ ّ ‫�يل ۖ �ذ �ل ُق م َِن‬ ِ �‫ٱ‬ ِ ‫ِ� ٱلمه ِد و�ه� ۖ �ذ علمتك ٱلكِ�ٰب وٱ� ِكمة وٱ�ورٮة و‬
ۡ ۡ َٰ ۡ َ ۡ ُ ُۡ ۡ ۡ َۡ ۡ َ ۡ ُ ۡ ُ َ ۡ َۢ ۡ َ ُ ُ َ َ َ ُ ُ َ َ ۡ
‫� �ِإِذ ِ�� ذ‬ ‫�ئ ٱ�� َم َه َوٱ�بۡ َر َص �ِإِذ ِ�� ذ � ِرج ٱلمو‬ ِ ‫�ِإِذ ِ� �تنفخ �ِيها �تكون ط�� ِإِذ ِ�� وت‬
ٞ ‫ر ُّمب‬ٞ ‫ح‬ َّ
ۡ ‫� َف ُروا ْ م ِۡن ُه ۡم إ ۡن َ�ٰ َذا ٓ إ� ِس‬َ َ َّ َ ََ َ ۡ َ َ َ َٰٓ ۡ ٓ َ ُ ۡ َ َ
َ ۡ ‫نك إ ۡذ‬
١١٠ � ِ ِ ِ ‫ت �قال ٱ�ِين‬ ِ ٰ�ِ‫جئت ُهم بِٱ�َ ّي‬ِ ِ ‫�ءِيل ع‬ ِ ‫كففت ب ِ� إ‬
Symbols of waqf kāfi in both prints are usually ◌ۖ or ◌.

ۚ
Waqf Ḥasan
It is to stop at a place where the sentence is grammatically and meaning-

wise complete, but still remains connected to some degree both
grammatically and meaning-wise to what follows. The author states that
one should not resume from the next word, but from a couple of words
before it, depending on what suits the meaning. If this type of stop is at
the end of an āyah (verse) with a circle denoting it, one will resume from
the next āyah. Some allow sakt at the end of āyāt. 266
Examples of waqf ḥasan in the middle of an āyah:
‫�سم ا� الر�ن۝ الرحيم‬

�‫ا�مد � ۝ رب العلم‬
266
Ibn Ḍiyāʾ Muḥib al-Dīn Ilhabādī, Jāmiʿ al-Waqf, 25.
156
Examples of waqf ḥasan at the end of an āyah:
ۡ َ ۡ َ ُ ۡ َ َ َ ۡ ُ ۡ َ َ ۡ ُّ َ ۡ ّ َ َ َ َ َ َ ۡ ّ َ َ َ َّ َ َ ۡ َ َ ۡ ُ ُ ّ َّ ُ ۡ َ ُّ َ ٰٓ َ
ُِ ‫ك‬
٦� ‫ و� �من �ست‬٥‫ وٱلرجز فٱهجر‬٤‫ و�ِيابك �ط ِهر‬٣�ِ ‫ ور�ك فك‬٢‫ �م فأنذِر‬١‫ي��ها ٱلمدث ِر‬
٧� ۡ ‫ك فَٱ ۡص‬
َ َّ َ
ِ ِ �‫ول ِر‬
The author then mentions the fourth type of waqf, which is incomplete
in all aspects:
Waqf Qabīḥ
It is stopping on a word with strong grammatical and meaning

attachment to what follows. It is not permissible to make such a stop
unless in emergency or compelling situations. One must resume
recitation from the word stopped on or a word or two before depending
on what makes sense. The symbol ‫ ﻻ‬denotes waqf ḥasan and qabiḥ. If the
waqf is ḥasan, one may stop on it. If the waqf is qabīḥ, one should not stop
on it.
There are two types of waqf qabīḥ:
Where stopping would imply a meaning not intended by Allāh, or

against the principles of īmān and Islām, e.g., to stop on:
َ ُ ۡ ُ ََ َ َّ ْ ُ َ ۡ َ َ
267
... ‫ى‬ ٰ ‫� ٰ َر‬ ‫لصل ٰو َة ۝ وأنتم س‬ ‫� �قر�وا ٱ‬
َ ُ َّ َ ٰٓ َ ِ َ�ۡ ‫َو َما مِن َدآبَّة � ٱ‬
268 ُ ُ َ ۡ ٌ َ ٓ َ ‫� �َ َن‬
‫اح ۡيهِ۝ إِ� أمم أمثال� �م‬ ِ ُ ‫�ض َو� َط� ِ ٖر ي ِط‬ ِ ٖ
َ َ َ َ ٰ َّ ٓ
َ َ ُ َ َ ُ ُۡ
ۡ َ
�‫� ۝ أ َع َّد ل ُه ۡم َعذابًا أ ِ�م‬
269 ۢ َ َ ‫�تِهِۦ َوٱلظلِم‬
ِ ۚ ‫يدخِل من �شاء ِ� ر‬
270 ُ َّ
َّ َ ٓ َ َّ َ َ ۡ َ
�‫فٱعل ۡم �ن ُهۥ � إِ� ٰ َه ۝ إِ� ٱ‬
267
4:43.
268
6:38.
269
76:31.
157
ٰ َّ َ َ ۡ
َ ‫لظلِم‬ ۡ َ ُ َّ ‫� َف َر ۗ َو‬
َ َّ َ ُ َ
271
� ِ ‫ٱ�۝ � َ�هدِي ٱلق ۡوم ٱ‬ ‫ت ٱ�ِي‬ ‫�ب ِه‬
َ َ ۡ ّ ٗ َّ
َ ۡ ‫ك۝ إ� َر‬ ۡ َ ٓ
َ َٰ َ ۡ َ َ
272 َ
�‫�ة ل ِل�ٰل ِم‬ ِ �‫وما أرسل‬
Where stopping would not imply the above, but nonetheless is wrong
due to the strong grammatical and meaning attachment, e.g.,
• To stop on a mubtadaʾ (subject), e.g.,
‫اﻟْ َﺤ ْﻤﺪُ ۝ � رب اﻟﻌﻠﻤﲔ‬

• To stop on muḍāf, e.g.,
‫� ۝ ﯾ َ ْﻮ ِم ّ ِا� ِ�ﻦ‬
ِ ِ ‫َﻣ‬
• To stop on mawṣūf, e.g.,
‫اﻟﴫ َاط ۝ اﻟْ ُﻤ ْﺴ�ﺘَ ِﻘ َﲓ‬

َ ّ ِ َ�‫ِا ْﻫ ِﺪ‬
• To stop on the fiʿl (verb) without the fāʿil (subject), e.g.,
‫ا� ِﻣ َﻦ اﻟْ ُﻤﺘ� ِﻘ َﲔ‬

ُ � ‫اﻧ � َﻤﺎ ﯾَﺘَﻘَب� ُﻞ ۝‬
�
270
47:19.
271
2:258.
272
21:107
158
ْ ‫ـب‬ ُ َ‫ـر َمــا ل‬
َ ‫ــه َس‬ َ ْ‫ام َ�ي‬
ٌ ‫ـر‬ َ َ
َ �
َ ‫ح‬ ْ ‫ج‬ ْ ‫َو ل َي ْ َس � ال ْ ُق ْر آن م‬
َ ‫ِـن َوق ْـف َو‬
‫ـب‬ ‫و‬ ‫ـب‬ ٍ ِ ِ 78
78. And there is no obligatory stop in the Qurʾān, nor is there any ḥarām stop
except that which has a reason.
The author mentions a very important principle here. In order to fully

understand this, we will have to revisit the two types of wujūb: ʿurfī and
sharʿī. Normally when the terms compulsory stop or disliked stop are
used, they denote wujūb ʿurfī i.e., a person will not be sinful and worthy
of punishment by not complying. Rather, he will be considered ignorant
or unskilled in the science. Moreover, it is not possible for any Muslim to
deliberately convey an unIslāmic message. Thus, if he stops at a place
and conveys an unintended meaning, it will be overlooked and forgiven.
The author clarifies this by stating that there is no place in the Qurʾān
where it is mandatory to stop in the sense that a person would be sinful
and deserving of punishment by not stopping there, nor is there a place
in the Qurʾān where it is ḥaram (forbidden) to stop in the sense that a
person would be sinful and worthy of punishment by stopping there
unless there is a cause for it, i.e., a cause for it to become wājib to stop or
ḥaram to stop and that cause is the reciter’s intention. If a reciter
intentionally does not stop at a place to intentionally convey a meaning
contrary to Islāmic beliefs, he will be sinning and worthy of punishment.
Consequently, that stop will become wājib for him in the sharʿī sense.
Similarly, if a person intentionally stops at a place to deliberately convey
an unIslāmic belief or statement, he will be sinning and worthy of
punishment. Thus, that stop will become ḥaram for him in the sharʿī
sense.
159
‫باب المقطوع والموصول‬
ََ ْ َ َ َ ‫ـوع َو َم وْ ُص ـول َو ت َـا ف ِـي ُم ْص‬ ْ ْ ْ
‫ا� َمـا ِم �ِيمـا قـد �تـي‬
ِ ‫ـف‬
ِ ‫ح‬ ٍ ٍ ‫ َو اع ـرِف ل َِم ق ُط‬79
79. And know the maqṭūʿ and mawṣūl and ‫ ت‬in the Muṣḥaf of [the] Imām 273 27F27F27F27 F272F
(ʿUthmān ) according to how it has been relayed.
16. Rasm: Waṣl and Qaṭʾ - Joining and Separating 274
Waṣl over here refers to writing two words together as one word, when
according to rasm imlāʾī (normal writing standards), they would be
written as separate words. 275 Qaṭʿ refers to writing two words separately
when in other places they have been written as one word, or when
according to rasm imlāʾī, they are normally written as one word. Another
synonymous term for qaṭʿ is faṣl.
Terms
Maqṭūʿ: A word separated from the following word. Its infinitive is qaṭʿ
(to separate). Another synonymous term is mafṣūl (separated). Its
infinitive is faṣl (to separate).
273
While Shaykh Zakariyyā al-Anṣārī writes that this refers to the muṣḥaf that ʿUthmān
 retained for himself, Mullā ʿAlī al-Qārī maintains that this refers to the larger
category of the ʿUthmānī maṣāḥif that were sent to Makkah, Baṣrah, Kūfah, Shām and
the two that remained in Madīnah. Al-Anṣārī, Daqāʾiq al-Muḥkamah, 34; Mullā ʿAlī al-
Qārī, al-Minaḥ al-Fikriyyah, 270.
274
While the author, Mufti Mohamed-Umer Esmail, may Allah have mercy on him,
translated most of the lines of the text for this chapter and wrote some of the
commentary, he was not able to complete it before his passing.
275
As discussed previously on page 23, the Qurʾān is written according to rasm ʿuthmānī
and not always rasm imlāʾī. See Tashīl al-Rusūm for more detailed discussions on the
science of rasm.
160
Mawṣūl: A word joined to the following word even though in reality they
are separate words. Its infinitive is waṣl (to join).
It is imperative for the qārīʾ to know those words which are written at
times joined and at times separated from the following word according
to the rasm of maṣāhif ʿuthmānī. This is because as we learned, waqf is
permissible only at the end of a word, whether the waqf is ikhtiyārī
(optional), iḍṭirārī (out of compulsion), ikhtibārī (with the intent of
testing) or intiẓārī (with the intent of combining riwāyāt). If the word is
written as separated from the following word, waqf will be made at the
end of that word without joining it in any manner to the following word.
And if the word is joined, waqf can only be made at the end of the joined
word.
َّ َ َ َ َ َ ْ َ ْ َ ْ َ َ ْ َ ْ َْ َ
�ِ‫ــــه إ‬ ‫ــإ و� إِل‬
ٍ ‫مـــع مـلـج‬ � ‫ـات أن‬ ٍ ‫ ف ا� ط ـع ب ِـع ـش ـرِ كـل ِـم‬80
َ ُ َ َ ْ ُ ْ َ ْ ُْ َ ْ ُْ َ َ ُ َ َ ُ ُ‫َو �َ عْ ـب‬
‫ـن � ْعلـوا َعلـي‬ ‫ِـيـن ث ان ِـي ه ـود � ��ِ�ـن �شـرِك يدخل‬ ‫ـد وا ي َاس‬ 81
ْ
ْ ‫ـوح صِ ـل َو َع‬ ْ َ ‫الر ْعـ ِد َو‬
َ ‫المف ُت‬ ْ َ ُ َ َ ُ ُ ْ َ
‫ـن َمــا‬ َّ ‫ب‬
ِ ‫ أن � َ�قـولـوا � أقـــول إِن َّمــا‬82
80. Write separated ‫ ٔأ ْن ﻻ‬in ten places: ‫ ٔأ ْن ﻻ‬withٔ‫ َﻣ� ْﻠـ َﺠـأ‬and with �‫َﻻ اﻟَـ َﻪ اﻻ‬
� �
81. and with ‫ ﺗ َ ْﻌ� ُب�ﺪُ وا‬in Sūrah Yasīn and the second ‫ ﺗ َ ْﻌ �بُ �ﺪُ وا‬in Sūrah Hūd and ‫ُﴩ ْﻛ َـﻦ‬
ِ ْ�
‫ َﻻ‬and ْ‫ �ُ ْﺸـ ِﺮك‬and ‫ ﯾَﺪْ ُ� ْﻠ َـﻦ‬and ‫ﺗَ ْﻌﻠُـﻮا �َﻠَـﻰ‬
82. and with ‫ �أ ْن ﻻ ﯾ َ ُﻘـﻮﻟُـﻮا‬and ‫ َﻻ �أﻗُـــﻮ َل‬and write separated ‫ ا ْن َﻣـﺎ‬in Sūrah al-Raʿd
�
and adjoin the one with fatḥa (i.e. ‫ ) ٔأ ْن ﻣﺎ‬and write separated ‫َـﻦ َﻣـﺎ‬ ْ ‫…ﻋ‬
َّ َ
� ‫أن‬
Maqṭūʿ (separated): ‫�أن �ﻻ‬
Mawṣūl (adjoined): ‫�أ �ﻻ‬
All the maṣāhif ʿUthmānī are unanimous that in the following ten places
the word ‫ �أ ْن‬is written separated from ‫ﻻ‬. [While Ibn al-Jazarī only
161
‫‪mentions sūrah Yāsīn and sūrah Hūd by name, he alludes to each of the‬‬
‫‪ten instances that are agreed upon by mentioning the word or words‬‬
‫]‪� when it is written as separated (maqṭūʿ).‬أن �ﻻ ٓ ‪that will follow the‬‬
‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬

‫َ ُ‬ ‫َ َ َ َّ َ ٰ َ َّ َ ُ ّ ُ ْ َ َّ َ َ َ ۡ َ َ ۡ ُ ۡ َ ُ َ َ ُ َ ۡ َ َ َ ۡ َ‬
‫ت َعل ۡي ِه ۡم أنف ُس ُه ۡم‬ ‫� إِذا ضاقت علي ِهم ٱ��ض بِما رحبت وضاق‬ ‫و� ٱ��ثةِ ٱ�ِين خل ِفوا ح ٰٓ‬ ‫‪9: 118‬‬ ‫اﻟﺘﻮﺑﺔ‬
‫ٱلرح ُ‬
‫اب َّ‬ ‫ٱ� ُه َو ٱ�َّ َّو ُ‬ ‫ْ‬
‫� ُتو�ُ ۚ ٓوا إ َّن َّ َ‬‫اب َعلَ ۡيه ۡم ِ َ‬ ‫ٱ�ِ إ َّ�ٓ إ�ۡهِ ُ� َّم تَ َ‬
‫َ‬ ‫َ َ ُّ ٓ ْ َ َّ َ ۡ َ َ َ َّ‬
‫ِيم ‪١١٨‬‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫وظنوا أن � ملجأ مِن‬
‫َ‬ ‫َ‬ ‫َ‬
‫ٱ�ِ َوأن َّ�ٓ إ َ�ٰ َه إ َّ� ُه َو َ� َه ۡل أ ُ‬ ‫ُ‬ ‫َ‬
‫َ َّ ۡ َ ۡ َ ُ ْ َ ُ ۡ َ ۡ َ ُ ٓ ْ َّ َ ٓ َ ۡ َّ‬
‫نتم ُّم ۡسل ُِمون ‪١٤‬‬ ‫ۖ‬ ‫ِ ِ‬ ‫جيبوا ل�م فٱعلموا ��ما أنزِل بِعِل ِم‬ ‫فإِلم �ست ِ‬ ‫‪11: 14‬‬ ‫ﻫﻮد‬
‫� ۡم َع ُد ّ ‪ٞ‬و ُّمب ‪ٞ‬‬ ‫� َن إنَّ ُهۥ لَ ُ‬ ‫� ۡم َ� ٰ َب ٓ َ َ َ َّ َ ۡ ُ ُ ْ َّ ۡ َ‬ ‫َ�ل َ ۡم أَ ۡ� َه ۡد إ َ�ۡ ُ‬
‫� ‪٦٠‬‬ ‫ِ‬ ‫� َءادم أن � �عبدوا ٱلشي ٰ ۖ ِ‬ ‫ِ‬ ‫ِ‬ ‫‪36: 60‬‬ ‫�ﺲ‬
‫َ َّ َ ۡ ُ ُ ٓ ْ َّ َّ َ ّ َ َ ُ َ َ ۡ ُ ۡ َ َ َ َ ۡ َ‬
‫� أخاف علي�م عذاب يو ٍ� أ ِ� ٖ� ‪٢٦‬‬ ‫أن � �عبدوا إِ� ٱ�ۖ إ ِ ِ ٓ‬ ‫‪11: 26‬‬ ‫ﻫﻮد‬
‫ٱ�ِ َش ۡي ٗـٔا َو َ� � َ ۡ� ۡ� َن َو َ� يَ ۡزن َ‬ ‫َ ٰٓ َ ُّ َ َّ ُّ َ َ ٓ َ َ ۡ ُ ۡ َ ٰ ُ ُ َ ۡ َ َ َ َ ٰٓ َّ ُ ۡ ۡ َ َّ‬
‫َ‬
‫ِ�‬ ‫ِ‬ ‫��ن ب ِ‬ ‫ي��ها ٱ� ِ� إِذا جاءك ٱلمؤمِ�ت �بايِعنك � أن � � ِ‬ ‫‪60: 12‬‬ ‫اﳌﻤﺘﺤﻨﺔ‬
‫َ َ َ ۡ ُ ۡ َ َ ۡ َ ٰ َ ُ َّ َ َ َ ۡ َ ُ ۡ َ ٰ َ ۡ َ َ ُ َ ۡ َ َ ۡ َّ َ َ ۡ ُ َّ َ َ َ ۡ َ َ‬
‫��نهۥ ب� �يدِي ِهن وأرجل ِ ِهن و� �ع ِصينك ِ�‬ ‫و� �قتلن أو�دهن و� يأت ِ� بِبه� ٖن �ف ِ‬
‫ٱ� َ� ُفور‪َّ ٞ‬رح ‪ٞ‬‬ ‫ٱ� إ َّن َّ َ‬ ‫َ َ ۡ ُ َّ َ ۡ َ ۡ ۡ َ ُ َّ َّ َ‬ ‫َ ۡ‬
‫ِيم ‪٢‬‬ ‫وف �بايِعهن وٱستغفِر لهن ۚ ِ‬ ‫مع ُر ٖ‬
‫َ ۡ ٗ َ َ ّ ۡ َ ۡ َ َّ ٓ َ َ ۡ َ ٓ َ َ ُّ َّ‬ ‫ۡ َ َّ ۡ َ ِ ۡ َ ٰ َ َ َ َ ۡ َ ۡ َ َّ ُ ۡ ۡ‬
‫ٱلركعِ‬ ‫�ك ِ� شيـٔا وط ِهر �ي ِ� ل ِلطا�ِفِ� وٱلقا�ِمِ� و‬ ‫ت أن � � ِ‬ ‫�ذ بو�نا ِ�ب�هِيم م�ن ٱ�ي ِ‬ ‫‪22: 26‬‬ ‫اﳊﺞ‬
‫جو ِد ‪٢٦‬‬ ‫ٱلس ُ‬
‫ُّ‬
‫�م ّم ِۡسك ‪ٞ‬‬ ‫أَن َّ� يَ ۡد ُخلَ َّن َها ۡٱ�َ ۡو َم َعلَ ۡي ُ‬
‫ِ� ‪٢٤‬‬ ‫‪68: 24‬‬ ‫اﻟﻘﲅ‬
‫ِي�م � ُسلۡ َ ٰ ُّ‬ ‫ٱ�ِۖ إ ِ ِ ّ ٓ‬
‫� َءا� ُ‬ ‫َ َ َّ َ ۡ ُ ْ َ َ َّ‬
‫� ‪١٩‬‬ ‫� ٖن مب ِ ٖ‬ ‫ِ‬ ‫وأن � �علوا �‬ ‫‪44: 19‬‬ ‫ا��ﺎن‬
‫َۡ َ‬ ‫ۢ َ ۡ ۡ َ ۡ ‪َ ُ ُ َٰ ۡ َ ۡ َ ٰ َ َ َ َ َ ُ ُ ۡ َ َ ٰ َ ۡ ْ ُ َ ٞ‬‬ ‫َ َ ََ‬
‫� َو�َقولون َس ُيغف ُر �َا‬‫فخلف ِمن �ع ِدهِم خلف ورِثوا ٱلكِ�ب يأخذون عرض �ذا ٱ�د‬ ‫‪7: 169‬‬ ‫ا ٔ�ﻋﺮاف‬
‫َ ۡ ۡ َ َ ‪َّ َّ َ َ ْ ُ ُ َّ َ َ ۡ ُ َ ّ ۡ َ َ ۡ َ ۡ ُ ۡ َ َ ُ ُ ُ ۡ َ ُ ُ ۡ ّ ٞ‬‬
‫ب أن � َ�قولوا � ٱ�ِ إِ�‬ ‫�ن يأت ِ ِهم عرض مِثلهۥ يأخذوهۚ �لم يؤخذ علي ِهم مِي�ٰق ٱلكِ�ٰ ِ‬
‫َ ُ َ ۡ ‪َ ُ َ َ َ َ َ ُ َّ َ َ َّ ّ ٞ‬‬ ‫َۡ‬
‫ٱ� َّق َو َد َر ُسوا ْ َما �ِيهِ َو َّ‬
‫ون أف� � ۡعقِلون ‪١٦٩‬‬
‫ٱ� ُار ٱ�خِرة خ� ل ِ�ِين �تق ۚ‬ ‫�‬
‫َ ٌ َ َ َ َّ ٓ َ ُ َ َ َ َّ َّ ۡ َّ َ ۡ ۡ ُ ُ َ ّ َ ّ َّ ّ ُ َ‬
‫� ۡم فَأ ۡرس ِۡل َم ِ َ‬
‫�‬ ‫� أن � أقول � ٱ�ِ إِ� َ‬
‫حقِيق ٰٓ‬ ‫‪7: 105‬‬ ‫ا ٔ�ﻋﺮاف‬
‫جئت�م بِبيِنةٖ مِن ر� ِ‬
‫ٱ�ق ۚ قد ِ‬
‫َ ٓ ۡ َٰٓ َ‬
‫�ءِيل‪١٠٥‬‬ ‫ب ِ� إ ِ‬
‫‪162‬‬
However, the maṣāḥif differ regarding the following verse. [Ibn al-Jazarī
does not mention this eleventh instance in the text directly.] 276
Verse Number Sūrah

َ َ‫ت أَن َّ�ٓ إ َ�ٰ َه إ َّ�ٓ أ‬
‫نت‬ َ ُ ُّ
ِ ٰ �‫ى ِ� ٱلظل‬
َ َ َ ۡ َ َ َ ۡ َّ َّ َ َّ َ َ ٗ ٰ َ ُ َ َ َّ
ٰ ‫اد‬ ‫ضبا �ظن أن لن �قدِر عليهِ �ن‬ ِ �‫ون إِذ ذهب م‬ ُّ َ َ 21: 87 ‫ا ٔ�ﻧبيﺎء‬
ِ ِ ِ �‫وذا ٱ‬
ٰ َّ َ ُ ُ ّ َ َ ٰ َ ۡ ُ
َ ‫ٱلظلِم‬
٧ �ِ ‫سب�نك إ ِ ِ� كنت مِن‬
In all other places, these two words are written joined (mawṣūl) as ‫ �أ �ﻻ‬.
ْ ‫ـل َو َع‬ْ َ ُ ْ َ ‫الر ْعـ ِد َو‬ َ َُ َ ُ ُ ْ َ

‫ـن َمــا‬ ِ‫المفتـوح ص‬ َّ ‫ب‬
ِ ‫أن � َ�قـولـوا � أقـــول إِنْ َمــا‬ 82
َ ‫ــن أَ َّس‬
ْ ‫ِـيـن أَ ْم َم‬
َ ‫الم َنافِق‬ُ ‫ـف‬ُ ْ ُ ّ
‫ِـن َم ـا ب ِ ُر و ٍ� َوالن َِس ـا خـل‬
ْ ُُ
ْ ‫ا� َط ُع ـوا م‬
‫ـسـا‬ ‫� ه وا‬ 83
َّ َ
ْ ‫ـوح ك‬ ْ
َ ُ‫الم ف ـت‬ َ ْ َ ُ ْ َ ْ ّ ْ َ ّ ُ
‫ـر إ ِن َم ــا‬ ُ ‫ـس‬ َ ‫ـث َم ـا َوأ ن ل ـ ِم‬ ‫ـح ح ـي‬ َ
ٍ ‫ص ل ـت الن ِس ـا َوذ ِب‬ ِ ‫ف‬ 84
َ َ‫ـح ـل َوق‬ ْ َ ‫ـف ـال َو ن‬ َ ْ ُ ْ ُ َ َ ُ ْ َ َ ُ ْ َ َ ِ ََْ
َ ‫ـون َم‬
‫ـع ـا‬ ٍ ِ ‫خـل ـف ا�ن‬ ‫ـع ـا و‬ ‫� � ع ـام والمف ـتـوح ي د ع‬ 85
82. and with ‫ �أ ْن ﻻ ﯾ َ ُﻘـﻮﻟُـﻮا‬and ‫ َﻻ �أﻗُـــﻮ َل‬and write separated ‫ ا ْن َﻣـﺎ‬in Sūrah al-Raʿd
�
and adjoin the one with fatḥa (i.e. ‫ ) ٔأ ْن ﻣﺎ‬and ‫َـﻦ َﻣـﺎ‬
ْ ‫…ﻋ‬
83. … ‫ﳖُ ُﻮا‬write separated and write separated‫ـﻦ َﻣ�ﺎ‬
ْ ‫ ِﻣ‬in Sūrah al-Rūm and Sūrah
al-Nisāʾ, and there is a difference in the one in Sūrah al-Munāfiqūn, and (write
separated) ‫�ﺲ‬َ ‫�أ ْم َﻣ ْــﻦ �أ �ﺳ‬
276
This difference of opinion is alluded to by Imam al-Shāṭibī in his poem ʿAqīlah Atrāb,
line 239, where he writes ‫ﻠﻒ ﻓﻲ اﻷﻧﺒﯿﺎء‬ ُ ‫واﻟ ُﺨ‬. Mullā ʿAlī al-Qārī writes that it is possible that
‫ َوﻻَ إِﻟَــــﮫَ إِﻻﱠ‬in line 80 refers to both the occurrence, in Sūrah Hūd as well as Sūrah al-
Anbiyāʾ, or that perhaps the author held the opinion that to write the instance in
Sūrah al-Anbiyāʾ as joined (mawṣūl) was the preferred opinion. Mawlānā ʿĀshiq Ilāhī
Bulandshehrī writes that since Ibn al-Jazarī specifies that there are ten instances in
total in line 80, perhaps he did not intend to mention the occurrence in Sūrah al-
Anbiyāʾ at all, as there is a difference of opinion in this place. Mullā ʿAlī al-Qārī, al-
Minaḥ al-Fikriyyah, 273 and Bulandsherī, al-Tuḥfah al-Marḍiyyah, 159.
163
84. (and write ‫ــﻦ‬
ْ ‫ �أ ْم َﻣ‬separated) in Sūrah Fuṣṣilat, Sūrah al-Nisāʾ and Sūrah al-
Dhibḥ i.e., al-Ṣāffāt. And (write separated) ‫�ﺚ َﻣ�ﺎ‬
ُ ‫ َﺣ� ْي‬and ‫ �أ ْن ﻟَ� ِﻢ‬the one with fatha
(on the hamzah), and (write separated) ‫ ا �ن َﻣـﺎ‬the one with kasrah (on the
�
hamzah…)
85. in Sūrah al-Anʿām, and write separated the one with fatḥa on the hamzah
with ‫ُـﻮن‬
َ ‫ ﯾَﺪْ ﻋ‬following it in both places, and a difference has occurred in Sūrah al-
Anfāl and Sūrah al-Naḥl.
َّ ْ
‫إن ما‬
Maqṭūʿ (separated): ‫ا ْن �ﻣﺎ‬
�
Mawṣūl (adjoined): ‫ا �ﻣﺎ‬
�
The words ‫ ان‬and ‫ ﻣﺎ‬are written separated in the following verse only.
�
[Ibn al-Jazarī alludes to this by stating that it is the occurrence in Sūrah
al-Raʿd that is written as separated (maqtūʿ).]
Verse Number Sūrah

ۡ َ ۡ َ َ َ ُ َ َ ۡ َ ۡ َ َ َ َّ َ َ َّ َ َّ َ َ َ ۡ َ ۡ ُ ُ َ َّ َ ۡ َ َ َّ َ ُ َّ
ُ ‫ٱ� َِس‬
‫اب‬ ‫�ن ما ن ِر�نك �عض ٱ�ِي نعِدهم أو �تو�ينك فإِ�ما عليك ٱ��ٰغ وعلينا‬ 13: 40 ‫اﻟﺮ�ﺪ‬
٤٠
In all other places, they are written adjoined.
َّ
‫أ ما‬
Maqṭūʿ (separated): ‫�ﻣﺎ‬ ‫�أم‬
Mawṣūl (adjoined): ‫�أ �ﻣﺎ‬
These two words are written joined throughout the entire Qurʾān. [Ibn
al-Jazarī alludes to this by the words ‫ـﻮح ِﺻ� ْﻞ‬
َ ُ‫ َواﳌ َ ْﻔت‬. When he refers to
joining the one with fatḥah, he is comparing it to the joined word that
resulted from joining (‫ ا ْن �ﻣﺎ )ا �ﻣﺎ‬previously, even though the letter that is
� �
164
merging (the mudgham) is different. 277 Thus, the compound ‫ أ� �ﻣﺎ‬consists
of ‫ أ� ْم‬and ‫ َﻣﺎ‬, and not ‫ أ� ْن‬and ‫ َﻣﺎ‬as one might mistakenly assume. Because
he has not placed any other specifiers here, we can derive that
wherever ‫ �أم‬is followed by ‫ َﻣﺎ‬, it will be written joined (mawṣūl). This
occurs in four places in the Qurʾān: Sūrah al-Anʿām āyāt 143 and 144,
Sūrah al-Naml āyat 59 and 84. 278] 27F27F27F27F27F
ّ َ
‫� ْن ما‬
Maqṭūʿ (separated): ‫َﻋ ْﻦ ّﻣﺎ‬
Mawṣūl (joined): ‫ﲻﺎ‬
�َ
These two words are written separated in the following verse only. [Ibn
al-Jazarī alludes to this by mentioning the word ‫ ﳖُ ُﻮ ْا‬in line 83, as that is
the word that follows ‫ ﻋ َْﻦ ّﻣﺎ‬in the āyah below.]
Verse Number Sūrah

َ ٔ‫سـ‬ َ ً َ ْ ُ ُ ۡ ُ َ َ ۡ ُ ُ ۡ َ ْ ُ ُ َّ َ ْ َ َ َّ َ َ
١٦٦ � ِ ِ ٰ � ‫فلما �ت ۡوا عن ما �هوا �نه قلنا لهم كونوا ق َِردة‬ 7: 166 ‫ا ٔ�ﻋﺮاف‬
In all other places, they are written joined.
ّ
‫مِن ما‬
Maqṭūʿ (separated): ‫ِﻣﻦ ّﻣﺎ‬
Mawṣūl (joined): ‫ِﻣ ّﻤﺎ‬
277
Ibn Yālūshah, al-Fawāʾid al-Mufhimah, 129; Muḥammad Sharīf, al-Taqdimah al-
Sharīfiyyah, 306.
278
Al-Anṣārī, Daqāʾiq al-Muḥkamah, 35; Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 274; Ibn
Yālūshah, al-Fawāʾid al-Mufhimah, 129; al-Marṣafī, Hidāyah al-Qārī, 2:419.
165
‫‪These two words are written separated in the following two verses only.‬‬
‫‪[Ibn al-Jazarī alludes to this by mentioning the names of these two sūrahs‬‬
‫]‪in line 83.‬‬
‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬

‫ُ ۡ َ َّ ُ ّ َّ َ َ َ ۡ َ ۡ َ ُ ُ ّ ُ َ َ ٓ‬ ‫َ ُ‬ ‫َ َ َ َ ُ َٗ‬
‫�� َء ِ�‬ ‫�م َّمث� ّم ِۡن أنفسِ�مۖ هل ل�م مِن ما ملكت �ي�ٰن�م مِن‬ ‫�ب ل‬ ‫‪30: 28‬‬ ‫اﻟﺮوم‬
‫َ َ ٓ ‪ُ ّ َ ُ َ َٰ َ ۡ ُ َ ُ َ ۡ ُ َ َ ۡ ُ َ ُ َ َ ٞ‬‬ ‫َ‬ ‫َ‬
‫� ۡم فأ ُ‬‫َما َر َز ۡق َ�ٰ ُ‬
‫نت ۡم �ِيهِ سواء �افو�هم كخِيفت ِ�م أنفس� ۚم ك�ل ِك �ف ِصل‬
‫ُ َ‬ ‫َ‬ ‫َ‬
‫ت ل ِق ۡو ٖ� َ� ۡعقِلون‪٢٨‬‬ ‫ٱ�� ٰ ِ‬
‫ك ۡ‬ ‫َّ َ َ َ‬ ‫ُۡ ۡ َٰ َ‬ ‫ۡ ۡ َ‬ ‫ً َ‬ ‫ُ‬ ‫َّ َ َ‬
‫ت‬ ‫ت فمِن ما مل‬ ‫ت ٱلمؤمِ� ِ‬ ‫َو َمن ل ۡم � ۡستط ِۡع مِن� ۡم َط ۡو� أن يَنك َِح ٱل ُمح َص�ٰ ِ‬ ‫‪4: 25‬‬ ‫اﻟنﺴﺎء‬
‫َ‬ ‫َۡ َُٰ ُ ّ َ َ َٰ ُ‬
‫َ ُ َۡ ُ ُ ّ َۡ‬ ‫ِ� ُم ٱل ۡ ُم ۡؤم َِ�ٰ ِ َ َّ ُ ۡ َ ُ‬
‫ض‬‫ت وٱ� أعلم �ِإِي�ٰن ِ� �م �عض�م ِم ۢن �ع ٖ �‬ ‫�‬ ‫�ي�ن�م مِن �ت�ت‬
‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫َّ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫ُ ُ َّ ۡ َ ۡ َّ َ ُ ُ َّ ُ‬ ‫َ‬
‫ت‬ ‫�فِ�ٰ ٖ‬ ‫ت غ� م ٰ‬ ‫وف �ص�ٰ ٍ‬ ‫ُ‬ ‫َ‬
‫فٱن�ِحوهن �ِإِذ ِن أهل ِ ِهن وءاتوهن أجورهن بِٱلمعر ِ‬
‫ََ‬ ‫ُ‬ ‫َ َ ٓ ُ ۡ َّ َ ۡ َ َ ۡ َ َ َ َ َ‬ ‫َو َ� ُم َّتخ َِ� ٰ ِ َ ۡ َ‬
‫� بِ�ٰحِشةٖ � َعل ۡي ِه َّن ن ِۡصف َما �‬ ‫ان فإِذا أح ِصن فإِن �ت‬ ‫ت أخد ٖ �‬
‫ِن� ۡم َوأَن تَ ۡص ُ ْ َ ۡ ‪ُ َّ ٞ‬‬ ‫تم ُ‬ ‫� ٱلۡ َع َن َ‬ ‫َٰ َ َ ۡ َ‬ ‫َۡ َ‬ ‫ۡ ۡ َ‬
‫�وا خ� ل� ۡمۗ‬ ‫ِ‬ ‫ۚ‬ ‫خ ِ َ‬ ‫ت م َِن ٱلعذ ِ �‬
‫اب �ل ِك ل ِمن‬ ‫ٱل ُمح َص�ٰ ِ‬
‫� َ� ُفور‪َّ ٞ‬رح ‪ٞ‬‬
‫ِيم ‪٢٥‬‬ ‫َوٱ َّ ُ‬
‫‪However, in the following verse, some maṣāḥif [ʿuthmānī] have them‬‬

‫‪written separated and some joined. [Ibn Al-Jazarī alludes to this by‬‬
‫�يـﻦ ‪stating‬‬
‫]‪ in line 83.‬ﺧُ� ْﻠ ُ�ﻒ اﳌ ُ َﻨﺎ ِﻓ ِﻘ َ‬
‫‪Verse‬‬ ‫‪Number Sūrah‬‬

‫َّ َ َ ۡ َ ُ ّ َ ۡ َ َ ۡ َ َ َ ُ ۡ َ ۡ ُ َ َ ُ َ َ ّ َ َ‬ ‫َ‬
‫ب ل َ ۡو�ٓ أ َّخ ۡرتَ ِ ٓ‬
‫�‬ ‫ُ‬
‫� أحد�م ٱلموت �يقول ر ِ‬‫َوأنف ُِقوا ْ مِن ما رزق�ٰ�م مِن �بل أن يأ ِ َ‬ ‫اﳌﻨﺎﻓﻘﻮن ‪63: 10‬‬
‫ِ‬
‫ٱلصلِح َ‬
‫ِ�‪١٠‬‬ ‫جل َقر�ب َفأَ َّص َّد َق َوأَ ُ‬
‫�ن ّم َِن َّ ٰ‬ ‫إ َ ٰٓ َ َ‬
‫�أ ٖ ِ ٖ‬ ‫ِ‬
‫‪They are written joined in all other places.‬‬
‫‪166‬‬
‫أم من‬
Maqṭūʿ (separated): ‫ٔأم ﻣﻦ‬

Mawṣūl (adjoined): ‫ٔأ �ﻣﻦ‬
[These two words are written separated in the following four verses
only. The instance in Sūrah al-Tawbah is alluded to by the word ‫�أ �ﺳ َﺲ‬
being placed after ‫ﻣﻦ‬ ‫ ٔأم‬in line 83. The other three instances are derived
from the author mentioning the names of these three sūrahs in line 84,
with the word ‫ـﺢ‬ٍ ْ ‫ ِذ ﺑ‬referring to Sūrah al-Ṣāffāt, as that is another
name for that sūrah. 279]
Verse Number Sūrah

َ ُ ُ َ َ ٰ َ َ ُ َ َ ۡ ُ َ َّ َ ۡ َّ َ ٌ ۡ َ َ ۡ َ َّ َ ٰ َ ۡ َ ٰ َ َ ُ َ َ ۡ ُ َ َّ َ ۡ َ َ َ
ٖ ‫أ�من أسس �ن�ٰنهۥ � �قوى مِن ٱ�ِ ورِض� ٰ ٍن خ� أم من أسس �ن�ٰنهۥ � شفا جر ٍف ه‬
‫ار‬ 9: 109 ‫اﻟﺘﻮﺑﺔ‬
ٰ َّ َ ۡ َ ۡ
َ ‫ٱلظلِم‬ َ ُ َّ َ َ َّ َ َ َ َ َۡ َ
١٠٩ �ِ ‫� � َ� ۡهدِي ٱلقوم‬ ‫ار جهنمۗ وٱ‬ِ ‫فٱ�هار بِهِۦ ِ� ن‬
ۡ َ ٌ ۡ َ َّ ۡ َ َ ۡ َ َ َ ٰ َ َ ٓ َ ُ ۡ ُ َ َّ َّ
‫� َءام ِٗنا يَ ۡو َم‬
ٓ ِ ‫� أم َّمن يَأ‬ ٰ َ ‫� َف ۡو َن َعل ۡي َنا ٓۗ أ َ� َمن يُل‬
ِ �‫� ِ� ٱ‬
‫ار خ‬ � ‫إِن ٱ�ِين يلحِدون ِ� ءا�ت ِنا‬ 41:40 ‫ّﻓﺼﻠﺖ‬
٤٠ � ٌ ‫ٱ� َملُوا ْ َما ش ِۡئ ُت ۡم إنَّ ُهۥ ب َما � ۡع َملون بَ ِص‬
َ ُ َ ۡ َ َٰ ۡ
�ِ‫ٱلقِ�مة‬
ِ ِ
ُ ُ َ َّ َ َ ٰ َ ۡ َ ۡ َ ۡ ُ ۡ َ َ َّ ُ ٰ َ ُ َ َ َ ۡ ُّ ٰ َ َ ۡ َ ۡ َ ٓ َ ُ ٰٓ َ ۡ ُ َ ٰٓ َ
‫�ون‬ ‫� ٰ َد�ُ ۡم � ۡن ُه ۡم ِ� ٱ�يوة ِ ٱ��يا �من ي�دِل ٱ� �نهم يوم ٱلقِ�مةِ أم من ي‬ ِ‫هأنتم هؤ�ء‬ 4:109 ‫اﻟنﺴﺎء‬
ٗ ََ
١٠٩ �‫عل ۡي ِه ۡم َو� ِي‬
َّ ّ ُ َ ۡ َ َ َّ ٓ َ ۡ َ َ ۡ َّ َ ً ۡ َ ُّ َ َ ۡ ُ َ ۡ ۡ َ ۡ َ 37:11
١١ ‫ب‬
ِۭ ِ‫ِ� �ز‬ٖ ‫فٱستفت ِ ِهم أهم أشد خلقا أم من خلقنا ۚ إِنا خلق�ٰهم مِن ط‬ ‫اﻟﺼﺎﻓّﺎت‬
ّ
[They are written adjoined in all other places.]
ٍ ‫ َو َﻓﺪ َۡﯾ ٰﻨَﮫُ ِﺑﺬ ِۡﺑ‬. Al-

This is due to āyah 107 of Sūrah al-Ṣāffāt, where Allah Taʿālā says, ‫ﺢ ﻋَﻈِ ٖﯿﻢ‬
279
Azharī, al-Ṭirāzāt al-Muʿlamah, 211; Muḥammad Sharīf, al-Taqdimah al-Sharīfiyyah, 307.
167
‫حيث ما‬
Maqṭūʿ (separated): ‫ﺣيﺚ ﻣﺎ‬

Mawṣūl (adjoined): �‫ﺣي‬
[These two words are written separated in both the places they occur in
the Qurʾān. This can be derived from the text due to the fact that Ibn al-
Jazarī has not mentioned any other specifiers which would limit it to
being applied to only one or the other of the āyāt below. This is in
agreement with what Imam al-Shāṭibī has written in Aqīlah Atrāb.] 280
Verse Number Sūrah

ۡ َ ۡ َ ۡ َ َ َ ۡ َ ّ َ َ َ َ ۡ َ ٗ َ ۡ َ َّ َ ِ ّ ‫ٱلس َمآءِ َفلَ ُن َو‬ َّ � ‫ك‬ َ ۡ َ َ ُّ َ َ ٰ َ َ ۡ َ
‫ج ِد‬ ِ ‫�نك ق ِبلة ترضٮ ٰها ۚ فو ِل وجهك شطر ٱلمس‬ � ِ ‫ى �قلب وج ِه‬ ‫قد نر‬ 2: 144 ‫اﻟﺒﻘﺮة‬
َُّ َ َ ُ َ ۡ َ َ َ ٰ َ ۡ ْ ُ ُ َ َّ َّ َ ُ َ ْ ُّ َ ُ ُ ُ ۡ
‫جوه� ۡم ش ۡط َر ُه ۗۥ �ن ٱ�ِين أوتوا ٱلكِ�ب �علمون �نه‬ ُ ‫ح ۡيث َما كنت ۡم ف َولوا ُو‬ َ ‫ٱ� َر ِام َو‬
� َ
َ ُ َ
١٤٤ ‫ٱ� بِ�ٰف ٍِل � َّما َ� ۡع َملون‬
َ ُ َّ َ َ ۡ ّ َّ
‫ٱ� ُّق مِن ر� ِ ِهمۗ وما‬ َۡ
ْ ُّ َ َ ۡ ُ ُ َ ُ ۡ َ َ َ َ ۡ ۡ َۡ َ ۡ َ َ َ ۡ َ ََّ َ ۡ َ َ ُ َۡ ۡ َ
‫ج ِد ٱ�ر ِام� وحيث ما كنتم فولوا‬ ِ ‫ومِن حيث خرجت فو ِل وجهك شطر ٱلمس‬ 2: 150 ‫اﻟﺒﻘﺮة‬
ََ ْ َ َ َ َّ َّ ٌ َّ ُ ۡ ُ ۡ َ َ َ ُ َ َّ َ ُ َ ۡ َ ۡ ُ َ ُ ُ
�‫ِين ظل ُموا م ِۡن ُه ۡم ف‬ �‫اس علي�م حجة إِ� ٱ‬ َّ ‫ون ل‬
ِ ‫ِلن‬ �‫وجوه�م شطرهۥ �ِ � ي‬
َ َ ُ َ َ ۡ ُ ۡ َ َ ۡ َّ ُ َ ۡ َ ۡ َ ۡ ُ ۡ َ ۡ َ
َّ َ َ
١٥٠ ‫� ۡم � ۡه َت ُدون‬ ‫�شوهم وٱخشو ِ� و ِ�ت ِم ن ِعم ِ� علي�م ولعل‬
‫أن لم‬
Maqṭūʿ (separated): ‫ٔأن ﱂ‬
Mawṣūl (adjoined): ‫ٔأﻟ�ﻢ‬
The author mentions that both these words will be written separated
everywhere they appear in the Qurʾān. [We can infer this from the text,
as Ibn al-Jazarī did not mention any other words that would limit the
application of this principle. He did, however, state that it is
َ ُ‫ َوأ� ْن ﻟ َ� ِﻢ اﳌ َ ْﻔ �ت‬. The word ‫ـﻮح‬
‫ـﻮح‬ َ ُ‫ اﳌ َ ْﻔ �ت‬specifies that this does not apply to the
280
ʿAqīlah Atrāb, l. 255; al-Azharī, al-Ṭirāzāt al-Muʿlamah, 211.
168
words ‫إن ﻟ�ﻢ‬, where the hamzah carries a kasrah, which will be discussed
further in line ninety.]
َّ
‫إِن ما‬
Maqṭūʿ (separated): ‫ا �ن ﻣﺎ‬
�
Mawṣūl (adjoined): ‫اﻧ �ﲈ‬
�
These two words are written separated in the following verse only.
[Although we can infer from line 85 of the text that the occurrence is in
Sūrah al-Anʿām, Ibn al-Jazarī does not specify which of the multiple
occurrences it is. Al-Azharī, the student of Ibn al-Jazarī, states in his
commentary that the ‫ ﻣﺎ‬discussed in this line is ‫ ﻣﺎ‬mawṣulah. 281 This is the
only instance in Sūrah al-Anʿām where the ‫ ﻣﺎ‬following the word ‫ ا �ن‬is
�
mawṣulah. 282] 281F281F281F281F281F
Verse Number Sūrah

١٣٤ ‫�ن‬ ُ َََٓ
َ ‫نتم ب ُم ۡعجز‬ َ ُ َ ُ َ َّ
6: 134 ‫ا ٔ�ﻧﻌﺎم‬
ِ ِ ِ ‫إِن ما توعدون �تٖ� وما أ‬
They are written joined in all other places.
َ َّ
‫أ ن ما‬
Maqṭūʿ (separated): ‫�أ ّن ﻣﺎ‬
Mawṣūl (adjoined): ‫�أﻧ �ﲈ‬
These two words are written separated in the following two places.
[They are referred to in line 85 with the words ‫ُـﻮن ﻣ ًﻌ ﺎ‬ َ ُ‫ َواﳌ َ ْﻔ�ت‬. The
َ ‫ـﻮح ﯾَﺪْ ﻋ‬
word َ ُ‫اﳌ َ ْﻔ�ت‬
‫ـﻮح‬ states the difference between the words previously
281
Al-Azharī, al-Ṭirāzāt al-Muʿlamah, 212.
282
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 228; Salīm Gaibee, al-Laʾālīʾ al-Naqiyyah, 162.
169
mentioned and these two words. Here, the hamza will carry a fatḥa in
the word ‫ �أ ّن‬. Then Ibn al-Jazarī alludes to the location of the two
instances by stating that they will be both instances (‫ )ﻣ ًﻌ ﺎ‬where ‫ �أ ّن َﻣﺎ‬is
followed by the word ‫ُـﻮن‬
َ ‫ﯾَﺪْ ﻋ‬.]
Verse Number Sūrah

ۡ
ُّ ِ ‫ٱ� ُه َو ٱل َع‬ َ ُ ۡ َ َ َّ َ َ ُّ َ ۡ َ ُ َ َّ َّ َ َ ٰ َ
َ َّ ‫ون مِن ُدونِهِۦ ُه َو ٱلۡ َ�ٰط ُِل َوأَ َّن‬
� ‫�ل ِك بِأن ٱ� هو ٱ�ق وأن ما يدع‬ 22: 62 ‫اﳊﺞ‬
َ ۡ
ُ ‫كب‬
٦٢ � ِ ‫ٱل‬
ُ ‫كب‬ َ ۡ َ ۡ َ ُ َ َّ َّ َ َ ُ ٰ َ ۡ
ُّ ِ ‫ون مِن ُدونِهِ ٱل�طِل وأن ٱ� هو ٱلع‬ َ ُ ۡ َ َ َّ َ َ ُّ َ ۡ َ ُ َ َّ َّ َ َ ٰ َ
� ِ ‫� ٱل‬ ‫�ل ِك بِأن ٱ� هو ٱ�ق وأن ما يدع‬ 31: 30 ‫ﻟﻘﲈن‬
٣٠
However, in the following two places, these two words are written
separated in some maṣāḥif ʿUthmānī and joined in others. [The reader
may notice that the instance in Sūrah al-Anfāl is with the word ‫ �أﻧ � َﻤﺎ‬, and
the instance in Sūrah al-Naḥl is with the word ‫اﻧ � َﻤﺎ‬. Mullā ʿAlī al-Qārī treats
�
these two words under one discussion. 283 Therefore, we could say that 28F28F28F28F28 F
Ibn al-Jazarī first mentions the instances where both these words are
written as maqṭūʿ, and then mentions the two instances where there is a
disagreement. Although in line 85 the author mentions the names of the
two sūrahs where there is a difference of opinion, he does not provide
any other details regarding which specific instances are being referred
to in these sūrahs. This is due to the fact that it was commonly known
among the scholars of this science that it was these two instances in
which there was a difference of opinion. 284] 283F283F283 F283F283F
Verse Number Sūrah

ۡ َ ُۡۡ
ٰ َ ٰ�َ َ�‫� َوٱ‬ ُ ُ ِ�َّ ِ ‫�ء َفأَ َّن‬
َّ ‫� َس ُهۥ َول‬ َ ّ ُ َ َّ َ ْ َ ۡ
� ٰ ‫ِلر ُسو ِل َو ِ�ِي ٱلقر‬ ٖ ۡ ‫َوٱعل ُم ٓوا �� َما غن ِۡمتم مِن‬ 8: 41 ‫ا ٔ�ﻧﻔﺎل‬

283
Bulandsherī, Tuḥfah al-Marḍiyyah, 165; Muḥammad Sharīf, al-Taqdimah al-Sharīfiyyah,

284
310.
170
َ ۡ ُ ۡ َ ۡ َ َ ۡ َ ٰ َ َ َ ۡ َ َ ٓ َ َ َّ ُ ‫ام‬ ُ ‫ٱلسبيل إن ُك‬
َ ‫نت ۡم َء‬ َّ ‫�كِ� َوٱبۡن‬َ َۡ َ
‫ان‬
ِ ‫� �بدِنا يوم ٱلفرق‬ ‫نتم بِٱ�ِ وما أنز�ا‬ ِ ِ ِ ِ ِ ٰ ‫وٱلم‬
ٌ ‫�ءٖ َقد‬ ۡ َ � ّ ُ ٰ َ َ ُ َّ َ َ ۡ َ ۡ َ َ ۡ َ ۡ َ
٤١ ‫ِير‬ ِ � �‫يوم ٱ�� ٱ�معانِ� وٱ‬
َ ََُۡ ُۡ ُ ۡ ُ َّ ٞ ۡ َ َ ُ َّ َ ََّ ً َ ٗ َ َ َّ ۡ َ ْ ُ َ ۡ َ َ َ
‫و� �ش�وا بِعه ِد ٱ�ِ �منا قل ِي� ۚ إِ�ما عِند ٱ�ِ هو خ� ل�م إِن كنتم �علمون‬ 16: 95 ‫اﻟﻨ�ﻞ‬
٩٥
In all other places they are written joined.
ْ ُ ْ َ ْ َ َ َ ْ ْ ُ َ َ ُّ ُ ْ ُ ْ َ ُ ُ ُْ َ َ َ ّ ُ َ
‫صـل صِ ـف‬ ‫ردوا كذا قـل بِئسمـا والو‬ ‫ـتـل ِـف‬ ‫ـل مـا سـ��ـمـوه واخ‬ ِ �‫ و‬86
ُ
َ ‫ـت َ�بْلـوا َم‬ ْ ُ ُ ْ ْ
ْ ‫اش َت َه‬ َ َ ُ ْ ْ َ َُُْ َ
‫ـر ْوا ف ِـي َمـا ا� َط َعـا أوحِـي أفضتـم‬َ ‫اش َت‬
‫ـعـا‬ ‫و� و‬ ِ ‫ خلفتم‬87
َ
�‫ـر ذِي صِ ــ‬َ ْ‫ـرا َو َغ ـي‬
َ ‫ـل ُش َع‬ ُ ْ َْ َ
�ِ� ‫وم كِـ� ت‬ ْ ‫ـع‬
ٌ ‫ـت ُر‬ َ ْ ‫ ثَـان ِـي َ� َعـل‬88
َ َ‫ـن َوق‬
86. And (write separated) ‫( ُﻛ� ِ ّﻞ َﻣ�ﺎ‬when followed by) ‫ َﺳ�أ�ﻟْتُ� ُﻤـﻮ ُﻩ‬and there is a
difference (when followed by) ‫ ُر �دوا‬. Similarly (write separated) ‫ ﻗُ� ْﻞ ِﺑئْ َﺴ َﻤ�ﺎ‬and write
adjoined 87. when followed by ‫ﻮﱐ‬
ِ ‫ َ�ﻠَ ْﻔتُ ُﻤ‬and ‫ ْاﺷ َت َـﺮ ْوا‬And write separated‫( ِﻓـﻲ َﻣ�ﺎ‬when
followed with) ‫ �أو ِﺣ ْـﻲ‬and ‫ �أﻓَﻀْ ُت� ْﻢ‬and ‫ ا ْﺷ�ﳤَ َ ْ�ﺖ‬and ‫ ﯾ َ ْﺒﻠُـﻮا‬in both places and 88. the
َ ‫ ﻓَ َﻌ� ْﻠ‬and the one in Sūrah al-Wāqiʿah and Sūrah al-Rūm and both places
second ‫ـﻦ‬
in Sūrah Tanzīl (al-Zumar) and Sūrah al-Shuʿarāʾ and write adjoined in all other
places.
َ َّ ُ
‫� ما‬
Maqṭūʿ (separated): ‫ﰻ َﻣﺎ‬
ُّ
Mawṣūl (joined): ‫ُﳇّ َﻤﺎ‬
These two words are written separated in the following verse. [This can
be inferred by the word ۚ‫ َﺳأ�ﻟۡ ُﺘ ُﻤﻮ ُﻩ‬which follows the words ‫ َو ُﻛ� ِ ّﻞ َﻣ�ﺎ‬in line 86
above.]
Verse Number Sūrah

ٞ ُ‫�� َن لَ َظل‬
‫وم‬
ۡ َّ ٓ َ ُ ۡ ُ َ َّ َ َ ۡ ْ ُّ ُ َ
ٰ َ �‫ٱ‬ ُ ُ ُ ۡ َ َ َ ّ ُ ‫�م ّمِن‬
ُ ٰ ‫َو َءاتَٮ‬
14: 34 ‫إ�ﺮاﻫﲓ‬
ِ ‫� ما س��موهۚ �ن �عدوا ن ِعمت ٱ�ِ � �صوها ۗ إِن‬ ِ
171
ٞ ‫َك َّف‬
٣٤ ‫ار‬
However, in the following verses, these two words are written separated
in some maṣāḥif ʿUthmānī and joined in others. 285 [Ibn al-Jazarī alludes to
the instance in Sūrah al-Nisāʾ by the words ‫ ُر �دوا‬, as the word ‫ ُر �دوا‬follows
the words ‫ﰻ َﻣﺎ‬
� ُ in the āyah to which the esteemed author is referring.]
Verse Number Sūrah

ۡ َ ْ ُّ َّ ُ َ ْ ۡ ُ ۡ َ َ ُ ُ َ َ َ َ ُ َ َ
ِ‫�دون أن يَأ َم ُنو� ۡم َو�َأ َم ُنوا ق ۡو َم ُه ۡم � َما ُرد ٓوا إِ� ٱلف ِۡت َنة‬ ‫جدون ءاخ ِر�ن ي ِر‬ ِ ‫ست‬ 4: 91 ‫اﻟنﺴﺎء‬
ُ ‫خذ‬ُ َ َ ْ
ُ ۡ ُ َ ۡ ٓ ُّ ُ َ َ َ َّ ُ ُ ۡ ٓ ُ ُ َ ۡ َ َ ْ ۡ ُ ُ ََۡ ۡ َّ َ َ ْ ُ ُۡ
‫وه ۡم‬ ‫�لو�م و�لقوا إِ��م ٱلسلم و��فوا �يدِ�هم ف‬ ِ ‫أركِسوا �ِيها ۚ فإِن لم �ع‬
ٗ ‫� ۡم َعلَ ۡيه ۡم ُسلۡ َ�ٰ ٗنا ُّمب‬ ُ َ‫ج َعلۡ َنا ل‬ َ ‫� ۡم‬ ُ �َٰٓ‫وه ۡم َوأُ ْول‬ ُ ُۡ َ ُ َۡ ۡ ُ ُُۡ َ
٩١ ‫ينا‬ ِ ِ ِ ۚ ‫وٱ�تلوهم حيث ثقِفت ُم‬
ۡ َ‫�س � ٱ�َّار ُ�َّ َما َد َخل‬ ۡ َ ّ ۡ َ ّ ُ َۡ ۡ َ َ ۡ َ َ ُ ٓ ْ ‫خلُوا‬ ُ ۡ َ َ
7: 38 ‫ا ٔ�ﻋﺮاف‬
‫ت‬ �ِ ِ ِ �‫ٱ‬ ِ ‫ٱ� ِن و‬ ِ ‫� أم ٖ� قد خلت مِن �بل ِ�م مِن‬ ِ ‫قال ٱد‬
ٓ َ ُ ٰٓ َ َ َّ َ ۡ ُ ٰ َ ُ ۡ ُ ٰ َ ۡ ُ ۡ َ َ ٗ َ َ ْ ُ َ َّ َ َّ َ َ َ ۡ ُ ۡ َ َ َّ ٞ َّ ُ
ِ‫� إِذا ٱدار�وا �ِيها �ِيعا قالت أخرٮهم ِ�ولٮهم ر�نا هؤ�ء‬ ٰٓ ‫أمة لعنت أختهاۖ ح‬
َ َ َ َّ
٣٨ ‫ِ� ضِ ۡعف َو�ٰ�ِن � � ۡعل ُمون‬
َ ٞ ّ ُ َ َ َّ َ ّ ٗ ۡ ٗ َ َ ۡ َ َ َ ُّ َ َ
ٖ ‫أضلونا فـٔات ِ ِهم عذابا ضِ عفا مِن ٱ�ارِ� قال ل‬
ٗ َ ۡ َ َ ُ ُ َّ َ َ ُ ُ َّ ٗ َّ ُ َ ٓ َ َ َّ ُ َ ۡ َ َ َ ُ ُ َ ۡ َ ۡ َ َّ ُ
‫وهۖ ف�� َب ۡع َنا َ� ۡعض ُهم َ� ۡعضا‬ ‫�م أرسلنا رسلنا ت��ۖ �ما جاء أمة رسولها كذب‬ 23: 44 ‫اﳌﺆﻣنﻮن‬
َ ۡ َّ َ ّ ٗ َ َ َ َ ۡ ُ ٰ َ ۡ َ َ َ
٤٤‫ِيث � ُب ۡعدا ل ِق ۡو ٖ� � يُؤم ُِنون‬ ۚ ‫وجعل�هم أحاد‬
ۡ َ َ ٓ َ َ ۡ ُ ٓ َّ َۡ
٨ ‫ِير‬ ٞ ‫ِ� ۡم نَذ‬ ُ ‫ج َس�ل ُه ۡم َخ َز َ� ُت َها �ل ۡم يَأت‬ ٞ ‫ِيها َف ۡو‬
َ �� َ ِ ‫ظ ُ� َما �ل‬ � ِ ‫� م َِن ٱلغ ۡي‬ ُ َّ ‫اد َ� َم‬
ُ �َ َ
‫ت‬ 67: 8 �‫اﳌ‬
In all other places they are written joined.
285
The author, Mufti Mohamed-Umer Esmail, like other commentators, lists all four
instances where these two words are written separated in some of the maṣāḥif ʿUthmānī
and joined in others, while Ibn al-Jazarī has mentioned only one in which there is
ikhtilāf (in Sūrah al-Nisāʾ) in line 86 above. The other three instances have been
mentioned in ʿAqīlah Atrāb al-Qaṣāʾid by Imam al-Shāṭibī, lines 253-254. Ibn al-Jazarī also
mentions the other three instances in al-Nashr, 2:149 and writes that writing these
other three instances as mawṣūl is more well known. A good explanation for the
omission of the last three instances in which there is a difference is that because
writing these three instances as mawṣūl is preferred, Ibn al-Jazarī did not feel they
needed to be mentioned here. By not mentioning them, they are counted amongst the
instances that are written as mawṣūl. This explanation protects the respected Imām
from any accusation of negligence. Muḥammad Sharīf, al-Taqdimah al-Sharīfiyyah, 319;
172
َ َ ْ
‫بِئس ما‬
Maqṭuʿ (separated): ‫ِﺑئْ َﺲ َﻣﺎ‬

Mawṣūl (joined): ‫ِﺑئْ َﺴ َﻤﺎ‬
These two words are written joined in the following two verses. [This
can be understood from line 87 of the text where Ibn al-Jazarī states that
it is those two instances where the word ‫ ِﺑئْ َﺴ َﻤﺎ‬is followed by the words
‫ َ�ﻠَ ۡﻔتُ ُﻤ ِﻮﱐ‬and ‫ٱٱ ۡﺷ َ َﱰ ۡو ْا‬.]
Verse Number Sūrah

ۡ َ َ ٓ َۡ َُُۡ َ َ َ ۡ َ َ ٗ َ َ َ ۡ َ ۡ َ ٰ َ ٰٓ َ ‫ج َع ُم‬َ ‫َول َ َّما َر‬
‫جل ُت ۡم‬ ِ ‫و� ِم ۢن �عدِي� أع‬ ِ ‫و� إِ� قو ِمهِۦ غض�ٰن أسِفا قال بِئسما خلفتم‬ 7: 150 ‫ا ٔ�ﻋﺮاف‬
َ ۡ َّ ُ َ َ َ َ َ ۡ َ َ َ َ َۡ ۡ َََۡ ۡ ُ ّ َ َۡ
‫اح َوأخذ ب ِ َرأ ِس أخِيهِ �ُ ُّر ُه ٓۥ إِ�ۡ �هِ قال ۡٱ� َن أ َّم إِن ٱلق ۡو َم‬‫أم َر ر�ِ�مۖ و�ل� ٱ�ل َو‬
َ ‫ٱلظلِم‬ َ
ٰ َّ ِ ۡ َ ۡ َ َ ۡ َ ۡ َ َ َ َ ٓ َ ۡ ۡ َ ۡ ۡ ُ َ َ َ ُ ُ ۡ َ ْ ُ َ َ َُ ۡ َ ۡ
�ِ ‫و� و�دوا �قتلون ِ� ف� �شمِت ِ� ٱ�عداء و� �عل ِ� مع ٱلقوم‬ ِ ‫ٱستضعف‬
١٥٠
ۡ َ َُّ َ ّ َ ُ َ ً ۡ َ ُ َّ َ َ َ ٓ َ ْ ُ ُ ۡ َ َ ۡ ُ َ ُ َ ٓ ْ ۡ َ َ ۡ َ َ ۡ
‫�ل ٱ� مِن فضلِهِۦ‬ ِ ‫بِئسما ٱش�وا بِهِۦ أنفسهم أن ي�فروا بِما أنزل ٱ� �غيا أن ي‬ 2: 90 ‫اﻟﺒﻘﺮة‬
ٞ ُّ ٞ َ َ َ َٰ ۡ َ َ َ َٰ َ َ َ ََُٓ َ ۡ ُ ٓ َ َ َ َٰ َ
٩٠ �‫ب ول ِل�فِرِ�ن عذاب م ِه‬ � ٖ ‫� غض‬ ‫ب‬
ٍ ‫� من �شاء مِن عِبادِهِۖۦ �باءو بِغض‬
However, in the following verse, these two words are written separated
in some maṣāhif ʿUthmānī and joined in others. [This can be understood
from line 86, where the author states that just as there is a difference of
opinion regarding the word ‫ ُﳇّ َﻤﺎ‬in Sūrah al-Nisāʾ, there a difference of
opinion regarding the word ‫ ِﺑئۡ َﺴ َﻤﺎ‬which comes in the phrase ‫ِﺑئۡ َﺴ َﻤﺎ‬ ۡ‫ﻗُﻞ‬.]
Verse Number Sūrah

ْ ُ َ ْ ُ َ ۡ َ َّ ُ ُ َ ۡ َ َ ٓ َ ْ ُ ُ َ ُّ ُ ُ َ ۡ َ َ ۡ َ َ َ ۡ ُ َ َ َ ۡ َ َ ۡ
‫�ذ أخذنا مِي�ٰق�م ور�عنا فوق�م ٱلطور خذوا ما ءا�ي�ٰ�م بِقو� ٖ وٱسمع ۖوا قالوا‬ 2: 93 ‫اﻟﺒﻘﺮة‬
ٓ‫�م بِهِۦ‬ ُ ‫� ۡفره ِۡم ُق ۡل ب ۡئ َس َما يَأۡ ُم ُر‬
ُ ‫َسم ِۡع َنا َو َع َص ۡي َنا َوأُ ۡ��ُوا ْ � ُقلُو�ه ُم ٱلۡع ِۡج َل ب‬
ِ ۚ ِ ِ ِِ ِ ِ
ۡ ُ ُ ُ ‫ي� ٰ ُن‬
َ ‫إ‬
٩٣ �ِ ‫نتم ُّمؤ ِمن‬
َ ‫� ۡم إِن ك‬ ِ
In all other places they are written separated.
173
‫� ما‬
Maqṭūʿ (separated): ‫ﰲ ﻣﺎ‬
Mawṣūl (adjoined): �‫ِﻓ‬
These two words are written separated in some maṣāḥif ʿUthmānī and
joined in others in the following ten places. Writing them as separated is
the preferred opinion. 286 [Ibn al-Jazarī alludes to the first six instances
by mentioning the word that comes before or after the words ‫ﰲ ﻣﺎ‬. He
specifies that it is the second instance in Sūrah al-Baqarah by stating
‫ﺛ َ�ﺎﻧِـﻲ ﻓَ َﻌ�ﻠْ َـﻦ‬, the second occurrence of the word ‫ ﻓَ َﻌ�ﻠْ َـﻦ‬after ‫ﰲ ﻣﺎ‬. By
saying ‫ﯾ َ ْﺒﻠُـﻮا َﻣ� َﻌ�ﺎ‬, he informs the reader that both instances in the Qurʾān
where the word ‫ ِﻟ ّ َﯿ ۡﺒﻠُ َﻮ ُ ۡﰼ‬is followed by ‫ ﰲ ﻣﺎ‬are intended. He lists the last
four by mentioning the names of the sūrahs or using words that refer to
them such as ‫�ﺖ‬
ْ ‫ َوﻗَ� َﻌ‬for Sūrah Al-Wāqiʿah, and the word ‫ ﺗ ْ َِﲋﯾْ� ُﻞ‬for Sūrah
al-Zumar. He adds the word �َ ِ before referring to Sūrah al-Zumar to
specify that both ocurrences are intended.]
Verse Number Sūrah

َ ُ َ َ ٓ َّ ٓ ُ ُ َ ۡ َ ٰ َ َ ‫� َّر ًما‬ َ ُ َّ َ َ ُ ٓ َ َ ٓ َّ ُ
‫�ون‬ ‫� َطاع ِٖ� �طعمهۥ إِ� أن ي‬ �ِ‫و� إ‬ ِ ‫ج ُد ِ� ما أ‬ ِ ‫قل � أ‬ 6: 145 ‫ا ٔ�ﻧﻌﺎم‬
َ َّ ۡ َ َّ ُ ً ۡ ۡ َ ٌ ۡ ُ َّ َ َ ۡ َ ۡ َ ً ُ ۡ َّ ٗ َ ۡ َ ً َ ۡ َ
‫� ٱ�ِ بِهِۚۦ � َم ِن‬ ِ ‫�ر فإِنهۥ ِرجس أو ف ِسقا أهِل ل ِغ‬ ٖ �ِ
ِ ‫ميتة أو دما مسفوحا أو �م خ‬
ٞ ‫ َّرح‬ٞ‫ك َ� ُفور‬ َ َّ َ َّ َ َ َ َ ٖ‫ۡ ُ َّ َ ۡ َ َاغ‬
١٤٥ ‫ِيم‬ �‫ٱضطر غ� ب و� �دٖ فإِن ر‬
ۡ َ َ ٓ َ
ُ ‫ٱ� ۡ� َيا َوٱ�خ َِرة ِ ل َم َّس‬ َ ۡ ‫� ۡم َو َر‬ َّ ُ ۡ َ َ َ
ُ ‫ٱ� َعلَ ۡي‬
ِ‫� ۡم ِ� َما أفض ُت ۡم �ِيه‬ ُّ � ‫� ُت ُهۥ‬
ِ ِ ‫َول ۡو� فضل‬ 24: 14 ‫اﻟﻨﻮر‬
ٌ ‫اب َعظ‬
١٤ ‫ِيم‬ ٌ ‫َع َذ‬
َ ُ َٰ ۡ ُ ُ ُ َ ۡ ََ ۡ َ ۡ ُ َ َ َ َ َ ُ َ َۡ َ
١٠٢ ‫�ون‬ ِ � ‫� �سمعون حسِيسهاۖ وهم ِ� ما ٱشتهت أنفسهم‬ 21: 102 ‫ا ٔ�ﻧبيﺎء‬
286
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 2:149 and ʿAqīlah Atrāb, lines 247-249.
Although many commentators discuss on how this difference of opinion in the first ten
instances can be inferred from the text of the poem, Ibn Yālūshah states that Ibn al-
Jazarī has neither stated this ikhtilāf clearly, nor has he alluded to it. Ibn Yālūshah, al-
Fawāʾid al-Mufhimah, 134.
174
‫ۡ َ‬ ‫َ‬ ‫َۡ ّ ُ َ ّ ٗ ّ َ َ ۡ َ َ َ ۡ‬ ‫ۡ َ َ‬ ‫ََ ََۡٓ َۡ َ‬
‫ب‬ ‫وأنز�ا إِ�ك ٱلكِ�ٰب بِٱ� ِق مصدِقا ل ِما ب� يديهِ مِن ٱلكِ�ٰ ِ‬ ‫‪5: 48‬‬ ‫اﳌﺎﺋﺪة‬
‫َ ُ َ ۡ ً َ َ ۡ َ ۡ ُ َ ۡ َ ُ َ ٓ َ َ َ َّ ُ َ َ َ َّ ۡ َ ۡ َ ٓ َ ُ ۡ َ َّ َ ٓ‬
‫جا َء َك م َِن‬ ‫ومهيمِنا عليهِ� فٱح�م بينهم بِما أنزل ٱ�ۖ و� تتبِع أهواءهم �ما‬
‫ُ ۡ ۡ َ ٗ َ ۡ َ ٗ َ َ ۡ َ ٓ َ َّ ُ َ َ َ َ ُ ۡ ُ َّ ٗ َ ٰ َ ٗ‬ ‫َۡ ّ ُ ّ َ ۡ‬
‫ج َعل َنا مِن�م ِ�عة ومِنهاجا ۚ ولو شاء ٱ� �عل�م أمة �حِدة‬ ‫ِ�‬ ‫ق ل ٖ‬‫ٱ� ِ �‬
‫� ۡم َ� ٗ‬ ‫ٱ� َم ۡرج ُع ُ‬ ‫َّ‬ ‫َ‬ ‫ََۡ‬ ‫ۡ‬ ‫ْ‬ ‫َ ُ َ ۡ َ ُ‬ ‫ٓ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ّ‬
‫َو َ�ٰ�ِن ِ َ ۡ‬
‫ِيعا‬ ‫ِ‬ ‫ِ‬ ‫ت إِ�‬‫�بل َو� ۡم ِ� ما َءاتٮٰ� ۡمۖ فٱستبِقوا ٱ�ي� ٰ ِ �‬
‫َۡ ُ َ‬ ‫�م ب َما ُك ُ‬ ‫َ� ُينَ ّبئُ ُ‬
‫نت ۡم �ِيهِ � َتل ِفون ‪٤٨‬‬ ‫ِ‬ ‫ِ‬
‫ََ َ‬ ‫� ۡم َخلَٰٓ� َف ٱ ۡ�َ ِ َ َ َ َ َ ۡ َ ُ ۡ َ ۡ َ َ ۡ‬ ‫َو ُه َو ٱ َّ�ِي َج َعلَ ُ‬
‫�ض ور�ع �عض�م فوق �ع ٖض در�ٰ ٖ‬
‫ت‬ ‫ِ‬ ‫‪6:165‬‬ ‫ا ٔ�ﻧﻌﺎم‬
‫�ع ٱلۡع َِقاب �نَّ ُهۥ لَ َغ ُفور‪َّ ٞ‬رح ُ‬ ‫ّ َ ۡ ُ َ ُ ۡ َ ٓ َ َ ٰ ُ ۡ َّ َ َّ َ‬
‫ك َ� ُ‬
‫ِيم ۢ‪١٦٥‬‬ ‫ِ‬ ‫ِ‬ ‫ِ�بلو�م ِ� ما ءاتٮ�مۗ إِن ر�‬
‫ٱ� ۡول َغ ۡ َ‬ ‫َّ َ ً َ ۡ‬ ‫ُ ۡ َ َ َ ُ َ َ ۡ َ ٗ َ َّ ٗ ّ َ ۡ َ‬ ‫َ َّ َ ُ َ َ َّ ۡ َ‬
‫�‬ ‫ج ِهم م�ٰعا إِ� َ ِ‬ ‫وٱ�ِين �توفون مِن�م و�ذرون أز�ٰجا وصِ ية ِ�ز� ٰ ِ‬ ‫‪2: 240‬‬ ‫اﻟﺒﻘﺮة‬
‫سه َّن مِن َّم ۡع ُروف َوٱ َّ ُ‬ ‫َ َََۡ ٓ َ ُ‬ ‫إ ۡخ َر ٖ � َ ۡ َ ۡ َ َ َ ُ َ َ َ َ ۡ ُ ۡ‬
‫�‬ ‫ٖ�‬ ‫� أنف ِ ِ‬ ‫اج فإِن خ َرجن ف� جناح علي�م ِ� ما �علن ِ‬ ‫ِ‬
‫‪ٞ‬‬ ‫َ‬
‫ع ِز�ز حكِيم ‪٢٤٠‬‬ ‫ٌ‬ ‫َ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫� ۡم ِ� َما � � ۡعل ُمون ‪٦١‬‬ ‫� ۡم َونُ ئَ ُ‬ ‫� أَن ُّ� َب ّد َِل أَ ۡم َ�ٰل ُ‬
‫َ‬ ‫َ َ ٰٓ‬
‫نشِ‬ ‫‪56: 61‬‬ ‫اﻟﻮاﻗﻌﺔ‬
‫ُ ٓ َ ۡ َ ٓ َ َ َ ۡ ُ ُ ُ ۡ َّ ُ َ َ ٓ َ‬ ‫َ َ َّ ّ ُ ۡ َ ُ َ َّ َ َّ َ ُ ْ‬
‫�ق ّ ِر�ُونا إِ�‬ ‫ِين ٱ�ذوا مِن دونِهِۦ أو ِ�اء ما �عبدهم إِ� ِ‬ ‫ِص وٱ�‬ ‫�� ِ�ِ ٱ�ِين ٱ�ال ۚ‬ ‫‪39: 3‬‬ ‫اﻟﺰﻣﺮ‬
‫َ‬ ‫ونۗ إ َّن َّ َ‬‫ََۡ ُ َ‬ ‫ٱ�ِ ُزلۡ َ ٰٓ َّ َّ َ َ ۡ ُ َ ۡ َ ُ ۡ‬ ‫َّ‬
‫ٱ� � َ� ۡهدِي َم ۡن ُه َو‬ ‫َ ُ ۡ‬
‫� إِن ٱ� �� ُم بينهم ِ� ما هم �ِيهِ �تل ِف ِ‬
‫ار ‪٣‬‬ ‫ِب َك َّف ‪ٞ‬‬ ‫� ٰذ ‪ٞ‬‬ ‫َ‬
‫� ع َِباد َِك‬ ‫نت َ�ۡ ُ‬

‫� ُم بَ ۡ َ‬ ‫ٱلش َ� ٰ َدة ِ أَ َ‬
‫َ ٰ َ ۡ َ ۡ َ َّ‬
‫بو‬
‫َۡ‬
‫ت َوٱ� ِ‬ ‫ُقل ٱللَّ ُه َّم َفاط َِر َّ َ‬
‫ٱلس� ٰ َ� ٰ ِ‬ ‫‪39: 46‬‬ ‫اﻟﺰﻣﺮ‬
‫�ض �ل ِم ٱلغي ِ‬ ‫ِ‬
‫ََۡ ُ َ‬ ‫َ َ ُ ْ‬
‫ِ� ما �نوا �ِيهِ �تل ِفون ‪٤٦‬‬
‫ُ ۡ َ َّ ُ ّ َّ َ َ َ ۡ َ ۡ َ ُ ُ ّ ُ َ َ َٓ‬ ‫َ ُ‬ ‫َ َ َ َ ُ َٗ‬
‫�م َّمث� ّم ِۡن أنفسِ�مۖ هل ل�م مِن ما ملكت �ي�ٰن�م مِن ��ء ِ�‬ ‫�ب ل‬ ‫‪30: 28‬‬ ‫اﻟﺮوم‬
‫َ َ ٓ ‪ُ ّ َ ُ َ َٰ َ ۡ ُ َ ُ َ ۡ ُ َ َ ۡ ُ َ ُ َ َ ٞ‬‬ ‫ۡ‬ ‫ُ‬ ‫َ َ ََۡ ُ ۡ ََ‬
‫ما رزق�ٰ�م فأنتم �ِيهِ سواء �افو�هم كخِيفت ِ�م أنفس� ۚم ك�ل ِك �ف ِصل‬
‫ُ َ‬ ‫َ‬ ‫َ‬
‫ت ل ِق ۡو ٖ� َ� ۡعقِلون ‪٢٨‬‬ ‫ٱ�� ٰ ِ‬
‫‪However, in the following verse, it is agreed upon that these two words‬‬
‫‪are written separated. [Ibn al-Jazarī specifies this by mentioning the‬‬
‫]‪name of the sūrah in line 88.‬‬

‫ََُُۡ َ‬
‫ون � َما َ�ٰ ُه َنا ٓ َءا ِمن َ‬
‫ِ� ‪١٤٦‬‬ ‫�ت�� ِ‬ ‫اﻟﺸﻌﺮاء ‪26: 146‬‬
‫‪In all other places they are written joined.‬‬
‫‪175‬‬
ْ ّ ْ َ�‫الش َع َرا ا‬
ُّ ْ َُْ ْ ْ َّ��َ ‫فَ َ� ْ� َن َمـا‬
‫اب َو الن َِس ـا ُوصِ ـف‬ ِ
َ ‫ح‬
‫ـز‬ � ِ ‫ِـف‬ ‫ل‬ ‫ـ‬‫ت‬ �‫و‬ ‫ـل‬ ِ‫ص‬ ‫ـل‬
ِ ‫ـح‬ 89
َ َ ْ َ َْ ََُْ َ ْ َ َ ََْ َ َ ْ َ ْ َّ َ َ ُ ْ َّ َ ْ َ
‫ وصِ ـل فإِلـم هـود �لــن �ـعـ� � مـع كيـ� �زنـوا تأسـوا عـلـي‬90
‫ـم‬ ْ َ‫ـن تَ َولَّـي ي‬
ْ ‫ـو َم ُه‬ ُ ‫ـن � َ َش‬
ْ ‫ـاء َم‬ ْ ‫َ� ْن َم‬ ْ ‫ـه‬
‫ـم‬ ُ ‫ـر ٌج َو َ� ْط‬
ُ ‫ـع‬ َ ‫ـك َح‬َ ْ َ َ ٌّ َ
‫ حــج علـي‬91
[89. And write adjoined ‫ ﻓَأ�ﯾْ َﻨ َﻤ�ﺎ‬like (‫ ) �أﯾْ َﻨ َﻤ�ﺎ‬in al-Naḥl, and there is a difference in al-
Shuʿarāʾ, al-Aḥzāb, and al-Nisāʾ and has been described.
90. And write adjoined ‫ ﻓَﺎﻟ � ْﻢ‬in Hūd, and ‫ــﻦ‬
ْ � ‫ أ�ﻟ‬in ‫ــﻦ َ ْﳒ� َﻌ�ﻞ‬
ْ � ‫ أ�ﻟ‬and ‫ �أﻟ � ْــﻦ َ ْﳒ� َﻤ َﻊ‬and (write
�
‫ َﻛ ْي� َﻼ‬in ‫ َﻛ ْي� َﻼ َ ْﲢ َﺰﻧُـﻮا‬and ‫َﻛ ْي� َﻼ ﺗَأ� َﺳ ْـﻮا ﻋَ�ﻠَـﻰ‬
adjoined)
91. and in Sūrah al-Hajj and ‫�ﯿﻚ َﺣ َﺮ ٌج‬ َ َ‫ﻮن ﻋَ�ﻠ‬ َ ‫( ﻟ َﻜ ْي� َﻼ �َ ُﻜ‬in Sūrah al-Aḥzāb) and their
(the experts of rasm 287) separation of ‫ـﻦ‬ ْ ‫ ﻋ َْﻦ َﻣ‬in ‫ ﻋ َْﻦ َﻣ ْـﻦ � َﺸَ �ﺎ ُء‬and ‫ ﻋ َْﻦ َﻣ ْـﻦ ﺗ ََﻮﻟ�ـﻰ‬and
‫( ﯾ َ ْـﻮ َم ﻫُ� ْﻢ‬is recorded).]
َ
‫أين ما‬
Maqṭūʿ (separated): ‫ٔأ�ْ َﻦ ﻣﺎ‬
Mawṣūl (adjoined): ‫�أﯾْﻨَﲈ‬
These two words are written joined in the following two verses. [Ibn al-
Jazarī alludes to this by stating that ‫ﻓَأ�ﯾْﻨَ َﻤ�ﺎ‬, as well as ‫ �أﯾۡﻨَ َﻤﺎ‬in Sūrah al-Naḥl,
should be written joined. As the word ‫( ﻓَأ�ﯾْﻨَ َﻤ�ﺎ‬with a fāʾ) only occurs once in
the Qurʾān in Sūrah al-Baqarah, no other specifiers are required. He
refers to the second instance by mentioning the name of the sūrah in
which it occurs. There is only one occurrence in Sūrah al-Naḥl.
Therefore, no other specifiers are required. 288] 287F287F287F287F287F
Verse Number Sūrah

َّ ُ ۡ َ َّ َ َ ْ ُّ ُ َ َ ۡ َ َ ُ ۡ َ ۡ َ ُ ۡ َ ۡ َّ َ
َ َّ ‫ٱ�ِ إ َّن‬
ٞ ‫ٱ� َ�ٰس ٌِع َعل‬
١١٥ ‫ِيم‬ ِ ۚ ‫ب ف��نما ت َولوا �ثم وجه‬ ۚ ‫�ق وٱلمغ ِر‬
ِ ‫و ِ�ِ ٱلم‬ 2: 115 ‫اﻟﺒﻘﺮة‬
287
288
176
َ ٰ َ َ ٌّ َ َ ُ َ ۡ َ ٰ َ َ ُ ۡ َ َ ُ َ ۡ َ ٓ َ ُ ُ َ َ ۡ َ ُ َّ ٗ َ َ ُ َّ َ َ َ َ
‫� َم ۡولٮ ٰ ُه‬ � ‫� أحدهما �ب�م � �قدِر � �ءٖ وهو‬ ِ ‫و�ب ٱ� مث� رجل‬ 16: 76 ‫اﻟﻨ�ﻞ‬
َٰ َ َ ُ َ ۡ َ ۡ ُ ُ ۡ َ َ َ َ ُ َ ۡ َ َۡ َۡ ۡ َ ُّ ّ ُ َ ۡ َ
َ
‫� هل �ستوِي هو ومن يأمر بِٱلعد ِل وهو � صِ � ٰ ٖط‬ ٍ �ِ ‫ت‬ِ ‫جهه � يَأ‬ َ َ
ِ ‫��نما يو‬
٧٦ �‫ِي‬ َ ۡ ُّ
ٖ ‫مستق‬
However, in the following three verses, these two words are written
separated in some maṣāḥif ʿUthmānī and joined in others. [Ibn al-Jazarī
alludes to these three instances by naming the three sūrahs in which
they occur. No other specifiers are required due to there only being one
occurrence of these words in each of the sūrahs mentioned. 289]
Verse Number Sūrah

َ َ ُ ُ َ َ َۡ ۡ َُ َ َ
٩٢ ‫نت ۡم � ۡع ُب ُدون‬‫و�ِيل لهم ��ن ما ك‬ 26: 92 ‫اﻟﺸﻌﺮاء‬
ٗ ۡ َ ْ ُ ّ ُ َ ْ ُ ُ ْ ٓ ُ ُ َ َ ۡ َ َ ُ ۡ َّ
٦١ �‫ملعون ِ�ۖ ��نما ثقِفوا أخِذوا و�ت ِلوا �قت ِي‬ 33: 61 ‫ا ٔ�ﺣﺰاب‬
ٞ َ َ َ ۡ ُۡ ُ َ
‫وج ُّمش َّي َدةٖ� �ن ت ِصبهم حسنة‬ ُ ُ َ ُ ۡ ُّ ۡ ْ ُ ُ َ ََۡ
ٖ ‫��ن َما ت�ونوا يُدرِ�� ُم ٱل َم ۡوت َول ۡو كنت ۡم ِ� بُ ُر‬ 4: 78 ‫اﻟنﺴﺎء‬
ّٞ ُ ۡ ُ َ ْ ُ ُ ٞ ُ َّ َ ْ ُ ُ
‫َ�قولوا �ٰ ِذه ِۦ م ِۡن عِن ِد ٱ�ِۖ �ن ت ِص ۡب ُه ۡم َسيِّئَة َ�قولوا �ٰ ِذه ِۦ م ِۡن عِند َِكۚ قل � ّم ِۡن‬
ٗ َ َ ُ َ ۡ َ َ ُ َ َ َ ِ ۡ َ ۡ ٓ َ ُ ٰٓ َ َ َ َّ
٧٨ ‫حدِيثا‬ ‫عِن ِد ٱ�ِۖ �ما ِل هؤ�ءِ ٱلقوم � ي�ادون �فقهون‬
In all other places they are written separated.
289
177
َّ
‫إن لم‬
Maqṭūʿ (separated): ‫إن ﻟ�ﻢ‬
Mawṣūl (adjoined): ‫ٕاﻟ�ﻢ‬
These two words are written joined in the following verse only. [Ibn al-
Jazarī states this by mentioning the name of the sūrah in which these
two words will be written joined. No other specifiers are required as this
is the only occurrence of these two words in Sūrah Hūd.]
Verse Number Sūrah

ُ َ‫ٱ�ِ َوأَن َّ�ٓ إ َ�ٰ َه إ َّ� ُه َو َ� َه ۡل أ‬
‫نتم‬
َّ ۡ َ ُ ٓ َ َّ َ ْ ٓ ُ َ ۡ َ ۡ ُ َ ْ ُ َ ۡ َ ۡ َّ َ
‫نزل بِعِل ِم‬ 11: 14 ‫ﻫﻮد‬
ۖ ِ ِ ِ ‫جيبوا ل�م فٱعلموا ��ما أ‬ ِ ‫فإِلم �ست‬
َ
١٤ ‫ُّم ۡسل ُِمون‬
In all other places both words are written separated.
َّ َ
‫أن ل ْن‬
Maqṭūʿ (separated): ‫�أن ﻟ � ْﻦ‬
Mawṣūl (adjoined): ‫�أﻟ � ْﻦ‬
These two words are written joined in the following two verses. [Ibn al-
Jazarī alludes to this by mentioning the words ‫ � ۡﳒ َﻌ َﻞ‬and ‫ � ۡﳒ َﻤ َﻊ‬that will
follow ‫ �أﻟ � ْﻦ‬in the āyāt where these two words are written joined.]
Verse Number Sūrah

َ ۡ َّ َّ َ َ ۡ َ َ ُ َۡ َ َ َ ۡ َ َّ ّٗ َ َ ّ َ ٰ َ َ ْ ‫َو ُعر ُضوا‬
‫ج ۡئ ُت ُمونا ك َما خلق َ�ٰ� ۡم أ َّول َم َّرة � ِۭ بَل َز� ۡم ُت ۡم �لن � َعل‬
ِ ‫� ر�ِك صفا لقد‬ ِ 18: 48 ‫اﻟﻜﻬﻒ‬
ٗ ۡ َّ ُ َ
٤٨ ‫ل�م موعِدا‬
َّ َّ َ
َ ‫�� ُن �لن �ۡ َم َع ع َِظ‬ ۡ ُ َ َۡ َ
٣ ‫ام ُهۥ‬ ٰ َ �‫ٱ‬
ِ ‫��سب‬ 75: 3 ‫اﻟﻘيﺎﻣﺔ‬
In all other places both words are written separated. [Both Mullā ʿAlī al-
Qārī and al-Azharī mention that there is a difference of opinion recorded
178
by some in the occurrence of these two words in āyah 20 of Sūrah al-
Muzammil. 290 However, both Ibn al-Jazarī and Imam al-Shāṭibī have
remained silent about any difference in this āyah. Mullā ʿAlī al-Qārī
writes that perhaps Ibn al-Jazarī preferred the view that they should be
written as separated and therefore did not mention this difference at all.
The difference of opinion regarding this verse is mentioned by ʿAllāmah
al-Dānī in his book Al-Muqniʿ. 291]
َ
� ْ�
Maqṭūʿ (separated): ‫ﰾ ﻻ‬
َْ
Mawṣūl (adjoined): ‫َﻛ ْﯿﻼ‬
These two words are written joined in the following four verses. [Ibn al-
Jazarī alludes to three of the four instances by mentioning the word(s)
that will follow the word ‫ َﻛ ْﯿﻼ‬in the respective āyāt. In the case of the
āyah in Sūrah al-Aḥzāb, he writes the two words ‫ ۗج‬ٞ ‫ �َﻠَ ۡﯿ َﻚ َﺣ َﺮ‬that will follow ‫َﻛ ْﯿﻼ‬
in the same āyah. This is to avoid any confusion between the intended
verse (verse 50) and verse 37 in the same sūrah where these two words
are written as separated:
ُ َّ ‫ِك َما ٱ‬ َ َۡ ۡ ُ َ َّ َّ َ َ َ ۡ َ َ ۡ َ َ ۡ ۡ َ ۡ َ َ َ ۡ َ ۡ َ َ ۡ َ َ ُ َّ َ َ ۡ َ ٓ َّ ُ ُ َ ۡ
ِ‫� ُم ۡبدِيه‬ ‫� َو� ِ� ِ� �فس‬ ‫�ذ �قول ل ِ�ِي ��عم ٱ� عليهِ و��عمت عليهِ أمسِك عليك زوجك وٱت ِق ٱ‬
ٞ ‫ح َر‬ ۡ َ َ
َ ‫ون � ٱل ُم ۡؤ ِمن‬ َ ُ َ ۡ َ َ َ ۡ ٞ ٰ َ ‫� َ َ ُّ َ َ ۡ َ ٰ ُ َفلَ َّما َق‬ َّ َ َّ�‫َو َ�ۡ َ� ٱ‬
ِٓ ‫ج‬
� َ �ِ �‫� َز ۡ�د ّمِن َها َو َط ٗر� َز َّو ۡج َ�ٰك َها ل ِ� � ي‬ ۖ‫اس َوٱ ُ أحق أن �شٮه‬
ٗ ۡ َّ َ َ َ ۡ ْ َ َ َ ٓ َۡ َ
٣٧�‫أ ۡز َ� ٰ ِج أد� َِيا� ِ ِه ۡم إِذا قض ۡوا مِن ُه َّن َو َط ٗر ۚ� َو�ن أ ۡم ُر ٱ�ِ َمف ُعو‬
To specify the fourth instance, he mentions the name of the sūrah (Sūrah
al-Ḥajj), breaking his pattern of listing the word that will follow ‫ َﻛ ْﯿﻼ‬as he
Al-Azharī, al-Ṭirāzāt al-Muʿlamah, 221; Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 287.
290
291
Al-Dānī, al-Muqniʿ, 76; Al-Marṣafī, Hidāyah al-Qārī, 2:443. Qārī Iẓhār Thānwī writes that
this difference of opinion has never been applied by any of the scholars of rasm and
that is why Ibn al-Jazarī has not mentioned it here or in al-Nashr. Iẓhār Thānwī, al-
Jawāhir al-Naqiyyah, 238.
179
‫‪did for the other three. He may have chosen this approach due to āyah 70‬‬
‫‪. 292 Because‬ﯾ َ ۡﻌ َ َﲅ ‪َ is also followed by‬ﻛ ْﯿﻼ ‪in Sūrah al-Naḥl where the word‬‬ ‫‪291F291F291 F291F291F‬‬
‫‪there is only one instance of these two words in Sūrah al-Ḥajj, no other‬‬
‫‪specifiers are required.‬‬

‫َ‬ ‫ۡ ُ ۡ ُ َ َ َ َ ۡ ُ َ َ َ ٰٓ َ َ َ َّ ُ ُ َ ۡ ُ ُ ۡ ٓ ُ ۡ َ ٰ ُ ۡ َ َ َ ٰ َ ُ َ‬
‫� ۡم � َّمۢ� بِغ ّٖ�‬ ‫إِذ تصعِدون و� تلوۥن � أح ٖد وٱلرسول يدعو�م ِ� أخرٮ�م فأ�ب‬ ‫‪3: 153‬‬ ‫آآل‬
‫َ ُ َ‬ ‫ّ َ ۡ َ َ ۡ َ ُ ْ َ َ ٰ َ َ َ ُ ۡ َ َ َ ٓ َ َ َ ُ ۡ َ َّ ُ َ‬
‫� ۢ ب ِ َما � ۡع َملون ‪١٥٣‬‬ ‫خب ُ‬
‫� ما فات�م و� ما أ�ٰب�مۗ وٱ� ِ‬ ‫ل ِكي� �زنوا‬ ‫ﲻﺮان‬
‫ْ‬ ‫َ‬ ‫َ‬ ‫ۡ‬
‫ٱ�‬‫� ۡمۗ َو َّ ُ‬ ‫ٓ‬
‫� ۡم َو� �ف َر ُحوا ب َما َءاتَٮ ٰ ُ‬
‫ِ‬
‫ۡ‬ ‫َ‬ ‫َ‬
‫� َما فاتَ ُ‬ ‫لّ َِك ۡي َ� تَأ َس ۡوا ْ ٰ‬
‫َ‬
‫‪57: 23‬‬ ‫اﳊﺪﯾﺪ‬
‫َ ُ ُّ ُ َّ ُ ۡ َ َ ُ‬
‫ور ‪٢٣‬‬ ‫� �ِب � �تا ٖل فخ ٍ‬
‫ُّ َ ُ‬
‫اب � َّم مِن � ۡطفةٖ � َّم‬
‫ُ ُ ۡ َ ۡ ّ َ ۡ َ ۡ َ َّ َ َ ۡ َ ٰ ُ ّ ُ َ ُ‬ ‫َ ٰٓ َ ُّ َ َّ ُ‬
‫ث فإِنا خلق��م مِن تر ٖ‬ ‫ب مِن ٱ�ع ِ‬ ‫ي��ها ٱ�اس إِن كنتم ِ� ر� ٖ‬ ‫‪22: 5‬‬ ‫اﳊﺞ‬
‫ََ ٓ‬ ‫َۡ‬ ‫� لَ ُ‬ ‫�لَّ َقة ّ ِ�ُ َب ّ َ‬ ‫ُّ ۡ َ ُّ َ َّ َ َ َ ۡ ُ َ‬ ‫ۡ َ َ َ ُ َّ‬
‫ام َما �شا ُء‬ ‫� ۡ ۚم َونُق ُِّر ِ� ٱ� ۡر َح ِ‬ ‫ٖ ِ‬ ‫مِن علقةٖ �م مِن مضغةٖ �لقةٖ وغ�ِ‬
‫ِن�م َّمن ُ� َت َو َّ ٰ‬ ‫� ۡم َوم ُ‬ ‫ۡ ٗ ُ ۡ ُ ُ ْ َ ُ َّ ُ‬ ‫إ َ ٰٓ َ َ ُّ ٗ ُ ُ ۡ ُ ُ‬
‫�‬ ‫� أج ٖل م َس ّ� � َّم � ِرج� ۡم طِف� � َّم �ِ َبلغ ٓوا أشد ۖ‬ ‫ِ‬
‫ۡ َ ۡٗ َََ َۡ َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫ُ َّ ُ َ ُّ َ َ ۡ َ ۡ ُ ُ َ ۡ َ َ ۡ َ‬
‫ومِن�م من يرد إ ِ ٰٓ‬ ‫َ‬
‫�ا ۚ وترى ٱ��ض‬ ‫� أرذ ِل ٱلعم ِر ل ِكي� �علم ِم ۢن �ع ِد عِل ٖ� ش ٔ‬
‫ّ‬
‫ت مِن � َز ۡو ِ ۢ َ‬ ‫ُ‬ ‫�ب َت ۡ‬ ‫ت َوأ َ‬‫َ‬ ‫ت َو َر�َ ۡ‬ ‫َ َ ٗ َ َ ٓ َ َ ۡ َ َ ۡ َ َ َ ۡ َ َّ ۡ‬
‫ٓ‬ ‫ۡ‬ ‫َ‬
‫يج‪٥‬‬ ‫ج ب ِه ٖ‬ ‫ِ‬ ‫هامِدة فإِذا أنز�ا عليها ٱلماء ٱه�‬
‫َ ٰٓ َ ُّ َ َّ ُّ َّ ٓ َ ۡ َ ۡ َ َ َ َ ۡ َ َ َ َّ ٰ ٓ َ َ ۡ َ ُ ُ َ ُ َّ َ َ َ َ َ ۡ َ ُ َ َّ ٓ‬
‫ي��ها ٱ� ِ� إِنا أحللنا لك أز�ٰجك ٱل ِ� ءا�يت أجورهن وما ملكت يمِينك مِما‬ ‫‪33: 50‬‬ ‫ا ٔ�ﺣﺰاب‬
‫َ َ َ َّ ٰ‬ ‫َ َ َ‬ ‫َ َ َ‬ ‫َ َ‬ ‫َ َ ٓ َ َّ ُ َ َ َ‬
‫ات �ٰ�ٰت ِك ٱل ِ�‬ ‫ات خال ِك َو�َن ِ‬ ‫ات � َّٰمت ِك َو�َن ِ‬ ‫ات � ّمِك َو�َ َن ِ‬ ‫ٱ� عل ۡيك َو�َ َن ِ‬ ‫أفاء‬
‫َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫َّ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫ً‬ ‫َ‬ ‫ۡ‬ ‫ُّ‬ ‫ٗ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ ۡ‬
‫َ‬
‫� أن �ستنكِح َها‬ ‫� إِن أ َراد ٱ�َّ ُّ‬
‫ِ‬
‫ّ‬ ‫َ َ‬ ‫َ َ‬
‫هاجرن معك وٱمرأة مؤمِنة إِن وهبت �فسها ل ِلن ِ ِ‬
‫َ َ‬
‫ك ۡ‬ ‫ُۡ ۡ َ َ ۡ َ َۡ َ ََ ۡ َ َ َۡ ۡ ٓ ََۡ ۡ ََ َ َ َ‬ ‫ُ‬ ‫َ َ ٗ َّ َ‬
‫ت‬ ‫ج ِهم وما مل‬ ‫ون ٱلمؤ ِمن ِ� ۗ قد عل ِمنا ما فرضنا علي ِهم ِ� أز� ٰ ِ‬ ‫خال ِصة لك مِن د ِ‬
‫ور� َّرح ٗ‬ ‫ٱ� َ� ُف ٗ‬ ‫جۗ َو َ� َن َّ ُ‬ ‫ك َح َر ‪ٞ‬‬ ‫َۡ َُٰ ُ ۡ َ ۡ َ َ ُ َ َ َۡ َ‬
‫ِيما‪٥٠‬‬ ‫�ي�نهم ل ِكي� ي�ون علي‬
‫‪In all other places, both words are written separated.‬‬
‫‪292‬‬
‫‪Muḥammad Sharīf, al-Taqdimah al-Sharīfiyyah, 335-336.‬‬
‫‪180‬‬
ّ َ
‫عن من‬
Maqtūʿ (separated): ‫ﻋﻦ ّﻣﻦ‬

Mawṣūl (adjoined): ‫ﲻﻦ‬
َّ
These two words are written separated in the following two verses. [Ibn
al-Jazarī alludes to these two instances by mentioning the words that
appear after the words ‫ ﻋﻦ ّﻣﻦ‬in the respective āyāt. No other specifiers
are needed as these two words only appear in the Qurʾān in these two
places. 293] 29F29F29F29F29 F
Verse Number Sūrah

ۡ َ َ ۡ ۡ َ َ َ ٗ َ ُ ُ ُ َ ۡ َ َّ ُ ُ َ ۡ َ ُ ّ َ ُ َّ ُ ٗ َ َ
‫�ى ٱل َودق � ُر ُج‬ ‫� يُ ۡز ِ� سحا�ا �م يؤل ِف بينهۥ �م �علهۥ ر�ما ف‬ َ َّ ‫َ�ل َ ۡم تَ َر أَ َّن ٱ‬ 24: 43 ‫اﻟﻨﻮر‬
ٓ َ َ � ‫لس َمآءِ مِن ج َبال‬
ُ ‫ِيها ِم ۢن بَ َر ٖ� َ� ُي ِص‬
‫يب بِهِۦ َمن �َشا ُء‬ َّ ‫� ُل م َِن ٱ‬ ََُّ َ ۡ
ٖ ِ ِ �‫مِن خِ�ٰلِهِۦ و‬
َ َۡ ُ َ َۡ ُ �َ َ ُ ٓ َ َ َّ َ ُ ُ ۡ َ َ
٤٣‫ب ب ِٱ�بۡ� ٰ ِر‬ ‫اد َس َنا بَ ۡرقِهِۦ يذه‬ ‫�فهۥ عن من �شاء ۖ ي‬ ِ �‫و‬
َۡ ُّ َ ٰ َ َ ۡ َّ ۡ ُ ۡ َ َ َ ۡ َ َّ َ َ َّ َ ۡ ۡ َ َ
٢٩‫فأع ِرض عن من تو ٰ� عن ذِك ِرنا ولم ي ِرد إِ� ٱ�يوة ٱ��يا‬ 53: 29 ‫اﻟﻨﺠﻢ‬
ُ َ
‫يوم هم‬
Maqṭūʿ (separated): ‫ﯾﻮ َم ُﱒ‬
Mawṣūl (adjoined): ‫ﯾ َ ْﻮ َﻣﻬُﻢ‬
These two words are written separated in the following two verses. [Ibn
al-Jazarī does not mention any other specifiers in the text. However, we
can determine that these two places are intended due to them being
mentioned in other books that expand on the rasm of the Qurʾān. 294
Another notable difference between these two places and the others is
293
Al-Dānī, al-Muqniʿ, 76; Al-Azharī, al-Ṭirāzāt al-Muʿlamah, 223.
294
ʿAqīlah Atrāb, l. 258; Ibn al-Jazarī, al-Nashr, 2:150.
181
that in both the āyāt below, the word ‫ ﯾﻮ َم‬is muḍāf to a whole sentence,
rather than being muḍāf to the pronoun ‫ ُﱒ‬only. 295] 294F294F294 F294F294F
Verse Number Sūrah

َّ َ ۡ ِ ٰ �َ ۡ‫ك ٱ ۡ�َ ۡو َم ۖ ِ َّ�ِ ٱل‬
ُ ۡ‫ ل ّ َِمن ٱل ۡ ُمل‬ٞ‫�ء‬ ََ ََۡ َ َ ُ َ ُ ََۡ
ۡ َ ‫� ٱ َّ�ِ م ِۡن ُه ۡم‬
١٦‫ار‬
ِ ‫ح ِد ٱلقه‬ ِ ۚ �ٰ � � ۖ‫يوم هم � ٰ ِرزون‬ 40: 16 ‫�ﺎﻓﺮ‬
َ ۡ َّ َ َ ۡ ُ َ ۡ َ
١٣‫ار ُ�ف َت ُنون‬
ِ �‫يوم هم � ٱ‬ 51: 13 ‫ا�ار�ت‬
َ ّ ْ
�‫ـام صِ ـل َو ُوهِــ‬ َ �َ
َ ‫ِيـن ف ِـي‬ َ ُ َ َ َّ َ َ َ
‫ومــا ِل هــذا َوالـذِيــن ه‬
ِ ‫ا�م‬ �‫ــؤ‬ 92
َْ َ َ ْ َ َ َ ْ ُ ُ ََ ْ ُ َُ َ َ
‫ـل‬ ِ ‫ِـن ال َوه ـا َو�َـا � � ف‬
ِ ‫ـص‬ ‫ك ـذ ا م‬ ‫ــل‬
ِ ِ‫ووزنـوهــم و�ـالـوهـم ص‬ 93
92. (And write separated) the words ‫ﻫَـ َﺬا‬ ِ‫ َﻣـﺎل‬and ‫ﯾــﻦ‬
َ ‫ َﻣـﺎلِ اﻟ � ِﺬ‬and ‫ ﻣﺎل ﻫﺆﻻء‬and
.
write adjoined ‫ ﻻت �ﲔ‬in accordance to Mushaf al-Imām and this has been
considered weak.
93. [And write adjoined ‫ َو َزﻧُـﻮﻫُـ ْﻢ‬and ‫ َﻛ�ﺎﻟُـﻮﻫُ� ْﻢ‬,
Similarly, do not write separated ‫ ﻫَ�ﺎ‬, ‫ا ْل‬, and ‫( ﯾَ�ﺎ‬from the word that follows
them).]
‫ ما ِل‬- ‫�م ا�ر‬

Maqtūʿ (separated): ‫ﻫﺆﻻء‬ ِ‫ل‬
Mawṣūl (adjoined): ‫َو َﻣﺎ ِ �� َ� ٍﺪ‬
The preposition ِ‫ ل‬is written separated in the following four verses. [Ibn
al-Jazarī alludes to this by mentioning the words that will occur after ِ‫ﻣﺎل‬
in the āyāt being referred to. Since he mentions the word ‫ ﻫَـ َﺬا‬in line 92
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 289; Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 263;
295
Muḥammad Sharīf, al-Taqdimah al-Sharīfiyyah, 327; Fatḥ Pānīpatī, Ashal al-Mawārid, 148.
182
without any further restrictions, we can infer that both instances of ِ‫َﻣﺎل‬
‫ َﻫ �ـ َﺬا‬in the Qurʾān are intended. 296] 295F295F295F295 F295F
Verse Number Sūrah

َ َ َ َ َ ُ ُ َ ‫ِ� ُم ۡشفِق‬
‫ِ� م َِّما �ِيهِ َو�َقولون � ٰ َو ۡ�ل َت َنا َما ِل �ٰذا‬ َ ‫جرم‬ ۡ ُۡ َََ ُ َ ۡ َ ُ َ
ِ ‫ووضِ ع ٱلكِ�ٰب ف�ى ٱلم‬ 18: 49 ‫اﻟﻜﻬﻒ‬
َ ٗ َ ْ ُ َ َ ْ ُ َ َ َ َ ٰ َ ۡ َ ٓ َّ ً َ َ َ َ ٗ َ َ ُ َ ُ َ َ ۡ
�‫ا��ۗ َو‬ ِ ‫ب � �غادِر صغِ�ة و� كبِ�ة إِ� أحصٮها ۚ ووجدوا ما عمِلوا ح‬ ِ ٰ�ِ‫ٱلك‬
ٗ َ َ ۡ
٤٩ ‫َ�ظل ُِم َر ُّ�ك أ َحدا‬
ٞ َ
‫نزل إِ�ۡهِ َملك‬
َ َ ُ ٓ ََۡ َ َۡ ۡ ۡ َ َ َ َ َّ ُ ُ ۡ َ ُ َّ َ َ َ ْ ُ َ َ
ِ ‫اق لو� أ‬ ِ ‫وقالوا ما ِل �ٰذا ٱلرسو ِل يأ�ل ٱلطعام و�م ِ� ِ� ٱ�سو‬ 25: 7 ‫اﻟﻔﺮﻗﺎن‬
ً ‫ون َم َع ُهۥ نَذ‬ َ ُ ََ
٧ ‫ِيرا‬ ‫�يك‬
َ ‫ك ُم ۡه ِطع‬ َ
َ َ َُ َ َ ْ َّ َ
٣٦ �ِ ‫� َما ِل ٱ�ِين �فروا ق ِبل‬ 70: 36 ‫اﳌﻌﺎرج‬
ٞ َ َ َ ۡ ُۡ ُ
‫وج ُّمش َّي َدةٖ� �ن ت ِصبهم حسنة‬
َ ُ ُ َ ُ ۡ ُّ ۡ ْ ُ ُ َ ََۡ
ٖ ‫��ن َما ت�ونوا يُد ِر�� ُم ٱل َم ۡوت َول ۡو كنت ۡم ِ� بُ ُر‬ 4: 78 ‫اﻟنﺴﺎء‬
ّٞ ُ ۡ ُ َ ْ ُ ُ ٞ ُ َّ َ ْ ُ ُ
‫َ�قولوا �ٰ ِذه ِۦ م ِۡن عِن ِد ٱ�ِۖ �ن ت ِص ۡب ُه ۡم َسيِّئَة َ�قولوا �ٰ ِذه ِۦ م ِۡن عِند َِكۚ قل � ّم ِۡن‬
ٗ َ َ ۡ َ ُ َ َ َ ِ ۡ َ ۡ ٓ َ ُ ٰٓ َ َ َ َّ
٧٨ ‫ادون َ�فق ُهون َحدِيثا‬ �‫عِن ِد ٱ�ِۖ �ما ِل هؤ�ءِ ٱلقوم � ي‬
In all other places the preposition ِ‫ ل‬is written joined.
َ
َ ‫�ت ح‬
�ِ
Maqṭūʿ (separated): ‫ﲔ‬
َ �ِ ‫ﻻت‬
َ
Mawṣūl (joined): ‫ﲔ‬ َِ
َ ‫ﻻﲢ‬
In the muṣḥaf al-imām—the muṣḥaf ʿUthmān  had written [by the

scribes] and kept for himself—the [tāʾ in the] word ‫ﻻت‬
َ is written joined
to the word ‫�ﲔ‬ in the following verse. [This discussion is based on a
report by the great Imam, Abū ʿUbayd Qāsim ibn Sallām where he states
that he saw in the muṣḥaf al-imām that the tāʾ was written separated from
the ‫ ﻻ‬and was adjoined to ‫�ﲔ‬. 297 Imam Ibn al-Jazarī alludes to a 296F296 F296F296F296F
296
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 289; Muḥammad Sharīf, al-Taqdimah al-
Sharīfiyyah, 326.
297
Ibn al-Jazarī, al-Nashr, 2:150; Al-Dānī, al-Muqniʿ, 81.
183
disagreement regarding this report by mentioning the word ‫ﻼ‬
َ ‫ َو ُو ِ ّﻫـ‬in line
86. However, he also confirms that he himself saw the tāʾ written as
attached to ‫ �ﲔ‬in the muṣḥaf al-imām that is ascribed to ʿUthmān . 298 297F297F297F297F297 F
Qārī Fatḥ Muḥammad Panīpatī explains this issue by stating that the
statement of a scholar of the caliber of Abū ʿUbayd cannot be ignored,
especially since it is corroborated by Ibn al-Jazarī himself seeing it
written as such. He writes that the disagreement is not about the report
regarding the way it is written in the muṣḥaf, but rather about Abū
ʿUbayd’s opinion about how one would make waqf on that word, as all
َ
the ten Qurrāʾ deem it permissible to make waqf on the tāʾ in ‫ َّو� َت‬in the
āyah below. Imām al-Kisāʾī makes waqf on it as a hāʾ and the others make
waqf on it as a tāʾ. 299 The possibility of stopping on the tāʾ would become
impermissible if the tāʾ were written as joined to the word ‫ﲔ‬ َ �ِ . 300 The tāʾ
is written as separated from ‫ﲔ‬
َ �ِ in all the other maṣāḥif ʿuthmānī (Shām,
Baṣrah, Kūfāh, and the Ḥaramain. 301 It is important to note that the
30F30F30F30F30F
possibility of waqf being discussed here is al-waqf al-iḍṭirārī (a compelled

stop) or al-waqf al-ikhtibārī (for testing or learning purposes), as stopping
here unncessesarily would disrupt the meaning. 302 301F301F301F301F301 F
Qārī Muḥammad Sharīf explains this issue beautifully by writing that it

is a confirmed fact that there are some differences between the maṣāḥif
ʿUthmānī. Therefore, as mentioned in the books of rasm, this word is
written as joined in the muṣḥaf that ʿUthmān  retained for himself,
298
Ibn al-Jazarī, al-Nashr, 2:150-151.
299
Fatḥ Pānīpatī, Ashal al-Mawārid, 149-150; Ḥirz al-Amāni wa Wajh al-Tahānī, l. 379; Ṭāsh
Kubrā Zādah, Sharḥ al-Muqaddimah al-Jazariyyah, 278-279.
300
Ibn Yālūshah, al-Fawāʾid al-Mufhimah, 138.
301
Al-Dānī, al-Muqniʿ, 81; Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 291.
302
Ibn Yālūshah, al-Fawāʾid al-Mufhimah, 138; Al-Marṣafī, Hidāyah al-Qārīʾ, 2:447; Maḥmūd
Khalīl al-Huṣarī, Aḥkām Qirāʾah al-Qurʾān al-Karīm, 285.
184
but it is written as separated in all the other maṣāḥif ʿUthmānī. 303 He
further explains that Ibn al-Jazarī’s use of the word ‫ﻼ‬ َ ‫ َو ُو ِ ّﻫـ‬is not to
question the veracity of Abū ʿUbayd’s statement, but rather to inform
the reader that there is a difference of opinion regarding this matter. 304] 30F30F30F30 F303F
Verse Number Sūrah

ََ َ َ َ ْ َ ََ َ ّ َۡ َۡ ََۡ َ
ٖ ‫� ۡم أهلكنا مِن �بل ِ ِهم مِن ق ۡر ٖن �نادوا َّو�ت حِ� من‬
٣ ‫اص‬ 38: 3 ‫ص‬
There are certain words that are linguistically separate but in the maṣāḥif
ʿUthmānī, they are considered joined in the sense that during waqf, it is
impermissible to make waqf on the first word. Instead, waqf will be made
on the word following it. For example:
Verse Number Sūrah

َ ُ ۡ ُ ۡ ُ ُ َ َّ َ ۡ ُ ُ َ َ
٣ ‫�ون‬ِ � ‫�ذا �لوهم أو وزنوهم‬ 83: 3 ‫اﳌﻄﻔﻔﲔ‬
There is no alif al-faṣl after ‫ َو َزﻧ ُﻮ‬or ‫ َﰷﻟُﻮ‬to indicate that waqf is to be made at
the end of ‫ ُ ْﱒ‬. [Ibn al-Jazarī gives us these two words as examples in line
93 above. They represent the verbs in the Qurʾān whose object is an
attached pronoun (ḍamīr manṣūb muttaṣil), such as ‫ َر َزﻗۡﳯَ ُ �� ۡﻢ‬, ‫ أ� َنﺰﻟۡﻨَ �� ُﻪ‬, ‫ أ�ﻋ َۡﻄ ۡﯿﻨَ �� َﻚ‬. 305 The
304F304F304F304F304F
reciter cannot stop on the verb without reciting the attached pronoun
and cannot resume his/her recitation from the pronoun without
including the verb.]
303
Muḥammad Sharīf, al-Taqdimah al-Sharīfiyyah, 333.
304
Muḥammad Sharīf, al-Taqdimah al-Sharīfiyyah, 335; Ṭāsh Kubrā Zādah, Sharḥ al-
Muqaddimah al-Jazariyyah, 278-279.
305
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 293; al-Juraysī, Nihāyah al-Qawl al-Mufīd, 267;
Bulandshehrī, Tuḥfah al-Marḍiyyah, 175.
185
[The following three sections are an explanation of the second part of
ِ ‫ﻛَ� َﺬا ِﻣ َـﻦ ا ْل َوﻫَ�ﺎ َوﯾ َ�ﺎ ﻻَ ﺗ َ ْﻔ‬, (Similarly, do
line 93 where Ibn al-Jazarī states, ‫ـﺼ � ِﻞ‬
not write separated ‫ ﻫَ�ﺎ‬, ‫ا ْل‬, and ‫( ﯾَ�ﺎ‬from the word that follows them).]
The Vocative �َ
In Arabic, �َ is used as a vocative i.e., ‫اﻟﻨﺪاء‬

‫ﺣﺮف‬. In the Qurʾān, it is always
attached to the following word. Examples are ‫ ﳝﻮﳻ‬,‫ ﯾأٔﳞﺎ‬,‫ﯾَبْنَ ُﺆ �م‬. Waqf can only
be made at the end of the joined word. [Ibtidāʾ cannot be made from such
a word without the yāʾ. 306]
‫هاء ا�نبيه‬
The ‫ ﻫﺎ‬Used to Raise Awareness
This ‫ ﻫﺎ‬is always written joined to the next word, e.g., ‫ﻫﺆﻻء‬,‫ ﻫﺬا‬,‫ﻫأٔﻧﱲ‬
Waqf can only be made at the end of the joined word. [Ibtidāʾ cannot be
made from such a word without the hāʾ. 307]
‫ال للتعر�ف‬
The Definite Article ‫ال‬
The definite article

‫ ْال‬in Arabic is always prefixed and joined to nouns.
Waqf is to be made at the end of the word to which ‫ ال‬is joined. Waqf
cannot be made on ‫ال‬. [Similarly, ibtidāʾ cannot be made from such a
word without the definite article ‫ال‬
ْ . 308] 307F307F307F307 F307F
306
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 293-294; al-Marṣafī, Hidāyah al-Qārī, 2:449; Ibn
Yālūshah, al-Fawāʾid al-Mufhimah, 139.
307
Ibid.
308
Ibid.
186
Additional Discussions 309
‫ا�روف المقطعات‬
The Separated Letters
This refers to the beginnings of certain sūrahs that begin with letters,
e.g., ‫ اﱂ اﳌﺺ اﻟﺮ‬. Though they are recited as separate letters, they are
written together as one word. Waqf can only be made on the last
letter. 310
309F309F309 F309F309F
َّ َ َ
‫َوي ك أن‬
These words appear twice in the following āyah and are written joined:
Verse Number Sūrah

ٓ َ َ ّ ُ ُ ۡ َ َ َّ َّ َ َ ۡ َ َ ُ ُ َ ۡ َ ۡ ُ َ َ َ ْ ۡ َّ َ َ َ َّ َ َ ۡ َ َ
‫ٱلر ۡزق ل َِمن �َشا ُء‬
ِ ‫وأصبح ٱ�ِين �منوا م�نهۥ بِٱ�م ِس �قولون و��أن ٱ� يبسط‬ 28:82 ‫اﻟﻘﺼﺺ‬
َ ُ ٰ َ ۡ ُ ۡ ُ َ ُ َّ َ َ ۡ َ َ َ َ َ َ َ ۡ َ َ ُ َّ َّ َّ َ ٓ َ ۡ َ ُ ۡ َ َ
‫م ِۡن ع َِبادِه ِۦ و�قدِر ۖ لو� أن من ٱ� علينا �سف بِناۖ و��نهۥ � �فل ِح ٱل�فِرون‬
٨٢
‫ َو ْ� َ� �ٔن‬in reality is a combination of three words: ‫ َو ْي‬and َ‫ ك‬and ‫ ٔأ �ن‬. [All the
maṣāḥif ʿUthmānī have these three words written as joined (mawṣūl). 311]
In the Ḥafṣ riwāyah, waqf can only be made at the end of the third word.
According to Imām Abū ʿAmr waqf can be made on the ‫ ك‬and according
309
These discussions are not included in the matn of the Jazariyyah. However, the
author, Mufti Mohamed-Umer Esmail, may Allah have mercy of him, has chosen to
mention these two here just as many other commentators have added discussions to
this chapter. See Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 295; Iẓhār Thānwī, al-Jawāhir al-
Naqiyyah, 252; Al-Marṣafī, Hidāyah al-Qārīʾ, 2:451-458; al-Azharī, al-Ṭirāzāt al-Muʿlamah,
227-228.
310
Al-Marṣafī, Hidāyah al-Qārī, 2:457.
311
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 2:151; ʿAqīlah Atrāb, l. 258.
187
to Imām al-Kisaī’, waqf can be made on ‫ َو ْي‬. 312 [Mufti Mohamed-Umer
Esmail  chose to add this discussion as it displays an important
principle. We learned in the introduction to this chapter that when
words are written joined (mawṣūl), waqf is only permitted at the end of
the joined words. However, in this case, even though they are written as
adjoined, the qurrāʾ differ as to where one may stop on these words. This
draws our attention to the principle that waqf can be made in between, if
it is narrated through one of the canonical recitations of the Qurʾān. 313]
312
Ḥirz al-Amāni wa Wajh al-Tahānī, l. 384.
313
188
The Chapter on Tāʾāt 314
Like the previous chapter, Maqṭūʿ and Mawṣūl, this chapter is also related
to the science of rasm. We will review some important terminology
before continuing with our discussion.
Hāʾ al-Taʾnīth: It is the hāʾ found at the end of nouns which is read as a tāʾ
when continuing, for example: ‫ﻧﻌﻤﺔ‬. 315 It is written in the Qurʾān in two
314F314 F314F314F314F
ways.
Al-Tāʾ al-Marbūṭa: It is a hāʾ al-taʾnīth which is written as a hāʾ. 316 We will

be referring to this as a closed tāʾ in this chapter.
Al-Tāʾ al-Mabsūṭah: It is a hāʾ al-taʾnīth which is written in the muṣḥaf as a

tāʾ. It is also called al-tāʾ al-maftūḥah, or al-tāʾ al-majrūrah. 317 We will be
referring to this as an open or elongated tāʾ in this chapter.
In the Qurʾān, there are two types of hāʾ al-taʾnīth which are written as a
tāʾ mabsūṭah. Firstly, those written with an open tāʾ due to a difference
among the ten qurrāʾ as to whether they will be read as singular or
plural. Secondly, those written with an open tāʾ even though all the
qurrāʾ agree that they will be read as singular. 318 This chapter deals
specifically with the second category, which consists of thirteen specific
words. These words are mostly written as a round hāʾ al-taʾnīth, but are
written in certain places with an elongated (mabsuṭah) ‫ت‬. This is because
314
completed the translation of the lines of the poem and some of the commentary of this
chapter, he was not able to complete it before his passing.
315
316
Ibid.
317
Al-Masʾūl, ʿAbd al-ʿAliyy, Muʾjam al-Muṣṭalaḥāt, 328.
318
189
some tribes pronounced the ‫ة‬ (al-tāʾ al-marbūṭah) as a ‫ت‬ (al-tāʾ al-
mabsūṭah) in both waṣl and waqf. 319 318F318F318F318F318 F
In the places where these thirteen words are written with an open tāʾ,
they will always be muḍāf to a noun that is explicitly mentioned (ism
ẓāhir). 320 When they are muḍāf to a pronoun, they must necessarily be
written with an open tāʾ.
Example of a word that is muḍāf to ism ẓāhir: ٓ �� ‫َز َﻛ ِﺮ‬ ‫( ِذ ْﻛ ُﺮ َر ْﲪ َِﺖ َرﺑ ّ َِﻚ َﻋ ْﺒﺪَ ُﻩۥ‬mercy
of your Lord)
Example of a word that is muḍāf to a pronoun: ‫( رﲪﺘﻪ‬his mercy)
It is important for a student to know where these words occur so that

he/she may stop on them correctly. Imām Ḥafṣ will make waqf on words
in accordance to how they are written in the ʿUthmānī script. If the last
letter is a tāʾ marbūṭah (‫ )ة‬which is written as a tāʾ mabsūṭah (‫)ت‬, he will
read it as a tāʾ when stopping on it; and if the last letter is a tāʾ marbūṭah
which is written as such, he will make waqf on it as a ‫ه‬. 321 It is important
to note here that because all these words are part of an iḍāfah
construction, only a waqf iḍṭirārī (a compelled stop), or a waqf ikhtibārī
(for testing purposes) will be allowed here. 322 Separating the two words
unnecessarily would disrupt the meaning.
In the lines below, Ibn al-Jazarī will mention each of these thirteen
words, and the various places where they are written as an open tāʾ ‫ت‬.
319
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 299; al-Marṣafī, Hidāyah al-Qārī, 2:462.
320
This does not imply that they will always be written with an open tāʾ when they are
muḍāf to an ism ẓāhir in the Qurʾān.
321
This is the rule for Imam Ḥafṣ among others. See Ḥirz al-Amānī wa Wajh al-Tahānī,
lines 376-378 for the rulings of the other qurrāʾ.
322
Ibn Ḍiyāʾ Aḥmad, Jāmiʿ al-Waqf Mʿa Maʿrifah al-Wuqūf, 49.
190
Ibn al-Jazarī lists the instances in which these words are written with an
open tāʾ as those are fewer in number as compared to those written with
a closed tāʾ (‫)ة‬. The reader can then assume that in the rest of the
occurrences of these words they will be written with a closed tāʾ (‫)ة‬. 323 32F32F32F32F32 F
‫باب ا�اءات‬
ْ‫ـره‬ َ َ ْ َ ُ ْ ْ‫ـره‬ َّ ‫ـر ِف ب‬
َ َ�‫الـتـا َز‬ ْ ُّ ُ �َ ْ ‫َو َر‬
َ ‫ـق‬ �‫ــاف ا‬ ِ ‫اف ُرو ٍ� هـو ٍ� ك‬ ِ ‫ـر‬َ ‫�ع‬
ِ
ُ ‫خ‬ ‫ـت الـز‬ 94
ْ ‫ـود الـثَّ ـان َه‬ ُ ‫ات ُ� ُق‬ٌ ‫ـر‬ َ ْ ‫ـر َه‬ ُ
ْ َ‫ـ�ث ن‬ َ َ َُْ
‫ــم‬ َ ْ‫َم ًع ـا أ خِي‬ ‫ــم‬ َ ْ ‫ـحـل إب‬ ‫ن ِعمتـهـا ث‬ 95
ِ ٍ
ُّ َ َ َ َ ْ َ َ ْ َ ُّ َ ٌ َ َّ ُ ُ َ ْ ُ
ِ‫عِـمـران لعـنـت بِـهـا والـنــور‬ ِ‫لقـمـان ثـم فـاطِــر كـالـطـور‬ 96
ْ َ�ُ ‫ـع‬ ْ ‫ـت ب َق‬
ْ ‫ـد َس م‬ َ ْ �‫ـص َ� ْر‬
ْ َ‫ـم َم ْع ص ي‬ ْ ‫ان الْ َق َص‬َ َ ْ َ ُ ُ ٌ ََ ْ َ
‫ـص‬ ِ ِ ِ ِ ‫وسـف عِمـر‬ ‫وامـرأت ي‬ 97
94. And the scholars wrote the word ‫َ�ﺖ‬

ُ ‫ َر ْﲪ‬in Sūrah al-Zukhruf, Sūrah al-Aʿrāf,
Sūrah al-Rūm, Sūrah Hūd, Sūrah Maryam 324 and Sūrah al-Baqarah with ‫ت‬.
95. The word ‫[ ﻧﻌﻤﺔ‬of it (Sūrah al-Baqarah)] is spelled with a ‫[ ت‬and] in the last
three places in Sūrah al-Naḥl, and the last two places in Sūrah Ibrāhīm and the
second one in ‫( ُﻋ ﻘُ ـﻮ ُد‬Sūrah al-Māʾidah),
96. (and the same is found in) Sūrah Luqmān, Sūrah Fāṭir, and similarly in Sūrah
al-Tūr and Āle ʿImrān. The word ‫ ﻟ َ ْﻌ�نَ�ﺔ‬is also written with a ‫ ت‬in it (Sūrah Āle
ʿImrān) and al-Nūr.
97. (The word) ‫( اﻣﺮ ٔأة‬is written with a ‫ )ت‬in Sūrah Yūsuf, Āle ʿImrān, al-Qaṣas and
al-Taḥrīm. (The word) ‫( ﻣﻌﺼﯿﺔ‬is written with a ‫ )ت‬specifically in Sūrah al-
Mujādilah.
َ ْ ‫َر‬
‫�ـت‬
323
As long as there is no disagreement among the qurrāʾ regarding the singularity and
plurality of the word.
324
Sūrah Maryam is represented by the word kāf in line 94. This is because the sūrah
commences with that letter.
191
[In line 94 above, the author mentions that the word ‫ َر ْﲪَ�ﺖ‬will be written
with an open tāʾ in seven places in six sūrahs of the Qurʾān. However, the
author is referring to specific instances of these words, and not all the
occurrences of the word ‫ َر ْﲪَ�ﺖ‬in these sūrahs. The particular instances
listed below are derived from the principle that was mentioned earlier.
These are the only places where the word ‫ َر ْﲪَ�ﺖ‬is muḍāf to an ism ẓāhir in
these six sūrahs. 325] 324F324F324F324F324F
Verse Number Sūrah #

َ ُ ۡ َ َ َٰٓ ْ ُ َّ َ ْ ُ َ ٰ َ َ ْ ُ َ َ َ َّ َ ْ ُ َ َ َ َّ َّ
2: 218 ‫ اﻟﺒﻘﺮة‬1
‫يل ٱ�ِ أول�ِك يرجون‬ ِ ِ ‫إِن ٱ�ِين ءامنوا وٱ�ِين هاجروا و�هدوا ِ� سب‬
٢١٨‫ِيم‬ٞ ‫ َّرح‬ٞ‫� َ� ُفور‬ ُ َّ ‫ت ٱ َّ�ِ َوٱ‬ َ � َ ۡ ‫َر‬
ۚ
َ ۡ ‫�ض َ� ۡع َد إ ۡص َ�ٰح َِها َوٱ ۡد ُعوهُ َخ ۡو ٗفا َو َط َم ًعا ۚ إ َّن َر‬ َۡ ْ ُۡ َ
‫ت‬ َ �
ِ ِ ِ �‫َو� �فس ُِدوا ِ� ٱ‬ 7: 56 ‫ا ٔ�ﻋﺮاف‬ 2
َ ‫سن‬
٥٦�ِ ۡ ‫�ب ّم َِن ٱل ۡ ُم‬ ٞ ‫ٱ َّ�ِ قَر‬
ِ ‫ح‬ ِ
َ ۡ َ ۡ ُ ۡ َ َ ُ ُ ٰ َ َ َ َ َّ ُ َ ۡ َ َّ ۡ َ ۡ َ َ ََۡ ْ ُ َ
‫قال ٓوا ��عجبِ� مِن أم ِر ٱ�ِۖ ر�ت ٱ�ِ و�ر�تهۥ علي�م أهل‬ 11:73 ‫ﻫﻮد‬ 3
ٞ َّ ٞ َ ُ َّ ۡ َ ۡ
٧٣‫�يد‬ ِ ‫ت إِنهۥ �ِيد‬ � ِ ‫ٱ�ي‬
ٓ َ
٢‫ت َر ّ�ِك � ۡب َدهُۥ َز� ِر َّ�ا‬
َ َ َۡ ۡ
ِ �‫ذِك ُر َر‬ 19: 2 ‫ﻣﺮﱘ‬ 4
َ َ َّ ٓ َ َ ۡ ۡ ُ َ ۡ َ َّ َۡ َ ٰٓ َ ۡ ُ َ
‫� ٱ��ض َ� ۡع َد َم ۡوت َِها ۚ إِن �ٰل ِك‬ ِ ‫ت ٱ�ِ كيف ي‬ ِ �‫� َءا� ٰ ِر َر‬ ِ ‫فٱنظر إ‬ 30:50 ‫اﻟﺮوم‬ 5
ٞ ‫� ٖء قَد‬ َ
ۡ �� ّ ُ َ َ َ ُ َ ٰ ۡ َۡ ۡ َُ
َ
٥٠‫ِير‬ ِ ٰ ‫�� وهو‬ ‫� ٱلمو‬ ِ ‫لم‬
ۡ ُّ ٰ َ َ ۡ َ َ َ َ َّ َ ََۡ َ ُ َۡ ۡ َُ
ۚ ‫ٱ�� َيا‬ ِ ‫كۚ �ۡ ُن ق َس ۡم َنا بَيۡ َن ُهم َّمعِيش َت ُه ۡم ِ� ٱ�يوة‬ ِ �‫أهم �قسِمون ر�ت ر‬ 43: 32 ‫اﻟﺰﺧﺮف‬ 6
ّٗ ۡ ُ ٗ ۡ َ ُ ُ ۡ َ َ َّ َ ّ ٰ َ َ َ َۡ ََۡ ۡ ُ َ َۡ ََََۡ ,
ۗ‫ت ِ�تخِذ �عضهم �عضا سخ ِر�ا‬ ٖ �‫ور�عنا �عضهم فوق �ع ٖض در‬
َ َۡ َ َ َ ۡ ‫َو َر‬ 7
٣٢ ‫ ّم َِّما � َم ُعون‬ٞ�ۡ ‫ت َر ّ�ِك خ‬ ُ �
325
192
ُ ‫ن ِْع َم‬
‫ت‬
[The word ‫ﺖ‬

ُ ‫ ِﻧ ْﻌ َﻤ‬is written with an open tāʾ in eleven places in the Qurʾān.
Ibn al-Jazarī lists them in lines 95 and 96 above. The author mentions
Sūrah al-Baqarah first, which is alluded to by the attached pronoun in
the word ‫ ﻧِ ْﻌ َﻤتُـﻬَ�ﺎ‬which refers to the word al-Baqarah immediately
preceding it in the previous line. 326 However, the word ‫ ِﻧ ْﻌ َﻤﺖ‬appears as
muḍāf to an ism ẓāhir in two places in sūrah al-Baqarah. Qārīʾ Iẓhār
Thānwī and Qārīʾ Muḥammad Sharīf write that we can ascertain that
the second occurrence of this word in sūrah al-Baqarah is intended, as
they opine that the word ٌ‫( أ�ﺧيْ َـﺮات‬meaning last or latter) in the same
line applies to Sūrah al-Baqarah as well as Sūrah al-Naḥl and Sūrah
Ibrāhīm. 327 Shaykh al-Islām Zakariyya al-Anṣārī, Ibn Yālūshah, and
Mullā ʿAlī al-Qārī hold the view that the word ٌ‫ أ�ﺧ ْي َـﺮات‬only refers to
Sūrah al-Naḥl and Sūrah Ibrāhīm. They do not account for how one
would then determine that the second instance in al-Baqarah is
intended and not the first, although they do write that it is the second
occurrence in āyah 231 that is written with an open tāʾ, and not the
first. 328
327F327F327F327F327F
Because the word ٌ‫ أ� َﺧيْ َـﺮات‬applies to both Sūrah al-Naḥl and Sūrah
Ibrāhīm, it alludes to the fact that only the occurrences of the word
‫ ِﻧ ْﻌ َﻤﺖ‬near the end of these two Sūrahs are written with an open tāʾ.
The words ُ ‫ﺛ‬
ٍ‫َ�ﻼث ﻧَـ ْﺤ�ﻞ‬ indicate that the last three occurrences of this
word are written with an open tāʾ in that sūrah, while the word ‫َﻣ ًﻌ�ﺎ‬
326
Mullā ʿAlī al-Qārīʾ, al-Minaḥ al-Fikriyyah, 300.
327
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 257; Muḥammad Sharīf, al-Taqdimah al-
Sharīfiyyah, 343-344.
328
Zakariyyā al-Anṣārī, Daqāʾiq al-Muḥkamah, 42; Ibn Yālūshah, al-Fawāʾid al-Mufhimah,
142; Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 300-301.
193
clarifies that it will be written as such in both the occurrences of this
word near the end of Sūrah Ibrāhīm.
The instance in Sūrah al-Māʾidah is alluded to with the words

ِ � ‫ ُﻋﻘُ ـﻮ ُد اﻟ�ث‬. Firstly, the word ‫ ُﻋﻘُ ـﻮ ُد‬represents Sūrah al-Māʾidah, as it
‫�ﺎن ﻫَـ ْﻢ‬
occurs in the eleventh āyah of that sūrah. Then the author specifies
that it is the second occurrence of the word ‫ ِﻧ ْﻌ َﻤﺖ‬as muḍāf to an ism
ẓāhir in that sūrah, which is followed by the word ‫ ﻫَـ ْﻢ‬in the same āyah.
Then the author proceeds to mention the occurrences in Sūrahs
Luqmān, Faṭir, al-Ṭūr, and Āle ʿImrān, with one occurrence in each
sūrah. No other descriptors are required as this word appears only
once in each of these four sūrahs.]

ۡ‫وه َّن ب َم ۡع ُروف أَو‬ ُ ‫ِك‬ ُ ۡ َ َ َّ ُ َ َ َ َ ۡ َ َ َ َ ٓ َ ّ ُ ُ ۡ َّ َ َ
‫�ذا طلقتم ٱلن ِساء �بلغن أجلهن فأمس‬ 2: 231 ‫اﻟﺒﻘﺮة‬ 1
ٍ ِ
َ ٰ َ ۡ َ ۡ َ َ َ ْ ۚ ُ َ ۡ َ ّ ٗ َ َّ ُ ُ ۡ ُ َ َ ۡ ُ ُ ّ َ
‫�ار� ِ�عتدوا ومن �فعل �ل ِك‬ ِ ‫وف و� �مسِكوهن‬ � ٖ ‫�حوه َّن ب ِ َمع ُر‬ ِ
َّ َ َ ۡ ْ ُ ُ ۡ َ ٗ ُ ُ َّ َٰ َ ْ ٓ ُ َّ َ َ َ ُ َ ۡ َ َ َ َ ۡ َ َ
ِ�‫ت ٱ�ِ هزو ۚ� وٱذكروا ن ِعمت ٱ‬ ِ �‫�قد ظلم �فسه ۚۥ و� �تخِذوا ءا‬
‫�م بِهِۚۦ‬
ۡ
ُ ‫�م ّم َِن ٱلك َِ�ٰب َوٱ� ِۡك َمةِ يَع ُِظ‬ ۡ ُ ‫نز َل َعلَ ۡي‬ َ َ‫� ۡم َو َما ٓ أ‬ ُ ‫َعلَ ۡي‬
ِ
٢٣١‫ِيم‬ ٞ ‫� ٍء َعل‬ ۡ َ ‫� ّل‬ ُ ‫�ب‬ َ َّ ‫� َوٱ ۡعلَ ُم ٓوا ْ أَ َّن ٱ‬ َ َّ ‫َوٱ َّ� ُقوا ْ ٱ‬
ِ ِ
ُ َ‫ِ� ۡم أَ ۡز َ� ٰ ٗجا َو َج َع َل ل‬ ُ ‫نفس‬ ُ َ ۡ ّ ُ َ َ َ َ ُ َّ َ
‫�م ّم ِۡن‬ ‫وٱ� جعل ل�م مِن أ‬ 16: 72 ‫اﻟﻨ�ﻞ‬ 2
َ ۡ ۡ َ َ َ ّ َّ َ ّ ُ َ َ َ َ ٗ َ َ َ َ َ َ ُ ٰ �َ ‫أَ ۡز‬
‫ت أفبِٱل َ�ٰ ِط ِل يُؤم ُِنون‬ � ِ ٰ�ِ‫ج�م بنِ� وحفدة ورزق�م مِن ٱلطي‬ ِ
َ ُ ُ ۡ َ ۡ ُ َّ ۡ
٧٢‫ت ٱ�ِ هم ي�فرون‬ ِ ‫َو�ِنِع َم‬
َ َ ۡ ۡ َ َ َ َ ُ ُ َّ ُ َّ َ َ ۡ َ ُ ۡ َ
َُ�
٨٣‫� ُه ُم ٱل�ٰف ُِرون‬ ‫�ع ِرفون ن ِعمت ٱ�ِ �م ينكِرو�ها وأ‬ 16: 83 ‫اﻟﻨ�ﻞ‬ 3
ُ
ُ ‫ت ٱ َّ�ِ إن ك‬ ْ
َ ‫ك ُروا ن ِۡع َم‬ ُ ۡ َ ٗ ّ َ ٗ ٰ َ َ ُ َّ ُ ُ َ َ َ َّ ْ ُ ُ َ
‫نت ۡم‬ ِ ‫ف�وا مِما رزق�م ٱ� ح�� طيِبا وٱش‬ 16: 114 ‫اﻟﻨ�ﻞ‬ 4
َ َ
١١٤‫إِيَّاهُ � ۡع ُب ُدون‬
َ َ ْ ُّ َ ُۡ َّ َ َ ۡ ْ ُ َّ َ َ َّ َ َ َ ۡ َ َ
‫�ف ٗر� َوأ َحلوا ق ۡو َم ُه ۡم د َار‬ ِ�‫ت ٱ‬ ‫۞�لم تر إِ� ٱ�ِين بدلوا ن ِعم‬ 14: 28 ‫إ�ﺮاﻫﲓ‬ 5
ۡ
٢٨ِ‫ٱ�َ َوار‬
َّ ٓ َ ۡ ُ َ َّ َ َ ۡ ْ ُّ ُ َ َۡ ُّ ّ ُ َ َ َ
‫ت ٱ�ِ � � ُصوها ۗ إِن‬ ‫� َما َس��ُ ُموهُۚ �ن �عدوا ن ِعم‬ ِ ‫وءاتٮٰ�م مِن‬ 14:34 ‫إ�ﺮاﻫﲓ‬ 6
َّ َ ٞ ُ َ َ َ ٰ َ ۡ
٣٤ٞ‫وم كفار‬ ‫ٱ��ن لظل‬ ِ
194
َ َ َ ۡ ُ َۡ َ َّ َ َ ۡ ْ ُ ُ ۡ ْ ُ َ َ َ َّ َ ُّ َ ٰٓ َ
‫� ۡم إِذ ه َّم ق ۡو ٌم أن‬‫علي‬ ِ�‫ت ٱ‬ ‫ي��ها ٱ�ِين ءامنوا ٱذكروا ن ِعم‬ 5: 11 ‫ااﳌﺎﺋﺪة‬ 7
َ َ َ َ َّ ْ ُ َّ َ ۡ ُ َ َ َّ َ َ َ ُ َ ْ ُ ُ َۡ
�‫عن�مۖ وٱ�قوا ٱ�ۚ و‬ ‫� ۡم �يۡد َِ� ُه ۡم فكف �يۡد َِ� ُه ۡم‬ ۡ�ِ‫يبسط ٓوا إ‬
َ ۡ ۡ َّ َ َ َ ۡ َ َّ
١١‫� ٱل ُمؤم ُِنون‬ ِ ‫ٱ�ِ فليتو‬
ٓ‫�م ّم ِۡن َء َا�ٰتِهِۚۦ‬ ُ َ��ُِ ‫حر بن ِۡع َمت ٱ َّ� ل‬ ۡ َ ۡ ۡ َ ُ ۡ َّ َ َ َ ۡ َ َ
َ ۡ
31: 31 ‫ﻟﻘﲈن‬ 8
ِ ِ ِ ِ ِ �‫�لم تر أن ٱلفلك �رِي ِ� ٱ‬
ُ َ ّ ُ ّ ٰ َ َ َٰ َّ
٣١ٖ‫ِ� َص َّبارٖ شكور‬ ِ ‫تل‬ ٖ �� ‫إِن ِ� �ل ِك‬
َّ ُ ۡ َ َ ۡ َ ُ ۡ َ َ َّ َ َ ۡ ْ ُ ُ ۡ ُ َّ َ ُّ َ ٰٓ َ
ِ�‫� ٱ‬ ‫� ۡ ۚم هل م ِۡن �ٰل ٍِق غ‬ ‫ي��ها ٱ�اس ٱذكروا ن ِعمت ٱ�ِ علي‬ 35: 3 ‫ﻓﺎﻃﺮ‬ 9
َ ُ َُۡ ٰ َ َُ َّ َ َّ َ َٓ َ ۡ ٓ َّ ّ ُ ُُ َ
٣‫� تؤفكون‬ �‫�ض � إِ�ٰ َه إِ� هو ۖ ف‬ � ِ �‫ي ۡرزق�م م َِن ٱلس َماءِ َوٱ‬
ُ�َۡ ََ َ َ َّ َۡ َ َََٓ ّۡ َ َ 52: 29 ‫اﻟﻄﻮر‬ 10
٢٩‫ون‬ ٍ ‫ن‬ � ‫و‬ ‫ِن‬
ٖ ‫ه‬ ‫ا‬ � ِ ِ �‫ت ر‬
‫ب‬ ‫ك‬ ِ ‫فذكِر �ما أنت بِنِعم‬
َّ َ َ ۡ ْ ُ ۡ ْ ُ ََ َ ٗ �َ ِ�َّ ‫َوٱ ۡ� َتص ُموا ْ �َ ۡبل ٱ‬
ِ �‫ت ٱ‬ ‫ِيعا َو� �ف َّرق ۚوا َوٱذك ُروا ن ِعم‬ ِ ِ ِ 3: 103 ‫آآل ﲻﺮان‬ 11
ۡ ُ ۡ َ ۡ ََ ۡ ُ ُ ُ َ ۡ َ َ َّ ََ ٓ َ ۡ َ ۡ ُ ُ ۡ ۡ ُ َۡ َ
َ
ٓ‫علي�م إِذ كنتم أعداء ف�لف ب� قلو��م فأصبحتم بِنِعمتِهِۦ‬ ٗ
ِ
ّ� َ َ َ
ُ ‫نقذ�م ّمِن َهاۗ ك�ٰل ِك ُ� َب‬ ۡ ُ َ َ َ َ َّ َ ّ َ ۡ ُ َ َ ٰ َ َ ۡ ُ ُ َ ٗ ٰ َ ۡ
ِ ‫إِخ�نا و�نتم � شفا حفر� ٖ مِن ٱ�ارِ فأ‬
َ َ ُ َّ َ َ ٰ َ َ ۡ ُ َ ُ َّ
١٠٣‫� ۡم � ۡه َت ُدون‬ ‫ٱ� ل�م ءا�تِهِۦ لعل‬
َ ‫لَ ْع‬
‫ـنـت‬
[The word ‫ ﻟ َ ْﻌ�نَ�ﺖ‬appears with an open tāʾ in two places in the Qurʾān,
Sūrah al-Nūr and Sūrah Āle ʿImrān. The author alludes to this by saying
َ َ‫ﻟ َ ْﻌ�ن‬. While Sūrah al-Nūr is clearly mentioned, Sūrah Āle
‫�ﺖ ﺑِـﻬَ�ﺎ َواﻟ�ن�ــﻮ ِر‬
ʿImrān is alluded to by the attached pronoun ‫ ﻫَ�ﺎ‬which refers back to it
as it has been mentioned immediately before in the same line. 329 Sūrah
al-Nūr only has one instance of this word, therefore making it easy to
determine which specific place the author is referring to. However, the
word ‫ ﻟ َ ْﻌ�نَ�ﺖ‬appears twice in Sūrah Āle ʿImrān, and nothing in the matn
itself specifies that it is the first occurrence of this word, and not the
second that is intended. Qārī Muḥammad Sharīf writes that this
omission of a specifier could be due to two reasons. Firstly, that it was
329
195
well known that it is the first occurrence of this word in Sūrah Āle
ʿImrān which is intended. Secondly, that the meter of the poem would
not allow for the addition of a word that would specify which of the
two the author was referring to. 330 Regardless of the reason, we can be
sure that it is the first occurrence of the word that is intended due to
Imam al-Shāṭibī stating so in his poem on the orthography (rasm) of the
Qurʾān. 331]

ََََٓۡ ُ ۡ َ َْۡ َ َ ۡ ُ َ ۡ ۡ َ َ َٓ َ َ ۡ َ ۢ َ ٓ َ
‫� َم ۡن َحا َّجك �ِيهِ ِمن �ع ِد ما جاءك مِن ٱلعِل ِم �قل �عالوا ندع ��ناءنا‬ 3: 61 ‫آ آل‬ 1
ۡ ‫� ۡم ُ� َّم نَبۡ َته ۡل َ� َن‬ ُ ‫نف َس‬ُ ََ َ َ ُ ََ ۡ ُ َٓ َ َ ََٓ َ َ ۡ ُ ََََٓۡ
‫ج َعل‬ ِ ‫و��ناء�م و� ِساءنا و� ِساء�م وأنفسنا وأ‬ ‫ﲻﺮان‬
َ ۡ َ َ َّ َ َ ۡ َّ
َ ‫� ٰ ِذب‬
٦١� ِ ‫لعنت ٱ�ِ � ٱل‬
٧�
َ ۡ َ َ َ َ َّ
َ ‫ت ٱ�ِ عل ۡيهِ إن �ن م َِن ٱل� ٰ ِذب‬ َ ‫�ٰ ِم َس ُة أَ َّن لَع َن‬
ۡ َ ۡ َ
‫وٱل‬ 24: 7 ‫اﻟﻨﻮر‬ 2
ِ ِ
َ ْ
َ ‫ام‬
‫ـرأت‬
[The word ‫ ا ْﻣ َـﺮ �أت‬occurs with an open tāʾ in Sūrah Āle ʿImrān, Sūrah Yūsuf,
Sūrah Qaṣaṣ and Sūrah al-Taḥrīm. The author does not provide any
specific indicators as to which occurrences of this word are being
referred to in these sūrahs. Therefore, it can be derived from the line
above that all the occurrences of the word ‫ ا ْﻣ َـﺮ �أت‬when it appears in these
Sūrahs as a muḍāf to an ism ẓāhir will be written with an open tāʾ. Mullā
ʿAlī al-Qārī writes that when the word ‫ ا ْﻣ َـﺮ �أت‬is muḍaf to the name of the
woman’s husband it is written with an open tāʾ, and it is written with a
round tāʾ in all other places. 332 31F31F31F31F31 F
330
Muḥammad Sharīf, al-Taqdimah al-Sharīfyyah, 345.
331
ʿAqīlah Atrāb, l. 270.
332
Mullā ʿAlī al-Qārī, al-Minaḥ al-Fikriyyah, 303; Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 283.
196
‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah #‬‬
‫ُ َ َّ ٗ َ َ َ َّ ۡ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫ۡ َ َ ُ ۡ َٰ َ َ ّ ّ َ َ ۡ ُ َ َ‬ ‫ۡ َ َ‬
‫‪3: 35‬‬ ‫آ آل‬ ‫‪1‬‬
‫ب إ ِ ِ� نذرت لك ما ِ� �ط ِ� �رر� �تقبل‬ ‫ت ٱمرأت عِم�ن ر ِ‬ ‫إِذ قال ِ‬
‫يع ٱلۡ َعل ُ‬
‫ِيم‪٣٥‬‬ ‫لس ِم ُ‬ ‫نت ٱ َّ‬ ‫ك أَ َ‬ ‫ّ ٓ َّ َ‬
‫م ِِ�� إِن‬ ‫ﲻﺮان‬
‫َۡ‬ ‫َ َّ ۡ‬ ‫َ‬ ‫ت ٱل َعز ُ ُ‬ ‫ۡ‬ ‫َ‬
‫ِينةِ ٱ ۡم َرأ ُ‬ ‫ۡ‬
‫۞و َق َال � ِۡس َوة ‪ � ٞ‬ٱل َمد َ‬
‫سهِۖۦ قد‬ ‫�ز ت َ�ٰوِد � َتٮ ٰ َها عن �ف ِ‬ ‫ِ ِ‬ ‫ِ‬
‫َ‬ ‫‪12: 30‬‬ ‫ﯾﻮﺳﻒ‬ ‫‪2‬‬
‫َ َ ُّ‬ ‫َ َ َ َ ُ ًّ َّ َ َ َ ٰ َ‬
‫�‪٣٠‬‬ ‫شغفها حباۖ إِنا ل�ٮها ِ� ض� ٰ ٖل مبِ ٖ‬
‫ُ ۡ َ َ َ َّ‬ ‫َ َ َ َ ۡ ُ ُ َّ ۡ َ ٰ َ ُّ َّ ُ ُ َ َ َّ ۡ‬
‫�ٰش ِ�ِ َما‬ ‫سهِۚۦ قلن‬ ‫وسف عن �ف ِ‬ ‫قال ما خطب�ن إِذ �ود�ن ي‬ ‫‪12: 51‬‬ ‫ﯾﻮﺳﻒ‬ ‫‪3‬‬
‫ۡ َ ُّ َ َ ۠‬ ‫�ن َح ۡص َ‬ ‫ۡ‬
‫ت ٱل َعز�ز ٱل َ‬ ‫ۡ‬ ‫َ‬
‫َعل ِۡم َنا َعلَ ۡيهِ مِن ُس ٓوء قَالَت ٱ ۡم َرأ ُ‬
‫ح َص ٱ�ق �نا‬ ‫ِ ِ‬ ‫ِ‬ ‫ٖ�‬
‫لص ِدق َ‬ ‫َ‬
‫سهِۦ �نَّ ُهۥ ل ِم َن ٱ َّ ٰ‬ ‫ُّ َ َّ ۡ‬
‫ِ�‪٥١‬‬ ‫َ�ٰ َودت ُهۥ عن �ف ِ‬
‫َ ٓ َ‬ ‫ۡ َ ُ ۡ َۡ َ ُ ُ َۡ ّ ََ َ َ َُُۡ ُ َ َ َ‬
‫� أن يَنف َع َنا أ ۡو‬ ‫� ِ� ولك ۖ � �قتلوه ع ٰٓ‬ ‫َّ‬ ‫َو َقالَ ِ َ‬ ‫‪28: 9‬‬ ‫اﻟﻘﺼﺺ‬ ‫‪4‬‬
‫ت ٱمرأت ف ِرعون قرت ع ٖ‬
‫َ‬ ‫َ ۡ‬ ‫َ‬ ‫َ َ‬
‫� َّتخِذهُۥ َو ٗ�ا َو ُه ۡم � �َش ُع ُرون‪٩‬‬
‫وط� َ� َ� َتا َ�ۡ َ‬ ‫ۡ َ َ ُ‬ ‫َ َ َ َّ ُ َ َ ٗ ّ َّ َ َ َ ُ ْ ۡ َ َ َ ُ‬
‫ت‬ ‫وح َوٱم َرأت ل ٖ‬ ‫تن ٖ‬ ‫�ب ٱ� مث� لِ�ِين �فروا ٱمرأ‬ ‫‪66: 10‬‬ ‫اﻟﺘﺤﺮﱘ‬ ‫‪5‬‬
‫ۡ َ َ َ ٰ َ ۡ َ َ َ َ ُ َ َ َ ۡ ُ ۡ َ َ ۡ ُ َ َ َّ‬ ‫ََۡۡ‬ ‫‪,‬‬
‫� فخا�تاهما فلم �غنِيا �نهما مِن ٱ�ِ‬ ‫�بدي ِن مِن عِبادِنا �لِح ِ‬
‫ِيل ٱ ۡد ُخ َ� ٱ�َّ َ‬ ‫َ ۡٗ َ َ‬ ‫‪6‬‬
‫ِ�‪١٠‬‬ ‫خل َ‬ ‫ار َم َع ٱ َّٰ� ِ‬ ‫ش�ٔا و�‬
‫َ‬
‫َ َ َُ َۡ َ ۡ َۡ َ ۡ َ ۡ َ ّ‬ ‫َ‬ ‫ْ‬ ‫َّ‬ ‫ّ‬ ‫ٗ‬ ‫َ َ َ َ َّ ُ َ َ‬
‫ب ٱبۡ ِن ِ�‬ ‫و�ب ٱ� مث� ل ِ�ِين ءامنوا ٱمرأت ف ِرعون إِذ قالت ر ِ‬ ‫‪66: 11‬‬ ‫اﻟﺘﺤﺮﱘ‬ ‫‪7‬‬
‫َۡ‬
‫�ّ ِ� م َِن ٱلق ۡو ِم‬
‫َ َ‬ ‫ۡ َۡ َ َ َ َ‬ ‫� َّنةِ َو َ ّ‬ ‫ِند َك بَيۡ ٗتا ِ� ٱ ۡ َ‬ ‫ع َ‬
‫� ِ� مِن ف ِرعون و�ملِهِۦ و ِ‬ ‫ِ‬
‫لظلِم َ‬ ‫َّ ٰ‬
‫�‪١١‬‬ ‫ٱ ِ‬
‫معصيت‬
‫‪ only appears in Sūrah al-Mujādilah. Ibn al-Jazarī alludes‬ﻣﻌﺼيﺖ ‪[The word‬‬

‫‪to this when he says,‬‬ ‫ﺑِﻘَ�ﺪْ َ ِﲰ � ْﻊ ُﳜ َْـﺺ‬ ‫‪(specifically in‬‬ ‫ﻗﺪ ﲰﻊ‬ ‫‪(Sūrah al-‬‬
‫‪Mujādilah)) in line 97. It is written with an open tāʾ in both occurrences‬‬
‫]‪of this word in this Sūrah.‬‬
‫‪Verse‬‬ ‫‪Number Sūrah #‬‬
‫ْ‬
‫َّ ۡ َ ٰ َّ َ ُ ُ َ َ ُ ُ َ ۡ ُ َ َ َ َ ٰ َ َ‬ ‫ُ‬ ‫ْ‬ ‫َ ُ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ج ۡون‬ ‫ِين � ُهوا َع ِن ٱ�جوى �م �عودون ل ِما �هوا �نه و�ت�‬ ‫�ل ۡم ت َر إِ� ٱ�‬ ‫‪58: 8‬‬ ‫‪ 1‬ا�ﺎد�‬
‫َ ُ َ‬ ‫�ذا َجا ٓ ُء َ‬
‫َ‬ ‫ۡ‬ ‫ۡ‬ ‫ۡ‬
‫وك َح َّي ۡو َك ب ِ َما ل ۡم �َ ّيِك بِهِ‬ ‫ُ‬
‫ت ٱ َّلرسولِ�‬ ‫ص َي ِ‬
‫َ ۡ‬ ‫ۡ‬
‫ب ِٱ ِ�ث ِم َوٱل ُعد َ� ٰ ِن َومع ِ‬
‫َُ ُ‬ ‫سه ۡم ل َ ۡو َ� ُ� َع ّذ ُِ� َنا ٱ َّ ُ‬ ‫َّ ُ َ َ ُ ُ َ ٓ َ ُ‬
‫� ب ِ َما �قول ۚ َح ۡس ُب ُه ۡم َج َه َّن ُم‬ ‫� أنف ِ ِ‬ ‫ٱ� و�قولون ِ‬
‫ۡ‬ ‫ۡ َ َ َ ۡ‬
‫�‪٨‬‬ ‫ص ُ‬ ‫يَصل ۡو� َهاۖ فبِئ َس ٱل َم ِ‬
‫‪197‬‬
َۡ ۡ ۡ ۡ ۡ ْ َ َ َ َ َ َ ُ َ َ َ َ ْ ُ َ َ �َّ ‫يَ ٰٓ َ� ُّ� َها ٱ‬
‫ت‬ ِ ‫ِين َءامن ٓوا إِذا ت�ٰج ۡيت ۡم ف� �ت�ٰج ۡوا ب ِٱ ِ�ث ِم َوٱل ُعد َ�ٰ ِن َومع‬
ِ ‫ص َي‬ 58: 9 �‫ا�ﺎد‬ 2
َ ُ َ ۡ ُ ۡ َ ٓ َّ َ َّ ْ ُ َّ َ ٰ َ ۡ َّ َ ّ ۡ ْ ۡ َ ٰ َ َ َ ُ َّ
٩‫�ون‬ � ِ‫� وٱ�قوىۖ وٱ�قوا ٱ� ٱ�ِي إِ�ه‬ ِ ِ ‫ٱلرسو ِل وت�جوا ب ِٱل‬
َ َْ َ َ َ ْ َ ًّ ُ َ ْ َّ ُ َ ُّ َ َ َ َ
ِ‫كــ� وا�نـفـا ِل وحــرف غـاف ِـر‬ ‫ِـر‬
ِ ‫شـجـرت ا�خـا ِن سـنـت فـاط‬ 98
ْ ‫ِـم‬َ �َ ‫ـت َو‬
ٌ َ‫ـت َواب ْـن‬ ْ َ ْ
ْ َّ‫ت ب َقِـي‬ َ ‫ـت ف ِـي َو َق‬
ْ ‫ـع‬ ٌ ‫ـن‬ َّ ُ‫ق‬
َّ ‫ـر ُت َ�يْـن َج‬
‫ـت‬ ‫ف ِط ـر‬ ‫ـت‬ ٍ 99
ْ ْ َ‫َ�ْ ًعـا َوف‬
َّ ‫ـر ًدا �ِيْـهِ ب‬ ْ ْ ُّ ُ ْ َ َ َ َْ
‫الـتـاءِ ُعــرِف‬ِ ‫اف َو � َم ـا اخ تُل ِـف‬ ِ ‫ـر‬َ ‫�ع‬ ‫أ وسـط ا‬ 100
98. The word ‫ ﺷَ ـ َﺠ َـﺮ َت‬in Sūrah al-Dukhān and all (three) ‫�ﺖ‬
ْ �‫ ُﺳ�ن‬in Sūrah Fāṭir and
al-Anfāl and the place in Sūrah Ghāfir.
99. The word ‫ ﻗُ �ـﺮ ُت‬that is followed by ‫ـﻦ‬
ٍ ‫ َﻋ ْي‬and ‫�ﺖ‬
ٌ �‫ َﺟ�ن‬in Sūrah al-Wāqiʿah. And the
words ‫�ﺖ‬
ْ َ‫اﺑْ�ن‬ ْ �‫ ِﻓ ْﻄ َـﺮ ْت ﺑ َ ِﻘ�ي‬and the word ‫�ﺖ‬
‫�ﺖ‬ ْ ‫َ ِﳇ � َﻤ‬
100. … in the middle of Sūrah al-Aʿrāf. And every word where a difference is
found in [them in regards to being read as singular or plural] (in the various
maṣāhif prepared by ʿUthmān ), it is written with a ‫ت‬. 333 32F32F32F32F32F
‫شجرت‬
[As mentioned in line 98, the word ‫ ﴭﺮت‬in Sūrah al-Dukhān is written
with an open tāʾ. This is the only place in the Qurʾān where the word will
be written as such.]

ُّ َّ َ َ َ َ َّ
ِ ‫لزق‬
٤٣‫وم‬ ‫إِن شجرت ٱ‬ 44: 43 ‫ا��ﺎن‬ 1
333
This line refers to the principle mentioned in the introduction of the chapter. Where
the ten Qurrāʾ differ regarding the singularity or plurality of a word, it will be written
with an open tāʾ to incorporate both readings. For a complete list of these words, see al-
Juraysī, Nihāyah al-Qawl al-Mufīd, 285-287 and Ibn Ḍiyāʾ Aḥmad, Maʿrifah al-Rusūm, 16.
198
‫سنت‬
[As mentioned in line 98, the word ‫ ُﺳن�ﺖ‬is written with an open tāʾ in all
three occurrences of it in Sūrah Fāṭir. This is alluded to by the word ‫ـﻼ‬
� ‫ ُﻛ‬,
(meaning all), appearing after the word Fāṭir. It also occurs with an
open tāʾ in Sūrah al-Anfāl, which can be inferred by the fact that the
word ‫ ﺳنﺖ‬appears only once in this sūrah. Lastly, the author mentions
the one occurrence of this word at the end of Sūrah Ghāfir, where it will
also be written with an open tāʾ. This is indicated by the words
‫ َو َﺣ ْــﺮ َف ﻏَ�ﺎ ِﻓـﺮ‬. 334]

ۡ َ َّ ُ ّ َّ ُ ۡ َ ۡ ُ َ َ َ ّ َّ َ ۡ َ َ َۡ ٗ َ ۡ ۡ
‫ي � و� �ِيق ٱلمكر ٱلسيِئ إِ� بِأهلِهِۚۦ‬ ِٕ ِ ‫�ض ومك َر ٱلس‬ ِ �‫ ٱستِكبار� ِ� ٱ‬35: 43 ‫ﻓﺎﻃﺮ‬ 2
َ َ ٗ َ َّ َّ َ َ َ ۡ َ َّ ُ َّ َ ُ ُ َ ۡ َ َ ,
‫� َد‬ َ ۡ
ِ ‫ت ٱ�ِ �بدِي� ۖ ولن‬ ِ ‫� َد ل ُِسن‬ َ َّ
ِ ‫�هل ينظرون إِ� سنت ٱ�ولِ�ۚ فلن‬
ً ۡ َ َّ َّ 3
٤٣��ِ‫ت ٱ�ِ �و‬ ِ ‫ل ُِسن‬
,
4
ََ ْ ُ َُ ََ َ َ َۡ ْ َ َ ْ َ َ َ َّ ّ ُ
‫ودوا �ق ۡد‬ ‫نت ُهوا ُ�غف ۡر ل ُهم َّما ق ۡد َسلف �ن �ع‬ ‫ِين �ف ُر ٓوا إِن ي‬ �ِ ‫قل ل‬ 8: 38 ‫ا ٔ�ﻧﻔﺎل‬ 1
َ ۡ
َ ‫ت ٱ� َّول‬ ُ ‫ت ُس َّن‬ ۡ ‫ض‬َ َ
٣٨�ِ ‫م‬
َ َّ
ۡ ‫ت ٱ َّ�ِ ٱل� قَ ۡد َخل‬ ۡ ْ َ َ
َ ‫ي�ٰ ُن ُه ۡم ل َّما َرأ ۡوا بَأ َس َناۖ ُس َّن‬ َ َ ُ َ ۡ َ
َ ‫نف ُع ُه ۡم إ‬ َ
�ِ ‫ت‬ ِ ِ ‫فلم يك ي‬ 40: 85 ‫اﳌﺆﻣﻦ‬ 5
َ َ ۡ َ َ ِ ‫ع َِبادِه ِۦ َو َخ‬
٨٥‫� ُه َنال ِك ٱل�ٰف ُِرون‬ ۖ
Many editions of the text of the Jazariyyah have the word ‫ﺧﺮى‬ َ ُ ‫ أ‬in the place of the
334
word ‫ف‬َ ْ‫ َﺣــﺮ‬. This is due to the differences in various manuscripts. The word ‫ف‬ َ ْ‫ َﺣــﺮ‬is
in accordance with the preference of Shaykh al-Islām Zakariyyā al-Anṣārī. Zakariyyā
al-Anṣārī, Daqāʾiq al-Muḥkamah, 43; Bulandshehrī, al-Tuḥfah al-Marḍiyyah, 183.
199
‫قرت‬
[In line 99, the author mentions the one place where the word ‫ ﻗﺮت‬occurs
with an open tāʾ. The author specifies that it is the occurrence in the
Sūrah al- Qaṣas by saying ‫ـﻦ‬
ٍ ‫ﻗُ �ـﺮ ُت َﻋ ْي‬, since these two words only appear
together in this sūrah. In the other two places where the word ‫ ﻗﺮت‬occurs
in the Qurʾān, 335 it appears alongside the word ‫ ٔأ�ْ ُﲔ‬.]

ۡ‫نف َع َنا ٓ أَو‬
َ َ َ ٰٓ َ َ ُ ُ ُ ۡ َ َ َ َ َ ّ ۡ َ ُ َّ ُ َ ۡ َ ۡ ُ َ َ ۡ
‫� ِ� ولك ۖ � �قتلوه ع� أن ي‬
َ ََ
28: 9 ‫اﻟﻘﺼﺺ‬ 1
ٖ ‫ت ٱمرأت ف ِرعون قرت ع‬ ِ ‫وقال‬
َ ۡ َ َ َ َ
٩‫� َّتخِذهُۥ َو ٗ�ا َو ُه ۡم � �َش ُع ُرون‬
‫جنت‬
[In line 99, the author mentions the one place where the word ‫ ﺟنﺖ‬is
written with an open tāʾ. The author indicates this by stating
ٌ � ‫ َﺟ�ن‬, with the word ‫�ﺖ‬
ْ ‫�ﺖ ِﻓـﻲ َوﻗَ� َﻌ‬
‫�ﺖ‬ ْ ‫ َوﻗَ� َﻌ‬referring to Sūrah al-Wāqiʿah.]

َ ُ َّ َ َ ٞ َ ۡ َ َ ٞ ۡ َ
ٖ ‫ف َروح ور�حان وجنت نع‬
٨٩�‫ِي‬ 56: 89 ‫اﻟﻮاﻗﻌﺔ‬ 1
‫فطرت‬
[In line 99, the author states that the word ‫ ﻓﻄﺮت‬is written with an open
tāʾ. Although the author does not specifically mention where it comes, it
can be inferred that it is in Sūrah al-Rūm. This can be derived from the
fact that this word occurs only once in the Qurʾān.]
335
Sūrah al-Furqān, āyah 74 and Sūrah al-Sajdah, āyah 17.
200
َ ۡ َ َ َ ۡ َ َ َ َّ َ َ َ َّ َّ َ َ ۡ ٗ َ ّ َ َ ۡ َ ۡ ََ 30:30 ‫اﻟﺮوم‬ 1
‫ِين حنِيفا ۚ ف ِطرت ٱ�ِ ٱل ِ� �طر ٱ�اس عليها ۚ � �بدِيل‬
ِ �ِ ‫فأق ِم وجهك ل‬
َ َ َ َ
ۡ َّ ٰ َ َ ُ ّ َ ۡ ُ ّ َ ٰ َ َّ ۡ َ
ََ�
٣٠‫اس � َ� ۡعل ُمون‬
ِ َّ�‫� ٱ‬ ‫ِ�ل ِق ٱ�ِۚ �ل ِك ٱ�ِين ٱلقيِم و��ِن أ‬
‫بقيت‬
[In line 99, the author mentions that the word ‫ ﺑﻘيﺖ‬is written with an
open tāʾ. Although the author does not mention where it comes, it can be
inferred that it is in Sūrah Hūd. This is because although it occurs in two
other places as well, it is only muḍāf to an ism ẓāhir in this instance in
sūrah Hūd. 336]

َ ُ ۡ َ َ ۠ َ َ ٓ َ َ َ ۡ ُّ ُ ُ ۡ ُ َّ ٞ ۡ َ َّ ُ َّ َ
٨٦‫ِيظ‬
ٖ ‫بقِيت ٱ�ِ خ� ل�م إِن كنتم مؤ ِمنِ�ۚ وما �نا علي�م ِ�ف‬ 11: 86 ‫ ﻫﻮد‬1
‫ابنت‬
[As mentioned in line 99, the word ‫ اﺑنﺖ‬is written with an open tāʾ as well.
The author does not specify the name of the sūrah in which it comes, as
it occurs only once in the Qurʾān, in Sūrah al-Taḥrīm.]

ۡ َ َ َ َ َ ۡ َ ۡ َ َ ۡ َ ٓ َّ َ ٰ َ ۡ
َ‫خ َنا �ِيهِ مِن ُّروحِنا‬ َ َ ۡ َ َ ۡ َ َ
‫ ومر�م ٱ�نت عِم�ن ٱل ِ� أحصنت فرجها �نف‬66: 12 ‫اﻟﺘﺤﺮﱘ‬ 1
َ ‫ت م َِن ٱلۡ َ�ٰنِت‬
ۡ َ‫ت َر ّ� َها َو ُ� ُتبهِۦ َو َ�ن‬ َ َ ۡ َ َّ َ َ
١٢�ِ ِ ِ ِ ٰ �ِ ‫وصدقت بِ�ل‬
336
Iẓhār Thānwī, al-Jawāhir al-Naqiyyah, 262-263.
201
‫�مت‬
[There is one place in the Qurʾān where the word ‫ ﳇﻤﺖ‬is written with an
open tāʾ and the qurrāʾ agree on reading that particular occurrence of the
word ‫ ﳇﻤﺖ‬as singular. Ibn al-Jazarī alludes to this by stating ‫اف‬
ِ ‫أ� ْو َﺳ ـﻂَ اَﻻﻋ َْـﺮ‬,
the middle of Sūrah al-Aʿrāf. This word only appears once in this
sūrah, and therefore does not require any further clarification. The
word ‫ ﳇﻤﺖ‬also appears with an open tāʾ in āyah 115 of Sūrah al-Anʿām,
in āyāt 33 and 96 of Sūrah Yūnus, and in āyah 6 of Sūrah Ghāfir. However,
the reason for it being written with an open tāʾ in these places is due to
the difference amongst the ten qurrāʾ regarding it being read as singular
or plural. This is a principle that is alluded to in line 100.]

ََّ َ َٰ َ َ َ ۡ َ َ َ َ ُ َ ۡ َ ۡ ُ ْ ُ َ َ َّ َ ۡ َ ۡ َ ۡ َ ۡ َ َ
�ِ ‫�ض وم�رِ�ها ٱل‬ ِ �‫�رِق ٱ‬ ٰ ‫ وأور�نا ٱلقوم ٱ�ِين �نوا �ستضعفون م‬7: 137 ‫ا ٔ�ﻋﺮاف‬ 1
ْ ُ َ َ َ َ َٰٓ ۡ ٓ َ ٰ َ َ َ ۡ ُ ۡ َ ّ َ 337 ُ َ َ ۡ َّ َ َ َ َ ۡ َ َ
‫� � ب ِ� إِ�ءِيل بِما ص� ۖوا‬ ٰ ‫�ٰر�نا �ِيهاۖ و�مت � ِمت ر�ِك ٱ�س‬
َ ُ ْ ُ َ َ ُ َ َ َ َ
١٣٧‫َود َّم ۡرنا َما �ن يَ ۡص َن ُع ف ِۡر َع ۡون َوق ۡو ُم ُهۥ َو َما �نوا َ� ۡع ِرشون‬
337
While some scholars have held the opinion that this word is written with a closed tāʾ,
both Ibn al-Jazarī and Imam al-Shāṭibī have mentioned it as being written with an open
tāʾ in agreement with the muṣhaf that was sent to Iraq. al-Dabbāʿ, Samīr al-Ṭālibīn, 88-89;
ʿAqīlah Atrāb al-Qaṣāʾid, l. 269.
202
‫باب همز الوصل‬
ْ ‫ـض‬َ ُ ْ َ ٌ َ َ َ ْ ْ ‫ض‬ َ ْ ْ ْ َْ ْ َ ْ َ ْ َ
‫ـم‬ ‫ـل ي‬
ِ ‫إن كـان ثالِـث مِـن الفِـع‬ ‫ـم‬ ِ ‫ـل ب‬ ٍ ‫ـل مِـن ف ِع‬ِ ‫ وابدأ بِهم ِز الوص‬101
َ ُ ْ َ ِ َّ َ ْ‫�س َمـاءِ َ�ي‬
ْ ْ َْ َ ْ َ َ ُْ ْ َ
‫�هـا َوف ِــي‬ ‫ـر الـ�م ك‬ ‫ح ـال الك ْس ـرِ َوال ف ت ـحِ َوف ِـي‬ ‫ واك ِ�ه‬102
ْ
ْ َ َ َ َ ْ َ َ ‫ام‬ ْ ‫َو‬ ْ ْ ْ َ ‫ اب ْـن َم‬103
‫ـن‬
ِ ‫ــ� مـــع ا�نـتـي‬ ٍ ‫ــرأةٍ واس‬ ‫ئ َو ا� نَ ـيْـن‬ ٍ ِ‫ـع اب ـنَ ـ ت ام ـر‬ ٍ
101. And begin the hamzah al-waṣl of a verb with a ḍammah if the third (letter)
of the verb has a ḍammah.
102. And give it (i.e., hamzah al-waṣl) a kasrah if it (i.e., the third letter of the
verb) has a kasrah or fatḥah. And in nouns without ‫( ل‬i.e., as part of ‫ ) ال‬give it
(i.e., hamzah al-waṣl) a kasrah and in…
103. … ‫ ْاﺳـ ٍﻢ‬, ‫ــﺮ ٔأ ٍة‬
َ ‫ا ْﻣ‬ , ‫ اﺛْن َ�يْ ـ ِﻦ‬, ٍ‫ ا ْﻣ ـ ِﺮئ‬, ‫ اﺑْ�ن َ� ِﺔ‬, ‫ اﺑ ْـ ٍﻦ‬with ‫( اﺛْنَ� َت� ْي ِـﻦ‬i.e. give them a kasrah).
Chapter 17. Hamzah al-Waṣl 338
[While Ibn al-Jazarī mentioned the importance of a reciter knowing the

rules of ibtidāʾ in line 73 and 74, he did not discuss them alongside the
rules of waqf. He mentions one aspect of ibtidāʾ in this chapter,
specifically how to start from a hamza al-waṣl when beginning one’s
recitation anew or resuming one’s recitation after pausing.
There are two scenarios when starting from a word. If the letter that the
reciter is starting from carries a vowel (ḥarakah), such as fatḥah, kasrah,
or ḍammah, he/she will recite the letter with the ḥarakah that is written
on it. The second scenario is when the letter is empty of any vowel
markings. The most common occurrence of this is when a word begins
with hamzah al-waṣl. 339 Before continuing our discussion on this topic, it
338
completed the translation of the verses for this chapter, he was not able to complete
the commentary before his passing.
339
There are a few other words as well such as ‫ﻄﻊ‬ َ ‫ ﻟﯿَﻘ‬in āyah 15 of Sūrah al-Ḥajj. Please
refer to al-Munīr fī Aḥkām al-Tajwīd, 289-290 for all of these words and how to start from
them.
203
is important to define the two kinds of hamzahs that appear in the
Qurʾān.
Hamzah al-Qaṭʿ ‫ﳘﺰة اﻟﻘﻄﻊ‬:
A hamzah that will be read when starting from it and when joining it
with the word that comes before it. 340 This type of hamzah can be at the
beginning, middle or end of a word and will always be recited. It comes
in various forms:
o By itself, e.g., ‫ء‬

o With an alif, wāw, and yāʾ, e.g., ‫ٕا‬ ‫ؤ ئ ٔأ‬
o In different forms, e.g., ‫ـﺊ‬ ‫ﺋـ �ئـ‬
Hamzah al-Waṣl ‫ﳘﺰة اﻟﻮﺻﻞ‬
This type of hamzah is always at the beginning of the word and in the
‫ٱ‬
Madanī muṣhaf, will have a miniature ṣād on it, e.g., ‫ٱ‬. When connected to
the letter before it, it becomes silent and will not be read, but will still be
written. It will only be read when beginning recitation from the word
that begins with hamzah al-waṣl. 341 340F340F340F340F340F
In the lines above, Ibn al-Jazarī mentions how the hamzah al-waṣl will be
read when beginning recitation from it in both verbs and nouns. Each of
these categories will be discussed in more detail below.
340
Al-Masʾūl, ʿAbd al-ʿAliyy, Muʾjam al-Muṣṭalaḥāt, 333.
341
Ibid., 334.
204
Hamzah al-Waṣl in Verbs:
Hamzah al-waṣl appears in second person, command form verbs, as well

as the past tense and command forms of verbs and that are tri-lateral
and quad-lateral verbs that have affixes, (thalāthī mazīd fīh or rubāʿi mazīd
fīh) such as ‫ ا ْﻗﺸَ َﻌ �ﺮ‬,‫ اﻧ ْ َﻔ َﻄ َﺮ‬,‫اﻧ ُْﻈ ُﺮ‬.
In lines 101 and 102, Ibn al-Jazarī gives us a simple principle to follow. If
the third letter, including the hamza al-waṣl, carries a permanent 342
ḍammah, the hamzah al-waṣl will be read with ḍammah, e.g., ‫ ُا ْد ُع‬, ‫ ُا ْﺷﺪُ ْد‬, ‫ُا ْﻗتُ ْﻞ‬
‫ ُا ْر ُﻛ ْﺾ‬. If the third letter carries a kasrah or fatḥah, the hamzah al-waṣl will
ْ ‫ ِا ْذﻫ‬. The hamzah al-waṣl in verbs will
be read with kasrah, e.g., ‫ ِا ْﺳ�ﺘَ ْﻐ ِﻔ ْﺮﻩ‬,‫ ِا ْدﻓَ ْﻊ‬,‫َﺐ‬
never take a fatḥah. This is to avoid creating confusion between the
conjugations of present tense and command form verbs. 343 342F342F342F342F342 F
There are certain words in the Qurʾān in which the third letter carries a
temporary ḍammah, meaning that originally, the letter carried a
different vowel. For example, the word ‫ ا ْﻣﺸُ ﻮا‬is in reality ‫اﻣ ِﺸ� ُﯿﻮا‬. However,
due to the rules of Arabic morphology (ṣarf) the yāʾ is dropped and the
shīn takes a ḍammah corresponding to the wāw. The following table lists
the occurrences of these words in the Qurʾān. It is important to note that
these verbs may appear in the Qurʾān in various forms.
342
Ibn al-Jazarī does not specify that the ḍammah must be permanent. Qārīʾ Muḥammad
Sharīf writes that this is because it is well known that a temporary vowel is not
considered. This is important for the student to note as some words that appear to have
a ḍammah on the third letter will still begin with a kasrah on the hamzah al-waṣl, because
the ḍammah is temporary. Sharīf, al-Taqdimah al-Sharīfiyyah, 365.
343
Al-Juraysī, Nihāyah al-Qawl al-Mufīd, 242; Bulandsherī, Tuḥfah al-Marḍiyyah, 194.
205
Verse Sūrah Word
ََۡ َ ُ َ َ َ ُ ‫وح إ ۡذ َق َال ل َِق ۡو ِمهِۦ َ� ٰ َق ۡو ِم إن َ� َن َك‬ ُ َََ ۡ َۡ َ ُۡ َ
‫ِ�ي‬ ِ ‫ا� وتذك‬ ِ ‫� عل ۡي�م َّمق‬ ِ ِ ٍ ‫وٱتل علي ِهم �بأ ن‬ 10:71 ‫ﯾﻮ�ﺲ‬
ُ ‫� ۡن أَ ۡم ُر‬
‫� ۡم‬ ُ َ‫� ۡم ُ� َّم َ� ي‬ ُ ‫� َ� ٓ َء‬ َ
َ ُ ‫ت َفأ ۡ� ُِع ٓوا ْ أ ۡم َر ُ� ۡم َو‬
َ ُ ۡ َّ َ َّ َ َ َ َّ
�‫ت ٱ�ِ �ع� ٱ�ِ ت َو‬
َ
ِ ٰ ��
ُ َ َ َّ َ ْ ٓ ُ ۡ َّ ُ ٗ َّ ُ ۡ ُ ۡ َ َ
٧١‫ون‬ ِ ‫� و� تنظ ُِر‬ ِ ‫علي�م �مة �م ٱقضوا إ‬
ۡ َٓ َ �ۡ ‫اع َة � َر‬َ َ ‫ٱلس‬ َ
َّ ‫ق َوأ َّن‬ٞ ّ ‫ٱ�ِ َح‬ َّ َ ۡ َ َّ ٓ ُ ۡ َ ۡ ۡ َ َ َ ۡ َ ۡ َ َ ٰ َ َ َ
َ ْ َ
‫ِيها إِذ‬ � ‫ب‬ ‫و��ل ِك أع�نا علي ِهم ِ�علموا أن وعد‬ 18:21 ‫اﻟﻜﻬﻒ‬
ْ ُ َ َ َ َّ َ َ ۡ ُ َ ۡ َ ۡ ُ ُّ َّ ٗ َ ۡ ُ ۡ َ َ ْ ُ ۡ ْ ُ َ َ ۡ ُ َ ۡ َ ۡ ُ َ ۡ َ َ ُ َ َ َ َ
‫�ت�ٰزعون بينهم أمرهمۖ �قالوا ٱ�نوا علي ِهم �ن�ٰناۖ ر�هم أعلم ب ِ ِه ۚم قال ٱ�ِين غلبوا‬
ٗ ۡ َّ ۡ َ َ َّ َ َّ َ َ ۡ ۡ َ ٰٓ َ َ
٢١ ‫جدا‬ ِ ‫� أم ِرهِم �تخِذن علي ِهم مس‬
َٰ ۡ َ ۡ َ َ ۡ َ ۡ َ َ ۡ َ ۡ َ َ ّٗ َ ْ ُ ۡ َّ ُ ۡ ُ َ ۡ َ ْ ُ ۡ َ َ
٦٤ �‫فأ�ِعوا كيد�م �م ٱ�توا صفا ۚ وقد أفلح ٱ�وم م ِن ٱستع‬ 20:64 ‫ﻃﻪ‬
ُ ‫ يُ َر‬ٞ‫�ء‬ َ
ۡ َ ‫ِ� ۡمۖ إ ِ َّن َ�ٰ َذا ل‬ ُ ‫� َءال َِهت‬ ٰٓ َ َ ْ ‫�وا‬ ُ ‫ٱص‬ ۡ َ ْ ُ ۡ َ ۡ ُۡ َُ َۡ ََ َ َ
٦ ‫اد‬ ِ ‫وٱنطلق ٱلم� مِنهم أ ِن ٱمشوا و‬ 38:6 ‫ص‬
�ِ ‫ك‬ ٞ �ۡ ِ ‫�ض أَ ۡم ل َ ُه ۡم‬ َۡ ْ َُ َ َ
ِ �‫و� َماذا خلقوا م َِن ٱ‬ ُ َ‫ٱ�ِ أ‬
‫ر‬
َّ
‫ون‬ ُ ‫ون مِن‬
‫د‬
َ ُ ۡ َ َّ ُ ۡ َ َ َ ۡ ُ
‫قل أرء�تم ما تدع‬ 46:4 ‫ا�حقاف‬
ِ ِ
َ
َ ‫نت ۡم � ٰ ِدق‬ ُ ۡ َ َ َ ٓ َ َ َ
ُ ‫ ب�ِ�ٰب ّمِن � ۡبل �ٰذا أ ۡو أ�ٰ َر� ّم ِۡن عِل� إن ك‬344 �‫ٱلس َ� ٰ َ�ٰت ۡٱ� ُتو‬ َ َّ
٤ �ِ ِ ٍ ٖ ِ ٖ ِ ِ �ِ
345 ْ ُ ۡ َ ٞ َ
َ ُ ‫ِت م‬ َ
ۡ ‫ِك بق ِۡطع ّم َِن َّٱ�ۡل َوٱتَّب ۡع أ ۡد َ� ٰ َر ُه ۡم َو َ� يَلۡ َتف‬ َ ۡ َ ۡ َ‫َفأ‬
‫ِن� ۡم أحد وٱمضوا‬ ِ ِ ٖ ِ ‫ل‬‫ه‬ ‫أ‬ِ ‫ب‬ �
ِ 15:65 ‫ا�جر‬
َ ُۡ ُ
٦٥ ‫َح ۡيث تؤ َم ُرون‬
Hamzah al-Waṣl in Nouns
Hamzah al-waṣl will appear in nouns when the definite article is attached
to them, and also in seven specific nouns.
When the hamzah al-waṣl is part of the definite article ‫ ال‬it will be read
with a fatḥah, e.g.,‫ َاﻟﺮﲪﻦ َاﻟﺮﺣﲓ َاﶵﺪ‬. It is important to note here that the
word ‫ ﷲ‬will always begin with a fatḥah. Relative pronouns (�‫)ا ٔ�ﺳﲈء اﳌﻮﺻﻮ‬
will also always begin with a fatḥah, ex: ‫ اﻟ ّ َﻮ ِاﰐ‬,‫ اﻟّﱵ‬,‫ ّا��ﻦ‬,‫ ّا�ي‬.
344
This word is an example of words in the Qurʾān that begin with a hamza al-waṣl
followed by a hamza sākinah. When starting from these words, the hamza sākinah will
change into a letter of madd corresponding to the vowel (ḥarakah) on the hamza al-waṣl.
For example, in this case,‫ ٱ ۡﺋﺘُﻮﻧِﻲ‬will be read as ‫ اِﯾﺘُﻮﻧِﻲ‬when starting from it.
345
Although this word is an example in the Qurʾān of a verb that carries a temporary
ḍammah on the third letter, in this particular example, a reciter would not begin
recitation from the hamza al-waṣl due to the ḥarf ʿaṭf (‫ )و‬which is attached to it.
206
‫‪In line 103, the author mentions seven nouns in which the hamzah al-waṣl‬‬
‫ـﻦ ‪ ,‬اﺑ ْ�ن َ� ِﺔ ‪ ,‬ا ْﻣ ـ ِﺮئٍ ‪will always be read with kasrah when starting from them: ,‬‬
‫اﺑ ْ ٍ‬
‫‪ . The table below includes one example for each of‬اﺛْن َ�يْ ِـﻦ ‪ ,‬ا ْﻣ َــﺮ ٔأ ٍة ‪ْ ,‬اﺳـ ٍﻢ‪ ,‬اﺛْنَ�تَ� ْي ِـﻦ‬
‫]‪these nouns from the Qurʾān.‬‬
‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Word‬‬

‫َّ َ ۡ َ َ ۡ َ ُّ َ َ َ َ َ‬ ‫َۡ‬ ‫َ َ َ ٰ ُ ‪َّ ّ َ َ َ َ ُ َّ َّ ٞ‬‬
‫نت أ ۡح� ُم‬ ‫ب إِن ٱبۡ ِ� ِم ۡن أه ِ� �ن وعدك ٱ�ق وأ‬ ‫ونادى نوح ر�هۥ �قال ر ِ‬ ‫‪11:45‬‬ ‫اﺑ ْ ٍـﻦ‬
‫ِ� ‪٤٥‬‬ ‫كم َ‬ ‫�ٰ ِ‬ ‫ٱلۡ َ‬
‫خ َنا �ِيهِ مِن ُّروح َِنا َو َص َّد َق ۡ‬ ‫َ َ ۡ َ َ ۡ َ َ ۡ َ ٰ َ َّ ٓ َ ۡ َ َ ۡ َ ۡ َ َ َ َ َ ۡ‬ ‫اﺑ ْ�ن َ� ِﺔ‬
‫ت‬ ‫ومر�م ٱ�نت عِم�ن ٱل ِ� أحصنت فرجها �نف‬ ‫‪66:12‬‬
‫ت م َِن ٱلۡ َ�ٰنِت َ‬ ‫ت َر ّ� َها َو ُ� ُتبهِۦ َو َ�نَ ۡ‬ ‫َ َ‬
‫ِ� ‪١٢‬‬ ‫ِ‬ ‫بِ�ل ِ� ٰ ِ ِ‬
‫ٓ ََ‬ ‫ُ‬ ‫َ ٰ َ َۡ ۡ‬ ‫ُ‬ ‫َ َّ َ َ َ ْ َّ‬
‫�ق َنا ب ِ ِه ۡم ذ ّ ِر َّ� َت ُه ۡم َو َما ��ۡ َ�ٰ ُهم ّم ِۡن‬ ‫ام ُنوا َوٱ� َب َع ۡت ُه ۡم ذ ّ ِر َّ� ُت ُهم �ِإِي� ٍن �‬ ‫وٱ�ِين ء‬ ‫‪52:21‬‬ ‫ا ْﻣ ـ ِﺮئٍ‬
‫ب َره ‪ٞ‬‬ ‫َ‬
‫ي ب َما ك َس َ‬ ‫ۡ‬ ‫ُّ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫ّ‬ ‫َ َ‬
‫ِ� ‪٢١‬‬ ‫�مل ِ ِهم مِن �ءٖ � � ٱم ِر ِٕ ۭ ِ‬
‫َۡ‬ ‫ا� ۡٱ� َن ۡ ۡ ُ َ‬ ‫� َف ُروا ْ ثَ ِ َ‬ ‫َّ َ ُ ُ ُ َ َ ۡ َ َ َ ُ َّ ُ ۡ َ ۡ َ َ ُ َّ َ َ‬
‫ار‬
‫� إِذ هما ِ� ٱلغ ِ‬ ‫ِ‬ ‫إِ� تن�وه �قد ن�ه ٱ� إِذ أخرجه ٱ�ِين‬ ‫‪9:40‬‬ ‫اﺛْنَ�يْ ِـﻦ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫حبهِۦ َ� َ�ۡ َز ۡن إ َّن َّ َ‬ ‫ۡ َُ ُ َ‬
‫ٱ� َسكِين َت ُهۥ عل ۡيهِ َو�يَّ َدهُۥ‬ ‫نزل ُ‬ ‫ٱ� َم َع َناۖ فأ َ‬
‫ِ‬ ‫إِذ �قول ل ِ� ٰ ِ ِ‬
‫� ٱلۡ ُعلۡ َياۗ َو َّ ُ‬ ‫ٱ�ِ ِ َ‬ ‫ُ ُ َّ ۡ َ َ ۡ َ َ َ َ َ َ َ َ َّ َ َ َ ُ ْ ُّ ۡ َ ٰ َ َ َ ُ َّ‬
‫ٱ�‬ ‫ِ�نو ٖ� لم تروها وجعل � ِمة ٱ�ِين �فروا ٱلسف� � و� ِمة‬
‫ِيم ‪٤٠‬‬ ‫حك ٌ‬ ‫�ز َ‬ ‫َعز ٌ‬
‫ِ‬
‫ِند َك بَيۡتاٗ‬ ‫ت َر ّب ٱبۡن � ع َ‬ ‫ت ف ِۡر َع ۡو َن إ ۡذ َقالَ ۡ‬ ‫ٱم َرأَ َ‬ ‫ام ُنوا ْ ۡ‬
‫ِين َء َ‬‫ٱ� َم َث ٗ� لّ َِّ� َ‬ ‫� َب َّ ُ‬ ‫َ‬ ‫َ َ‬ ‫ا ْﻣ َــﺮ ٔأ ٍة‬
‫ِ ِ ِ‬ ‫ِ‬ ‫و‬ ‫‪66:11‬‬
‫َ َ ۡ ِ َّ ٰ‬ ‫ۡ‬ ‫َ‬ ‫ۡ َۡ َ َ َ َ‬ ‫َ‬ ‫ۡ‬
‫ِ� ‪١١‬‬ ‫ٱلظلِم َ‬ ‫�ّ ِ� مِن ٱلقوم‬ ‫َ‬
‫� ِ� مِن ف ِرعون و�ملِهِۦ و ِ‬
‫ٱ� َّنةِ َو ّ‬
‫ِ‬ ‫ِ� َ‬
‫َ َۡ َۡ‬
‫ٱس َم َر ّ�ِك ٱ�� ‪١‬‬ ‫َس ّبحِ ۡ‬
‫ِ‬ ‫‪87:1‬‬ ‫ْاﺳـ ٍﻢ‬
‫ۡ َ ۡ َ ُ َُُۡٓ َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ٓ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫َ َ َّ ۡ َ ُ ۡ َ َ َ ۡ َ َ ۡ َ ً ُ َ ٗ َ َ‬
‫و� إِذِ ٱستسقٮٰه قومهۥ أ ِن‬ ‫ٰ‬
‫� ع�ة أسباطا أمما ۚ وأوحينا إِ� م ٰٓ‬ ‫َ‬ ‫و�طع�ٰهم ٱ�ن ۡ‬ ‫ُ‬ ‫‪7:160‬‬ ‫اﺛْنَ�تَ� ْي ِـﻦ‬
‫ّ َ َ َ ۡ َ َ َ َ َ ۡ ۡ ُ ۡ َ َ َ ۡ َ َ ۡ ٗ َ ۡ َ َ ُ ُّ َُ‬ ‫ۡ‬
‫اس‬ ‫�ة �يناۖ قد عل ِم � �ن ٖ‬ ‫ٱ�ج َر ۖ فٱ�بجست مِنه ٱثنتا ع َ‬ ‫ٱ�ب �عصاك َ‬
‫ِ ِ‬
‫َّ ۡ َ َ ُ ۡ َ َ َّ ۡ َ َ َ ۡ ُ ۡ َ َ َ َ َ ۡ َ َ َ ۡ ُ ۡ َ َّ َ َّ ۡ َ ٰ ُ ُ ْ‬ ‫َ‬
‫ت‬ ‫ىۖ �وا مِن َط ّي ِ َ�ٰ ِ‬ ‫م��ه ۚم وظللنا علي ِهم ٱلغ�ٰم وأنز�ا علي ِهم ٱلمن وٱلسلو‬
‫َ‬ ‫ۡ‬ ‫َ ُ َْ ُ‬ ‫َ َ َ َ‬ ‫َما َر َز ۡق َ�ٰ ُ‬
‫� ۡ ۚم َو َما ظل ُمونا َو�ٰ�ِن �ن ٓوا أنف َس ُه ۡم َ�ظل ُِمون ‪١٦٠‬‬
‫‪207‬‬
‫باب الوقف � أواخر ال�م‬
َ
ْ �‫ـر‬َ �‫ا‬ َ ‫ـض‬ ُ ْ َ َ َ ْ ُ َ َّ ْ �َ ‫ـر‬
َ �‫ا‬
َ ‫ـل‬ ّ ُ َ َْ ْ َ َ
‫ـه‬ ‫ـه إِ� إِذا رمــت فـبـع‬ ِ ‫ وحـاذِرِ الـوقـف بِـك‬104
ْ ‫ض‬ َ َ ْ َّ ً َ َ ْ ََ ْ َ ْ َ ْ‫ـفـت‬
َ َّ
‫ــم‬ ٍ ‫ـم ف ِـي َرف‬
‫ــع و‬ ِّ ‫الض‬
ِ ‫ـب وأشِــم إِشـارة ب‬ ٍ ‫ـح أو بِـنـص‬ٍ ِ ‫ إِ� ب‬105
104. And beware of making waqf with a full ḥarakah except while making waqf
bil-rawm where (you will pronounce) part of the ḥarakah.
105. except when (the word ends with) a fatha or (is in the state of) naṣb and
make waqf bil-ishmām while rounding (your lips) when the word is in the state
of rafʿ or ends with a ḍammah.
Chapter 18. How to Stop
We learned earlier that the science of waqf deals mostly with the
following:
1. Where to stop (make waqf)
2. How to stop (make waqf)
3. Where to resume from (make ibtidāʾ)
4. How to resume (make ibtidāʾ)
In this chapter, the author wishes to discuss the second aspect of waqf
and that is how to stop on a word. There are altogether nine ways 346 that
the Imams of qirāʾāt have adopted when stopping on a word out of which
the author speaks about three of them: waqf bil-iskan, waqf bil-rawm, and
waqf bil-ishmām.
1. Ilhāq ‫ ا ٕﻻﳊﺎق‬i.e., to add a ‫ ه‬sākinah to the end of a word in the state of

waqf. This ‫ ه‬is known as ‫ﻫﺎء اﻟﺴﻜﺖ‬. Examples are:

َ َۡٓ
١٠‫َو َما أد َرٮٰك َما ه َِي ۡه‬ 101: 10 ‫اﻟﻘﺎر�ﺔ‬ ‫َما ه َِي ۡه‬
346
208
َ ْ ۡ َُٓ ُ ُ َ َ َ ُ ۡ َ َّ َ َ َ
١٩‫و� كِ�ٰ َب ُهۥ � ِ َيمِينِهِۦ � َيقول هاؤ ُم ٱق َر ُءوا كِ�ٰب ِ َي ۡه‬ ِ ‫فأما من أ‬ 69: 19 ‫اﳊﺎﻗﺔ‬ ‫كِ�ٰب ِ َي ۡه‬
ۡ َ ّ َ ُ َ َ ّ
٢٠‫نت � ِ� ُم� ٰ ٍق ح َِسا� ِ َيه‬ ‫إ ِ ِ� ظن‬ 69: 20 ‫اﳊﺎﻗﺔ‬ ‫ح َِسا� ِ َي ۡه‬
ۡ َ َ ُ َ َ َ ُ ُ َ َ ُ َ َ
َ
٢٥‫ا�ِۦ � َيقول �ٰل ۡيت ِ� ل ۡم أوت كِ�ٰب ِ َيه‬ ُ
ِ ‫و� كِ�ٰ َبهۥ �ِشِ َم‬ َ ‫َوأ َّما َم ۡن أ‬
ِ 69: 25 ‫اﳊﺎﻗﺔ‬ ‫كِ�ٰب ِ َي ۡه‬
َۡ َ
٢٦‫َول ۡم أدرِ َما ح َِسا� ِ َي ۡه‬ 69: 26 ‫اﳊﺎﻗﺔ‬ ‫ح َِسا� ِ َي ۡه‬
َٓ
٢٨‫ا�َ ۡۜه‬ ِ ‫� َع ِّ� َم‬ ٰ َ ‫َما أ ۡغ‬ 69:28 ‫اﳊﺎﻗﺔ‬ ‫ا�َ ۡه‬ِ ‫َم‬
ۡ َ ََ ۡ
٢٩‫�ن َِي ۡه‬ ٰ َ ‫ك َع ِّ� ُسل‬ ‫هل‬ 69: 29 ‫اﳊﺎﻗﺔ‬ ‫ُسل َ�ٰن َِي ۡه‬
These places are specific to the Ḥafṣ riwāyah along with the majority of
the riwāyāt and the ‫ ﻫﺎء اﻟﺴﻜﺖ‬is maintained in both waqf and waṣl [while
joining and continuing] states. 347 Other than them, Imām Yaʿqūb and
Imām al-Bazzī, add this ‫ ﻫﺎء اﻟﺴﻜﺖ‬in other places as well as in the state of
waqf only. Details can be sought in the relevant books of qirāʾāt. 348 347F347F347F347F347 F
2. Ithbāt ‫اﻻٕﺛﺒﺎت‬: This is to add the ‫ ي‬in the state of waqf, which is
usually dropped in the state of waṣl and is not written according
to al-rasm al-ʿUthmānī. This does not occur in the riwāyah of Ḥafṣ,
however other riwāyāt adopt it. 349 For example: ‫اق‬ ِ ‫ و‬to ‫واﰶ‬, ‫�ق‬
ِ to
‫ �ﰶ ﻫﺎ ِد‬to ‫ﻫﺎدي‬. The following word is the only place where this is
done in the Ḥafṣ riwāyah:

ٓ َّ ّ ٞ ۡ َ ُ َّ َ ٰ َ َ ٓ َ َ َ َُ َ َ َ ٓ َ َّ َ َ َ
‫جا َء ُسل ۡي َ� ٰ َن قال �تم ُِّدون ِن ب ِ َما ٖل �ما ءاتٮ ِنۦ ٱ� خ� مِما‬ ‫فلما‬ 27: 36 ‫ا�ﳮﻞ‬ ‫َءاتٮ ٰ ِن َۦ‬
َ ُ َ ۡ َ ۡ ُ َّ َ ُ َ ۡ َ ُ ٰ َ َ
٣٦ ‫ءاتٮ� �م بل أنتم بِهدِيت ِ�م �فرحون‬
347
For Imam Ḥafṣ and the majority of the qurrāʾ.
348
Al-Durrah al-Muḍiyyah, l. 46-49, Ḥirz al-Amāni wa Wajh al-Tahānī, l. 386.
349
Ḥirz al-Amāni wa Wajh al-Tahānī, l. 420-444.
209
3. Hadhf ‫اﳊﺬف‬: To drop the ‫ ي‬in the state of waqf while it is recited in
the state of waṣl. This does not occur in the Ḥafṣ riwāyah. 350 349F349F349F349F349F
4. Idghām ‫اﻻٕد�ﺎم‬: For example, in the qirāʾah of Imam Ḥamzah, during

waqf, changing the hamzah to a ‫ و‬and then making idghām as in
‫ ﻗُ ُﺮوء‬to ‫ﻗُ ُﺮ ّو‬. 351 This does not occur in the Ḥafṣ riwāyah.
350F350 F350F350F350F
5. Naql ‫اﻟﻨﻘﻞ‬: For example, in the qirāʾah of Imam Hamzah, during

waqf, transferring the ḥarakah of the hamzah to the letter before it
and removing the sukūn as in ‫ ِد ْف ُء‬to ‫ ِد ُف‬. 352 This does not occur in
351F351 F351F351F351 F
the Ḥafṣ riwāyah.

6. Badal ‫اﻟﺒﺪل‬: This is to change the fatḥatain to alif or the ‫ ة‬to ‫ ه‬while
stopping. This is adopted by all the riwāyāt and due to its being
well-known, the author has not mentioned this type in his poem.
The author mentions the following three types in the lines above:
1. Waqf bil-Iskān ‫ وﻗﻒ �ﻻٕﺳﲀن‬: Iskān literally means to provide shelter

or peace. Technically, it is to stop on a word while dropping the
vowel, ḍammatain, or kasratain on its final letter and replacing it
with a sukūn. This is the most common type of waqf and is the
default method of waqf in all the riwāyāt. The author describes
this with the words “And beware of stopping with a full ḥarakah”
i.e., you must stop on a word by not reciting a full ḥarakah on the
last letter; rather you must replace the vowel with a sukūn.
2. Waqf bil-Rawm ‫وﻗﻒ �ﻟﺮوم‬: Rawm literally means to seek.

Technically, it means to stop on a word that ends with a ḍammah
or ḍammatain and kasrah or kasratain while maintaining a small
350
Consistently.
351
Ḥirz al-Amāni wa Wajh al-Tahānī, l. 240
352
Ḥirz al-Amāni wa Wajh al-Tahānī, l. 237
210
part of the ḍammah or kasrah. Some have further defined “a small
part of the ḍammah or kasrah” as 1/3 i.e., to recite only 1/3 of the
ḍammah or kasrah while stopping. Some have chosen to define it
as “to recite the ḍammah or kasrah in a low tone,” i.e., the
majority of the sound is diminished in such a way that a person
sitting close by can hear it if he is paying attention. Imam al-
Shāṭibī has adopted this definition. 353 Ibn al-Jazarī mentions in al-
Nashr that the outcome of both the definitions is the same. 354
Waqf bil-Rawm is only allowed on a ḍammah, dammatain, kasrah, or
kasratain, and it is not applicable on fatḥah or fatḥatain.
Some Additional Details About Rawm:
There are two types of ḥarakāt in the Arabic language:

1. ‫ ﺣﺮﰷت ا ٔ�ﻋﺮاب‬i.e., Ḥarakāt al-Iʿrāb: These refer to the ḥarakāt of rafʿ,
naṣb, jarr, and jazm cases.
2. ‫ ﺣﺮﰷت اﻟﺒﻨﺎء‬i.e. Ḥarakat al-Bināʾ: These refer to ḍammah, fatḥah,
kasrah, and sukūn.
Those with some level of advanced knowledge of Arabic grammar

will fully understand this. The author says “ ‫�ﺐ‬
ٍ ‫" اﻻ� ﺑِ� َﻔ� ْت ٍـﺢ �أ ْو ﺑِ�نَ ْـﺼ‬to make
�
it clear that waqf bil-rawm is not allowed on a word that has a fatḥah
on the last letter or if the word is in the naṣb case. However,
sometimes a word may be in the naṣb case but will have a kasrah on
the last letter. In such cases, waqf bil-rawm is allowed. Similarly,
sometimes a word may be in the jarr case, but will have a fatḥah on it.
Thus, waqf bil-rawm will not be allowed.
353
Ḥirz al-Amāni wa Wajh al-Tahānī, l. 368.
354
211
3. Waqf bil-Ishmām:
To stop on a word whose last letter is maḍmūmah (has a ḍammah), by first

making it sākinah, then making an expression of circling the lips as if
pronouncing the ḍammah. Ishmām can only be seen and will not be heard,
making it noticeable only to the one looking at the reciter. This is
allowed on words ending with a ḍammah or ḍammatain and requires
practice under the supervision of qualified reciters.
Rawm and ishmām will not be applied in the following scenarios:
1. Hāʾ al-Taʾnīth ‫ة‬: The feminine tā which becomes a hāʾ when waqf is made
on it as in: .‫ِﻧﻌﻤﺔ َﺷﻮﻛﺔ‬
2. Al-Ḥarakah al-ʿĀriḍah: when the ḥarakah is temporary due to iltiqāʾ al-

ٗ َ َّ َ َّ ُ
sākinain, for example: ٢ �‫ق ِم ٱ�ۡل إِ� قلِي‬
Scholars differ regarding the permissibility of rawm and ishmām on hāʾ al-
ḍamīr.
4. Hāʾ al-ḍamīr: Ha al-ḍamīr refers to the singular, attached, third

person, masculine pronoun in Arabic, that is also referred to as
hāʾ al-kināyah. In respect to what precedes it, ha al-ḍamīr is of
seven types:
1. Preceded by a ḍammah e.g., ‫ﻗَﻠ ُﺒﻪ‬

2. Preceded by a wow maddah or līnah e.g., ‫ﴍوﻩ‬
َ َ ‫ﻗَ َتﻠُﻮ ُﻩ‬
3. Preceded by a kasrah e.g., ‫َز ْو�ِ ِﻪ‬
4. Preceded by a yā maddah or līnah e.g., ‫ِﻓيﻪ‬
5. Preceded with fatḥah e.g., ‫ﻧ َ ْﻔ َﺴ ُﻪ‬
212
6. Preceded with alif e.g., ‫ﻫَﺪَ ا ُﻩ‬
7. Preceded with a ṣaḥīḥ sākin letter e.g., ‫ﻓَﻠ َﯿ ُﺼ ْﻤ ُﻪ‬
Some scholars have prohibited rawm and ishmām in the first four types,
while allowing rawm and ishmām in the last three types. Another group
has allowed rawm and ishmām in all seven types. While yet others have
prohibited them in all seven scenarios. 355
The scholars of waqf have written that a reciter should not make waṣl of
an āyah of punishment or hell with an āyah of mercy or jannah, rather
waqf should be made. 356
355
356
Al-Dānī, al-Muktafā, 15. I do not know why the author, Mufti Mohamed-Umer Esmail,
placed this sentence in this chapter, but I have left it as and where he wrote it.
213
‫ا�اتمة‬
ْ َ ْ ُ
ْ ‫ـقـد َِم‬ َ ّ ‫ـه م‬ ّ ‫الم َق‬
ْ ‫ـد َِم‬ ُ ‫ـي‬ َ ‫ـض ـي �َ ْظ ـ ِم‬ َّ َ َ ْ َ َ
‫ـه‬ ‫ِـنِـي لِـقـارِئِ الـقـرآ ِن ت‬ ‫وقـد �ق‬ 106
ْ ‫الر َش‬ ْ َ ْ َ َ ْ َّ
َّ ‫ـر ب‬ ُْ ْ َ ْ َ َ ْ ٌ َ َُ ََْ
ٌ ‫ــاف َو َز‬
‫ـد‬ ِ ‫ـن ا�جوِ�ـد �ظف‬ ِ ‫س‬ ِ � ‫ـن‬ ‫م‬ ‫د‬ ‫ـد‬ ‫ـع‬ ‫ال‬ ‫ِـي‬ ‫ف‬ ‫اى‬ ‫� � ي ا� ه ـا ق‬ 107
َُ َّ ‫ــد َو‬ ْ ُ َ
ُ ‫الـصـ�ة بَـع‬ َّ ‫ــم‬ َّ ‫ث‬ ُ ُ َ‫ـه ـا خِــت‬ َ
َ ‫ـد � ِ ل‬ ُ ‫ـم‬ َ ‫َو‬
ْ ‫الـح‬
‫الـســ�م‬ ‫ــام‬ 108
َ ْ‫ـحـبـهِ وتَـابـعِـي مِـن‬
ِ‫ـوالِــه‬ ِ ِ
ْ ‫َو َص‬ َ
ِ‫الم ْص َطـفـي َوآل ِـه‬ ُ ‫ـي‬ ّ ِ ِ‫َعـلَـي ا�َّـب‬ 109
106. And my poem titled al-Muqaddimah has come to an end, which is a gift from
me to the recitor of the Qurʾān
107. Its lines are ‫ ق‬and ‫ ز‬according to the enumeration system. Whoever is
proficient in Tajwīd will succeed with guidance.
108. And all praises are for Allāh at its ending, then blessings and thereafter
peace
109. be upon the Prophet, the chosen one and his family, and his companions, and
those who followed his way.
Chapter 19. The Ending
The author concludes by naming his poem ‫ اﳌﻘﺪﻣﺔ‬and putting it forth to all
reciters as a gift. He then mentions that the number of lines in his poem
equals the numerical value of ‫ ق‬and ‫ز‬.
In order to understand this, as mentioned earlier the ancient sequence of

the Arabic language followed the Abjad order. Following other Semetic
languages, the Arabs gave a numerical value to each of the letters of the
Arabic alphabet according to the Abjadī sequence. This is known as ḥisāb
al-jumal. The following chart shows the numerical value of every letter:
214
‫ﺿﻈﻎ‬ ‫�ﺬ‬ ‫ﻗﺮﺷﺖ‬ ‫ﺳﻌﻔﺺ‬ ‫ﳇﻤﻦ‬ ‫ﺣﻄﻲ‬ ‫ﻫﻮز‬ ‫ٔأﲜﺪ‬
‫ٔأ ب ج د ه و ز ح ط ي ك ل م ن س ع ف ص ق ر ش ت ث خ ذ ض ظ غ‬
1
9 8 7 6 5 4 3 2 1
0 9 8 7 6 5 4 3 2 1
0 0 0 0 0 0 0 0 0 9 8 7 6 5 4 3 2 1
0 0 0 0 0 0 0 0 0 0
0 0 0 0 0 0 0 0 0
0
The author states that the number of lines in this poem corresponds
with the numerical value of ‫ ق‬and ‫ز‬. The numerical value of ‫ ق‬is 100 and
the numerical value of ‫ ز‬is 7. Thus, the total number of lines in this poem
is 107.
It has been a tradition among many scholars to mention the number of

lines of their poetry. The author adopted the same in his work al-
Ṭayyibah and al-Durrah. The author’s predecessor Imām al-Shātibī (may
Allāh have mercy on him) adopted this in his monumental work Ḥirz al-
Amāni wa Wajh al-Tahānī, ʿAqīlah, and Nāẓimah al-Zuhr. Sometimes,
authors also write the year of their work in numerical value.
The exact number of lines in this poem is 109. Then why did the author
mention 107? It is possible that the last two lines were added later on by
the author or that they were added later on by one of his students. 357
357
Muḥammad Sharīf, al-Taqdimah al-Sharīfiyyah, 390.
215
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THE AZARI

A commentary on the poem al-Muqaddamah al-Jazariyyah by al-

Mufti Mohamed-Umer Esmail

Edited and Published Posthumously

This publication may be stored, printed, and copied without any

Author Mohamed-Umer Esmail

Cover Design Huzaifa Saleh

We begin by thanking Allah S for blessing us with the immense gift of

As Imām al-Shāṭibī  states in his seminal text, Ḥirz al-Amānī wa Wajh

With a request for duʿāʾs,

The book before you is a translation and commentary of the classical

In an audio recording, our respected teacher , stated that he relied on

Mufti Mohamed-Umer Esmail  was a scholar, a mentor, and a teacher,

I ask Allah S to forgive us for our shortcomings, and to overlook our

‫ ﻭﻫﺬﺍ ﺍﳉﻬﺪ ﻭﻋﻠﻴﻚ ﺍﻟﺘﻜﻼﻥ‬،‫ﺍﻟﻠّﻬﻢ ﻫﺬﺍ ﺍﻟﺪﻋﺎء ﻭﻋﻠﻴﻚ ﺍﻹﺟﺎﺑﺔ‬

Tuḥfah al-Aṭfāl – This is an important introductory text as not only does it

Before teaching this text, it is highly recommended that the teacher

• The difference between qirāʾah, riwāyah, and ṭarīq. This can be

The Canonical Recitations

Muḥammad ibn Muḥammad ibn Muḥammad al-Jazarī

He was born on the night of Saturday the 25th of Ramadan 751 AH in

﴾‫ﺎن‬ َ ْ ‫ا� ﻳَﺄْ ُم ُﺮ ﺑﺎﻟْ َﻌ ْﺪل َو‬

After returning to Damascus, he was granted the seat of teaching qirāʾāt

It is reported that he wrote [more than] 49 books. Some of his works

�‫�ب� ا�يس� � القراءات الع‬ •

‫�ية ا�هاية � أسماء رجال القراءات‬ •

‫ا�مهيد � علم ا�جو�د‬ •

‫ا�هتداء إ� معرفة الوقف وا�بتداء‬ •

‫�ية المهرة � الز�ادة � الع�ة‬ •

�‫طيبة الن� � القراءات الع‬ •

‫نهاية ال�رة � قراءة ا�ئمة ا��ثة الزائدة � الع�ة‬ •

‫المقدمة فيما � قارئ القرآن أن يعلمه‬ •

‫ا�رة المضية � القراءات ا��ث‬ •

When narrating knowledge that requires a chain of narrators ending

‫ا ٕﻻﺳ�ﻨﺎد ﻣﻦ ا��ﻦ وﻟﻮﻻ ا ٕﻻﺳ�ﻨﺎد ﻟﻘﺎل ﻣﻦ ﺷﺎء ﻣﺎ ﺷﺎء‬

Additionally, the letters written by the Messenger of Allāh ‫ﷺ‬ to the

A Ḥadīth reported by al-Ruhāwī on the authority of Abū Hurairah 

Difference Between Nabī and Rasūl

Invocation of Ṣalāh and Salām (Durūd Sharīf)

Allāh Almighty states (al-Aḥzāb, 33:56),

Furthermore, since the verse is explicit in its meaning, it denotes that

1. It is farḍ ʿain (individually mandatory) for every adult Muslim to

2. Based on hadīth, it is wājib (obligatory) to invoke ṣalāh upon the

Others maintain that invocation of ṣalāh without salām is makrūh;

Wājib is an active participle that means obligatory. Its infinitive is wujūb.

Commentators of the poem have differed greatly as to which type of

The author of Juhd al-Muqill summarizes this nicely. He states:

There is no difference of opinion in that learning this sacred science is

The sciences of the Qurʾān are of two types:

And Allāh ordered that the Qurʾān be read with tartīl:

It is reported by the author in al-Nashr that ʿAlī  interpreted tartīl as:

24 ‫اﳊﺮوف‬ ‫ﻣﻌﺮﻓﺔ اﻟﻮﻗﻮف وﲡﻮﯾﺪ‬

1. Makhārij i.e., the places of articulation of letters

Makhārij is the plural of makhraj. Makhraj literally means place of exit. In

The Most Eloquent of Languages

Ibn Kathīr in his commentary of the Qurʾān states:

The Messenger of Allāh ‫ ﷺ‬said,

Types of Mistakes in Recitation

The author in his book on tajwīd titled al-Tāmhīd lists reciting a

Most have listed waqf on a complete ḥarakah as a major mistake. The

2. Al-Laḥn al-khafī is to omit certain qualities such as ṣifāt lāzimah

We learned earlier from the definition of tartīl as reported from ʿAlī 