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The most common mistakes are in the letters themselves, meaning using the wrong articulation
point for a letter, as well as improper timing of vowels (i.e. lengthening a vowel longer than one
vowel count), and natural lengthenings (making them shorter than they should be). Each vowel
over a letter receives one count. So a dhammah receives the same timing as a kasrah, as does a
fath, as long as these letters are not followed by the medd letters (alif
; or a ya'
In this word, each vowel is equal in timing to the next; in other words, this
word would have three vowel counts to it. We can notice that there are no medd letters in this
word, so there is no elongation of the vowels.
This word also has each vowel equal in timing to the next, or three vowel counts.
Again, there are no medd letters here, so there is no elongation of the vowels. In summary, the
timing for the first word above is equal to the second word, even though there are different
vowels used.
All vowels, as stated above, have equal timing in length. This is not true for letters without
vowels, or saakin letters. The timings of saakin letters vary depending on their characteristics.
The difference is in not a great length of time, though. For the time being we will not be
discussing medd letters, but will return to them later. Saakin letters are divided into three groups
when determining their timing. The three groups are:
1.
2.
3.
The group of strength letters is the group of letters that have imprisonment of the sound
when pronounced. When these letters have no vowel on them (a sukoon) their timing is short.
The middle group of letters is those that do not have a complete running of the sound, yet they do
not have complete imprisonment of the sound like the group of strength letters. These letters
therefore have a middle length of time when there is no vowel (a sukoon) on them. The letters of
this group are:
The soft group of letters is the remaining Arabic letters. This group has a running of the sound
when they are without a vowel (saakin), and have the longest timing on them.
In summary, all vowels have equal length in time, unless a medd letter follows them. When
letters (outside of the medd letters) have a sukoon, meaning they have no vowel, their timings are
different in length, depending on which of the three groups they are in. The shortest timing is in
the group of strength
group of softness
. All letters of the middle group are equal in timing to each other; all
letters of the soft group are equal to each other in timing. All of the strength group of letters are
equal in timing to each other, but the two letters
pronounced.
The Arabic letters are divided into three groups as to tafkheem and tarqeeq:
1. Letters that always have tafkheem. These are the seven letters in the group
. They are also called the tafkheem letters.
2. Letters that have tafkheem sometimes and tarqeeq other times.
a) The lengthened alif.
b) The
c) The
3. Letters that always have tarqeeq. This group consists of the rest of the Arabic alphabet.
are
. These letters do not all have the same degree if tafkheem, instead there are
differences according to the letters characteristics, and the strength or weakness of these
characteristics. Every time a letter has a strong characteristic, its tafkheem is stronger.
letters (
) are stronger in tafkheem than the rest of
letters due to the
adhesion of the tongue to the roof of the mouth in conjunction with the elevation of the tongue.
The ranking of
, then
then
, then
, then
, then
Levels of Tafkheem
There are two different schools of thought when it comes to tafkheem. Both are correct, but the
reader should follow one or the other in their reading.
Three Levels of Tafkheem
This school of thought has three different levels in tafkheem. The strongest being the tafkheem
letter that has a fat-h, the second being the tafkheem letter with a dhammah, and the third level,
the tafkheem letter with a kasrah. The saakin tafkheem letter follows the level of tafkheem of the
vowel on the letter before it. This means if the tafkheem letter is saakin, and the letter before it
has a fat-ha, then the tafkheem letter will be at the highest level of tafkheem (as the
in:
) . The saakin letter of tafkheem preceded by a dhammah would have the second level of
tafkheem (as the
in :
The second school of thought of tafkheem has five levels. The highest level being a tafkheem
letter being followed by a long alif (for example the
tafkheem letter with a fathah on it (such as the
level that of a tafkheem letter having a dhammah (as in
with a sukoon (for example
in:
and
). The next
(such as the
in:
). This school of thought as to tafkheem varies from the
previous three level school in a few ways. First, the tafkheem letter with a fathah has two
categories, that of a fath followed by an alif, and then a fathah not followed by an alif. This
school also varies from the previous one in that the tafkheem letter with a sukoon has its own
level of tafkheem, whereas the other school of thought has the saakin letter following the
tafkheem level of the vowel on the letter preceding it. This means that there will be a difference
of tafkheem between the saakin letters in this group, which are not affected by the vowel of the
letter preceding it, and the other group which is totally affected by the vowel on the letter
preceding it. For example, a saakin tafkheem letter preceded by a fathah in the three level school
of thought, will have the highest ranking of tafkheem, whereas a saakin tafkheem letter of this
five level school of thought, will have the 4th degree of tafkheem. Ash-Sheikh Al-Mutawali
described the five levels of tafkheem in the following lines:
and
and
Click here to listen to the tafkheem of the dhaad and the alif.
If the alif occurs after a letter with tarqeeq, the alif also then has tarqeeq, as in:
and
.
It is a common mistake not to give the alif the full level of tafkheem required after a letter of
tafkheem.
of the Glorious name of Allah sometimes has tafkheem and sometimes tarqeeq,
the letter preceding it. It is therefore necessary to make sure both the
of the Glorious
name of Allah and the accompany alif have both tafkheem and tarqeeq together, according to the
rules stated below.
The lam of the Glorious name of Allah has tafkheem in the following states:
and
and
If what precedes the name of Allah is saakin and what is before that has a fat-h or
a dhammah. An example of this is in:
The Lam of the Name of Allah Has Tarqeeq in the Following States:
If it was preceded by an original kasrah or presented kasrah even if it
is connected to it (the name of Allah) or separated from it. For example:
Click to listen
and
(presented kasrah).
If it was preceded by a saakin and the letter before that has a kasrah, such as in:
and
The
has 8 cases in which it has tafkheem, 4 cases in which it has tarqeeq, and 2 cases
that allow either tafkheem or tarqeeq.
The Eight cases in which the
1. If it has a fat-hah, such as in
has tafkheem:
3. If it is saakinah and the letter before it has a sukoon, and the letter before that has a fat-h, as
when stopping on the word:
4. If it has a dhammah, as in :
5. If it (
6. If the
hamzah wasl with a kasrah, or if continuing from the previous word. Examples:
Click here to listen
8. If the
is saakinah and before is a kasrah, and after the
a letter of
that
does NOT have a kasrah; meaning it has any vowel (including the sukoon) except a kasrah. As
in:
1.
If the
Has Tarqeeq
has a kasrah, as in :
Click here to listen
2.
If the
3.
If the
is saakinah, and the letter before it is saakin, and the letter before that has
a kasrah. This would occur when stopping, as in the example:
4.
If it is saakinah, and a
1.
If the
group, and this letter has a kasrah. There is only one example of this in the Holy
Quran, and that is the word
the
which the
has tafkheem.
2.
If the
is read
group that remain always have tarqeeq. These are all letters of
except the alif, the laam of the Glorious name of Allah, and the
Hafs (the way of recitation we are explaining) always reads the basmalah between two surahs.
Meaning we read the basmalah before starting the next consecutive surah when reading the
Quran, except between Al-Anfal and At-Tawbah. There are four ways of completing a surah
and continuing on reading to the next surah with the basmalah in between them. Three of them
are allowed, and one not allowed.
1.
Cutting off all from each other
The reader finishes the surah, then stops and takes a breath, reads the basmalah, stops and takes a
breath, then reads the beginning of the next surah. As in the following example:
2.
The reader ends the surah, joining it with the appropriate vowels with the basmalah, continuing
with the same breath the reader then joins the basmalah with the beginning of the next surah. As
in:
3.
Joining the basmalah with the beginning of the surah
In this way the reader finishes the last verse of the surah, stops and takes a breath, then reads the
basmalah joining it in the same breath and proper vowels with the beginning of the next surah.
As in:
4.
Not Allowed: Joining the basmalah with the end of the surah, then stopping, then starting
the next surah.
This incorrect way leads the listener to imagine that the basmalah is the last aayah of the surah
that was just finished. Here, the reader would join the end of the surah with the basmalah, then
stops and takes a breath, then starts reading the next surah. This is not allowed.
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Ask a Tajweed
Question
"
, he is seeking the protection and refuge with Allah from
Satan before starting reading. Allah in the Quran said:
(and when you read the Quran seek refuge with Allah from the rejected Satan) An-Nahl 98.
1. If the reader is reading silently, he then seeks refuge silently, or if he is alone.
2. If one is about to pray the seeking refuge is also done silently.
3. If one is reading aloud, and others are present that will hear, the seeking refuge is done
out loud.
4. If the reading is done by turns (as in a classroom situation), the first reader seeks refuge
out loud and the rest do it silently.
5. If the reading is cut off by coughing, sneezing, or by talk referring to the reading or
meaning of the verses, then there is no need for repeating the seeking refuge.
6. If the reading is cut off by work or normal conversation, or by eating, then the seeking
refuge should be repeated before beginning to read the Quran again.
He who says "bismillah" has said the basmalah. The proper way to say the basmalah is
It is necessary to read it before the beginning of every surah of the Qur'an with the exception of
"At-Tawbah" which is also called Baraaah.
Ways of Seeking refuge when starting recitation with the basmalah and with the
beginning of a surah
If the reader wishes to start his reading at the beginning of a surah, he needs to seek refuge, say
the basmalah and then start reciting the surah. There are four ways of doing this.
1.
Cutting all three off from each other.
Meaning seeking refuge, stopping, saying the basmalah, stopping, then starting the surah.
2.
Joining all three with each other.
Seeking refuge, saying the basmalah, and starting the surah all in one breath without stopping.
3.
Joining the basmalah and the beginning of the surah.
This means seeking refuge, then stopping, then saying the basmalah and the beginning of the
surah in one breath.
4.
Joining seeking refuge with the basmalah.
This means the seeking refuge and the basmalah are joined with one breath, then the reader stops
then starts the surah.
The Two the same, the two similar, the two close, and the two far, Part 1
in
in
are next to
two
from each other, but since the alif is not pronounced, the two
pronunciation.
meet in
The first type is what will be discussed in this and subsequent lessons; the second and third
type do not enter this section or do not apply to the way we read. When discussing the
relationship of two letter that meet, it does not matter whether they meet in one word or are in
two different words, and the letters meet each other by one being at the end of a word and the
other at the beginning of the next word.
The study of the relationships between letters is important to learn which letters can merge with others
and under which circumstances.
The relationship between two meeting letters is divided into four divisions:
1.
2.
3.
4.
in :
in
, or the two
in
.
There is an exception to this rule when two
but one of the two
and two
and
the
of the word
of the word
, the
of the word
is a
is not a
is a medd letter,
with a vowel
. We then apply this exception of medd letters not merging into non-medd letters of the
or
or
).
1.
The Small
2.
The Large
3.
The Absolute
The Two the same, the two similar, the two close, and the two far, Part 2
and
. This
It is called
because of its ease and the little effort required in applying it.
of leen do have
when there is
called a
and
. The
clear with a light stop with no breath during the stop (this is
).
with the
), the two same letters have vowels and are next to each other either
. It is called
. The
. This
of
, (meaning there is an
Aayah 271 of surah Al-Baqarah, and the same word without the conjunctive letter
It is called
and
The Two the same, the two similar, the two close, and the two far, Part 3
The Two of Similar Nature
Its Definition: They are the two letters that have the same articulation point, but differ in
characteristics. They can be in one word as in:
was divided:
1.
2.
3.
) in
The merging (
) is this case is not absolute as is in the case of
, instead it
occurs in special letters. This means that not every time there are two letters of the same
articulation point but different characteristics, the first one saakin, and the second voweled, there
is an
We will now go through these letters that have the same articulation point, but differ in
characteristics and give examples of the merging that occurs when their relationship is small,
meaning the first letter of the two similar in nature is saakin and the next of the two is voweled.
Part of the above table will be covered in this tidbit, and the remaining, insha Allah in the next
tidbit.
These first examples are all examples of complete merging, meaning the first letter of
is merged into the second letter and no trace of the first letters characteristics remain
in the recitation.
1.
into
2.
into
are:
into
The Two Alike, the Two Similar, the Two Close, and the Two Far
(Part 4)
(continued)
relationship.
Examples of the
and
chart were given in the last tidbit.
merging (making
4. We now continue with the rest of the letters that merge into each other from the chart
starting with the
this is an
into the
of the
merge
5. The
into the
6. The
into the
This
is required (waajib) for the way we read, Hafs an Aasim by the way of
Ash-Shaatabiyyah (
7. The
).
into the
required for
is also
An example of this is :
he Two Alike, the Two Similar, the Two Close, and the Two Far
(Part 5)
Its Definition: It is two letters which are close in articulation point and/or in
characteristics , or close in There is a difference of opinion in the meaning of
in the two letters involved, the most important opinions are:
1. That there is no separation between the articulation parts of the two letters. Instead,
they should use the same articulating part (i.e. the tongue); or if they use two different
articulation parts, there is no separation between the two parts (as in the tip of the
tongue and the lips).
2. The approximation of the two letters is a relative approximation, whether they use
the same articulation part or not. This opinion is used most when the two letters have
closeness in characteristics, but not articulation points.
An example of the two letters being close in articulation point and in characteristics is
the
and
in the words
These two letters have their
articulation points are quite close to each other (they both use the tip of the tongue in
their articulation point). They are close in characteristics, as they share all of the same
characteristics, except the characteristic of
Another example is of the
and
in the word
. The two letters have different but close articulation points (both use the top
of the tip of the tongue). The
that the
has
and
and the
has
and
and
has
and
has three divisions, as the other groups of relationships do, they are:
1.
2.
3.
The Two Small Close to each other
letters that follow in this lesson, and will continue in the next have
when the first on is saakin and the second voweled (
1. The
saakinah into
:
is in a verb or participle.
).
An exception to the
occurs when there is a
and the
Examples:
Exception: The letter
are
relationship.
The Two Alike, the Two Similar, the Two Close, and the Two Far
(Part 6)
(continued)
We continue with the different relationships of letters to each other, and the rules for
when idghaam takes place between two letters of different relationships and when they
This occurs only once in the Quran in surah Al-Mursalaat in aayah 20:
, reads this as a
, meaning the
4. The noon saakinah and tanween with the individual letters in the word
with the exception of the letter noon. These letters are classified as close to the
. The exception of the letter
are
Examples: :
The
which occurs in surah Al-Qiyaamah prevents the merging (
taking place:
) from
and
.
for Hafs An Aasim.
These are the two letters which have articulation points far from each other, and have
different characteristics. Examples:
: The
and
The
and
).
Verbs
Nouns
This is a much more general concept than in English and
encompasses more than just nouns. It includes objects of prepositions and
adjunctions among other English grammar terms. The single form of noun in Arabic
is
3.
Verbs
There are only three verb tenses in Arabic:
1.
2.
3.
2.
3.
4.
on the fat-h or
Next tidbit lesson, insha Allah will go on to the present tense verbs and their changes
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there is no separate future tense, instead the future is formed by adding a letter
on
or
(called
or
, as part of the essential make up of the verb, the alif, wow, or ya
would be dropped (for example:
changes to
and
becomes
These are verbs that have just three letters in the third person singular past tense form, as
in
in the word
, but a
" is:
The term covers all objects animate and inanimate. It can be the proper name of a person, such
as Muhammed, or a person in general, such as girl, boy, or can be a pronoun such as he or she. It
can also be the name of kind of an animal (such as camel
), or a proper name of an animal,
such as
other thing. Included in this would be the terms this and that:
Signs of
, like in
. An example is
.
)attached to the beginning of it is an
that affect
are:
Examples of
that affect
Examples of
that may or may not affect the noun or verb that follows:
(verbs) are
This ends the brief introduction to grammar. Next tidbit, insha Allah will start the lessons on
the hamzah wasl.
The Definition of
: It is an extra hamzah at the beginning of the word, established
(pronounced) when starting, dropped when continuing.
This is exemplified in the following verse:
are all
, meaning that they are dropped when continuing (when joining the word
with the word preceding it), and are established when starting (starting with the word). It is
called
Its Locations:
is found in:
1. Verbs
2. Nouns
3. Participles
Note:
can be in regular forms of the above three parts of grammar, which is the
norm, or rarely in irregular forms.
Next lesson, insha Allah, we will specifically discuss the occurrence of hamzah al-wasl in
verbs, and how to determine the vowel used when starting on the verb that has a hamzah alwasl.
over
The hamzah wasl is not to be confused with a regular letter hamzah, called hamzah qata,
, which can be at the beginning, middle, or end of a word. The regular letter hamzah
or
as in:
, or on a
lean on:
. These are all hamzah qata, and are pronounced as a hamzah with the
accompanying vowel written over or under the hamzah.
The hamzah wasl on the other hand has no vowel written over it, is only at the beginning of a
word, and is only written over an alif, with the small
over it (
).
For those using the copy of the mus-haf prevalent in Pakistan and India, there is a different way
to determine hamzah wasl, from hamzah qata, and from an alif. These copies of the mus-haf do
not write in the symbol for the hamzah on an alif, nor do they write in the symbol for the hamzah
wasl. The way to determine then whether the symbol at the beginning of a word is a regular
hamzah qata, or hamzah wasl is that if there is a vowel written over or under it, it is a hamzah
qata : as in
If there is no vowel on it, it is then a hamzah wasl, as in the first letter of:
. The real
true alif ( which is an alif preceded by a fat-h) can never start a word, since it is a saakin letter.
in verbs
The hamzah wasl can be found beginning some past tense and command verbs. When the past
tense or command form of a verb has a sukoon for the first letter, whether it is a simple sukoon
or a shaddah, a hamzah wasl is needed to start out the verb. The hamzah wasl is never found at
the beginning of a present tense verb.
There are four categories of verbs, each category depends on the number of letters that make up
the essence of the verb. There are three letter
, and six letter
archived tidbit lessons.
, five letter
can start past tense verbs with five and six letter verbs.
Some examples of five letter base past tense verbs that start with hamzah wasl are all three
underlined verbs in:
Examples of hamzah al-wasl in a past tense verb with a six letter base are the underlined
words in:
Hamzah al-wasl can enter the command form of verbs in the three letter, five letter, and six letter
base verbs.
The following aayaat have examples of hamzah al-wasl in the command form of the three
letter root verb:
Hamzah Wasl examples in the command form of the five letter verb:
Hamzah wasl examples in the command form of the six letter verbs
It is clear from the preceding that the hamzah al-wasl does NOT enter into the following
verbs:
1. The present tense verb at all.
can enter:
Next lesson, insha Allah, we will describe the most important part of the hamzah wasl lessons:
how to determine which vowel to start the hamzah al-wasl with in a verb.
in verbs.
1. A dhammah
2. A kasrah
1. The hamzah-t al-wasl has a dhammah on it when beginning the word starting with it
if the third letter of the verb has a required or original dhammah (meaning the dhammah is
part of the original verb not an acquired one).
Examples of this in past tense verbs are shown in the following aayaat:
Examples of this in the command form of verbs are shown in the following aayaat:
We begin hamzah al-wasl in a verb with a kasrah when in the following cases:
A) If the third letter of the verb has an original kasrah. This is exemplified in the
following aayaat:
B) When the third letter of the verb has a fat-h . This is demonstrated in the following
aayaat:
C) When the third letter of the verb has a presented dhammah. It is to be noticed that in
these next six examples shown below the dhammah is a presented one due to the plurality of the
command form of the verb that has an harf ila
, (either an alif, ya or wow) as the last
letter in the essential make up of the verb. When these verbs are the plural command form, there
would have been a ya saakinah followed by a wow saakinah which is quite heavy for the
tongue, so the Arabs drop the ya saakinah in these forms of the verb, and the third letter acquires
a presented dhammah. These are the only five verbs in the Quran that have a presented
dhammah in the third letter, but it should be noted that some of these verbs occur in the Quran
in different forms of the same verb. . As stated previously, when starting with one of these six
verbs, we start with a kasrah not a dhammah.
verb that begins with a hamzah al-wasl, or another conjunctive letter such a
and we
The
in nouns is always started with a kasrah. This lesson will explain the
regular nouns, and next lesson, insha' Allah will explain the irregular nouns.
(plural of
becomes
) starting with
The word
in:
The word
in:
The word
in:
then becomes
in the
in:
The word
The word
in:
in:
Please note that the other word starting with a hamzah wasl in this phrase:
is a verb.
As said at the beginning of this lesson, all nouns, including regular nouns or
that begin
with hamzah al-wasl start with a kasrah on the hamzah wasl. As a reminder, the only time we
put a vowel on the hamzah al-wasl is when beginning the word.
Last tidbit, we discussed that nouns that have hamzah al-wasl as the first letter are all started with
a kasrah. The last lesson explained hamzah al-wasl in regular nouns; this lesson will describe the
different irregular nouns that start with hamzah al-wasl. Again, these nouns also will have a
kasrah on the hamzah al-wasl when beginning on these words. If however, we are reading these
words in continuum with that which precedes it, we drop the hamzah al-wasl in pronunciation.
The irregular hamzah al-wasl is found in ten specific nouns in the Arabic language, only seven of
these are found in the Holy Quran. Theses irregular nouns starting with hamzah al-wasl found
in the Holy Quran are:
Examples of
Examples of
.
This can be found in the Quran in its singular form and in the double form:
Examples of
Examples of
Example of
as in:
Examples of
,
(two). It can be found conjugated with an alif and with or without a noon (
), or with a ya with or without a noon (
Examples of
"
).
"
2. It can be started with
The
preceded by
the
Chart summarizing vowels used when beginning a word with hamzah-t al-wasl
Next lesson, insha' Allah, we will begin discussing what happens when the questioning hamzah
qata' meets with the hamzah wasl in nouns and verbs
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There are two possible ways of this occurring. The first way is when the
the
precedes
lesson, insha' Allah.
precedes
of questioning (istifhaam)
. We will look as some of these cases this tidbit lesson, and continue next
We know from previous subjects that when we join the word preceding the word starting with
hamzah-t al-wasl, we then drop ,
saakinah
we would read the
When beginning any one of these verbs having a hamzah wasl as the first letter and a hamzah
qata' saakinah as the second letter, we begin with hamzah-t al-wasl with the appropriate vowel,
depending on the vowel of the third letter of the verb and taking into consideration whether it is
an original or presented dhammah. After this, the
that immediately follows is
changed in to a medd letter of the same category as the vowel we used on the hamzah al-wasl. If
we start on hamzah al-wasl with a dhammah the
becomes a lengthened
. If, on the other hand, we start the hamzah al-wasl with a kasrah,
The above aayaat are all the cases of the hamzah qata' of questioning preceding hamzah al-wasl
in verbs. As stated previously, hamzah al-wasl is dropped in writing and in pronunciation, and
only
remains. There is no special application in pronunciation, rather the words are
pronounced exactly like they are written.
Next lesson, insha' Allah we will discuss the other occurrence of the questioning hamzah
preceding the hamzah al-wasl, which is in nouns. In the case of nouns, both hamzahs remain and
there are changes made in pronunciation to the hamzah al-wasl. The details will be given, insha'
Allah next lesson.
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In Nouns
) indicating a question )
have
in front of them with a fat-h and the
of questioning also begins with
a fat-h. The hamzah wasl would normally not be pronounced at all during continuous reading.
When this questioning hamzah qata is present before a noun starting with
, the
hamzah al-wasl is changed either one of the two following states. Both of these ways of
recitation are allowed in the recitation
(Hafs 'an 'Aasim min tareeq Ash-Shaatibiyyah).
1.
2.
of
(ibdaal)
(tas-heel)
) when
Occurrences: This lengthening occurs in three words in six places in the Quran.
with ibdaal, (
) click here.
The Ghunnah
The ghunnah is defined as: a nasal sound that is emitted from the nose. This is a required
characteristic of the
and
. The ghunnah
two letters and is an inherent part of their makeup.
The ghunnah is not a letter but a characteristic of these two letters, but it has its own distinct
place of articulation.
The ghunnah
mouth.
is articulated from : the hole in the nose that continues back towards inside the
It is a nasal sound coming from the nasopharynx without any influence from the tongue. If you hold
your nose closed you will not be able to produce the ghunnah sound, but the letters themselves that
have this associated sound with them are not articulated from the nose.
The
and
with a shaddah
Its linguistic definition: It is a sound that is emitted from the nasal passage, without any
function of the tongue.
Its applied definition: A unconditional nasalized sound fixed on the
tanween- and the
-even if it is a
and
, whether the
and the
Articulation point of the ghunnah: The opening of the nose that connects with the back of the
mouth (the nasal passage). The fact that the ghunnah is emitted from the nose can be
demonstrated by closing off the nostrils, and trying to emit the sound of the ghunnah. It is
impossible.
Most Complete
2.
Complete
3.
4.
Incomplete
Most Incomplete
with a
2. Complete ghunnah (
and
3. Incomplete ghunnah (
The
saakinah and
saakinah that are recited with
category of length of ghunnah. Examples are:
and
of a
When there is a noon saakinah or tanween, we need to look at the next letter following the noon
saakinah or tanween. The letter that follows determines how the noon is pronounced, depending
on the rule that is applied. There are four rules of tajweed applied to the noon saakinah and
tanween. The rules are applied to the noon saakinah in the same way that they are applied to the
tanween. The four rules are:
is read clearly
is merged into the next letter either partially or
The Changing
: Here the
Over the next few weeks, Insha Allah, each of these rules will be discussed with an explanation
of their application in recitation.
saakinah and
to be pronounced clearly. These letters are the throat letters, or the six
saakinah can be in the middle of a word or at the end of the word, the tanween is
of the aayah ends with a tanween kasrah, and is followed by the letter
hamzah and the
. Both the
of the tanween.
. Listen to this
letters
(making clear)
2.
(merging)
3.
4.
(changing)
(hiding).
, or making it clear. We now move on to the second of the four possible rules, that of
, or merging of the
The
is defined linguistically as merging or inserting.
Its applied tajweed definition is: The meeting of a non-voweled letter with a voweled letter, so
that the two letters become one emphasized letter of the second [letter] kind.
In the idghaam of
saakinah and tanween, the
is a saakin (non-voweled) letter
on the end of a word, and the first letter of the next word is one of the letters that cause the
to merge or insert into it. The letters that cause this
in the group:
. This means if a
or
, or
or
or
, or
1.
which is
2.
, or idghaam
The
or a
known as
to the
or
type of
, the
completely merges in
. When there is this
) on it because of the
(merging).
(this first
that is the first letter of the next word. The idghaam or merging of the
has nothing to
such
The next tidbit lesson will, insha' Allah, continue with the idghaam lesson.
is what determines which rule is applied. The last lesson stated that when the
saakinah or tanween (the tanween is only at the end of a word) is at the end of a word,
and the first letter of the next word is one of the letters in the group:
merges into the next letter. The idghaam, or merging of the
the
then
, or idghaam (merging)
with a ghunnah. If we look at the letters that cause idghaam, or merging of the
and tanween, that being the letters in the group
without a ghunnah group, the
,
, and
saakinah
and
,
. When there is
saakinah or tanween at the end of a word, and the first letter of the next word is one of
, the
or
saakinah or
this characteristic is not present in these two letters, and the merging is
incomplete merging), since the characteristic of the ghunnah of the
case of the
, since
(an
remained. In the
or
, the majority of
scholars agree that this is a complete merging, and the ghunnah that is heard is from the
or the
Examples of
, which
, to the
, and
hold the sound with an accompanying ghunnah, or nasalization, which is a left over characteristic
of the
. The second occurrence of idghaam in this aayah is in the last two words. The
. The
of the
Other examples of
are:
saakinah and tanween can only occur between two words. If there
is a
saakinah in the middle of a word followed by one of the idghaam letters, there is no
is pronounced clearly
This is called:
saakinah followed
(absolute clearness).
In the next lesson, insha Allah, we will cover exceptions to the idghaam rule.
(merging)
1.
2.
The
(idghaam without a ghunnah) was described as occurring when the
saakinah or tanween was at the end of a word and the first letter of the next word was either a
or a
saakinah or tanween was at the end of a word and the first letter
This lesson explains a few cases in the Glorious Quran when there is a
saakinah at the
end of a word, and the next word starts with one of the letters of the group
no
, but there is
.
ends with a
. The
, or an idghaam without
when it follows a
saakinah. In this aayah though, there is a brief breathless pause, known in Arabic as a
between the word
prevents the
word,
. There is therefore, no
, or merging, of the
of the following
saakinah with the
here. If you look at the aayah, you will see a small letter
indicates to the reciter that there is a
.
. This
The next two examples involve the individual separate letters that start some different surahs.
These letters are read as if each letter is written out, for example in surah Al-Qalam,
. This word
starts with a
, the
ends with a
, is
saakinah.
, but continuing is allowed. The same things said about this example
saakinah at the end of the individual separate letter
. The
in the
(actually
), then
is recited clearly (
rule of the
(changing) rule.
(changing) of the
, when followed by a
with
.
saakinah in the same word, or between
the first letter of the next word), it is then required that the reader changes the
saakinah or tanween into a hidden
, with a ghunnah present. The
saakinah is
changed into a meem in pronunciation, not in the written word. You may note that most copies
of the Quran have a very small meem written over or under the noon in this case, or the second
line of a fat-h or kasrah tanween or dhammah of the tanween is replaced by a small meem. The
little
The
hidden, not by leaving a small space between the lips, as some modern scholars have
of the written part of the aayah. The next word, starts with the letter
then changed in pronunciation to a
are separated pronouncing the letter
, and this
.
is
. The
These two different aayaat are examples of the tanween being followed by the letter
The
, or changing of the
, is done in the
for the
and an
with a ghunnah
, or hiding of the
, and
. There
saakinah and
If a
The
can take place between two words (as will always be the case with the tanween) or
of the
. The
(or hiding) of
the
or in the technique of the
whether it is a written
that is being
hidden, or a tanween. Some students simply keep their tongue at the articulation point of the
during the
, and prolong the sound with a ghunnah (nasalization). This is not
the correct technique. Others let the back portion of the tongue rise up to the roof of the mouth
and rest it there, which is again, incorrect. The tongue shouldnt be touching the roof, gums, or
teeth, but should be close to the articulation point of the next letter, as stating previously.
Examples of the
of the
, but instead put our tongue in a position close to, but not
In this example there is a tanween at the end of the second word, followed by a
first letter of the next following word. The
as the
saakinah and tanween. The technique is similar to that described above, except our
tongue should get close to the articulation point of the
instead of the
saakinah. Again, as
previously stated, we dont let our tongue go to the articulation point of the
, but instead
It can never be in the middle of the word, nor in between two words that are joined in
writing, such as stopping on "
2. Sufficient (
3. Good (
)
)
4. Repulsive (
)
We will cover these four different optional stops in the future, starting with the complete stop,
insha' Allah, next lesson.
The translation of the explanation of the meaning is: Who believe in the unseen, establish prayer,
and spend out of what We have provided for them* And who believe in what has been revealed to
you [O Mohammed], and what was revealed before you, and of the Hereafter they are certain [in
faith].
The subject matter in aayah 3 and 4, and continued in aayah 5 is describing the believers that are
rightly guided by Allah. Each aayah ends a complete grammatical phrase, since it is very
acceptable for sentences to start with the word "and" in Arabic, but is joined with that which
comes next in meaning, but not in grammar. Although linked in meaning, each phrase stands on
its own in conveyed meaning.
The
translation of the explanation of the meaning is:
And [mention O Mohammed] when your Lord said to the angels, "Indeed, I will make upon the
earth a successive authority." They said, "Will you place upon it one who causes corruption
therein?"
1.
We can stop on the word
in the phrase: In the name of Allah, the Entirely Merciful, as
the meaning in itself is fully understood, but we can not start with what comes next: The
Especially Merciful, as it is related in grammar and in meaning to that which precedes it, and by
itself does not carry a complete meaning.
2.
Allah's words can be translated in meaning as: Allah has set a seal upon their hearts and upon
their hearing. If we stop on the word
(their hearts), the meaning is understood and it is
allowed to stop. The next phrase, (and upon their hearing) is not understood alone, and is
connected to that which came before it in grammar (most specifically in the verb
set a seal)and in meaning.
, (meaning
3.
In this part of aayah five of surah Al-Bayyinah, we can stop on the word
, with the
interpretation of the meaning in English: And they were not commanded except to worship
Allah, [being] sincere to Him in religion, inclining to truth, and there is an understood meaning,
but the next phrase: and to establish prayer and to give zakah, is connected grammatically and in
meaning to the phrase at the beginning of the aayah: And they were not commanded except; so
we cannot start on this phrase without joining it to the previous words.
As stated in the rule for this stop, it is allowed to stop on it, but not allowed to start with what
follows this stop; there are times when what starts after this stop changes the complete meaning
and is one of the worst degrees of repulsiveness. An example of this is found in verse 1 of surah
al-Mumtahinah
An interpretation of the meaning in English is: O you have believed, do not take My enemies and
your enemies as allies, extending to them affection while they have disbelieved in what came to
you of the truth, having driven out the Prophet and yourselves because you believe in Allah, your
Lord.
A reader stopping on
, would be stopping on a
meaning of "they turn out the Messenger and yourselves". In the intended meaning
means "and yourselves". Obviously this is a very bad start indeed.
A note: Some scholars may consider a particular stop
stop
, and still others
. This difference of opinion stems from variances in conclusions
as to the make-up of the grammatical sentence.
It would also be
in:
categories. Any time the phrase is incomplete in grammar and meaning it is,
or repulsive.
Some other examples follow. Stopping on the red asterisks on the following examples of aayaat
would have an incomplete and incomprehensible meaning:
[All] praise* is to Allah, Lord of the worlds.
The Day when We will fold * the heaven like the folding of a [written] sheet for the records.
They said, "How* can we speak to one who is in the cradle a child?"
2. Stopping on a word signifying a meaning other than what Allah, the Perfect wants, such as
stopping on the word
"and the dead", and not stopping on the compulsory stop on the
word before,
"those who hear".
These stops obvious corrupt the meaning. All effort must be made not to stop at such places,
unless compelled due to reasons beyond ones control; if that happens, then the reciter must go
back a few words when starting again to convey the correct meaning.
4. Stopping on a place that signifies that which is not a suitable description of The Exalted, or
that which contradicts our creed. The explanation of the translation of the meaning of the aayaat
follow each aayah:
"Indeed, Allah is not timid * to present an example-that of a mosquito or what is smaller than it"
Stopping then on the word "timid" would indicate a very unsuitable description of Allah, the
Exalted.
"So the disbeliever was overwhelmed, and Allah* does not guide the wrongdoing people."
One not stopping at the indicated stop at the word
and instead stopping on the Glorious
name of Allah would falsely claim that Allah, far is He above this, of being overwhelmed,
subhanahu wa ta'aalaa.
"For those who do not believe in the Hereafter is the description of evil; and for Allah* is the
highest attribute."
Joining the Glorious name of Allah with the description of evil would again put forth a meaning
not at all appropriate for Allah, ta'alaa.
5. Stopping on a negative and the exception to it follows, the English explanation of the
meaning will follow the aayah:
"Similarly, there came not to those before them any messenger* except that they said, "A
magician or a madman."
Also stopping on the word 'messenger' without the word 'except' would be also be in
contradiction to our faith and creed.
Anyone who stops on these last two categories without repeating the last one or two words has
sinned, transgressed, and is ignorant.. If someone stops on these types of stops purposely, he has
disbelieved!! May Allah protect from disbelieve after having faith. Ameen
The rule for the repulsive stop: These stops and those similar to them are not allowed
intentionally. They are only allowed when compelled in such as a situation as unexpected
shortness of breath, sneezing, or forgetting. After the state that compelled the stop has past, the
reader then must repeat one, two, or more words, as necessary to convey the correct and sound
Meaning:
And other than that which is complete [in meaning] is repulsive and of it
The compelled stop, and start [after it] with that before it.
In the next tidbit lesson, insha' Allah, we will discuss the start, or
of recitation.
or
3.
4.
The
The
is when we start after a sufficient stop,
. Again, we would stop and take
a breath, with the intention of continuing, then go on after the breath and stop. This can be
exemplified by stopping on the end of aayah 20 of surah at-tawbah a
,(sufficient stop) :
a breath taken then starting with the next following aayah. Other than this, it is not allowed to
make an
((And
indeed, you pass by them in the morning)), then starting on the next aayah:
night).
((And at
Next lesson, insha' Allah, will discuss the beginning that is not allowed.
It is the beginning that cancels out the intended meaning, or corrupts it, or changes it.
can in this case can run from
(repulsive) to
, when it is not at the end of an aayah; any other start on that which is
Allah has certainly heard the statement of those [Jews] who said, *"Indeed, Allah is poor, while
we are rich."
Starting with the statement of the Jews "Indeed, Allah.." without the preceding "those who
said", is again very repulsive and negates our belief in the names and characteristics of Allah.
The Jews say,* "Ezra is the son of Allah;" and the Christians say,* "The Messiah is the son of
Allah."
There are two places in this phrase which we are not allowed to start on; the first, the statement
of the Jews without joining it with what precedes it, the second, the statement of the Christians
without joining it with the preceding statement "the Christians say".
And whoever of them who say,* "Indeed, I am a god besides Him" that one We would
recompense with Hell.
Starting with the statement meaning "Indeed, I am.." without joining it with the previous part
meaning "And whoever of them who say" is forbidden and is of course, a statement of disbelief
in the Oneness of Allah.
The
1.
2.
Merging
3.
Clear
Its applied definition: The pronunciation of a non-voweled letter, stripped of any shaddah,
characterized as between clear
(
) and merged (
If a
is followed immediately by a
. It is called
meaning in between
because the
and
. It is called
because the
, then
Examples:
The last letter of the second word of this aayah immediately above is a
letter of the next word is a
lips close on with the
therefore
the sound is held with a ghunnah for the appropriate period of time,
, so
The next tidbit lesson will, insha Allah continue with the other
saakinah rules.
) of the
saakinah
The applied tajweed definition is: The meeting of a saakinah letter with a voweled letter so
that the two letters become one emphasized letter of the second type (of letter).
The
of the
saakinah occurs only with one letter: another
. Whenever a
saakinah letter comes before a voweled letter of the same articulation point and characteristics, in
other words the same exact letter, there is merging of the saakinah letter into the second letter.
This merging is called
If there is a
with a vowel, which then acquires a shaddah. There is a ghunnah then on the
with a
Examples
. In the first example, the second word of the aayah ends with a
word immediately following,
has a voweled
teacher. What was said about the first example, applies to the second, both of which are denoted
by red letters.
Another example is found in aayah 20 of surah Al-Burooj. Please note the idghaam of the
saakinah into the voweled
saakinah:
Its applied tajweed definition: Pronouncing every letter from its articulation point without a
ghunnah [in this case, without a prolonged ghunnah] on the clear letter.
of the meem
, the ghunnah is not prolonged, but still present in the letter itself. This can be detected by
closing off your nostrils when pronouncing the letter, the sound will then be imprisoned.
Its letters: 26 letters, the rest of the Arabic letters after excluding the letters of ikhfa shafawee
and idghaam of the meem saakinah. As stated in the lesson of ikhfa shafawee, the letter that
causes the ikhfa of the
saakinah is the
. If any other
letter follows a
saakinah, the meem is then is pronounced clearly. This can be in one
word, or between two words.
Examples:
Within one word:
of the
is complete when a
follows it. This care is needed in that the reader should be careful to close
to the
and
, as
saakinah?
2.
What letter(s) cause which rule?
3.
saakinah within one word? If yes, give an example, if no, state why.
5.
When is it necessary to make extra certain we are pronouncing the
clearly?
saakinah
The Sakt
Its language definition: Forbiddance
Its applied definition: Cutting off the sound for a time less than the time of a stop, without
breathing, with intention of returning to the recitation immediately.
Places that
has a
. They are often referred to as the saktaat of Hafs because they are unique to the way of
recitation made famous by Imam Hafs.
1. The first
2. There is also a
since
3. There is also a
in the recitation of
on the word
4.
no
prevents the
also has a
of the
, since the
on the
of the word
with
. After
is between the end of surah al-Anfaal, and the beginning of surah at-
Tawbah
when joining
the end of al-Anfaal with the beginning of surah at-Tawbah. The allowed
is on the
of the word
then the recitation continues with
allowed ways of joining these two surahs.
is on the word
of the word
. Both of theses two ways of joining these two aayat are allowable.
in the Glorious
al-Ikhtilaas
We take a brief break from the lessons on stopping on the end of a word to put forth the lesson
on
dhammah (with ikhtilaas of the vowel) and the second with a fat-h; recited as:
written shaddah over the letter
. The
with
Both
and
share the characteristic of dividing the vowel, meaning removal of
part of it, and leaving the other part of it. The following table summarizes the differences
between
and
Words are divided into two categories pertaining to the ending of the word, in other words, the
last letter. The end of a word can be classified as
alif or a
, or a
, or a
We will be spending the next several lessons on the subject of stopping on words with strong
endings.
has a fixed sukoon, the stop can only be with a sukoon, as the
in
.
If the end of the word was voweled and we are stopping on it with a presented sukoon, then there
are five possible ways of stopping on it.
1.
2.
3.
4.
(deletion)
5.
(substitution)
We we start by explaining
then in the next lesson
, insha' Allah, to avoid
confusion later when explaining some possibilities in the pure sukoon category.
Stopping with
: The request
Its applied tajweed definition: Weakening of the sound with a vowel until most of its sound
disappears with that weakening. It is also defined as using part of a vowel.
When discussing
below, please note that we are addressing the vowel on the last letter of a
word.
The scholars have determined that the weakening of the sound with a vowel, or reciting with part
of a vowel is one third when stopping with
) and
2.
The tanween in both of these cases is changed into an alif when stopping. Again, it is not
possible to stop on words ending with a tanween fat-h with
, described
in the
The definition of
in applied tajweed is: An expression of circling the two lips, without a
sound after pronouncing the last letter saakin, indicating a dhamm.
It is necessary that there be a space left between the two lips when executing
. It is
important that
be after making a sukoon on the last letter, without relaxation.
is
seen visually and not heard audibly, which is why only one endowed with eyesight can perceive
it. This is the opposite of
which is heard, but has nothing to do with eyesight.
is
allowed after a dhammah of a conjugated word, and a fixed dhammah of a non-conjugated word,
excluding all other vowels. It only is suitable for words that end in a dhammah since it consists
of making a dhammah of the two lips. Sheikh Ash-Shaatibiyy, may Allah be Merciful to him,
described
in his prose,
, as:
Other than this specific word (when reading with an idghaam) both
and
are simply
allowed possible ways of stopping on words within the restrictions laid out for each of them. It
is infrequent that a reciter uses these ways of stopping in normal recitation of Hafs 'an 'Aasim.
Both of these ways of stopping need to be learned from and practiced in front of a qualified
teacher of the Qur'an. These two ways of stopping are used more frequently in the qira'aat to
make clear the vowel on the last letter recited if it is a conjugated or fixed dhammah for both
or
or a conjugated or fixed kasrah for
only. Students of ijaazah in the
recitation of Hafs 'an 'Aasim would be required on request by the certified sheikh giving the
ijaazah, to stop on appropriate words with these two allowable ways to make certain that the
student of ijaazah is accomplished in stopping with these two ways as well as knowledgeable of
the vowel on the last letter of the word stopped on. The normal and by far the most common
way of stopping on the end of a word is with the pure sukoon (
explained in the next few tidbit lessons, insha' Allah.
), which will be
If the end of the word was voweled and we are stopping on it with a presented sukoon, then there
are five possible ways of stopping on it.
1.
2.
3.
4.
(deletion)
5.
(substitution)
The sukoon is tantamount to removing the vowel on the letter that is being stopped on; and
can be defined as: clearly void or free from
and
can be put on the dhammah, kasrah, and fat-h of conjugated words , and on the
same vowels on fixed (non-conjugated) words. It can be on a word that ends with a shaddah or
without, those that end with a tanween or not, but can not be on a word that ends with a tanween
that has a fat-h, as in
words are for those words not ending with an alif, wow, or ya' as these are not "strong" (
in ending.
Stopping with a pure sukoon is the usual way we stop on words. As we already discussed in
previous lessons, in addition to stopping on the pure sukoon
be stopped on other ways, such as stopping with
or
and
There are five different categories in which we can only stop with a pure sukoon and no other
way of stopping is allowed. We will discuss three of them this lesson and continue with the
other two next lesson, insha' Allah.
1. That which has a sukoon on the end when continuing and when stopping (fixed sukoon), as
in
or
2.
Presented vowelization. That which is voweled when continuing with a
presented vowel to eliminate the meeting of two non-voweled letters, as in the presented kasrah
on the
in the phrase:
Another example of a presented vowel on the end of a word to prevent the meeting of two saakin
letters from meeting is the vowel on the letter
in the word
in the phrase
vowel
is
Included in
. The plural
in
the
kasrah on the
is presented. Both
vowel, because its origin was a sukoon.
and
and
, because the
3. That which has a fat-h on it, but not with a tanween. Examples:
.
We will continue explaining the other two circumstances for stopping only with a pure sukoon,
insha' Allah, next lesson.
and
are not
In the last tidbit lesson, now located in the tidbit archives, we state that there are five different
categories in which we can only stop with a pure sukoon and no other way of stopping is
allowed. We will discussed three of them last lesson and continue with the other two this
lesson.
4. The female
or
when stopping,
and
and
are not
word is read continuing) of the letter that is being stopped on, here the letter
has no vowel when continuing, because it is exchanged for the letter
is
non-existent
when
, which
, and this
stopping.
on
the
vowel
of
, or
the
when
or
continuing.
or
, as in:
), as in:
.
It is to be noted that the female
conjugated).
5. The pronoun
The pronoun
which is at the end of words such as in:
or
or
can be stopped with an absolute sukoon, and all are agreement with this. There is a difference of
opinion as to whether it can be stopped with
concerning this.
A. The first school of thought:
on the
or
or
Allowance of
and
or
when
in
Last lesson we discussed the ways we are allowed to stop on words that end with a
(pronoun). We explained that there are three different schools of thought on whether we can
stop with
or
, and discussed the first two schools of thought. This lesson we
discuss the third school of thought. As an overview, we will briefly review the other two schools
of thought.
5.
The pronoun
The pronoun
which is at the end of words such as in:
or
or
can be stopped with an absolute sukoon, and all are agreement with this. There is a difference of
opinion as to whether it can be stopped with
concerning this.
A. The first school of thought:
on the
or
or
Allowance of
and
when continuing.
when
and
are:
1) When a
2) When a
whether it is a lengthened
leen, as in:
of a leen
saakinah as in:
.
, no matter if it is a lengthened
.
, with no difference being made to
, or
saakinah of a
There then remains after the four previous forbidding states, three states that permit in them
stopping on the
They are:
with
and
1)
2)
3)
, or with
.
If it has a kasrah it is only allowed to stop on it with
).
The following chart summarizes the three schools of thought on stopping with words ending with
the pronoun
Stopping with deletion can be in three cases the way we read (Hafs 'an Aasim by the way of AshShatibiyyah).
1. The dhammah and kasrah tanween are dropped, or deleted in pronunciation when stopping.
The
saakinah of the tanween is what is deleted. This is exemplified in the words of
Allah the Exalted:
or a
is
as when
3. The extra ya for those who establish them when continuing. This occurs only once the way
we read (
Naml:
is read with an
with a fat-h on the end of it, when continuing. When stopping on this word,
in surah An-
1.
2.
3.
4.
(deletion)
5.
(substitution)
We will now discuss the last way of stopping on the end of a word.
2. The tanween in all alif maqsoora, no matter what their conjugation, since they are all written
with a fat-h. Examples can be found in the following aayaat:
The tanween is changed into an alif in all three of these types. Similar to these is the light
emphasized noon in two places in the Quran, verse 32 in surah Yousef
and
verse
15
in
surah
Al-'Alaq:
is changed into a
a.
and
(two reasons for the same lengthening);
b. 5 counts as
five counts,
c. 6 counts as
2.
with
only, the medd will be only four or five counts.
has the same rules and counts as when continuing.
3.
with counts and mudood as in number one (4, 5, and 6, with the same conditions
laid out and explained in number one).
1.
Stopping with only a pure sukoon and the three ways of
(2,4,6).
2.
Stopping with seven different possibilities:
The pure sukoon and the three different counts
three possibilities.
Stopping with
with the three different counts of
the second three possibilities.
, these would be
as we
3.
Stopping with a pure sukoon and three different counts of
prohibition of
and
since a
preceded
. There is
.
There are general standards for words ending with any one of the three medd letters that are
uniform:
1. If the medd letter is established in writing and a saakin letter does not follow it, the medd
letter is then affirmed and established in pronunciation when stopping just as it is when
continuing following the writing of the Qur'an.
2. If a saakin follows a word ending in a medd letter, the medd letter then is dropped in
pronunciation when continuing, because of the forbidding of two saakin letters from meeting
between two words, but is established in pronunciation when stopping.
3. If the medd letter is not present in the written copy of the Qur'an, the medd letter is dropped
in pronunciation when continuing and stopping.
We will be discuss words ending in medd letters that have special indications in the recitation of
Hafs 'an 'Aasim. Other than these words that have special indication, Hafs stops on words
according to the writing in Qur'an.
The special indications for some words ending in a written lengthened alif by the way of Hafs
'an 'Aasim
A. Case one
The written alif is dropped in pronunciation when stopping and continuing. This occurs in
certain words and the indication of this is what is called
, written over the alif.
The words that end in a written by not pronounced alif in which this occurs are:
The word
The word
B. Case two
The written alif is dropped in pronunciation when continuing, but established in pronunciation
when stopping:
These are more notably called the "seven alifaat" or
. The indication for these alif
is what looks very much like the number zero over the alif, 0, which is called
. These seven alifaat occur in seven different words in different places in
the Qur'an. These words are:
A special note: There are three places in the Qur'an where the alif of
not written, and therefore Hafs 'an 'Aasim stops on these words with a
three aayat are:
and
is
saakinah. These
This is as a reminder, for as stated above, Hafs stops on words ending with a medd letter
according to the writing in the copy of the Qur'an. Stopping on these words in the above three
aayaat would only be done in a compelled stop,
teacher
, or when requested by a
as a test.
, or a
or weak. We will repeat the general rules here for review. They are:
1. If the medd letter is established in writing and a saakin letter does not follow it, the medd
letter is then affirmed and established in pronunciation when stopping just as it is when
continuing following the writing of the Qur'an.
2. If a saakin follows a word ending in a medd letter, the medd letter then is dropped in
pronunciation when continuing, because of the forbidding of two saakin letters from meeting
between two words, but is established in pronunciation when stopping.
3. If the medd letter is not present in the written copy of the Qur'an, the medd letter is dropped
in pronunciation when continuing and stopping.
Words ending with a
medd letter
have a dropped
such as in:
and followed by a sukoon in the first pronounced letter of the next word
when continuing, and established
This is in accordance with rule number two above, so we would not pronounce the
at the
end of the two verbs when continuing, but would pronounce them when stopping on the verbs .
There are five words to take note of, and although they follow rule number three, a brief
explanation of these words will help in understanding.
There are four verbs that are written without the final
, with no grammatical reason and
therefore not pronounced when continuing and when stopping. Scholars of the Qur'an pointed to
the reason for their not being written is the quickness of their occurrence. These four verbs are:
in the aayah:
Words ending in a
We will repeat once again the general rules for words ending with a weak letter, meaning ending
in an alif, a
, or a
They are:
1. If the medd letter is established in writing and a saakin letter does not follow it, the medd
letter is then affirmed and established in pronunciation when stopping just as it is when
continuing following the writing of the Qur'an.
2. If a saakin follows a word ending in a medd letter, the medd letter then is dropped in
pronunciation when continuing, because of the forbidding of two saakin letters from meeting
between two words, but is established in pronunciation when stopping.
3. If the medd letter is not present in the written copy of the Qur'an, the medd letter is dropped
in pronunciation when continuing and stopping.
Hafs 'an 'Aasim follows the writing in the mus-haf, so if a
even mention this, since if it is not written we do not pronounce it; but there are some
not written at the end of words and some of the ways of recitation establish the
stopping on the word, and others establish the unwritten
stopping.
These
are
in the phrase:
in the phrase:
's
when
in the phrase:
in the phrase:
An important note is that these are just examples, and there are many occurrences (more than
100) in the Qur'an of the extra
not written. There are also times where these same words
; as
written at the end of a word, and the next following word has a saakin letter
and an
Letters other than the three medd letters which have no vowels are produced by collision (
) of the two components of the articulating parts Voweled letters on the other hand are
produced by parting of the two components of the articulating parts
(
). The medd and leen letters are produced by vibration of the vocal cords. Letters are
divided into three groups when categorized according to the length of running of their sound.
1. Letters of strength (
). The sound does not run at all when these letters are
articulated without a vowel (saakinah), the articulation point is completely closed when a letter
of this group is saakin. There are eight letters in this group. They are the letters in the phrase:
or as stated in the Jazariyyah prose:
, meaning its [letters of] strength are in the phrase
2.
Letters in Between. (
The Qalqalah
The letters of qalqalah are in the group
, these letters are all in the
group of
letters. If we attempt to say one of these five qalqalah letters with a sukoon, we would find that
the articulation point closes completely, and that it causes an annoyance in the articulation
mechanism. This is due to imprisonment of the sound behind the articulation point. When these
same five letters have vowels, we do not find this annoyance because voweled letters are
pronounced parting of the two components of the articulating parts
(
). The Arabs, due to the annoyance and difficulty in pronouncing these five letters when
saakinah, have violated the rule that saakinah letters are articulated by collision between the two
articulating bodies of articulation, (
Voweled letters
Qalqalah
(
) letters when
saakinah
Saakinah letters
articulation
Accompanying movement:
1.
Opening of
the mouth (for the fat-h)
2.
Circling of
the mouth for the
dhammah
3.
Lowering of
the jaw for the kasrah
articulation
Nothing
(no mouth or jaw
movement) accompanies it
articulation
Nothing accompanies it( no
mouth or jaw movement)
From this chart we can see that a qalqalah letter is similar to a saakin letter, in that there is no
accompanying jaw and mouth movement with it. On the other hand, it is unlike the saakin letter
in that the qalqalah is articulated by separation
(
)of the two parts of articulation. The qalqalah letter is similar to the voweled letter since
they both are articulated separation
(
) of the two parts of articulation, but unlike it since the qalqalah has no accompanying jaw
and mouth movement and the voweled letter does.
The definition of qalqalah is as follows:
Its applied definition: Disturbance of the letter when it is in the state of being non-voweled
until a strong accent is heard when it is articulated by parting of the two components of the
articulating parts, not by collision, without accompanying it any opening of the mouth, or
circling of the lips, or lowering of the jaw.
A very important note: The qalqalah does not resemble a fat-h or a dhammah or a kasrah. It
does not follow the vowel of the preceding letter, nor the following letter.
If the qalqalah letters have a shaddah indicating merging of two of the same letter (
first letter of the shaddah (which is saakin) is then articulated by collision, or
example:
example, the first
and the second
pronounced with
of the word
and
), the
. For
is pronounced by collision, or
in the word
The Qalqalah is divided into two classes: The Lesser and Greater Qalqalah
and
The difference between the two divisions is that there is more of a ring to the greater qalqalah
because we are stopping on it, than there is on the lesser qalqalah.
) that is read with a fat-hah when starting the word, dropped when continuing from
), or it maybe irregular in
of the
1.
2.
We will now explain when each of these occurs.
The
of
is then is called
. The
The
saakinah of the definite article is pronounce clearly in these words. A reminder: the
first letter of the word is a hamzah wasl, and it is only used if we are starting on the word. If we
of
of the definite article the precedes any of the fourteen remaining letters of the
(merging) of the
is called
.
Examples of laam shamsiyyah are in the following two words:
)of the two articulating parts for the saakin part of the shaddah, then separation
(
) of the two articulating parts with the appropriate jaw and mouth movement for the
voweled part of the shaddah.
cannot be broken down into a noun that stands by itself without the added definite article
Laam saakinah rules, part 2 (laam saakinah in verbs, nouns, and participles
The
precedes nouns, when needed. This lesson describes the rules for the
occurs in nouns, verbs, and prepositions/participles. This
beginning, middle, or end of the word.
The general rule for the
however, the
saakinah that
saakinah is at the end of a word, no matter what part of speech it is, and the
or a
)of the
word.
of the
saakinah are
and
In these above examples, and all similar examples in the Glorious Quran where there is a
saakinah followed by any letter other than a
pronounced clearly
(with
) and there should be
saakinah when articulating it.
Examples of
(merging) of the
or a
, the
saakinah is
saakinah at the end of the word merges into the next letter,
either another
or a
, so is not pronounced at all. The next letter acquires a
shaddah, which represents a saakin of the letter plus a voweled letter of the same kind, as
previously stated, either a
or a
is followed by
1.
What is
2.
3.
4.
5.
6.
exist in?
? When is each rule used?
saakinah?
saakinah?
The alif is always in this state, which is an alif saakinah, preceded by a fathah:
2. The
3. The
saakinah preceded by a dhammah:
All three of these medd letters appear in one word in the following examples:
1.
2.
In all these three words, have a natural medd with different medd letters and will have the
timing of two vowel counts. A note, the word
has a natural medd as long as we
do not stop on the word. As stated before in the indications of the natural medd there cannot be a
sukoon after the medd letter. If we were to stop on this word, the letter
would acquire a
presented sukoon, and the medd would no longer be considered a natural medd, but would be a
different kind of medd, to be discussed in future tidbit lessons.
Included in
is the group of letters "
", which are letters that start some
surahs of the Quran. If any one of these letters is at the beginning of a surah, the letter is read
with two vowel counts. An example of this would be:
letters
and
pronounced as
2.
. Insha
like a lengthened
. When stopping on this
the two count medd is dropped.
becomes lengthened
Examples:
In this above phrase from the Glorious Quran there are two examples of the lesser connecting
medd. The first example is in the first word. The last letter of the first word is a pronoun
not part of the original word, representing a male third person, located between two
voweled letters (the
has a dhammah on it, and not followed by a hamzah. Therefore, if we read this in
continuation with the next word (meaning we do not stop on this word), we lengthen the
dhammah on the
after the
, which would be
The second example of the lesser connecting medd is in the third word. Again, it fulfils all the
required conditions of the lesser connecting medd, but this time the possessive
has a
kasrah on it. When we read this word in continuum with what follows it, we lengthen the kasrah
so that it becomes a lengthened
, getting two vowel counts. Here, you can also note the
after the
rule:
The First:
The Second:
Here there IS a medd, even though all of the conditions have not been met (there is a sukoon
before the
).
The last tidbit, now located in the tidbit archives mentioned that there are two different medd that
follow the count of the natural medd, meaning they have two vowel counts. The first
lengthening of this sort, The Lesser Connective Lengthening, or
, was
described last lesson. This lesson the second of these two lengthenings, The Substitute
Lengthening, or
will be explained.
It is substituting a lengthened alif for the tanween with a fath, when stopping on it. The
lengthening is two counts, which means, the length of two vowels, the same as the counts of
, or natural lengthening. This medd takes place whether there is an alif written after
the letter with the tanween or not. When continuing reading and not stopping on the word that
has the tanween with a fat-h, this lengthening disappears, and the noon sakinah rules are applied
to the tanween. If there is an alif written after the tanween, it is dropped when continuing.
Examples:
The tanween is usually a sign of a noun, but there are a two cases when verbs have a tanween on
them representing the light emphasized
The rule is the same when stopping on these two words; a two vowel count alif is substituted for
the tanween when stopping. When continuing on, these words are recited with the tanween and
the appropriate
, or female
on the end of nouns, indicates female gender, and is represented in Arabic as:
linked to the letter before it, it looks like:
, or when
saakinah
with the word that follows it. When a noun with a female
the tanween, the word should be stopped on with a
substituted for the tanween. This is found in such words as:
1.
2.
Its definition: The letter hamzah precedes any of the three medd letters.
Note: The vowel of the medd letter is on the hamzah.
Examples:
It is called
, which means exchange, because of the exchange of a medd letter for a
hamzah. In these three above examples, there is a hamzah followed by a medd letter, and as
noted previously, the vowel that is part of the medd letter is on the hamzah.
There is a grammatical rule in Arabic that if there are two juxtaposed hamzahs in one word, the
first voweled, the second not voweled, the second hamzah is exchanged for a medd letter of the
same type as the vowel on the first hamzah. This means that if the first hamzah has a fat-h on it,
the second hamzah which has no vowel, will change into an alif; if the first hamzah has a kasrah
on it, the second hamzah which is saakinah, changes into a
has a dhammah on it, the second hamzah which is saakinah, changes into
saakinah. A
reminder, the second hamzah must be saakinah and the first hamzah voweled before this rule is
applied.
These above examples were originally as follows:
. As seen these
words originally had two hamzahs, the first one had a vowel and the second a sukoon. The
second hamzah was changed into a medd letter from the category of the vowel of the first
hamzah. Not all cases of medd badl (a hamzah preceding a medd letter) have this origin (two
hamzahs, the first with a vowel and the second with a sukoon), but we treat all cases of hamzah
before a medd letter as
Note: This same grammatical rule comes into effect when we start on a verb that has a hamzah
wasl and the second letter of that word is a hamzah saakinah, such as when starting the word:
. This will be covered later insha Allah in the tidbit lessons when the hamzah al-wasl
is discussed in depth, but a reminder for now.
This medd
Aasim. One of the other readers (not the way we read) lengthens
2, 4, or 6 vowel counts, which explains the reason this lengthening is in the secondary
lengthening category.
We lengthen this medd two counts, as long as a hamzah does not follow it. If a hamzah follows
it, we determine the lengthening according to the
later.
NOT
. This medd will be explained in a few more lessons, and the concept of two
different medd at the same time will be discussed, insha Allah, in the (stronger of two causes)
section.
Examples of :
In this above example, there is an alif, preceded by a fat-h, which all true alifs are, then followed
immediately by a hamzah in the same word.
In this example, there are two required attached lengthenings in both the last two words. First,
there is a
). There is
In these words, again there is a medd letter, in the first example the medd letter is an alif, in the
second a
. Both these medd letters are followed by a hamzah, which happens to be the
last letter of the word. If we stop on this word, we can lengthen the medd four or five counts for
the Required Attached Medd (
).
Note:
There are some copies of the Quran that do not write in hamzahs on alifs, instead the alif is
written with a vowel over it. These are really hamzahs. Any time there is a vowel on an alif, it
is a hamzah. An example of this kind of script is:
short count of two, as well as its lengthening with some readers. It is called
(separate)
due to the separation of the medd letter and hamzah, meaning they are in separate words, but
next to each other.
Its rule: Its lengthening is of the measure of four or five vowel counts, the way we are teaching to
read, which is Hafs an Aasim by the way of Shaatabiyyah
(
) . Two vowel counts for this lengthening are not
allowed in this way of reading. There is a known way of reading also transmitted by Hafs an
Aasim that has two vowel counts for this lengthening, but that way is not the way of AshShaatabiyyah, and the way of Ash-Shaatabiyyah is the way being taught here.
For those interested in learning about the rules for the way of Hafs 'an 'Aasim reading
four vowel counts and
click here for a PDF download outlining the rules.
Examples:
or
(
) with the
for drawing attention ending in a medd letter, and the first
letter of the next word (which happens to be joined) a hamzah. There is also the Required
Attached Lengthening
(
) at the end of the second word, because there is a medd letter,
by a hamzah in the same word.
, followed
is lengthened into
a
, or the kasrah is lengthened into a
and it can be lengthened four or five
counts. As stated above in the Allowed Separate Lengthening, there is a known way of reading
that also allows two counts for the lengthening, but this is not the way that is being taught here.
This lengthening has the same requirements as the Lesser Connecting Lengthening
(
pronoun/possessive pronoun
), there cannot be a hamzah as the first letter of the next word after the
pronoun/possessive pronoun
), he/she must use the same amount for this lengthening. The second
in the word
medd.
Examples:
Its definition: This medd occurs when there is only one letter after one of the three medd letters,
it is the last letter of the word, this last letter has any vowel on it, and we are stopping on the last
letter with a presented sukoon.
Just a reminder: The three medd letters are, the alif with a fat-h before it, the
with a kasrah before it, and the
saakinah
presented sukoon because the sukoon is presented on the letter when stopping on it, otherwise
the letter is read with its vowel. Note: If the last letter is a hamzah there are then two medd in
one,
and
" which is less than two vowel counts, but longer than
and
Its letters
Types of letters
and
and
and
Medd letters:
Alif saakinah with a fat-h
before it
Leen letters:
and
saakinah with a
fat-h before them
saakinah with a
kasrah before it
saakinah with a
dhammah before it
The medd letters are
lengthened two vowel
counts, the natural
measure of the letter
Al-Baqarah 2
When we stop at the word
, we stop with the soft lengthening (
). This leen
lengthening can be lengthened 2, 4, or 6 counts. Three words later, if we stop on the last word of
the aayah
selected length of the leen medd or stronger. If for example we stop on the word
with
, and
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Its definition: An original (or fixed) sukoon is positioned after a medd letter, in a word or a
letter.
By original it is meant that the sukoon is part of the original make up of the word, and is present
when continuing the reading and when stopping.
Its Divisions:
Each of these two divisions is further divided into two more divisions. We therefore, have
four divisions of the
We will explain the first two (The Compulsory Heavy Word Lengthening and The Compulsory
Light Word Lengthening) this tidbit lesson, and the next two, insha Allah in the next lesson
Its definition: It is when an original sukoon (the letter has a shaddah on it ) comes after a
medd letter in a word.
The word heavy
refers to the shaddah. A shaddah indicates two letters of the same, the
first one with a sukoon, and the second with the vowel that is accompanying the shaddah. The
two letters have merged
(
) into each other, and thence the shaddah. It is called
due the permanent, or original
sukoon found when the reader stops or continues, or because all readers agree that this
Its Definition: It occurs when an original sukoon that is not merged (no shaddah on it),
follows a medd letter in a word. The word light (
) comes from the letter not being
merged. This refers to the letter with the sukoon that follows the medd letter.
Places of this lengthening:
There are only two places of occurrence in
one word of this kind of lengthening in the Quran.
2. That which has a medd of two counts: The letters in this category can be found in the
phrase:
"
" meaning the letters are recited as
when found in the letters that
sometimes begin a surah, and are lengthened two counts. When these letters are written out as
above, they consist of only two letters, and are of the natural medd
(
).
3. That which has a medd of six vowel counts: The rest of the letters from the fourteen
that start some surahs of the Quran fall into this category. These letters are seven in number,
and can be found in the phrase: "
group
C.
A merged letter follows the medd
letter, meaning that the third letter is merged
with the letter that follows it.
B.
C.
A saakin letter follows the medd letter,
but it is not merged with the letter that comes
after it
4. The "
": The
can be lengthened four or six vowel counts, according to the
rules of the way we read, which is the way of: Hafs an Aasim from the way of Shatibiyyah
(
as a separate letter of
click
or
merges with the first letter of the next three letter word or not. In the case of the
it is not merged with what comes next. This is why it is called
lengthened six vowel counts.
letter,
. This medd is
Examples:
, which the
Example:
Click here to listen to this aayah
and the
has a medd letter as the middle letter, then followed by a letter that is a
but merged with the first letter of the next spelled out letter
. The
. The
sakinah,
is then
does not have its third letter merging with what comes
No medd
Two count
natural
medd
Follower of the
leen medd
Four or six
vowel counts
Merged
(
)
Not merged
(
The different separate letters that are found at the beginning of some surahs appear in the
following combinations:
1. The hamzah
2. The Sukoon.
The lengthening due a hamzah are three kinds: The Exchange Lengthening (
Required Joined Lengthening (
), The
).
The medd due to a sukoon is of two kinds: The Presented Sukoon Lengthening
(
).
(
), the next the presented sukoon lengthening (
then separated allowed lengthening
),
(
), and the weakest the exchange lengthening (
).
The following lines of poetry written by Ash-Sheikh Ibrahim Ali Shahaatah reinforce the
ranking of the various secondary lengthenings:
Translated:
The stronger of the lengthenings is compulsory then that which is joined,
Then presented and that which is separated, then exchange.
Examples:
Example 1:
In this word, there is a hamzah before the medd letter (
lengthening (
Example 2:
). The same medd letter is followed by a hamzah in the same word, so there is also a
required joined lengthening (
). Both of these medd share the same medd
letter, the alif, and since the stronger of the two lengthenings is the required joined lengthening,
we apply that lengthening and not the exchange lengthening. This medd is therefore lengthened
four or five vowel counts. When stopping on this same medd, or any word that has a hamzah at
the end of it after a medd letter, we have three different possibilities:
If the reader is reading the required joined lengthening,
,four counts, he can
stop on this medd four. Four counts would lead to a medd with two causes, which would be, the
required joined lengthening
(
)and the presented sukoon lengthening (
Stopping on this word with six vowel counts would be allowed only if all of
).
were being lengthened six vowel counts and then only the presented
sukoon lengthening
). It is forbidden to stop
) with two vowel counts. This is due to the rule of the stronger of the
(
), and since the required joined lengthening is stronger than the the presented
sukoon lengthening, the lesser count on the presented sukoon lengthening cannot be used.
Example 3:
an exchange lengthening (
). This medd is at the end of the word, and the first letter of
the next word is a hamzah, so the allowed separated lengthening
(
) is also using this same medd letter, which is an alif.
In this case, when continuing reading, and the allowed separated lengthening
(
) is employed, so we lengthen this medd 4, or 5 counts (by the way we
read). There is a way of reading by Hafs an Aasim, not the way of Ash-Shatibiyyah that
) is used.
2.
3. Are there two lengthenings sharing a medd letter when stopping on the word
Why or why not?
(the letter
1.
2.
These two different ways of writing this letter are of the specifics of the Uthmani writing. It is
important that the reciter knows these well, so that he stops according to the way it is written;
this means the reader must stop with a
, but there is a
The female
which is agreed to be singular and is written with a
This occurs in the revelation in 13 words in 41 places. They are all words in singular form and
are adjuncted by a clear noun after it
when
are:
.
These will now be covered individually. We will start with two of these words and cover their
occurrences this lesson, and continue next lesson with the other words.
There are seven places where this word was written in the Quran with
places in the Quran are written with
, all other
Imam Al-Jazaree documented these places in his poem famously known as al-jazariyyah, when
he wrote:
Imam Al-Jazaree continued in the same part of the tajweed poem and documented the occurrence
of the word
written as
The word "3uqood" refers to surah al-Maa'idah, and Imam Al-Jazaree tied this occurrence of
written with a
is
We continue outlining the words and their places of occurrence that end in a female
), we stop
There are two places in the Glorious Qur'an where this word is written with a
Imam Al-Jazaree documented these two occurrences in his poem famously known as alJazariyyah when he said:
We will continue outlining the words that are normally written with
some incidences in the Glorious Qur'an where they are written with
insha' Allah.
, but have
next lesson,
are in the same aayah of surah FaaTir. We stop and continue on all of these five with a
.
with a
Imam Al-Jazaree linked it to the the next word, so that we would know that it only was written
with
in this combination:
This word was written in the Glorious Quran in only one place with
places are written with
singular form
, in all other
This word occurs only once in the Holy Quran, and it is written with
Since it only occurs once in the Qur'an, Imam Al-Jazaree simply said:
(adjuncted by a
) occurs written with
and not
Since it only occurs once in the Glorious Qur'an, Imam Al-Jazaree again, just named the word,
and said:
Imam Al-Jazaree did not specifically name the words that are read by some of the qira'aat in the
plural form and others in the singular form but indicated that we are required to learn them when
he said:
These words that are read by some in the plural form and others in the singular form are all
written with
, and we will begin discussing them next tidbit lesson, insha' Allah.
We have put the specific line from the Jazariyyah for each individual word, but not the full
section on the female ha' written with a
in these last lessons. The complete section of
Al-Jazariyyah on the female ha' or as it is also called, female ta', is as follows:
Some surah names are positioned so that they are used for two evidences, the one before and the
one after, such as the last word of the first line, Al-Baqarah; there is
written with a
This accent (
thing to note here is that in as far as the Quranic recitation goes the term
is a modern term
describing what occurs in recitation passed down through generations from the mouth of the
Prophet,
. Making an accent at the places that will be described necessary by all
certified scholars of the Quran, but the actual term may be different. In the Glorious Quran the
is noted, and Allah knows best, in the complete rules of recitation in five different
circumstances. We will discuss the first two circumstances in this lesson and the other three,
insha Allah, in the next lesson.
in recitation
All of these are examples where the last letter of the word has a shaddah. We know that a
shaddah on a letter indicates that the letter is divided in to two letters as far as formation of the
letters goes. The first is formed by collision (
the second is formed by separation
(
) of the two articulating bodies; this is when the reader is continuing reading and not
stopping on the word. When stopping on a word like this, we stop with one saakin letter,
meaning this letter is formed by collision (
) of the two articulating bodies. It is then as
if one letter has been dropped from the reading. It is for this reason that the learned reciters of
the Quran warn of the necessity of an accent on this last letter, actually beginning on the letter
preceding it, to point out to the listener that this one letter, is actually two. We drop the vowel of
the last letter of a word when stopping, but do not eliminate the letter. An exception to the
in this case are the noon and meem with shaddah on them. These two letters with a shaddah
have the most complete ghunnah. This long ghunnah lets the listener know that there are two
letters. Stopping on the word
and stopping on
there is no need for an accent (
noon or
, so as stated,
Another exception, Allah knows best, is stopping on a qalqalah letter that has a shaddah. When
stopping on a word ending with a qalqalah letter with a shaddah, both letters of the shaddah are
pronounced. Examples are in the following words:
When stopping on either of these words both
first
in the word
and
and both
in the word
. The
is then left out in this case, unless the qalqalah letter with a shaddah is preceded by a medd
letter, such as in:
and
for it then falls in to the third circumstance of
which will be discussed subsequently, insha Allah.
in recitation.
and
and
click here
the
and
is preceded by a dhammah,
and
are read with an accent (
), making clear to the listener that there is no
lengthening. Pressure on the letter cuts short its time, and therefore excludes the possibility of
and
, and
.
, insha Allah, we will continue with
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first saakinah, the second with a vowel; this mistake of pronouncing only one
not making the
, the
is due to
are in:
This occurs when stopping on a word that has a hamzah as the last letter preceded by a medd
letter or leen letter. The reason for
here is so that the hamzah is not lost after the mouth was
busy emitting the medd or leen letter. Remember, we do not stop on the hamzah with a sukoon
when there is a tanween with a fathah on the hamzah when it is the last letter of the word; instead
we stop with a
Examples:
, so there would be no
then.
This circumstance encompasses three different words in three specific locations in the Quran,
when these words are read in continuation with the following word. These three words are all
past tense verbs in the double form of the verb (which is an alif) followed by a sukoon. The
is needed in these three places so the meaning of the verse is not confused. The
is an
indication that there is an alif indicating a double present, but it was dropped in pronunciation
due to the Arabic rule forbidding two saakin juxtaposed letters to be recited together. Without
the
, the listener may think the verb is male singular instead of male double. The
is
used only when reciting these words in continuum with the next word, when stopping on the
verbs the alif indicating a double is then pronounced because there is no longer the meeting of
two saakin letters and there is no need for the