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37-591: One of the meanings of the Tilawa of the Quran is that the Qāriʾ who reads must rationalize what he is reading and follows the directions contained in what he is reading. In the science of tajweed , the qāriʾ needs to know the levels or ranks in which he recites the tilawa , and these four ranks are all mubah or permissible, which are: Mastering the tilawa recitation requires knowing its ranks and levels in order to apply

74-407: A fatḥah or ḍammah and light when accompanied by a kasrah . If its vowel sound is cancelled, such as by a sukūn or the end of a sentence, then it is light when the first preceding voweled letter (without a sukun ) has a kasrah . It is heavy if the first preceding voweled letter is accompanied by a fatḥah or ḍammah . For example, the ر at the end of the first word of

111-426: A "heavy accent" ( tafkhīm ). This is done by either pharyngealization /ˤ/, i.e. pronounced while squeezing one's voicebox , or by velarization /ˠ/. The remaining letters – the muraqqaq  – have a "light accent" ( tarqīq ) as they are pronounced normally, without pharyngealization (except ع , which is often considered a pharyngeal sound). ر  ( rāʼ  ) is heavy when accompanied by

148-547: A certain Ibn Jubayr al-Makki had compiled a list on five readings, each from a city where the caliph Uthman had sent an Uthmanic codex . Ibn Mujahid emulated Ibn Jubayr in including five readings, and added two from Kufa to substitute for the codices sent to Yemen and Bahrain, which had not been heard about since they were sent. Yasin Dutton suggests Ibn Mujahid found it difficult to only select one due to his familiarity with

185-462: A certain verse ( ayah ), he ۩ prostrated a sujud to Allah Almighty. Tajweed In the context of the recitation of the Quran , tajwīd ( Arabic : تجويد tajwīd , IPA: [tadʒˈwiːd] , ' elocution ') is a set of rules for the correct pronunciation of the letters with all their qualities and applying the various traditional methods of recitation ( Qira'at ). In Arabic,

222-467: A commentary on the text. He died on 13 July 936 CE/20 Shaban 324 AH. In his Kitāb al-sabʿa fī l-qirāʾāt , Ibn Mujahid establishes seven readings of the Quran which would later be known as the canonical 'Seven'. Three of their readers hailed from Kufa , while the others were from Mecca , Medina , Damascus , and Basra – all centres of early Islamic learning. They were: It is not known why three readers from Kufa were chosen. According to Al-Suyuti ,

259-413: A hamzah (ا) receive a waṣlah... بِسْمِ ٱللهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ ‎ In most of the cases, the vowel that must be used before the alif waṣlah is obvious (the short or long vowel before alif waṣlah); but if it is preceded by a word ending on a sukun, then these are the rules: Peace be upon them. /alayhimu s-salām/ 1 In the case of Tanwin and alif waṣlah, the intrusive kasrah between them

296-406: A voweled letter ( fatḥah , ḍammah , kasrah ) is followed by a madd letter ( alif , yāʼ or wāw ). The number of morae then becomes two. If these are at the end of the sentence, such as in all the verses in " al-Fatiha ", then the number of morae can be more than two, but must be consistent from verse to verse. Additionally, if there is a maddah sign over the madd letter, it

333-481: A whole for the prolonged ( madd or mudd ) letters. The manner of articulation ( ṣifat al-ḥurūf ) refers to the different attributes of the letters. Some of the characteristics have opposites, while some are individual. An example of a characteristic would be the fricative consonant sound called ṣafīr , which is an attribute of air escaping from a tube. The emphatic consonants خ ص ض ط ظ غ ق , known as mufakhkham letters, are pronounced with

370-472: Is a clear error. The central Quranic verse about tajwid is verse 73:4: "...and recite the Qur'an with measured recitation." The word tartīl ( Arabic : ترتيل ), as used in this verse, is often also used in hadith in conjunction with its command. It means to articulate slowly, carefully, and precisely. Abu Dawud 's hadith collection has a chapter heading titled "Recommendation of (reciting with) tartīl in

407-495: Is accompanied by a sukun sign, some cases of which involve tanwīn ' s nun with a sukun. There are then four ways it should be pronounced, depending on which letter immediately follows: صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ ‎ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ ‎ أَشْهَدُ أَن لَّا إِلَٰهَ إِلَّا ٱللَّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّداً رَّسُولُ ٱللَّٰهِ ‎ مِنْ شَرِّ مَا خَلَقَ ‎ The term mīm sākinah refers to instances where

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444-421: Is an individual obligation ( farḍ al-'ayn ) on every Muslim to recite the opening chapter of the Qur'an ( al-fatiha ) with correct tajwīd, though they do not need to know the terms and definitions of the rules themselves. Sheikh Zakariyya al-Ansari stated that it is sinful to recite in a way that changes the meaning or changes the grammar. If it does not change these two things, then it is not sinful, even if it

481-413: Is held for four or five morae when followed by a hamzah ( ء ) and six morae when followed by a shaddah . For example, the end of the last verse in " al-Fatiha " has a six-mora maddah due to the shaddah on the ل ( lām ). صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلمَغْضُوبِ عَلَيْهِمْ وَلاَ ٱلضَّآلِّين ‎ Nūn sākinah refers to instances where the letter nūn

518-426: Is merely for the differentiation from the name عُمَر /ʕumar/). And in fact, عمرو is a triptote (something rare in proper nouns, since they are usually diptotes). Abu Bakr Ibn Muj%C4%81hid Abu Bakr Ahmad ibn Musa ibn al-Abbas ibn Mujahid al-Atashi ( Arabic : أبو بكر أحمد بن موسى بن العباس بن مجاهد التميمي , romanized :  Abū Bakr Aḥmad ibn Mūsā ibn al-ʿAbbās Ibn Mujāhid al-ʿAṭashī , 859/860 – 936)

555-410: Is not graphically represented. 2 Plural mim is the ending of هُمْ or كُمْ as noun suffixes and تُمْ as a verb suffix, which normally end as /hum/, /kum/ and /tum/ respectively. But in some cases /hum/ becomes /him/; nevertheless, it continues as /him-u/. These three always take a damma /-u/. 3 مِنْ is an exception to this, which always takes a fatha /-a/ if it be conjoined with the next word. Waqf

592-476: Is the Arabic pausa rule; all words whose last letter end on a harakah become mute (sukūn) when being the last word of a sentence. 1 Hamza on the fourth row is an exception to 'ending on any ḥarakah.' It's only in the case of hamza having fathatayn, not otherwise. In the case of the proper name عمرو /ʕamrun/, it is pronounced /ʕamr/ in pausa, and the last letter و wāw has no phonetical value (this writing convention

629-400: The lām after it becomes part of the following letter (is assimilated ). "Solar" and "lunar" became descriptions for these instances as the words for "the moon" and "the sun" ( al-qamar and ash-shams , respectively) are examples of this rule. There are 17 emission points ( makhārij al-ḥurūf ) of the letters, located in various regions of the throat, tongue, lips, nose, and the mouth as

666-554: The Sūrat "al-ʻAṣr" is heavy because the ع  ( ʻayn ) has a fatḥah : وَالْعَصْرِ ‎ ل ( lām ) is only heavy in the word Allāh . If, however, the preceding vowel is a kasrah , then the ل in Allāh is light, such as in the Bismillah : بِسْمِ اللّٰه ‎ Prolongation refers to the number of morae (beats of time) that are pronounced when

703-601: The Hadr rank is by reading the verses quickly, taking into account the provisions of Tajweed from the letters and qualities of words, in contrast to the rank of Tahqeeq . The Sujud Tilawa  [ ar ] is done during the Tilawa recitation of the Quran individually or in the Hizb Rateb or the Salka , including Salah in congregation, because there are fifteen places where Muslims believe, when Muhammad recited

740-420: The ahruf and canonical readings. Siding with the traditionists over the grammarians, Ibn Mujahid was concerned by Quranic readers who would recite grammatically sound variants of the text that had no precedent in previously transmitted readings. He was involved with the prosecution of grammarian-readers who insisted on doing so, notably Ibn Miqdad and Ibn Shannabudh . He also cautioned against memorising

777-436: The companions of the prophet used some terms which are still used today in tajwīd rules. The Arabic alphabet has 28 basic letters , plus hamzah ( ء ). The Arabic definite article is ال al- (i.e. the letter alif followed by lām ). The lām in al- is pronounced if the letter after it is ألقَمرية ( al-qamarīyyah , lunar), but if the letter after it is ألشَّمسية ( ash-shamsīyyah , solar),

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814-462: The 7 mutawatir reciters. He made the reality, transmitted through reciters of every generation, a science with defined rules, terms, and enunciation. Abu Bakr Ibn Mujāhid (859–936 CE) wrote a book called Kitab al-Sab’ fil-qirā’āt "The Seven of the Recitations". He is the first to limit the number of recitations to the seven known. Imam Al-Shatibi (1320–1388 CE) wrote a poem outlining

851-409: The Qur'an." It begins with the narration: "The Messenger of Allah peace and blessings be upon him said: One who was devoted to the Qur'an will be told to recite, ascend and recite carefully ( Arabic : رتل rattil ) as he recited carefully when he was in the world, for he will reach his abode when he comes to the last verse he recites (Sunan Abi Dawud 1464)." This narration describes the importance of

888-463: The city, hence the inclusion of three readers from three different generations. It is also unknown why Ibn Mujahid excluded other available readings; later scholars included ten and fourteen readings in their lists. It has been suggested by Western scholars that seven was chosen based on hadiths which state the Quran was revealed in seven ahruf . The choice attracted criticism from later Muslim scholars, who commented that it caused confusion between

925-406: The end of sentence. The "lesser bounce" occurs when the letter is in the middle of a word or at the end of the word but the reader joins it to the next word. A "medium bounce" is given when the letter is at the end of the word but is not accompanied by a shaddah , such as the end of the first verse of the Sūrat "al-Falaq" : قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ ‎ The biggest bounce is when

962-614: The latter from Muhammad ibn Ahmad al-Dajuni and Qunbul , both transmitters of his later canonical readings. It is unknown which school of Islamic jurisprudence Ibn Mujahid ascribed to, although he expressed admiration for the Shafi'i school . He became a renowned specialist in the Quranic readings – the size of his study circle is given variously as 84 and 300 students – and assisted the Abbasid vizier Ali ibn Isa ibn al-Jarrah with writing

999-420: The letter mīm is accompanied by a sukun . There are then three ways it should be pronounced, depending on which letter immediately follows: The five qalqalah letters are the consonants ق ط د ج ب . Qalqalah is the addition of a slight "bounce" or reduced vowel sound / ə / to the consonant whose vowel sound is otherwise cancelled, such as by a sukūn , shaddah , or

1036-417: The letter is at the end of the word and is accompanied by a shaddah , such as the end of the first verse of Sūrat "al-Masad" : تَبَّتْ يدَاۤ أَبِی لَهَبٍ وَّتَبَّ ‎ Waṣl is the rule of not pronouncing alif as a glottal stop /ʔ/, assimilating to its adjacent vowel. It is indicated with the diacritic waṣlah, a small ṣād on the letter alif (ٱ). In Arabic, words starting with alif not using

1073-477: The manner of recitation and its positive effects in the afterlife. The next narration describes the importance of prolongation ( Arabic : مدا maddā ): "Qatadah said: I asked Anas about the recitation of the Qur'an by the Prophet, peace and blessings be upon him. He said: He used to express all the long accents clearly ( Arabic : كَانَ يَمُدُّ مَدًّا ) (Sunan Abi Dawud 1465)." This narration also shows that even

1110-611: The provisions of Tajweed , and comes after Tarteel in the second place of preference. Good performance in Tahqeeq is by giving each letter of the verses its right to satisfy the tide and achieve the whisper, which is more reassuring than Tarteel , which is the desirable position of teaching, but it must be avoided from stretching and excessive satisfaction of pronunciation movements; So as not to generate some letters from it, from exaggerated singing to other things that are not correct in Quran recitation. The distinguished performance of

1147-490: The readings of three major reciters, added to the seven in the Shatibiyyah, making it ten. The other is Tayyibat An-Nashr ( Arabic : طيبة النشر ), which is 1014 lines on the ten major reciters in great detail, of which he also wrote a commentary. Knowledge of the actual tajwīd rules is a community duty ( farḍ al-kifāya ). There is a difference of opinion on the ruling for individuals. Dr. Shadee Elmasry states that it

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1184-463: The requirements of that while reading verses of the Quran seeking reward from Allah Almighty. This is because mastering the tarteel is done through reading the Quran calmly and without haste, while contemplating the meanings and taking into account the provisions of intonation, and this is a characteristic inherent in all levels of clear reading. The mastery of Tadweer is by mediating recitation between Tahqeeq and Hadr , taking into account

1221-510: The term tajwīd is derived from the verb جود ( jawada ), meaning enhancement or to make something excellent. Technically, it means giving every letter its right in reciting the Qur'an. Tajwīd or the science of tajwīd in Islam is a science by which one learns the pronunciation of Qur’anic words as pronounced by the Islamic prophet Muhammad . The beginning of the science of tajwīd

1258-469: The third century of Hijra. The history of Quranic recitation is tied to the history of qira'at , as each reciter had their own set of tajwid rules, with much overlap between them. Abu Ubaid al-Qasim bin Salam (774–838 CE) was the first to develop a recorded science for tajwid, giving the rules of tajwid names and putting it into writing in his book called al-Qiraat. He wrote about 25 reciters, including

1295-430: The two most famous ways passed down from each of seven strong imams, known as ash-Shatibiyyah. In it, he documented the rules of recitation of Naafi’, Ibn Katheer, Abu ‘Amr, Ibn ‘Aamir, ‘Aasim, al-Kisaa’i, and Hamzah. It is 1173 lines long and a major reference for the seven qira’aat. Ibn al-Jazari (1350–1429 CE) wrote two large poems about Qira'at and tajwid. One was Durrat Al-Maa'nia ( Arabic : الدرة المعنية ), in

1332-593: Was an Islamic scholar most notable for establishing and delineating the seven canonical Quranic readings ( qira'at ) in his work Kitāb al-sabʿa fī l-qirāʾāt . He was also notable for delivering the charge of heretical Quranic exegesis that reopened the trial of Mansur al-Hallaj , which ultimately led to his execution on the orders of the Abbasid caliph al-Muqtadir . Ibn Mujahid was born in Baghdad in 859-860 CE/245 AH, where he studied hadith and Quran. He learned

1369-501: Was when the Islamic state expanded in the third century of Hijra , where errors in pronunciation increased in the Qur’an due to the entry of many non-Arabs to Islam. So the scholars of the Qur’an began to write the rules of intonation. It is said that the first person to collect the science of tajwīd in his book Kitāb al-Qirā'āt was Imām Abu ʻUbaid al-Qāsim bin Salām (774–838 CE) in

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