Introduction to

‘Ilm Al-Tajweed
Science of Intonation

Chapter 1 Introduction
Chapter 2 Sifaat, Mushtarak, Qalqalah
Chapter 3 Makhaarij
Chapter 4 Noon Saakin and Tanween
Chapter 5 Meem Saakin
Chapter 6 Laam Saakin
Chapter 7 Madd
Chapter 8 Waqoof
‘Ilm Al-Tajweed Foundation Level

Chapter 1 Introduction to ‘Ilm Al-Tajweed

Definitions

1.1 ‘Ilm Al-Tajweed (Science of Intonation) is one of the significant sciences of ‘Uloom Al-
Qur’aan. The Tilaawat or Qiraa’at (recitation) of the Qur’an is governed by this science.

1.2 The word Tajweed is derived from the word Jawwada, meaning to do better, improve.
Tajweed in Arabic literally means performing, acting or making effort repeatedly in order to
reach the perfect level. In other words, ‘making beautiful’ or ‘striving for excellence’.

1.3 Tajweed in this Science conventionally means determining the full, smooth and
balanced pronunciation, and pausing in context of each letter.

1.4 Tajweed enables the learner to recite the Holy Qur’aan as it was revealed to Rasool
Allah (S), recited and taught by him. Rasool Allah (S) was directed to recite the Qur’aan with

Tarteel. ”and recite the Qur’aan (aloud) in a slow, pleasant tone

and style’ (Qur’an 73:4). Tarteel is the method of recitation to achieve the pleasure of Allah
(T).

Subject of Tajweed

1.5 Subject of Tajweed comprises two main sections:

A) Huroof (letters) - Is concerned with pronunciation of letters correctly from their

Makhraj (place of origin), with their Sifaat (qualities) and the relationship of letters to
other letters and words.

B) Waqoof (pausing/stopping) - Is concerned with the rules of where and how to

pause or stop, as well as from where and how to resume.

Hukm Al-Tajweed

1.6 Hukm from Hakama, means to give an order, pass judgement. As the Qur’aan was
revealed with Tajweed, Allah (T) has given the Hukm, the order, of Al-Tajweed as being

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individual obligation (Fardh Al-‘Ayn) to recite the Ayaat (verses) deemed minimum that
needed for Salaat, without necessarily knowing the specific rules for recitation. Learning and
teaching rules of ‘Ilm Al-Tajweed is a collective obligation (Fardh Al-Khifayat), i.e., if no one
does it, then all will be held responsible.

Errors in Tilaawat

1.7 There are two main kinds of error (Al-Lahn) in recitation:

A) Al-Lahn Al-Jaliy - the plain mistakes are considered major errors. To make
any of these errors is a major sin and Haraam (prohibited). It is compulsory to refrain
from these errors.
B) Al-Lahn Al-Khafiy - the concealed mistakes are considered a minor error. To
make these errors is a minor sin and Makrooh (disliked). It is necessary to refrain
from these errors.

1.8 These kinds of errors can take place in three areas of recitation; in pronunciation of
the letters; in pronunciation of the vowels; and in observing Waqoof (pauses and stops).

1.9 There are three Hukm for errors in recitation

A) Jaa’iz (allowed) for the one who is learning the Qur’an with Tajweed. The
errors are forgettable and double rewarded; once for the effort of learning, and
secondly for the recitation in spite of the errors.
B) Makrooh (disliked) if one recites in a very past pace and is careless in
pronouncing the letters from their Makhraj (place of origin) and their Sifaat
(qualities), does not follow the rules of pausing and stopping, or ethics or
recitation and/or uses monotonous voice. It becomes a major sin if it leads to
confusion or shows disrespect for recitation.
C) Haraam (prohibited) if one changes the letter or vowels and/or making wrong
pauses which changes the meaning. This is divided into two parts: (i) Kufr
(disbelief) if error is intentional; (ii) Ithim (sin) if unintentional error (such as
mentioned in Makrooh). This is a major sin if it leads to confusion or
disrespect for the recitation.

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Chapter 2 Sifaat, Mushtarak, Qalqalah

A. Sifat

2.1 Sifat (quality) is singular of Sifaat (qualities). Sifat is the quality or manner that
attaches itself to the Harf (letter) when it comes from its Makhraj. For example, Tafkheem or
Tarqeeq.

2.2 Tafkheem literally means to magnify. In Tajweed, Tafkheem means producing the
Harf with emphasis in full mouth, with the tongue rising towards the palate, so there is a
thickness in the sound. There are seven Huroof (letters) of Tafkheem that are also known as
Isti’laa (superiority or rising):

2.3 Tarqeeq literally means to weaken or thin. In Tajweed, Tarqeeq means producing the
Harf with an empty mouth, wherein the tongue does not rise towards the palate, so there is a
thinness in the sound. There are 18 letters of Tarqeeq that are also known as Istifaal
(descending) with the exception of the Mushtarak Huroof.

B. Mushtarak

2.4 Mushtarak refers to such Harf that can be pronounced with Sifat of Tafkheem or
Tarqeeq depending on its own Harakat (vowel) and the following or preceding Huroof or its
Harakat. The three are Raa’, Alif Madd (Alif of stretching), and Laam of Lafz Al-Jalaalat
(utterance of holiness), i.e., the Mushadad Laam in the Divine Word Allah.

Raa’

2.5 There are 13 rules of the letter Raa’. We will cover a few of them according to
whether the Raa’ is a vowelled letter (Mutaharik) or with quiescent/vowelless (Saakin).

2.6 If the Raa’ is vowelled with either a Fathah, Dhammah, Fathah Qa’imah then the Raa’
is read as Tafkheem. If the Raa’ has a Kasrah then it is read Tarqeeq.

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a) TAFKHEEM

(1) Mutaharik
• Raa’ with a Fathah, Dhammah or Fathah Qa’imah. E.g.;

• Raa’ with a Shaddah and the Shaddah has a Fathah, or

Dhammah. E.g.;

(2) Saakin
(i) Original
• The Raa’ has an original Saakin (not due to a Waqf (stop)) and
is preceded by a letter which has a Fathah or Dhammah. E.g.;

• Raa with an original Saakin and is followed by a letter of

Tafkheem, then Raa’ will be read with full mouth (regardless of
whether or not a Kasrah letter precedes the Raa’ Saakin). E.g.;

• Raa’ with original Saakin is preceded by Alif Wasl (a stand

alone Alif with no Fathah, Dhammah, Kasrah). E.g.,

(ii) Final - If Raa’ becomes Saakin as result of the final Waqf, look at
the preceding letter to decide how to pronounce the Raa’.
• Raa is in Waqf and the ‘vowelled’ letter before it is with a
Fathah or Dhammah. E.g.;

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b) TARQEEQ

(1) Mutaharik
• Raa’ with a Kasrah. E.g.;

• Raa’ has a Shaddah and the Shaddah has a Kasrah then

BOTH the Raa’ will be read with empty mouth. E.g.;

(2) Saakin
(i) Original – The Raa’ has an original Saakin, not due to a Waqf (stop).
• Raa’ with original Saakin that is preceded by a letter which has
a Kasrah. E.g.;

(ii) Final – The Raa’ becomes Saakin as result of the final Waqf.
• Raa in Waqf preceded by a Yaa Saakin will always be empty
mouth. E.g.;

• Raa’ in Waqf and preceded by ‘vowelled’ letter that has a

Kasrah. E.g.;

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Alif Madd

2.7 If Alif is in the state of Harf Madd (i.e., an Alif that is Saakin and is preceded by a
letter that carries a Fathah – see Chapter 7) there are two ways to read it, either Tafkheem or
Tarqeeq depending on the nature of the preceding letter.

A) If the letter before the Alif Madd is one of the seven letters of Tafkheem, then the
Alif Madd will be read with a full mouth (Tafkheem). E.g.;

B) If the letter before the Alif Madd is one of the letters of Tarqeeq, then the Alif Madd
will be read with a empty mouth (Tarqeeq). E.g.;

Laam of Lafz Al-Jalaalat

2.8 Laam of Lafz Al-Jalaalat will be Tafkheem if preceded by a letter with Fathah or
Dhammah. E.g.;

2.9 Laam of Lafz Al-Jalaalat will be Tarqeeq if preceded by a letter with Kasrah. E.g.;

C. Qalqalah

2.10 Qalqalah Means to attribute an echo or bounce to a letter but not to such an extent

that it becomes a Fathah. There five letters of Qalqalah:

2.11 These letters only echo or bounce if:

(a) Are in Saakin

(b) Appear at the end of a word

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Chapter 3 Makhaarij

3.1 Makhaarij is plural of Makhraj (exit) and in Tajweed it is the place from where the
sound of each Harf (letter) originates.

3.2 There are five general areas of articulation that all the Huroof (letters) originate from:
1. Throat
2. Lips
3. Tongue
4. Empty space in the mouth and throat
5. Nasal passage

The Throat

3.3 There are six Huroof that articulate from the throat. The throat is divided into upper,
centre and bottom parts.

Upper throat: ‫غ خ‬

Centre: ‫ح‬ ‫ع‬

Bottom: ‫ءه‬
Letters of the Lips

3.4 There are four Huroof from the lips.

1. Where both the lips meet, come the letters:

2. Where the lips come close together but do not meet, comes the letter Waw
3. Where the upper front teeth bite into bottom wet part of the lip, is the letter Faa’

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The Tongue

3.5 There are seventeen Huroof from the tongue.

The Empty Space

3.6 The three Huroof Al-Madd ‫ي‬ ‫( و ا‬see Chapter 7) originate from this one Makhraj.

Nasal Cavity

3.7 The nasal cavity is for the Sifat (not Makhraj) of Gunnah (nasalisation) in Meem and
Noon (see Chapters 4 and 5).

3.8 The nasalisation is for two Harakat duration, and this Sifat can be Mushtarak. For
example, the Ghunnah can be read with Tafkheem when Noon Saakin or Tanween is
followed by a letter of Tafkheem. The Ghunnah can also be read with Tarqeeq when Noon
Saakin or Tanween is followed by a letter of Tarqeeq.

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Chapter 4 Noon Saakin and Tanween

4.1 Noon Saakin (quiescent) is a Noon free from any vowel (Fathah, Dhammah or
Kasrah).

4.2 Tanween is written as a double Fathah (Fathatain), Kasrah (Kasratain) or Dhammah

(Dhammatain).

4.3 In Tajweed Noon Saakin and Tanween are the same. So whatever rule applies to
Noon Saakin also applies to Tanween.

4.4 There are 4 rules of Noon Saakin and Tanween and depend upon the following Harf:
1. Izhaar
2. Idghaam
3. Iqlaab
4. Ikhfaa’

IZHAAR

4.5 If after Noon Saakin or Tanween appear the letters of the throat
then the Noon Saakin or Tanween will be read fully from the Makhraj and with NO Ghunnah.

IQLAAB/QALB

4.6 If after Noon Saakin or Tanween appears the Harf Baa’ ‫ ب‬then the Noon Saakin or

Tanween will change to a Meem. Ghunnah will be done. However the Meem will not be read
fully from its Makhraj. A very small Meem is sometimes written over the Noon Saakin to
indicate that Iqlaab should be done.

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IDGHAAM

4.7 Idghaam is the Hukm of Noon Saakin or Tanweem when they are followed by any of

the there are six letters of ‘yarmaloon’. Idghaam is further split

into two parts.

A) Idghaam Bil (with) Ghunnah: If after Noon Saakin or Tanween appear the
letters ‘yanmoo’ (Yaa’, Noon, Meem, Waw) then join with Ghunnah.

*Noon Shaddah is also Idghaam Bil Ghunnah:

B) Idghaam Bila (without) Ghunnah: If after Noon Saakin or Tanween appear the

letters ‫ل‬ ‫ر‬ then join with NO Ghunnah.

IKHFAA

4.8 If after Noon Saakin or Tanween any of the remaining 16 Huroof appear, then a
Ghunnah will be done but not fully from the Makhraj, allowing the tongue to hover.

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Chapter 5 Meem Saakin

5.1 When the Meem Saakin is the final letter in a word, it will have one of 3 rules: (1)
Ikhfaa’, (2) Idghaam, (3) Izhaar (no Ghunnah).

IKHFAA’

5.2 If after Meem Saakin appears the Harf then Ikhfaa’ will be done, meaning Ghunnah
will be done but NOT fully from the Makhraj. In this scenario the lips do not meet but are kept
slightly apart.

IDGHAAM

5.3 If after Meem Saakin appears another (Meem) then Idghaam will be done. Therefore
Meem is read with Ghunnah FULLY from the Makhraj. If Meem has a Shaddah then this is
also known as Meem Saakin Idghaam and Ghunnah is done:

IZHAAR

5.4 If any other letter appears after Meem Saakin (besides Baa’ or Meem) then no
Ghunnah will be done and the Meem will be read completely from the Makhraj.

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Chapter 6 Laam Saakin

6.1 Some words in Arabic will not stand if the Laam Saakin is not read e.g.,

. This Laam has the Hukm (or rule) of Izhaar (manifestation), it is

read clearly and apparent. This is usually when the Laam Saakin is in the middle of the word.

6.2 Laam Saakin at the end of a word has one of two Hukm:

A) Idghaam - If the end Laam Saakin is followed by Laam or Raa’, then

assimilate (Idghaam) the Saakin letter into the Mutaharrik. If Laam Saakin is

followed by a Laam Mushaddad as in or Raa’

Mushaddad as in the Laam Saakin automatically incorporates

into the Mushaddad Laam or Raa’.
B) Izhaar - If the end Laam Saakin is followed by any other Harf, Laam Saakin is
read clearly. E.g.,

Alif Laam Ta’reef

6.3 Laam Al-Ta’reef or Al Al-Ta’reef (the definite article or the) is a Harf (particle) that
gives the noun a prefix; for example, it denotes a difference between a house and the house.
Laam Al-Ta’reef has two Hukm: Izhaar or Idghaam.

6.4 Laam with Izhaar is called Laam Qamariyyat (lunar Laam) because the Laam is
pronounced as in Laam of Al-Qamar (the moon). There are fourteen Qamariyyat Huroof
(consonants) out of the twenty-eight in the Arabic alphabet.

6.5 Laam with Idghaam is called Laam Shamsiyyat (solar Laam) because it is
pronounced as the Laam in Al-Shams (read as Ash-Shams, the sun). The Laam here is
assimilated or incorporated into the initial letter of the Ism (noun), and the letter becomes
Mushaddad. There is no Ghunnah (nasalization) in Laam. There are fourteen Shamsiyyat
Huroof i.e. those that are left after the Qamariyyat Huroof.

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Chapter 7 Madd

7.1 Madd means to stretch and in Tajweed it means to lengthen or stretch the sound of
Harf Madd (or Harf Leen) letter beyond one Harakat (the time taken to open or close a

finger). Huroof of Madd are (a) ‫ ا‬Alif, ‫ و‬Waw, ‫ ي‬Yaa; (b) vowelless (i.e., Saakin); and (c)
preceded by particular vowels, i.e., Alif Saakin preceded by a Fathah, Waw Saakin
preceded by a Dhammah, and Yaa Saakin preceded by a Kasrah.

7.2 Each of the above letters will be held for two Harakat duration and is read in both
Waqf (stop) and in Wasl (continuation).

7.3 The Hukm for this Madd is Waajib. Harf Madd is also known as Madd Asliy, Original
Madd.

Madd Far’iy

7.3 Madd Asliy can become Madd Fari’iy (Madd of subordination, i.e., subordinate to the
Asliy) and can be stretched from 2-6 Harakat, if the following conditions are met:
a) When a Saakin comes directly after a Harf Madd or
b) When there is a Hamzah either before or after the Harf Madd.

7.4 Duration of Madd Far’iy is one of three.

a) Al-Qasr (withholding): 2 Harakat.
b) Al-Tawasut (intermediacy): 4 Harakat (or 5 Harakat and is called Fuwaq Al-
Tawasut, meansing a little above Tawasut).
c) Al-Tool (lengthy): 6 Harakat.

7.5 There may be one of three Hukm of Madd Far’iy.

a) Jaa’iz (permissible) - Can be read with one of the three durations above.
b) Waajib (obligation) - Read with Al-Tawasut.
c) Laazim (requisite) - Read with Al-Tool.

7.6 It is Waajib to maintain a consistent length throughout the recitation of a particular

Madd. This is known as Taswiyat Al-Mudood or just Taswiyat (equalisation).

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Madd Far’iy due to Harf Madd with HAMZAH before or after

7.7 Madd Al-Badl (substitute) occurs when the Hamzah precedes the Harf Madd. Its
Hukm is Waajib and it is stretched for two Harakat only. It is known as Badl because the Harf
Madd is replacing a second Hamzah.

7.8 Madd Muttasil (attached) - if after Harf Madd appears a Hamzah in the SAME word,
the Harf Madd is stretched for four or five Harakat.

7.9 Madd Munfasil (detached) - if after Harf Madd appears a Hamzah (Alif) in the NEXT
word, then the Harf Madd is stretched for either two, four or six Harakat.

7.10 Munfasil with Haa and Yaa In this Madd the Haa and Yaa are written as
part of the main body of the word. This means the reciter cannot pause between or separate
them. Therefore it is still a Madd Munfasil. This word is actually Yaa and Ayyuha written as
one.

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Madd Far’iy due to Harf Madd followed by SAAKIN

7.11 Madd ‘Aaridh (accidental) - after Harf Madd appears a letter that becomes an
‘accidental’ Saakin due to a stop (Waqf). The Harf Madd can stretched for either two, four or
six Harakaat.

7.12 Madd Laazim (necessary) – after Harf Madd appears an original Saakin (not Aaridh).
Madd Laazim can either be in words (Kalimi) or letters (Harfiy).

a) Madd Laazim Kalimi

(i) Madd Laazim Kalimi Muthaqqal (heavy) - This applies if after the Harf Madd
appears a Shaddah. Harf Madd is stretched six Harakaat.

(ii) Madd Laazim Kalimi Mukhaffaf (lightened) - This applies if after the Harf Madd
there is a Saakin which is Laazim.

b) Madd Laazim Harfi

(i) Madd Laazim Harfi Muthaqqal - This becomes apparent when the NAME OF
THE HARF is spelt out. If after Harf Madd the letter with Sukoon Laazim is the
same as the first letter in the name of the next Harf, then this is Madd Laazim
Harfiy Muthaqqal. This can be seen in the letter Laam followed by Meem in
Alif Laam Meem.

(ii) Madd Laazim Harfiy Mukhaffaf - This applies when a Harf Madd is followed by
a Sukoon Laazim and that is not followed by a similar or same letter.

(iii) Madd Laazim Harfiy Muthaqqal and Mukhaffaf are part of Huroof Al-
Muqatta’at (dismembered or separated letters) as they are read separately.

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There are 14 Harf Muqatta’at in the beginning of 29 Surahs. Each one is read

by its name fully with no Hamza, i.e., ‫ ح‬is read and not

7.12 If in the same word one is making Waqf, and as a result two rules of Madd appear,
then one should choose to read the Madd that is longer in duration. In the following example,
making Waqf on Yashaa’ wil result in two causes of Madd, i.e., ‘Aaridh as well as Muttasil. If
one is reading Madd ‘Aaridh with two Harakat, and the Madd Muttasil as four, then one would
give preference to the longer Madd of four Harakat and make Waqf on this Madd with four. In
other word, the Madd ‘Aaridh will be read as four.

OTHER MUDOOD

7.13 The causes of Mad Far’iy are NOT present in the following Mudood (plural of Madd)
and their duration is usually two Harakat (unless otherwise stated beloew), but nevertheless
they are studied under Madd Far’iy in view of the fact that more care is given to their
duration.

7.14 Madd Al-Silat (connection)

a) Madd Al-Silat Sughra (the minor Silat) This occurs when the Haa’ of Silat is
preceeded or followed by a Mutaharrik. It is read with Ishbaa’ (fullness) which causes
the Dhammah to make a Waw Madd or Kasrah to be a Yaa Madd.

b) Madd Al-Silat Kubra (the major Silat) This occurs when the Haa’ of Silat is
preceeded by a Mutaharrik and followed by a Mutaharrik Hamzah. It is also read with
Ishbaa’ (fullness) which causes the Dhammah to make a Waw Madd Munfasil or
Kasra to be a Yaa Madd Munfasil.

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7.15 Madd Tamkeen (establishing) – is when a Harf Madd is preceded or followed by a

similar Mutaharrik letter and the Madd maybe read swiftly (less than one Harakat) or omitted
altogether; both are Lahn or error). It is Wajib to fulfil this Madd giving the appropriate timing.

7.16 Madd ‘Iwad (compensated) occurs when Waqf is done on a Fathatain; the Alif is
stretched for 2 Harakat without pronouncing Fathatain.

7.17 Madd Al-Leen (weak or gentle) - two letters are known as Harf Leen; Waw Saakin
and Yaa Saakin when both are preceded by a Fathah. This is read with Al-Qasr when in
Wasl. However, if after Madd Leen a letter appears on which Waqf is done, then it becomes
just like the Madd ‘Aaridh.

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Chapter 8 Waqf

8.1 Waqf means to stop or make a pause by breaking off the breath at the end of the
word. The general rule is every Mutaharrik in Waqf is read in Sukoon.

8.2 There are four kinds.

a. Waqf Taam The inclusive, complete Waqf means to pause at the end of a statement
where the succeeding statement is not related to the preceding statement. This Waqf
is generally made at the end of an Ayat.

b. Waqf Kaafi The sufficient, permissible Waqf is to make a stop at the end of a word
which has a relationship with the next sentence in meaning but it has no grammatical
relationship. The words that appear after ‘Laa Yu’ Minoon’ are ‘Khatama Allahu’.
There are no grammatical connections between the two but in meaning there is a
relationship as they both refer to the unbeliever. This Waqf generally takes place end
of an Ayat and on symbols of Waqf (e.g., making Waqf on the first five Ayaat of Surah
Al Baqarah and on the symbols in between are all Waqf Kaafi). In Waqf Kaafi, as in
Waqf Taam, the recitation will be resumed after the Waqf.

c. Waqf Hasan The reliable, accepted Waqf is to stop at the end of a word that is
related in meaning with the following word. The words combine to make a complete
sentence. This Waqf is generally takes place end of an Ayat and on symbols pf Waqf,
in which case can resume recitation after the Waqf. However, one may stop at other
places that has a connection in word and meaning without symbols of Wqaf, but must
restart the recital 2-3 words before or restart the whole Ayat. For example, if Waqf if
made on Alhamdulillah, one should not recommence on Rabbil Aalameen, but rather
start again from Alhamdulillah.

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d. Waqf Qabeeh The undesired, detested Waqf is to make Waqf on a word which has
both a Lafzi (in words) and a Ma’nawee (in meaning) relationship with the next word.

On such a Waqf the meaning will remain incomplete. for example, if Waqf
is made after Alhumdu then it will be known as Waqf-e-Qabeeh as Alhamdu is
connected with Lillahi. It is not permissible to make Waqf in this case. Nevertheless if
unintentionally due to running out of breath, coughing there is a stop in recitation,
then the recitation should be restarted one word before the word on which Waqf
Qabeeh was made.

8.3 The ways of making Waqf.

a. Waqf Bil Iskaan: Harf Mauqoof (the letter on which Waqf is made) in Mutaharrik
(vowelled) meets a Waqf is read with a Saakin.

b. Waqf Bil Ishmaam: After making Waqf, to indicate the lips towards a Dhammah
when the Harf Mauqoof possesses a Dhammah or Dhammatain. Indicating the lips
means not letting them touch when expressing the Dhammah, as when saying ‘O’.
There is no sound made. Generally, these types of Waqoof are explored in Ikhtibaar
(testing) by the Sheikh to see how the student understands the original text and is
able to observe the Harakat (vowel) of the last letter, or if the Quraa’ wishes to
present their skills.

c. Waqf Bil Raum: Producing only a third of the Harakat on the Harf Mauqoof. This
means to pronounce the letter (with the Harakat) with such softness that only the
person very close by and listening attentively can hear this. It only applies if the Harf
Mauqoof has a Dhammah, Dhammatain, Kasrah or Kasratain with it.

8.4 If Waqf is made on Taa’ Marbootah it is read as a Ha. If the Harf Mauqoof possesses
a Fathatain, then it will be read with a Madd ‘Iwad, which is read with two Harakat.

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8.5 There are numerous symbols that can be divided into three categories according to
whether one stops or not.

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