How to Read Quran With Tajweed Pdf
 | Note: All tajwid rules in this article is according to the recitation of Hafs 'an 'Aasim from the way of Imam al-Shatibi |
Muṣḥaf al-tajwīd, an edition of the Qur'an printed with colored letters to facilitate tajweed .
In the context of the recitation of the Quran, tajwīd (Arabic: تجويد tajwīd , IPA: [tadʒˈwiːd], 'elocution') is a fix of rules for the correct pronunciation of the letters with all their qualities and applying the diverse traditional methods of recitation (Qira'at). In Arabic, the term tajwīd is derived from the verb جود ( jawada ), from the triliteral root ج-و-د ( j-westward-d ), meaning enhancement or to make something splendid. Technically, it ways giving every alphabetic character its right in reciting the Qur'an.
Tajwīd or the science of tajwīd in Islam is a scientific discipline by which i learns the pronunciation of Qur'anic words as pronounced past the Prophet Muhammad ibn Abdullah. The beginning of the science of tajwīd was when the Islamic country expanded in the third century of Hijra, where error and melody increased in the Qur'an due to the entry of many non-Arabs to Islam. So the scholars of the Qur'an began to write the rules and rules of intonation. It is said that the showtime person to collect the science of tajwīd in his book Kitāb al-Qirā'āt was Imām Abu ʻUbaid al-Qāsim bin Salām (774 - 838 CE) in the tertiary century of Hijra.[1]
History [edit]
The history of Quranic recitation is tied to the history of qira'at, as each reciter had their own set of tajwid rules, with much overlap between them.
Abu Ubaid al-Qasim bin Salam (774 - 838 CE) was the get-go to develop a recorded science for tajwid, giving the rules of tajwid names and putting it into writing in his book called al-Qiraat. He wrote about 25 reciters, including the seven mutawatir reciters.[2] He fabricated the reality, transmitted through reciters of every generation, a scientific discipline with defined rules, terms, and enunciation.[three] [4]
Abu Bakr Ibn Mujāhid (859 - 936 CE) wrote a book chosen Kitab al-Sab' fil-qirā'āt "The 7 of the Recitations." He is the kickoff to limit the number of recitations to the seven known.
Imam Al-Shatibi (1320 - 1388 CE) wrote a poem outlining the two nearly famous ways passed down from each of seven strong imams, known as ash-Shatibiyyah. In it, he documented the rules of recitation of Naafi', Ibn Katheer, Abu 'Amr, Ibn 'Aamir, 'Aasim, al-Kisaa'i, and Hamzah. It is 1173 lines long and a major reference for the vii qira'aat.[five]
Ibn al-Jazari (1350 - 1429 CE) wrote two large poems about Qira'at and tajwid. One was Durrat Al-Maa'nia (Standard arabic: الدرة المعنية) , in the readings of 3 major reciters, added to the vii in the Shatibiyyah, making it ten. The other is Tayyibat An-Nashr (Arabic: طيبة النشر), which is 1014 lines on the x major reciters in great detail, of which he likewise wrote a commentary.
Religious Obligation [edit]
Knowledge of the actual tajwīd rules is a customs duty (farḍ al-kifāya), meaning that at to the lowest degree one person in every customs must know information technology. The majority of scholars concur that it is not obligatory to employ tajweed rules.[6] At that place is a difference of opinion on the ruling for individuals. Dr. Shadee el-Masry states that information technology is an private obligation (farḍ al-'ayn) on every Muslim to recite the opening chapter of the Qur'an (al-fatiha) with right tajwīd, though they do non need to know the terms and definitions of the rules themselves.[seven] Sheikh Zakariyya al-Ansari stated that information technology is sinful to recite in a fashion that changes the significant or changes the grammer. If it does not change these ii things, then it is not sinful, even if it is a articulate error.[8]
Qur'an and Hadith on Tajwīd [edit]
The central Quranic poetry about tajwid is poesy 73:iv: "...and recite the Qur'an with measured recitation." The word tartīl (Arabic: ترتيل), as used in this verse, is often also used in hadith in conjunction with its command. It means to articulate slowly, carefully, and precisely.[ix]
Abu Dawud'due south hadith collection has a chapter heading titled "Recommendation of (reciting with) tartīl in the Qur'an." It begins with the narration: "The Messenger of Allah peace and blessings be upon him said: Ane who was devoted to the Qur'an will exist told to recite, arise and recite carefully (Standard arabic: رتل rattil ) equally he recited carefully when he was in the world, for he volition reach his home when he comes to the last verse he recites (Sunan Abi Dawud 1464)." This narration describes the importance of the manner of recitation and its positive effects in the afterlife. The next narration describes the importance of prolongation (Standard arabic: مدا maddā ): "Qatadah said: I asked Anas about the recitation of the Qur'an past the Prophet, peace and blessings exist upon him. He said: He used to express all the long accents clearly (Standard arabic: كَانَ يَمُدُّ مَدًّا) (Sunan Abi Dawud 1465)." This narration also shows that fifty-fifty the companions of the prophet used some terms which are still used today in tajwīd rules.
Arabic alphabet and grammar [edit]
Sun messages (ruby) and moon messages (black)
The Arabic alphabet has 28 basic letters, plus hamzah ( ء ).
The Arabic definite article is ال al- (i.e. the letter alif followed past lām ). The lām in al- is pronounced if the letter after information technology is ألقَمرية ( al-qamarīyyah , lunar), only if the letter of the alphabet after it is ألشَّمسية ( ash-shamsīyyah , solar), the lām after information technology becomes part of the post-obit letter (is assimilated). "Solar" and "lunar" became descriptions for these instances as the words for "the moon" and "the sun" (al-qamar and ash-shams, respectively) are examples of this dominion.
Emission points [edit]
There are 17 emission points (makhārij al-ḥurūf) of the letters, located in diverse regions of the pharynx, tongue, lips, olfactory organ, and the mouth as a whole for the prolonged (madd or mudd) letters.
The manner of articulation (ṣifat al-ḥurūf) refers to the different attributes of the letters. Some of the characteristics have opposites, while some are individual. An example of a characteristic would be the fricative consonant sound called ṣafīr, which is an attribute of air escaping from a tube.
Thickness and thinness [edit]
The emphatic consonants خ ص ض ط ظ غ ق , known as mufakhkham messages, are pronounced with a "heavy accent" ( tafkhīm ). This is washed past either pharyngealization /ˤ/, i.eastward. pronounced while squeezing one's voicebox, or past velarization /ˠ/. The remaining letters – the muraqqaq – accept a "lite accent" (tarqīq) as they are pronounced normally, without pharyngealization (except ع , which is often considered a pharyngeal audio).
ر ( rāʼ ) is heavy when accompanied past a fatḥah or ḍammah and light when accompanied by a kasrah. If its vowel sound is cancelled, such as by a sukūn or the end of a sentence, and then it is light when the beginning preceding voweled letter (without a sukun) has a kasrah. It is heavy if the first preceding voweled letter is accompanied past a fatḥah or ḍammah. For example, the ر at the end of the first word of the Sūrat "al-ʻAṣr" is heavy because the ع ( ʻayn ) has a fatḥah:
وَالْعَصْرِ
ل ( lām ) is only heavy in the discussion Allāh . If, however, the preceding vowel is a kasrah, then the ل in Allāh is lite, such as in the Bismillah:
بِسْمِ اللّٰه
Prolongation [edit]
Prolongation refers to the number of morae (beats of time) that are pronounced when a voweled letter ( fatḥah , ḍammah , kasrah ) is followed by a madd letter (alif, yāʼ or wāw). The number of morae then becomes two. If these are at the cease of the sentence, such as in all the verses in "al-Fatiha", so the number of morae can exist more than two, but must be consistent from verse to verse. Additionally, if in that location is a maddah sign over the madd letter, it is held for 4 or five morae when followed by a hamzah ( ء ) and six morae when followed by a shaddah .[10] For instance, the stop of the last verse in "al-Fatiha" has a half-dozen-mora maddah due to the shaddah on the ل ( lām ).
صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلمَغْضُوبِ عَلَيْهِمْ وَلاَ ٱلضَّآلِّين
Sākinah (vowelless) letters [edit]
Nūn sākinah and tanwīn [edit]
Nūn sākinah refers to instances where the letter nūn is accompanied by a sukun sign, some cases of which involve tanwīn 's nun with a sukun. In that location are then four ways it should exist pronounced, depending on which letter immediately follows:
Iẓhār [edit]
- iẓhār ("clarity"): the nūn audio is pronounced clearly without additional modifications when followed by "letters of the throat" ( ء ه ع ح غ خ ). Consider the nūn with a sukun pronounced regularly in the beginning of the terminal verse in "al-Fatiha":
صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ
Iqlāb [edit]
- iqlāb ("conversion"): the nūn sound is converted to a /chiliad/ sound with imperfect closure if information technology is followed by a ب .[11] Additionally, it is pronounced with ghunnah, i.eastward. nasalization which can be held for two morae. Consider the nūn sound on the tanwīn on the letter jīm that is pronounced equally a mīm instead in the chapter Al-Hajj:
وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ
Idghām [edit]
- idghām ("merging"): the nūn sound fully assimilates to the following sound if the latter is و م ي ل ر or another ن . With ر and ل , there is no nasalization (ghunnah). The final 4 letters also receive ghunnah in the process ( ي and و with ghunnah are pronounced as [ȷ̃:] and [w̃:]).[xi] Idghām simply applies between two words and not in the middle of a word. Consider for example the nūn that is not pronounced in the fifth line (the Shahada) in the Phone call to Prayer:
أَشْهَدُ أَن لَّا إِلَٰهَ إِلَّا ٱللَّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّداً رَّسُولُ ٱللَّٰهِ
Ikhfāʼ [edit]
- ikhfāʼ ("concealment"): the nūn audio is not fully pronounced (i.e. the tongue does not make full contact with the roof of the mouth every bit in a regular /n/ audio) if it is followed past any letters other than those already listed, includes a ghunnah. Consider the nūn that is suppressed in the second verse of the affiliate Al-Falaq:
مِنْ شَرِّ مَا خَلَقَ
Mīm sākinah [edit]
The term mīm sākinah refers to instances where the letter of the alphabet mīm is accompanied by a sukun. At that place are then iii ways it should be pronounced, depending on which letter immediately follows:
- idgham mutamathilayn ("labial merging") when followed by another mīm (normally indicated by a shaddah ): the mīm is and then merged with the following mīm and includes a ghunnah;
- ikhfāʼ shafawī ("labial darkening"): the mīm is suppressed (i.e. lips not fully closed) when followed past a ب , with a ghunnah; Consider the mīm that is suppressed in the 4th verse of the chapter Al-Fil:
- تَرْمِيهِمْ بِحِجَارَةٍ
- iẓhār shafawī ("labial clarity"): the mīm is pronounced clearly with no amendment when followed by any letters other than those already listed.
Qalqalah [edit]
The five qalqalah letters are the consonants ق ط د ج ب . Qalqalah is the addition of a slight "bounce" or reduced vowel sound /ə/ to the consonant whose vowel sound is otherwise cancelled, such every bit by a sukūn , shaddah , or the end of sentence.[12] The "bottom bounce" occurs when the letter is in the middle of a give-and-take or at the finish of the give-and-take but the reader joins information technology to the next discussion. A "medium bounce" is given when the alphabetic character is at the end of the discussion merely is not accompanied by a shaddah, such as the cease of the first verse of the Sūrat "al-Falaq":[12]
قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ
The biggest bounce is when the letter is at the cease of the word and is accompanied past a shaddah , such as the end of the starting time verse of Sūrat "al-Masad":[12]
تَبَّتْ يدَاۤ أَبِی لَهَبٍ وَّتَبَّ
Waṣl [edit]
Waṣl is the rule of not pronouncing alif as a glottal cease /ʔ/, assimilating to its adjacent vowel. It is indicated with the diacritic waṣlah, a minor ṣād on the letter alif (ٱ). In Arabic, words starting with alif not using a hamzah (ا) receive a waṣlah...
بِسْمِ ٱللهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ
In most of the cases, the vowel that must be used before the alif waṣlah is obvious (the brusk or long vowel before alif waṣlah); simply if it is preceded by a give-and-take ending on a sukun, then these are the rules:
| Ending | Acquired value of sukūn later on alif waṣlah | Example |
|---|---|---|
| Tanwin /-n/1 | Tanwin + kasrah /-ni/ | مُحَمَّدٌ ٱلكَرِيمُ Muhammad the generous. /muħamːaduni lkariːm/ |
| Plural mim2 | Damma /-u/ | عَلَيْهِمُ السَّلام Peace be upon them. /alayhimu southward-salām/ |
| All other casesiii | Kasra /-i/ |
1 In the case of Tanwin and alif waṣlah, the intrusive kasrah betwixt them is not graphically represented.
2 Plural mim is the ending of هُمْ or كُمْ as noun suffixes and تُمْ as a verb suffix, which normally end as /hum/, /kum/ and /tum/ respectively. But in some cases /hum/ becomes /him/; all the same, information technology continues every bit /him-u/. These three always take a damma /-u/.
3 مِنْ is an exception to this, which always takes a fatha /-a/ if information technology be conjoined with the side by side word.
Waqf [edit]
Waqf is the Arabic pausa rule; all words whose concluding alphabetic character cease on a harakah become mute (sukūn) when beingness the last word of a sentence.
| Last letter of the alphabet of a word with a ḥarakah | Inherited value of the ending ḥarakah in pausa (waqf) | Examples |
|---|---|---|
| ء (أ إ ئ ؤ) ب ت ث ج ح خ د ذ ر ز س ش ص ض ط ظ ع غ ف ق ك ل م ن ه و ي Catastrophe on whatsoever ḥarakah1 | Sukūn /∅/ | بَيْتْ - بَيْتٌ house اَلرَّبّْ - اَلرَّبُّ The Lord |
| ـًا ـًى | ـَا ـَى | مُسْتَشْفَى - مُسْتَشْفًى infirmary شُكْرَا - شُكْرًا Give thanks y'all |
| ة Ending on any ḥarakah | هْ | مَلِكَهْ - مَلِكَةٍ queen |
| ءً | ءَا | إِنْشَاءَا - إِنْشَاءً creation |
1 Hamza on the fourth row is an exception to 'ending on whatsoever ḥarakah.' Information technology'southward merely in the instance of hamza having fathatayn, not otherwise.
In the case of the proper noun عمرو /ʕamrun/, it is pronounced /ʕamr/ in pausa, and the last letter of the alphabet و wāw has no phonetical value (this writing convention is merely for the differentiation from the name عُمَر /ʕumar/). And in fact, عمرو is a triptote (something rare in proper nouns, since they are commonly diptotes).
| عمرو /ʕamr/ (a proper proper noun) | Pronunciation | |
|---|---|---|
| Nominative | عَمْرٌو | /ˈʕam.run/ |
| Accusative | عَمْرًو | /ˈʕam.ran/ |
| Genitive | عَمْرٍو | /ˈʕam.rin/ |
| Pausal form (waqf) | عَمْرْو | /ʕamr/ |
Encounter also [edit]
- Qāriʾ
- Qira'at
- Quran reading
- Qur'anic punctuation
- Tarteel
- Tilawa
[edit]
- Elocution, the analogous modern Western study.
- Pronuntiatio, the analogous classical Western study.
- Shiksha, Hindu Vedic recital study.
- Phonetics
References [edit]
Notes [edit]
- ^ "Kitab al-Qir'at". Archived from the original on December 20, 2010. Retrieved September 7, 2020.
- ^ Ajaja, Abdurrazzak. "القراءات : The readings".
- ^ el-Masry, Shadee. The Science of Tajwid. Safina Guild. p. viii. Retrieved xxx March 2020.
- ^ "What is Tajweed?". Online Quran Teachers . Retrieved 30 March 2020.
- ^ "Ijazah in Ash-Shatibiyyah". Online Quran Teachers.
- ^ "Is it obligatory to read Qur'aan with the rules of Tajweed? - Islam Question & Answer". islamqa.info . Retrieved 2021-06-10 .
- ^ el-Masry, Shadee. The Science of Tajwid. Safina Society. p. vii. Retrieved xxx March 2020.
- ^ Azam, Tabraze. "The Sunna Method of Reciting the Qur'an and the Legal Status of Reciting With Tajwid". Seekers Guidance . Retrieved 30 March 2020.
- ^ Wehr, Hans (1993). The Hans Wehr Dictionary of Mod Written Standard arabic (4th ed.). Spoken Language Services; 4th edition. p. 376. ISBN0879500034 . Retrieved 30 March 2020.
- ^ "Madd sukoon". readwithtajweed.com. Retrieved 2011-06-02 .
- ^ a b Nelson (2001), p. 22.
- ^ a b c "Hifdh:qalqalah". Albaseera.org. 2009-12-05. Archived from the original on 2012-03-23. Retrieved 2011-06-26 .
Books and journals [edit]
- Nelson, Kristina (2001). The Fine art of Reciting the Qur'an. Cairo; New York: American University in Cairo Press.
- Tajwid: The Art of Recitation of the Holy Qur'an by Dr. Abdul Majid Khan, Tughra Books 2013. http://www.tughrabooks.com/books/item/tajwid-the-art-of-the-recitation-of-the-quran
- "Theory and Practice of Tajwid," Encyclopedia of Arabic Linguistic communication and Linguistics, IV, Leiden, Brill, 2007 (or still in press)
External links [edit]
- Essential Ilm, lessons nigh Standard arabic and reciting the Quran with tajweed.
- Tajweed podcast, iTunes tajwīd podcast in English language for English speakers.
Source: https://en.wikipedia.org/wiki/Tajwid