Types of Lengthening
*- Lengthening [Madd] ( مد ) literally means: increase.
Technically, it means: lengthening of the sound with a letter of lengthening (madd) or of ease [leen] when it meets
a hamzah or a sukoon. The letters of lengthening are three: alif, waaw and yaa.
The letter preceding the waaw should carry a dhammah (madmoom) (u) ; and the letter preceding yaa should carry
a kasrah (maksoor) (i). As for the alif whatever precedes it must carry a fataha (maftooh) (a).
When the yaa and the waaw are non-vowelled, and the letter preceding them carries a fataha (a) (maftooh) then neither of them is a letter of lengthening; but are rather called letters of ease.
1/Original: The normal (original) lengthening madd tabee'i (asli) (المد الطبيعي ) is the one which is not
followed by a hamz or sukoon. It is called normal because it follows the sound normal natural (tabee'i) way of pronunciation without any decrease or increase. It is held for two count.
1-a/At Stop and Continuation: There is lenghtening in connected speech [wasl] and on stop [ waqf], if the letter of lengthening is steady (thabit) in both connected speech and at stops, whether it occurs in medial position as in maalik
( مَالِكِ ) yusikum (يُوصِيكُمُ ) or in (initial or final) position as in (وَالشَّمْسِ وَضُحَاهَا). It is necessary in this kind of lengthening that neither a hamzha nor a sukoon follows the letter of lengthening.
1-b/In Connected Speech: The original or normal lengthening occurs at the stop related to the small connection (silah sughraa), that is a small waaw occurring after pronominal haa' ( ه ) with a dhammah (u) ; and a small yaa occurring after the pronominal haa with a kasrah (i).
In order to connect the haa of al kinaayah (the attributive haa) with waaw or yaa, it must occur between two vowel letters. Example: inahu hawa (إِنَّهُ هُوَ) bihi basiran (بِهِ بَصِيرًا ) In this case, the waaw and yaa' are both lengthened to two counts ( on condition that no disjunctive hamzah (منفصل همز) occurs in another word ) in the case of connected speech. In the case of making a stop no lengthening occurs.
1-c/ At Stop: The Original or Normal lengthening at stops (waqf) occurs only, if the letter of lengthening is steady ( ثابت ) only in stops not in connected speech, as in the case of the Alifs which are substituted from nunnation (tanween) in the accusative case e.g. (عَلِيمًا حَكِيمًا) by stopping on the alif of hakiman((وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَIn order to lengthen this alif, it should be separated from what follows.
2/Derived: Derived Madd (Madd Far'i) (الفرعي المد) is the lengthening added to the original lengthening for one reason or another. There are two reasons for the occurrence of derived lengthening the first is the hamzah and the second is te sukoon.
2-a/Connected Madd: Connected lengthening (Madd Muttasil) (المتصل المد), occurs when the lengthened letter of lengthening is followed by a conjunctive hamzah in one word.
It is called connected lengthening because the letter of lengthening is connected with the hamzah in one single word. Connected lengthening is compulsory and is held for four or five, or six counts at a stop if it is made at the beginning or at the end of the word.
2-b/Separated Madd: Separated Lengthening (Madd Munfasil) (المنفصل المد) occurs when the letter of lengthening is followed by a hamzah separated from it in another word.
It is called separated lengthening because the letter of lengthening is separated from the hamzah in another word Its rule is: the shortening of the lengthening to two counts, or extending it to four or five counts according to Hafs is optional.
The rule of separated lengthening is applied to the great connection (الكبرى الصلة) (silah kubraa) (this is the small waaw occurring after the pronominal haa ( هـ ) with a dhammah /u/; and the small yaa' occurring after the pronominal haa with a kasrah (i) ( هـ ).
*- Lengthening [Madd] ( مد ) literally means: increase.
Technically, it means: lengthening of the sound with a letter of lengthening (madd) or of ease [leen] when it meets
a hamzah or a sukoon. The letters of lengthening are three: alif, waaw and yaa.
The letter preceding the waaw should carry a dhammah (madmoom) (u) ; and the letter preceding yaa should carry
a kasrah (maksoor) (i). As for the alif whatever precedes it must carry a fataha (maftooh) (a).
When the yaa and the waaw are non-vowelled, and the letter preceding them carries a fataha (a) (maftooh) then neither of them is a letter of lengthening; but are rather called letters of ease.
1/Original: The normal (original) lengthening madd tabee'i (asli) (المد الطبيعي ) is the one which is not
followed by a hamz or sukoon. It is called normal because it follows the sound normal natural (tabee'i) way of pronunciation without any decrease or increase. It is held for two count.
1-a/At Stop and Continuation: There is lenghtening in connected speech [wasl] and on stop [ waqf], if the letter of lengthening is steady (thabit) in both connected speech and at stops, whether it occurs in medial position as in maalik
( مَالِكِ ) yusikum (يُوصِيكُمُ ) or in (initial or final) position as in (وَالشَّمْسِ وَضُحَاهَا). It is necessary in this kind of lengthening that neither a hamzha nor a sukoon follows the letter of lengthening.
1-b/In Connected Speech: The original or normal lengthening occurs at the stop related to the small connection (silah sughraa), that is a small waaw occurring after pronominal haa' ( ه ) with a dhammah (u) ; and a small yaa occurring after the pronominal haa with a kasrah (i).
In order to connect the haa of al kinaayah (the attributive haa) with waaw or yaa, it must occur between two vowel letters. Example: inahu hawa (إِنَّهُ هُوَ) bihi basiran (بِهِ بَصِيرًا ) In this case, the waaw and yaa' are both lengthened to two counts ( on condition that no disjunctive hamzah (منفصل همز) occurs in another word ) in the case of connected speech. In the case of making a stop no lengthening occurs.
1-c/ At Stop: The Original or Normal lengthening at stops (waqf) occurs only, if the letter of lengthening is steady ( ثابت ) only in stops not in connected speech, as in the case of the Alifs which are substituted from nunnation (tanween) in the accusative case e.g. (عَلِيمًا حَكِيمًا) by stopping on the alif of hakiman((وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَIn order to lengthen this alif, it should be separated from what follows.
2/Derived: Derived Madd (Madd Far'i) (الفرعي المد) is the lengthening added to the original lengthening for one reason or another. There are two reasons for the occurrence of derived lengthening the first is the hamzah and the second is te sukoon.
2-a/Connected Madd: Connected lengthening (Madd Muttasil) (المتصل المد), occurs when the lengthened letter of lengthening is followed by a conjunctive hamzah in one word.
It is called connected lengthening because the letter of lengthening is connected with the hamzah in one single word. Connected lengthening is compulsory and is held for four or five, or six counts at a stop if it is made at the beginning or at the end of the word.
2-b/Separated Madd: Separated Lengthening (Madd Munfasil) (المنفصل المد) occurs when the letter of lengthening is followed by a hamzah separated from it in another word.
It is called separated lengthening because the letter of lengthening is separated from the hamzah in another word Its rule is: the shortening of the lengthening to two counts, or extending it to four or five counts according to Hafs is optional.
The rule of separated lengthening is applied to the great connection (الكبرى الصلة) (silah kubraa) (this is the small waaw occurring after the pronominal haa ( هـ ) with a dhammah /u/; and the small yaa' occurring after the pronominal haa with a kasrah (i) ( هـ ).
The rule of separated lengthening is equally applied when a disjunctive hamzah occurs after the connecting waaw and the connecting yaa in another word in the case of connected speech. Yet in the case of a stop no lengthening occurs.
2-c/Exposed to Sukoon: The Exposed Lengthening (Madd Aridh) (العارض المد) occurs when the letter of lengthening and of ease are followed by a non-vowelled letter exposing it to a stop. It is called exposed because it exposes the last letter in the word to sukoon, because if the reader were to continue it would become an original lengthening (طبيعى مد).
Three rules are optional in this case: Shortening two counts, moderation to four counts, and saturation to six counts
Example: (الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ).
The lengthening of ease that is the lengthening of the non- vowelled waaw and yaa with the precedent letter carrying (a) a dhammah in the case of a stop is similarly applied to the exposed lengthening. It is called as such because of the softness and ease with which it is pronounced. Example: (فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ).
2-d/Substitute: Substitute Lengthening (Madd Badal) (البدل مد) occurs when the hamzah precedes a letter of lengthening provided that the letter of lengthening is not followed by a hamzah or a sukoon in the word. It is so called because the letter of lengthening is mostly a substitute of the hamzah.
Originally substitution results from the convergence of two hamzahs in one word, the first is a vowel and the second non- vowelled. So the second hamza is substituted by a letter of lengthening similar in nature to the first vowel by way of lightening. If the first hamzah carries a fataha (a) ( مفتوح آمنوا ), which was originally ( ءأمنوا ).
If the first hamzah carries a kasrah (i) maksur, then the second is substituted by a yaa such as ( إِيمَان ) which was originally ( إئمان ). If the first hamzah carries a dhammah (u) (madmum) then the second is substituted by a waaw,
as ( أُوتُوا ) which originally was ( أؤتوا ). The rule here is: lengthening to two counts as in the case of normal lengthening.
2-e/Compulsory: The Compulsory Lengthening ( Mad Laazim اللازم المد) is when the letter of lengthening is followed
by a compulsory sukoon both in connected speech and at stop, whether in a single word or a particle.
It is called compulsory because it is necessarily and consistently lengthened to six counts. Compulsory Lengthening has its reason, which is the occurrence of sukoon in the case of connected speech and on stops.
2-e*1/Madd Laazim Harfi Muthaqqal: The Weighted Compulsory Lengthening in Letters (Madd Laazim Harfi Muthaqqal)
(المد الحرفي المثقل ) occurs when the letter of lengthening is followed by an original sukoon on one of the letters of the alphabet provided that the letter is doubled ( تشديد ).
It is called in letters (harfi) because the original sukoon occurs, after the letter of lengthening, on one of the letters of the alphabet in the openings of the Surahs. It is also called Muthaqqal, heavy because of the heaviness resulting from its doubled sukoon, with which it is pronounced. تشديد . Its rule is: compulsory lengthening to six counts. Example: (laam).
2-e*2/Maad Laazim Harfi Mukhaffaf: Lightened Compulsory Lengthening in Letters (Maad Laazim Harfi Mukhaffaf) (اللازم المخفف المد الحرفي) is when the letter of lengthening (madd) is followed by an original sukoon on one of the letters of the alphabet without doubling ( تشديد ).
It is called lightened because of the ease,resulting from the absence of doubling and ghunnah [nasal twang], with which it is pronounced Example: the meem in الم . N.B. The letters of the alphabet which occur at the opening of the Surahs are fourteen letters grouped in the following words (صله سحيرا من قطعك ).
2-c/Exposed to Sukoon: The Exposed Lengthening (Madd Aridh) (العارض المد) occurs when the letter of lengthening and of ease are followed by a non-vowelled letter exposing it to a stop. It is called exposed because it exposes the last letter in the word to sukoon, because if the reader were to continue it would become an original lengthening (طبيعى مد).
Three rules are optional in this case: Shortening two counts, moderation to four counts, and saturation to six counts
Example: (الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ).
The lengthening of ease that is the lengthening of the non- vowelled waaw and yaa with the precedent letter carrying (a) a dhammah in the case of a stop is similarly applied to the exposed lengthening. It is called as such because of the softness and ease with which it is pronounced. Example: (فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ).
2-d/Substitute: Substitute Lengthening (Madd Badal) (البدل مد) occurs when the hamzah precedes a letter of lengthening provided that the letter of lengthening is not followed by a hamzah or a sukoon in the word. It is so called because the letter of lengthening is mostly a substitute of the hamzah.
Originally substitution results from the convergence of two hamzahs in one word, the first is a vowel and the second non- vowelled. So the second hamza is substituted by a letter of lengthening similar in nature to the first vowel by way of lightening. If the first hamzah carries a fataha (a) ( مفتوح آمنوا ), which was originally ( ءأمنوا ).
If the first hamzah carries a kasrah (i) maksur, then the second is substituted by a yaa such as ( إِيمَان ) which was originally ( إئمان ). If the first hamzah carries a dhammah (u) (madmum) then the second is substituted by a waaw,
as ( أُوتُوا ) which originally was ( أؤتوا ). The rule here is: lengthening to two counts as in the case of normal lengthening.
2-e/Compulsory: The Compulsory Lengthening ( Mad Laazim اللازم المد) is when the letter of lengthening is followed
by a compulsory sukoon both in connected speech and at stop, whether in a single word or a particle.
It is called compulsory because it is necessarily and consistently lengthened to six counts. Compulsory Lengthening has its reason, which is the occurrence of sukoon in the case of connected speech and on stops.
2-e*1/Madd Laazim Harfi Muthaqqal: The Weighted Compulsory Lengthening in Letters (Madd Laazim Harfi Muthaqqal)
(المد الحرفي المثقل ) occurs when the letter of lengthening is followed by an original sukoon on one of the letters of the alphabet provided that the letter is doubled ( تشديد ).
It is called in letters (harfi) because the original sukoon occurs, after the letter of lengthening, on one of the letters of the alphabet in the openings of the Surahs. It is also called Muthaqqal, heavy because of the heaviness resulting from its doubled sukoon, with which it is pronounced. تشديد . Its rule is: compulsory lengthening to six counts. Example: (laam).
2-e*2/Maad Laazim Harfi Mukhaffaf: Lightened Compulsory Lengthening in Letters (Maad Laazim Harfi Mukhaffaf) (اللازم المخفف المد الحرفي) is when the letter of lengthening (madd) is followed by an original sukoon on one of the letters of the alphabet without doubling ( تشديد ).
It is called lightened because of the ease,resulting from the absence of doubling and ghunnah [nasal twang], with which it is pronounced Example: the meem in الم . N.B. The letters of the alphabet which occur at the opening of the Surahs are fourteen letters grouped in the following words (صله سحيرا من قطعك ).
They are of four types.
First: those pronounced as consisting of three letters the middle (second) of which, is a letter of lengthening (madd). This type has seven letters grouped in the words (كم عسل نقص) with the exception of the letter ayn ( ع ). This type is lengthened with saturation to six counts. Second: those pronounced as consisting of three letters with the letter of ease (حرف لين ) ayn ( ع ) occurring in the middle.
This letter can either be lengthened with saturation to six counts or it can be moderately lengthened to four counts. Third: those pronounced as consisting of two letters, the second of which is a letter of lengthening. These are five letters grouped in ( حى طهر ). This group can be normally lengthened to two counts. Fourth: those pronounced as consisting of three letters without a letter of lengthening in the middle. It has one letter, which is the alif.
2-e*3/Maad Laazim Kalami Muthaqal: The Weighted Compulsory Lengthening in Words (Maad Laazim Kalami Muthaqal)
(اللازم الكلمي المثقل المد)This occurs when the letter of lengthening (madd) is followed by a doubled letter in the word. The rule here is, the compulsory lengthening to six counts.
It is called weighted because of the heaviness, resulting from the doubled sukoon with which it is pronounced, Example: the alif in the Qur'anic ayah (غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ).
2-e*4/Maad Laazim Kalami Mukhaffaf: The Lightened Compulsory Lengthening in Words (Maad Laazim Kalami Mukhaffaf)
(اللازم الكلمي المخفف المد) when the letter of lengthening is followed by a non-vowelled letter (saakin) which is not doubled in a word.
The rule here is the compulsory lengthening with six vowels. It is called in words (kalami) because the original sukoon occurs after the letter of lengthening in a word. It is called Lightened because of the lightness, resulting from the absence of doubling and ghunnah [nasal twang], with which it is pronounced.
Example: ) الْآنَ ( occurring in two aayahs in Surah Yunis (51 and 91) يونس It occurs in no other aayahs in the Holy Qur'an.
First: those pronounced as consisting of three letters the middle (second) of which, is a letter of lengthening (madd). This type has seven letters grouped in the words (كم عسل نقص) with the exception of the letter ayn ( ع ). This type is lengthened with saturation to six counts. Second: those pronounced as consisting of three letters with the letter of ease (حرف لين ) ayn ( ع ) occurring in the middle.
This letter can either be lengthened with saturation to six counts or it can be moderately lengthened to four counts. Third: those pronounced as consisting of two letters, the second of which is a letter of lengthening. These are five letters grouped in ( حى طهر ). This group can be normally lengthened to two counts. Fourth: those pronounced as consisting of three letters without a letter of lengthening in the middle. It has one letter, which is the alif.
2-e*3/Maad Laazim Kalami Muthaqal: The Weighted Compulsory Lengthening in Words (Maad Laazim Kalami Muthaqal)
(اللازم الكلمي المثقل المد)This occurs when the letter of lengthening (madd) is followed by a doubled letter in the word. The rule here is, the compulsory lengthening to six counts.
It is called weighted because of the heaviness, resulting from the doubled sukoon with which it is pronounced, Example: the alif in the Qur'anic ayah (غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ).
2-e*4/Maad Laazim Kalami Mukhaffaf: The Lightened Compulsory Lengthening in Words (Maad Laazim Kalami Mukhaffaf)
(اللازم الكلمي المخفف المد) when the letter of lengthening is followed by a non-vowelled letter (saakin) which is not doubled in a word.
The rule here is the compulsory lengthening with six vowels. It is called in words (kalami) because the original sukoon occurs after the letter of lengthening in a word. It is called Lightened because of the lightness, resulting from the absence of doubling and ghunnah [nasal twang], with which it is pronounced.
Example: ) الْآنَ ( occurring in two aayahs in Surah Yunis (51 and 91) يونس It occurs in no other aayahs in the Holy Qur'an.
Meeting of Letters
*- Each two letters which meet in uttered words or in writing are divided into four types: Identical (mithlaan), proximities (mutaqaaribaan), similars (mutagaanisaan), and distanced (mutabaa'idaan), المتباعدان المتجانسان المتقاربان المَثَلان The majority of scholars of Tajweed (recitation) did not deal with distanced letters because the purpose of this science is to teach others what must be and must not be assimilated; and this does not occur in the case of the distanced letters N.B. The rule of manifestation (Iz-haar) and assimilation (idghaam) (وإظْهَار إدْغَام) of identical letters (mithlayn), proximities (mutaqaaribayn) and similars (mutagaanisayn) is applied to the first but not to the second letter.
1/Identical Letters: The identical letters (mithlaan) the two letters with the same point of articulation (makhrag) and qualities (sifaat) such as the two baas and the two taas.
1-a/Small: The small identical letters (mithlaan sagheer) are two letters, the first of which is non-vowelled and the second vowel (mutaharik). It is called small (sagheer) because the first letter is non-vowelled and the second is a vowel making it easy to assimilate because of little effort in producing it. Its rule is: compulsory assimilation, unless the first letter is a letter of lengthening in which case manifestation (Iz-haar) ( إِظْهَار ) would be compulsory. Example: ( قَالُوا وَهُمْ ). If the first of them is a Haa of pausing (Haa skate) then the rule is compulsory manifestation (Iz-haar) because of the necessary pause preventing assimilation( هَلَكَ عَنِّي سُلْطَانِيَهْ)
1-b/Great: The great identical letters (Mithlaan kabeer) (الكبير المثلان) consists of two vowel letters. It is called kabeer because it is common and because the presence of a vowel is more frequent than its absence (sukoon). The rule here is compulsory manifestation except in the case of (تَأْمَنَّا) -in which case the rule is assimilation (idghaam) in addition to giving it the flavor of the u-sound (ishmaam) - which means keeping the two lips close to each other in comparison to the first non-vowelled noon, in the process of assimilation (idghaam) ; and this indicates that originally the noon must carry a dhammah, because تأمننا , but the noon was assimilated in the other noon and then becoming a doubled noon
1-c/Absolute: The absolute mithlaan (المطلق المثلان) consists of two letters the first of which is a vowel and the second is non-vowelled (saakin). It is called absolute because it is free of restrictions to either the small (sageer) or the great. Its rule is compulsory manifestation according to all reciters of the Holy Qur'an. 2/Proximate Letters: The Proximities: consists of two letters with the same point of articulation and qualities; or in point of articulation but not in quality or in quality but not in point of articulation.
2-a/Small: Small proximities (الصغير المتقاربان) consists of two letters, the first of which is non-vowelled and the second is a vowel. It is called small because the first letter is non-vowelled and the second is a vowel Its rule is: manifestation according to Hafs and others. In the case of the raa and laam assimilation is compulsory according to all reciters.
Examples: (بَلْ رَفَعَهُ اللَّهُ) (وَقُلْ رَبِّي) except in (بَلْ رَانَ) in which case the rule is manifestation because Hafs' reading provided a pause preventing assimilation (idghaam). 2-b/Great: The great proximities, consists of two vowel letters. It is called great because it occurs frequently and because the presence of a vowel is more common than its absence Its rule is compulsory manifestation.
2-c/Absolute: Absolute proximities (mutaqaribaan mutlaq) consists of two letters the first of which is vowel and the second is non-vowelled (saakin) It is called absolute because it is free of restrictions to the small and the great. The rule is compulsory manifestation.
*- Each two letters which meet in uttered words or in writing are divided into four types: Identical (mithlaan), proximities (mutaqaaribaan), similars (mutagaanisaan), and distanced (mutabaa'idaan), المتباعدان المتجانسان المتقاربان المَثَلان The majority of scholars of Tajweed (recitation) did not deal with distanced letters because the purpose of this science is to teach others what must be and must not be assimilated; and this does not occur in the case of the distanced letters N.B. The rule of manifestation (Iz-haar) and assimilation (idghaam) (وإظْهَار إدْغَام) of identical letters (mithlayn), proximities (mutaqaaribayn) and similars (mutagaanisayn) is applied to the first but not to the second letter.
1/Identical Letters: The identical letters (mithlaan) the two letters with the same point of articulation (makhrag) and qualities (sifaat) such as the two baas and the two taas.
1-a/Small: The small identical letters (mithlaan sagheer) are two letters, the first of which is non-vowelled and the second vowel (mutaharik). It is called small (sagheer) because the first letter is non-vowelled and the second is a vowel making it easy to assimilate because of little effort in producing it. Its rule is: compulsory assimilation, unless the first letter is a letter of lengthening in which case manifestation (Iz-haar) ( إِظْهَار ) would be compulsory. Example: ( قَالُوا وَهُمْ ). If the first of them is a Haa of pausing (Haa skate) then the rule is compulsory manifestation (Iz-haar) because of the necessary pause preventing assimilation( هَلَكَ عَنِّي سُلْطَانِيَهْ)
1-b/Great: The great identical letters (Mithlaan kabeer) (الكبير المثلان) consists of two vowel letters. It is called kabeer because it is common and because the presence of a vowel is more frequent than its absence (sukoon). The rule here is compulsory manifestation except in the case of (تَأْمَنَّا) -in which case the rule is assimilation (idghaam) in addition to giving it the flavor of the u-sound (ishmaam) - which means keeping the two lips close to each other in comparison to the first non-vowelled noon, in the process of assimilation (idghaam) ; and this indicates that originally the noon must carry a dhammah, because تأمننا , but the noon was assimilated in the other noon and then becoming a doubled noon
1-c/Absolute: The absolute mithlaan (المطلق المثلان) consists of two letters the first of which is a vowel and the second is non-vowelled (saakin). It is called absolute because it is free of restrictions to either the small (sageer) or the great. Its rule is compulsory manifestation according to all reciters of the Holy Qur'an. 2/Proximate Letters: The Proximities: consists of two letters with the same point of articulation and qualities; or in point of articulation but not in quality or in quality but not in point of articulation.
2-a/Small: Small proximities (الصغير المتقاربان) consists of two letters, the first of which is non-vowelled and the second is a vowel. It is called small because the first letter is non-vowelled and the second is a vowel Its rule is: manifestation according to Hafs and others. In the case of the raa and laam assimilation is compulsory according to all reciters.
Examples: (بَلْ رَفَعَهُ اللَّهُ) (وَقُلْ رَبِّي) except in (بَلْ رَانَ) in which case the rule is manifestation because Hafs' reading provided a pause preventing assimilation (idghaam). 2-b/Great: The great proximities, consists of two vowel letters. It is called great because it occurs frequently and because the presence of a vowel is more common than its absence Its rule is compulsory manifestation.
2-c/Absolute: Absolute proximities (mutaqaribaan mutlaq) consists of two letters the first of which is vowel and the second is non-vowelled (saakin) It is called absolute because it is free of restrictions to the small and the great. The rule is compulsory manifestation.
3/Similar Letters: The similar letters (mutagaanisaan) consists of two letters which have the same point of articulation but have different qualities like the daal and the taa.
3-a/Small: The small similar letters (Mutagaanisaan sageer) consists of two letters the first of which is non-vowelled (saakin) and the second a vowel. It is called small because the first letter is not vowelled (saakin) and the second is a vowel. The rule is manifestation except in six cases in which assimilation is compulsory:
1- The baa: which is followed by meem, e.g. (ارْكَبْ مَعَنَا).
2. The taa: which is followed by a daal, e.g. (أَثْقَلَتْ دَعَوَا).
3. The taa: which is followed by taa ( ط ), e.g. (إِذْ هَمَّتْ طَائِفَتَانِ).
4. The thaa: which is followed by dhaal ( ذ ), e.g. (يَلْهَثْ ذَلِكَ ).
5. The daal: which is followed by taa ( ت ),e.g. (وَمَهَّدْتُ ).
6. The dhaal ( ذ ) followed by thaa ( ظ ), e.g. (إِذْ ظَلَمْتُمْ). As for the taa ( ط ) followed by taa ( ت ), e.g. (أَحَطتُ ) the rule is incomplete assimilation ( idghaam naaqis) by consensus.
3-b/Great: The great similar letters (Mutagaanisaan kabeer) consists of two vowelled letters. It is called great because of its frequent occurrence and because the presence of a vowel is more frequent than the sukoon. The rule here is compulsory manifestation.
3-c/Absolute: The absolutely similar letters (mutagaanisaan mutlaq) consists of two letters the first of which is vowel and the second is non-vowelled. It is called absolute because it is not restricted by the rules of the small and great. Its rule is compulsory manifestation.
3-a/Small: The small similar letters (Mutagaanisaan sageer) consists of two letters the first of which is non-vowelled (saakin) and the second a vowel. It is called small because the first letter is not vowelled (saakin) and the second is a vowel. The rule is manifestation except in six cases in which assimilation is compulsory:
1- The baa: which is followed by meem, e.g. (ارْكَبْ مَعَنَا).
2. The taa: which is followed by a daal, e.g. (أَثْقَلَتْ دَعَوَا).
3. The taa: which is followed by taa ( ط ), e.g. (إِذْ هَمَّتْ طَائِفَتَانِ).
4. The thaa: which is followed by dhaal ( ذ ), e.g. (يَلْهَثْ ذَلِكَ ).
5. The daal: which is followed by taa ( ت ),e.g. (وَمَهَّدْتُ ).
6. The dhaal ( ذ ) followed by thaa ( ظ ), e.g. (إِذْ ظَلَمْتُمْ). As for the taa ( ط ) followed by taa ( ت ), e.g. (أَحَطتُ ) the rule is incomplete assimilation ( idghaam naaqis) by consensus.
3-b/Great: The great similar letters (Mutagaanisaan kabeer) consists of two vowelled letters. It is called great because of its frequent occurrence and because the presence of a vowel is more frequent than the sukoon. The rule here is compulsory manifestation.
3-c/Absolute: The absolutely similar letters (mutagaanisaan mutlaq) consists of two letters the first of which is vowel and the second is non-vowelled. It is called absolute because it is not restricted by the rules of the small and great. Its rule is compulsory manifestation.
Noon and Meem
*- The doubled noon and meem: are each doubled noon and each doubled meem.
Originally a doubled letter is made of two letters; the first is anon-vowelled and the second is a vowel.
1/Doubled Meem: The doubled meem was originally two meems, the first is a non-vowelled and the second is a vowel. The non-vowelled meem was assimilated in the vowel meem and so the two became one doubled letter (harf mushaddad).
The rule of the doubled meem is: pronunciation with compulsory manifestation, i.e. distinctly holding the ghunnah [nasal twang] for two counts [nearly two seconds]. The doubled meem is called the doubled letter of ghunnah.
The non-vowelled meem is the meem void of vowel and it occurs before all the letters of the alphabet except the three letters of lengthening (huruf al - madd), in order to prevent the meeting of two non- vowelled letters.
2/Doubled Noon: The doubled noon is originally two noons: the first is non-vowelled (noon) and the second is vowelled, the non-vowelled (saakinah) was assimilated into the vowelled noon, and both became one doubled letter.
The rule of the doubled noon (noon mushaddadah) is pronunciation with Compulsory manifestation, i.e. distinctly holding the ghunnah [nasal twang] for two counts [nearly two seconds]. The doubled noon is called the doubled letter of ghunnah (harf ghunnah mushaddad).
*- The doubled noon and meem: are each doubled noon and each doubled meem.
Originally a doubled letter is made of two letters; the first is anon-vowelled and the second is a vowel.
1/Doubled Meem: The doubled meem was originally two meems, the first is a non-vowelled and the second is a vowel. The non-vowelled meem was assimilated in the vowel meem and so the two became one doubled letter (harf mushaddad).
The rule of the doubled meem is: pronunciation with compulsory manifestation, i.e. distinctly holding the ghunnah [nasal twang] for two counts [nearly two seconds]. The doubled meem is called the doubled letter of ghunnah.
The non-vowelled meem is the meem void of vowel and it occurs before all the letters of the alphabet except the three letters of lengthening (huruf al - madd), in order to prevent the meeting of two non- vowelled letters.
2/Doubled Noon: The doubled noon is originally two noons: the first is non-vowelled (noon) and the second is vowelled, the non-vowelled (saakinah) was assimilated into the vowelled noon, and both became one doubled letter.
The rule of the doubled noon (noon mushaddadah) is pronunciation with Compulsory manifestation, i.e. distinctly holding the ghunnah [nasal twang] for two counts [nearly two seconds]. The doubled noon is called the doubled letter of ghunnah (harf ghunnah mushaddad).
Noon and Nunnation
*- The non-vowelled noon (noon saakinah) ( النون الساكنة ): is the Noon which is void of a vowel.
Its pronunciation depends on the letter following it. Nunnation (Tanween). ( التنوين ): This is the additional noon affixed to the end of the noun in pronunciation and in connected speech. The noun is void of the noon in writing and when a stop is made on it. Its symbol is two dhammahs (u), or two fatahas (a) or two kasrahs (i).
The Tajweed rules and the non-vowelled noon are equally applied to the non-vowelled noon resulting from nunnation (Tanween) N.B. When the non-vowelled noon and nunnation (Tanween) are followed by a conjunctive hamzah, neither of them is subjected to the rules of manifestation (Iz-haar) or assimilation (Idghaam), or turning (Iqlaab) or concealment (Ikhfaa').
Both of them are accompanied with a kasrah (i) vowel, in order to avoid the meeting of two non-vowelled letters (saakinayn). An exception is the noon in ( من ) the possessive preposition (min) which takes the vowel fataha (a) not the kasrah (i) (to avoid the meeting of two non-vowelled letters; and also because of the heaviness in shifting from a kasrah (i) to fataha (a) It should be observed that the rule is applied to the non-vowelled noon (noon saakinah) and the nunnation (Tanween) only when they occur in the case of connected speech not in the case of stop.
1/Turning: Turning (Iqlaab) literally means: to turn the face of something. Technically, it means: replacing a letter with another while maintaining ghunnah [nasal twang] and concealment (Ikhfaa'). It is so called because it changes the non-vowelled noon or nunnation (Tanween) into a concealed meem with a ghunnah [nasal twang].
Turning (Iqlaab) has only one letter which is the Baa' ( ب ).
2/Assimilation: Assimilation (Idghaam) literally means: putting one thing into another. Technically, it means: inserting a non-vowelled letter into a vowelled one to become one doubled (mushaddad) letter. Assimilation is of two kinds: with and without a nasal twang. Assimilation must involve two words. The letters of the two types of assimilation are six. They are grouped in the phrase (yarmaluna).
2-a/ With Ghunnah: Assimilation with ghunnah [nasal twang] has four letters grouped in the phrase: ينمو (Yanmua) The letters are the yaa, noon, meem and waaw.
If any of these letters occurs after the non-vowelled noon or the noon of nunnation (Tanween) provided that this occurs in two words then the assimilation with ghunnaa must take place except in two cases: Yaa sin wal Qur'an ilhakim (يس وَالْقُرْآنِ الْحَكِيمِ) and Nun wal qalam wa ma Yasturun (ن وَالْقَلَمِ وَمَا يَسْطُرُونَ).
The rule in these two cases is absolute manifestation(Iz-haar mutlaq) This is an exception to the rule in observation of the reading by Hafs.
2-b/ Without Ghunnah: Assimilation without ghunnah [nasal twang] has two letters.
These are the raa and the laam. If any of them occurs after a non -vowelled noon or nunnation on condition that this occurs in two words then assimilation without ghunnah must occur; except in the noon of man raq (مَنْ رَاقٍ) which is pronounced with a compulsory pause preventing assimilation.
3/ Manifestation: Manifestation (Iz-haar) literally: means explanation and clarification. Technically, it means: pronouncing every letter at its point of articulation clearly without ghunnah [nasal twang] in the apparent letter. 3-a/Absolute: It is called guttural because its six letters emerge from the guttural (halq). These letters are: hamzah ( ء ) haa' ( ه ) ayn ( ع ) haa ( ح ) ghayn ( غ ) khaa ( خ )
3-b/Guttural: The Absolute Manifestation (Iz-haar mutlaq) Literally it means manifestation and clarification. Technically, it means articulating every letter at its point of articulation clearly without ghunnah [nasal twang] in the apparent letter It is so called because it is neither limited to the guttural nor to the labial letters Absolute Manifestation occurs with a non-vowelled noon if it is followed either by a yaa or waaw in a single word.
*- The non-vowelled noon (noon saakinah) ( النون الساكنة ): is the Noon which is void of a vowel.
Its pronunciation depends on the letter following it. Nunnation (Tanween). ( التنوين ): This is the additional noon affixed to the end of the noun in pronunciation and in connected speech. The noun is void of the noon in writing and when a stop is made on it. Its symbol is two dhammahs (u), or two fatahas (a) or two kasrahs (i).
The Tajweed rules and the non-vowelled noon are equally applied to the non-vowelled noon resulting from nunnation (Tanween) N.B. When the non-vowelled noon and nunnation (Tanween) are followed by a conjunctive hamzah, neither of them is subjected to the rules of manifestation (Iz-haar) or assimilation (Idghaam), or turning (Iqlaab) or concealment (Ikhfaa').
Both of them are accompanied with a kasrah (i) vowel, in order to avoid the meeting of two non-vowelled letters (saakinayn). An exception is the noon in ( من ) the possessive preposition (min) which takes the vowel fataha (a) not the kasrah (i) (to avoid the meeting of two non-vowelled letters; and also because of the heaviness in shifting from a kasrah (i) to fataha (a) It should be observed that the rule is applied to the non-vowelled noon (noon saakinah) and the nunnation (Tanween) only when they occur in the case of connected speech not in the case of stop.
1/Turning: Turning (Iqlaab) literally means: to turn the face of something. Technically, it means: replacing a letter with another while maintaining ghunnah [nasal twang] and concealment (Ikhfaa'). It is so called because it changes the non-vowelled noon or nunnation (Tanween) into a concealed meem with a ghunnah [nasal twang].
Turning (Iqlaab) has only one letter which is the Baa' ( ب ).
2/Assimilation: Assimilation (Idghaam) literally means: putting one thing into another. Technically, it means: inserting a non-vowelled letter into a vowelled one to become one doubled (mushaddad) letter. Assimilation is of two kinds: with and without a nasal twang. Assimilation must involve two words. The letters of the two types of assimilation are six. They are grouped in the phrase (yarmaluna).
2-a/ With Ghunnah: Assimilation with ghunnah [nasal twang] has four letters grouped in the phrase: ينمو (Yanmua) The letters are the yaa, noon, meem and waaw.
If any of these letters occurs after the non-vowelled noon or the noon of nunnation (Tanween) provided that this occurs in two words then the assimilation with ghunnaa must take place except in two cases: Yaa sin wal Qur'an ilhakim (يس وَالْقُرْآنِ الْحَكِيمِ) and Nun wal qalam wa ma Yasturun (ن وَالْقَلَمِ وَمَا يَسْطُرُونَ).
The rule in these two cases is absolute manifestation(Iz-haar mutlaq) This is an exception to the rule in observation of the reading by Hafs.
2-b/ Without Ghunnah: Assimilation without ghunnah [nasal twang] has two letters.
These are the raa and the laam. If any of them occurs after a non -vowelled noon or nunnation on condition that this occurs in two words then assimilation without ghunnah must occur; except in the noon of man raq (مَنْ رَاقٍ) which is pronounced with a compulsory pause preventing assimilation.
3/ Manifestation: Manifestation (Iz-haar) literally: means explanation and clarification. Technically, it means: pronouncing every letter at its point of articulation clearly without ghunnah [nasal twang] in the apparent letter. 3-a/Absolute: It is called guttural because its six letters emerge from the guttural (halq). These letters are: hamzah ( ء ) haa' ( ه ) ayn ( ع ) haa ( ح ) ghayn ( غ ) khaa ( خ )
3-b/Guttural: The Absolute Manifestation (Iz-haar mutlaq) Literally it means manifestation and clarification. Technically, it means articulating every letter at its point of articulation clearly without ghunnah [nasal twang] in the apparent letter It is so called because it is neither limited to the guttural nor to the labial letters Absolute Manifestation occurs with a non-vowelled noon if it is followed either by a yaa or waaw in a single word.
This occurs in the Holy Qur'an in four places. (al - dunya, bunyan, sinwan, qanwan). As for Yasin wal Qur'an Al hakim and Nun wal qalm wa ma yastrun the rule is absolute manifestation even though it occurs in two words.
4/ True Concealment: Concealment (Ikhfaa') ( الإخفاء ) literally means: covering. Technically, it means: pronouncing a letter with a quality between manifestation and assimilation (idghaam) without doubling (shaddah) while retaining the ghunnah [nasal twang].
It is also called real (haqiqi) because of the real concealment of the two noons (that is the non-vowelled noon and the nunnation more than in others. Concealment (Ikhfaa) has fifteen letters, which are formed from the initial letters of the words of the following line of poetry: following line of poetry:
صف ذا ثنا كم جاد شخص قد سما دم طيبا زد في تقى ضع ظالما
4/ True Concealment: Concealment (Ikhfaa') ( الإخفاء ) literally means: covering. Technically, it means: pronouncing a letter with a quality between manifestation and assimilation (idghaam) without doubling (shaddah) while retaining the ghunnah [nasal twang].
It is also called real (haqiqi) because of the real concealment of the two noons (that is the non-vowelled noon and the nunnation more than in others. Concealment (Ikhfaa) has fifteen letters, which are formed from the initial letters of the words of the following line of poetry: following line of poetry:
صف ذا ثنا كم جاد شخص قد سما دم طيبا زد في تقى ضع ظالما
Types of Stops
* Stop: Literally means blocking and suspending.
* Stop: Technically means making a voiceless break at a Qur'anic word for a brief moment, during which the reader takes a breath with the intention of continuing reading.
1/Compulsory: The Compulsory Stop is the stop by which the word and meaning give a complete sense, and this is called complete stop because the utterance is complete and is separated from what follows. It is indicated by (م) (meem).
2/Permissible: The Permissible Stop is the one at which stopping or continuing is permissible. In this type you can either continue or make a stop. In this case either continuing or making a stop is preferable.
2-a/Sufficient: The Sufficient Stop is the one in which continuing or stopping is permissible; yet making a stop is preferable. It is called sufficient, because it can stand by itself, independently of what follows, because it is not connected with it in words. Its symbol is ( قلى ) Qili.
2-b/Equality: The Equality Stop is the one in which continuing and stopping are equally relevant; Its symbol is ( ج ) (geem) .
2-c/Good: The Good Stop is the one in which continuing and stopping are permissible; and yet continuing is desirable. It is called a good stop because it gives a preferable effect. Its sign is ( صلي ) (sili).
3/Precautionary: The Precautionary Stop (also called the convergence of stops). It indicates the convergence of two near situations where it is possible to make a stop. In such case, a stop is made at one of these two situations only.
4/Prohibited: The Prohibited Stop is the stop made at an incomplete utterance which does not give the required meaning, because it is strongly connected with what follows in terms of words and meaning. This kind of stop is prohibited. Its symbol is ( لا ) (Laam - Alif).
5/Moderate Pause: The Moderate pause is the breaking of the voice at a Qur'anic word for a brief moment without taking a breath at two counts [nearly two seconds] Its symbol is (s) ( س ) (seen)
* Stop: Literally means blocking and suspending.
* Stop: Technically means making a voiceless break at a Qur'anic word for a brief moment, during which the reader takes a breath with the intention of continuing reading.
1/Compulsory: The Compulsory Stop is the stop by which the word and meaning give a complete sense, and this is called complete stop because the utterance is complete and is separated from what follows. It is indicated by (م) (meem).
2/Permissible: The Permissible Stop is the one at which stopping or continuing is permissible. In this type you can either continue or make a stop. In this case either continuing or making a stop is preferable.
2-a/Sufficient: The Sufficient Stop is the one in which continuing or stopping is permissible; yet making a stop is preferable. It is called sufficient, because it can stand by itself, independently of what follows, because it is not connected with it in words. Its symbol is ( قلى ) Qili.
2-b/Equality: The Equality Stop is the one in which continuing and stopping are equally relevant; Its symbol is ( ج ) (geem) .
2-c/Good: The Good Stop is the one in which continuing and stopping are permissible; and yet continuing is desirable. It is called a good stop because it gives a preferable effect. Its sign is ( صلي ) (sili).
3/Precautionary: The Precautionary Stop (also called the convergence of stops). It indicates the convergence of two near situations where it is possible to make a stop. In such case, a stop is made at one of these two situations only.
4/Prohibited: The Prohibited Stop is the stop made at an incomplete utterance which does not give the required meaning, because it is strongly connected with what follows in terms of words and meaning. This kind of stop is prohibited. Its symbol is ( لا ) (Laam - Alif).
5/Moderate Pause: The Moderate pause is the breaking of the voice at a Qur'anic word for a brief moment without taking a breath at two counts [nearly two seconds] Its symbol is (s) ( س ) (seen)
Degrees of Vibration
· Qalqalah [Vibration] literally means: unrest.
Technically, it means: the vibration of the non-vowelled sound letter until a strong trembling sound is heard whether the absence of vowel (sukoon) is original or exposed (Aarid).
The Qalqalah Letters (حروف القلقلة ) are five. They are grouped together in the phrase (قطب جد ). (Qutb Jad). That is: qaaf, taa, baa, geem, daal: It is required that the Qalqalah letters be with original or unoriginal sukoon (absence of a vowel) as a result of making a pause at a qalqalah letter.
1/ Lesser: The lesser degree of Qalqalah [Qalqala sughra] is when it occurs in the middle of a word.
Example: the Qaaf in: وَخَلَقْنَاكُمْ أَزْوَاجًا.
2/ Moderate: The moderate degree of Qalqalah [Qalqala mutawasita] is when a stop is made on a letter which is not doubled (without shaddah)
Example: the letter Taa in : وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ.
3/ Great: The greater degree of Qalqalah [Qalqalah kubra] is when a stop is made on a doubled letter of qalqalah.
Example: the Qaaf in : قَالَ رَبِّ احْكُمْ بِالْحَقِّ
· Qalqalah [Vibration] literally means: unrest.
Technically, it means: the vibration of the non-vowelled sound letter until a strong trembling sound is heard whether the absence of vowel (sukoon) is original or exposed (Aarid).
The Qalqalah Letters (حروف القلقلة ) are five. They are grouped together in the phrase (قطب جد ). (Qutb Jad). That is: qaaf, taa, baa, geem, daal: It is required that the Qalqalah letters be with original or unoriginal sukoon (absence of a vowel) as a result of making a pause at a qalqalah letter.
1/ Lesser: The lesser degree of Qalqalah [Qalqala sughra] is when it occurs in the middle of a word.
Example: the Qaaf in: وَخَلَقْنَاكُمْ أَزْوَاجًا.
2/ Moderate: The moderate degree of Qalqalah [Qalqala mutawasita] is when a stop is made on a letter which is not doubled (without shaddah)
Example: the letter Taa in : وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ.
3/ Great: The greater degree of Qalqalah [Qalqalah kubra] is when a stop is made on a doubled letter of qalqalah.
Example: the Qaaf in : قَالَ رَبِّ احْكُمْ بِالْحَقِّ
Non-Vowelled Lam
*- The non-vowelled laams mentioned in the Holy Qur'an are limited to three types.
These are: The Laam of the definite article, i.e ( ال ) aliflaam The laam of the verb (الفعل لام) and the laam of the particle
(الحرف لام)
. 1/ Definite Lam: The laam of al ( ال ) is the laam of the definite article, prefixed to nouns; they are added to the structure of the word; in other words, whether the word can stand without the alif laam e.g. al - ard ( الأرض ) or it cannot as in e.g. Alladhina ( الذين ) then the addition of al - ( ال ) is necessary, that it is to say that the word cannot stand without the alif laam.
In this type, it is given a compulsory assimilation, if it is followed by a laam as in for example ( الذي ). And compulsory manifestation If it is followed by a yaa ( ى ) or a hamzah for example, ( والْيسع) (الْأن ).
1-a/The Qamariyah: The moon [manifest] laam (qamariyyah) ( اللام القمرية ) is related to fourteen letters grouped in the phrase of: (أبغ حجك وحف عقيمه). The rule of the moon laam is manifestation (Iz-haar). The reason is the distance between the point of articulation of the laam and that of these fourteen letters.
1-b/The Shamsiyah: The sun [unmanifest] laam (laam shamsiyyah) especially occurs with fourteen letters They are grouped together in the initial letters of the words of this line of Poem : طِبْ ثُمَّ صِلْ رَحِمًا تَفُزْ ضِفْ ذَا نِعَمِ ، دَعْ سُوءَ ظَنٍّ ، زُرْ شَرِيفًا للكرمThe rule of the sun laam is pronunciation with assimilation; the reason for the idghaam is the similarity ( تماثل ) with the laam and the proximity with the rest of the letters.
2/Verbal Lam: The laam of the verb (لام الفعل ) is the non-vowelled laam (laam saakinah) which occurs in the verb whether the verb is in the past or, present or is an imperative and in any position (initial, medial or final).
2-a/Assimilation: When the laam of the verb is followed by a raa or a laam then the rule is pronunciation with absolute assimilation (tudgham mutlaqan).
2-b/Manifestation: The laam of the verb is pronounced with manifestation [Iz-haar] when it is followed by any of the letters of the alphabet except the raa and the laam.
3/Particle Lam: It is the non-vowelled laam which occurs in a particle as in hal ( هَلْ ) bal ( بَل ).It occurs in no other place.
3-a/Assimilation: The 'laam' of the preposition is assimilated when it is followed by a 'raa' or a 'laam' except in 'bal ran' where the rule is manifestation because of the compulsory pause which prevents assimilation.
3-b/Manifestation: The particle laam is manifested (tuzhar) if it is followed by any of the letters of the alphabet except for the raa and the laam.
*- The non-vowelled laams mentioned in the Holy Qur'an are limited to three types.
These are: The Laam of the definite article, i.e ( ال ) aliflaam The laam of the verb (الفعل لام) and the laam of the particle
(الحرف لام)
. 1/ Definite Lam: The laam of al ( ال ) is the laam of the definite article, prefixed to nouns; they are added to the structure of the word; in other words, whether the word can stand without the alif laam e.g. al - ard ( الأرض ) or it cannot as in e.g. Alladhina ( الذين ) then the addition of al - ( ال ) is necessary, that it is to say that the word cannot stand without the alif laam.
In this type, it is given a compulsory assimilation, if it is followed by a laam as in for example ( الذي ). And compulsory manifestation If it is followed by a yaa ( ى ) or a hamzah for example, ( والْيسع) (الْأن ).
1-a/The Qamariyah: The moon [manifest] laam (qamariyyah) ( اللام القمرية ) is related to fourteen letters grouped in the phrase of: (أبغ حجك وحف عقيمه). The rule of the moon laam is manifestation (Iz-haar). The reason is the distance between the point of articulation of the laam and that of these fourteen letters.
1-b/The Shamsiyah: The sun [unmanifest] laam (laam shamsiyyah) especially occurs with fourteen letters They are grouped together in the initial letters of the words of this line of Poem : طِبْ ثُمَّ صِلْ رَحِمًا تَفُزْ ضِفْ ذَا نِعَمِ ، دَعْ سُوءَ ظَنٍّ ، زُرْ شَرِيفًا للكرمThe rule of the sun laam is pronunciation with assimilation; the reason for the idghaam is the similarity ( تماثل ) with the laam and the proximity with the rest of the letters.
2/Verbal Lam: The laam of the verb (لام الفعل ) is the non-vowelled laam (laam saakinah) which occurs in the verb whether the verb is in the past or, present or is an imperative and in any position (initial, medial or final).
2-a/Assimilation: When the laam of the verb is followed by a raa or a laam then the rule is pronunciation with absolute assimilation (tudgham mutlaqan).
2-b/Manifestation: The laam of the verb is pronounced with manifestation [Iz-haar] when it is followed by any of the letters of the alphabet except the raa and the laam.
3/Particle Lam: It is the non-vowelled laam which occurs in a particle as in hal ( هَلْ ) bal ( بَل ).It occurs in no other place.
3-a/Assimilation: The 'laam' of the preposition is assimilated when it is followed by a 'raa' or a 'laam' except in 'bal ran' where the rule is manifestation because of the compulsory pause which prevents assimilation.
3-b/Manifestation: The particle laam is manifested (tuzhar) if it is followed by any of the letters of the alphabet except for the raa and the laam.
Meeting of two Non-Vowelled Letters
*- When two non-vowelled letters meet (iltiqaa sakinayn) one of them must be dropped according to the rules of Arabic grammar either by deleting the first non-vowelled letter or by marking it with a vowel.
t should be noted that this occurs only in connected speech. The letter of lengthening is dropped in connected speech only if it is followed by a conjunctive hamzah.
1/ Deleting the First: The deletion occurs in pronunciation, since the deleted letter appears in graphology in most cases. Example: (إِذَا الشَّمْسُ كُوِّرَتْ). The letter of lengthening is sometimes deleted in connected speech and at stops since it is deleted in graphology if it is followed by a conjunctive hamzah Example: the deletion of the yaa in تحى in Allah's
aayah (رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى ).
2/Vowelling the First: To prevent the meeting of two non-vowelled letters the first is marked with: fath (a), kasr (i) or dhamm (u) vowels. (To prevent the meeting of two non-vowelled letters the first is marked with kasr (i) if it occurs at the end of the word.
2-a/Kasr/i: If the first and second non-vowelled letters are conjunctive hamzahs occurring at the beginning of the second word then the first is marked with kasr (i) vowel and the conjunctive hamzah is dropped in pronunciation.
Example: (قُلِ ادْعُوا اللَّهَ ) That is in cases other than those marked with a fath (a) and dhamm (u) vowels N.B. the noon resulting from nunnation is marked with a kasr (i) vowel if the nunnation is followed by a conjunctive hamzah on condition that the vowelling occurs only in the case of connected speech. Example: of this nunnation (عَادًا) is Allah's aayah (verse) (عَادًا الْأُولَى).
Likewise, the laam of the word ( الاسم ) which occurs in Surah Hujurat (سُورَةُ الْحُجُرَاتِ) because it lies between two conjunctive hamzahs that is why the laam is marked by kasr (i) vowel to prevent the meeting of two non-vowelled letters.
2-b/Fatah/a: The first non-vowelled letter is marked by a fataha (a) vowel (to prevent the meeting of two non-vowelled letters in the two following situations: First: the noon in the preposition ( من ) when it is followed by a conjunctive hamzah. Example: (Second yaa of the first person (yaa almutakalim) when it is followed by a conjunctive hamzah. Example:
اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ) ( وَأَنَا عَلَى ذَلِكُمْ مِنَ الشَّاهِدِينَ)).
2-c/Dhamm/u: The first non-vowelled letter (saakin) takes the mark of a dhamm (u) vowel (to prevent the meeting of two non-vowelled letters (saakinayan) in the two following cases: First: the waaw of ease for plural (gam'), when it is followed by a conjunctive hamzah. Example: (فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ). Second: the meem of plural when it is followed by a conjunctive hamzah. Example: (وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ).
*- When two non-vowelled letters meet (iltiqaa sakinayn) one of them must be dropped according to the rules of Arabic grammar either by deleting the first non-vowelled letter or by marking it with a vowel.
t should be noted that this occurs only in connected speech. The letter of lengthening is dropped in connected speech only if it is followed by a conjunctive hamzah.
1/ Deleting the First: The deletion occurs in pronunciation, since the deleted letter appears in graphology in most cases. Example: (إِذَا الشَّمْسُ كُوِّرَتْ). The letter of lengthening is sometimes deleted in connected speech and at stops since it is deleted in graphology if it is followed by a conjunctive hamzah Example: the deletion of the yaa in تحى in Allah's
aayah (رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى ).
2/Vowelling the First: To prevent the meeting of two non-vowelled letters the first is marked with: fath (a), kasr (i) or dhamm (u) vowels. (To prevent the meeting of two non-vowelled letters the first is marked with kasr (i) if it occurs at the end of the word.
2-a/Kasr/i: If the first and second non-vowelled letters are conjunctive hamzahs occurring at the beginning of the second word then the first is marked with kasr (i) vowel and the conjunctive hamzah is dropped in pronunciation.
Example: (قُلِ ادْعُوا اللَّهَ ) That is in cases other than those marked with a fath (a) and dhamm (u) vowels N.B. the noon resulting from nunnation is marked with a kasr (i) vowel if the nunnation is followed by a conjunctive hamzah on condition that the vowelling occurs only in the case of connected speech. Example: of this nunnation (عَادًا) is Allah's aayah (verse) (عَادًا الْأُولَى).
Likewise, the laam of the word ( الاسم ) which occurs in Surah Hujurat (سُورَةُ الْحُجُرَاتِ) because it lies between two conjunctive hamzahs that is why the laam is marked by kasr (i) vowel to prevent the meeting of two non-vowelled letters.
2-b/Fatah/a: The first non-vowelled letter is marked by a fataha (a) vowel (to prevent the meeting of two non-vowelled letters in the two following situations: First: the noon in the preposition ( من ) when it is followed by a conjunctive hamzah. Example: (Second yaa of the first person (yaa almutakalim) when it is followed by a conjunctive hamzah. Example:
اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ) ( وَأَنَا عَلَى ذَلِكُمْ مِنَ الشَّاهِدِينَ)).
2-c/Dhamm/u: The first non-vowelled letter (saakin) takes the mark of a dhamm (u) vowel (to prevent the meeting of two non-vowelled letters (saakinayan) in the two following cases: First: the waaw of ease for plural (gam'), when it is followed by a conjunctive hamzah. Example: (فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ). Second: the meem of plural when it is followed by a conjunctive hamzah. Example: (وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ).
Non-Vowelled Meem
*- Non-vowelled meem [Meem sakinah] is a meem void of vowels.It precedes all letters of the alphabet except the three letters of lengthening, so as to avoid the meeting of two non-vowelled letters.
1/Labial Manifestation: Labial Manifestation (Iz-haar shafawi) (الشفوي الإظهار) literally means: explanation manifestation and clarification. Technically it means: pronouncing every letter at its point of articulation (makhrag) clearly without ghunnah [nasal twang] in the apparent letter.
It is called labial (shafawi) (pertaining to the lips) because the non- vowelled meem, which is the apparent letter is produced from the lips.
It is called Labial (shafawi) in attribution to the point of articulation of the articulated letter and because of its distinction and limitations. The Labial manifestation (Iz -haar shafawi), has 26 letters which are these letters of the alphabet excluding the meem and the baa.
It is to be observed that at the occurrence of the waaw and the faa after a non-vowelled meem, it must be pronounced with emphatic labial manifestation (Iz-haar shafawi shadeed) so as to avoid concealing it as in the case of the concealed baa because of the overlapping of its point of articulation with the waaw and the proximity of its point of articulation with the faa ( ف ).
2/Labial Concealment: Concealment (Ikhfaa') ( الإخفاء ) literally means: concealment. Technically, it means: pronouncing a letter between manifestation and assimilation without doubling (tashdeed) and while retaining the ghunnah [nasal twang]. It is called labial because the meem and the baa are produced from the lips. Labial Concealment (Ikhfaa' shafawi) has only one letter, the Baa'.
3/Idgam Mithlain Saghir: Assimilation (Idghaam) literally means: placing something into another. Technically, it means: assimilating a non-vowelled letter into a vowel one, whereby they become one doubled letter. It is also called identical letters (mithilayn) because it is composed of two letters having identical points of articulation and qualities.
It is also called small (sagheer) because the first is a non- vowelled letter and the second is a vowel. The small assimilation of identical letters [idghaam mithlayn sagheer] has one letter which is the meem.
*- Non-vowelled meem [Meem sakinah] is a meem void of vowels.It precedes all letters of the alphabet except the three letters of lengthening, so as to avoid the meeting of two non-vowelled letters.
1/Labial Manifestation: Labial Manifestation (Iz-haar shafawi) (الشفوي الإظهار) literally means: explanation manifestation and clarification. Technically it means: pronouncing every letter at its point of articulation (makhrag) clearly without ghunnah [nasal twang] in the apparent letter.
It is called labial (shafawi) (pertaining to the lips) because the non- vowelled meem, which is the apparent letter is produced from the lips.
It is called Labial (shafawi) in attribution to the point of articulation of the articulated letter and because of its distinction and limitations. The Labial manifestation (Iz -haar shafawi), has 26 letters which are these letters of the alphabet excluding the meem and the baa.
It is to be observed that at the occurrence of the waaw and the faa after a non-vowelled meem, it must be pronounced with emphatic labial manifestation (Iz-haar shafawi shadeed) so as to avoid concealing it as in the case of the concealed baa because of the overlapping of its point of articulation with the waaw and the proximity of its point of articulation with the faa ( ف ).
2/Labial Concealment: Concealment (Ikhfaa') ( الإخفاء ) literally means: concealment. Technically, it means: pronouncing a letter between manifestation and assimilation without doubling (tashdeed) and while retaining the ghunnah [nasal twang]. It is called labial because the meem and the baa are produced from the lips. Labial Concealment (Ikhfaa' shafawi) has only one letter, the Baa'.
3/Idgam Mithlain Saghir: Assimilation (Idghaam) literally means: placing something into another. Technically, it means: assimilating a non-vowelled letter into a vowel one, whereby they become one doubled letter. It is also called identical letters (mithilayn) because it is composed of two letters having identical points of articulation and qualities.
It is also called small (sagheer) because the first is a non- vowelled letter and the second is a vowel. The small assimilation of identical letters [idghaam mithlayn sagheer] has one letter which is the meem.
Jenis Hamzah
Hamzah yang terdapat di dalam al-Quran terbahagi kepada dua bahagian iaitu Hamzah Wasal dan Hamzah Qat'ie.
1-Hamzah Qat'ie: Hamzah Qat'ie( همزه القطع ). Hamzah ini tetap disebut pada permulaan bacaan, pada ketika bacaan sambung dan pada tulisan. Hamzah ini dinamakan dengan Hamzah Qat'ie ialah kerana ia memutuskan beberapa huruf dari huruf yang lain ketika membacanya.
Hamzah Qat'ie terletak pada awal kalimah, pada pertengahan kalimah atau pada akhir kalimah. Ia juga terletak pada kata nama (isim), kata kerja (fe'el) dan sendi nama (harf). Hukumnya ialah ia perlu disebut ketika membacanya.
2-Hamzah Wasal: Hamzah Wasal( همزة الوصل ). Ia disebut pada permulaan bacaan dan digugurkan sebutannya ketika dibaca secara sambung dengan huruf sebelumnya. Ia dinamakan demikian kerana disambung dengan huruf yang bertanda Sukun pada awal perkataan. Tanda Hamzah Wasal ialah terdapat huruf Sad di atas huruf Alif.
2-a/Hukum Baris Atas: Hukum Hamzah yang berbaris atas: Hamzah Wasal yang berbaris atas disebut ketika memulakan bacaan dengannya jika sekiranya ia berada di dalam kata sandang( ال )takrif yang sentiasa disandang pada kata nama am.
Contohnya:( الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ- الرَّحْمَنِ الرَّحِيمِ ) .
2-b/Hukum Baris Bawah: Hukum Hamzah yang berbaris bawah: Ia disebut ketika memulakan bacaan jika sekiranya ia berada di dalam kata kerja, huruf ketiganya berbaris atas atau berbaris bawah atau berada di dalam terbitan kata kerja yang telah lalu( الفعل الماضي ).
Contohnya:(ارجع إليهم) (اسْتِكْبَارًا فِي الْأَرْضِ) (ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ).
Perhatian penting: Di dalam bacaan, Hamzah Wasal terdapat pada tujuh tempat
iaitu:( اسْم - اثْنَتَيْن - امْرَأَة - امْرِؤ - ابْنَة - ابْن ). Manakala hukum mula bacaan Hamzah Wasal di dalam kalimah-kalimah ini ialah wajib dibaca dengan baris bawah.
2-c/Hukum Baris Hadapan: Hukum Hamzah yang berbaris hadapan: Ia disebut ketika memulakan bacaan dengannya, jika huruf yang ketiga di dalam kata kerja suruhan berbaris hadapan. Contohnya:( ارْكُضْ بِرِجْلِكَ- ادْعُ إِلَى سَبِيلِ رَبِّكَ ).
2-d/Hukum Gugur: Ketika bacaan sambung, Hamzah Wasal tidak disebut di dalam bacaan untuk mengukuhkan huruf Sukun ketika itu ke atas huruf selepasnya dan ia tidak memerlukan kepada Hamzah. Pada ketika ini Hamzah Wasal tidak disebut di dalam bacaan sambung.
Ketika memulakan bacaan dengan Hamzah Wasal, barisnya mestilah disebut sama ada ia berbaris atas, berbaris bawah atau berbaris hadapan. Jika Hamzah Wasal berada di dalam satu kalimah contohnya:( والله – وبِالْحَقِّ ), ia tidak boleh disebut sama sekali kerana tidak sah menyebutnya secara berasingan dalam apa keadaan sekalipun.
Apabila Hamzah Wasal yang berbaris bawah bertemu dengan Hamzah Istifham (persoalan), Hamzah Wasal perlu dibuang dan disebut Hamzah Istifham secara berbaris di atas. Keadaan ini terdapat pada tujuh tempat di dalam al-Quran
iaitu:- Pertama:( أَتَّخَذْتُمْ )
Dari firman Allah(قُلْ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْدًا ).
Kedua:( أطلع )
Dari firman Allah(أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا ).
Ketiga:( أَفْتَرَى )
Dari firman Allah(أَفْتَرَى عَلَى اللَّهِ كَذِبًا).
Keempat:( أَصْطَفَى )
Dari firman Allah(أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ).
Kelima:( أَتَّخَذْنَاهُمْ )
Dari firman Allah(أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ).
Keenam:( أَسْتَكْبَرْتَ )
Dari firman Allah(أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ ).
Ketujuh:( أَسْتَغْفَرْتَ )
Dari firman Allah(سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ).
Hamzah Wasal yang berbaris di bawah juga apabila bertemu dengan Hamzah Istifham (persoalan), Hamzah Wasal mestilah dibuang dan Hamzah Istifham mesti disebut secara berbaris di atas.
Hamzah yang terdapat di dalam al-Quran terbahagi kepada dua bahagian iaitu Hamzah Wasal dan Hamzah Qat'ie.
1-Hamzah Qat'ie: Hamzah Qat'ie( همزه القطع ). Hamzah ini tetap disebut pada permulaan bacaan, pada ketika bacaan sambung dan pada tulisan. Hamzah ini dinamakan dengan Hamzah Qat'ie ialah kerana ia memutuskan beberapa huruf dari huruf yang lain ketika membacanya.
Hamzah Qat'ie terletak pada awal kalimah, pada pertengahan kalimah atau pada akhir kalimah. Ia juga terletak pada kata nama (isim), kata kerja (fe'el) dan sendi nama (harf). Hukumnya ialah ia perlu disebut ketika membacanya.
2-Hamzah Wasal: Hamzah Wasal( همزة الوصل ). Ia disebut pada permulaan bacaan dan digugurkan sebutannya ketika dibaca secara sambung dengan huruf sebelumnya. Ia dinamakan demikian kerana disambung dengan huruf yang bertanda Sukun pada awal perkataan. Tanda Hamzah Wasal ialah terdapat huruf Sad di atas huruf Alif.
2-a/Hukum Baris Atas: Hukum Hamzah yang berbaris atas: Hamzah Wasal yang berbaris atas disebut ketika memulakan bacaan dengannya jika sekiranya ia berada di dalam kata sandang( ال )takrif yang sentiasa disandang pada kata nama am.
Contohnya:( الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ- الرَّحْمَنِ الرَّحِيمِ ) .
2-b/Hukum Baris Bawah: Hukum Hamzah yang berbaris bawah: Ia disebut ketika memulakan bacaan jika sekiranya ia berada di dalam kata kerja, huruf ketiganya berbaris atas atau berbaris bawah atau berada di dalam terbitan kata kerja yang telah lalu( الفعل الماضي ).
Contohnya:(ارجع إليهم) (اسْتِكْبَارًا فِي الْأَرْضِ) (ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ).
Perhatian penting: Di dalam bacaan, Hamzah Wasal terdapat pada tujuh tempat
iaitu:( اسْم - اثْنَتَيْن - امْرَأَة - امْرِؤ - ابْنَة - ابْن ). Manakala hukum mula bacaan Hamzah Wasal di dalam kalimah-kalimah ini ialah wajib dibaca dengan baris bawah.
2-c/Hukum Baris Hadapan: Hukum Hamzah yang berbaris hadapan: Ia disebut ketika memulakan bacaan dengannya, jika huruf yang ketiga di dalam kata kerja suruhan berbaris hadapan. Contohnya:( ارْكُضْ بِرِجْلِكَ- ادْعُ إِلَى سَبِيلِ رَبِّكَ ).
2-d/Hukum Gugur: Ketika bacaan sambung, Hamzah Wasal tidak disebut di dalam bacaan untuk mengukuhkan huruf Sukun ketika itu ke atas huruf selepasnya dan ia tidak memerlukan kepada Hamzah. Pada ketika ini Hamzah Wasal tidak disebut di dalam bacaan sambung.
Ketika memulakan bacaan dengan Hamzah Wasal, barisnya mestilah disebut sama ada ia berbaris atas, berbaris bawah atau berbaris hadapan. Jika Hamzah Wasal berada di dalam satu kalimah contohnya:( والله – وبِالْحَقِّ ), ia tidak boleh disebut sama sekali kerana tidak sah menyebutnya secara berasingan dalam apa keadaan sekalipun.
Apabila Hamzah Wasal yang berbaris bawah bertemu dengan Hamzah Istifham (persoalan), Hamzah Wasal perlu dibuang dan disebut Hamzah Istifham secara berbaris di atas. Keadaan ini terdapat pada tujuh tempat di dalam al-Quran
iaitu:- Pertama:( أَتَّخَذْتُمْ )
Dari firman Allah(قُلْ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْدًا ).
Kedua:( أطلع )
Dari firman Allah(أَطَّلَعَ الْغَيْبَ أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا ).
Ketiga:( أَفْتَرَى )
Dari firman Allah(أَفْتَرَى عَلَى اللَّهِ كَذِبًا).
Keempat:( أَصْطَفَى )
Dari firman Allah(أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ).
Kelima:( أَتَّخَذْنَاهُمْ )
Dari firman Allah(أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ).
Keenam:( أَسْتَكْبَرْتَ )
Dari firman Allah(أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ ).
Ketujuh:( أَسْتَغْفَرْتَ )
Dari firman Allah(سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ).
Hamzah Wasal yang berbaris di bawah juga apabila bertemu dengan Hamzah Istifham (persoalan), Hamzah Wasal mestilah dibuang dan Hamzah Istifham mesti disebut secara berbaris di atas.
Peringkat Qalqalah
Qalqalah( القلقلة )Dari sudut bahasa: Bergerak-gerak dan gementar.
Dari sudut istilah Ilmu Tajwid: Bunyi lantunan yang kuat dari makhraj hasil dari bacaan huruf yang bertanda Sukun di mana makhrajnya ditekan terlalu kuat kemudian dilepaskan dalam waktu yang singkat sama ada huruf Sukun itu asli atau mendatang.
1-Paling Rendah:
Lantunan yang paling rendah( أقل شدة ): Apabila huruf Qalqalah terletak di pertengahan kalimah contohnya: Huruf Qaf di dalam kalimah(وَخَلَقْنَاكُمْ أَزْوَاجًا).
2-Sederhana:
Lantunan yang sederhana iaitu pertengahan( متوسط شدة ): Apabila memberhentikan bacaan pada huruf Qalqalah dan huruf tersebut tidak bersabdu (bertasydid) contohnya: Huruf Ta'( ط )di dalam kalimah(وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ)
3-Paling Tinggi:
Lantunan yang paling tinggi( أقصى شدة ): Apabila memberhentikan bacaan pada huruf Qalqalah dan huruf tersebut bersabdu (bertasydid)
Contohnya: huruf Qaf di dalam kalimah(قَالَ رَبِّ احْكُمْ بِالْحَقِّ).
Qalqalah( القلقلة )Dari sudut bahasa: Bergerak-gerak dan gementar.
Dari sudut istilah Ilmu Tajwid: Bunyi lantunan yang kuat dari makhraj hasil dari bacaan huruf yang bertanda Sukun di mana makhrajnya ditekan terlalu kuat kemudian dilepaskan dalam waktu yang singkat sama ada huruf Sukun itu asli atau mendatang.
1-Paling Rendah:
Lantunan yang paling rendah( أقل شدة ): Apabila huruf Qalqalah terletak di pertengahan kalimah contohnya: Huruf Qaf di dalam kalimah(وَخَلَقْنَاكُمْ أَزْوَاجًا).
2-Sederhana:
Lantunan yang sederhana iaitu pertengahan( متوسط شدة ): Apabila memberhentikan bacaan pada huruf Qalqalah dan huruf tersebut tidak bersabdu (bertasydid) contohnya: Huruf Ta'( ط )di dalam kalimah(وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ)
3-Paling Tinggi:
Lantunan yang paling tinggi( أقصى شدة ): Apabila memberhentikan bacaan pada huruf Qalqalah dan huruf tersebut bersabdu (bertasydid)
Contohnya: huruf Qaf di dalam kalimah(قَالَ رَبِّ احْكُمْ بِالْحَقِّ).
Tafkhim dan Tarqiq
Huruf hijaiah terbahagi kepada tiga bahagian dari sudut Tafkhim( التفخيم )dan( الترقيق )Tarqiq. Pertama: Huruf yang sentiasa ditebalkan iaitu Huruf-huruf Isti'la'.
Kedua: Huruf yang kadangkala ditebalkan dan kadangkala dinipiskan bacaannya mengikut keadaan ayat. (Alif - Lam Lafaz Allah - Ra'). Ketiga: Huruf yang sentiasa dinipiskan bacaannya iaitu Huruf Istifal selain daripada huruf Lam dan Ra'.
1-Peringkat Tafkhim : Tafkhim( التفخيم )Dari sudut bahasa: Gemuk (tebal). Dari sudut istilah Ilmu Tajwid: Ibarat kekuatan masuk pada bunyi huruf hingga bunyinya memenuhi mulut. Huruf Tafkhim terdiri dari tujuh huruf yang terkandung di dalam bait syair( خص ضغط قظ ).
1-a/Pertama : Peringkat pertama Tafkhim ialah apabila huruf Tafkhim berbaris atas dan selepasnya terdapat huruf Alif contohnya:( قَالَ ).
1-b/Kedua : Peringkat kedua Tafkhim ialah apabila huruf Tafkhim berbaris atas dan tidak ada selepasnya huruf Alif contohnya:( خلقكم ).
1-c/Ketiga : Peringkat ketiga Tafkhim ialah apabila huruf Tafkhim berbaris hadapan contohnya:( يَقُول ).
1-d/Keempat : Peringkat keempat Tafkhim ialah apabila huruf Tafkhim Sukun contohnya:( إِقْرَأْ ). 1-e/Kelima : Peringkat kelima Tafkhim ialah apabila huruf Tafkhim berbaris bawah contohnya:( قِيلَ ).
2-Mengikut Tempat : Mengikut tempat iaitu khusus dengan kalimah yang dibaca dengan Tarqiq dalam keadaan tertentu dan dibaca dengan Tafkhim di dalam keadaan yang lain. Hurufnya adalah sebanyak tiga huruf selain dari huruf Istifal iaitu (Alif - Lam Lafaz Allah - Ra').
2-a/Tafkhim : Tafkhim (ditebalkan bacaan) mengikut tempat merangkumi huruf Alif, Lam pada lafaz Allah dan Ra'. Pertama (Alif): Alif dibaca dengan tebal jika ia terletak selepas huruf tebal, contohnya di dalam kalimah(قَالَ).
Kedua (Lam pada lafaz Allah): Lam pada lafaz Allah dibaca dengan tebal jika ia terletak selepas huruf yang berbaris atas, hadapan atau di permulaan kalimah
contohnya:( قَالَ اللهُ), (عَبْدُ اللهِ )dan( اللهُ لاَ إِلَهَ إِلاَّ هُو ).
Ketiga (Ra'): Ra' sentiasa dibaca dengan tebal di dalam tiga keadaan iaitu: Pertama: Jika ia berbaris atas sama ada di awal kalimah, di pertengahan kalimah atau di akhir kalimah dengan syarat ia dibaca secara sambung,
contohnya(لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ - بِرَبِّكُمْ - رَبَّنَا ).
Kedua: Jika ia berbaris hadapan,
contohnya ( رَدَدْنَا) (رُزِقْنَا).
Ketiga: Jika ia berbaris Sukun dan huruf sebelumnya berbaris di atas, di hadapan atau di bawah manakala baris bawahnya pula ialah baris asal serta terdapat selepasnya Huruf Isti'la' atau huruf sebelumnya berbaris bawah dan baris bawahnya adalah mendatang
seperti: : زَرْعًا),)( مُرْتَفَقًا) (قِرْطَاسٍ) ,( (ارْجِعُوا.
2-b/Tarqiq : Tarqiq mengikut keadaan tempat merangkumi huruf Alif, Lam pada lafaz Allah dan Ra': Pertama Alif: Alif dibaca dengan nipis apabila ia terletak selepas huruf Tarqiq, contohnya kalimah(الْكِتَابُ ).
Kedua Lam pada lafaz Allah: Ia dibaca dengan nipis apabila ia terletak selepas huruf yang berbaris bawah, sama ada huruf tersebut bersambung dengannya di dalam satu kalimah atau berasingan di dalam dua kalimah
contohnya: ( )( بِسْمِ اللَّهِ لِلَّهِ ).. Ketiga Ra': Ra' sentiasa dibaca dengan nipis di dalam tiga keadaan iaitu: Pertama: Jika ia berbaris bawah
contohnya: (رِجَالٌ) ,( مَرِيئًا ).
Kedua: Jika ia berbaris Sukun dan huruf sebelumnya berbaris bawah asli dan tidak ada huruf Isti'la' selepasnya seperti kalimah(فِرْعَوْنَ ).
Ketiga: Jika ia berbaris Sukun (Sukun mendatang) kerana memberhentikan bacaan selepas huruf Ya' Mad atau Mad Lin,
contohnya:( إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ) (ذَلِكَ خَيْر ).
2-c/Tafkhim Lebih Utama : Ra' harus dibaca dengan Tafkhim (tebal) dan Tarqiq (nipis) tetapi jika dibaca dengan Tafkhim (tebal) adalah lebih utama di dalam dua keadaan: Pertama: Jika Ra' dibaca dengan Sukun ketika berhenti bacaan dan huruf sebelumnya berbaris atas atau hadapan
Huruf hijaiah terbahagi kepada tiga bahagian dari sudut Tafkhim( التفخيم )dan( الترقيق )Tarqiq. Pertama: Huruf yang sentiasa ditebalkan iaitu Huruf-huruf Isti'la'.
Kedua: Huruf yang kadangkala ditebalkan dan kadangkala dinipiskan bacaannya mengikut keadaan ayat. (Alif - Lam Lafaz Allah - Ra'). Ketiga: Huruf yang sentiasa dinipiskan bacaannya iaitu Huruf Istifal selain daripada huruf Lam dan Ra'.
1-Peringkat Tafkhim : Tafkhim( التفخيم )Dari sudut bahasa: Gemuk (tebal). Dari sudut istilah Ilmu Tajwid: Ibarat kekuatan masuk pada bunyi huruf hingga bunyinya memenuhi mulut. Huruf Tafkhim terdiri dari tujuh huruf yang terkandung di dalam bait syair( خص ضغط قظ ).
1-a/Pertama : Peringkat pertama Tafkhim ialah apabila huruf Tafkhim berbaris atas dan selepasnya terdapat huruf Alif contohnya:( قَالَ ).
1-b/Kedua : Peringkat kedua Tafkhim ialah apabila huruf Tafkhim berbaris atas dan tidak ada selepasnya huruf Alif contohnya:( خلقكم ).
1-c/Ketiga : Peringkat ketiga Tafkhim ialah apabila huruf Tafkhim berbaris hadapan contohnya:( يَقُول ).
1-d/Keempat : Peringkat keempat Tafkhim ialah apabila huruf Tafkhim Sukun contohnya:( إِقْرَأْ ). 1-e/Kelima : Peringkat kelima Tafkhim ialah apabila huruf Tafkhim berbaris bawah contohnya:( قِيلَ ).
2-Mengikut Tempat : Mengikut tempat iaitu khusus dengan kalimah yang dibaca dengan Tarqiq dalam keadaan tertentu dan dibaca dengan Tafkhim di dalam keadaan yang lain. Hurufnya adalah sebanyak tiga huruf selain dari huruf Istifal iaitu (Alif - Lam Lafaz Allah - Ra').
2-a/Tafkhim : Tafkhim (ditebalkan bacaan) mengikut tempat merangkumi huruf Alif, Lam pada lafaz Allah dan Ra'. Pertama (Alif): Alif dibaca dengan tebal jika ia terletak selepas huruf tebal, contohnya di dalam kalimah(قَالَ).
Kedua (Lam pada lafaz Allah): Lam pada lafaz Allah dibaca dengan tebal jika ia terletak selepas huruf yang berbaris atas, hadapan atau di permulaan kalimah
contohnya:( قَالَ اللهُ), (عَبْدُ اللهِ )dan( اللهُ لاَ إِلَهَ إِلاَّ هُو ).
Ketiga (Ra'): Ra' sentiasa dibaca dengan tebal di dalam tiga keadaan iaitu: Pertama: Jika ia berbaris atas sama ada di awal kalimah, di pertengahan kalimah atau di akhir kalimah dengan syarat ia dibaca secara sambung,
contohnya(لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ - بِرَبِّكُمْ - رَبَّنَا ).
Kedua: Jika ia berbaris hadapan,
contohnya ( رَدَدْنَا) (رُزِقْنَا).
Ketiga: Jika ia berbaris Sukun dan huruf sebelumnya berbaris di atas, di hadapan atau di bawah manakala baris bawahnya pula ialah baris asal serta terdapat selepasnya Huruf Isti'la' atau huruf sebelumnya berbaris bawah dan baris bawahnya adalah mendatang
seperti: : زَرْعًا),)( مُرْتَفَقًا) (قِرْطَاسٍ) ,( (ارْجِعُوا.
2-b/Tarqiq : Tarqiq mengikut keadaan tempat merangkumi huruf Alif, Lam pada lafaz Allah dan Ra': Pertama Alif: Alif dibaca dengan nipis apabila ia terletak selepas huruf Tarqiq, contohnya kalimah(الْكِتَابُ ).
Kedua Lam pada lafaz Allah: Ia dibaca dengan nipis apabila ia terletak selepas huruf yang berbaris bawah, sama ada huruf tersebut bersambung dengannya di dalam satu kalimah atau berasingan di dalam dua kalimah
contohnya: ( )( بِسْمِ اللَّهِ لِلَّهِ ).. Ketiga Ra': Ra' sentiasa dibaca dengan nipis di dalam tiga keadaan iaitu: Pertama: Jika ia berbaris bawah
contohnya: (رِجَالٌ) ,( مَرِيئًا ).
Kedua: Jika ia berbaris Sukun dan huruf sebelumnya berbaris bawah asli dan tidak ada huruf Isti'la' selepasnya seperti kalimah(فِرْعَوْنَ ).
Ketiga: Jika ia berbaris Sukun (Sukun mendatang) kerana memberhentikan bacaan selepas huruf Ya' Mad atau Mad Lin,
contohnya:( إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ) (ذَلِكَ خَيْر ).
2-c/Tafkhim Lebih Utama : Ra' harus dibaca dengan Tafkhim (tebal) dan Tarqiq (nipis) tetapi jika dibaca dengan Tafkhim (tebal) adalah lebih utama di dalam dua keadaan: Pertama: Jika Ra' dibaca dengan Sukun ketika berhenti bacaan dan huruf sebelumnya berbaris atas atau hadapan
Contohnya: : (كَذَّبَتْ ثَمُودُ بِالنُّذُرِ) (إِنْ هَذَا إِلاَّ قَوْلُ الْبَشَرِ ).
Kedua: Jika Ra' dibaca dengan Sukun ketika berhenti bacaan dan huruf sebelumnya berbaris Sukun serta didahului dengan huruf yang berbaris atas atau hadapan dan ia dibaca ketika sambung dengan baris bawah(وَالْعَصْرِ) (وَالْفَجْرِ ).
Perhatian penting: Sesiapa yang membaca Ra' dengan nipis di dalam keadaan ini bererti dia telah melihat kepada hukumnya iaitu wajib dinipiskan ketika sambung disebabkan ia berbaris bawah dan sesiapa membacanya dengan tebal bererti dia tidak melihat kepada keadaannya ketika sambung tetapi ia melihat kepada Sukun yang mendatang.
2-d/Tarqiq Lebih Utama : Ra' harus dibaca dengan Tafkhim (tebal) dan Tarqiq (nipis) tetapi jika dibaca dengan Tarqiq adalah lebih utama di dalam tiga keadaan iaitu: Pertama: Jika huruf Ra' dibaca ketika berhenti dengan Sukun dan selepasnya terdapat huruf Ya' yang digugurkan untuk meringankan bacaan seperti:( يَسْر )di dalam firman Allah s.w.t(وَاللَّيْلِ إِذَا يَسْرِ).kerana pada asalnya( يسري )lalu digugurkan Ya' untuk meringankan bacaannya.
Kedua: Jika Ra' disukunkan selepas huruf yang berbaris bawah kerana ingin memberhentikan bacaan dan kedua-duanya diselangi dengan huruf Isti'la'. Tidak terdapat di dalam al-Quran kecuali satu kalimah sahaja iaitu kalimah(الْقِطْرِ) (وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ).
Sesiapa yang membacanya dengan nipis bererti dia ingin menyambung bacaan dan sesiapa yang membacanya dengan tebal ketika berhenti bacaan bererti dia melihatnya sebagai mendatang. Ketiga: Jika Ra' Sukun dan huruf sebelumnya berbaris bawah dan selepasnya terdapat huruf Isti'la' yang berbaris bawah. Tidak terdapat di dalam al-Quran kecuali satu kalimah sahaja iaitu kalimah(فِرْقٍ) (كُلُّ فِرْقٍ كَالطَّوْدِ ).
Sesiapa yang membacanya dengan nipis bererti dia melihat kepada baris bawah yang terdapat sebelumnya dan dia tidak melihat kepada huruf Isti'la' yang terletak selepasnya kerana ia berbaris bawah.
Sesiapa membacanya dengan tebal bererti dia melihat kepada huruf Isti'la' yang terletak selepasnya dan dia tidak melihat kepada baris bawah yang terletak sebelumnya serta dia tidak melihat kepada baris bawah huruf Isti'la'.
2-e/Imalah : Hukum Imalah( الإمالة )adalah dikhususkan untuk huruf Ra' sahaja. Ra' dibaca dengan nipis kerana baris atas yang cenderung kepada baris bawah. Huruf Alif yang cenderung kepada Ya' terdapat di dalam satu kalimah sahaja di dalam al-Quran iaitu kalimah(مَجْرَاهَا ).
3-Tarqiq : Tarqiq( الترقيق ). Dari sudut bahasa: Menipiskan Dari sudut istilah Ilmu Tajwid: Gambaran perubahan yang berlaku pada bunyi huruf yang mengakibatkan bunyi tersebut tidak memenuhi mulut. Huruf Muraqqaqah (Tarqiq) ialah keseluruhan huruf hijaiah selain dari huruf Tafkhim( خص ضغط قظ )dan huruf-huruf yang dibaca dengan tebal dan nipis mengikut keadaannya iaitu (Alif - Lam pada lafaz Allah - Ra').
Kedua: Jika Ra' dibaca dengan Sukun ketika berhenti bacaan dan huruf sebelumnya berbaris Sukun serta didahului dengan huruf yang berbaris atas atau hadapan dan ia dibaca ketika sambung dengan baris bawah(وَالْعَصْرِ) (وَالْفَجْرِ ).
Perhatian penting: Sesiapa yang membaca Ra' dengan nipis di dalam keadaan ini bererti dia telah melihat kepada hukumnya iaitu wajib dinipiskan ketika sambung disebabkan ia berbaris bawah dan sesiapa membacanya dengan tebal bererti dia tidak melihat kepada keadaannya ketika sambung tetapi ia melihat kepada Sukun yang mendatang.
2-d/Tarqiq Lebih Utama : Ra' harus dibaca dengan Tafkhim (tebal) dan Tarqiq (nipis) tetapi jika dibaca dengan Tarqiq adalah lebih utama di dalam tiga keadaan iaitu: Pertama: Jika huruf Ra' dibaca ketika berhenti dengan Sukun dan selepasnya terdapat huruf Ya' yang digugurkan untuk meringankan bacaan seperti:( يَسْر )di dalam firman Allah s.w.t(وَاللَّيْلِ إِذَا يَسْرِ).kerana pada asalnya( يسري )lalu digugurkan Ya' untuk meringankan bacaannya.
Kedua: Jika Ra' disukunkan selepas huruf yang berbaris bawah kerana ingin memberhentikan bacaan dan kedua-duanya diselangi dengan huruf Isti'la'. Tidak terdapat di dalam al-Quran kecuali satu kalimah sahaja iaitu kalimah(الْقِطْرِ) (وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ).
Sesiapa yang membacanya dengan nipis bererti dia ingin menyambung bacaan dan sesiapa yang membacanya dengan tebal ketika berhenti bacaan bererti dia melihatnya sebagai mendatang. Ketiga: Jika Ra' Sukun dan huruf sebelumnya berbaris bawah dan selepasnya terdapat huruf Isti'la' yang berbaris bawah. Tidak terdapat di dalam al-Quran kecuali satu kalimah sahaja iaitu kalimah(فِرْقٍ) (كُلُّ فِرْقٍ كَالطَّوْدِ ).
Sesiapa yang membacanya dengan nipis bererti dia melihat kepada baris bawah yang terdapat sebelumnya dan dia tidak melihat kepada huruf Isti'la' yang terletak selepasnya kerana ia berbaris bawah.
Sesiapa membacanya dengan tebal bererti dia melihat kepada huruf Isti'la' yang terletak selepasnya dan dia tidak melihat kepada baris bawah yang terletak sebelumnya serta dia tidak melihat kepada baris bawah huruf Isti'la'.
2-e/Imalah : Hukum Imalah( الإمالة )adalah dikhususkan untuk huruf Ra' sahaja. Ra' dibaca dengan nipis kerana baris atas yang cenderung kepada baris bawah. Huruf Alif yang cenderung kepada Ya' terdapat di dalam satu kalimah sahaja di dalam al-Quran iaitu kalimah(مَجْرَاهَا ).
3-Tarqiq : Tarqiq( الترقيق ). Dari sudut bahasa: Menipiskan Dari sudut istilah Ilmu Tajwid: Gambaran perubahan yang berlaku pada bunyi huruf yang mengakibatkan bunyi tersebut tidak memenuhi mulut. Huruf Muraqqaqah (Tarqiq) ialah keseluruhan huruf hijaiah selain dari huruf Tafkhim( خص ضغط قظ )dan huruf-huruf yang dibaca dengan tebal dan nipis mengikut keadaannya iaitu (Alif - Lam pada lafaz Allah - Ra').