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The Importance of Tajweed
Fatima Barkatulla Article ID: 934 | 607 Reads

Listening to the Qur’an being recited correctly is enough to soften even the hardest
of hearts and Muslims and non-Muslims alike find it a deeply moving experience even
if they do not understand what is being said. We feel this even more in Ramadaan
when we are in the Taraweeh prayers and we can really feel the difference if we go to
a Masjid where the Tajweed rules of Qur’an recitation are not being observed as they
should. Every single Muslim has to recite Qur’an in Salah but many of us do not
realise that reciting the Qur’an correctly, observing the rules of recitation is not an
advanced science for expert reciters alone, rather it is an obligation upon each and
every one of us whenever we recite the Qur’an.

What is Tajweed

The word Tajweed linguistically means ‘proficiency’ or ‘doing something well’. It

comes from the same root letters as the word ‘Jayyid’ in Arabic (meaning ‘good’):
Jeem, Waw and Daal. When applied to the Qur’an, it means giving every letter of the
Qur’an its rights and dues of characteristics when we recite the Qur’an and observing
the rules that apply to those letters in different situations. We give the letters their
rights by observing the essential characteristics of each letter that never leave it.
And we give them their dues by observing the characteristics of each letter that are
present in them some of the time and not present at other times.

The Qur’an was revealed with Tajweed rules applied to it. In other words, when the
angel Jibreel (alaihis salaam) recited the words of Allah to the Prophet Muhammad
(sallallaahu ‘alaihi wa sallam) he recited them in a certain way and he showed the
Prophet (sallallaahu ‘alaihi wa sallam) the ways in which it was permissable to recite
the Qur’an. So it is upon us to observe those rules so that we recite it in the way it
was revealed.

At the time of the Prophet (sallallaahu ‘alaihi wa sallam) there was no need for
people to study Tajweed because they talked with what is now known as Tajweed so
it was natural for them. When the Arabs started mixing with the non-Arabs as Islam
spread, mistakes in Qur’an recitation started appearing, so the scholars had to
record the rules. Now, because the everyday Arabic that Arabs speak has changed so
much from the Classical Arabic with which the Qur’an was revealed, even Arabs have
to study Tajweed.

The purpose of Tajweed

The Qur’an is the word of Allah, and its every syllable is from Allah. Its recitation
must be taken very seriously. The purpose of the Science of Tajweed in essence is to
make the reciter proficient in reciting the Qur’an, observing the correct pronunciation
of every letter with the rulings and characteristics which apply to each letter, without
any exaggeration or deficiency. And so through this the reciter can recite the Qur’an
upon the way of the Prophet (sallallaahu alaihi wa sallam) who received it from
Jibreel who received it from Allah (subhanahu wa ta’aala) in the Classical Arabic
dialect that it came down in.
Arabic letters each have a Makhraj – an exit or articulation point - in the mouth or
throat from which they originate and they also each have Sifaat – attributes, or
characteristics - particular to them. Knowing the Makhraj and Sifaat of each letter is
an important part of Tajweed. Sometimes two letters have very similar exits which
makes mixing them up easy. So if a person does not know the attributes of each
letter there is a danger that he will change the meaning of the words in Qur’an
recitation. Observing the rules of Tajweed in reciting protects the reciter from making
mistakes in reciting the Qur’an.

The ruling of reading with Tajweed

Muhammad bin Al-Jazaree the great Qur’an and Hadeeth scholar of the 9th Century
(Hijri) says in his famous poem[1] detailing the rules of Tajweed:

“And applying Tajweed is an issue of absolute necessity, Whoever doesn’t apply

Tajweed to the Qur’an, then a sinner is he.”

So he regarded it as an obligation and he regarded leaving it as a sin. And the

majority of scholars agree that applying the Tajweed rules of Qur’an are an individual
obligation (Fard ‘Ayn) upon every Muslim who has memorised part of or all of the
Qur’an. That is because the Qur’an was revealed with the Tajweed rules applied to it
and the Prophet (sallallaahu alaihi wa sallam) recited it back to Jibreel in that way
and the Companions of the Prophet (sallallaahu alaihi wa sallam) read it in that way,
so it is an established Sunnah.

And of the proofs that the scholars bring to show the obligation of Tajweed is that
Allah says in the Qur’an, the meaning of which is:

‘And recite the Qur’an (aloud) in a (slow and melodious) style (tarteela)’
(Surah Muzzammil, aayah 4)

Ali ibn Abi Talib (radi Allahu ‘anhu) said in the explanation of this aayah: “at-Tarteel
is Tajweed of the letters and knowing where to stop (correctly)”.[2]

And of the proofs also is that Allah says in the Qur’an, the meaning of which is:

‘Those who We have given the Book to, give it its right in recitation ( recite it as it
should be recited)’ (Surah al-Baqarah, aayah 121)

And of the rights of reciting correctly is reciting it the way it was revealed.

There are various ahadeeth also showing us the importance of Tajweed. Umm
Salamah was asked about the recitation of the Prophet (sallallaahu alaihi wa sallam)
and she described it as a recitation ‘clearly-distinguished letter by letter’.[3]

Sa’eed bin Mansoor relates in his Sunan[4] that a man was reciting the Qur’an to
Abdullah bin Mas’ood and he recited “Innamas sadaqaatu lil fuqara-i wal
masaakeen”, so Ibn mas’ood said: “This was not how the Messenger of Allah
(sallallaahu alaihi wa sallam) recited it to me!” So the man asked,

“How did he read it to you oh Aba Abdir-Rahman?” So he said

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“Lil Fuqaraaaa-i wal masaakeen”, he elongated the word Fuqaraa and the knowledge
of the different lengths of elongation (mudood) is also from the rules of Tajweed.

The scholars have divided the types of mistakes one might fall into when reciting the
Qur’an into two types:

1.Clear mistakes and 2.Unobvious (hidden) mistakes.

The Clear mistakes must be avoided by all and to avoid them one must know the
rules of Tajweed. If a person falls into the Clear Mistakes, this is considered a sin and
Ibn Taymiyyah even regarded it undesirable for a Student of Knowledge (i.e.
someone who knows Tajweed) to pray behind a person who makes Clear Mistakes in
their Salaah[5]. As for the Unobvious mistakes, then the ruling on them is lighter
and the recitation of a person falling into this type of mistake is regarded as lacking
in completeness and prayer behind such a person is sound.

The table below shows what type of mistakes fall under each category. As you can
see, almost all areas of Tajweed are required to be applied by all Muslims.

Clear mistakes Unobvious mistakes

Mistakes in words which are clear and
inconspicuous, whether they change the
meaning or not. Mistakes related to
correct pronunciation. Scholars, and the
ordinary Muslims should avoid these.
Examples of Clear mistakes:
Mistakes which are associated with
perfecting the pronunciation.
Known only by those who are
experts in this field or study it in
depth. Ordinary Muslims may not
know these.

• Changing one letter into another, or a Examples of Unobvious mistakes:

short vowel (harakah) into another,
(changing Fathah into Damma or the letter
Qaaf into Kaaf etc)
• Not observing the elongations (Mudood)
at all. Reciting them quickly.
• Not observing the rules with which to
pronounce letters when they are next to
each other (like not merging certain
letters that should be merged and not
clearly pronouncing those which should be
clearly pronounced etc.)
• Not being totally exact with the
elongation of letters: (Making the
Madd shorter or longer by a ½ or
even ¼ degree etc.)
• Not observing the attributes of
each letter perfectly: (Slightly
rolling the Raa’, or exaggerating the
‘N’ sound in Noon etc.)

•Making light letters sound heavy and

heavy letters sound light

• Stopping or starting at an incorrect place

so that the meaning is spoilt.

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Reciting the Qur’an melodiously

The Prophet (sallallaahu alaihi wa sallam) used to recite the Qur’an in slow,
measured, rhythmic tones as Allah had instructed him, not hurriedly, but rather “he
would recite a surah in such slow rhythmic tones that it would be longer than it
would seem possible.”[6] He would stop at the end of each aayah[7]. He
commanded people to recite in a beautiful voice in a pleasant melodious tone. He
said “Beautify the Qur’an with your voices [for a fine voice increases the
Qur’an in beauty]”[8] and he said “He who does not recite the Qur’an in a
pleasant tone is not of us.”[9]

Unfortunately all to often we find people reciting the Qur’an quickly and without
changing their tone and without any feeling. We should put all our efforts into
reciting the Qur’an with as much feeling as we can! Have you ever prayed behind an
Imam who read with feeling? Well the Prophet (sallallaahu alaihi wa sallam) said
“Truly the one who has one of the finest voices among the people for
reciting the Qur’an is the one whom you think fears Allah when you hear
him recite.”[10] And once when the Prophet (sallallaahu alaihi wa sallam)
complimented Abu Moosaa al-Ash’ari on the beauty of his recitation, Abu Moosaa
said “Had I known you were there, I would have made my voice more pleasant and
emotional for you.”[11]

Let us remember, that the Qur’an is the word of Allah. In it we find exhortations,
warnings, glad-tidings, parables, stories of the past, commands and prohibitions.
Aayaat to make us think, reflect, cry, fear, hope, love, fall down in prostration! How
can we recite all of this without feeling!? When we recite an aayah of Qur’an we
should imagine that we are trying to feel and convey the full message behind that
aayah. Perhaps some of us don’t feel confident. I believe that this lack of confidence
comes partly from not knowing the rules of Tajweed correctly and so fearing that we
will make mistakes and partly from not understanding the meaning of what we are
reciting. So let us work hard to remove these two obstacles by learning Tajweed and
working towards learning Arabic.

Helpful Tips towards learning Tajweed

° You must find a Qur’an teacher who has studied Tajweed to listen to your
recitation and correct you. Tajweed cannot merely be learnt from books, because the
movements of your mouth as well as the sounds are important and only a teacher
can correct you and make sure you are applying the rules correctly. Sometimes local
Mosques will run classes. Qur’an recitation is a science which was passed down
generation by generation through teachers not just books, with a direct line to the
Prophet (sallallaahu alaihi wa sallam).

° Find a book containing the rules of Tajweed and learn each rule little by little,
applying it as you go along with the help of your teacher. There are many concise
Arabic books and in English there are some books as well as tapes to help. Look for
books with some drawings showing you how to pronounce each letter.

° Listen to Qur’an tapes of reciters who recite very clearly, at a medium or slow
speed (like Sheikh Hudhaify or Sheikh Muhammad Hosary) and try and notice them
applying the different rules of Tajweed. Repeat after them while trying to apply the

4
rules you’ve learnt. Try to copy their tone and melody as well and see how it changes
as the meaning of what they’re reciting changes.

° Tajweed website: There is an excellent Tajweed website I came across in English

which details many aspects of Tajweed in a very clear way including a Question and
Answer section: http://www.abouttajweed.com

° Tajweed Mus-haf: You can get a new Mus-haf (copy of the Qur’an), called Mus-
haf at-Tajweed, which has the rules of Tajweed incorporated in the text of the Qur’an
in colour coding! This is very helpful as it prompts you as you go along. There is also
a computer program you can buy with it which highlights Tajweed rules with
recitation.

° Tajweed Poem: If you know Arabic you could memorise Ibn al-Jazaree’s poem
which contains all the rules of Tajweed. You can get the poem on tape sung as a
nasheed in Arab countries. You might find memorising the rules easy in this way.

° Try and apply the rules you learn to the Surahs you have already memorised
and don’t become lazy about reciting correctly. You might have to revise the surahs
by looking back at them.

° Practice and repetition will make perfect insha Allah: As Ibn al-Jazaree says
in his poem about acquiring Tajweed:

‘And there is no obstacle between it (learning Tajweed) and leaving it,

Except that a person must exercise his mouth with it!’

May Allah help us all to give His Book its right when we recite it and make reciting it
more beloved to our tongues than anything else. Aameen.

Much of the factual information for this article has been taken from the
book ‘Qawaa’id at-Tajweed’ by Dr. ‘Abdul Azeez Abdul Fattah al-Qaari’ a
teacher of the Islamic University in Madinah. Published by Maktabah Dar in
Madinah and from ‘The Prophet’s (sallallaahu ‘alaihi wa sallam) prayer
described’ by Sheikh al-Albaani (rahimahullah).

[1] Ibn Al-Jazaree’s book: ‘Al-Muqaddimah feemaa ‘ala qaari’ihi an yu’allimahu’

[2] An-Nashr of Ibn Al-Jazaree 209:1
[3] Tirmidhi
[4] Mentioned by Ibn al-Jazaree in ‘An-Nashr’ from At-Tabaraani in ‘Al-Kabeer’
[5] In Ibn Taymiyyahs fataawa
[6] Muslim & Malik
[7] Abu Daawood & Sahmi (64-65); Haakim declared it Saheeh & Dhahabi agreed.
[8] Bukhaari as ta’leeq, Abu Daawood, Darimi, Haakim and Tammaam ar-Razi with 2 saheeh isnaads.
[9] Abu Daawood & Haakim who declared it saheeh and Dhahabi agreed.
[10] A Saheeh hadeeth transmitted by Ibn al-Mubaarak in az-Zuhd (162/1 from al-Kawaakib 575), Daarimi, Ibn
Nasr, Tabaraani, Abu Nu’aim in Akhbaar Isbahaan and Diyaa’ in al-Mukhtaarah.

[11] Bukhaari & Muslim

Comment on this article (1 Comments posted)

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-------------------
http://www-unix.oit.umass.edu/~asmdl/Audio-lectures.htm

Please download the following software and then install it in your

system in order to listen to the lectures. You can click her to download.
Aiwa.exe.zip

Recorded Tajweed Lessons:

Lessons are given at Al Qur´aan Wa Sunnah Islamic Site Of Learning.

Join the Internet`s First and No.1 Islamic Cyber Community at ALQURAN WA SUNNAH
ISLAMIC VOICE CHAT SITE for LEARNING

1. Tajweed.9-13.)
2. Tajweed.9-15.)
3. Tajweed.9-17.)
4. Tajweed.9-20.) It is repaired and available.
5. Tajweed.9-22.)
6. Tajweed.9-24.
7. Tajweed.9-27.
8. Tajweed.9-29. AlA'raaf(7) 200—
9. Tajweed.10-01.Al-anfaal(8).17-40.
10. Tajweed.10-05.Al-Anfaal(8) 41-56
11. Tajweed.10-11.Alanfaal(8) 56--

Friday speeches:

1. Islam is the religion of Mercy

2. Misconception about the testimony of faith "Shahadah".
3. Pilgrimage “Al-Hajj”
4. Welcome Ramadan

More recorded lectures for how to recite Quran and your prayers for beginners, and
also some lessons about Tawheed and science lead to Islam. If you are interested
Please link to Al-Quran Wa Sunnah Voice Chat

If you have any question Please contact me at mailto:asmdl@foodsci.uass.edu

Assem Abolmaaty Sayedahmed

September 16, 2004

--------------

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 http://www-unix.oit.umass.edu/~asmdl/Tajweed.htm http://abcsofarabic.tripod.com/individualletters.htm

Contents

• Audio lectures Including Khutbah and Tajweed lessons

• How to pronounce the Arabic letters

• The importance of Recitation Rules

• Reading bismillah and Aoozobellah

• Vibration Rules (Qalqalah)

• Types of stops

• Noon and meem Mushadadah (doubled)

• Non Vowel Meem, Meem Sakina, Rules

• Non Vowel noon, Noon Sakina, Rules
1. Clear, manifestation, Ithhaar Rules
2. Merging, assimilation, Idghaam Rules
3. Concealment , Ikhfaa Rules
4. changing , Iqlaab, Rules
lengthening Rules, Madd Rules
Non vowel Laam
Types of Hamzah

The importance of Recitation Rules

Allah (SWT) says in the Quran, "And read the Quran in slow, measured rhythmic tone. Verily, We

have revealed an Arabic Quran. Those people whom We have given the Book, recite it the way it should be

recited. They are the ones who believe in it..." (Qur'an 2:121). It is obvious from above mentioned verse

that it is important to read Quran clearly, and is compulsory, Farz-i-Ain,. If only one verse mentions this

order, it should be sufficient for that order to be true. Reciting the Quran consists of two parts, Tarteel and

Tajweed. Tarteel means to read the Quran slowly and Tajweed deals with correct pronunciation. Tarteel

and Tajweed consist of two parts: Tajweed-ul-Huroof - that letter should be read with correct

pronunciation. And the other Ma'rifat-ul-Wuquf - that one should know where to break, pause, or stop

during recitation. Without these two things, recitation of Quran is not correct, therefore, it is important to

do these correctly. Without completing these two, a person is not a correct reader of Quran and will not be

7
given certificate of Tajweed. Similarly, many Hadeith prove it to be necessary to read Quran correctly, and

the Quran was revealed with correct Tajweed. The Prophet Muhammad also read Quran with correct

Tajweed and ordered others to do so. He taught Sahaba (RDH - those companions of prophet that met

him in person) with correct Tajweed. And since the time of Tabe'en and Taba Tabe'en till today, all the

respected Qurras have read Quran with correct Tajweed and the Quran will be read similarly until Qiyamat

(Doomsday).

ِ‫سمِ الِ الرّحْمنِ الرّحِيم‬

ْ ِ‫ب‬

Qalqalah [Vibration]

Qalqalah [Vibration] literally means: unrest. Technically, it means: the vibration of the non-
vowelled sound letter until a strong trembling sound is heard whether the absence of vowel
(sukoon) is original or exposed (Aarid).
The Qalqalah Letters are five. They are grouped together in the phrase

( ‫د‬ ‫ج‬ ‫ب‬ ‫ط‬ ‫ق‬ ,( ‫جد قطب‬

(Qutb Jad) , daal geem baa taa, qaaf:

It is required that the Qalqalah letters be with original or unoriginal sukoon (absence of a
vowel) as a result of making a pause at a qalqalah letter.

The lesser degree

The lesser degree of Qalqalah [ sughra] is when it occurs in the middle of a word.
Example:

100. Al-adiyat

ِ‫ن الرّحِيم‬
ِ ‫ل الرّحْم‬
ِ ‫بِسْمِ ا‬
‫وَالْعَادِيَاتِ ضَبْحًا‬
‫فَالْمُورِيَاتِ قَدْحًا‬
‫فَالْمُغِيرَاتِ صُبْحًا‬
‫فَأَ َثرْنَ بِهِ نَقْعًا‬
‫َفَأ َثرْنَ بِ ِه نَ ْقعًا‬

8
 ‫ج ْمعًا‬
َ ِ‫َفوَسَطْنَ بِه‬

110 – An-nasr

ُ‫إِذَا جَاء َنصْ ُر الِّ وَا ْلفَتْح‬

‫وَرََأيْتَ النّاسَ يَدْخُلُونَ فِي دِينِ الِّ َأفْوَاجًا‬

The moderate degree

The moderate degree of Qalqalah [mutawasita] is when a stop is made on a letter which is not
doubled (without shaddah)
Example:

112- Alikhlaas
ِ‫ن ال ّرحِيم‬
ِ ‫ل ال ّرحْم‬
ِ ‫بِسْ ِم ا‬

ٌ‫ُقلْ هُ َو الُّ َأحَد‬

ُ‫الُّ الصّمَد‬
ْ‫لَمْ َيلِدْ َولَمْ يُولَد‬
ٌ‫َولَمْ يَكُن لّهُ ُكفُوًا َأحَد‬
113- Al-Falaq
‫ن ال ّرحِيم‬ ِ ‫ل ال ّرحْم‬ِ ‫بِسْ ِم ا‬
ِ ِ‫ُقلْ أَعُوذُ بِ َربّ الْ َفلَق‬
َ‫خلَق‬ َ ‫مِن شَرّ مَا‬
‫ق إِذَا َوقَب‬ ٍ ِ‫َومِن شَرّ غَاس‬
ِ‫وَمِن شَ ّر ال ّنفّاثَاتِ فِي الْ ُعقَد‬
َ‫وَمِن شَ ّر حَاسِ ٍد إِذَا حَسَد‬

The greater degree

The greater degree of Qalqalah [kubra] is when a stop is made on a doubled letter of qalqalah.
Example: the Qaaf in

15 – Yonus ( 85)

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‫خَلقْنَا السّمَاوَاتِ وَالَرْضَ وَمَا‬
َ ‫بَيْ َنهُمَا إِلّ بِا ْلحَقّ َوإِنّ السّاعَةَ لتِيَة َومَا‬
َ‫ح ا ْلجَمِيل‬
َ ْ‫ح الصّف‬ِ َ‫صف‬ْ ‫فَا‬
21- Al-Anbiaa (112)

ُ‫ب احْكُم بِا ْلحَقّ وَرَبّنَا الرّحْمَن‬

ّ ‫ف قَالَ َر‬
ُ ِ‫علَى مَا َتص‬
َ ُ‫الْمُسْتَعَان‬
111- Al-Masad

ّ‫تَ ّبتْ يَدَا أَبِي لَ َهبٍ َوتَب‬

ِ‫ن ال ّرحِيم‬
ِ ‫ل ال ّرحْم‬
ِ ‫بِسْمِ ا‬

Types of Stops
1. Compulsory, 2. Permissible, 3. Precautionary,
4. Prohibited, 5. Moderate Pause

◙ Stop: Literally means blocking and suspending.

◙ Stop: Technically means making a voiceless break at a Qur'anic word for a brief
moment, during which the reader takes a breath with the intention of continuing
reading.

1. Compulsory
The Compulsory Stop is the stop by which the word and meaning give a complete
sense, and this is called complete stop because the utterance is complete and is
separated from what follows. It is indicated by ‫( م‬meem).

2. Permissible
The Permissible Stop is the one at which stopping or continuing is permissible. In this
type you can either continue or make a stop. In this case either continuing or making
a stop is preferable.

2. a. Sufficient
The Sufficient Stop is the one in which continuing or stopping is permissible; yet
making a stop is preferable. It is called sufficient, because it can stand by itself,
independently of what follows, because it is not connected with it in words. Its
symbol is ( ‫ ) قلى‬Qili.

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 2. b. Equality
The Equality Stop is the one in which continuing and stopping are equally relevant;
Its symbol is ( ‫( ) ج‬geem)
36:19

‫قَالُوا طَا ِئرُكُمْ َمعَ ُكمْج أَئِن ُذ ّكرْتُمج بَلْ أَنتُ ْم قَوْمٌ ّمسْ ِرفُون‬

2. c. Good
The Good Stop is the one in which continuing and stopping are
permissible; and yet continuing is desirable. It is called a good stop
because it gives a preferable effect. Its sign is ( ‫( ) صلي‬sili)
36:18

ْ‫ط ّيرْنَ بِكُمْصلى لَئِن لّمْ تَن َتهُوا لَ َنرْجُمَنّكُم‬

َ َ‫قَالُوا ِإنّا ت‬
3. Precautionary
The Precautionary Stop (also called the convergence of stops).
It indicates the convergence of two near situations where it is possible to make a stop.
In such case, a stop is made at one of these two situations only.

Al-Baqarah (2:2)

11
4. Prohibited
The Prohibited Stop is the stop made at an incomplete utterance which
does not give the required meaning, because it is strongly connected with
what follows in terms of words and meaning. This kind of stop is
prohibited. Its symbol is ( ‫( ) ل‬Laam - Alif)

Al-Ma’idah (5:53)

5. Moderate Pause
The Moderate pause is the breaking of the voice at a Qur'anic word for a
brief moment without taking a breath at two counts [nearly two seconds]
Its symbol is (s) ( ‫( ) س‬seen).

Al-Kahf (18-1)

12
 Doubled meem & Doubled noon
The doubled noon and meem: are each doubled noon and each doubled
meem. Originally a doubled letter is made of two letters; the first is anon-
vowelled and the second is a vowel.

13
◙ Doubled meem( َّْ‫) م‬
The doubled meem was originally two meems, the first is a non-vowelled and the
second is a vowel. The non-vowelled meem was assimilated in the vowel meem
and so the two became one doubled letter (harf mushaddad).

The rule of the doubled meem is: pronunciation with compulsory

manifestation, i.e. distinctly holding the ghunnah [nasal twang] for two counts
[nearly two seconds]. The doubled meem is called the doubled letter of ghunnah.
The non-vowelled meem is the meem void of vowel and it occurs before all the
letters of the alphabet except the three letters of lengthening (huruf al - madd), in
order to prevent the meeting of two non-vowelled letters.

110, Al-Qari'a,

ُ‫فَأَمّا مَن ثَ ُقَلتْ مَوَازِينُه‬

ٍ‫فَ ُه َو فِي عِيشَ ٍة رّاضِيَة‬
ُ‫َوأَمّا مَنْ خَ ّفتْ َموَازِينُه‬
ٌ‫ٌ فَأُمّهُ هَا ِويَة‬

◙ Doubled noon ( ّ‫) ن‬

The doubled noon is originally two noons: the first is non-vowelled (noon) and
the second is vowelled, the non-vowelled (saakinah) was assimilated into the vowelled
noon, and both became one doubled letter.
The rule of the doubled noon (noon mushaddadah) is pronunciation with
Compulsory manifestation, i.e. distinctly holding the ghunnah [nasal twang] for two

14
counts [nearly two seconds]. The doubled noon is called the doubled letter of ghunnah
(harf ghunnah mushaddad).

1. *An-naas 114*
‫ل ال ّرحْمنِ ال ّرحِيم‬
ّ ‫ِبسْ ِم ا‬

ِ‫ُقلْ أَعُوذُ بِ َربّ النّاس‬

ِ‫إِلَ ِه النّاس‬
ِ‫سوَاسِ الْخَنّاس‬
ْ َ‫مِن شَ ّر ا ْلو‬
ِ‫صدُورِ النّاس‬
ُ ‫اّلذِي ُيوَسْ ِوسُ فِي‬
ِ‫مِنَ الْجِنّ ِة وَ النّاس‬

2. Al-'Alaq [96]

4- ‫طغَى‬
ْ َ‫كَلّ إِنّ الِْنسَانَ َلي‬
6- ‫جعَى‬
ْ ّ‫إِنّ إِلَى رَ ّبكَ الر‬
The Meem Saakinah Rules ( ‫) م‬
Oral hiding (baa ‫( ب‬
Merging (meem ‫) م‬
Clear ( the rest 26(

The definition of the ‫م‬ meem sakinah: It is a meem free from any vowel, and
which has a fixed sukoon when continuing reading and when stopping

15
1. Oral hiding , concealment ,
When ‫ م‬meem Sakinah followed by baa ‫ ب‬, mem must be hidden with ghunnah,
that is Oral hiding, ( the arabic term, Ikhfaa shafawy). literally means: concealment.
Technically, it means: pronouncing a letter between manifestation and assimilation
without doubling (tashdeed) and while retaining the ghunnah [nasal twang]

1. Surat Al-Inshiqaaq, ( 84- 24)

‫شرْهُم بِعَذَابٍ أَلِيم‬

ّ ‫فَ َب‬ ٍ
2. As-shams 91-14

‫فَدَمْدَمَ عََليْهِمْ رَبّهُم بِذَنبِهِمْ َفسَوّاهَا‬

3- Al-Alaq 96-14

‫أَلَمْ َيعْلَم بِأَنّ الَّ َيرَى‬

4- Al-Aadiat 100-11

ٌ‫ن رَبّهُم بِهِمْ يَ ْومَئِذٍ لّخَبِير‬

ّ ِ‫إ‬
5- Al-Feel ( 105-4)

ٍ‫َترْمِيهِم بِحِجَارَةٍ مّن سِجّيل‬

2. Merging , assimilation,
When ‫م‬meem sakinah followed by meem ‫ م‬, meem sakinah must be merged with
the next meem with ghunnah , that is the merging. ( the Arabic term, Idghaam).
literally means placing something into another. Technically, it means: assimilating a
non-vowelled letter into a vowel one, whereby they become one doubled letter.

1. Al-Qadr 97-4

16
 ‫ٍ بِإِذْنِ رَبّهِم مّن كُلّ َأمْر‬
2. Al-Humazah104-8

‫ٌ إِنّهَا عَلَ ْيهِم مّ ْؤصَدَة‬

3. Clear, Manifestation,
When meem Sakinah followed by the rest of Arabic letters ( 26) , meem sakinah must
be clear and pronounced regularly (the Arabic term, Ithhaar). Technically it means:
pronouncing every letter at its point of articulation (makhrag) clearly without
ghunnah [nasal twang] in the apparent letter. And to avoid concealing it as in the case
of the concealed baa because of the overlapping of its point of articulation with the ‫و‬

waaw and the proximity of its point of articulation with the faa ( ‫) ف‬.

Examples

1. Al-Buroogg 58-6
6666

‫ٌِ ِإذْ هُمْ عَلَ ْيهَا ُقعُود‬

2. Al-Ghashiyah 88-6
85:6 ٍ‫لّيْسَ لَهُمْ طَعَامٌ إِلّل مِن ضَرِيع‬

Exercise

Al-feel 105

ِ‫صحَابِ ا ْلفِيل‬ ْ َ‫َألَمْ تَ َر كَيْفَ َفعَلَ رَ ّبكَ بِأ‬

‫جعَلْ َكيْدَهُمْ فِي تَضْلِيل‬ ْ َ‫َألَمْ ي‬
ٍ ‫طيْرًا َأبَابِيل‬
َ ْ‫وَأَرْسَلَ عََل ْيهِم‬
17
 ٍ‫سجّيل‬
ِ ‫حجَا َر ٍة مّن‬
ِ ِ‫تَرْمِيهِم ب‬
‫ف مّ ْأكُول‬
ٍ ْ‫جعََلهُمْ كَعَص‬
َ َ‫ف‬ ٍ
• Non Vowel noon, Noon Sakina, Rules
•
5. Clear, manifestation, Ithhaar Rules
6. Merging, assimilation, Idghaam Rules
7. Concealment , Ikhfaa Rules
8. changing , Iqlaab, Rules

ِ‫س ِم الِ الرّحْمنِ الرّحِيم‬

ْ ِ‫ب‬

Manifestation (Iz-haar)
‫ا خفاء‬
◙ Manifestation (Iz-haar) literally: means explanation and clarification.
◙ Technically, it means: pronouncing every letter at its point of articulation clearly
without ghunnah [nasal twang] in the apparent letter.

a. a. Guttural Manifestation
It is called guttural because its six letters emerge from the guttural (halq).
These letters are:

hamzah ( ‫ ) ء‬haa' ( ‫ ) ه‬ayn ( ‫) ع‬

haa ( ‫ ) ح‬ghayn ( ‫ ) غ‬khaa ( ‫) خ‬

18
 b. Absolute Manifestation

◙ The Absolute Manifestation (Iz-haar mutlaq) Literally it means manifestation

and clarification.

◙ Technically, it means articulating every letter at its point of articulation clearly

without ghunnah [nasal twang] in the apparent letter It is so called because it is
neither limited to the guttural nor to the labial letters Absolute Manifestation
occurs with a non-vowelled noon if it is followed either by a yaa or waaw in a
single word.

◙ This occurs in the Holy Qur'an in four places. (al - dunya, bunyan, sinwan,
qanwan). As for Yasin wal Qur'an Al hakim and Nun wal qalm wa ma yastrun the
rule is absolute manifestation even though it occurs in two words.

Merging, Assimilation , Idghaam

Assimilation (Idghaam) literally means: putting one thing into another. Technically, it
means: inserting a non-vowelled letter into a vowelled one to become one doubled
(mushaddad) letter. Assimilation is of two kinds:
a. a. With ghunnah, with a nasal twang
b. b. Without ghunnah, without a nasal twang.
Assimilation must involve two words. The letters of the two types of assimilation are
six. They are grouped in the phrase (yarmaluna)

‫ن‬ ‫و‬ ‫ل‬ ‫م‬ ‫ر‬ ‫ى‬

1. Merging with Nosal twang, Idgham with Ghunnah,

Assimilation with ghunnah [nasal twang] has four letters grouped in the phrase:
‫( ينمو‬Yanmua) The letters are the yaa, noon, meem and waaw. If any of these letters
occurs after the non-vowelled noon or the noon of nunnation (Tanween) provided that
this occurs in two words then the assimilation with ghunnaa must take place except in
two cases:

19
 a. a. Yaa sin wal Qur'an ilhakim ( ‫) يس والقرآن الحكيم‬

b. b. b. Nun wal qalam wa ma Yasturun ( ‫) ن والقلم وما يسطرون‬

The rule in these two cases is absolute manifestation (Iz-haar mutlaq).This is an
exception to the rule in observation of the reading by Hafs.

Al-Humazah,104. 2, 9.

ُ‫الّذِي جَمَعَ مَالًا وَعَ ّددَه‬

ٍ‫فِي عَمَدٍ مّ َم ّددَة‬

Al-Masad,111.,1,4.

Al-Qiyamah,75.
3

ُ‫عظَامَه‬
ِ َ‫ن َألّن نَجْمَع‬
ُ ‫أَيَحْسَبُ الِْنسَا‬
4

‫سوّيَ بَنَانَه‬
َ ّ‫علَى أَن ن‬
َ َ‫َبلَى قَادِرِين‬
ُ
22

‫وُجُوهٌ َيوْمَ ِئذٍ نّاضِرَة‬

36

‫سدًى‬
ُ َ‫ن أَن يُ ْت َرك‬
ُ ‫أَيَحْسَبُ الِْنسَا‬
37

‫َألَمْ َيكُ ُنطْفَةً مّن مّنِيّ يُمْنَى‬

40

‫ي الْ َموْتَى‬
َ ِ‫علَى أَن يُحْي‬
َ ٍ‫َألَ ْيسَ َذِلكَ ِبقَادِر‬

2. Merging without Nosal twang, Idgham without Ghunnah,

20
 Assimilation without ghunnah [nasal twang] has two letters. These are the raa and
the laam. If any of them occurs after a non-vowelled noon or nunnation on condition that
this occurs in two words then assimilation without ghunnah must occur; except in the
noon of man raq ( ‫ ) من س راق‬which is pronounced with a compulsory pause preventing
assimilation because of the stop singe.

Al-Ikhlaas,112.4,
‫َولَم ْ يَكُن لّهُ كُ ُفوًا أَحَد‬
Al-Humazah,104.1, 2, 9.
ٍ‫وَيْلٌ لّ ُكلّ هُمَ َزةٍ لّمَ َزة‬
Al-Alaq,96.7

‫ستَ ْغنَى‬
ْ ‫أَن رّآهُ ا‬
Almulk,67.15

Az-Zariat,51.57

ِ‫س ِم الِ الرّحْمنِ الرّحِيم‬

ْ ِ‫ب‬

Concealment (Ikhfaa')
( ‫) الخفاء‬
Concealment (Ikhfaa') ( ‫) الخفاء‬
◙ literally means: covering.

21
 ◙ Technically, it means: pronouncing a letter with a quality between
manifestation and assimilation (idghaam) without doubling (shaddah)
while retaining the ghunnah [nasal twang].

◙ It is also called real (haqiqi) because of the real concealment of the

two noons (that is the non-vowelled noon and the nunnation more
than in others.

◙ Concealment (Ikhfaa) has fifteen letters, which are formed from the
initial letters of the words of the following line of poetry:

‫صف ذا ثنا كم جاد شخص قد سما دم طيبا زد في تقى ضع ظالما‬

‫ش‬ ‫س‬ ‫ظ‬ ‫ط‬ ‫ض‬ ‫ص‬

‫ث‬ ‫ت‬ ‫ز‬ ‫ذ‬ ‫د‬

‫ج‬ ‫ك‬ ‫ق‬ ‫ف‬

Examples:

1. Sura Al-Falaq [113:2-5]

َ‫خلَق‬
َ ‫مِن شَرّ مَا‬

َ‫وَمِن شَرّ غَاسِقٍ ِإذَا وَقَب‬

22
 ‫وَمِن شَرّ النّفّاثَاتِ فِي ا ْلعُ َقدِ‬

‫سدَ‬
‫سدٍ ِإذَا حَ َ‬
‫وَمِن شَرّ حَا ِ‬

‫]‪2. Sura Al-Ma'un [107:5‬‬

‫اّلذِينَ ُهمْ عَن صَلَتِ ِهمْ سَاهُونَ‬

‫‪3.‬‬ ‫]‪Sura Quraish [106: 4‬‬

‫اّلذِي أَطْ َعمَهُم مّن جُوعٍ‬

‫‪4.‬‬ ‫]‪Sura Al-Fil [105:4‬‬

‫حجَا َرةٍ مّن سِجّيلٍ‬

‫َترْمِيهِم بِ ِ‬

‫‪5.‬‬ ‫]‪Sura Al-Qari'a [101:6‬‬

‫َفأَمّا مَن ثَقُلَتْ َموَازِينُهُ‬

‫‪6.‬‬ ‫]‪Sura Al-Qadr [97:1‬‬

‫ِإنّا أَنزَ ْلنَاهُ فِي َليْلَةِ الْ َقدْرِ‬

‫‪7.‬‬ ‫]‪Sura Al-'Alaq [96‬‬

‫‪23‬‬
 ‫خلَقَ الِْنسَانَ ِمنْ عَلَق ‪2.‬‬
‫َ‬

‫عَّلمَ الِْنسَانَ مَا َلمْ يَ ْعَلمْ ‪5.‬‬

‫رأَيْتَ إِن كَانَ عَلَى الْ ُهدَى ‪11.‬‬

‫أَ َ‬

‫رأَيْتَ إِن كَذّبَ وَ َت َولّى ‪13.‬‬

‫أَ َ‬

‫كَلّ لَئِن ّلمْ يَنتَهِ َلنَسْفَعًا بِالنّاصِيَةِ ‪15.‬‬

‫نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ ‪16.‬‬

‫]‪8. Sura An-Nabaa [78‬‬

‫‪18.‬‬ ‫َي ْومَ يُنفَخُ فِي الصّورِ فَ َتأْتُونَ أَ ْفوَاجًا‬

‫‪34.‬‬ ‫َوكَأْسًا دِهَاقًا‬

‫‪40.‬‬ ‫عذَابًا َقرِيبًا‬

‫إِنّا أَنذَرْنَا ُكمْ َ‬

‫َي ْومَ يَنظُرُ الْ َمرْءُ مَا َقدّمَتْ َيدَاهُ‬

‫وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا‬

‫‪24‬‬
‫]‪8. Sura An-Nazi'at [79‬‬

‫رةٌ ‪12.‬‬
‫قَالُوا تِ ْلكَ إِذًا كَ ّرةٌ خَاسِ َ‬

‫زكّى ‪18.‬‬
‫فَ ُقلْ هَل ّلكَ إِلَى أَن تَ َ‬

‫شدّ خَلْقًا َأمِ السّمَاء َبنَاهَا ‪27.‬‬

‫أَأَنتُمْ َأ َ‬

‫َفأَمّا مَن طَغَى ‪37.‬‬

‫فِيمَ أَنتَ مِن ذِكْرَاهَا ‪43.‬‬

‫‪44.‬‬ ‫إِلَى َربّكَ مُن َتهَاهَا‬

‫‪45.‬‬ ‫ا ّنمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا‬

‫ِبسْمِ الِ ال ّرحْمنِ ال ّرحِيمِ‬

‫)‪Turning (Iqlaab‬‬

‫‪25‬‬
 ◙ Turning (Iqlaab) literally means: to turn the face of something.
◙ Technically, it means: replacing a letter with another while
maintaining ghunnah [nasal twang] and concealment (Ikhfaa').
◙ It is so called because it changes the non-vowelled noon or
nunnation (Tanween) into a concealed meem with a ghunnah [nasal
twang].
◙ Turning (Iqlaab) has only one letter which is the Baa' ( ‫) ب‬.

Examples
1. Sura Al-Humaza [104:4]

ِ‫حطَمَة‬
ُ ْ‫كَلّ لَيُنبَذَنّ فِي ال‬
2. Sura Al-Baiyina [98:4]

‫َومَا تَ َفرّقَ الّذِينَ أُوتُوا ا ْلكِتَابَ ِإلّ مِنم بَعْدِ مَا جَاء ْتهُم‬
3. Sura Al-Munafiqun [63: 11]

َ‫َتعْمَلُون‬ ‫وَالُّ خَبِيرٌم بِمَا‬

26