104110436 Al Muneer Fee Ahkamil Tajweed English Translation(1)

Level 1 Tajweed

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Level 1 Tajweed


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Definition Linguistically: It means betterment. Applied definition: It is articulating every letter from its articulation

point and giving the letter its rights and its dues of

characteristics.

It is to know the rights of the letter (the characteristics of the letter

that never leaves it) and the dues of the letter (the letter‟s

characteristics that are present in it sometimes and leaves it sometimes).

The science of tajweed is the study in which one learns how to pronounce

the letters with their characteristics from their correct articulation

points, knowing what rules apply to it, and how to start reading a word,

how to read it continually and how to stop at it.

History of Tajweed The Quraan was revealed to the Prophet Muhammed ( ع ػ ( صى ا

with tajweed. During the time of the Prophet and his companions there

was no such thing as tajweed because that was how the Quraan was

taught and recited. The Quraan scholars used to teach their students

the Quraan with complete tajweed. They used to recite and their

students would recite after them. The process was repeated as many

times as necessary until the student could read the Quraan perfectly.

As the years went by, more and more people entered into Islam, the

scholars saw a need to study how the Quraan was read and then come up

with basic rules that can be applied to ensuring its correct recitation.

The first publication of tajweed appeared as an independent science in

its own right around the 4th century after hijra.

Level 1 Tajweed


Ruling on Tajweed

Two Sections to the

science of tajweed

Theoretical Studying the theoretical rules of

tajweed, memorising them and

understanding them.

Ruling: Fardh kifaya (group

obligation – as long as there is a

group of Muslims studying the

theoretical rules of tajweed, the

obligation is lifted from the Muslims)

Practical Applying the theoretical rules of

tajweed while reading the Quraan.

Ruling: Fardh ayan (individual

obligation – it is an obligation on

every single Muslims male and female

to learn to read the Quraan with

proper tajweed.

Two ways to obtain the

science of tajweed

Ar-Riwayiah

(Through narration)

The sheikh reads and the Quraan

and his student reads after him, as

many times as necessary until the

student perfects his reading and

becomes a skilled reciter on his own

right.

OR

The student reads in front of the

sheikh and the sheikh corrects him.

AND preferably both methods

combined together. But it is feared

for the student that he may start to

forget the rules as time passes by.

Ad-Dirayiah (Through studying)

It is to study the rules theoretically

then apply them practically on the

Quraan. If the reader then forgets

some of the rules, he revises the

theory that he studied and tries to

correct himself. BUT the student

must also read in front of a sheikh so that he reaches perfection in his

recitation. This way the student has

combined between ad-dirayiah and

ar-riwayiah .

Level 1 Tajweed


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

revealed to the Prophet Muhammed ( ػ صى ا ع ), that has

reached us through many reciters, its recitation is worship and it

has challenged mankind to produce a surah like its smallest surah.

So reciting Quraan is a way of getting closer to Allah. We have been

ordered to read Quraan in a number of ayah in the Quraan. Some of

which are:

Recite what is sent of the Book by inspiration to thee, and

establish regular Prayer: for Prayer restrains from shameful

and unjust deeds; and remembrance of Allah is the greatest

(thing in life) without doubt. And Allah knows the (deeds) that

ye do. [Al-Ankaboot : 45]

… read ye, therefore, of the Quraan as much as may be easy

for you [Al-Muzzammil : 20]

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

Those who rehearse the Book of Allah, establish

regular Prayer, and spend (in Charity) out of what We

have provided for them, secretly and openly, hope for a

commerce that will never fail: For He will pay them

their wages, nay, He will give them (even) more out of

His Bounty: for He is Oft-Forgiving, Most Ready to

appreciate (service). [Faatir : 29 – 30]

There are also many ahaadeeth (narrations of the Prophet ( ػ صى ا

ع ) ) that encourage reading and studying the Quraan.

Level 1 Tajweed


AAAlll---LLLaaahhhiiinnn

Definition Applied definition: It is the mistake and deviation from the correct way

of reading.

Types of Al-Lahin

There are two types of mistakes that can be made when reading the

Quraan:

Al-Lahin Al-Khafee (Hidden mistakes) They are mistakes that the reader makes in the rules of tajweed. Such

mistakes do not change the meaning of the words, however, one will be

hold accountable if they miss out a rule knowingly. Such mistakes will only

be picked up by those who have learned tajweed.

There are two grades to such mistakes:

Grade 1 : obvious tajweed mistakes that would be known to those

knowledgeable in reading the Quraan with tajweed such as missing out

the idgham rule or leaving the ghunnah or medd .

Grade 2 : Detailed mistakes that would only be known to those skilled

in reading the Quraan. Such as not pronouncing the ghunnah or

tafkheem long enough or unwanted repetition of the letter ( س ). Also

falls into this category not pronouncing the dhammah correctly (in

that the lips are not circled). This is especially obvious in the

following words: ( ل ، ى ، ػزأ ) . Also not pronouncing the

kasrah correctly, and this especially obvious in the following words: (

ث ، ػ ) .

Islamic Ruling on Al-Lahin Al-Khafee

It is disliked and some say it is forbidden because the Quraan is not

being read how it should be. However, it ruling can be divided into two

grades:

1. Haraam (forbidden) if an obvious rule is not applied.

2. Makrooh (disliked) if a detailed rule is not applied.

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Al-Lahin Al-Jelli (Obvious Mistakes)

It is a mistake that one makes when pronouncing a word. This type of

mistake effects the accuracy of the reading, even if the mistake does

not change the meaning of the word. It is therefore haraam (forbidden)

to make such a mistake, and the reader will be sinful. The following are

examples of al-lahin al-jelli :

Shortening the pronunciation of a medd letter so that it is read as a vowel– such as reading ( ف خزف زيا

) as ( ف خزف زا ) or ( عؼ الو ) as ( عؼ و

) .

Not reading the letter with a ( shaddah) long enough – such as reading ( بن ؼجذإ ) as ( بنإ ) or ( خ جع

خ اع سثهجع ) as ( اع سثه ) .

Pronouncing a letter incorrectly – such as pronouncing

the غ as د . E.g.: ( اطاج ) or the ء as ع such as ( ااء ) .

Pronouncing a vowel incorrectly – such as reading ( لبي

أصذلذ شعظ ) as ( شعظ ) or ( ذؼأ ) as ( ذؼأ ) .

Extending the pronunciation of a vowel so that a medd letter pronounced instead of the vowel – such as

reading ( ل ) as ( يل ) or ( ثهس ) as ( ثهسا ) .

Reading the letter with a ( shaddah) when there is

no shaddah – such as reading ( اججبي وبؼ افػىر )

as ( افػ اججبي وبؼ ىر ) or ( ال رغغ فب الغ ) as ( ال

رغغ فب الغ ) .

Missing the pronouncing of a letter or a word or

adding an extra letter or a word – such as reading ( ال

إ ) or ( ال ذط ػى طؼب اغى ) as ( ذط ػى طؼب اغى

فبصازم ) as ( إ زم فبصا ) .

Not pronouncing the يا in the moon letters – such as

not pronouncing يا in ( جخا ) or ( جا ) .

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MMMaaannnnnneeerrrsss ooofff RRReeeccciiitttiiinnnggg QQQuuurrraaaaaannn

1. It is preferred for the reciter to have wudu and recite in a clean

place, wearing clean clothes with their awra covered.

2. It is sunnah to clean ones teeth with the miswak, as the words and

letters of the Quraan come out of the mouth. Also, using the

miswak is pleasing to Allaah and glorifying the Quraan. It was

narrated that Ali (radiya allahu anh) used to encourage others to

use the miswak and said: “When a man stands to pray the angel

keeps getting close to the reciter listening to him reciting the

Quraan, until his mouth is on the mouth of the reciter, and every

verse recited goes into the angel‟s mouth.”

3. It is preferred that the reciter chooses a place away from

distractions, so that he can concentrate and ponder on what he is

reciting.

Manners to be Observed During Recitation 1. Seeking refuge in Allah from shaitaan:

When thou dost read the Quraan, seek Allah‟s protection

from Satan the rejected one [An-Nahl: 96].

2. To be careful with and to pay attention to the tajweed and the

grammatical rules as Allah says:

Or a little more; and recite the Quraan in slow, measured

rhythmic tones. [Al-Muzzammil: 4].

3. To contemplate and ponder on the meaning of the verses they

recite and Allah has ordered this in a number of places in the

Quraan:

(Here is) a Book which We have sent down unto thee, full of

blessings, that they may mediate on its Signs, and that men

of understanding may receive admonition [Saad:29].

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4. To implement what they recite in the Quraan, that is to say

subhana Allah when an order for tasbeeh is made, or seeking for

forgiveness when the reciter comes across an order to beg for

forgiveness, or ask for jennah when it is mentioned or seek refuge

from hell fire when it is mentioned.

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

order for prostration.

6. He should perfect his voice when reading. The more a person

recites Quraan out loud the more the voice automatically improves.

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

and tajweed rules correctly within that level.

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

a dua as this dua is acceptable.

General Manners regarding Recitation The reciter of the Quraan should:

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

the Quraan.

2. Maintain the characteristics of the people of the Quraan, by

making lots of dhikr (remembrance of Allah), contemplating, less

idle chatting, and to persist in worship and obedience to Allah.

3. Ensure that they teach the Quraan and convey its ayaat to other

people as the Prophet ( ع ػ said: “convey about me ( صى ا

even if it just one ayah”.

4. Strive to perfect their reading. It has been narrated that Imam

Shafie may Allah have mercy on him said: “Whenever a person

learns a science he should excel in learning it”.

5. Set aside a certain amount of the Quraan to be read on a daily

basis. This amount should be at least one juzz so that the

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recitation of the Quraan is completed at least once a once,

however more often would be better.

6. Get up for tahajud (night prayer) to recite a set portion of the

Quraan and to maintain this sunnah. If he misses reciting his

portion of the Quraan in the night then he should make it up

between sunrise and noon.

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

forget it.

8. Keep his stomach free from haraam food, his tongue from idle

chat, his hands from dealing with haraam and his legs from striving

towards haraam.

Pillars of Recitation There are three pillars that must be fulfilled for the recitation to be

correct and accepted. If the reciter falls short of one of these pillars

then his recitation will be odd and rejected.

Pillar One: The Quraan read must be in Arabic, since the Quraan has

been revealed in Arabic. Every word in the Quraan is an Arabic

word, there are no non Arabic words in it.

Pillar Two: The Quraan script must agree with what was in the Othmaan

script, which is the script that has been written during the time

of Othman Bin Affan.

Pillar Three: The Quraan that one reads must have reached us though

the well known correct line of narration. That is it must have

reached us through many reciters, and a well known chain of

narrators. Many scholars have considered some recitations as

odd because it reached them through incorrect chain of

narrators (even though it was in classical Arabic and in

agreement with the Othman script).

The Hafs An Assim Chain of narration This is the chain through which this Quraanic recitation has reached us.

Assim Ibn Abi An-Njood was the leading reciter in the mosque of Abi

Abdur Rahman As-Sulamee in the Al-Kufah city in Iraq. Then he became

the Imam of that mosque and the leader in recitation. The people learnt

Tajweed Level 1


the recitation from him. He used to recite the Quraan just like his

predecessors did, not differing from them. He was very eloquent in

Arabic, accurate in his recitation and tajweed rules. His voice was

amongst the best in recitation.

As for Hafs, he is Ibn Sulaiman Ibn Al-Mugheerah Al-Asadee Al-

Ghadhree. He learnt the Qurn from the Assim. He recited the Quraan in

front of Assim and listened to his recitation.

Levels of Reading Quraan There are three speeds (levels) of reading the Quraan:

At-tahqeeq – It is reading the Quraan slowly, perfectly with sincerity,

while contemplating over the meanings, fulfilling the full

rights of the letters without falling short or exceeding

their limits. It is giving each letter its rights as to

characteristics, articulation points, lengthening the letters

of medd when lengthening is due and shortening when

shortening is due. It is also to recite the heavy letters

heavy and the light letters light. This is the best level of

reading. At-tahqeeq comes from the meaning “I have

achieved this thing” – ie I have known it and perfected it.

This is the learners level.

At-Tarteel – This is the same speed of reading Quraan as at-tahqeeq level except that it for those who have perfected their

recitation. This is the teachers level. Some scholars have

considered at-tarteel as a separate level while others put

it under at-tahqeeq level.

Al-Hadr – It is a swift method of reading the Quraan, taking care of the

tajweed rules. The reader must be careful not to shorten

the ghunnah or the medd letters, and not to fall short in

the correct way of pronouncing the vowels. Al-hadr comes

from the meaning of falling from the top to the bottom.

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

Tajweed Level 1


حبذعزاإلظ

حبذعزاإلظ (Al-Isti‟atha) Linguistically : It means seeking refuge and

protection.

Applied Definition: It means seeking refuge and protection with Allah

from shaitaan when intending to read the Quran.

How to Say Al-Isti‟atha The way to say Al-Isti‟atha as chosen by the ten Quran recitors is:

أعذ ) ثب اسج١ اش١طب ) and it is taken from the Quran:

اسج١ اش١طب فبظزعر ثب مسآ [ 89: اذ ] فإذا لسأد ا

“When thou dost read the Qur‟an, seek Allah‟s protection from Satan

the rejected one” [Suratul Nahl: 96].

This was how the prophet used to say al-isti‟atha , hence it is the best

chosen way of saying it.

There are however other ways of saying al-isti‟atha as was reported by

other Quran recitors. Some well known methods:

أػر ( اشجثب طب اش اغغ اؼ اهلل ( إ

أػر ( اشج اغغ اؼ ثب طب اش )

أػر ( اشج ظاؼ ثب طب اش )

أػر ( اشج اغغ اؼ ظاؼ ثب طب اش )

The Ruling Regarding Al-Isti‟atha There is consensus amongst the scholars that حبرؼزاإلع is not part of the

Quran but it is required when wanting to recite Quran as mentioned in

Suratul Nahl. However, the scholars differed in regards to it being

obligatory or recommended.

First Opinion: recommended

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Most of the scholars and recitors are of the opinion that the ayah in

suratul Nahl recommends saying حبرؼزاإلع and this is the preferred

opinion. Also the prophet sometimes did not say حبرؼزاإلع .

Second Opinion: obligatory

This is the opinion of Ataa and Ath-Thawree and others. Their evidence is

that seeking refuge was mentioned in the form of an order which makes it

an obligation to say حبرؼزاإلع . Also because the prophet was consistent in

saying it, and because it protects the reader from shaitan which is an

obligation.

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

to read. This is because reading Quran is one of the greatest forms of

worship and shaitan would try its best efforts to stop the reader. Also,

Allah has ordered the recitor to repel shaitan while He is listening to His

servant calling onto Him through His words.

There are however, other times when حبرؼزاإلع should be said to be

protected from shaitan, other than when intending to read Quran.

It is the opinion of most of the scholars that حبرؼزاإلع should be said

before reciting Quran. This was the sunnah of the prophet. Also, the

meaning of حبرؼزاإلع indicates that it should be said before beginning to

read because:

it purifies the tongue from idle chat and foul talk;

It gets the tongue ready to read Allah‟s words;

It is a protection with Allaah from any mistakes that could be

made during recitation;

It is a way of the servant admitting his weakness in front of

this internal enemy and that he cannot protect himself from

it, and only Allaah can protect him from it.

When To Say حبذعزاإلظ Out Loud It is recommended to say حبرؼزاإلع out loud in the following situations:

Tajweed Level 1


Benefits of Saying

حبذعزاإلظ Out Loud An indication that

recitation is due to

commence;

The readers heart is

readed for contemplation;

To bring the attention of

those present;

To push away shaitan and

his whispering and bad

thoughts.

1) If the recitor is about to read out loud

and others are present who will hear his

recitation. This is because saying حبرؼزاإلع out loud is a sign that recitation of the

Quran is about to begin which is a call to

listen. If the recitor says حبرؼزاإلع silently

those present would have missed some of

what was recited by the time they paid

attention. However during the prayer

حبرؼزعاإل should be said silently because

the followers are in a state of listening

from the beginning of the prayer.

2) If the reading is done by turn (as in a

classroom situation), the first reader says

حبرؼزاإلع out loud and the others do it

silently.

When To Say حبذعزاإلظ Silently

It is recommended to say حبرؼزاإلع silently when:

1) The reader is reading silently;

2) The reader is alone whether he is reading silently or out loud;

3) If the reading is done by turn (as in a classroom situation), and the

reader is not the first one to read.

4) The reader is praying whether in the silent or out loud prayer and

whether he is the imam or the one being lead.

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Repeating حبرؼزاإلع If the reader for some reason has to stop reading then wanted to resume

reading should he repeat saying حبرؼزاإلع ? If the reader had to stop

reading then they should do one of three things:

3) If the reader had to stop reading due to other matters outside

the Quran such as saying salam or speaking with others then حبرؼزاإلع should be repeated.

Ways of Seeking Refuge When Starting

Recitation With The Beginning Of A

Surah Or At Any Later Place

The reader can say اإلعزؼبرح at the beginning of the Surah or at any

later place.

1) If the reader

had to stop

reading due to

other matters

concerning the

Quran such as

looking up the

meaning of a word

or verse or having

to do the

prostration of tilawah or to be

corrected or to

clarify a ruling

……..

There will

be no need

to repeat

saying

حبرؼزاإلع .

2) If the reader

had to stop

reading due to a

necessity such as

coughing or

sneezing or

forgetfulness…….

(Providing that

the pause is not

left too long

before resuming

reading

otherwise one

should repeat

حبرؼزاإلع ).

Tajweed Level 1


Ways of Saying حبرؼزاإلع At The Beginning of the Surah

١عاج طعل Cutting all three off from each other.

Meaning seeking refuge, stopping, saying the basmalah,

stopping, then starting the surah.

١عاج ص

Joining all

three with

each other.

Seeking

refuge, saying

the basmalah,

and starting the

surah all in one

breath without

stopping.

All the recitors have

a consensuses that

there are four ways

of saying حبرؼزاإلع if

one started the

recitation at the

beginning of the

Surah , except Surah Tauba (also known as

Bara‟a):

ص ي لطع األ

ثبثبشاثب Joining the

Basmalah with

the beginning

of the Surah

This means

seeking refuge,

then stopping,

then saying the

basmalah and

the beginning of

the surah in one

breath.

ي ص Joining seeking refuge with the Basmalah اثبش لطع بثبث األ This means the seeking refuge and the basmalah are joined with one

breath, then the reader stops then starts the surah.

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Ways of Saying حبرؼزاإلع At A Later Place After the

Beginning

If the recitor started reading at any place other than the beginning, even

if it is one word after the beginning, the reader has a choice either to

say the basmalah or to leave it out, though saying is better. If the reader

chose to say the basmalah then he has to follow the four ways of saying

حبرؼزاإلع as detailed above.

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

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

OR

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

As for surah At-Taubah , if the reader started at any place other than at

the beginning, then they have the choice to either say the basmalah or

not.

NOTE ONE:

If the first verse that is to start reading from begins with the name or

one of the attributes of Allaah or with a preposition referring to Him,

such as the following verses:

ا آ ار٠ [ 752: جمشحا] ا

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

257]

عسغ اظز ع ا [ 5: ط] اسح

“ (Allah) Most Gracious is firmly established on the throne (of

authority). “ [Surah Taha: 5]

اعبعخ ٠سد ع [ 72: فصذ] إ١

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“ To Him is referred the Knowledge of the Hour (of Judgment: He

knows all): “ [Surah Fussilat: 47]

Then the reader has two choices:

1) Seeking refuge, stopping, then reading the verse because seeking

refuge and starting to read with such a verse gives an ugly joining and

corrupts the meaning;

2) Seeking refuge and then saying the basmalah .

NOTE TWO:

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

فمس ا ٠عدو [ 268: جمشحا] اش١طب

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

ا [ 119 : اعبء] ع

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

Then its is preferred for the reader not to say the basmalah or saying

the basmalah, stopping, then reading the verse.

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AAAlll---BBBaaasssmmmaaalllaaahhh

Definition Al-basmalah means saying ( اسح١ اسحـ ا . ( ثع

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

verse in the following:

اسح١ اسح ا ثع إ ب ظ١ [ 03: ا ] إ

"It is from Solomon, and is (as follows): „In the name of Allah,

Most Gracious, Most Merciful: ” [Suratun Naml: 30].

However, the scholars have differed to whether it is the first

verse of suratul Fatiha or not. The scholars of Kufa and Mecca

count al-basmalah as a verse of suratul Fatiha and so they count

:

أعذ ع١ .as part of the seventh verse صساط ار٠

As for the scholars from Basra, Madina and Bilad Ash-sham (Syria,

Jordan, Palestine), they do not count al-basmalah as a verse of

Suratul Fatiha and so they count:

صساط أعذ ع١ ار٠ As the sixth verse.

As for us, those who follow the narration of Hafs An Asim , we

follow the scholars of Kufa and Mecca and therefore consider al-

basmalah the first verse of suratul Fatiha .

As for the four schools of thought:

Hanafee And Hanbelee Schools of thought: They do not count

al-basmalah as a verse of suratul Fatiha nor of every surah.

Rather they consider it as one verse that been sent down to

separate the surahs of the Quraan and was mentioned in the

beginning of suratul Fatiha. Their evidence is the hadeeth which

says:

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Muslim reports from Abu Hurayrah (radiya allahu anhu) who said

that the Messenger of Allaah ( ع ػ ,said ( صى ا

Allaah, the Glorious and Exalted said, “I have divided the prayer between Myself and my servant equally and My servant shall be granted what he asked for.” Therefore when the servant says, „all praises and thanks are due to Allaah, the Lord of the universe‟, Allaah says, „My servant has praised Me.‟ When he says, „the Most

Beneficent, the Most Merciful,‟ Allaah says, „My servant has extolled Me.‟ When he says, „Master of the Day of Judgment,‟

Allaah says, „My servant has glorified Me.‟ When he says, „You Alone we worship and Your aid Alone do we seek for help,‟ Allaah says, „this is between Me and My servant and My servant shall have what he requested.‟ When he says, „guide us to the Straight Path, the Path of those whom You have favoured, not

of those who have incurred [Your] wrath, neither of those who

have gone astray,‟ Allaah says, „this is for My servant and My servant shall have what he asked for.‟ [Saheeh Muslim [Eng. Trans.

1/215 no. 775]]

They say that if al-basmalah the first verse of suratul Fatiha the

hadeeth would have started suratul Fatiha with it. Also the salef (predecessors) have agreed that suratul Kauther is made up of

three verses. That is three verses without al-basmalah. Hence al-basmalah is not a verse of every surah.

Shafee School of thought: al-basmalah is a complete verse of

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

suratul Fatiha only.

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

differences mentioned above.

The Ruling Regarding al-basmalah When Reading

From the Beginning Of A Surah All the scholars of recitation agree that those professional reciters

should start a surah with al-basmalah because they have learnt the

Quraan from their teachers through narration. So they should read as

Tajweed Level 1


they have been taught (i.e. with al-basmalah). But al-basmalah should be

left out when reading surat At-Taubah from the beginning.

The Ruling Regarding al-basmalah When Reading

From Any Place Other Than The Beginning Of A

Surah “From any place other than the beginning of surah” means not from the

first word of the first verse, but from the second word of the first word

onwards. Here the reciter has choice s to whether to start with al-basmalah or not, though starting with it is preferred because of its

merits and the reward one would get. The same applies to surat At-Taubah , though some scholars are of the opinion that al-basmalah should

not be said even when starting to read surat At-Taubah any place other

than the beginning.

The Ruling Regarding Al-Basmalah Between Two

Surahs “Between two surahs” means finishing the recitation of one surah and

continuing to read the next surah.

Here the reader has

a choice of 3 ways

with al-basmalah :

١عاج طعل Cutting all

three off from each

other.

Meaning stopping at

the last surah, then

saying al-basmalah then stopping, then

starting the surah.

١عاج ص Joining all three with each other.

Ending the last surah, Saying al-basmalah and starting the

next surah all in one breath without stopping.

اثب ص ي لطع األ

Joining the ثبثبش

Basmalah with the

begning of the

Surah

Ending the last

surah, stopping, then

saying the al-

basmalah and the

beginning of the

surah in one breath.

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NOTE:

The reader cannot finishing reading the last surah and then read

al-basmalahin one breath, then stop and then start the next

surah. This is because al-basmalahis said at the beginning of

the surah and not at the end.

The above mentioned 3 ways are permissible for ending the

recitation of one surah and beginning another, whether the two

surahs are consequent such as surat Al-Imran followed by Surat An-Nisa, or not consequent such as Surat Al-Fatiha and then

reading surat Yasin.

If the two surahs being read are not in order such as reading

Surat Al-Mulk and then Surah Yasin , then only two ways are

allowed: Cutting all three off each other and joining al-

basmalahwith the beginning of the next surah.

As for Surat At-Taubh, the following applies:

If the the surah that has been read is before surat At-Taubah then the reader wants to read Surat At-Taubh, one

of the following ways should be adopted:

First Way: To stop t the end of the last surah before Surat At-Taubh, then take a breath with the intention of

continuing the recitation. Then strating with Surat At-Taubh. It is also possible to stop with one of the following

methods where applicable: as-sukoon al-mahidh, ar-rawm or

ishmaam (all will be studied later on so don‟t worry about

what they are now).

Second Way: As-Sakit : Stop at the end of the last surah for a few seconds without taking a breath, then start Surat At-Taubh. It is also possible to stop with one of the

following methods where applicable: as-sukoon al-mahidh, ar-rawm or ishmaam (all will be studied later on so don‟t worry

about what they are now).

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

Tajweed Level 1


the end of the last surah and the beginning of Surat At-Taubh.

If the the surah that has been read is after surat At-Taubah (according to the order of the surahs in the Quraan)

then the reader wants to read Surat At-Taubh, one way

applies here. To finish the last surah, then stopping, then

start reading Surat At-Taubh, without saying al-basmalah. It is not permissible to join the two surahs no

is it to apply the second way mentioned above (as-sakit). If

the reader wanted to read Surat At-Taubh, a number of

times then he should not join it with its beginning nor should

he apply as-sakit.

Tajweed Level 1


Exercise 1

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

sentences that are wrong:

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

)

b) The ruling on al-lahin al-khafee is haraam (forbidden) while it is

makrooh (disliked) for al-lahin al-jellie ( )

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

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

e) The ruling on learning tajweed is (fardh kifayah) obligatory upon

Muslims as a whole like learning the other sciences the Muslims need ( )

f) One example of al-lahin al-khafee is that the length of the ghunnah

or tafkheem are said shorter than their exact length. ( )

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

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

h) One example of al-lahin al-jellie in tajweed is not pronouncing the

letter ي in the moon letters. ( )

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

narration. ( )

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

short of one of these pillars then their recitation will be considered

odd by the scholars. ( )

2) What are the differences between:

a) al-lahin al-jellie and al-lahin al-khafee b) Levels and pillars of reading the Quran

3) Answer the following questions:

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a) Who is hafs? Who is his teacher?

b) What does hafs an assim chain of narration mean?

c) Mention 5 manners which should be observed when reciting the

Quran.

4) Give three examples of a) al-lahin al-jellie b) al-lahin al-khafee

5) Define the following terms:

a) Science of tajweed b) Al-lahin

Tajweed Level 1


Exercise 2

1) Mulltiple Choice - Circle the wrong answer:

a) A reader was reading the Quran then stopped to sneeze:

1) They should repeat saying al-istiatha

2) They should resume reading without saying al-istiatha

3) Neither (a) or (b) are correct

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

1) Finish reading surah Yasin, pause, then say al-basmalah, pause

the start reading the first verse of surah Maryam.

2) Finish reading surah Yasin, pause, then in one breath say al-

basmalah and start reading the first verse of surah Maryam.

3) In one breath finish reading surah Yasin, then say al-

basmalah, then start reading the first verse of surah

Maryam.

c) If a person wanted to read surat At-taubah they should:

1) Finish reading surat At-taubah, stop, then say al-basmalah, stop,

then start reading it again.

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

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

reading it again.

d) Maryam was reading surah Al-Muzammil then she wanted to red surat At-taubah she should:

1) Finish reading surah Al-Muzammil, stop, then say al-basmalah,

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

2) In one breath finish reading surah Al-Muzammil, then start

reading the first verse of surat At-taubah.

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

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e) If a person was reading surat At-taubah and another surah in

consequent orders in the Quran they should NOT:

1) Joining the previous surah with surat At-taubah without stopping

2) Apply As-sakit rule between the two surahs

3) Stop at the last surah, take a breath, say al-basmalah and then

start reading surat At-taubah.

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

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

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

3) Finish reading the last surah and say al-basmalah in one breath,

then stop then start reading the next surah.

2) Explin why:

a) A person should say Al-Istitha out loud if others are present who will

hear his recitation.

b) Should you not say al-basmalah if the if the first verse to be read

from begins with the name of shaitaan or with a preposition referring

to him.

c) A person should NOT join saying al-istiatha with the first verse of

recitation that mentions Allaah or one of His Attibutes or a

preposition referring to Him.

d) The reader cannot finish reading the last verse in a surah nd then

saying al-basmalah in one breath.

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3) Match the left column with the right column:

A B

If the first verse to start

reading from starts with the

nme of Allaah or one of his

attributes then the user has:

2 choices: (1) saying al-istiatha and

start reading in one breath (2) saying

al-istiatha, stopping, then start

reading.

The reader started to read

the surah 3 ayaat in and chose

not to say al-basmalah then he

has:

(1) Saying al-istiatha, stopping, saying

al-basmalah, stopping, start reading;

(2) Saying al-istiatha, al-basmalah and

start reading in one breath;


al-basmalah and start reading in one

breath; (4) Saying al-istiatha and al-basmalah in one breath, stopping then

start reading

The reader has a number of

choices when saying al-istiatha at the beginning of surah:

(1)Saying al-istiatha, stopping, saying

al-basmalah, stopping, start reading;

(2) Saying al-istiatha, al-basmalah and

start reading in one breath;


al-basmalah and start reading in one

breath.

The reader has a number of

choices when saying al-basmalah between two surahs:

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

al-istiatha then saying al-basmalah.

4) When should we do the following things:

a) Repet saying al-istiatha

b) Say al-istiatha out loudly

c) Say al-istiatha silently

5) What are the benefits of:

a) saying al-istiatha when intend to read the Quran

b) saying al-istiatha out loud

6) Discuss the following:

a) If al-basmalah is verse of the Quran or not

b) If al-istiatha is obligatory or not

Tajweed Level 1


أحىب ا اعبوخ از٠

on it. That ( دشوخ ) is a noon that does not have any vowel ا اعبوخ

means it does not have فزذخ nor ظخ nor ا اغبوخ . وغشح occurs in

nouns and verbs, in the middle and at the end of the word. It also occurs

in prepositions and particles ( اذشف ), but only at then end of the word.

In the Quran ا اغبوخ is written with a sukoon on it such as:

ءا

Written form ( زظب ) remains unchanged in its ا اغبوخ :

written form

When continuing the reading ( صال ) : It is pronounced

When stopping at the word ( لفب ) : It is pronounced

that is not used for اغبوخا is a term for an extra از٠

emphasises and found at the end of nouns only:

Written form ( زظب ) : This type of ا اغبوخ is absent

in written form;

When continuing the reading ( صال ) : a اغبوخ is

pronounced;

When stopping at the word ( لفب ) : It is either abandoned

(ie not pronounced) such as (عغ ( ػ OR it is changed to

an اف such as ) (فبصا زم إ .

( ) فزخار can be از or ىغشار ( ) or عار ( )

. Such as:

خم ء أي ش .. عال دبظشح ح سبرج

The Difference Between ا اعبوخ and از٠

از٠ ا اعبوخ1) It occurs in the middle of a word

and at the end of it

It occurs at the end of the word

only.

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2) It occurs in the noun ( االع ), the prepositions and particles (

( افؼ ) and the verb ( اذشف

It occurs in nouns ( االع ) only.

3) It is pronounced when continuing

to read after it (صال ) and

when stopping on it ( لفب ) .

It is only pronounced when

continuing to read the word after it

( صال ) .

4) It is pronounced and is written in

the Quran.

It is pronounced but is absent from

the noun in its written form.

5) It can be a letter part of the

formation of the word and it can

be an extra letter.

It is an extra letter.

There are four tajweed rules that equally apply to ا اغبوخ and

: از

أحىب ا اعبوخ از٠

اإلظبسIts letters are:

اضح ابء ، اؼ اذبء ، اغ اخبء

اإلدغبIts letters are:

ي س ي

" ش"

اإللالةIts letters are:

اجبء

اإلخفبءIts letters are:

ازبء ، اثبء ، اج ، اذاي ، ازاي ،

اضاي ، اغ ، اش ، اصبد ، اعبد ،

اطبء ، اظبء ، افبء ، امبف ، اىبف

Tajweed Level 1


اإلظبز

.linguistically: It means clear or obvious اإلظبز

Applied Definition: It is pronouncing the letter from its correct

articulation point without an apparent غخ.

(Letters اإلظبز) حسف اإلظبزThere are six letters which when they immediately follow ا اغبوخ or

:to be pronounced clearly. The letters are ا cause از

اخبء اغ ، اذبء اؼ ، ابء اضح

These letters are known as اذشف اذمخ (the throat letters) because

they are articulated from the throat.

How To Apply اإلظبز Rule On Its Six Letters When ا اغبوخ or از appears immediately after one of the above

letters, whether in one word or in between two words, then pronounce

.clearly ا

Letters In One Word Between 2 اإلظبز

words With از٠

اضح

ئ

زأ إ

راإ اجذػ

ابء

بساأ

بد

.. عال

اؼ

ذؼأ

كػ

ػ غاع

اذبء

شذا

بجهد ف

بظشحدح سبرج

Tajweed Level 1


اغ

عغغف شغ الل غ

اخبء

خمخا

شخ

جشخ فط

Reason for Applying اإلظبز rule on These

Letters The reason is the far distance between the articulation point of these

letters ( اضح ابء ، اؼ اذبء ، اغ اخبء )and the articulation

point of the noon sakinah . So applying اإلدغب ruling would not be suitable

because there is no reason for it, nor would االخفبء ruling be suitable as it

close to the اإلدغب ruling, nor would امت ruling as its a means to apply

the االخفبء ruling.

Levels of اإلظبز Rule اإلظبس rule has three levels depending on the distance between اإلظبسletter and the noon sakinah:

Level 1 – ػب for اضح ابء because they are the furtherst

distance from the noon sakinah.

Level 2 – عطى for اؼ اذبء because they have the

intermediate distance from the noon sakinah.

Level 3 – دب for اغ اخبء because they have the closest

distance to the noon sakinah.

This type of إظبس is known as اإلظبس اذم because the articulation

point of these letters is from the throat اذك.

:appears in the Quran as a noon with sukoon on it such as اإلظبس اذم

ذأ ع بد . As for از it appears as فزخار (

) or ىغشار ( ) or عار ( ) .

Tajweed Level 1


اإللالة

.linguistically: It means change امت or اإللالة

Applied Definition: It means changing ا اغبوخ or از to a hidden

with a غخ when followed by the letter اجبء .

اإللالةحسف (Letters اإللالة) (ة ) اجبء :rule has only one letter اإللالة . When the letter ( ة) immediately follows ا اغبوخ or از in one word or in between two

words (i.e. one word ends with ا اغبوخ or از and the immediate

word after it begins with the letter ( ة) .is then applied اإللالة (

How To Apply اإللالة Rule On Its Letter When the letter ( ة) immediately follows ا اغبوخ or از in one

word or in between two words the following should take place:

1) Do not pronounce ا اغبوخ or از at all, rather read it s a

;

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

3) Pronounce this with a غخ of two counts long. This غخ is a

characteristic of the .

There is no difference between اإللالة ruling and اإلخفبء اشفي ruling

when practiced verbally, as quoted by اإلب اث اجضسي .

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

is because:

is difficult to pronounce and requires extra effort in اإلظبس

pronouncing the عبوخ clearly and then pronouncing اجبء.

There is no reason to apply اإلدغب ruling due to the far distance

between the articulation points of the letters involved.

Tajweed Level 1


Thus, hiding ا اغبوخ از becomes ideal, and to achieve it إخفبء

had to be changed into a because all three letters share the same

articulation point and ا shares اغخ with ا .

) appears in the Quran as a noon with a small full size اإللالة

) on

it such as: أ

ج سنث ز

As for از the اإللالة appears as a small full size (

) instead of

one of the از vowels:

١ع

رادث ص١ساث ب١عظ

عدث زع

Tajweed Level 1


اإلدغب

.linguistically: It means merging اإلدغب

Applied Definition: It means merging a non-voweled letter with another

voweled letter so that the two letters become one emphasized letter of

the second type.

اإلدغبحسف (Letters اإلدغب) دغباإل rule has six letters: ز ي and they form the

word " ٠س" .

When one of the دغباإل letters immediately follow ا اغبوخ or از

in between two words (i.e. one word ends with ا اغبوخ or از and

the immediate word after it begins with one of the above letters) then

can only be applied between two words and اإلدغب .rule is applied اإلدغب

not within one word.

Divisions Of اإلدغب Rule

إدغب ثغخ

This type of اإلدغب is applied with a غخ of 2 counts long. The four

letters of the ٠س letters that make up this sub-group make up the

word ٠ .

إدغب ثغخ

( غخ with إدغب )

Its letters are:

" ٠"

is اإلدغبdivided into

two groups

with regards

to saying it

with غخ or

without

إدغب ثغ١سغخ

( غخ without إدغب )

Its letters are:

ي ز

Tajweed Level 1


How To Apply إدغب ثغخ On Its Letters If one of the إدغب ثغخ letters ( " ٠" ) immediately follow ا in between two words then do not pronounce ا اغبوخ

of two counts غخ instead pronounce the letter after it with a ; اغبوخ

long.

If one of the إدغب ثغخ letters ( " ٠" ) immediately follow از in between two words then do not pronounce از ;

instead pronounce one of از vowels ( i.e. pronounce instead of ,

instead of and instead of ) then pronounce the letter

after it with a غخ of two counts long.

Examples:

ئ٠ ةل [ 8: ابصػبد ] اجفخ ر

ب غ ف١ ع [ 53: اجأ ] ب وراثب اب ٠ع

خمى ب أ ء [ 02: شعالدا] ١

[ 1: غذا] رت ترجذ ٠دا أث

إدغب ثغ١سغخThis type of اإلدغب is applied with out a غخ . The two letters of

the ٠س letters that make up this sub-group are ي ز .

How To Apply إدغب ثغ١سغخ On Its Letters

If one of the إدغب ثغ١سغخ letters (ي ز ) immediately follow ا

ا in between two words then do not pronounce از or اغبوخ

. غخ instead pronounce the letter after it without a ; از or اغبوخExamples:

صح ٠ صح [ 8: اضح ] ى

ل ز زة بظب [ 38: ظ ] ح١

Tajweed Level 1


is a sound that comes from the nasal. It is a basic characteristic اغخ

of (ا١ ) and the letter ( از including) ا . Its length is 2

counts.

Complete and Incomplete إدغب :is also divided with regards to it being complete and incomplete إدغب

Is when the letter that is being merged : ( إدغب Complete ) اإلدغب اىب

( i.e. ا and ا ) itself disappears completely and so do its

characteristics ( including اغخ ).

Its letters are: ( اال ) ي ( اشاء ) س (ا ) ( ا )

Thus the غخ that is present when ا and ا are merged with ا and ا is from the second ا and ا ; because the first ا and ا were merged completely and so the letters themselves

disappeared along with their characteristics.

appears in the Quran as a without any vowel on it, and اإلدغب اىب

the letter after it has a ( ) on it, such as:

بي [ 0: ىفا] د [ 38 : ظ] ... ة ز

[ 55 :س ا]

As for the ر it appears as two small lines one following the other, and

the letter after it has a ( ) on it, such as:

بى… … مبر :ظ] ... ح١ ز ةز [ 246: جمشحا] 58]

لصبااإلدغب ( Incomplete إدغب ) : Is when the letter that is being

merged ( i.e. ا and ا ) itself disappears but its characteristics (

including اغخ ) remain.

Its letters are : ( اا ) ( ابء ) ي

Tajweed Level 1


Thus when ا اغبو and از are merged with اا and ابء the

( اغخ .i.e ) disappear but their characteristics از and ا اغبو remains, hence the merge is incomplete.

appears in the Quran as a without any vowel on it, or a اإلدغب ابلص

:and the letter after it does NOT have a ( ) on it, such as ر

ئ ٠ ر٠ ب ا أع [ 6: ضضخا] صدز ابض أشزبرب ١س

ثمبي ذزح خ١س٠ ف ا ٠ع [ 7: ضضخا] س

Overall There Are Three Types Of إدغب

If the two divisions of إدغب are merged together, there would be three

types of إدغب :

ا its letters are – ( غخ with إدغب complete) إدغب ثغخ وب

. ا

its letters are – ( غخ with إدغب incomplete) إدغب ثغخ بلص

. ابء اا

its letters – (غخ without إدغب complete) إدغب ثغ١س غخ وب

are اشاء اال .

Examples for the three types of إدغب :

The letter With ا With از٠ Type of إدغب

ا

ف ىع س ع

ك أفب ٠عم خ ا

بى… … مبر

إدغب ثغخ وب

ب حج ف ج١د

... ءصاج

إدغب ثغخ وب

Tajweed Level 1


ا١

عد

اا

غش ح

إدغب ثغخ بلص

ا١بء

...م٠ إ

٠ رئ٠ ...ف١

إدغب ثغخ بلص

اساء

... ة ز

... ح١ ز ةز

إدغب ثغ١س غخ

وب

اال

د

ىزبة ال ز٠ت ذه ا

دف١ زم١

إدغب ثغ١س غخ

وب

Reason For Applying اإلدغب Ruling

As for merging a with a it is because of the resemblance between

them. They both have the same articulation point and the same

characteristics because they are the same letter.

As for merging ا with the rest of اإلدغب letters it is because of the

closeness of the articulation point of the letters involved (i.e with

ي ي س ).

The reason اغخ remains with the letters " ٠" is because it is a

strong characteristic.

The reason why اغخ is removed with the letters ي ز is to make it easy

to pronounce. Pronouncing اغخ with these letters causes the reader

some hardship.

Tajweed Level 1


Exceptions When اإلدغب Ruling Does NOT

Apply There are occasions when اإلدغب does not apply even when one of the

: از or ا اغبوخ letters immediately follow “ ش "

Exception 1 – اإلظبز اطك

letters immediately follow اإلدغب rule does not apply if one of اإلدغب

:in one word. This only occurs in four words in the Quran ا اغبوخ

ب ١اد Whenever it occurs:

١ث Whenever it occurs:

اص [ اشػذ : 4 ]

ال [ األؼب : 99 ]

Also falls under this exception:

ب ٠عطس م ا ما : 1 ] ]

ط٠ حى١ ا مسآ ا [ 0-1 : [ ظ

However, ا اغبوخ is merged with ا in عط شؼشاءا : 1 ] ] and

[ 1 : . دفص ػ ػبص in accordance with how it was read by [ امصص

Exception 2 – اعىذ

ل١ض

مبخا : 07 ] اقز ] - Here we read ل١ then

pause without taking a breath then read: زاق . The ض

is known as ذىع (stopping without taking a breath). The ذىع is what prevents اإلدغب from taking place. That is how it was read by دفص ػ ػبص . This rule

is also called إظبسظك .

In these cases ا is pronounced

clearly without a غخ and it is not

permissible to apply اإلدغب rule as it

would confuse the intended meaning.

This rule is called إظبسظك (absolute clearness). It is called so

because it is not from اإلظبس اذم

nor of any of the other إظبس rules.

is not applied when reading اإلدغب

and ط٠ in continuum with the next

letter (note that and ط٠ both

end with عبوخ ). That was how it

was read by دفص ػ ػبص . This

rule is also called إظبسظك .

Tajweed Level 1


خفبءاإل

خفبءاإل linguistically: It means hiding, concealment.

Applied Definition: It means the pronunciation of a noon sakinah (stripped

of any shaddah) or tanween in a state somewhere between idhaar and

idgham, with a ghunnh .

خفبءاإلحسف ( خفبءاإل Letters)

خفبءاإل rule has 15 letters:

ص ذ س ن ج غ ق ض د ط ش ف د ض ظ

They are the remaining letters of the Arabic alphabet after removing:

the six letters of بسإظ (idhaar) ( ضح بء ع ح ؽ ر)

the six letters of ب غإد (idgham) ( ش)

the one letter of الةإل (iqlaab) (ة )

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

How To Apply خفبءاإل Rule On Its Letters When one of the إخفبء letters:

( ص ذ س ن ج غ ق ض د ط ش ف د ض ظ) immediately follows ا اغبوخ or از in one word or in between two

words, ا اغبوخ is not pronounced, rather it is hidden but its

characteristic the غخ (ghunnah) of two counts long remains. The noon sakinah is hidden by leaving a small gap between the tip of the tongue and

the gums of the top teeth, so that the tongue is a little bit further away

from the noon articulation point and close to the articulation point of the

following letter to be pronounced.

One should be careful as not to make the following mistakes when trying

to apply the ikhfaa rule:

Tajweed Level 1


Not to stick the tongue againt the gums of the top teeth so

that a clear noon is said;

Not to stretch the vowel that is on the letter before the

noon so that a full vowel is said. For example: reading وز as وز or ى as ى .

When applying ikhfaa one should say the ghunnah with tafkheem (fatness)

if the letter following the noon sakinah is one of the tafkheem letters ( ط

The level of tafkheem of the ghunnah should be . ( ق ظ ص ض

the same as the level of the tafkheem letter with the ط being the

strongest then ض then ص then ظ then ق .

For example: اد طجبلب ب لبي [Nooh: 15] ظ [Al-

Anaam: 93] ثس٠ح صسصس [Al-Haqah: 6].

As for the rest of the ikhfaa letters the ghunnah should be said with

tarqeeq (thinness).

This kind of إخفبء (ikhfaa ) is called احم١ماإلخفبء ( al-ikhfaa al-haqeeqi ) because:

to differentiate it from another type of إخفبء (ikhfaa )

called خفبء اشفي اإل (al-ikfaa ash-shafawee);

the hiding is achieved in ا اغبوخ or از more than in

.(al-meem as-saakinah) ا اغبوخ

Reason For Applying اإلخفبء Ruling The reason اإلخفبء is applied on its 15 letters is because, the articulation

point of these letters are not very far from ا اغبوخ or از like

the idhaar letters, neither are they very close like the idgham letters.

Therefore, since there is no cause for applying idhaar or idgham, an

middle rule has been applied which is ikhfaa.

How Ruling Appears In The Quran اإلخفبءThe noon sakinah does not have any vowel on it and the letter after it

does not have a shaddah on it. As for the tanween then the double fatha,

Tajweed Level 1


kesrah and dhammah are not aligned over each other and are not directly

over the letter, and the letter after the tanween does not have shaddah on it. This is also how incomplete idgham appears in the Quran.

Levels of Rule اإلخفبءThe ikhfaa rule has three levels of strength dependoing on the how close

or far the ikhfaa letter is from the noon sakinah and tanween. The closer

the ikhfaa letters are from the noon sakinah and tanween the stronger it

is hidden (i.e. the stronger the ikhfaa is):

Level 1 – Strongest

When the letters د د ط follow the noon sakinah

Level 2 – Middle

When the letters ش ض ج غ ص ذ س

ف follow the noon sakinah ض ظ

Level 3 – Weakest

When the letters ن ق follow

the noon sakinah

Tajweed Level 1


Exercise 3

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

are wrong:

1) The ruling on learning tajweed is (fardh kifayah) obligatory upon Muslims as a

whole like learning the other sciences the Muslims need ( )

2) One example of اذ اج in tajweed is that the length of اغخ or ازفخ are

said shorter than their exact length. ( )

because they are اذشف اذمخ are six and are called دشف اإلظبس (3

pronounced from the back of the mouth. ( )

4) Some of the scholars of tajweed consider ازشر as an independent level of

recitation and they put it before the ازذمك level. ( )

5) One example of اذ اج in tajweed is not pronouncing the letter اال in the

moon letters.

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

7) The letters of اإلظبس اذم are اضح ابء then اؼ اخبء then اغ

( ). ا اغبوخ depending on the distance they are from اذبء

8) There are more than three pillars of recitation, if the recitor falls short of one of

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

appears at the end of nouns only and it is noon that does ا اغبوخ (9

not have any vowel on it. ( )

( ) . صال اف and it is changed to an لفب is dropped از (10

because of the close distance اذشف اذمخ rule is applied on اإلظبس (11

between the articulation point of the letters and ا اغبوخ .( )

Tajweed Level 1


Exercise 4



a) Idhaar is only applied in between two words ( )

b) Idgham can be with ghunnah and without ghunnah ( )

c) Al-Qalb and ikhfaa are only applied in between two words ( )

d) Idhaar is to pronounce each letter clearly from its articulation point

with ghunnah ( )

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

ghunnah is only applied in between two words ( )

f) Al-Qalb is changing noon saakinah or tanween into a meem with

ghunnah when proceeded by baa saakinah ( )

g) Noon sakinah is a letter that does not have a vowel on it and it is read

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

h) Tanween is a noon sakinah that is read when continuing the reading and

when stopping at the word ( )

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

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

2) Which of rule is applied on the noon sakinah and tanween if one of the

following letters appears after the noon sakinah and tanween:

ر ص ض ة ف ق ن

3) What is the difference between:

c) Noon sakinah and tanween d) Complete idgham and incomplete idgham e) Ikhfaa and idgham

4) Fill in the blank spaces with appropriate words:

Tajweed Level 1


a) Noon sakinah and tanween must be pronounced clearly without

ghunnah if one of the following letters appears after them:

______ , ______, ______, _____, _____, _____

b) Idgham means ______________________________. For

example __________ .

c) Depending on the distance between idhaar and its _______ it has

three __________, they are __________ for ________ and

________, _______ for ________ and ________, _______

for ________ and ________ .

d) _________ and _______are the exceptions of idgham.

5) Define the following terms with examples:

c) Al-qalb d) Al-Idhaar e) As-sakt

6) Explain why:

a) idgham is complete with the letters ( ش ) but incomplete with

the letters ( ي ) ?

b) the Noon sakinah and tanween is pronounced clearly when followed

by one of al-halqee letters ?

c) the Noon sakinah and tanween read as meem when followed by the

letter ( ة )

d) must the Noon sakinah and tanween be pronounced clearly in the

following words ( ب اذ ث ص ا ال )

Tajweed Level 1


Al-Idgham Ash-Shafawee Its letter is:

Al-Idhahaar Ash-Shafawee Its letters are the rest of the Arabic

alphabet

Rules of Meem Sakinah

Meem sakinah is a meem that does not have any of the three

vowels ( دشوخ ) on it. That means it does not have فزذخ (fetha ) nor ظخ

(dhamah ) nor وغشح (Kesrah).A meem sakinah occurs in nouns and verbs,

in the middle and at the end of the word. It also occurs in prepositions

and particles ( اذشف ).

Exmples:

ح دا ع١

There are three tajweed rules that apply to meem sakinah :

Al-Ikhfaa Ash-Shafawee Its letter is:

ة

Meem Sakinah rules

Tajweed Level 1


Al-Ikhfaa Ash-Shafawee

Al-Ikhfaa Ash-Shafawee is when the letter ( ة) immediately follows meem sakinah in between two words. It does not matter whether

this sukoon that is on the meem is part of the make up of the word

(sukoon asliyah ) or not (aridha li sukoon ) AND this meem does not have a

shaddah on it. The ikhfaa shafawee rule is only applied between two

words (i.e. one word ends with meem sakinah and the immediate word

after it begins with the letter ( ة) ). Al-Ikhfaa Ash-Shafawee Letters The ikhfaa shafawee rule has only one letter: ( ة) .

How To Apply The Ikhfaa Shafawee Rule On Its

Letter When the letter ( ة) immediately follows meem sakinah in between two

words hide this meem by not pressing on its articulation point (the lips), with a ghunnah of two counts long. This ghunnah is a characteristic of the

meem.

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

Reason For Applying The Ikhfaa Shafawee Rule The ikhfaa shafawee rule is applied on its letter because the letter ( )

and the letter ( ة ) share the same articulation point as well as having

many characteristics in common. Thus idgham and idhar would be too

difficult to apply. Also it is called ikhfaa shafawee because the

articulation point of the letter ( ) is the lips (shefetaan).

The ikhfaa shafawee appears in the Quran as a meem without a sukoon and the letter after it does not have shaddah on it.

For example: ١ حجبزحث رس [Surah A-feel : 4 ]

س ث أ ظب [Surah Ar-Rad : 33 ]

٠عزص ث ب [Surah Ael-E-Imran : 101 ]

Tajweed Level 1


Al-Idgham Ash-Shafawee

Al-Idgham Ash-Shafawee is when a meem sakinah is

immedeiately followed by a meem mutaharika.

Al-Idgham Ash-Shafawee Letters Its letter is: a meem mutaharika i.e. a meem that has one

of the three vowels on it, fetha, dhamah or kesrah.

How To Apply Al-Idgham Ash-Shafawee Rule On

Its Letter When a meem sakinah is immedeiately followed by a meem mutaharika

merge the two meems and pronounce them as one meem, with a ghunnah of two counts long.

For example: ى ب وعجز [Surah Al-Baqarah : 141 ]

و ا فئخ ل١خ غجذ فئخ وث١سح ثإذ [Surah Al-Baqarah : 249]

Al-Idgham ash-shafawee is also known as idgham mithlain sagheeran. It is

called such because:

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

have the same articulation point and the same characteristics.

Sagheeran – a meem sakinah occurs before a meem mutaharika.

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

and to differentiate it from the idgham that is applied on the

noon sakinah.

With ghunnah – because the ghunnah is coming from the second letter,

thus this is a complete idgham.

Al-Idgham ash-shafawee appears in the Quran as a meem without a

sukoon and the second meem has a shaddah on it.

For example: وز ب

Tajweed Level 1


Al-Idhaar Ash-Shafawee

Al-Idhaar Ash-Shafawee is pronouncing a meem sakinah clearly

from its correct articulation point without a ghunnah, or shaddah, or sakt, and nor stopping at the word when immediately followed by one of the idhaar letters.

Al-Idharr Ash-Shafawee Letters Its letters are the rest of the Arabic alphabet other than the letters (

.and ( ) . Therefore its letters are 26 letters ( ة

How To Apply Al-Idharr Ash-Shafawee Rule On Its

Letters When a meem sakinah is immediately followed by one of the 26 idhaar ash-shafawee letters, the meem should be clearly pronounced from its correct

articulation point without ghunna.

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

ح دا [Surah Al-Fatiha : 1 ]

Or in between two words such as:

ذأع ١سغ ع١ [Surah Al-Fatiha : 7 ]

Reason For Applying Al-Idhaar Ash-Shafawee Rule The idhar ash-shafawee rule is applied on its 26 letters is because of far

distance between the letter ( ) articulation point and the articulation

point of most of its 26 letters. Also because of the differences between

their characteristics.

Is is called al-idhaar ash-shafawee because:

Tajweed Level 1


Al-idhaar – because the letter meem is pronounced clearly without a ghunna.

Ash-Shafawee – because the articulation point of the meem is the lips. The

word shiffah means the lips, so shafawee means orally or it is coming from

the shiffah (lips).

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

For example: باش ضحب ط [Surah Ash-shams : 1 ]

راةع ٠أر١ [Surah Nooh : 1 ]

NOTE: Extra care needs to be taken when applying the idhaar ash-shafawee rule on

the letter meem followed by either of the letters ( ف ) or ( ) . The

meem sakinah needs to be pronounced clearly by ensuring the lips are

completely closed before pronouncing the next letter and not applying the

ikhfaa rule. This is because one is more inclined to apply the ikhfaa rule when

either of the letters ( ف ) or ( ) follows the meem due to the closeness

of their articulation points.

For example: ى د٠ ى د٠ [Surah Al-Kafiroon : 6 ]

ف ار خزف ١ [Surah An-Naba : 3 ]

Tajweed Level 1


Exercise 5



k) Al-ikhfaa ash-shafawee is only applied in between two words ( )

l) Al-Idgham ash-shafawee is merging a meem sakinah with a meem mutaharika and pronouncing them as one meem without ghunnah ( )

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

practically ( )

n) Al-Idhaar ash-shafawee is to pronounce each letter clearly from its

articulation point without ghunnah when a noon sakinah is followed by the

letter ( ة ) ( )

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

p) Al-Ikhfaa ash-shafawee is changing noon saakinah into a meem with

ghunnah when proceeded by baa saakinah ( )

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

r) The meem should be read with a ghunnah of two or four counts long when

stopping at a word that ends with a meem ( )

2) What is the difference between:

f) Al-Igham ash-shafawee and idgham mithalin sagheeran g) Ikhfaa and ikhfaa ash-shafawee


a) Al-ikhfa ash-shafawee is when a ______ ________ is proceeded by

________ in ____________________________. The meem is then

hidden by not _____ __ _____ _______ and read with a

_________.

Tajweed Level 1


b) A meem mutahariak is a meem that has a ______, _______ or

______ on it, whereas a meem sakinah does not have any of the three

vowels on it.

c) Al-idhaar ash-shafawee is applied on ____ letters excluding _____

and ____ which are the letters of ________ _________ and

__________ _________ consecutively.

4) Give an example of f) Al-Idhaar ash-shafawee g) Al-ikhfaa ash-shafawee h) Al-idghaam ash-shafawee

5) Explain why:

e) Al-ikhfaa ash-shafawee is applied with the letter ( ة ) and not with

any other letter.

f) Extra care needs to be taken when applying al-idhaar ash-shafawee

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

6) How do the following appear in the Quraan:

a) Al-Idhaar ash-shafawee

b) Al-Ikhfaa ash-shafawee

c) Al-Idghaam ash-shafawee

Tajweed Level 1


Mock Exam



s) When reading al-basmalah in between two surahs has two ways : stopping

at the last surah then saying al-basmalah then stopping then starting the

next surah , ending the last surah , stopping then saying al-basmalah in

one breath ( )

t) Idgham can be with ghunnah such as ى ٠ and without ghunnah

such as ئز صذس ( )

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

v) If the reader had to stop reading the Quran due to a necessity such as

coughing or sneezing then they should not repeat saying al-istiatha ( )

w) صا , ب , ث are exempt from idgham so that the اذ

intended meaning would not be confused ( )

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

y) Pronouncing a noon sakinah clearly from its articulation point without

ghunnah is idhaar ash-shfawee ( )


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

b) Al-Ikhfaa has three levels depending on the distance between the

letters involved and its strongest at the letters ___ , ___ , ___, the

weakest being at the letters ____ , ____.

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

present only in nouns.

d) The ghunnah is a characteristic of the letters ___ and ___ and it is

always ____ counts long.

Tajweed Level 1


e) _______ and _______ are exceptions of idgham such as __________

and _________ consecutively.

3) Give the reason as to why:

a) Extra care needs to be taken when applying the idhaar ash-shafawee

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

) .

b) Complete idgham has a ghunnah in ١ بء خمى أ

c) Al-Istiatha should not be said when beginning to read a verse that

begins with Allah‟s name, one of His attributes or a preposition

referring to Him.

4) Mention two differences between:

a) Al-ikhfaa ash-shafawee and ikhfaa b) Complete idgham and incomplete idgham

c) Al-Idhaar al-mutlaq and al-idhaar

Tajweed Level 1


6) Extract two of the following rules from the following verses:

a) Incomplete idgham with ghunnah b) Complete idgham with ghunnah c) Complete idgham without ghunnah d) Ikhfaa sha-fawee e) Idgham shafawee

Mock Exam Answer

Tajweed Level 1


1)

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

surahs.

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

as ئز صذس and without ghunnah such as ى ٠

bb) Correct.

cc) Correct.

dd) Correct.

ee) Wrong ( ة) and ( )

ff) Wrong, pronouncing a meem sakinah clearly from its articulation point

without ghunnah is idhaar ash-shfawee)

2) a) Idhaar al-mutlaq.

f) د د ط and ن ق

g) Noon sakinah, tanween.

h) and , two counts long.

i) As-sakt and al-idhaar al-mutlaq , لطساق and ١ب اد

(and there are other examples too)

3)

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

e) Because the ghunnah is coming from the second letter into which

the merging is taking place.

f) See NOTE ONE: of al-istiatha note

104110436 Al Muneer Fee Ahkamil Tajweed English Translation(1)

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