noon and tanween rules

Level 1 Tajweed

The following notes are a translation ofThe following notes are a translation of chapters 1, 2 and 3 of the Arabic book chapters 1, 2 and 3 of the Arabic book

Al-Muneer fee Ahkamil Tajweed Al-Muneer fee Ahkamil Tajweed

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Introduction to TajweedIntroduction to Tajweed

DefinitionLinguistically: It means betterment.

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Level 1 Tajweed

Applied definition: It is articulating every letter from its articulation point and giving the letter its rights and its dues of characteristics.

It is to know the rights of the letter (the characteristics of the letter that never leaves it) and the dues of the letter (the letter’s characteristics that are present in it sometimes and leaves it sometimes).

The science of tajweed is the study in which one learns how to pronounce the letters with their characteristics from their correct articulation points, knowing what rules apply to it, and how to start reading a word, how to read it continually and how to stop at it.

History of TajweedThe Quraan was revealed to the Prophet Muhammed ( عليه الله صلى with tajweed. During the time of the Prophet and his ( وسلمcompanions there was no such thing as tajweed because that was how the Quraan was taught and recited. The Quraan scholars used to teach their students the Quraan with complete tajweed. They used to recite and their students would recite after them. The process was repeated as many times as necessary until the student could read the Quraan perfectly.

As the years went by, more and more people entered into Islam, the scholars saw a need to study how the Quraan was read and then come up with basic rules that can be applied to ensuring its correct recitation. The first publication of tajweed appeared as an independent science in its own right around the 4th century after hijra.

Ruling on Tajweed


Two Sections to the science of tajweed

TheoreticalStudying the theoretical rules of tajweed, memorising them and understanding them.Ruling: Fardh kifaya (group obligation – as long as there is a group of Muslims studying the theoretical rules of tajweed, the

PracticalApplying the theoretical rules of tajweed while reading the Quraan.Ruling: Fardh ayan (individual obligation – it is an obligation on every single Muslims male and female to learn to read the

Level 1 Tajweed

Merits of Reciting the QuraanThe definition of the Quraan is: It is the words of Allaah that has

been revealed to the Prophet Muhammed ( عليه الله صلى that has reached us through many reciters, its ,( وسلمrecitation is worship and it has challenged mankind to produce a surah like its smallest surah.

So reciting Quraan is a way of getting closer to Allah. We have been ordered to read Quraan in a number of ayah in the Quraan. Some of which are:

Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do. [Al-Ankaboot : 45]


TheoreticalStudying the theoretical rules of tajweed, memorising them and understanding them.Ruling: Fardh kifaya (group obligation – as long as there is a group of Muslims studying the theoretical rules of tajweed, the

PracticalApplying the theoretical rules of tajweed while reading the Quraan.Ruling: Fardh ayan (individual obligation – it is an obligation on every single Muslims male and female to learn to read the

Two ways to obtain the science of

tajweed

Ar-Riwayiah(Through narration)

The sheikh reads and the Quraan and his student reads after him, as many times as necessary until the student perfects his reading and becomes a skilled reciter on his own right.

OR The student reads in front of the sheikh and the sheikh corrects him. Preferably both methods combined together. But it is feared for the student that he may start to forget the rules as time passes by.

Ad-Dirayiah(Through studying)

It is to study the rules theoretically then apply them practically on the Quraan. If the reader then forgets some of the rules, he revises the theory that he studied and tries to correct himself. BUT the student must also read in front of a sheikh so that he reaches perfection in his recitation. This way the student has combined between ad-dirayiah and ar-riwayiah .

Level 1 Tajweed

… read ye, therefore, of the Quraan as much as may be easy for you [Al-Muzzammil : 20]

As for the reward, the ayah in the Quraan are many, here is one of them:

Those who rehearse the Book of Allah, establish regular Prayer, and spend (in Charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail: For He will pay them their wages, nay, He will give them (even) more out of His Bounty: for He is Oft-Forgiving, Most Ready to appreciate (service). [Faatir : 29 – 30]

There are also many ahaadeeth (narrations of the Prophet ( صلىوسلم عليه .that encourage reading and studying the Quraan ( ( الله

Al-LahinAl-LahinDefinitionApplied definition: It is the mistake and deviation from the correct

way of reading.

Types of Al-Lahin There are two types of mistakes that can be made when reading the Quraan:

Al-Lahin Al-Khafee (Hidden mistakes)They are mistakes that the reader makes in the rules of tajweed. Such mistakes do not change the meaning of the words, however, one will be hold accountable if they miss out a rule knowingly. Such mistakes will only be picked up by those who have learned tajweed.

There are two grades to such mistakes: Grade 1 : obvious tajweed mistakes that would be known to

those knowledgeable in reading the Quraan with tajweed such as missing out the idgham rule or leaving the ghunnah or medd .


Level 1 Tajweed

Grade 2 : Detailed mistakes that would only be known to those skilled in reading the Quraan. Such as not pronouncing the ghunnah or tafkheem long enough or unwanted repetition of the letter ( ر ). Also falls into this category not pronouncing the dhammah correctly (in that the lips are not circled). This is especially obvious in the following words: ( علي تأن ، ، كم م

لق ) . Also not pronouncing the kasrah correctly, and this especially obvious in the following words: ( هليع ، هبم ) .

Islamic Ruling on Al-Lahin Al-Khafee It is disliked and some say it is forbidden because the Quraan is not being read how it should be. However, it ruling can be divided into two grades:

1. Haraam (forbidden) if an obvious rule is not applied.2. Makrooh (disliked) if a detailed rule is not applied.


Shortening the pronunciation of a medd letter so that it is read as a vowel– such as reading ( مختلفون ذيال فيه هم ) as ( مختلفون ذال فيه هم ) or ( سيعلمون الك ) as ( سيعلمون لك ) .

Not reading the letter with a ( shaddah) long enough – such as reading ( إ نعبد ي اك ) as ( إ اكي ) or ( ربك بس اسم ح ) as ( ربك بس اسم ح ) .

Pronouncing a letter incorrectly – such as pronouncing the ط as ت . E.g.: ( واطاهب ) or the ء as ع such as ( امنواء ) .

Pronouncing a vowel incorrectly – such as reading ( سننظ أصدقت رقال ) as ( رسننظ ) or ( تأنعم ) as ( تأنعم ) .

Extending the pronunciation of a vowel so that a medd letter pronounced instead of the vowel – such as reading ( لق ) as ( لقو ) or ( بكر ) as ( بكرا ) .

Reading the letter with a ( shaddah) when there is no shaddah – such as reading ( وت المنفوش ك كالعهن الجبال ون ) as ( وت المنفوش ك كالعهن الجبال ون ) or ( الغ فيها تسمع هيال ) as ( الغ ال فيها تسمع هي ) .

Missing the pronouncing of a letter or a word or adding an extra letter or a word – such as reading ( المسكين و طعام على يحض ال ) as ( المسكين طعام على يحض مفازا ) or ( ال للمتقين مفازا و ) as ( إن للمتقين إن ) .

Not pronouncing the لا in the moon letters – such as not pronouncing لا in ( جنةال ) or ( جملال ) .

Tajweed Level 1

Al-Lahin Al-Jelli (Obvious Mistakes)It is a mistake that one makes when pronouncing a word. This type of mistake effects the accuracy of the reading, even if the mistake does not change the meaning of the word. It is therefore haraam (forbidden) to make such a mistake, and the reader will be sinful. The following are examples of al-lahin al-jelli :

Manners of Reciting QuraanManners of Reciting Quraan1. It is preferred for the reciter to have wudu and recite in a

clean place, wearing clean clothes with their awra covered.

2. It is sunnah to clean ones teeth with the miswak, as the words and letters of the Quraan come out of the mouth. Also, using the miswak is pleasing to Allaah and glorifying the Quraan. It


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was narrated that Ali (radiya allahu anh) used to encourage others to use the miswak and said: “When a man stands to pray the angel keeps getting close to the reciter listening to him reciting the Quraan, until his mouth is on the mouth of the reciter, and every verse recited goes into the angel’s mouth.”

3. It is preferred that the reciter chooses a place away from distractions, so that he can concentrate and ponder on what he is reciting.

Manners to be Observed During Recitation1. Seeking refuge in Allah from shaitaan:

When thou dost read the Quraan, seek Allah’s protection from Satan the rejected one [An-Nahl: 96].

2. To be careful with and to pay attention to the tajweed and the grammatical rules as Allah says:

Or a little more; and recite the Quraan in slow, measured rhythmic tones. [Al-Muzzammil: 4].

3. To contemplate and ponder on the meaning of the verses they recite and Allah has ordered this in a number of places in the Quraan:

(Here is) a Book which We have sent down unto thee, full of blessings, that they may mediate on its Signs, and that men of understanding may receive admonition [Saad:29].

4. To implement what they recite in the Quraan, that is to say subhana Allah when an order for tasbeeh is made, or seeking for forgiveness when the reciter comes across an order to beg for forgiveness, or ask for jennah when it is mentioned or seek refuge from hell fire when it is mentioned.

5. To do the prostration of tilawah when the reciter comes across an order for prostration.

6. He should perfect his voice when reading. The more a person recites Quraan out loud the more the voice automatically improves.


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7. Should pay attention to the levels of recitation (at-tahqeeq, al-hadr and at-tadweer), taking care of implementing the grammatical and tajweed rules correctly within that level.

8. To read suratul fatiha and the first five ayaat from Suratul Baqarah when they complete reciting the Quraan, as well as making a dua as this dua is acceptable.

General Manners regarding RecitationThe reciter of the Quraan should:

1. Implement what rules he comes cross, and have the character of the Quraan.

2. Maintain the characteristics of the people of the Quraan, by making lots of dhikr (remembrance of Allah), contemplating, less idle chatting, and to persist in worship and obedience to Allah.

3. Ensure that they teach the Quraan and convey its ayaat to other people as the Prophet ( وسلم عليه الله :said ( صلى“convey about me even if it just one ayah”.

4. Strive to perfect their reading. It has been narrated that Imam Shafie may Allah have mercy on him said: “Whenever a person learns a science he should excel in learning it”.

5. Set aside a certain amount of the Quraan to be read on a daily basis. This amount should be at least one juzz so that the recitation of the Quraan is completed at least once a once, however more often would be better.

6. Get up for tahajud (night prayer) to recite a set portion of the Quraan and to maintain this sunnah. If he misses reciting his portion of the Quraan in the night then he should make it up between sunrise and noon.

7. Maintain revising what has been memorized and be careful not to forget it.

8. Keep his stomach free from haraam food, his tongue from idle chat, his hands from dealing with haraam and his legs from striving towards haraam.

Pillars of RecitationThere are three pillars that must be fulfilled for the recitation to be correct and accepted. If the reciter falls short of one of these pillars then his recitation will be odd and rejected.


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Pillar One: The Quraan read must be in Arabic, since the Quraan has been revealed in Arabic. Every word in the Quraan is an Arabic word, there are no non Arabic words in it.

Pillar Two: The Quraan script must agree with what was in the Othmaan script, which is the script that has been written during the time of Othman Bin Affan.

Pillar Three: The Quraan that one reads must have reached us though the well known correct line of narration. That is it must have reached us through many reciters, and a well known chain of narrators. Many scholars have considered some recitations as odd because it reached them through incorrect chain of narrators (even though it was in classical Arabic and in agreement with the Othman script).

The Hafs An Assim Chain of narrationThis is the chain through which this Quraanic recitation has reached us. Assim Ibn Abi An-Njood was the leading reciter in the mosque of Abi Abdur Rahman As-Sulamee in the Al-Kufah city in Iraq. Then he became the Imam of that mosque and the leader in recitation. The people learnt the recitation from him. He used to recite the Quraan just like his predecessors did, not differing from them. He was very eloquent in Arabic, accurate in his recitation and tajweed rules. His voice was amongst the best in recitation.

As for Hafs, he is Ibn Sulaiman Ibn Al-Mugheerah Al-Asadee Al-Ghadhree. He learnt the Qurn from the Assim. He recited the Quraan in front of Assim and listened to his recitation.

Levels of Reading QuraanThere are three speeds (levels) of reading the Quraan:At-tahqeeq – It is reading the Quraan slowly, perfectly with sincerity,

while contemplating over the meanings, fulfilling the full rights of the letters without falling short or exceeding their limits. It is giving each letter its rights as to characteristics, articulation points, lengthening the letters of medd when lengthening is due and shortening when shortening is due. It is also to recite the heavy letters heavy and the light letters light. This is the best level of reading. At-tahqeeq comes from the meaning “I have achieved this thing” – ie I have known it and perfected it. This is the learners level.

At-Tarteel – This is the same speed of reading Quraan as at-tahqeeq level except that it for those who have perfected their recitation. This is the teachers level. Some scholars have considered at-tarteel as a separate level while others put it under at-tahqeeq level.


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Al-Hadr – It is a swift method of reading the Quraan, taking care of the tajweed rules. The reader must be careful not to shorten the ghunnah or the medd letters, and not to fall short in the correct way of pronouncing the vowels. Al-hadr comes from the meaning of falling from the top to the bottom.

At-Tadweer – It is reading at an intermediate level between at-tahqeeq and al-hadr whilst maintaining the rules of tajweed.

ةاذعتاإلسةاذعتاإلس (Al-Isti’atha) Linguistically : It means seeking refuge

and protection.Applied Definition: It means seeking refuge and protection with Allah from shaitaan when intending to read the Quran.

How to Say Al-Isti’athaThe way to say Al-Isti’atha as chosen by the ten Quran recitors is: جيم أعوذ ) الر يطان الش من بالله ) and it is taken from the Quran:

يطان الش من بالله فاستعذ القرآن قرأت فإذاجيم [98 : النحل ] الر

“When thou dost read the Qur’an, seek Allah’s protection from Satan the rejected one” [Suratul Nahl: 96].

This was how the prophet used to say al-isti’atha , hence it is the best chosen way of saying it.

There are however other ways of saying al-isti’atha as was reported by other Quran recitors. Some well known methods:

جي أعوذ) الر يطان الش من السميع بالله هو الله إن مالعليم )

العليم بالله أعوذ) جي السميع الر يطان الش م )من


Tajweed Level 1

جي أعوذ) الر يطان الش من العظيم م )بالله

العظيم أعوذ) العليم بالله جي السميع الر يطان الش م )من

The Ruling Regarding Al-Isti’athaThere is consensus amongst the scholars that ةاذعتاإلس is not part of the Quran but it is required when wanting to recite Quran as mentioned in Suratul Nahl. However, the scholars differed in regards to it being obligatory or recommended.

First Opinion: recommendedMost of the scholars and recitors are of the opinion that the ayah in suratul Nahl recommends saying ةاذعتاإلس and this is the preferred opinion. Also the prophet sometimes did not say

ةاذعتاإلس .

Second Opinion: obligatoryThis is the opinion of Ataa and Ath-Thawree and others. Their evidence is that seeking refuge was mentioned in the form of an order which makes it an obligation to say ةاذعتاإلس . Also because the prophet was consistent in saying it, and because it protects the reader from shaitan which is an obligation.

When to say ةاذعتاإلسةاذعتاإلس should be said before starting to read Quran, i.e. when

intending to read. This is because reading Quran is one of the greatest forms of worship and shaitan would try its best efforts to stop the reader. Also, Allah has ordered the recitor to repel shaitan while He is listening to His servant calling onto Him through His words.

There are however, other times when ةاذعتاإلس should be said to be protected from shaitan, other than when intending to read Quran.

It is the opinion of most of the scholars that ةاذعتاإلس should be said before reciting Quran. This was the sunnah of the prophet. Also, the meaning of ةاذعتاإلس indicates that it should be said before beginning to read because:

it purifies the tongue from idle chat and foul talk; It gets the tongue ready to read Allah’s words;


Benefits of Saying ةاذعتاإلس Out Loud

An indication that recitation is due to commence;

The readers heart is readed for contemplation;

To bring the attention of those present;

To push away shaitan and his whispering and bad thoughts.

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It is a protection with Allaah from any mistakes that could be made during recitation;

It is a way of the servant admitting his weakness in front of this internal enemy and that he cannot protect himself from it, and only Allaah can protect him from it.

When To Say ةاذعتاإلس Out LoudIt is recommended to say ةاذعتاإلس out loud in the following situations:

1) If the recitor is about to read out loud and others are present who will hear his recitation. This is because saying

ةاذعتاإلس out loud is a sign that recitation of the Quran is about to begin which is a call to listen. If the recitor says ةاذعتاإلس silently those present would have missed some of what was recited by the time they paid attention. However during the prayer ةاذعتاإلس should be said silently because the followers are in a state of listening from the beginning of the prayer.

2) If the reading is done by turn (as in a classroom situation), the first reader says ةاذعتاإلس out loud and the others do it silently.

When To Say ةاذعتاإلس SilentlyIt is recommended to say ةاذعتاإلس silently when:

1) The reader is reading silently;2) The reader is alone whether he is reading silently or out loud;3) If the reading is done by turn (as in a classroom situation), and

the reader is not the first one to read.4) The reader is praying whether in the silent or out loud prayer

and whether he is the imam or the one being lead.


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Repeating ةاذعتاإلس If the reader for some reason has to stop reading then wanted to resume reading should he repeat saying ةاذعتاإلس ? If the reader had to stop reading then they should do one of three things:

3) If the reader had to stop reading due to other matters outside the Quran such as saying salam or speaking with others then ةاذعتاإلس should be repeated.

Ways of Seeking Refuge When Starting Recitation With The Beginning Of A Surah Or At Any Later Place The reader can say اإلستعاذة at the beginning of the Surah or at any later place.


1) If the reader had to stop reading due to other matters concerning the Quran such as looking up the meaning of a word or verse or having to do the prostration of tilawah or to be corrected or to clarify a ruling ……..

There will be no need to repeat saying اإل

ةاذعتس .

2) If the reader had to stop reading due to a necessity such as coughing or sneezing or forgetfulness……. (Providing that the pause is not left too long before resuming reading otherwise one should repeat

ةاذعتاإلس ).

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Ways of Saying ةاذعتاإلس At The Beginning of the Surah

Ways of Saying ةاذعتاإلس At A Later Place After the Beginning


الجميع قطع Cutting all three off from each other.

Meaning seeking refuge, stopping, saying the

وصل الجميع

Joining all three with each other.

Seeking refuge,

saying the basmalah,

and starting the surah all in one breath

without stopping.

All the recitors have a consensuses that there are four ways of saying ةاذعتاإلس if one started the recitation at the beginning of the Surah , except

Surah Tauba (also known as Bara’a):

األول قطع ووصل الثاني بالثالث

Joining the Basmalah with the

beginning of the Surah

This means seeking

refuge, then stopping,

then saying the basmalah

and the

الثالث قطع و بالثاني األول Joining seeking refuge وصلwith the Basmalah

This means the seeking refuge and the basmalah are joined with

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If the recitor started reading at any place other than the beginning, even if it is one word after the beginning, the reader has a choice either to say the basmalah or to leave it out, though saying is better. If the reader chose to say the basmalah then he has to follow the four ways of saying ةاذعتاإلس as detailed above.

If the reader chose not to say the basmalah then he has two choices:

1) Joining seeking refuge with the first verse to be read in one breath; OR

2) Seeking refuge, stopping, then reading the first verse to be read.

As for surah At-Taubah , if the reader started at any place other than at the beginning, then they have the choice to either say the basmalah or not.

NOTE ONE:If the first verse that is to start reading from begins with the name or one of the attributes of Allaah or with a preposition referring to Him, such as the following verses:

آمنوا الذين ولي [257 : بقرةال ] الله

“ Allah is the Protector of those who have faith:” [Surah Al-Baqarah: 257]

استوى العرش على حمن [5 : طه ] الر

“ (Allah) Most Gracious is firmly established on the throne (of authority). “ [Surah Taha: 5]

اعة الس علم يرد [47 : فصلت ] إليه

“ To Him is referred the Knowledge of the Hour (of Judgment: He knows all): “ [Surah Fussilat: 47]

Then the reader has two choices:

1) Seeking refuge, stopping, then reading the verse because seeking refuge and starting to read with such a verse gives an ugly joining and corrupts the meaning;


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2) Seeking refuge and then saying the basmalah .

NOTE TWO:If the first verse that is to be read from begins with the name of shaitan or with a preposition referring to him, such as the following verses:

الفقر يعدكم يطان [268 : بقرةال ] الش

“ The Evil one threatens you with poverty ” [Surah Al-Baqarah: 268]

الله [118 : النساء ] لعنه

“ Allah did curse him “ [Surah An-Nisa : 118]

Then its is preferred for the reader not to say the basmalah or saying the basmalah, stopping, then reading the verse.

Al-BasmalahAl-BasmalahDefinitionAl-basmalah means saying ( حيم حمـن الر الر الله بسم ) .

Is Al-Basmalah A Verse Of The Quraan? The scholars have the consensus that al-basmalah is part of a

verse in the following:


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حيم الر حمن الر الله بسم وإنه سليمان من إنه [30 : النمل ]

"It is from Solomon, and is (as follows): ‘In the name of Allah, Most Gracious, Most Merciful: ” [Suratun Naml: 30].

However, the scholars have differed to whether it is the first verse of suratul Fatiha or not. The scholars of Kufa and Mecca count al-basmalah as a verse of suratul Fatiha and so they count :

عليهم أنعمت الذين as part of the صراطseventh verse.

As for the scholars from Basra, Madina and Bilad Ash-sham (Syria, Jordan, Palestine), they do not count al-basmalah as a verse of Suratul Fatiha and so they count:

عليهم أنعمت الذين .As the sixth verse صراط

As for us, those who follow the narration of Hafs An Asim , we follow the scholars of Kufa and Mecca and therefore consider al-basmalah the first verse of suratul Fatiha .

As for the four schools of thought: Hanafee And Hanbelee Schools of thought: They do not count al-basmalah as a verse of suratul Fatiha nor of every surah. Rather they consider it as one verse that been sent down to separate the surahs of the Quraan and was mentioned in the beginning of suratul Fatiha. Their evidence is the hadeeth which says:

Muslim reports from Abu Hurayrah (radiya allahu anhu) who said that the Messenger of Allaah ( وسلم عليه الله ,said ( صلى

Allaah, the Glorious and Exalted said, “I have divided the prayer between Myself and my servant equally and My servant shall be granted what he asked for.” Therefore when the servant says, ‘all praises and thanks are due to Allaah, the Lord of the universe’, Allaah says, ‘My servant has praised Me.’ When he says, ‘the Most Beneficent, the Most Merciful,’ Allaah says, ‘My servant has extolled Me.’ When he says, ‘Master of the Day of Judgment,’ Allaah says, ‘My servant has glorified Me.’ When he says, ‘You Alone we worship and Your aid Alone do we seek for help,’ Allaah says, ‘this is between Me and My servant and My


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servant shall have what he requested.’ When he says, ‘guide us to the Straight Path, the Path of those whom You have favoured, not of those who have incurred [Your] wrath, neither of those who have gone astray,’ Allaah says, ‘this is for My servant and My servant shall have what he asked for.’ [Saheeh Muslim [Eng. Trans. 1/215 no. 775]]

They say that if al-basmalah the first verse of suratul Fatiha the hadeeth would have started suratul Fatiha with it. Also the salef (predecessors) have agreed that suratul Kauther is made up of three verses. That is three verses without al-basmalah. Hence al-basmalah is not a verse of every surah.

Shafee School of thought: al-basmalah is a complete verse of suratul Fatiha and of every surah . Another narration for Shafee and Ahmad schools of thought is that al-basmalah is a verse of suratul Fatiha only.

However, all schools of thought agree that whoever does not consider al-basmalah as the first verse of every surah is not a disbeliever, due to the differences mentioned above.

The Ruling Regarding al-basmalah When Reading From the Beginning Of A SurahAll the scholars of recitation agree that those professional reciters should start a surah with al-basmalah because they have learnt the Quraan from their teachers through narration. So they should read as they have been taught (i.e. with al-basmalah). But al-basmalah should be left out when reading surat At-Taubah from the beginning.

The Ruling Regarding al-basmalah When Reading From Any Place Other Than The Beginning Of A Surah“From any place other than the beginning of surah” means not from the first word of the first verse, but from the second word of the first word onwards. Here the reciter has choice s to whether to start with al-basmalah or not, though starting with it is preferred because of its merits and the reward one would get. The same applies to surat At-Taubah , though some scholars are of the opinion that al-basmalah should not be said even when starting to read surat At-Taubah any place other than the beginning.

The Ruling Regarding Al-Basmalah Between Two Surahs“Between two surahs” means finishing the recitation of one surah and continuing to read the next surah.


Here the reader has a choice of 3 ways with al-basmalah :

الجميع Cutting all قطعthree off from

each other. Meaning stopping at the last surah, then saying al-basmalah then stopping, then starting the surah.

الجميع .Joining all three with each other وصل Ending the last surah, Saying al-basmalah and starting the

next surah all in one breath without stopping.

الثاني ووصل األول قطع Joining the بالثالثBasmalah with the begning of

the SurahEnding the last surah, stopping,

then saying the al-basmalah and the beginning of the

surah in one breath.

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NOTE: The reader cannot finishing reading the last surah and then

read al-basmalahin one breath, then stop and then start the next surah. This is because al-basmalahis said at the beginning of the surah and not at the end.

The above mentioned 3 ways are permissible for ending the recitation of one surah and beginning another, whether the two surahs are consequent such as surat Al-Imran followed by Surat An-Nisa, or not consequent such as Surat Al-Fatiha and then reading surat Yasin.

If the two surahs being read are not in order such as reading Surat Al-Mulk and then Surah Yasin , then only two ways are allowed: Cutting all three off each other and joining al-basmalahwith the beginning of the next surah.

As for Surat At-Taubh, the following applies:

If the the surah that has been read is before surat At-Taubah then the reader wants to read Surat At-Taubh, one of the following ways should be adopted:

First Way: To stop t the end of the last surah before Surat At-Taubh, then take a breath with the intention of continuing the recitation. Then strating with Surat At-Taubh. It is also possible to stop with one of the following methods where applicable: as-sukoon al-


Tajweed Level 1

mahidh, ar-rawm or ishmaam (all will be studied later on so don’t worry about what they are now).

Second Way: As-Sakit : Stop at the end of the last surah for a few seconds without taking a breath, then start Surat At-Taubh. It is also possible to stop with one of the following methods where applicable: as-sukoon al-mahidh, ar-rawm or ishmaam (all will be studied later on so don’t worry about what they are now).

Third Way: Joining the previous surah with Surat At-Taubh, without a pause and applying the iglb rule between the end of the last surah and the beginning of Surat At-Taubh.

If the the surah that has been read is after surat At-Taubah (according to the order of the surahs in the Quraan) then the reader wants to read Surat At-Taubh, one way applies here. To finish the last surah, then stopping, then start reading Surat At-Taubh, without saying al-basmalah. It is not permissible to join the two surahs no is it to apply the second way mentioned above (as-sakit). If the reader wanted to read Surat At-Taubh, a number of times then he should not join it with its beginning nor should he apply as-sakit.


Tajweed Level 1

Exercise 11) Put ( √ ) or ( X ) in front of the following sentences, correcting

those sentences that are wrong:

a) Al-Lahin is the mistake and deviation from the correct way of reading( )

b) The ruling on al-lahin al-khafee is haraam (forbidden) while it is makrooh (disliked) for al-lahin al-jellie ( )

c) An example of grade 1 of al-lahin al-khafee is missing out the ghunnah or not applying the idgham rule when it is due ( )

d) There are only three levels of reading the Quran at-tahqeeq, al-hadr and at-tarteel ( )

e) The ruling on learning tajweed is (fardh kifayah) obligatory upon Muslims as a whole like learning the other sciences the Muslims need ( )

f) One example of al-lahin al-khafee is that the length of the ghunnah or tafkheem are said shorter than their exact length. (

)g) Some of the scholars of tajweed consider at-tarteel as an

independent level of recitation and they put it before the at-tahqeeq level.( )

h) One example of al-lahin al-jellie in tajweed is not pronouncing the letter ل in the moon letters. ( )

i) There is one way of obtaining the science of tajweed through narration. (

)j) There are more than three pillars of recitation, if the recitor falls

short of one of these pillars then their recitation will be considered odd by the scholars. ( )


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2) What are the differences between:a) al-lahin al-jellie and al-lahin al-khafeeb) Levels and pillars of reading the Quran

3) Answer the following questions:a) Who is hafs? Who is his teacher?b) What does hafs an assim chain of narration mean?c) Mention 5 manners which should be observed when reciting

the Quran.

4) Give three examples ofa) al-lahin al-jellieb) al-lahin al-khafee

5) Define the following terms:a) Science of tajweedb) Al-lahin


Tajweed Level 1

Exercise 21) Mulltiple Choice - Circle the wrong answer:

a) A reader was reading the Quran then stopped to sneeze:1) They should repeat saying al-istiatha 2) They should resume reading without saying al-istiatha3) Neither (a) or (b) are correct

b) Aisha finished reading surah Yasin then she wanted to read Surah Mar yam she should:

1) Finish reading surah Yasin, pause, then say al-basmalah, pause the start reading the first verse of surah Maryam.

2) Finish reading surah Yasin, pause, then in one breath say al-basmalah and start reading the first verse of surah Maryam.

3) In one breath finish reading surah Yasin, then say al-basmalah, then start reading the first verse of surah Maryam.

c) If a person wanted to read surat At-taubah they should:1) Finish reading surat At-taubah, stop, then say al-basmalah,

stop, then start reading it again.2) Finish reading surat At-taubah, stop, then start reading it

again.3) In one breath finish reading surat At-taubah, and then start

reading it again.d) Maryam was reading surah Al-Muzammil then she wanted to

red surat At-taubah she should:1) Finish reading surah Al-Muzammil, stop, then say al-

basmalah, stop, then start reading the first verse of surat At-taubah.

2) In one breath finish reading surah Al-Muzammil, then start reading the first verse of surat At-taubah.

3) Neither (a) nor (b) are correct.


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e) If a person was reading surat At-taubah and another surah in consequent orders in the Quran they should NOT:1) Joining the previous surah with surat At-taubah without

stopping2) Apply As-sakit rule between the two surahs3) Stop at the last surah, take a breath, say al-basmalah and

then start reading surat At-taubah.

f) There are three ways of applying al-basmalah between 2 surahs:

1) Finish reading the last surah, then stop, then say al-basmalah then stop then start reading the next surah.

2) In one breath, finish reading the last surah, say al-basmalah and start reading the next surah.

3) Finish reading the last surah and say al-basmalah in one breath, then stop then start reading the next surah.

2) Explin why:a) A person should say Al-Istitha out loud if others are present who

will hear his recitation.b) Should you not say al-basmalah if the if the first verse to be read

from begins with the name of shaitaan or with a preposition referring to him.

c) A person should NOT join saying al-istiatha with the first verse of recitation that mentions Allaah or one of His Attibutes or a preposition referring to Him.

d) The reader cannot finish reading the last verse in a surah nd then saying al-basmalah in one breath.

3) Match the left column with the right column:

A BIf the first verse to start reading from starts with the nme of Allaah

2 choices: (1) saying al-istiatha and start reading in one breath (2) saying al-istiatha,


Tajweed Level 1

or one of his attributes then the user has:

stopping, then start reading.

The reader started to read the surah 3 ayaat in and chose not to say al-basmalah then he has:

(1) Saying al-istiatha, stopping, saying al-basmalah, stopping, start reading; (2) Saying al-istiatha, al-basmalah and start reading in one breath; (3) Saying al-istiatha, stopping, saying al-basmalah and start reading in one breath; (4) Saying al-istiatha and al-basmalah in one breath, stopping then start reading

The reader has a number of choices when saying al-istiatha at the beginning of surah:

(1)Saying al-istiatha, stopping, saying al-basmalah, stopping, start reading; (2) Saying al-istiatha, al-basmalah and start reading in one breath; (3) Saying al-istiatha, stopping, saying al-basmalah and start reading in one breath.

The reader has a number of choices when saying al-basmalah between two surahs:

2 choices: (1) saying al-istiatha, stopping then start reading (2) saying al-istiatha then saying al-basmalah.

4) When should we do the following things:a) Repet saying al-istiathab) Say al-istiatha out loudlyc) Say al-istiatha silently

5) What are the benefits of:a) saying al-istiatha when intend to read the Quranb) saying al-istiatha out loud

6) Discuss the following:a) If al-basmalah is verse of the Quran or notb) If al-istiatha is obligatory or not

والتنوين الساكنة النون أحكامالساكنة ) is a noon that does not have any vowel النون

nor ضمة nor فتحة on it. That means it does not have ( حركةالساكنة . كسرة النون occurs in nouns and verbs, in the middle

and at the end of the word. It also occurs in prepositions and particles ( الحرف ), but only at then end of the word. In the Quran

الساكنة :is written with a sukoon on it such as النون

ءامن نم هونني

Written form ( رسما ): الساكنة remains النونunchanged in its written form


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When continuing the reading ( وصال ) : It is pronouncedWhen stopping at the word ( وقفا ) : It is pronounced

الساكنة is a term for an extra التنوين that is not used النونfor emphasises and found at the end of nouns only:

Written form ( رسما ): This type of الساكنة is النونabsent in written form;When continuing the reading ( وصال ) : a نون;is pronounced الساكنةWhen stopping at the word ( وقفا ) : It is either abandoned (ie not pronounced) such as ( عليم سميع ) OR it is changed to an الف such as ) ( للمتقين إن. مفازا

الفتح can be التنوين ) تنوين ) or الكسر ) تنوين ) or تنوين ) الضم ) . Such as:شي أي حاضرةة تجار هي .. م سال خلقه ء من

The Difference Between الساكنة and النونالتنوين

الساكنة التنوين النون1) It occurs in the middle of a word and

at the end of itIt occurs at the end of the word only.

2) It occurs in the noun ( االسم ), the prepositions and particles ( ( الفعل ) and the verb ( الحرف

It occurs in nouns ( االسم ) only.

3) It is pronounced when continuing to read after it ( وصال )and when stopping on it ( وقفا ) .

It is only pronounced when continuing to read the word after it ( وصال ) .

4) It is pronounced and is written in the Quran.

It is pronounced but is absent from the noun in its written form.

5) It can be a letter part of the formation of the word and it can be an extra letter.

It is an extra letter.


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There are four tajweed rules that equally apply to الساكنة النونand التنوين :


النون أحكاموالتنوين الساكنة

اإلظهارIts letters are:

، والحاء والعين ، والهاء الهمزةوالخاء والغين

اإلدغامIts letters are:

ن و ل م ر ي

نولمري " "

اإلقالبIts letters are:

الباء

اإلخفاءIts letters are:

، الدال ، الجيم ، الثاء ، التاء ، الشين ، السين ، الزاي ، الذال ، الظاء ، الطاء ، الضاد ، الصاد

الكاف ، القاف ، الفاء

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اإلظهار.linguistically: It means clear or obvious اإلظهارApplied Definition: It is pronouncing the letter from its correct articulation point without an apparent غنة.

اإلظهار (Letters اإلظهار) حروفThere are six letters which when they immediately follow النون to be pronounced clearly. The النون cause التنوين or الساكنةletters are:

والخاء والغين ، والحاء والعين ، والهاء الهمزةThese letters are known as الحلقية (the throat letters) الحروفbecause they are articulated from the throat.

How To Apply اإلظهار Rule On Its Six LettersWhen الساكنة appears immediately after one of التنوين or النونthe above letters, whether in one word or in between two words, then pronounce النون clearly.

اإلظهارLetters

In One Word Between 2 words With التنوين

الهمزة ونئنيو منتأ نإ بدع ذاإ ا

الهاء اراهنوأ اده نم هي ..م سال

العين تمعنأ قلع نم ليمع عواس

الحاء رحنوا اجكح نمف ح تجار اضرةة

الغين ونضغنيسف لغ نم ريغ الوق© GardensofArabic.com

Tajweed Level 1

الخاء ةقنخنالم يرخ نم بيرخ فطيل

Reason for Applying اإلظهار rule on These LettersThe reason is the far distance between the articulation point of these letters ( والخاء والغين ، والحاء والعين ، والهاء and( الهمزةthe articulation point of the noon sakinah . So applying اإلدغام ruling would not be suitable because there is no reason for it, nor would االخفاء ruling be suitable as it close to the اإلدغام ruling, nor would القلب ruling as its a means to apply the االخفاء ruling.

Levels of اإلظهار Rule rule has three levels depending on the distance between اإلظهار:letter and the noon sakinah اإلظهار

Level 1 – عليا for والهاء because they are the الهمزةfurtherst distance from the noon sakinah.

Level 2 – وسطى for والحاء because they have the العينintermediate distance from the noon sakinah.

Level 3 – دنيا for والخاء because they have the الغينclosest distance to the noon sakinah.

This type of إظهار is known as الحلقي because the اإلظهارarticulation point of these letters is from the throat الحلق.

الحلقي appears in the Quran as a noon with sukoon on it اإلظهارsuch as:هاد نم عمت نأ . As for التنوين it appears as تنوين

) الفتح ) or الكسر ) تنوين ) or الضم ) تنوين ) .


Tajweed Level 1

اإلقالب

.linguistically: It means change القلب or اإلقالبApplied Definition: It means changing الساكنة to a التنوين or النونhidden ميم with a غنة when followed by the letter الباء .

اإلقالب (Letters اإلقالب) حروفب ( ) :rule has only one letter اإلقالب ب ) When the letter . الباء) immediately follows الساكنة in one word or in التنوين or النونbetween two words (i.e. one word ends with الساكنة or النون ب ) and the immediate word after it begins with the letter التنوين.is then applied اإلقالب ( (

How To Apply اإلقالب Rule On Its LetterWhen the letter ( ب ) immediately follows الساكنة or النون in one word or in between two words the following should التنوينtake place:

1) Do not pronounce الساكنة at all, rather read التنوين or النونit s a ميم ;

2) Hide this ميم by not pressing on its articulation point (the lips);

3) Pronounce this ميم with a غنة of two counts long. This غنة is a characteristic of the ميم .

There is no difference betweenاإلقالب ruling and الشفوي اإلخفاءruling when practiced verbally, as quoted by الجزري ابن . اإلمام

Reason For Applying اإلقالب Ruling: The reason اإلقالب is applied on this letter and not one of the other rules is because:

is difficult to pronounce and requires extra effort in اإلظهارpronouncing the ساكنة clearly and then pronouncing نون.الباء


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There is no reason to apply اإلدغام ruling due to the far distance between the articulation points of the letters involved.

Thus, hiding إخفاء becomes ideal, and to achieve it الساكنة النون because all three letters ميم had to be changed into a والتنوينshare the same articulation point and الميم shares الغنة with النون .

ميم ( appears in the Quran as a noon with a small full size اإلقالبوركبم نأ :on it such as )م ذنبنيل

As for التنوين the اإلقالب appears as a small full size ) مميم( instead of one of the التنوين vowels:

عدب ملتع م ايعمسصيرا ب ذات بم مليع


بغنة إدغام( غنة with إدغام)

Its letters are:و م ن ي

" ينمو "

بغيرغنة or without غنة is divided into two groups with regards to saying it with اإلدغام إدغام( غنة without إدغام)

Its letters are:

ر ل

Tajweed Level 1

اإلدغام

.linguistically: It means merging اإلدغامApplied Definition: It means merging a non-voweled letter with another voweled letter so that the two letters become one emphasized letter of the second type.

اإلدغام (Letters اإلدغام) حروفن :rule has six letters اإلدغام و ل م ر and they يform the word " يرملون " . When one of the اإلدغام letters immediately follow الساكنة النونor التنوين in between two words (i.e. one word ends with النون and the immediate word after it begins with التنوين or الساكنةone of the above letters) then اإلدغام rule is applied. اإلدغام can only be applied between two words and not within one word.

Divisions Of اإلدغام Rule

بغنة إدغامThis type of اإلدغام is applied with a غنة of 2 counts long. The four letters of theيرملون letters that make up this sub-group make up the word ينمو .

How To Apply بغنة On Its Letters إدغامIf one of the بغنة و ) letters إدغام م ن ينمو" ي ") immediately follow الساكنة in between two words then do النون


Tajweed Level 1

not pronounce الساكنة instead pronounce the letter after it ; النونwith a غنة of two counts long.

If one of the بغنة و ) letters إدغام م ن ينمو" ي ") immediately follow التنوين in between two words then do not pronounce التنوين ; instead pronounce one of التنوين vowels ( i.e.

pronounce instead of , instead of and instead of ) then pronounce the letter after it with a غنة of two counts long.

Examples: [8النازعات] : اجفةو ذومئي بقلو

لغو فيها يسمعون كذابا و اال [35النبأ ] : ال

نخلقك ا م مألم م [20المرسالت] : هينم ءن

له أبي يدا [1المسد] : تب و بتبت

بغيرغنة إدغامThis type of اإلدغام is applied with out a غنة . The two letters of theر letters that make up this sub-group are يرملون . ل

How To Apply بغيرغنة On Its Letters إدغامIf one of the بغيرغنة ) letters إدغام ر immediately ( لfollow الساكنة in between two words then do not التنوين or النونpronounce الساكنة instead pronounce the letter ; التنوين or النونafter it without a غنة .Examples:

لمزة ل لوي همزة [8الهمزة] : كل

قو ر السالم ب ر [58يس ] : حيممن

is a sound that comes from the nasal. It is a basic الغنةcharacteristic ofالنون (including التنوين ) and the letter مالميم) ( . Its length is 2 counts.


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Complete and Incomplete إدغام is also divided with regards to it being complete and إدغامincomplete:

الكامل Is when the letter that is : ( إدغام Complete ( اإلدغامbeing merged ( i.e. النون and الميم ) itself disappears completely and so do its characteristics ( including الغنة ).Its letters are: ( ) ( ) االم ل الراء م ( ) ر النون نالميم( )

Thus the غنة that is present when الميم and النون are merged with الميم and النون is from the second الميم and النون ; because the first الميم and النون were merged completely and so the letters themselves disappeared along with their characteristics.

الكامل without any vowel نون appears in the Quran as a اإلدغامon it, and the letter after it has a ( ) on it, such as:

ر م ل م [58يس] : ...بن [2الكهف] : ندنم م [ 33النور] : الن

As for the تنوين it appears as two small lines one following the other, and the letter after it has a ( ) on it, such as:

بر [246البقرة] : قاتل …ن املك… : حيم ... ر [58يس]

الناقص Is when the letter that is : ( إدغام Incomplete ( اإلدغامbeing merged ( i.e. النون and الميم ) itself disappears but its characteristics ( including الغنة ) remain.

Its letters are : ( ) ( ) الياء ي الواو و

Thus when الساكن and الواو are merged with التنوين and النونالساكن the الياء disappear but their التنوين and النون


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characteristics ( i.e. الغنة ) remains, hence the merge is incomplete.

الناقص without any vowel نون appears in the Quran as a اإلدغامon it, or a تنوين and the letter after it does NOT have a ( ) on it, such as:

أعمالهم ي ذيومئ ليروا أشتاتا الناس صدر [6الزلزلة] :

خير ي نفم ة ذر مثقال ي عمل [7الزلزلة] : رها

Overall There Are Three Types Of إدغام

If the two divisions of إدغام are merged together, there would be three types of إدغام :

كامل بغنة its letters – ( غنة with إدغام complete) إدغامare والنون . الميم

ناقص بغنة its – ( غنة with إدغام incomplete) إدغامletters are والياء . الواو

كامل غنة بغير – (غنة without إدغام complete) إدغامits letters are والالم . الراء

Examples for the three types of إدغام :

The letter With النون With التنوين Type of إدغام

النون

رهن نوم عمفي ننكسهأفال الخلق

يعقلون

قاتلن املك… …

بغنة إدغامكامل

ن ... م ءزاج


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الميم حبل جيدها في سدم نم

بغنة إدغامكامل

الواو لي و نم و غشو لهم ة

بغنة إدغامناقص

الياء قولون... ي نإ ذئموي ...مفيهوي

بغنة إدغامناقص

الراء ر م بغير حيم ... ر بر ...بن إدغامكامل غنة

الالم ل م ندن ال الكتاب ذلكه فيه دىريب

لمتقينل

بغير إدغامكامل غنة

Reason For Applying اإلدغام RulingAs for merging a نون with a نون it is because of the resemblance between them. They both have the same articulation point and the same characteristics because they are the same letter.

As for merging النون with the rest of اإلدغام letters it is because of the closeness of the articulation point of the letters involved (i.e ن with ر ل ي و .( م

The reason الغنة remains with the letters " ينمو " is because it is a strong characteristic.

The reason why الغنة is removed with the letters ر is to make لit easy to pronounce. Pronouncing الغنة with these letters causes the reader some hardship.


Tajweed Level 1

Exceptions When اإلدغام Ruling Does NOT ApplyThere are occasions when اإلدغام does not apply even when one of the " يرملون “ letters immediately follow الساكنة or النون: التنوينException 1 – المطلق اإلظهار letters immediately اإلدغام rule does not apply if one of اإلدغامfollow الساكنة in one word. This only occurs in four words in النونthe Quran:

انيالد Whenever it occurs:

ننيب Whenever it occurs:

[الرعد :4] اننوص

[األنعام :99 ] اننوق

Also falls under this exception:

يسطرون و ن وما [القلم :1 ] القلم

الحكيم و سي [ يس : 1-2] القرآن

However, الساكنة :1 ] سمط in الميم is merged with النون[الشعراء and [ 1 : القصص ] in accordance with how it was read by

عاصم عن . حفص

Exception 2 – السكت

م [القيامة :27 ] اق ر س نوقيل - Here we read وقيل is س The . راق :then pause without taking a breath then read منknown as تكس (stopping without taking a breath). The تكس is


In these cases النون is pronounced clearly without a غنة and it is not permissible to apply اإلدغام rule as it would confuse the intended meaning. This rule is called .(absolute clearness) إظهارمظلقIt is called so because it is not from

الحلقي nor of any of the اإلظهارother إظهار rules.

is not applied when اإلدغامreading ن and سي in continuum with the next letter (note that ن and سي both end with ساكنة That was how it .( نونwas read by عاصم عن . حفصThis rule is also called

Tajweed Level 1

what prevents اإلدغام from taking place. That is how it was read by عاصم عن . إظهارمظلق This rule is also called . حفص


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اإلخفاء

.linguistically: It means hiding, concealment اإلخفاءApplied Definition: It means the pronunciation of a noon sakinah (stripped of any shaddah) or tanween in a state somewhere between idhaar and idgham, with a ghunnh .

اإلخفاء (Letters اإلخفاء) حروف :rule has 15 letters اإلخفاء

ظ ض ت ف ز ط د س ق ش ج ك ث ذ صThey are the remaining letters of the Arabic alphabet after removing:

the six letters of ارهإظ (idhaar) ( خ غ ح ع هاء ( همزة

the six letters of امغإد (idgham) ( يرملون ) the one letter of البإق (iqlaab) ( ب )

The letter alif is not included as it does not appear after النون.(noon sakinah) الساكنة

How To Apply اإلخفاء Rule On Its LettersWhen one of the إخفاء letters:

( ظ ض ت ف ز ط د س ق ش ج ك ث ذ ص)

immediately follows الساكنة in one word or in التنوين or النونbetween two words, الساكنة is not pronounced, rather it is النونhidden but its characteristic the غنة (ghunnah) of two counts long remains. The noon sakinah is hidden by leaving a small gap between the tip of the tongue and the gums of the top teeth, so that the tongue is a little bit further away from the noon articulation point and close to the articulation point of the following letter to be pronounced.


Tajweed Level 1

One should be careful as not to make the following mistakes when trying to apply the ikhfaa rule:

Not to stick the tongue againt the gums of the top teeth so that a clear noon is said;

Not to stretch the vowel that is on the letter before the noon so that a full vowel is said. For example: reading . مينكم as منكم or كونتم as كنتم

When applying ikhfaa one should say the ghunnah with tafkheem (fatness) if the letter following the noon sakinah is one of the tafkheem letters ( ض ق ط ظ ص ( . The level of tafkheem of the ghunnah should be the same as the level of the tafkheem letter with the ط being the strongest then ض then ص then ظ then ق .

For example: طباقا ومن [Nooh: 15] سماواتصرصر [Al-Anaam: 93] قال -Al] بريحHaqah: 6].

As for the rest of the ikhfaa letters the ghunnah should be said with tarqeeq (thinness).

This kind of إخفاء (ikhfaa ) is called الحقيقي -al ) اإلخفاءikhfaa al-haqeeqi ) because:

to differentiate it from another type of إخفاء (ikhfaa ) called الشفوي ;(al-ikfaa ash-shafawee) اإلخفاء

the hiding is achieved in الساكنة التنوين or النونmore than in الساكنة .(al-meem as-saakinah) الميم

Reason For Applying اإلخفاء RulingThe reason اإلخفاء is applied on its 15 letters is because, the articulation point of these letters are not very far from النون like the idhaar letters, neither are they very التنوين or الساكنةclose like the idgham letters. Therefore, since there is no cause for applying idhaar or idgham, an middle rule has been applied which is ikhfaa.

Howاإلخفاء Ruling Appears In The Quran


Tajweed Level 1

The noon sakinah does not have any vowel on it and the letter after it does not have a shaddah on it. As for the tanween then the double fatha, kesrah and dhammah are not aligned over each other and are not directly over the letter, and the letter after the tanween does not have shaddah on it. This is also how incomplete idgham appears in the Quran.

Levels ofاإلخفاء RuleThe ikhfaa rule has three levels of strength dependoing on the how close or far the ikhfaa letter is from the noon sakinah and tanween. The closer the ikhfaa letters are from the noon sakinah and tanween the stronger it is hidden (i.e. the stronger the ikhfaa is):

Exercise 3


Level 1 – Strongest

When the letters ت د follow the noon طsakinah Level 2 – Middle

When the letters ش ج ث ذ صظ س ض ف ز follow the noon

sakinah Level 3 – Weakest

When the letters ك قfollow the noon sakinah

Tajweed Level 1

Put ( √ ) or ( X ) in front of the following sentences, correcting those sentences that are wrong:

1) The ruling on learning tajweed is (fardh kifayah) obligatory upon Muslims as a whole like learning the other sciences the Muslims need ( )

2) One example of الجلي or الغنة in tajweed is that the length of اللحن.are said shorter than their exact length التفخيم ( )

اإلظهار (3 الحلقية are six and are called حروف because الحروفthey are pronounced from the back of the mouth. ( )

4) Some of the scholars of tajweed consider الترتيل as an independent level of recitation and they put it before the التحقيق level. ( )

5) One example of الجلي الالم in tajweed is not pronouncing the letter اللحنin the moon letters.

6) There is one way of obtaining the science of tajweed through narration. ( )

7) The letters of الحلقي والهاء are اإلظهار والخاء then الهمزة العينthen والحاء depending on the distance they are from الغين

الساكنة ). النون )

8) There are more than three pillars of recitation, if the recitor falls short of one of these pillars then their recitation will be considered odd by the scholars. (

)

الساكنة (9 appears at the end of nouns only and it is noon النونthat does not have any vowel on it. ( )

وصال and it is changed to an وقفا is dropped التنوين (10 . الف ()

الحلقية rule is applied on اإلظهار (11 because of the close الحروفdistance between the articulation point of the letters and النون ). الساكنة )


Tajweed Level 1

Exercise 4

1) Put ( √ ) or ( X ) in front of the following sentences, correcting those sentences that are wrong:

a) Idhaar is only applied in between two words ( )b) Idgham can be with ghunnah and without ghunnah ( )c) Al-Qalb and ikhfaa are only applied in between two words ( )d) Idhaar is to pronounce each letter clearly from its articulation

point with ghunnah ( )e) Idgham with ghunnah is applied in one word but idgham without

ghunnah is only applied in between two words ( )f) Al-Qalb is changing noon saakinah or tanween into a meem with

ghunnah when proceeded by baa saakinah ( )g) Noon sakinah is a letter that does not have a vowel on it and it is

read when continuing the reading and when stopping at the word ( )

h) Tanween is a noon sakinah that is read when continuing the reading and when stopping at the word ( )

i) Idhaar, ikhfaa, idgham and iqlab are only applied in one word( )

j) Noon sakinah occurs in nouns, verbs and prepositions whereas tanween only occurs in nouns ( )

2) Which of rule is applied on the noon sakinah and tanween if one of the following letters appears after the noon sakinah and tanween:

ب ض ص ه ن خ ك ق ف3) What is the difference between:

c) Noon sakinah and tanweend) Complete idgham and incomplete idghame) Ikhfaa and idgham

4) Fill in the blank spaces with appropriate words:a) Noon sakinah and tanween must be pronounced clearly

without ghunnah if one of the following letters appears after them:______ , ______, ______, _____, _____, _____


Tajweed Level 1

b) Idgham means ______________________________. For example __________ .

c) Depending on the distance between idhaar and its _______ it has three __________, they are __________ for ________ and ________, _______ for ________ and ________, _______for ________ and ________ .

d) _________ and _______are the exceptions of idgham.

5) Define the following terms with examples:c) Al-qalbd) Al-Idhaare) As-sakt

6) Explain why:a) idgham is complete with the letters ( نرمل ) but incomplete

with the letters ( ي ? ( وb) the Noon sakinah and tanween is pronounced clearly when

followed by one of al-halqee letters ?c) the Noon sakinah and tanween read as meem when followed

by the letter ( ب )d) must the Noon sakinah and tanween be pronounced clearly in

the following words ( ننواق ان نوص ن بني الدنيا )

Rules of Meem Sakinah Meem sakinah is a meem that does not have any of the three vowels ( حركة ) on it. That means it does not have فتحة (fetha ) nor ضمة (dhamah ) nor كسرة (Kesrah).A meem sakinah


Al-Idgham Ash-Shafawee

Its letter is:م م م

Al-Idhahaar Ash-ShafaweeIts letters are the rest of the Arabic

alphabet

Tajweed Level 1

occurs in nouns and verbs, in the middle and at the end of the word. It also occurs in prepositions and particles ( الحرف ). Exmples:

دمالح معليه

There are three tajweed rules that apply to meem sakinah :


Al-Ikhfaa Ash-Shafawee

Its letter is:ب

Meem Sakinah rules

Tajweed Level 1

Al-Ikhfaa Ash-Shafawee

Al-Ikhfaa Ash-Shafawee is when the letter ( ب ) immediately follows meem sakinah in between two words. It does not matter whether this sukoon that is on the meem is part of the make up of the word (sukoon asliyah ) or not (aridha li sukoon ) AND this meem does not have a shaddah on it. The ikhfaa shafawee rule is only applied between two words (i.e. one word ends with meem sakinah and the immediate word after it begins with the letter ( ب ) ).

Al-Ikhfaa Ash-Shafawee LettersThe ikhfaa shafawee rule has only one letter: ( ب ).

How To Apply The Ikhfaa Shafawee Rule On Its LetterWhen the letter ( ب ) immediately follows meem sakinah in between two words hide this meem by not pressing on its articulation point (the lips), with a ghunnah of two counts long. This ghunnah is a characteristic of the meem.

There is no difference between the iqlab rule and the ikhfaa shafawee rule when practiced verbally, as quoted by Imam Al-Jazeree.

Reason For Applying The Ikhfaa Shafawee RuleThe ikhfaa shafawee rule is applied on its letter because the letter ( share the same articulation point as well ( ب ) and the letter ( مas having many characteristics in common. Thus idgham and idhar would be too difficult to apply. Also it is called ikhfaa shafawee because the articulation point of the letter ( م ) is the lips (shefetaan).

The ikhfaa shafawee appears in the Quran as a meem without a sukoon and the letter after it does not have shaddah on it.For example: حجارةب مترميه [Surah A-feel : 4 ]

ظاهرب مأ [Surah Ar-Rad : 33 ]يعتص اللهب مومن [Surah Ael-E-Imran : 101 ]


Tajweed Level 1

Al-Idgham Ash-Shafawee

Al-Idgham Ash-Shafawee is when a meem sakinah is immedeiately followed by a meem mutaharika.

Al-Idgham Ash-Shafawee LettersIts letter is: م م a meem mutaharika i.e. a meem that مhas one of the three vowels on it, fetha, dhamah or kesrah.

How To Apply Al-Idgham Ash-Shafawee Rule On Its LetterWhen a meem sakinah is immedeiately followed by a meem mutaharika merge the two meems and pronounce them as one meem, with a ghunnah of two counts long.

For example: كسبتم م مولك ا [Surah Al-Baqarah : 141 ]

الله م مك بإذن كثيرة فئة غلبت قليلة فئة ن [Surah Al-Baqarah : 249]

Al-Idgham ash-shafawee is also known as idgham mithlain sagheeran. It is called such because:

Idgham – the meem sakinah has been inserted into the meem mutaharika.Mithlain – the two letters that have merged together are the same –

they have the same articulation point and the same characteristics.

Sagheeran – a meem sakinah occurs before a meem mutaharika.

As for being called idgham shafawee with ghunnah:Shafawee – because the articulation point of the letter meem is the

lips and to differentiate it from the idgham that is applied on the noon sakinah.

With ghunnah – because the ghunnah is coming from the second letter, thus this is a complete idgham.

Al-Idgham ash-shafawee appears in the Quran as a meem without a sukoon and the second meem has a shaddah on it.For example: م كنت نم م له ام


Tajweed Level 1

Al-Idhaar Ash-ShafaweeAl-Idhaar Ash-Shafawee is pronouncing a meem sakinah clearly from its correct articulation point without a ghunnah, or shaddah, or sakt, and nor stopping at the word when immediately followed by one of the idhaar letters.

Al-Idharr Ash-Shafawee LettersIts letters are the rest of the Arabic alphabet other than the letters ( .Therefore its letters are 26 letters . ( م ) and ( ب

How To Apply Al-Idharr Ash-Shafawee Rule On Its LettersWhen a meem sakinah is immediately followed by one of the 26 idhaar ash-shafawee letters, the meem should be clearly pronounced from its correct articulation point without ghunna.

Al-Idhaar ash-shafawee is applied in one word such as:

دمالح [Surah Al-Fatiha : 1 ]

Or in between two words such as:

يرغ معليه تمأنع [Surah Al-Fatiha : 7 ]

Reason For Applying Al-Idhaar Ash-Shafawee RuleThe idhar ash-shafawee rule is applied on its 26 letters is because of far distance between the letter ( م ) articulation point and the articulation point of most of its 26 letters. Also because of the differences between their characteristics.

Is is called al-idhaar ash-shafawee because:Al-idhaar – because the letter meem is pronounced clearly without a ghunna.Ash-Shafawee – because the articulation point of the meem is the lips. The word shiffah means the lips, so shafawee means orally or it is coming from the shiffah (lips).


Tajweed Level 1

Al-Idhaar ash-shafawee appears in the Quran as a meem with a sukoon affirmed on it.

For example: وضحاها موالش س [Surah Ash-shams : 1 ]

ذابع ميأتيه [Surah Nooh : 1 ]

NOTE:Extra care needs to be taken when applying the idhaar ash-shafawee rule on the letter meem followed by either of the letters ( ف ) or ( و ) . The meem sakinah needs to be pronounced clearly by ensuring the lips are completely closed before pronouncing the next letter and not applying the ikhfaa rule. This is because one is more inclined to apply the ikhfaa rule when either of the letters ( ف ) or ( و ) follows the meem due to the closeness of their articulation points.

For example: دينك و لكم دين م لي [Surah Al-Kafiroon : 6 ]

ه مختلفون ف مالذي يه [Surah An-Naba : 3 ]

Exercise 5


Tajweed Level 1


k) Al-ikhfaa ash-shafawee is only applied in between two words( )l) Al-Idgham ash-shafawee is merging a meem sakinah with a meem

mutaharika and pronouncing them as one meem without ghunnah( )

m) Al-Qalb and al-ikhfaa ash-shafawee are applied in the same way practically ( )

n) Al-Idhaar ash-shafawee is to pronounce each letter clearly from its articulation point without ghunnah when a noon sakinah is followed by the letter ( ب ) ( )

o) Idgham mithalin sagheeran is another term to mean al-ikhfaa ash-shafawee ( )

p) Al-Ikhfaa ash-shafawee is changing noon saakinah into a meem with ghunnah when proceeded by baa saakinah ( )

q) Meem sakinah is the letter meem with sukoon on it, whereas meem mutaharika is a meem that has on it a fetha, dhamma or kesrah( )

r) The meem should be read with a ghunnah of two or four counts long when stopping at a word that ends with a meem ( )

2) What is the difference between:f) Al-Igham ash-shafawee and idgham mithalin sagheerang) Ikhfaa and ikhfaa ash-shafawee

3) Fill in the blank spaces with appropriate words:a) Al-ikhfa ash-shafawee is when a ______ ________ is proceeded by

________ in ____________________________. The meem is then hidden by not _____ __ _____ _______ and read with a _________.

b) A meem mutahariak is a meem that has a ______, _______ or ______ on it, whereas a meem sakinah does not have any of the three vowels on it.

c) Al-idhaar ash-shafawee is applied on ____ letters excluding _____ and ____ which are the letters of ________ _________ and __________ _________ consecutively.

4) Give an example off) Al-Idhaar ash-shafaweeg) Al-ikhfaa ash-shafawee


Tajweed Level 1

h) Al-idghaam ash-shafawee

5) Explain why:e) Al-ikhfaa ash-shafawee is applied with the letter ( ب ) and not

with any other letter.f) Extra care needs to be taken when applying al-idhaar ash-

shafawee with the letters ( ف ) and ( و ).g) Al-Idgham ash-shafawee is called as such.

6) How do the following appear in the Quraan:a) Al-Idhaar ash-shafaweeb) Al-Ikhfaa ash-shafaweec) Al-Idghaam ash-shafawee

Mock Exam


s) When reading al-basmalah in between two surahs has two ways : stopping at the last surah then saying al-basmalah then stopping then starting the next surah , ending the last surah , stopping then saying al-basmalah in one breath ( )

t) Idgham can be with ghunnah such as لكل and without ويلghunnah such as يصدر يومئذ( )


Tajweed Level 1

u) Noon sakinah and tanween is a noon that does not have any vowel on it( )

v) If the reader had to stop reading the Quran due to a necessity such as coughing or sneezing then they should not repeat saying al-istiatha ( )

w) الدنيا , بنين , صنوان are exempt from idgham so that the intended meaning would not be confused ( )

x) Al-ikhfaa ash-shafawee is applied in between two letters ( ب ) and ( ن) ( )

y) Pronouncing a noon sakinah clearly from its articulation point without ghunnah is idhaar ash-shfawee ( )

2) Fill in the blank spaces with appropriate words:

a) راق is an exemption of idgham and it is called من _____________ .

b) Al-Ikhfaa has three levels depending on the distance between the letters involved and its strongest at the letters ___ , ___ , ___, the weakest being at the letters ____ , ____.

c) ____ is present in nouns, verbs and prepositions while _________ is present only in nouns.

d) The ghunnah is a characteristic of the letters ___ and ___ and it is always ____ counts long.

e) _______ and _______ are exceptions of idgham such as __________ and _________ consecutively.

3) Give the reason as to why:a) Extra care needs to be taken when applying the idhaar ash-

shafawee rule on the letter meem followed by either of the letters ( ف ) or ( و ) .

b) Complete idgham has a ghunnah in اء م من نخلقكم ألمهين م

c) Al-Istiatha should not be said when beginning to read a verse that begins with Allah’s name, one of His attributes or a preposition referring to Him.


Tajweed Level 1

4) Mention two differences between:a) Al-ikhfaa ash-shafawee and ikhfaab) Complete idgham and incomplete idghamc) Al-Idhaar al-mutlaq and al-idhaar


Tajweed Level 1

6) Extract two of the following rules from the following verses:a) Incomplete idgham with ghunnahb) Complete idgham with ghunnahc) Complete idgham without ghunnahd) Ikhfaa sha-faweee) Idgham shafawee

Mock Exam Answer


Tajweed Level 1

1)z) Wrong, there are three ways of saying al-basmalah in between

two surahs.

aa) Wrong the examples should be the other way round (with ghunnah such

as يصدر لكل and without ghunnah such as يومئذ ويل

bb) Correct.

cc)Correct.dd) Correct

.

ee) Wrong ( م) and ( ب )

ff) Wrong, pronouncing a meem sakinah clearly from its articulation point without ghunnah is idhaar ash-shfawee)

2) a) Idhaar al-mutlaq.

f) ت د ك and ط قg) Noon sakinah, tanween.

h) .two counts long , م and ن

i) As-sakt and al-idhaar al-mutlaq , من راق س وقيل and

(and there are other examples too) الدنيا

3) d) See the NOTE: in al-idghaar ash-shafawee notes.

e) Because the ghunnah is coming from the second letter into which the merging is taking place.

f) See NOTE ONE: of al-istiatha note


noon and tanween rules

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