Tajwid
In the context of the recitation of the Quran, ' or ' is a set of rules for the correct pronunciation of the letters with all their qualities and applying the various traditional methods of recitation, known as. In Arabic, the term is derived from the verb جود, meaning enhancement or to make something excellent. Technically, it means giving every letter its right in reciting the Quran.
is a system by which one learns the pronunciation of Quranic words as pronounced by the Islamic prophet Muhammad. The beginning of the system of was when the early Islamic states or caliphates expanded in the third century of Hijra under the Abbasid Caliphate, where errors in pronunciation increased in the Quran due to the entry of many non-Arab Muslims into Islam. So the scholars of the Quran began to write the rules of intonation. It is said that the first person to collect the system of in his book was in the third century of Hijra.
History
The history of Quranic recitation is tied to the history of, as each reciter had their own set of tajwid rules, with much overlap between them.Abu Ubaid al-Qasim bin Salam was the first to develop a recorded system for tajwid, giving the rules of tajwid names and putting it into writing in his book called al-Qiraat. He wrote about 25 reciters, including the 7 mutawatir reciters. He made the reality, transmitted through reciters of every generation, a system with defined rules, terms, and enunciation.
Abu Bakr Ibn Mujāhid wrote a book called "The Seven of the Recitations". He is the first to limit the number of recitations to the seven known.
Imam Al-Shatibi wrote a poem outlining the two most famous ways passed down from each of seven strong imams, known as. In it, he documented the rules of recitation of Naafi’, Ibn Katheer, Abu ‘Amr, Ibn ‘Aamir, ‘Aasim, al-Kisaa’i, and Hamzah. It is 1173 lines long and a major reference for the seven qira’aat.
Ibn al-Jazari wrote two large poems about and. One was Durrat Al-Maa'nia, in the readings of three major reciters, added to the seven in the, making it ten. The other is , which is 1014 lines on the ten major reciters in great detail, of which he also wrote a commentary.
Religious obligation
Knowledge of the actual rules is a community duty. There is a difference of opinion on the ruling for individuals. Dr. Shadee Elmasry states that it is an individual obligation on every Muslim to recite the opening chapter of the Qur'an with correct, though they do not need to know the terms and definitions of the rules themselves. Sheikh Zakariyya al-Ansari stated that it is sinful to recite in a way that changes the meaning or changes the grammar. If it does not change these two things, then it is not sinful, even if it is a clear error.Qur'an and hadith on tajwīd
The central Quranic verse about is verse 73:4: "...and recite the Qur'an with measured recitation." The word tartīl, as used in this verse, is often also used in hadith in conjunction with its command. It means to articulate slowly, carefully, and precisely.Abu Dawud's hadith collection has a chapter heading titled "Recommendation of tartīl in the Qur'an." It begins with the narration: "The Messenger of Allah peace and blessings be upon him said: One who was devoted to the Qur'an will be told to recite, ascend and recite carefully as he recited carefully when he was in the world, for he will reach his abode when he comes to the last verse he recites." This narration describes the importance of the manner of recitation and its positive effects in the afterlife. The next narration describes the importance of prolongation : "Qatadah said: I asked Anas about the recitation of the Qur'an by the Prophet, peace and blessings be upon him. He said: He used to express all the long accents clearly ." This narration also shows that even the companions of the prophet used some terms which are still used today in tajwīd rules.
Arabic alphabet and grammar
The Arabic alphabet has 28 basic letters, plus hamzah.The Arabic definite article is ال al-. The lām in al- is pronounced if the letter after it is ألقَمرية, but if the letter after it is ألشَّمسية, the lām after it becomes part of the following letter. "Solar" and "lunar" became descriptions for these instances as the words for "the moon" and "the sun" are examples of this rule.
Emission points
There are 17 emission points of the letters, located in various regions of the throat, tongue, lips, nose, and the mouth as a whole for the prolonged letters.The manner of articulation refers to the different attributes of the letters. Some of the characteristics have opposites, while some are individual. An example of a characteristic would be the fricative consonant sound called, which is an attribute of air escaping from a tube.
Thickness and thinness
The emphatic consonants, known as ' letters, are pronounced with a "heavy accent". This is done by either pharyngealization /ˤ/, i.e. pronounced while squeezing one's voicebox, or by velarization /ˠ/. The remaining letters – the – have a "light accent" as they are pronounced normally, without pharyngealization.is heavy when accompanied by a ' or ' and light when accompanied by a kasrah. If its vowel sound is cancelled, such as by a ' or the end of a sentence, then it is light when the first preceding voweled letter has a kasrah. It is heavy if the first preceding voweled letter is accompanied by a fatḥah or ḍammah. For example, the at the end of the first word of the Sūrat "al-ʻAṣr" is heavy because the has a fatḥah:
is only heavy in the word '. If, however, the preceding vowel is a kasrah, then the in ' is light, such as in the Bismillah:
Prolongation
Prolongation refers to the number of morae that are pronounced when a voweled letter is followed by a madd letter. The number of morae then becomes two. If these are at the end of the sentence, such as in all the verses in "", then the number of morae can be more than two, but must be consistent from verse to verse. Additionally, if there is a maddah sign over the madd letter, it is held for four or five morae when followed by a ' and six morae when followed by a '. For example, the end of the last verse in "al-Fatiha" has a six-mora maddah due to the shaddah on the .''Sākinah'' (vowelless) letters
''Nūn sākinah'' and ''tanwīn''
Nūn sākinah refers to instances where the letter nūn is accompanied by a sign, some cases of which involve tanwīns nun with a sukun. There are then four ways it should be pronounced, depending on which letter immediately follows:''Iẓhār''
- : the sound is pronounced clearly without additional modifications when followed by "letters of the throat". Consider the nūn with a pronounced regularly in the beginning of the last verse in "al-Fatiha":
Pronunciation: /sˤɪɾɔːtˤ alːaðina ʔanʕamta/
''Iqlāb''
- : the nūn sound is converted to a sound with imperfect closure if it is followed by a. Additionally, it is pronounced with ghunnah, i.e. nasalization which can be held for two morae. Consider the nūn sound on the tanwīn on the letter jīm that is pronounced as a mīm instead in the chapter Al-Hajj:
Pronunciation: /wa ʔãmbatat mɪn kulːɪ zawd͡ʒɪ̃m bahiːd͡ʒ/
''Idghām''
- : the nūn sound fully assimilates to the following sound if the latter is or another. With and, there is no nasalization. The last 4 letters also receive ghunnah in the process. only applies between two words and not in the middle of a word. Consider for example the nūn that is not pronounced in the second word of the Shahada :
Pronunciation : ʔaʃhadu ʔa-lːaː ʔilaːha ʔɪlː ɔlˤːɔːhu wa ʔaʃhadu ʔanːa muħamːada- ɾasuːlu lˤːɔːh/
''Ikhfāʼ''
- : the nūn sound is not fully pronounced if it is followed by any letters other than those already listed, includes a. Consider the nūn that is suppressed in the second verse of the chapter Al-Falaq:
Pronunciation: /mɪ̃ ʃaɾːi maː xɑlɑqə/
''Mīm sākinah''
The term mīm sākinah refers to instances where the letter mīm is accompanied by a sukun. There are then three ways it should be pronounced, depending on which letter immediately follows:- ' when followed by another mīm : the mīm is then merged with the following mīm and includes a ghunnah;
- ' : the mīm is suppressed when followed by a, with a ; Consider the mīm that is suppressed in the fourth verse of the chapter Al-Fil:
- *
- : the mīm is pronounced clearly with no amendment when followed by any letters other than those already listed.
''Qalqalah''
The biggest bounce is when the letter is at the end of the word and is accompanied by a , such as the end of the first verse of Al-Masad|: