‫ى ٍ‬ ‫ٍ‬ ‫ي‬ ‫ى‬

‫أ‪ًٛ‬ػيػس إػهظػر‬
‫ى ٍ‬
‫َشحي‬

‫َّ ٍ‬ ‫ى‬ ‫ِّ‬ ‫ى‬

‫ـيػجػ ًح إػ‪ٜ‬ػظػر‬

‫تلمل‪:‬‬
‫محمس سوح قَـ ِْـ ِدؼ ْي امللصئ‬
First Print 2020
By al-Tanzil Institute of Quranic Sciences
Cape Town
Western Cape
South Africa
[email protected]

Any part of this book may be reproduced for teaching purposes with
condition that no changes are made to it.

2
 Table of Contents
Foreword ................................................................................................................................ 6
System of Transliteration...................................................................................................... 7
Introduction ........................................................................................................................... 8
My Asānīd for the Ṭayyibah ................................................................................................ 9
Al-Muqaddimah .................................................................................................................. 11
The Virtues of the Ambassadors of the Qurʾān ........................................................... 12
The Virtues of Qurʾānic Study and its Recitation ....................................................... 18
The Criteria for the Admissibility of a Qirāʾah............................................................ 20
ʿArabiyyah .................................................................................................................... 20
ʿUthmānic Orthography ............................................................................................. 21
Sound Transmission Chains ...................................................................................... 22
Tawātur ........................................................................................................................ 22
The Seven Aḥruf ............................................................................................................. 28
The Qurrāʾ, their Transmitters and Ṭuruq ................................................................... 34
The Ṭuruq ........................................................................................................................ 45
The Secondary Ṭuruq selected by Ibn al-Jazarī ........................................................... 57
The Minor Letter Codes ................................................................................................. 59
Precept for Warsh in the Ṭayyibah ............................................................................... 61
The Word-codes .............................................................................................................. 62
The Technical Usages of the Ṭayyibah ......................................................................... 65
The Use of the Opposites ............................................................................................... 67
The Makhārij of the Letters ........................................................................................... 72
The Ṣifāt of the Letters ................................................................................................... 79
3
 Varying Paces of Recitation ............................................................................................ 85
Tajwīd ............................................................................................................................... 87
Correct Execution of the Letters .................................................................................... 90
The Nūn Mushaddadah, the Mīm Mushaddadah and Mīm Sākinah ........................ 94
Idghām .............................................................................................................................. 96
Waqf .................................................................................................................................. 97
The Istiʿādhah ..................................................................................................................... 104
The Wording of the Istiʿādhah ..................................................................................... 104
Where should the Istiʿādhah be made? ....................................................................... 105
Should Istiʿādhah be Made Loudly or Softly? ............................................................. 106
Stopping and Joining of the Istiʿādhah ........................................................................ 109
The Ruling Regarding the Istiʿādhah........................................................................... 109
The Basmalah ..................................................................................................................... 110
Sūrah Umm al-Qurʿān ....................................................................................................... 116
Idghām Kabīr ..................................................................................................................... 127
Those places in which idghām is preponderant for Ruways ..................................... 149
Those places in which idghām and iṭḥ-hār are allowed equally for Ruways .......... 150
Those places in which iṭḥ-hār is preponderant for Ruways ...................................... 152
Hāʾ al-Kināyah.................................................................................................................... 156
Madd ................................................................................................................................... 170
Two Hamzahs in One Word ............................................................................................ 187
Two Hamzahs in Two Different Words .......................................................................... 210
The Isolated Hamzah ........................................................................................................ 216

4
Naql – Transference of the Ḥarakah to the to Sākin before it and other Matters .... 241
Sakt before a Hamzah and other Matters ....................................................................... 247
Waqf for Ḥamzah and Hishām on a hamzah ................................................................ 251
Idghām Ṣaghīr ................................................................................................................... 273
The section on the ‫ ر‬of ‫ ا ْر‬............................................................................................. 273
ِ
The section on the ‫ ذ‬of ْ‫ كَس‬............................................................................................. 274
The section on the feminine tāʾ which is sākinah (‫)ث‬
ْ .............................................. 276
The section on the ‫ ل‬of ‫ ُ َْل‬and ‫ت َ ْل‬............................................................................... 279
The Letters that are Close in Makhārij ....................................................................... 282
The Rules of the Nūn Sākinah and the Tanwīn ........................................................ 291
The Chapter on Fatḥ, Imālah and Taqlīl ........................................................................ 296
Imālah of the Hāʾ al-Taʾnīth and what is before it during Waqf ................................. 336
Their Practices regarding the Rāʾāt ................................................................................. 341
The Lāmāt .......................................................................................................................... 354
Waqf upon the Last Letter ............................................................................................... 358
Waqf based upon the Written Script .............................................................................. 362
Their practices Regarding Yāʾāt al-Iḍāfah ....................................................................... 376
Their practices Regarding the Additional Yāʾāt ............................................................. 401
Individual Renditions of the Qirāʾāt and Combining them ......................................... 424
The Chapter on the Takbīr .............................................................................................. 433
Etiquette when Completing a Khatm ............................................................................. 446
Conclusion of the Poem ................................................................................................... 450
Bibliography ....................................................................................................................... 454

5
 Foreword

This commentary is written for those who have already completed the study of the
Shāṭibiyyah and the Durrah. Therefore, I will not explain any of the technical terms
because the student should be familiar with them by now.
All the sigla – letter-codes and word-codes – that appear in the text will be
underlined.
At the start of every chapter, I will have a heading, ‚Ziyādāt al-Ṭayyibah‛, under
which I will mention all the additional awjuh – ways of recitation – via the Ṭayyibah
which are not found in the Shāṭibiyyah or the Durrah. They are predominantly
extracted from Minḥah Mūl al-Birr of Sheikh Muḥammad Hilālī al-Abyārī.
I have tried to keep the commentary succinct, adhering to primarily provide clarity to
the text. Therefore, peripheral discussions are placed in footnotes. I do not provide
references for ḥadīths mentioned as they are taken directly from the commentaries.
Occasionally, other books of virtues of the Qurʾān (faḍāʾil al-Qurʾān) have been
referenced.
This work would not have been possible without the instruction given to me by my
teacher, Qārī Ayyūb Isḥāq, as well as his constant support and duʾā for my
endeavours. I name this work after my teacher’s teacher, Qārī Anīs Aḥmad Khan :
Anīs al-ʿAshr Sharḥ Ṭayyibat al-Nashr. (A Companion to the Major 10 Qirāʾāt: a
Commentary on the Ṭayyibah). Any ardent disciple of Qirāʾāt who have studied the
works of Qārī Anīs Aḥmad , can only be in awe of his brilliance and insight into
the science.
I thank my students who have endured almost two years of reading through this
commentary and assisting with its editing: ʿAbd al-Raḥmān Davids, ʿAbd Allah
Petersen, Ibrāhīm Darries, Iʿjāz Muqaddam, Kāshif Isaacs, Luqmān Ben, Muḥammad
ʿAlawī Alexander, Muḥammad Craig, Munawwar Harneker, Zahīr Kamaldien and
Zubayr Mohamed.

6
 System of Transliteration

Nr Arabic English Nr Arabic English

1 ‫ٔب‬ ʾ 17 ‫ع‬ ṭḥ
2 ‫ة‬ b 18 ‫غ‬ ʿ
3 ‫ث‬ t 19 ‫ػ‬ gh
4 ‫ج‬ th 20 ‫ف‬ f
5 ‫ح‬ j 21 ‫ق‬ q
6 ‫خ‬ ḥ 22 ‫ك‬ k
7 ‫د‬ kh 23 ‫ل‬ l
8 ‫ذ‬ d 24 ‫م‬ m
9 ‫ر‬ dh 25 ‫ن‬ n
10 ‫ز‬ r 26 ‫ه‬ h
11 ‫س‬ z 27 ‫و‬ w
12 ‫ش‬ s 28 ‫ي‬ y
13 ‫ص‬ sh 29 ‫ََ ْا‬ ā
14 ‫ض‬ ṣ 30 ‫َِ ْي‬ ī
15 ‫ط‬ ḍ 31 ‫َُ ْو‬ ū
16 ‫ظ‬ ṭ 32 ‫َب ْي‬ ay
33 ‫َب ْو‬ ou

N.B. Arabic words are italicised except in 3 instances:

1- When possessing a current English usage.
2- When part of a heading or diagram.
3- When the proper names of humans.

The ‚al‛ of the Arabic lām al-taʿrīf is occasionally omitted to maintain flow of the
English.

7
 Introduction

The essential difference between the 10 Qirāʾāt via the Ṭayyibah, known as the Major
10 Qirāʾāt (Qirāʾāt al-ʿAshr al-Kubrā) and the Minor 10 Qirāʾāt (Qirāʾāt al-ʿAshr al-
Ṣughrā), via the Shāṭbiyyah and the Durrah, are the numerous ṭuruq in the former. It
is therefore imperative for any student of the Ṭayyibah to understand how Ibn al-
Jazarī has layed out the ṭuruq in it.
The Ṭuruq in the Ṭayyibah – or in his Nashr – may be divided into primary and
secondary Ṭuruq. The primary Ṭuruq are the four Ṭuruq chosen, from amongst the
many, by Ibn al-Jazarī and outlined in the Nashr. The secondary ṭuruq are the
compilers of Qirāʾāt – the books – that narrate from the transmitter (Rāwī) via these
four primary Ṭuruq. The secondary ṭuruq transmit from the primary Ṭuruq via
intermediaries e.g. the Ṭarīq of the Shāṭibiyyah, the Ṭarīq of the Taysīr etc. The
following diagram shows the Ṭarīq of the Shāṭibiyyah – a secondary Ṭarīq – that
transmits from the Rāwī, Ḥafṣ, via a primary Ṭarīq, al-Hāshimī:
Ḥafṣ Considering that there are 80 Primary Ṭuruq instead of
the mere 20 (in the Ṣughrā), along with 37 books
ʿUbayd ibn al-Ṣabbāḥ transmitting from them instead of one or two, increases
the number of awjuh extensively. Grasping these
numerous allowances within approximately one
Al-Hāshimī thousand Ṭuruq is a challenge for any student of the
Ṭayyibah. Rendering all these numerous transmissions
Ṭāhir ibn Ghalbūn accurately without mixing one with the other is what
makes the study of the Ṭayyibah so complex.
Abū ʿAmr al-Dānī
In this simple sanad there are four secondary Ṭūruq
Sulaymān ibn Najāḥ transmitting from one primary Ṭarīq, al-Hāshimī. They
are Imam al-Shāṭibī via his (1) Shāṭibiyyah, Abū ʿAmr al-
Dānī via his (2) Taysīr and (3) Jāmiʿ al-Bayān, as well as
ʿAli ibn Hudhayl Ṭāhir ibn Ghalbūn in his (4)Tadhkirah.
Between these four Ṭuruq are subtle differences that they
Ibn Fīrruh al-Shāṭibī transmit for one Rāwī, Ḥafṣ. Multiply this by 19 other
Rāwis and hundreds of other transmissions to gauge how
complex it becomes.
8
 My Asānīd for the Ṭayyibah

I studied the uṣūl of this poem by my esteemed teacher, Qāri Ayyūb ibn Ibrāhīm
Isḥāq, who informed me that he in turn studied it by the master and expert, Qāri
Anīs Aḥmad Khān, who studied it by the skilled Qāri Muḥibb al-Dīn ibn Ḍiyāʾ al-
Dīn, from his father and teacher, Qāri Ḍiyāʾ al-Dīn, from the authority, Qāri ʿAbd al-
Raḥmān al-Makkī.
(An alternate link) Qāri Muḥibb al-Dīn also acquired this directly from Qāri ʿAbd al-
Raḥmān al-Makkī, who studied it under the auspices of his brother and teacher, Qāri
ʿAbd Allah ibn Bashīr al-Makkī, who received it from the Egyptian scholar and expert,
Ibrāhīm Saʿd, who received it from Ḥasan al-Juraysī al-Kabīr, who studied it by the
Sheikh al-Qurrāʾ of Egypt during his time, Muḥammad ibn Aḥmad al-Mutawallī, who
acquired it from Aḥmad al-Durrī al-Tihāmī, from Aḥmad Salamūnah, from Ibrāhīm
al-ʿUbaydī.

(Alternate sanad) I read the entire poem – the uṣūl and the farsh – to Sheikh ʿAbd
Allah ibn Ṣāliḥ ibn Muḥammad al-ʿUbayd. He read it to Sheikh Aḥmad Ḥasan Khan
al-Ṭūnkī, who read it to Sheikh Muḥammad Ḥabīb Allah ibn Ghulām Ḥaydar al-
Afghānī, to ʿAbd al-Mālik ibn Sheikh Jīwān, to ʿAbd al-Raḥmān al-Makkī with his
sanad mentioned previously.
(Alternate link) Sheikh al-ʿUbayd read the entire poem to Sheikh Aḥmad Aḥmad
Muṣṭafā Abū Ḥasan, who read it to Sheikh Aḥmad ʿAbd al-ʿAzīz al-Zayyāt, who read
it to ʿAbd al-Fattāḥ Hunaydī, to Muḥammad ibn Aḥmad al-Mutawallī, with his
previously-mentioned sanad.
(Alternate link) Sheikh al-ʿUbayd also read the entire poem to Sheikh Ibrāhīm al-
Samannūdī, who read it to Sheikh Ḥanafī al-Saqqā, who read it to Sheikh Khalīl al-
Janāyinī, to Sheikh al-Mutawallī [alternate link] Sheikh Ibrāhīm al-Samannūdī also
read the poem to Sheikh ʿAbd al-ʿAzīz ʿAbd al-Jawwād, who read it to Ibrāhīm ibn al-
9
Sayyid Aḥmad, also known as Ibrāhīm Saʿīd, who read it to Yūsuf ʿAjjūr, to ʿAli ibn
Ṣaqar al-Jawharī, to Muṣṭafā ibn ʿAli al-Mīhī, to Sālim al-Nabtītī, to ʿAli al-Badrī.
(Alternate link) Sheikh al-ʿUbayd read the entire poem to Sheikh Muḥammad ʿAbd al-
Ḥamīd from Alexandria, who read it to Sheikhah Nafīsah bint Abū al-ʿIlā, to Sheikh
ʿAbd al-ʿAzīz ʿAli Kuḥayl [alternate link] Sheikh Muḥammad ʿAbd al-Ḥamīd also read
it to Muḥammad ʿAbd al-Raḥmān al-Khalījī, to Sheikh ʿAbd al-ʿAzīz Kuḥayl, to
Sheikh ʿAbd al-ʿAṭḥīm al-Dusūqī, to ʿAli al-Ḥaddādī al-Azharī, to Ibrāhīm al-ʿUbaydī.

Sheikh Ibrāhīm al-ʿUbaydī read to the previously-mentioned Sheikh ʿAli al-Badrī and
to Sheikh ʿAbd al-Raḥmān al-Ujhūrī, who both read to Aḥmad al-Baqarī, to
Muḥammad al-Baqarī, to ʿAbd al-Raḥmān al-Yamanī, to ʿAli ibn Ghānim al-Maqdisī,
who read to both Muḥammad ibn Ibrāhīm al-Samadīsī and Sharaf al-Dīn ʿAbd al-
Ḥaqq ibn Muḥammad al-Sunbāṭī, who both i.e. al-Samadīsī and al-Sunbāṭī read to
Sheikh Aḥmad ibn Asad al-Umyūṭī, who read to the author of Ṭayyibat al-Nashr,
Muḥammad ibn al-Jazarī.
(Alternate link) Sheikh ʿAbd al-Raḥmān al-Yamanī also read to Aḥmad ibn
Muḥammad al-Shāfiʿī al-Madanī, better known as Abū al-Ḥaram al-Madanī, who read
to the previously-mentioned Muḥammad ibn Ibrāhīm al-Samadīsī, to Sheikh Aḥmad
al-Umyūṭī, who read to the author of Ṭayyibat al-Nashr, Muḥammad ibn al-Jazarī.

My shortest link for the text of the Ṭayyibah is via ijāzah from [1] Sheikh Maḥmūd
ibn ʿAli ibn Shuʿayb al-Sharqāwī, who read it to [2] Sheikh Zakariyyā ibn ʿAbd al-
Salām, who read it to [3] Sheikh al-Fāḍilī Abū Laylah, who read to [4] Sayyid Abū
Ḥaṭab, who read to [5] ʿAli al-Ḥaddādī al-Azharī, to [6] Ibrāhīm al-ʿUbaydī with the
afore-mentioned asānīd to Imam Ibn al-Jazarī.

10
 Al-Muqaddimah
The muqaddimah i.e. the introduction, consists of 102 lines.

TEXT:
ٍ ‫ٍ ى ٍ ي ى ٍ ي ٍ ى‬ ‫ى ى ٍ ى ى‬ ‫ إٍ ى‬ٚ‫ػػ‬
‫ػض ى‬ ‫ى ى ي ى َّ ه‬
‫ ى‬ٞ‫ػد ي‬
‫ اث ٍ ي‬٠‫ػػ‬
‫ػر‬
ً ٍ
ً ‫ػ‬ ‫اى‬‫ك‬ ‫ػر‬ ‫ذ‬‫اش‬‫ك‬ ٝ‫ػ‬ ٙ‫ػ‬ ‫ظ‬‫ار‬ ‫ؿ‬
ً ‫ػَل‬ ‫ية ذا إػض‬ ‫ػز ًرم‬ ٙ‫ُػةؿ ُم‬ 1
TRANSLATION:
Says Muḥammad, who is Ibn al-Jazarī: O Possessor of Glory, have mercy upon him
(the author), conceal (his shortcomings) and forgive him.

TEXT:
‫كؼ إٍ ىه ىظ ى‬
ٍ‫ػرق‬ ‫ؿ يظ ي‬٠‫ٍ يِػ‬ٜ٘‫ ن ى ٍظػر ى‬ٚ‫ػ‬
ً ‫ػر‬
ٍ ٘
ً
ٍ‫ػػرق‬
‫ػص ى‬َّ ‫ ى٘ػػػة يى‬١‫ػد ﵀ ىنػٖىػ‬
ً
ٍ ‫ ىٍ ى‬2
‫ ي‬ٙ‫ػ‬ ‫إػع‬
ً ً
TRANSLATION:
All praise is due to Allah upon that which He has eased of the Nashr; transmitting the
differences of the 10 (Qirāʾāt).

COMMENTARY:
Ibn al-Jazarī commences his book with the basmalah and ḥamd, in accordance with
the Qurʾān and the Sunnah.

The author thanks Allah for making it easy for him to compile his magnum opus, al-
Nashr fī al-Qirāʾāt al-ʿAshr (The Promulgation of the 10 Qirāʾāt). The Ṭayyibat al-
Nashr (The Epitome of the Nashr) is based upon the Nashr.

11
His Nashr and Ṭayyibat al-Nashr were both written in 799/1396; the former
completed in the Islamic month of Dhū al-Ḥijjah and the latter in Shaʿbān.1

TEXT:
َّ ‫ يُمى‬١‫ػٍػ‬ ‫َّ ِّ ٍ ي ٍ ى ى‬ ‫ىى‬ ‫ػر ى‬
ٍ ‫الص‬ ‫َّ ى ي ى َّ ى‬
َّ ‫ػَل يـ‬ َّ ‫ زي‬3
‫ػد‬
ً ٙ‫ػ‬ ‫ف‬ ‫ػ‬ ٙ ‫ال‬ ٢‫ػ‬‫ػج‬
ً ‫انل‬ ١‫ػ‬ٖ ‫ن‬ ‫م‬ ‫ػد‬
ً ٘ ‫ػٗ إػػػَلة كإػص‬
‫ى ى ى ِّ ى ى ى ى ى ٍ ى ى‬ ‫ى‬ ‫ٍ ى‬ ٍ ‫ى ى‬
‫ػػزل‬ ٛ‫ ٘ػػة أ‬١‫ػة نػٖػ‬ٜ‫ًْذػةب ربػ‬ ‫ دػػػػػَل‬ٚ‫ػػ‬ ‫ ىك ى٘ػػػ‬ًٝ ‫ػجػػػ‬ ‫ى‬
ً ‫ كغع‬ًٝ ‫ كآ ًٕػػػػ‬4
TRANSLATION:
Then eternal salutations and peace upon the chosen Prophet, Muḥammad. And upon
his family, his companions and those who recite the Book of our Lord based upon
how it was revealed.

COMMENTARY:
The author sends salutions upon the Prophet, his family, his companions and all
those who recite the Qurʾān accurately as it was revealed to the Prophet  and
taught by him to the Companions , and passed on by them to the later generations.

The Virtues of the Ambassadors of the Qurʾān

TEXT:
‫ىٍ ى ي ي ىى ٍ ي‬ ‫لث ى‬َّ ‫ ىىٍ ي ى ٍ ٍ ى ي ى ٍ ى ى ٍ يي‬5
‫ػػرؼ‬
ً ‫ػػه‬ ‫ي‬ ‫ك‬ ٝ‫ػ‬‫ػل‬ٍ‫ػ‬‫َي‬ ‫ػػة‬ ٙ‫ػ‬ً ً ‫إ‬ ‫ؼ‬ ‫ػصػةف ٕػيػػس يػظػػر‬ٛ‫ةل‬ ً ٌ:‫كبهد‬
TRANSLATION:
Thereafter: so man is not revered except for what he has memorised and for what he
knows.

1
He started writing the Nashr at the start of Rabīʿ al-Awwal, 799/1396 and completed it in Dhū al-Ḥijjah of the
same year. The Ṭayyibah he completed in the month of Shaʿbān of the same year. See al-Nashr: 2/469; Sharḥ
12
COMMENTARY:
The author relates that the honour of man is based upon the extent of what he has
memorised, and beneficial knowledge that he holds. Likewise, the angels were ordered
to bow to Adam  out of honour for the knowledge which Allah had taught him.

TEXT:
‫ى‬ ٍ ٍ ‫ي‬ َّ ‫ي‬ ‫ىٍ ى ى‬ ٍ ِ‫ػ‬‫ي ٍ ي‬ ‫ى ى ى ى‬
‫ػػةف ى‬
‫ػةف‬
ً ‫الظػص‬ ً ٢‫ػػ‬ ٕ
ً ‫ك‬ ‫أ‬ ‫ح‬
ً ‫ػػ‬٘ ‫ال‬ ‫اؼ‬ ‫ػر‬‫ط‬ ‫أ‬ ‫آف‬
ً ‫ػػر‬ ٕ‫ا‬ ٠‫ػ‬ٖ‫ػ‬ً٘ ‫ػة‬‫ظ‬ ْ ‫ ًٕػػذاؾ‬6
TRANSLATION:
Therefore the ambassadors of the Qurʾān are the noblest of the ummah, exerting good
deeds.

COMMENTARY:
Allah’s knowledge is infinite. His speech – the Qurʾān – thus holds His infinite
knowledge. ʿAlī  alludes to this when he stated that ‚the scholars will never be
filled by studying the Qurʾān‛ (‫ َ)و ََل ٌ َْض َح ُؽ ِت َِ امْ ُـو َ َما ُء‬i.e. they will never complete it’s study,
and it’s amazing characteristics will never cease (َُ ‫) َو ََل ث َ ْيلَ ِِض َؾؼ َجائِـ ُح‬. As mankind grows
and progresses intellectually, they will continue to extrapolate new information from
the Qurʾān and acquire a deeper appreciation for the extraordinary features uncovered
in the miraculous nature of the Qurʾān.
The one who has memorised the Qurʾān therefore holds this infinite knowledge
within his bosom and is the noblest of the ummah of the Prophet . Thus, the
Prophet  said:
‫ش ُاف بمـ ِذؼي َحـ َمو َـ ُة امْ ُل ْصب ٓ ِن‬
َ ْ ‫َب‬
‚The noblest from amongst my ummah are the ambassadors of the Qurʾān.‛

13
The word ‚iḥsān‛ at the end of the line suggests that the memoriser of the Qurʾān
compliments his memorisation of the Qurʾān with such deeds and actions which are
in accordance with the Qurʾān.

The archangel, Jibrīl , describes iḥsān as being conscious of Allah:

َ َ‫َو َما ْاَل ْح َسان؟ َب ْن ث َـ ْـ ُحس‬
. َ‫ فَا ْن م َ ْم ث َـ ُك ْن ث َؼ َصا ٍُ فَـاهـ َُ ً َؼ َصاك‬،ٍُ ‫للا َ َكهـ َم ثَؼ َصا‬
ِ ِ ِ
Jibrīl  asked the Prophet : ‚What is iḥsān?‛ He replied: ‚To worship Allah as if
you see him. And if you do not see Him, certainly He sees you.‛
Thus, his/her actions are performed with the consciousness that Allah is always
watching him/her i.e. in accordance with Allah’s laws – Sharīʿah – and the Qurʾān.

TEXT:
َّ ‫ى‬
ٍ ٟ‫ىػػة ثػػ‬ٜ‫إف ىر َّبػػ‬ ‫ىٍ ي‬ َّ ٍ ‫َّ ي‬
٢‫ػػػ‬ًٞ ‫ػػٗ ييػجىػة‬ ً ً ‫ك‬ ‫﵀‬
ً ‫ا‬ ٔ‫ػػػ‬ ً ٜ‫ إػ‬٢‫ػٗ ًٌػػ‬ٟ‫ػ‬ٛ‫ ىكإ‬7
ٞ‫ػةس أ‬
TRANSLATION:
And they, from amongst the people, are the family of Allah. And our Lord boasts
about them.

COMMENTARY:
This first half of the line refers to a ḥadīth of the Prophet :
ِ ‫ ُ ْه َب ُْ ُل‬،‫ َب ُْ ُل امْ ُل ْصب ٓ ِن‬:‫للا؟ كَا َل‬
.َُ ‫للا َو َذاظ ُخ‬ ِ ‫ َم ْن ُ ْه َي َز ُسو َل‬:‫ ِكِ َل‬،‫ان ِلل َب ُْـ ِوـِؼ َن ِم َن امي ِاش‬
ِ
‚Indeed from amongst man there are those who are the family of Allah.‛ They asked:
‚Who are they, O Messenger of Allah?‛ he answered: ‚The fraternity of the Qurʾān,
they are the family of Allah and His specially chosen ones.‛

The second half of the line refers to another ḥadīth in which Allah mentions
individuals to the Angels:
‫ َوقَ ِضَِـ ْذؼُِ ُم‬،‫ اَل ه َؼ َزمَ ْت ؿَو َ ِْؼِِ ُم امس ِكِيَ ُة‬،‫للا َوً َـذَـسَ َاز ُسوه َ َُ ت َـ ِْـٌَؼُِم‬
ِ ‫اة‬ َ َ‫ون ِنـخ‬ َ ُ‫ ً َـ ْخو‬،‫للا‬
ِ ‫وث‬ ِ َُ ‫َما ا ْحـخَ َم َؽ كَ ْو ٌم ِف ت َُْ ٍت ِم ْن ت ُـ‬
ِ
ُ ‫ َو َر َن َص ُ ُه‬،‫ َو َحف ْذؼُِ ُم امْ َم َلٓئِ َك ُة‬،‫امص ْحـ َم ُة‬
.ٍُ َ‫للا ِفِـ َم ْن ِؾ ْيس‬
14
A group does not gather in one of the houses of Allah to recite the Qurʾān and study
it between themselves, except that tranquility descends upon that gathering, mercy
engulfs them, the angels encompass them and Allah mentions them to those by Him.

TEXT:
‫ٍ ى ى‬ ‫ى َّ ي ٍ ى ى ي‬
‫ ى‬ٝ‫ػػ‬ ‫ىٍ ي ٍ ىى ى‬ ٍ ِ‫ إٍ ي‬٢‫ػةؿ ٌػ‬
‫ ىى ى‬8
١‫ػفػٍػ‬ ‫ اغ‬ٚ‫ػػػ‬
ً ٘ ‫ز‬‫ر‬ ‫أك‬ ٝ‫ػ‬ ٛ ‫ػأ‬ً ‫ث‬ ١‫ػ‬ ٍ‫ػ‬ ‫ك‬‫ك‬ ٗ‫ػ‬ٟ‫ػ‬ ٜ ‫خ‬ ‫آف‬
ً ‫ػر‬ ً ُ‫ك‬
TRANSLATION:
And (Allah) says about them in the Qurʾān – and this suffices (as being authoritative)
– that He specially chose them to inherit it (the Qurʾān).

COMMENTARY:
This line refers to a verse in the Qurʾān in which Allah states:
ْ ‫اّلین‬ ْ ْ ْ
‫اص َّط َّفی َّنا ِم ْن ِعبا ِدنَّا‬ ِ َّّ ‫کتب‬ِ ‫ث ُ َّّم اَّورث َّنا ال‬
َّ َّ َّ َّ
Then We have selected from amongst Our slaves those who will inherit the Book (the
Qurʾān). Sūrah Fāṭir: 32.
The word ‚‫ ‛ ِا ْظ َع َفى‬which appears in the verse, alludes to the high rank given to the
ḥāfiṭḥ of the Qurʾān. Wherever Allah uses this word, it refers to the messengers of
Allah – from amongst mankind and angels – or earlier prophets:
ْ ْ ْ ٰۤ ْ
﴾۳۳﴿ ‫ۡی‬ ً
َّ َّ ‫ِن ا﵀َّ اص َّطفی ا َّد َّم َّونُوحا َّّو ا َّل اِبر ِہی َّم َّو ا َّل ِعمر َّن َّع ََّل ال‬
‫م‬
ِ ‫ل‬‫ع‬ َّّ ‫ا‬
And Allah chose Adam, Nūḥ, the House of Ibrāhīm and the House of ʿImrān over the
worlds. Sūrah Āl ʿImrān: 33.
ً ْ ْ ‫ا﵀ ی‬
‫اس‬
ِ ‫الن‬ ‫ن‬ ‫م‬
ِ ‫و‬ ‫ًل‬ ‫س‬ ‫ر‬ ‫ۃ‬
ِ ‫ک‬
َّ ‫ئ‬
ِ ‫ل‬‫م‬َّ ‫ن ال‬ ‫ص َّط ِفی ِم‬
َّّ َّ َّّ ُ ُ َّ َّ ُ َّ
Allah chooses messengers from amongst angels and mankind. Sūrat al-Ḥajj: 75.
In this verse, Allah uses the word ‫ ِا ْظ َع َفى‬in reference to those who have memorised the
Qurʾān, indicating to their high rank, in line with His chosen messengers, prophets
and angels; though obviously to a lesser degree.
15
When the author says ‚‫‛و َنـ َفى‬,
َ he points out that Allah’s special selection of these
individuals is sufficient testimony about their elevated status and noble station.

TEXT:
‫ ي‬ٙ‫ػ‬ ‫ىى ٍي ي‬
ٍ ‫ يي‬ٝ‫ ىنػٖػيٍػ‬ٝ‫ػػ‬
‫ػص ى‬ َّ ‫ي ٍ ى ى ه ي ى‬
‫ػٍ ي‬ ‫ ى‬ٍٞ ‫ ىك‬9
‫ػم‬ ً ٕ٠‫ كُػ‬ًٝ ‫ًٌػيػ‬ ‫ػم‬ ‫ الخػرل طةًٌػم مظ‬٢‫ ًٌػ‬٠‫ػ‬
TRANSLATION:
And it (the Qurʾān) is an intercessor in the Hereafter, whose intercession is well
received. It’s (the Qur’ān’s) declaration about them (the ḥuffāṭḥ) will be listened to.

COMMENTARY:
This line makes reference to a few ḥadīths which shows the superiority of the
Qurʾān’s intercession for a person in the hereafter:
.‫ َو َم ْن َح َـو َـ َُ َذوْ َف َػِْ ِص ٍِ َساكَ َُ ا َل امي ِاز‬،‫ َم ْن َح َـو َـ َُ َب َما َم َُ كَا َذ ٍُ ا َل امْ َجي ِة‬،‫ َو َما ِح ٌل ُم َعس ٌق‬،‫َامْ ُل ْصب ٓ ُن صَ ا ِف ٌؽ ُمضَ ف ٌؽ‬
ِ ِ
The Qurʾān is an intercessor whose intercession is well-received, and a disputant
whose dispute is upheld; whoever places it in front of him, it will guide him to
Paradise and whoever places it behind his back, it will drive him to the Fire.

ٌ َ ‫ َو ََل َم‬،‫ َو ََل ه ِ ٌَِّب‬،‫للا ثَ َـ َال ً َ ْو َم امْ ِلَِا َم ِة ِم َن امْ ُل ْصب ٓ ِن‬
.ٍُ ‫ َو ََل كَ ْ ُْي‬،‫َل‬ ِ َ‫َما ِم ْن صَ ِفِؽ ٍ َبفْضَ ُل َم ْ ِْنم َـ ًة ِم َن امْ ُل ْصب ٓ ِن ِؾ ْيس‬
There is no superior intercessor by Allah on the day of reckoning than the Qurʾān; no
prophet, no angel, nor anyone else.

TEXT:
‫ى ى‬ ‫ى‬ ‫ى‬ ‫ى َّ ى ي ى ى ٍ ى‬ ‫ى‬ ٍ ‫ٍ ي ٍ ى ى ى ٍي‬ ‫يٍى‬
‫ دػػةج إػٓػرا٘ػ ًح ْػػػذا‬ٝ‫صػ‬٠‫دػ‬ ‫ػد إًذا‬
ً ٖ‫ٖػّ ٘ػػم اْلػ‬ٙ‫ ال‬ًٝ ‫ ثًػ‬١‫ حهفػ‬10
‫ى‬ ‫ى‬ ٍ ‫ٍ ي ي‬ ‫ي‬ ‫ى‬ ‫ى‬ ‫ى‬ ‫ىى ى ٍ ى‬ ‫ى ٍ ى ىى ٍى‬
‫ػػةف‬ ‫ى‬
ً ‫ يػٓػصػي‬ٝ‫ػػػ‬ٜ‫اق ً٘ػػ‬٠‫كأثػػػػ‬ ‫ػػةف‬
ً ٜ‫ػضػ‬ ً ٕ‫ درج ا‬١‫ يػِػػرا كيػرُػػػ‬11
TRANSLATION:
He will then be given dominion through it (the Qurʾān) with immortality, and
likewise, he will be crowned with a crown of honour.

16
He will recite and rise in the ranks of Paradise. And his parents will be adorned with
it (the crown of honour).

COMMENTARY:
The pronoun in َُ ٌْ‫ ِم‬refers to the crown of honour (‫)ثَــ َاح امْـ َك َؼصا َمـ ِة‬.

These lines refer to a few reports concerning the bounties favoured upon the
ambassadors of the Qurʾān and their parents in the hereafter:
‫ فَ ُِ ْك َط‬:‫ كال‬،ٍَ ‫ فَب ٓ ِث َِ َب ْح َص‬،‫ ان َؾ ْحسَ كَ ُ َشا َك َن َح ِصًع ًا ؿَ َل َب ْن ً َدْ َد َـ ِن َوً َ ْـ َم َل ِف‬،‫ َي َز ِ ّة‬:‫ا َرا تُ ِـ َر حَ َك َم امْ ُل ْصب ٓ ُن َوكَا َل‬
ِ ِ
ُ ‫ َما َز ِض‬،‫ َي َز ِ ّة‬:‫ول امْ ُلصب ٓ ُن‬
‫ُت َما‬ ُ ‫ُت ِم َـ ْح ِسي ُ َشا َما َب ْؾ َع َْ ُخ َُ؟ فََِ ُل‬ َ ‫ َُ ْل َز ِض‬:‫ول‬ ُ ‫ فََِ ُل‬،‫ َوًُخَو ُح ِت َخاحِ امْ َوكَ ِاز‬،‫ُح ّ ُل امْ َك َصا َم ِة‬
ُ ‫ُت َما َب ْؾ َع َْ ُخ َُ َؾ ْح ِسي؟ فََِ ُل‬
.‫ ه َ َـم‬:‫ول‬ َ ‫ َُ ْل َز ِض‬:‫ول‬ ُ ‫ فَ ُِ ْـ َعى ام ِيّ ْـ َم َة ِف ً َ ِمَ ِي َِ َوامْ ُز ْ َل ِف ِ َِ ِ ِال فََِ ُل‬،َُ َ‫َب ْؾ َع َْخ‬
Upon resurrection the Qurʾān will speak and say: ‚O my Lord, this slave of Yours was
eager to follow me and practice upon me, so give him his reward.‛ Then he will be
adorned in clothes of honour and crowned with a crown of dignity. Then Allah will
say: ‚Are you pleased with what I have given this slave of mine?‛ The Qurʾān will
reply: ‚O my Lord, I am not pleased with what You have given him.‛ Then a bounty
will be placed in his right hand, immortality in his left, and Allah will ask: ‚Are you
please with what I have given My slave?‛ The Qurʾān will answer: ‚Yes.‛2

،‫ ََل ث َ ُلو ُم مَُِ َما َب ُْ ُل اِلُّ هْ ََا‬،‫ َوٍُ ْك َط َو ِ َاِلا ٍُ ُحو َخ ْ ِْي‬،‫ َوًُوضَ ُؽ ؿَ َل َز ْب ِس َِ َتَ ُح امْ َوكَ ِاز‬،‫ َوامْز ْ َُل ث ِِض َم ِ ِال‬،َِ ‫َل ِت ََ ِمَ ِي‬
َ ْ ‫فَ ُِ ْـ َعى امْ ُم‬...
‫ فَِ َُو ِف‬،‫ ِا ْك َص ْب َو ْاز َق َو ْظ َـسْ ِف ذ ََزحِ امْ َجي ِة َوقُ َصِفَِا‬:ُ‫ ُُث ًُلَ ُال َل‬،‫ ِتبَ ْذ ِش َو َ ِِل ُ َِك امْ ُلصبٓن‬:‫ ِ َِب ُن ِسٌَُا ُ َشا؟ فَ ُِلَ ُال مَُِ َما‬:‫فََِ ُل َوَل ِن‬
.‫َكن َب ْو حَ ْصِث ًَل‬
َ ‫ُظ ُـو ٍذ َما ذَا َم ً َ ْل َصب َُ ًّشا‬
Then he will be given dominion in his right hand and immortality in his left hand. A
crown of dignity will be placed on his head. His parents will be adorned in two
garments the likes of which the people of this world have not imagined. They (the
parents) will ask: ‚Why have we been adorned like this?‛ It will be said to them: ‚Due
to your child learning the Qurʾān.‛ Then it will be said to the child: ‚Recite and

2
Lamaḥāt al-Anwār: 1/187.
17
 ascend; rise in the ranks of Paradise and its stations. He will continue to rise as long
as he recites, swiftly or pacingly.3

The Virtues of Qurʾānic Study and its Recitation

TEXT:
‫ٍ ى‬ ‫ى ى ى ى َّ ى‬ ٍ‫ى‬ ‫الصه ي‬َّ ‫عػرص‬ ٍ ‫ ى ٍ ى‬12
ًٝ ‫ د ٍردًػيػ ًٖػ‬ٚ‫ػػػ‬ً٘ ‫ػٔ ُػػؿ‬ٙ‫ػ‬ ‫كل ي‬ ًٝ ‫ ت ًػيػ ًٖػ‬٢‫يػد ًٌػػ‬ ً ً ً ‫ٌ ٖي‬
TRANSLATION:
Thus, the fortunate should strive in achieving it (the Qurʾān) and should never tire of
it’s recitation.

COMMENTARY:
After mentioning the many virtues and rewards regarding one who memorises the
Qurʾān and endeavours to live it, the author encourages one to study the Qurʾān and
recite it. He refers to such a person as being fortunate and blessed: ‚saʿīd‛. This infers
that one who does not attempt to aquire the Qurʾān is most unfortunate. Ḥadīths that
encourage the acquisition of the Qurʾān are many:
‫للا ذ ْ ٌَْي َ ََل ِم ْن َب ْن ث َُع ِ ّ َّل‬
ِ ‫ ِ َِل ْن ثَلْسُ وا فَذَ َـ َمل بًٓ َ ٍة ِم ْن ِن َخ ِاة‬،‫ َي َب ََب َر ّ ٍز‬: ‫للا‬
ِ ‫ول‬ُ ‫ كَا َل ِِل َز ُس‬:‫ كَا َل‬ ‫َؾ ْن َبتِؼي َر ّ ٍز‬
...‫ِمائ َ َة َز ْن َـ ٍة‬
Abū Dharr  relates that the Messenger of Allah said to him: ‚O Abū Dharr, to get
up and learn one verse from the Book of Allah is better for you than to perform one
hundred units (rakaʿāt) of prayer.‛4

.‫ َم ْن صَ لَ َ ُل امْ ُل ْصب ٓ ُن َؾ ْن َم ْسبَم َ ِت َب ْؾ َع َْ ُخ َُ َبفْضَ َل َما ب ْؾ ِعي امسائِ ِو َْي‬:‫ول امص ُّة ثَ َح َازكَ َوث َ َـ َال‬
ُ ‫ً َ ُل‬
The Lord – the Blessed and the Sublime – says: ‚Whoever the Qurʾān preoccupies
from My remembrance and supplication, I will give him better than that which I have
given to those who ask.‛
3
Lamaḥāt al-Anwār: 1/208; Sharḥ Ṭayyibat al-Nashr of al-Nuwayrī: 1/101.
4
Sunan of Ibn Mājah: 1/42; ḥadīth 207.
18
 .‫َبفْضَ ُل امْ ِـ َحا َذ ِت ِك َص َاء ُت امْ ُلصبٓن‬
The most virtuous act of worship is the recitation of the Qurʾān.

TEXT:
‫ٍ ى‬ ‫ي ى‬ َّ ‫ىى‬ ٍ ‫ى‬ ‫ى‬ ٍ ‫ى ٍى‬
ًٝ ‫يػعػ‬
ً ‫ غ ًع‬ٚ‫ػ ًِػٔ ً٘ػػ‬ٛ ‫ػذم‬ ً ٕ‫ ا‬١‫نٖػ‬ ً ‫ دػ ًع‬٢‫ كًٌػ‬ًٝ ‫د ًٌػيػ‬ٟ‫ كيلىضذ‬13
ًٝ ‫يػعػ‬
TRANSLATION:
He should exert himself in it (it’s recitation) and in correcting it (it’s recitation) based
upon that which has been transmitted from it’s (the Qurʾān’s) sound transmissions.

COMMENTARY:
One should exert oneself in reciting the Qurʾān, memorising it and studying it.
By stating ‚َِ ‫‛ َو ِفؼي ث َْع ِحِؼ ِحـ‬, the author encourages one to correct their recitation of the
Qurʾān, as opposed to rendering it inaccurately. Proper recitation of the Qurʾān
implies that one places effort in reciting it with Tajwīd, exactly as the Prophet 
recited it.

In the second half of the line, the author encourages the recitation of the Qurʾān
according to all those transmissions which are sound, whether they are from amongst
the Sabʿah (Seven) or ʿAsharah (10) Qirāʾāt; and not necessarily restricting recitation
to one transmission alone.
Furthermore, the second half of the line implicitly infers that recitation of the Qurʾān
based upon that which is sound is only possible and can only be gained from an
expert. Essentially, this is how the Qurʾān has been – and always will be –
transmitted; via individuals who are recognised for their expertise in accurate
recitation based upon sound transmission.

19
In the next few lines the author outlines the criteria for distinguishing between those
Qirāʾāt which are admissible (ṣaḥīḥ) and those which are not.

The Criteria for the Admissibility of a Qirāʾah

TEXT:
ٍ ‫ٍ ى ن ى‬ ٍ َّ ‫ى ى ى‬ ٍ ‫ى ى ى ى ى ٍ ى ى‬ ‫ ى ي‬14
‫م‬٠‫ػ‬ ً ‫ػع‬ ‫ي‬ ‫ػةل‬ ٙ‫ػ‬ ‫ذ‬
ً ‫اظ‬ ٗ‫ػ‬
ً ‫ش‬ ‫ٖػر‬ً ‫ل‬ ‫ػػةف‬‫ك‬‫ك‬ ٠‫ػ‬
ً ‫ػع‬ ٛ ٝ‫ػػ‬‫ص‬‫ك‬ َ‫ػػ‬ ٌ‫ا‬‫ك‬ ‫ػة‬٘ ٔ‫ػ‬ٓ‫ػ‬ ٌ
‫ي‬ ‫َّ ى ى ي ٍ ى ى‬ ‫ٌى ى‬ ‫ ى ى َّ ٍ ى ن ي ى ٍ ي ٍ ي‬15
‫ػػذ ًق إػسػَلزػػػح ال ٍرْػػػػػةف‬ ً ٟ‫ػ‬ ‫آف‬ ‫ إػِػػر‬٠‫ػػ‬ٞ ‫ػةدا‬ٜ‫كغػػط ًإشػ‬
TRANSLATION:
So all (Qurʾānic Readings/transmissions) that agree with a grammatical precept, and it
is possible that the script holds it…
And it’s oral transmission (isnād) is sound, then it is (of) the Qurʾān; these three are
the criteria (for the admissibility of a Qurʾānic Reading).

COMMENTARY:
In these two lines, the author gives three criteria for the admissibility of a qirāʾah:
1) It must agree with an Arabic grammatical precept: ʿArabiyyah.
2) It must conform to the ʿUthmānic orthography.
3) It’s sanad must be sound.

ʿArabiyyah

This criterion is essential to every qirāʾah since the Qurʾān was revealed in Arabic.
Two points to be cognizant of in this discussion:
The first is that on occasion, various qirāʾāt have been criticised by grammarians and
linguists due to these qirāʾāt being of ‚lesser eloquence‛ or even ‚incorrect‛. One
should bear in mind that the basis of qirāʾāt is transmission, and not whether the
transmission conforms to grammatical or linguistic constructs and precepts; especially
if one considers that these constructs and precepts are extrapolated from the Qurʾān
20
itself. In fact, if accuracy in the transmission is maintained, then inevitably, it will
conform to ʿArabiyyah, even if it is to a lesser degree of eloquence. If this is the case,
then why have the criterion of ʿArabiyyah in the first place?
This brings us to the second point; the actual reason for this criterion is because at
times, transmitters err. The errors should then be attributed to the transmitter and not
to the qirāʾah e.g. the transmission of Khārijah ibn Muṣʿab attributed to Nāfiʿ, ‫َم َـائِـش‬
with a hamzah instead of ‫ َم َـاٌِش‬with a yāʾ, since the word stems from ‫ ؿَُْش‬with a yāʾ.
This attribution to Nāfiʿ is incorrect, as Ibn al-Jazarī suggests.5

It is therefore necessary for every student of qirāʾāt to study Arabic – the reasons for
imālah, fatḥ, idghām, ikhtilās, madd etc. – so that they do not faulter when teaching
these applications.

ʿUthmānic Orthography

Since the scripting of the ʿUthmānic codices (maṣāḥif), there has been consensus that
all qirāʾāt should adhere to any one of the copies prepared by ʿUthmān . Thus, the
Qirāʾah of Medina as ‫ َو َب ْو َص ِبِ َا ا ْج َصا ُِ ُح‬according to the codex (muṣḥaf) sent to Medina,
ِ
differed with ‫ َو َوص ِبِ َا اجْ َصا ُِ ُح‬which appeared without the additional hamzah in the other
ِ
maṣāḥif,6 or ‫ َحٌ ٍاث َ َْت ِصي ِم ْن ثَؼ ْح ِذؼَِا ْ َاِلْنْ َ ُاز‬in the Qirāʾah of Mecca according to their
muṣḥaf, differed with ‫ َحٌ ٍاث َ َْت ِصي ثَؼ ْحذَؼَِا ْ َاِلْنْ َ ُاز‬which appeared without ‚‫ ‛ ِم ْن‬in the
remaining maṣāḥif,7 are all included within the scope of the ʿUthmānic orthography.
All qirāʾāt which do not conform to the ʿUthmānic orthography are considered as
being shādhdh (extra-canonical) e.g. ‫ِص ًاظا ُم ْس خَ ِلميًا‬
َ ِ َ‫ ِا ُْ ِسَن‬.

5
See al-Nashr: 1/16.
6
Sūrat al-Baqarah: 132.
7
Sūrat al-Tawbah: 100.
21
 Sound Transmission Chains

Since the basis of qirāʾāt is transmission, the asānīd (transmission chains) are essential
to this science. The prerequisites stipulated by Ibn al-Jazarī for his selection of asānīd
in the Nashr are as follows:
1) Restriction to asānīd in which complete renditions of recitation has taken
place as opposed to partial recitation and ijāzah for the remaining of the
Qurʾān, transmission of ḥurūf8 or via ijāzah without recitation at all.9
2) Establishment of the probity (ʿadālah) of the individuals in the sanad.
3) Verification of the meeting between teacher and student.
4) Authentication of the contemporaneousness (muʿāṣarah) between teacher and
student.10

Tawātur

From the onset, it must be understood that the terms mutawātir and shādhdh did not
exist in their technical sense during the Prophetic period.11

8
Some would only read a book of qirāʾāt or the words in which there are difference of opinion (riwāyat al-ḥurūf).
This is not considered the same as reading a khatm of the Qurʾān incorporating all these qirāʾāt. Abū ʿAmr al-
Dānī, Ibn al-Jazarī and others would differentiate between these two types of sanads by using
‚ḥaddathanā/akhbaranā‛ for the former, and qirāʾah, tilāwah or adāʾ for the latter. See al-Nashr: 1/58.
9
Al-Nashr: 1/98.
10
Al-Nashr: 1/192.
11
Hüseyin Hansu shows that the term mutawātir originated as an epistemological concept in theology (kalām) in
the 2nd/8th century and was used in that century and the subsequent century in legal methodology ( uṣūl al-fiqh).
It was only introduced into ḥadīth criticism much later. It should be made clear that though mutawātir is shared
by these sciences, in theology and legal methodology it refers to the epistemological value and certainty of a report,
but in ḥadīth criticism it refers to a report that is well-known or widespread. Since the meaning of mutawātir is
distinct in these varied sciences, applying it in a particular area holding the intended meaning of another will
naturally cause complications; like ḥadīth scholars have tried to apply the uṣūlī understanding of tawātur to ḥadīth.
In classical ḥadīth literature, khabar mutawātir refers to a well-known or widespread ḥadīth report while in
theology it refers to the epistemological value. See Notes on the Term Mutawātir and its Reception in Ḥadīth
Criticism by Hüseyin Hansu.

Similarly, in the field of qirāʾāt, the term mutawātir was introduced fairly late. Upon inspection of the earlier
generations, one finds ijmāʿ (unanimous transmission) describing their transmission. Ismāʿīl ibn Isḥāq al-Qāḍī (d.
22
Besides ʿArabiyyah and conformity to ʿUthmānic orthography, Ibn al-Jazarī initially
deemed tawātur as one of the three criteria in Munjid al-Muqriʾin. He later retracted
the criterion of tawātur and replaced it with ṣiḥḥat al-sanad (authentic transmission)
instead i.e. via āḥād tranmission.12 Ṣiḥḥat al-sanad was opined by Abū al-ʿAbbās al-
Mahdawī, Makki ibn Abī Ṭālib and others.
There are two approaches that have been taken in dealing with the tawātur or ṣiḥḥat
al-sanad debate; those who regard them as two distinct opinions while others regard
them as one and same, the difference merely being in manner of expression.

282/895) – the famous student of Qālūn (d. 220/835) – clarifies the type of transmission required for a reading to
be held as reliable; transmission from one community to another (al-jamāʿah ʿan al-jamāʿah) as opposed to
individual transmissions (akhbār al-āḥād). This transmission was also described as a mass transmission (al-kāffah
ʿan al-kāffah), ‚unanimous‛ transmission (ijmāʿ). During this early stage, there is little doubt that this ‚communal‛
or ‚mass transmission‛ depicted what would later be considered as mutawātir. Noldeke refers to this type of
transmission as holding ‚the principle of majority‛ and alludes to this kind of transmission as al-ʿāmmah, al-
jamāʿah, al-jumhūr and al-nās. The qirāʾāt of the majority standardized the reading of the Qurʾān in the amṣār and
displaced minority readings. See al-Ibānah ʿan Maʿānī al-Qirāʾāt: 54-56; Bayān al-Sabab al-Mūjab li ikhtilāf al-
Qirāʾāt wa kathrat al-Ṭuruq wa al-Riwāyat by Abū al-ʿAbbās al-Mahdawī: 146-148; The History of the Qurʾān by
Noldeke: 482.

In contrast to this ijmāʿ or mass transmission, is shādhdh (anomalous) i.e. that which contradicted the majority
was considered as shādhdh. This meaning is expressed in the methodology adopted by Nāfiʿ (d. 169/785), one of
the 10 eponymous Readers, in classifying qirāʾāt into canonical and extra-canonical. Nāfiʿ stated: ‚I have read to 70
of the Successors (Tābiʿīn). Then I assessed that [reading] in which two of them agreed and held on to it, while
leaving that which was isolated (shadhdhah), until I compiled these qirāʾāt‛. In other reports he stated: ‚I held
onto those readings upon which they generally agreed, and left those which were isolated.‛ One finds a similar
approach by Abū ʿUbayd al-Qāsim ibn al-Sallām (d. 224/839) when he relates that the ikhtiyār of ʿĪsā al-Thaqafī
(d. 149/766) was censured because it differed from the reading of the general populace (ʿāmmah). See Kitāb al-
Sabʿah: 62; al-Tadhkirah: 1/11; Aḥāsin al-Akhbār: 225-226; Ghāyat al-Nihāyah: 1/613.

It should also be kept in mind that mutawātir and shādhdh are relative to people and places e.g. Abū ʿAmr al-
Baṣrī, one of the Seven eponymous Readers, regarded one of the currently mutawātir qirāʾāt as being shādhdh
because it contradicted the transmission of ‚the ummah‛. This did not mean that it was not authentic or sound,
but merely that it contradicted that which he had received from his teachers, as he alludes to in his statement. Ibn
Jarīr al-Ṭabarī uses the term ‚shādhdh‛ in this very context in his tafsīr as well. See Ghāyat al-Nihāyah: 1/226; al-
Īḍāḥ fī ʿIlm al-Qirāʾāt: 42.
12
Al-Nashr: 1/13.
23
Those who regard them as two distinct opinions give preponderance to tawātur
simply because this is expressed by most experts before Ibn al-Jazarī as well as post
Ibn al-Jazarī. They include Ibn al-Jazarī’s student, al-Nuwayrī, al-Ṣafāqusī, al-
Qasṭallānī, al-Bannā, Ṭāhir al-Jazāʾirī, ʿAbd al-Fattāḥ al-Qāḍī, Ayman Suwayd,
amongst others. Ibn al-Jazarī’s view is therefore deemed as that which contradicts the
majority.
Those who regard the difference to be in manner of expression observe that with
ṣiḥḥat al-sanad, the prerequisites of shuhrah (well-known), istifāḍah (wide
circulation), talaqqī bi al-qabūl (generally accepted) have also been stipulated. With
these stipulated prerequisites, it essentially reaches the level of tawātur.13 Ibn al-Jazarī
himself maintains that succeeding the mutawātir qirāʾāt, the sound qirāʾāt (qirāʾāt
ṣaḥīḥah) are those that having been transmitted by someone of probity and
trustworthiness, it agrees with rasm (orthography) and ʿArabiyyah, furthermore it is
profusely transmitted and is generally accepted (talaqqī bi al-qabūl), then these qirāʾāt
are definitive (qaṭʿī) and included amongst the qirāʾāt mutawātirah.14
While the scholars of uṣūl and the fuqahā agree that the Seven Qirāʾāt is mutawātir –
except for a small minority who do not taint this consensus – they do have difference
of opinion regarding the Three Qirāʾāt after the Seven i.e. the Qirāʾāt of Abū Jaʿfar,
Yaʿqūb and Khalaf. The reasons for differing in these Three Qirāʾāt is that the masses,
as well as those not skilled in the science, are generally only aware of the Seven
Qirāʾāt due to it being so famous. Furthermore, the abundance of literature dedicated
to the Seven Qirāʾāt which misled those not disciples of the science – especially the
masses – to believe that any reading beyond the Seven was not authentic. Ibn al-Jazarī
maintains tawātur in these Three Qirāʾāt and establishes it as follows:
• He relies on legal verdicts (fatāwā) of earlier scholars, like Ibn Taymiyyah and
Abū Ḥayyān.
13
Mabāḥith fī ʿIlm al-Qirāʾāt by Sheikh ʿAbd al-ʿAzīz al-Muzīnī: 94; al-Īḍāḥ fī ʿIlm al-Qirāʾāt: 42.
14
Munjid al-Muqriʾīn wa Murshid al-Ṭālibīn: 81.
24
 • Requesting a fatwā from the Chief Justice (qāḍī al-quḍāh) during his time, Tāj
al-Din al-Subkī.
• Literature of earlier scholars like Abū al-ʿAlāʾ al-Hamadhānī, al-Baghawī, Ibn
al-Ṣalāḥ, amongst others, regarding the Three Qirāʾāt.
• He uses induction (istiqrāʾ) to show that all the differences found in the Three
Qirāʾāt are found within the Seven Qirāʾāt, except in a few places.
• He lists a number of scholars in each generation from his era until that of the
Three Qurrāʾ who have studied and taught the Three Qirāʾāt; establishing that
it was well-known, wide-spread and unanimously accepted in each generation,
fulfilling the criterion of tawātur.15

TEXT:
‫ى‬ ٍ َّ ‫ي ي ى ي ى ٍ ى َّ ي‬ ٍ ‫ ى ى ي ى ى ٍ ى ي ٍ ه ى‬16
‫ الصجػهػ ًح‬٢‫ ًٌػػ‬ٝ‫ػػ‬ٛ‫ أ‬٠‫طػذكذق ٕػػ‬ ‫ػػخ‬
ً ‫ػج‬ ً ‫ أز‬ٚ‫ػة يػخػذػٔ رْػػ‬ٙ‫كظيسػ‬
TRANSLATION:
And whenever a criterion is deficient, then affirm it’s irregularity, even though it is
within the Seven (Qirāʾāt).

COMMENTARY:
If any one of these three criteria is not found in a qirāʾah, then it will be considered as
shādhdh (extra-canonical).
Therefore, when Ibn Miqsam (d. 354/965), a standing scholar of qirāʾāt, viewed that
the Qurʾān may be read with any reading as long as it conformed with the ʿUthmānic

15
Munjid al-Muqriʾīn wa Murshid al-Ṭālibīn: pg. 81.

Thus, the 10 Qirāʾāt are mutawātir. These 10 Qirāʾāt are specifically those that are detailed in the Nashr of Ibn al-
Jazarī, via his system of two Rāwī’s (Transmitters) from each Qirāʾah, with four primary Transmitters (Ṭuruq
Aṣliyyah) from each of the 20 Rāwīs; totalling 80 Primary Transmitters. Furthermore, there are secondary
transmitters (ṭuruq farʿiyyah) who transmit from the Ṭuruq Aṣliyyah; they comprise the Qirāʾāt works that were
sourced by Ibn al-Jazarī in compiling his Nashr.
25
script and agreed with the tenets of Islam, he was severely admonished. His opinion
showed total disregard for the oral transmission since the reciter could fit any reading
he wished into the text. This would obviously result in many readings which were
never read or taught by the Companions , let alone by the Prophet .

Similarly, Ibn Shanabūdh (d. 328/940) insisted that he would continue reading the
qirāʾāt that he had learnt from his teachers since they had reached him via successive
un-interupted sanads, even though these qirāʾāt did not conform to the ʿUthmānic
orthography. He was then brought before the vizier, Ibn Muqlah, who arranged that
Abū Bakr ibn Mujāhid and many other scholars were also present in the hearing. Ibn
Shanabūdh was lashed, and forced to refrain from the readings which did not
conform with the ʿUthmānic script.
These examples in history indicate towards the application of these criteria; that a
qirāʾāh did not only have to conform to the ʿUthmānic orthography, but needed an
authentic chain of transmission (sanad) which led to the Prophet . Though there
may be differences in qirāʾāt as regards to its conformity with the ʿUthmānic
orthography, or whether the sanad is authentic or not, there has never been disputes
with regards to ʿArabiyyah. Ibn Shanabūdh showed disregard for the rasm, and Ibn
Miqsam turned a blind eye to transmission, yet both submitted to ʿArabiyyah as a
prerequisite.
In conclusion, if a qirāʾah agrees with ʿArabiyyah and had an authentic chain, but
lacks conformity with the orthography of ʿUthmān , it becomes shādhdh. Similarly,
if it agrees with ʿArabiyyah and conforms with the orthography of ʿUthmān , but
lacks an authentic sanad, it also becomes shādhdh, and at times fabricated. This
indicates that no reading comes into existence, or is born, due to deep reflection,
contemplation or deliberation by an individual. All readings must stem from the
Prophet .

26
As mentioned previously, while there is difference of opinion regarding the tawātur of
the Three Qirāʾāt after the Seven, there is consensus that the Seven Qirāʾāt is
mutawātir. At the end of the line, when Ibn al-Jazarī states ‚‫‛مَ ْؼؼو ٔبهــ َُ ِفؼؼي امس ْدـ َــ ِة‬, he
emphasizes that even if these afore-mentioned criteria are found lacking in the Seven
Qirāʾāt, then it would be considered shādhdh.
Similarly, if the transmission of the Seven Qirāʾāt is from outside of the framework
presented by Ibn al-Jazarī in the Nashr, it would also be considered as shādhdh e.g.
whatever is transmitted by Mufaḍḍal al-Ḍabbī, a rāwī of ʿĀṣim (besides Ḥafṣ and
Shuʿbah) found in Jāmiʿ al-Bayān of Abū ʿAmr al-Dānī, whatever is transmitted by
Hubayrah, a ṭarīq (direct student) of Ḥafṣ found in the Ghāyah of Ibn Mihrān or
whatever is transmitted for the Seven Qirāʾāt in al-Jāmiʿ al-Akbar wa al-Baḥr al-
Azkhar by Abū al-Qāsim ʿĪsā al-Lakhmī (d. 629/1232). Even though all these
transmissions are from ʿĀṣim, they would be considered as shādhdh, in spite of
fulfilling the three criteria given by Ibn al-Jazarī. They would be shādhdh based on the
asānīd of these oral transmissions not reaching the level of tawātur, essentially lacking
in shuhrah, istifāḍah and talaqqī bi al-qabūl.

TEXT:
‫ٍ ى يٍ ى‬ ‫ يُمٍ ى‬٢‫الصػٖىػً ٌػػ‬ ٍ ‫ ى ي ٍ ى ى ى‬17
ًً ٖ‫ أ ٍك ُمذىػ‬ًٝ ‫ػم ىنٖػيػ‬
‫و‬ ٙ‫ػ‬ ً ً
َّ ٔ‫ػش ىشجػيػ‬ٟ‫ػ‬
ً ً ً ٛ ١‫ نٖػ‬ٚ‫ٌٓػ‬
TRANSLATION:
So remain upon the methodology and path of the predecessors regarding that which
is agreed upon or in that in which there is difference of opinion.

COMMENTARY:
Ibn al-Jazarī advises that one follows the methodology and ways of the predecessors –
the experts before us – with regards to those transmissions which are considered
amongst the canonical, whether they are from amongst the Seven or the 10 Qirāʾāt,
their Riwāyāt, Ṭuruq and awjuh. In the same manner, adopt their ways with those
27
transmissions excluded from the canonical, or in which there is difference of
opinion.16

The Seven Aḥruf

TEXT:
‫ي ى ِّ ى‬ ‫ى‬ ٍ ‫ىٍ ى ى ي ى‬ ‫ى َّ ى َّ ى‬ ‫ى‬ ٍ ‫ٍ ي‬
‫ػػػة‬ٛ٠‫ػ‬ٟ‫ ثًػصػجػهػ وح ٘ػ‬ٝ‫ػػزٕػػ‬ٛ‫أ‬ ‫ػػة‬ٜ‫ ىكأغػػػٔ ًالخػ ًذػػَل ًؼ أف ربػ‬18
TRANSLATION:
The origin of the differences (in the qirāʾāt) is because our Lord revealed it (the
Qurʾān) in seven (aḥruf), easing (it’s recitation).

COMMENTARY:
In this line, two things are alluded to: the origin of the differences found in the
various qirāʾāt, as well as the reason and objective behind it’s revelation.

The differences in the qirāʾāt stem from various ḥadīths of the Prophet :
‫ فَ ْاس َخ ِم ْـ ُت‬ ‫للا‬ ِ ِ‫ ً َ ْل َصب ُس َوز َت امْ ُف ْصكَ ِان ِف َحَِا ِت َز ُسول‬ ‫ َ َِس ْـ ُت ُِضَ ا َم ْج َن َح ِك ٍح‬:‫ كَا َل‬ ‫َؾ ْن ُ َػ َص ْج ِن امْؼرَع ِاة‬
َُ ‫ فَ ِكسْ ُث ب َسا ِو ُز ٍُ ِف امع َل ِت فَذَ َع َّْب ُث َحَّت َس َمل فَو َ َح ْخ ُذ‬ ‫للا‬ ِ ‫ول‬ ُ ‫وف َن ِث َْي ٍت م َ ْم ً ُ ْل ِصئْ ًِهيَا َز ُس‬ ٍ ‫ِم ِل َص َاء ِث َِ فَا َرا ُ َُو ً َ ْل َصب ؿَ َل ُح ُص‬
ِ
ِ ‫ َن َشتْ َت فَان َز ُسو َل‬:‫ فَ ُلوْ ُت‬.  ‫للا‬
‫للا‬ ِ ‫ول‬ ُ ‫ َب ْك َص َب ِىهيَا َز ُس‬:‫امس َوز َت ام ِت َ َِس ْـ ُخ َم ثَ ْل َصب؟ كَا َل‬ ُّ ِ
ٍ ‫ش‬ِ ُ
َ َ‫ك‬ َ
‫ب‬ ‫ص‬ َ ْ َ ‫ِج ِصذَائِ َِ فَ ُل‬
ْ
‫ك‬ َ
‫ب‬ ‫ن‬ ‫م‬ ُ
‫ت‬ ْ ‫و‬
ِ
‫ ا ِ ّّن َ َِس ْـ ُت ُ ََشا ً َ ْل َصب ث ُِس َوز ِت امْ ُف ْصكَ ِان‬:‫ فَ ُلوْ ُت‬ ‫للا‬ ِ ِ‫ فَاه َْعوَ ْل ُت ِت َِ َبكُو ُذ ٍُ ا َل َز ُسول‬.‫ كَسْ َب ْك َص َب ِىهيَا ؿَ َل كَ ْ ِْي َما كَ َص ْب َث‬
ِ ِ
ِ‫ول للا‬ ُ ‫» فَلَ َص َب امْ ِل َص َاء َت ام ِت َ َِس ْـ ُخ َُ ً َ ْل َصب فَلَا َل َز ُس‬.‫ « َب ْز ِس ْ ُل اكْ َص ْب َي ُِضَ ا ُم‬:  ‫للا‬ ِ ‫ول‬ ُ ‫ فَلَا َل َز ُس‬.‫وف م َ ْم ثُ ْل ِصئْ ًِهيَا‬ٍ ‫ؿَ َل ُح ُص‬
‫ « َنش ِ ََل بىْ ِزم َ ْت ان َُ َشا‬: ‫للا‬ ِ ‫ول‬ ُ ‫» فَلَ َص ْب ُث ِك َص َاء َت ام ِت َب ْك َص َب ِّن فَ َلا َل َز ُس‬.‫ « ِا ْك َص ْب َي ُ َػ ُص‬:‫ « َنش ِ ََل بىْ ِزم َ ْت» ُُث كَا َل‬:
ِ
».ٌَُْ‫ََّس ِم‬ َ َُ‫امْ ُل ْصب ٓ َن بىْ ِز َل ؿ َ َل َس ْح َـ ِة َب ْح ُص ٍف فَا ْك َص ُءوا َما ث‬
16
It is generally easy to discern which Qirāʾāt and Riwāyāt are canonical. However, in addition to this, the student
should also be aware of differences within the Ṭuruq. For example, when applying qaṣr in madd munfaṣil for
Ḥāfṣ, one would not make sakt before the hamzah since qaṣr in transmitted by Fīl and sakt is transmitted by Abū
Ṭāhir. Likewise, with the awjuh; the student should also be aware of the difference of opinion in ikhfāʾ shafawī
(between applying iṭḥ-hār and ikhfāʾ). All these will impact on that which is canonical and recited – pedagogically
and otherwise – and that which is not. Regarding all these differences, one should follow the example and
practices of our preceding experts of Qirāʾāt. Ibn al-Jazarī says: ‚‫ون‬ َ ‫ون ََل ُمـ ْدـ َخ ِس ُؾ‬
َ ‫( ‛فَاهـ َما ه َؼ ْح ُن ُمـذـ ِح ُـ‬We are merely
ِ
followers [of our preceding experts], not innovators [in recitation]). See al-Nashr: 1/252.
28
It is reported on the authority of ʿUmar ibn al-Khaṭṭāb  who says: I heard Hishām
ibn Ḥakīm reciting Sūrat al-Furqān during the lifetime of the Messenger of Allah ,
so I listened attentively to his recitation. I found him reciting many readings which
the Messenger of Allah  had not taught me. I was tempted to pounce upon him
during ṣalāh but was patient until he made salām (terminated his ṣalāh). I grabbed
him by his shawl and questioned him: Who taught you this Sūrah which I heard you
reciting? He replied: The Messenger of Allah. (ʿUmar  then said): You have lied
(since he ) taught it to me in a manner different to what you have read. I then
dragged him with me to the Messenger of Allah  and said: I heard this one
reciting Sūrat al-Furqān with readings which you have not taught me. He  said:
Leave him! Recite, O Hishām. He then recited in the same manner which I heard him
recite. The Messenger of Allah  said: In this manner it was revealed. He  then
said: Recite, O ʿUmar. I then recited in the manner that (he ) taught me. (Upon
this) he  stated: In this manner it was revealed, for verily the Qurʾān was revealed
(to be read) in seven aḥruf, recite whichever (of it) is easiest for you.

َ ْ ِّ‫ «ا ِ ّّن ت ُ ِـث ُْت ال بم ِة ب ِ ّم‬:‫ َخ ْ َِّبً َل ِؾ ْيسَ َب ْح َج ِاز امْـ ِم َصا ِء فَلَا َل‬ ‫للا‬
‫ فَ ِمْنْ ُ ُم‬،‫ِـْي‬ ِ ‫ول‬ ُ ‫ م َ ِل َي َز ُس‬:‫ كَا َل‬ ‫َؾ ْن بت َ ّ ِؼي جْ ِن َن ْـ ٍة‬
ِ ِ
.‫ فَوَِْـلَص ُؤوا امْ ُل ْصب ٓ َن ؿَل َس ْح َـ ِة َب ْح ُص ٍف‬:ُ‫» فَلَا َل خِ ْ َِّبًل‬.‫امْل َُل ُم َوامْؼزَا ِذ ُم َوامض َْخُ امْ َـ ِاص َوامْ َـ ُج ُوس‬
Ubayy ibn Kaʿb  said: ‚The Messenger of Allah  met Jibrīl at Aḥjār al-Mirāʾ and
said: ‘I have been sent to an unlettered nation. From amongst them are the slave, the
servant, the old man and old woman.’ Jibrīl then said: ‘Let them recite the Qurʾān in
seven aḥruf.’‛

َ ‫ ان‬:‫ فَلَا َل‬،‫ ِؾ ْيسَ َبضَ ا ِت ت َ ِن ِق َف ٍاز‬ ‫ َبىت خِ ْ َِّبً ُل امي ِِب‬:‫ كَا َل‬ ‫َؾ ْن بت َ ّ ِؼي ْج ِن َن ْـ ٍة‬
‫للا ث َ َح َازكَ َوث َ َـال ًَبْ ُم ُصكَ َب ْن ثُ ْل ِص َئ‬
ِ
.‫ فَ َم ْن كَ َص َب ِمْنْ َا َح ْصف ًا فَِ َُو ََكَـا كَ َص َب‬،‫ـم امْ ُل ْصب ٓ َن ؿَل َس ْح َـ ِة َب ْح ُص ٍف‬
َ َ‫بمـذ‬
Ubayy ibn Kaʿb  said: ‚Jibrīl came to the Prophet  at the water hole of Banī
Ghifār and said: ‘Allah most blessed and most sublime commands that you teach your
29
nation the Qurʾān in seven aḥruf. Whoever recites a ḥarf thereof, it is (correct) as he
recites.’‛

‫ ُن ْي ُت ِف امْـ َم ْسجِ ِس فَسَ َذ َل َز ُخ ٌل ً ُ َع ِ ّّل فَ َل َص َب ِك َص َاء ًت َبىْ َك ْصُتُ َا ؿَو َ َْ َِ ُُث َذ َذ َل ب ٓ َد ُص فَلَ َص َب ِك َص َاء ًت‬:‫ كَا َل‬ ‫َؾ ْن ب َ ِ ّب جْ ِن َن ْـ ٍة‬
َِ َْ َ ‫ ان َُ َشا كَ َص َب ِك َص َاء ًت َبىْ َك ْصُتُ َا ؿَو‬:‫ فَ ُلوْ ُت‬ِ ‫ فَوَما كَضَ َْيَا امع َل َت َذ َذوْيَا َ َِجَ ًـا ؿَ َل َز ُسولِ للا‬، َِ ‫ِس َوى كَ َص َاء ِت َظا ِح ِد‬
ِ
ِ‫ فَ ُس ِلطَ ِف ه َ ْف ِِس م َن‬، ‫ صَ بْْنَ ُـ َما‬ ‫ فَلَ َصب ٓ فَ َحس َن امي ِ ُِّب‬ ‫للا‬ ِ ‫ول‬ ُ ‫ فَبَ َم َص ُ َُها َز ُس‬.َِ ‫َو َذ َذ َل بٓد َُص فَلَ َص َب ِس َوى ِك َص َاء ِت َظا ِح ِد‬
‫َض َة ِف َظسْ ِزي فَ ِفضْ ُت َؾ َصكًا َو َ َكه َما‬ َ َ ‫ َما كَسْ قَ ِضُ َ ِن‬ ‫للا‬ ِ ‫ول‬ ُ ‫ فَوَما َز َبى َز ُس‬، ‫ًة َو ََل ا ْر ُن ْي ُت ِف امْ َجا ُِ ِوَ ِة‬ ِ ‫امخ ْك ِش‬
ِ
‫ « َي ب َ ُّب ب ْز ِس َل ا َِل َب ِن اكْ َص ِٔب امْ ُل ْصب ٓ َن ؿ َ َل َح ْص ٍف فَ َص َذذ ُْث ام َ َْ َِ َب ْن ُ َِّو ْن ؿ َ َل بم ِت‬:‫للا َؾز َو َخل فَ َصكًا فَلَا َل ِِل‬ ِ ‫َبه ُْؼ ُص ا َل‬
ِ ِ ِ
».‫ف َ َصذ ا َِل امثا ِه ََ َة اكْ َص ْب ٍُ ؿ َ َل َح ْصف َ ْ ِْي ف َ َص َذذ ُْث ام َ َْ َِ َب ْن ُ َِّو ْن ؿ َ َل بم ِت فَ َصذ ا َِل امثا ِمث َ َة ا ْك َص ْب ٍُ ؿ َ َل َس ْح َـ ِة َب ْح ُص ٍف‬
ِ ِ ِ
It is reported on the authority of Ubayy ibn Kaʿb  who said: I was in the masjid
when a man entered and performed ṣalāh, reciting (in such a manner) which I was
not familiar with. Then another entered and recited (in a manner) contrary to the
first. When we terminated our ṣalāh we all went to the Messenger of Allah  and I
said: This individual entered the masjid and recited a qirāʾah (reading) which I was
unfamiliar with. Another entered the masjid and recited (in a manner) contrary to his
companion. The Messenger of Allah  then instructed them to recite and
(thereafter) praised them. I felt within myself a doubt (concerning this message of the
Prophet ) that I did not (even) feel in the time of ignorance. When the Messenger
of Allah  saw what had encompassed me (regarding the doubt in his message) he
hit me on my chest. I started sweating and it was (as if) I was looking at Allah .
He  then said to me: O Ubayy, it has been revealed to me: recite the Qurʾān in
one ḥarf. I requested that he make it easy upon my nation. He returned to me a
second time and instructed me: recite (the Qurʾān) in two ḥarfs. I again requested that
he makes it easy for my nation. He returned a third time and ordered me: recite the
Qurʾān in seven aḥruf.

30
The word ‚‫( ‛ ُمؼِ َِّؼوهَــا‬to make it easy) at the end of the verse indicates to the reason
(struggle) and objective for the seven aḥruf (ease). Contextualizing the ḥadīths of the
seven aḥruf i.e. looking at the time period in which this divine phenomenon was
introduced, will allow one to understand it better.
The year after the conquest of Mecca is referred to as the year of deputations. 17 It saw
deputations of kings, chiefs, leaders, and people throughout the Arabian peninsula,
and beyond its borders, traveling to the Prophet  to find out about the message of
Islam. This year saw a huge influx of people with diverse dialects entering into the
fold of Islam.18 Due to the varying dialects, the people found it arduous to read the
Qurʾān, which up until that time was read only in the dialect of the Quraysh. The
Prophet , recognising this dilemma supplicated Allah’s assistance, knowing the
solution could only be of divine origin since it concerned the Speech of Allah, al-
Qurʾān:
‫ َُ ِّو ْن َؾ ْن بم ِت‬،‫ َو ِف ِز َواً َ ٍة‬،‫َانو ُِّم َز ِ ّة َد ِفّ ْف َؾ ْن بم ِت‬
‚O Allah, my Lord, make it easy upon my nation.‛ And in another narration it comes:
‚Lighten the burden upon my ummah.‛
It was particularly difficult for the elderly, the servants and the slaves. It was difficult
for the elderly because they spoke a particular dialect their entire lives. If they were
asked in the latter years of their lives to start changing their dialect, it would be
extremely difficult, if not nearly impossible. In the same manner, servants and slaves,
who were constantly in the servitude of their masters, did not have the opportunity to
17
Most of what is written here is taken from Tārīkh al-Qurʾān by Sheikh ʿAbd al-Ṣabūr Shāhīn. Therefore I will
omit many of the references as they are provided there.
18
From this it may be understood that the concession of the seven aḥruf only came during the Medinan period.
The factors which indicate towards this are:
a) The two places mentioned in the ḥadīth, the water hole of Banū Ghifār (‫ ) ٔبضات تن قفاز‬and Aḥjār al-Mirāʾ,
are both in Medina.
b) In the incident with Ubayy Ibn Kaʿb  a masjid is mentioned. The first masjid built, was in Medina.
c) The Companion mentioned in the ḥadīth, Hishām ibn Ḥakīm ibn Ḥizām , only accepted Islam after
the conquest of Mecca.
31
sit at the feet of a teacher to become adept in a new dialect. Furthermore, many of the
slaves during that period were brought from beyond the borders of the Arabian
peninsula, Arabic thus being foreign to them. The ḥadīth indicate towards this when
the Prophet  said:
‫ ِمْنْ ُ ُم امْل َُلم َوامْؼزَا ِذم َوامض َْخُ امْ َـ ِاص َوامْ َـ ُجوس‬،‫ِـْي‬
َ ِّ‫ت ُ ِـث ُْت ال بم ِة ب ِ ّم‬
ِ
‚I have been sent to an unlettered nation. From amongst them are the slave, the
servant, the old man and old woman.‛
The solution to this problem was in the concession (‫ ُ)زد َْعة‬of the seven aḥruf. The
seven aḥruf facilitated the recitation of the Qurʾān so that each clan or tribe was
allowed to recite in their innate dialect and usage of the Arabic language. This did not
however mean that every individual could read how he wanted to. Every dialect and
reading had to be sanctioned by the Prophet , whether he read it himself or it was
read to him and he authorised it. There are several references to this in Hadith: ‫َب ْك َص َب ِىهيَا‬
ُ ‫ – َز ُس‬the messenger of Allah taught me this reading, ‫ – ِا ْك َص ُءوا َ َِك ؿُ ِو ّ ْم ُت‬read as you
‫ول للا‬
have been taught.19
In conclusion, the reason for the seven aḥruf was because the ummah was
experiencing difficulty in the recitation of the Qurʾān due to their varying dialects.
(The Qurʾān, up until that time, was only revealed in the dialect of the Quraysh).
After the Prophet’s  request to ease the burden upon his followers, the concession

19
It should be remembered that the concession of the seven aḥruf to facilitate the recitation of the Qurʾān was for
a limited period only – as long as this concession was needed. It may be likened to a medicine given for a sickness.
The medicine is only used as long as the sickness remains. In the same manner, when people started getting
accustomed to each other’s dialects, there was no need for the concession of the seven aḥruf any longer. This
happened in the time of ʿUthmān  when he scripted the various maṣāḥif. People were then obliged to recite
according to the text of the ʿUthmānic maṣāḥif.

Furthermore, certain lesser-eloquent dialects which utalised the application of faḥfaḥah (changing the ḥāʾ to an
ʿayn) e.g. reading ‫ ؾَـذؼى ِحـِؼن‬instead of ‫ َحـذؼى ِحـِؼن‬, or the application of istinṭāʾ where a nūn and ṭāʾ are substituted
for certain letters, were no longer read e.g. َ‫ َبه َْؼع ِْـيَاك‬instead of َ‫ َبؾ َْع َْيَاك‬or ‫ َو َبه َْع ُاه‬instead of ‫َـاه‬
ُ ‫وبٓث‬.َ
32
of the seven aḥruf was given by Allah, with the objective to alleviate this difficulty by
allowing each person to recite according to their innate dialect.

TEXT:
‫ىٍ ى ي‬ ٍ ‫ىى ٍي ي ٍ ى ى ى‬ ‫ٍ ى ى ي ي‬ ‫ إٍ ي‬٢‫يػٔ ٌػ‬
‫ ى‬ٙ‫ػ‬ ‫ ى ى‬19
ٝ‫ػق أكصػػ‬ ‫ اخػ ًذػَلؼ ٕػٍ و‬ٝ‫ػ‬ٛ٠‫ككػ‬ ٝ‫ػة أكصػػ‬ٟ‫ػ‬ًٜ٘ ‫ػرا ًد‬ ً ‫ك ًر‬
TRANSLATION:
It is said that what is intended by it (the seven aḥruf) are variations; it is the
differences in the varieties of pronunciations.

COMMENTARY:
There are many interpretations as to what is intended by the ‚seven aḥruf‛. Al-Suyūṭī
gives 35 opinions in his Itqān. However, many of them are illogical e.g. ḥalāl, ḥarām,
muḥkam, mutashābih, amthāl, inshāʾ and ikhbār. These kinds of opinions are illogical
because they are contradictory; one would not find something being ḥalāl (permitted)
in one ḥarf and ḥarām (forbidden) in another.
Ibn al-Jazarī hints at one particular view in this line which he outlines in his Nashr.20
After surveying all the qirāʾāt – the canonical, the extra-canonical, the weak and the
disclaimed (munkar) – he concludes, via induction (istiqrāʾ), that there are seven
varieties or categories of differences found in all these qirāʾāt beyond which no other
type could be found i.e. whatever difference of qirāʾah there is, it must fall into one of
these seven categories21:
20
Al-Nashr: 1/26.
21
This is the similar to the view of Ibn Qutaybah; difference being in the naming of the categories between Ibn al-
Jazarī and Ibn Qutaybah. In fact, Ibn al-Jazarī approves of Ibn Qutaybah’s analysis, but criticizes his example of
‫و َظوْ ٍح َم ٌْضُ وذ‬/‫وذ‬
َ ُ‫ َو َظوْؽ ٍ َم ٌْض‬in one of his categories. He maintains that this example of Ibn Qutaybah has no relevance to
the difference of reading and should have rather given ‫ت َِؼيِْي‬/‫ تِضَ يِْي‬as an example. See al-Nashr: 1/27-28.

Abū al-Faḍl al-Rāzī has a similar view to that of Ibn al-Jazarī and Ibn Qutaybah; the difference again being in the
naming of the categories. He seems to fit the mentioned seven categories into six, and his seventh category is
‚differences in dialects‛ e.g. fatḥ, imālah, idghām, iṭḥ-hār, ishmām etc. ʿAbd al-ʿAṭḥīm al-Zurqānī gives precedence
to the opinion of al-Rāzī over that of Ibn al-Jazarī and Ibn Qutaybah because his induction is complete (istiqrāʾ
33
 1) Differences in the vowels (ḥarakāt) of a word in such a way that it does not
alter the word’s meaning, nor it’s consonantal outline, orthographically e.g.
ِ‫َبمْ َحزَل‬/ِ ِ‫َبمْ ُح ْزل‬,ِ ‫ًؼَ ْح ِس ُة‬/‫ًَؼ ْح َس ُة‬.
2) Differences in the vowels (ḥarakāt) of a word in such a way that only the
word’s meaning is altered (not its consonantal outline) e.g. َِ ‫فَذَوَلى ب ٓ َذ ُم ِم ْن زتِّـ‬
‫اث‬ ٌ ‫فَذَوَلى ب ٓ َذ َم ِم ْن زتِّـ َِ َ َِك َم‬/‫اث‬ ٍ ‫ َ َِك َم‬.
3) Differences in the letters (ḥurūf) of a word in such a way that the meaning is
altered, but not its consonantal outline e.g. ‫ثَـ ْحوُوا‬/‫ثَـ ْخوُوا‬.
4) The opposite of number three i.e. differences in the letters (ḥurūf) of a word
in such a way that the consonantal outline is altered, but not its meaning e.g.
‫ت َ ْع َعة‬/‫ث َْس َعة‬.
5) Differences in the letters (ḥurūf) of a word in such a way that both the
meaning is altered and the consonantal outline is altered e.g. ‫فَ ْاس َـ ْوا ا َل ِر ْن ِص‬
ِ
ِ ‫فَا ْمضُ وا ا َل ِر ْن ِص‬/‫للا‬
‫للا‬ ِ .
ِ
6) Differences in the word order (taqdīm wa taʾkhīr) e.g. ‫ون‬ َ ُ‫فَ ُِ ْلذَو‬/‫ون‬
َ ُ‫ون َوً ُ ْلذَو‬َ ُ‫فََِ ْل ُذو‬
‫ون‬ َ ُ‫وً َ ْل ُذو‬,َ ‫و َخب ٓ َء ْث َس ْك َص ُث امْ َح ّ ِق َِبمْ َم ْو ِث‬/َ ‫ َو َخب ٓ َء ْث َس ْك َص ُث امْ َم ْو ِث َِبمْ َح ّ ِق‬.
7) Differences with regards to the reduction or increase of letters or words e.g.
‫و َب ْو َص ِبِ َا‬/‫ا‬ َ َ ِ‫ َو َوص ِب‬, ‫( َواذل َن ِص َو ْاِله َْث‬instead of ‫)و َما َذوَ َق اذل َن َص َو ْاِله َْث‬. َ

The Qurrāʾ, their Transmitters and Ṭuruq

TEXT:
‫ى ٍ ٍ ى‬ ٍ َّ ‫ى ي ٍ ي‬ ‫ى‬ ‫ى ى ى َّ ي ٍ ي‬ ‫ ى‬20
‫ػػةف‬
ً ِ‫الدػ‬ ً ‫ك‬ َ‫ػيػ‬
ً ًِ ‫ػ‬‫ع‬ ‫اتل‬ ‫ك‬‫ز‬‫ػر‬
ً ‫ػع‬٘‫ك‬ ‫آف‬
ً ‫ػػر‬ِ‫ػ‬ ٕ‫ا‬ ‫ػػح‬ٙ‫ػ‬ً ‫ا‬‫أ‬ ‫ػػة‬ٟ‫ػ‬ً ‫ث‬ ‫ػػػةـ‬ ُ
TRANSLATION:
The authorities of the Qurʾān undertook it (the seven aḥruf); they were guardians of
execution and accuracy.

tām) having considered a category for the varying dialectical pronunciations like fatḥ, imālah etc. since it is so
common in qirāʾāt that it should not have been excluded. Al-Zurqānī regards the induction of Ibn al-Jazarī and Ibn
Qutaybah as deficient (istiqrāʾ nāqiṣ). See Manāhil al-ʿIrfān: 1/132.
34
COMMENTARY:
Immediately upon inception of the concession of the seven aḥruf, many of the
Companions expended their efforts in learning and teaching the Qur’ān incorporating
all these multiple dialectical variations between the Arab tribes and communities.
They included ʿUmar ibn al-Khaṭṭāb, ʿUthmān, ʿAli, ʿAbd Allah ibn Masʿūd, Zayd ibn
Thābit, Ubayy ibn Kaʿb, Abū al-Dardāʾ, Abū Hurayrah, Abū Mūsā al-Ashʿarī ʿAbd
Allah ibn ʿAbbās .

To distinguish their particular ways of recitation, it was referred to as the ḥarf of

Ubayy  or the ḥarf of Zayd  i.e. the qirāʾah (reading) of Ubayy  or the qirāʾah
of Zayd.22 It obviously did not mean that these readings were invented by these
Companions due to their personal endeavours. This method of distinguishing the
particular ways of reading by ascribing it to their teachers/individuals became a
methodology passed on to the later generations, until it reached the 10 eponymous
Readers. Thus, their Qirāʾāt would also be referred to as the Qirāʾah of ʿAṣim etc.
Their personal preferences in recitation and teaching were also referred to as
ikhtiyār.23

22
For an example on how qirāʾah (reading) and ḥarf were used synonymously, see Ghāyat al-Nihāyah: 1/262.
23
The terms qirāʾāt and ikhtiyār are generally considered to be distinct, when essentially, they are quite similar.
Literally, the word ikhtiyār gives the impression that one chooses a particular reading unrestrictedly or via
scholarly endeavour (ijtihād), which is not the case. (See Jāmiʿ al-Bayān: 37; al-Al-Nashr: 1/52). Technically,
ikhtiyār may be defined as: a selection of a preponderant reading from a host of acquired transmissions by one
deserving to do so. (See al-Irshād fī al-Qirāʾāt ān al-Aʾimmat al-Sabʿah: 60; al-Ibānah: 89; Al-Ikhtiyār fī al-Qirāʾāt al-
Qurʾāniyyah wa mawqif al-Hudhalī: 14-15; al-Īḍāḥ fī ʿIlm al-Qirāʾāt: 125; Manhaj al-Imām al-Ṭabarī fī al-Qirāʾāt wa
Ḍawābiṭ Ikhtiyārihā fī Tafsīrihī: 128). However, as is evident, this definition may be applied to a qirāʾah as well. A
perusal of various works indicates that the terms qirāʾah and ikhtiyār were actually used synonymously by the
earlier generations. Subsequently, the term ikhtiyār was coined and used synonymously by the likes of Al-Qurṭubī
(d. 671/1273) who refers to the Seven Qirāʾāt as iktiyār as well. (See Al-Jāmiʿ li Aḥkām al-Qurʾān of al-Qurṭubī:
1/79). The term ikhtiyār seems to have been used during the period of the Seven eponymous Readers or soon
thereafter. (See Al-Ikhtiyār ʿind al-Qurrāʾ- Mafhūmuhū, Marḥaluhū wa Atharuhu fi al-Qirāʾāt: 49-50). Thus,
readings attributed to those subsequent to the Seven Readers were referred to as ikhtiyārāt e.g. the ikhtiyār of Abū
ʿUbayd al-Qāsim ibn Sallām, the ikhtiyār of al-Sijistānī and so forth. To indicate that ikhtiyār and qirāʾah were
used as synonyms, I will present an example from the Seven Qirāʾāt, one from the 10 Qirāʾāt and one from the 14
Qirāʾāt. From amongst the Seven Qirāʾāt is the Reading of al-Kisāʾī. Ibn Mujāhid mentions that he selected
35
From amongst the Successors who learned from them were Abū Jaʿfar Yazīd ibn al-
Qaʿqāʿ, Shaybah ibn Niṣāḥ, Muslim ibn Jundub, Ibn Shihāb al-Zuhrī, Mujāhid ibn
Jabr, Dirbās (the client of Ibn ʿAbbās), ʿAbd Allah ibn Kathīr, Abū al-ʿĀliyah al-
Riyāḥī, Ḥiṭṭān al-Riqāshī, Abū al-Aswad al-Duʿalī, Naṣr ibn ʿĀṣim, Yaḥyā ibn Yaʿmar,
ʿAṭāʾ ibn Rabāḥ, ʿIkrimah (the client of Ibn ʿAbbās), Abū ʿAbd al-Raḥmān al-Sulamī,
Zirr ibn Ḥubaysh, Saʿd ibn Iyās al-Shaybānī, al-Mughīrah ibn Shihāb al-Makhzūmī,
ʿAlqamah ibn Qays, al-Aswad ibn Yazīd al-Nakhaʿī, Zayd ibn Wahb al-Juhanī, Masrūq
al-Hamdānī, ʿUbaydah ibn ʿAmr, ʿĀṣim ibn Abī al-Najūd al-Kūfī and ʿAbd Allah ibn
ʿĀmir al-Shāmī .

TEXT:
‫ٍى ى‬
‫ػظ ى‬ ‫ٍىى‬ ‫ى ي‬
ٍ ٞ‫ػةؤ ي‬ ‫ ى ٍ ي ي ى ٍ ه ي ي ه‬21
‫س ىك ى‬٠‫ػ‬
‫ػرا‬ ‫ػػةـً اجذ‬ٛ‫ ال‬٢‫ػٗ ىكًٌػػ‬ ‫ًؽي‬ ‫ ى‬ٟ‫ػ‬
‫ػرا‬ ٙ‫ػٗ نػظػر طػ‬ٟ‫ػ‬ًٜ٘ ‫ك‬
TRANSLATION:
From amongst them are the 10 suns. Their radiance was clear and it spread amongst
mankind.

COMMENTARY:
From amongst the Successors and the later generations, 10 individuals were
recognised for their expertise and knowledge regarding the Qurʾān and its recitation.
Their Qirāʾāt were adopted by metropolitan-centers throughout the Islamic lands,
being read by the majority of the inhabitants in these city-centers, as well as being
read in the compulsory ṣalāhs by the imams in the various masājid. They became the
10 Imams of Qirāʾāt and named the 10 Qurrāʾ; the 10 eponymous Readers.

(ikhtāra) his reading based on what he read to Ḥamzah and others. (See Kitāb al-Sabʿah: pg. 78). From amongst
the 10 Qirāʾāt is the Reading of Khalaf, which is also referred to amongst disciples of qirāʾāt as Khalaf’s ikhtiyār
(preferred selection). Ibn Muḥayṣin’s Qirāʾah is one from amongst Four Shādhdh Qirāʾāt; Ibn Mujāhid refers to his
reading as his ikhtiyār. (See Kitāb al-Sabʿah: 65). Ibn al-Jazarī himself refers to the 10 Qirāʾāt in the Nashr as his
ikhtiyār (ikhtarnā). See al-Masāʾil al-Tibrīziyyah: 114-115.
36
Ibn al-Jazarī refers to them as ‚the 10 suns‛, whose radiance i.e. their knowledge,
spread between the populace throughout the Islamic lands.

TEXT:
‫ى ٍ ي‬ ‫ٍ ي ٍ ى ىٍ ي ٍ ي‬ ٍ ِّ ‫ٍ ى ى َّ ي ي ي‬ َّ
‫ػٗ د ِّرم‬
‫ػض و‬ٛ ٔ‫ػٗ ْػػ‬ٟ‫ػ‬ٜ‫ػٗ كخ‬ٟ‫ػ‬ًٜ٘ ‫ر ْػػٔ ثىػػد ًر‬٠‫ػػ‬ٛ ‫ػد‬ٙ‫ اشذػ‬١‫ ىظذػ‬22
TRANSLATION:
Until the glow of every full-moon was procured from them (the suns); and from them
(the full-moons) every brilliant star gained their knowledge.

COMMENTARY:
Each of these 10 suns had students. Ibn al-Jazarī refers to their students as full-moons
(badr) and subsequently, their students as stars (najm). The ‚full-moons‛ are the
Rāwī’s (Transmitters) and the ‚stars‛ are those who transmit from the Rāwī’s;
technically called the Ṭuruq (paths/ways). The Ṭuruq are further divided into primary
and secondary Ṭuruq. This will be elaborated upon later.

The following diagram depicts this discussion:

Imām/Qārī

Rāwī (Transmitter)

Ṭarīq (primary)

Ṭarīq (secondary)

37
A qirāʾah (reading) is differences (in the words of the Qurʾān) which are attributed to
an Imam/Qārī’ (authority); referred to as the 10 suns in this line. In the case of the 10
canonical Readings, it is those differences attributed to one of the 10 Imams/Qurrāʾ
e.g. the Qirāʾah of Nāfiʿ, the Qirāʾah of Ibn Kathīr etc.
A riwāyah is differences (in the words of the Qurʾān) which are attributed to a
transmitter (rāwī) from one of the Qurrāʾ. In the case of the 10 canonical Readings, it
is those differences attributed to one of the 20 Ruwāt (Transmitters). The Transmitter
(Rāwī) may narrate directly from the Qārīʾ or indirectly via intermediaries e.g. Qālūn
and Warsh narrate directly from Nāfiʿ while al-Dūrī and al-Sūsī narrate from Abū
ʿAmr al-Baṣrī via Yaḥyā al-Yazīdī; al-Bazzī and Qunbul narrate from Ibn Kathīr via
multiple intermediaries.
A ṭarīq is differences attributed to one who narrates from the transmitter (rāwī). Like
the transmitter, the ṭarīq may narrate directly from the rāwī or indirectly e.g. al-
Muṭṭāwwiʿī and al-Qaṭīʿī narrate directly from Idrīs, the Transmitter of Khalaf al-
ʿĀshir.

Khalaf al-ʿĀshir

Idrīs

Al-Muṭṭāwwiʿī Al-Qaṭīʿī

38
The Ṭuruq of Fīl and Zarʿān transmit from Ḥafṣ via ʿAmr ibn al-Ṣabbāḥ while Abū
Ṭāhir and al-Hāshimī narrate from Ḥafṣ via two intermediaries, al-Ushnānī and
ʿUbayd ibn al-Ṣabbāḥ.

Ḥafṣ

ʿAmr ibn al-Ṣabbāḥ ʿUbayd ibn al-Ṣabbāḥ

Al-Ushnānī

Zarʿān Fīl Abū Ṭāhir Al-Hāshimī

The Ṭuruq (plural of ṭarīq) are divided into Ṭuruq aṣliyyah (primary ṭuruq) and
Ṭuruq farʿiyyah (secondary ṭuruq). More details regarding the Ṭuruq will be explained
in line 35.

The comparison made by Ibn al-Jazarī in this line is so apt. The sun’s light reaches all
over the world, the same as the Qirāʾāt of these 10 Qurrāʾ are being read globally.
Similarly, the full-moon (the Rāwī) gets it’s light from the sun, like a student acquires
his/her knowledge from his/her teacher. The Ṭuruq (najm) offers guidance to the
ways of recitation, like the stars offer guidance to travelers in need of direction.24

24
These Ṭuruq – whether primary or secondary – offer guidance into the ways of recitation e.g. via the Ṭarīq of
Fīl from Ḥafṣ, qaṣr in madd munfaṣil is common, or via the Ṭarīq of al-Kāmil for Ḥafṣ, ghunnah will be read when
making idghām of the nūn sākinah or the tanwīn into the lām and the rāʾ. Similarly, via the Ṭarīq of al-Ḍarīr from
al-Kisāʾī, idghām of the nūn sākinah or the tanwīn into the yāʾ may be made without ghunnah; or via the Ṭarīq of
Ibn al-Akhram from Ibn Dhakwān, sakt before the hamzah will be allowed whilst applying ghunnah when making
idghām into the lām and the rāʾ; or via the Ṭarīq of al-Miṣbāḥ, idghām kabīr is allowed for Yaʿqūb etc. Note that I
have given examples of both primary and secondary Ṭuruq.
39
TEXT:
‫ػػػػةف‬ ‫ي‬
‫ى ٍ ي‬
‫ ىراك ى‬ٝ‫ػػ‬ٜ‫ػ‬‫ن‬ ‫يْػػٔ ى‬
٘‫إ‬ ٢‫ػػ‬ ٛ ‫ػة‬ ‫ يى ٍذ يْ ي‬٠‫ػ‬ٙ‫ػ‬
ٍ ٞ‫ػر ي‬
‫ػٗ ثىػيى‬ ‫ ى ى ي‬23
‫ ي‬ٞ‫ػة‬ٞ‫ك‬
ً ً ‫ػػػةـو‬ ً
TRANSLATION:
Take heed! My explanation will mention each Imam and two Transmitters from him.

COMMENTARY:
Ibn al-Jazarī intends to mention two Rāwīs from every Imam. It should be understood
that before the restriction to two Rāwīs to a Qārī, many other Rāwīs existed.25

25
In fact, limiting the qirāʾāt to 10 Imams is also a restriction since Abū ʿUbayd al-Qāsim ibn al-Sallām (d.
224/838) collected 25 eponymous readers in his compilation, while Ibn Jarīr al-Ṭabarī (d. 310/923) and Ismāʿīl ibn
Isḥāq al-Qāḍī (d. 282/895) respectively collected 20 eponymous readers in their compilations. This was before Ibn
Mujāhid’s Kitāb al-Sabʿah became renowned and gave the impression that only the Seven Qirāʾāt were sound.

A quick comparison between Jāmiʿ al-Bayān and al-Taysīr of Abū ʿAmr al-Dānī (d. 444) shows that from Nāfiʿ
there are four rāwīs in Jāmiʿ al-Bayān: Ismāʿīl ibn Jaʿfar, Isḥāq al-Musayyibī, Warsh and Qālūn. Likewise, al-Kisāʾī
has five rāwīs in Jāmiʿ al-Bayān: al-Dūrī, Layth, Nuṣayr, al-Shayzarī and Qutaybah. (See Jāmiʿ al-Bayān: 45,70) Al-
Taysīr limits it to two rāwīs each for both Nāfiʿ and al-Kisāʾī.

Abū al-Faḍl al-Khuzāʿī (d. 408) lists 15 rāwīs for Ḥamzah and 12 for al-Kisāʾī. The 15 rāwīs for Ḥamzah are (1) al-
Kisāʾī, (2) Ḥasan ibn ʿAṭiyyah, (3) Khālid ibn Yazīd, (4) al-Jaʿfī, (5) Abū ʿUthmān al-Qannād, (6) ʿUbayd Allah al-
ʿAbsī, (7) Yaḥyā al-Khazzāz, (8) Ibn Ṣāliḥ al-ʿIjlī, (9) Ibn Qalūqā, (10) Ḥusayn ibn ʿĪsā, (11) al-Khashkī, (12) ʿAmr
ibn Maymūn, (13) ʿAbd al-Raḥmān ibn Abī Ḥammād, (14) Abū Bishr ʿĀʾidh, and (15) Sulaym. The 12 rāwīs for al-
Kisāʾī are (1) Nuṣayr ibn Yūsuf, (2) Qutaybah, (3) al-Shayzarī, (4) Aḥmad ibn Jubayr, (5) Abū Tawbah, (6) Yaḥyā
ibn Ziyād, (7) Abū Ḥamdūn, (8) Ḥamdūn, (9) Ibn Abī Surayj, (10) Abū al-Ḥārith, (11) Hāshim al-Barbarī, and
(12) al-Dūrī. (See Al-Muntahā: 369 – 407). In addition to the 10 Qirāʾāt, Abū al-Faḍl al-Khuzāʿī also mentions the
ikhtiyār of Abū Baḥriyyah, Sallām al-Ṭawīl, Ayyūb ibn al-Mutawakkil, Abū Ḥātim al-Sijistānī and Abū ʿUbayd al-
Qāsim ibn Sallām. He also mentions that he read all these Qirāʾāt and ikhtiyārāt to various teachers.

For ʿĀṣim, al-Tadhkirah of Ṭāhir ibn Ghalbūn has three rāwīs (Shuʿbah, Ḥafṣ and al-Mufaḍḍal) and Jāmiʿ al-Bayān
lists four rāwīs (Shuʿbah, Ḥafṣ, al-Mufaḍḍal and Ḥammād). (See al-Tadhkirah: 30-38; Jāmiʿ al-Bayān: 61-63).

Thus, the attribution of two Rāwīs to each Qārī/Imam is clearly a restriction. Abū al-Ṭayyib Ibn Ghalbūn (d.
389/998) seems to be the first to limit it two Rāwīs for each of the Seven Qurrāʾ. They both suggest that their
restriction was to ease the study of the Seven Qirāʾat. (See al-Irshād of Abū al-Ṭayyib: 24-25; al-Taysīr: 15) These
two Rāwīs eventually became the canon selected by Ibn al-Jazarī and included in his Nashr.
40
The selection of the 10 Imams and their two Rāwīs are mentioned in the lines that
follow.26

TEXT:
‫ه‬ ‫ى ى ٍ ي ى ي ه‬ ‫ىى ه ى ٍ ى ى ٍ ى‬
‫ف ىك ىك ٍرش ىر ىك ىيػػػة‬٠‫ ُػةٕػػ‬ٝ‫ػ‬ٜ‫ػهػ‬ٌ ‫ػلػيىػة‬
ً ‫ػةًٌػم ثًفػيػجػ وح ُػػػد ظ‬ٜ‫ذ‬ 24
TRANSLATION:
So Nāfiʿ was favoured in Ṭaybah (Medina); from him Qālūn and Warsh transmit.

COMMENTARY:
The first Qārīʾ is Nāfiʿ ibn ʿAbd al-Raḥmān ibn Abī Nuʿaym (d. 179). He was favoured
by teaching in Medina for more than 70 years.
His two Rāwīs are ʿĪsā ibn Mīnā, better known as Qālūn (d. 220) and ʿUthmān ibn
Saʿīd, better known as Warsh (d. 197).
By ‚‫‛ز َوًَـــا‬,
َ Ibn al-Jazarī alludes that they transmit directly from Nāfiʿ.

TEXT:
ٍ ‫ى‬ ‫يٍ ه ى ي ى‬ ٍ ‫َّ ه ى ي ى‬ ‫ى ٍ ي ى‬
‫ػد‬ٜ‫ ىشػ‬١‫ ىنػٖػ‬ٝ‫ػجيػٔ ٕػػ‬ٜ‫ثىػػز ىكر‬ ‫ ثىػٖػػد‬ٝ‫ػيػر ى٘ػٓػح ٕػػ‬
‫و‬ ‫س‬ً ْ ٚ‫كاثػػ‬ 25
TRANSLATION:
And Ibn Kathīr, Mecca is his city; Bazzī and Qunbul transmit from him via sanad
(chain of transmission).

COMMENTARY:
The second Qārīʾ is ʿAbd Allah ibn Kathīr al-Makkī (d. 120), from Mecca.
His two Rāwīs are Aḥmad ibn Muḥammad al-Bazzī (d. 250) and Muḥammad ibn
ʿAbd al-Raḥmān (d. 291), better known as Qunbul.
26
I will not give the biographies of the Imams and their Rāwīs as they are mentioned in my other works for those
who want to read them. Presenting them here will unduly lengthen this commentary.
41
They did not read directly to Ibn Kathīr, as alluded to by ‚ ْ‫‛ َؾـوَؼى َسـٌَـس‬.

TEXT:
‫ٍ ي‬ ٍ ‫ىى ى ى‬ ‫ٍ ي‬ ٍ ‫ى ٍ ى‬ ‫ي ى‬
ٝ‫ػػ‬ٜ‫س ً٘ػ‬٠‫ػػػ‬
‫و‬ ‫كرم ىك يش‬
ً ‫ػِػٔ إػػد‬ٛ‫ك‬ ٝ‫ػ‬ٜ‫ ىنػ‬١‫ ورك ذيىػعػيىػ‬ٙ‫ خ‬٠‫ث َّٗ أثي‬ 26
TRANSLATION:
Then Abū ʿAmr, Yaḥyā (transmits) from him (from Abū ʿAmr); and al-Dūrī and Sūsī
transmit from him (from Yaḥyā).

COMMENTARY:
The third Qārīʾ is Zabbān ibn al-ʿAlāʾ al-Māzinī (d. 154), better known as Abū ʿAmr
al-Baṣrī.
His two Rāwīs are Abū ʿUmar al-Dūrī (d. 246) and Abū Shuʿayb Ṣāliḥ ibn Ziyād al-
Sūsī (d. 261).
They both read to Yaḥyā al-Yazīdī (d. 202), who in turn read to Abū ʿAmr al-Baṣrī.

TEXT:
ٍ ‫ى ه ٍ ي ٍ ى ى‬ ‫ىٍ ي‬ ٍ ‫ى‬ ٍ ِّ َّ ‫زي‬
‫اف ىك ىرد‬٠‫ػػ‬ْ‫ ذ‬ٚ‫ػظػةـ كاثػػ‬ًٞ ٝ‫ػ‬ٜ‫خ‬ ‫ػد‬ٜ‫ ب ً ىصػ‬٢‫ادل ىمظػ ًِػ‬ ‫ػر‬
ً ً٘ ‫ػة‬‫ن‬‫ ى‬ٚ‫ػ‬
‫ػٗ اث ٍ ي‬ 27
TRANSLATION:
Then Ibn ʿĀmir al-Dimashqī; Hishām and Ibn Dhakwān transmit from him via sanad.

COMMENTARY:
The fourth Qārīʾ is ʿAbd Allah ibn ʿĀmir al-Yaḥṣubī al-Shāmī (d. 118).
His two Rāwīs are Hishām ibn ʿAmmār (d. 245) and ʿAbd Allah ibn Aḥmad (d. 242),
better known as Ibn Dhakwān.
They did not read directly to Ibn ʿĀmir al-Shāmī, but via intermediaries, as suggested
by ‚َُ ‫‛ث َِسـٌَـسْ َؾ ْي‬.

42
TEXT:
‫ػػع ُىػةاً ي‬ ٍ ‫ىى ٍ ي ي ٍ ى ه ى ى‬
‫ػٍ ه‬ ‫ٌىػػح ٌى ى‬٠‫ يْػ‬ٚ‫ػػ‬
‫ػهػةً ي‬ ٍ ٘ ‫ػح‬‫ى ىى ه‬
ٗ‫ػػ‬ ‫ طهػجػح كظ‬ٝ‫ػ‬ٜ‫ذهػ‬ ٗ‫غػ‬ ‫و‬ ً ‫زػَلز‬ 28
TRANSLATION:
Three are from Kufa. From ʿĀṣim, Shuʿbah and Ḥafṣ are resolute.

COMMENTARY:
Three of the Qurrāʾ are from Kufa. The first Qārīʾ from Kufa and his two Rāwīs are
mentioned in this line.
The fifth Qārīʾ is ʿĀṣim ibn Abī al-Najūd (d. 127).
His two Rāwīs are Shuʿbah ibn ʿAyyāsh (d. 193) and Ḥafṣ ibn Sulaymān (d. 180).
They both read directly to ʿĀṣim.

TEXT:
ٍ‫ٍ ى ى‬ ‫ٍ ي ى ى َّ ه ى‬
‫ ى‬ٞ‫ِك ي‬ ٍ ‫ ى ى ٍ ى ه ى ٍ ي ي ى ٍ ه ى ى ى‬29
‫ػرؼ‬ ‫ػة اىػذ‬ٙ‫ػ‬ ً ‫ كخػػَلد‬ٝ‫ػ‬ٜ‫ً٘ػ‬ ً‫ػٗ ٌػخػٖػ‬ ‫ شٖػي‬ٝ‫ػ‬ٜ‫ػزة نػ‬ٙ‫كظػ‬
TRANSLATION:
And from Ḥamzah is Sulaym. Then both Khalaf and Khallād took from him
(Sulaym).

COMMENTARY:
The second Qārīʾ from Kufa – and the sixth from the 10 Qurrāʾ – is Ḥamzah ibn
Ḥabīb (d. 156).
His two Rāwīs are Khalaf ibn Hishām al-Bazzār (d. 229) and Khallād ibn Khālid (d.
220).
They both read to Sulaym, who in turn read to Ḥamzah.

43
TEXT:
ٍ ‫ى‬ ‫ى‬ ٍ ‫ي‬ ‫ى ٍ ي ى‬ ‫ٍ ى‬
‫ ى‬١‫ػٍػذىػ‬ ‫ػػٗ إٍٓ ى‬
َّ ‫زي‬
‫كرم‬
ً ‫ػػد‬ ٕ‫ا‬‫ك‬ ‫ث‬ً ‫ػةر‬
ً ‫ػع‬ ٕ‫ا‬ ٠‫ػػ‬ ‫ث‬ ‫أ‬ ٝ‫ػ‬ٜ‫ػ‬‫ن‬ ٢‫ػػ‬ ٖ
ً ‫ػ‬‫ن‬ ٕ‫ا‬ ٢‫ػ‬ً ‫ا‬‫ػة‬‫ص‬ ً 30
TRANSLATION:
Then al-Kisāʾī – Ibn ʿAlī – from him is Abū al-Ḥārith and al-Dūrī.

COMMENTARY:
The third Qārīʾ from Kufa – and the seventh from the 10 Qurrāʾ – is ʿAlī ibn
Ḥamzah al-Kisāʾī (d. 189).
His two Rāwīs are Abū al-Ḥārith al-Layth ibn Khālid al-Baghdādī (d. 240) and Abū
ʿUmar al-Dūrī (d 246), who was previously mentioned as a Rāwī of Abū ʿAmr al-Baṣrī.
They both read directly to al-Kisāʾī.

TEXT:
‫ى‬ َّ ‫ ى‬ٚ‫ػ‬ ‫ىىٍ ي‬ ‫ٍ ى ٍ ي ِّ ى‬ ‫ ي َّ ى ي ى ٍ ى‬31
١‫ػةز ى٘ػؾػ‬
‫و‬ ‫َج‬ ‫ ىكاث ٍ ي‬١‫حصػ‬
‫ ن ى‬ٝ‫ػ‬
ً ٜ ‫ه‬‫ذ‬ ١‫ػ‬ ‫ؽ‬ ‫إػر‬ ‫ػر‬‫ػج‬‫ع‬‫ػ‬ٕ‫ا‬ ‫ػر‬
‫ صه و‬٠‫زػٗ أثػ‬
ٍ
TRANSLATION:
Then Abū Jaʿfar, the affable and learned scholar; from him passes ʿĪsā (ibn Wardān)
and Ibn Jammāz.

COMMENTARY:
The eighth Qārīʾ is Abū Jaʿfar Yazīd ibn al-Qaʿqāʿ (d. 130) from Medina.
His two Rāwīs are ʿĪsā ibn Wardān (d. 160) and Sulaymān ibn Muslim (d. 170), better
known as Ibn Jammāz.
They both read directly to Abū Jaʿfar.

TEXT:
ٍ‫ه ى‬ َّ ‫ػػس زي‬
٢‫ػ‬ًٙ ‫ػذىػ‬ٜ‫ػػٗ ىر ٍكح ح‬
‫ى ي‬
‫ ير ىكيٍ ه‬ٝ‫ػػ‬ ٕ ‫ إٍػ ى‬٠‫ػ‬
‫ع ٍ ى‬
٢‫ض ً٘ػ‬ ‫ػٗ ىح ٍه يِ ي‬
‫ ى‬ٍٞ ‫ب ىك‬٠‫ػ‬ ٍ ٟ‫دىةش يه ي‬ 32
ً
44
TRANSLATION:
The ninth of them (the Imams) is Yaʿqūb al-Ḥaḍramī; Ruways and Rawḥ are linked to
him.

COMMENTARY:
The ninth Qārīʾ is Yaʿqūb ibn Ishāq al-Ḥaḍramī (d. 205).
His two Rāwīs are Abū ʿAbd Allah Muḥammad ibn al-Mutawakkil al-Luʾluʾī al-Baṣrī
(d. 238), better known as Ruways, and Rawḥ ibn ʿAbd al-Muʾmin al-Hudhalī al-Baṣrī
(d. 234).
They both read directly to Yaʿqūb.

TEXT:
‫ٍ ى ي ى ٍ ٍ ى ىٍ ي ي ٍ ىي‬ ‫ي ٍ ى َّ ي ٍ ى ى ي‬ ‫ٍى‬
‫ػرؼ‬ ‫ يػه‬ٝ‫ػ‬ٜ‫ًإشعػةؽ ٘ػم ًإد ًريػس خ‬ ً‫ خػٖػ‬٠‫ػ ى‬ٞ‫ار ىك‬ ً ‫ ىكإه‬33
‫ػةطػر إػجػز‬
TRANSLATION:
The tenth (Imam) is al-Bazzār, who is Khalaf. Isḥāq and Idrīs are known to transmit
from him.

COMMENTARY:
The tenth Qārīʾ is Khalaf al-Bazzār, previously mentioned as the Rāwī of Ḥamzah.
His two Rāwīs are Isḥāq al-Warrāq (d. 286) and Idrīs ibn ʿAbd al-Karīm (d. 292).
They both read directly to Khalaf.

The Ṭuruq

TEXT:
َّ ‫ى ٍ ى ي ى‬
‫ػِ ي‬ ‫أى ىغع ى‬ ‫ى ي ىٍ ي ٍ ي ي ي‬
َ‫ػ‬ ‫ػة يػع‬ٛ‫ػر‬
ً ‫ظ‬ ‫ن‬ ٢‫ػػ‬ ٌ
ً ‫ػة‬ٟ‫ػ‬ ‫ػػػرؽ‬ ً ٞ‫ىك‬
‫ػٗ ـ‬ٟ‫ػ‬ٜ‫ػػذ ًق إػػركاة خ‬ 34

45
TRANSLATION:
These transmitters, from them are paths (of transmission); their most sound is
established in our Nashr.

COMMENTARY:
With two Rāwīs ascribed to each of the 10 Qurrāʾ, there are a total of 20 Rāwīs. As
mentioned previously, those who transmit from the Rāwīs are referred to as Ṭuruq
(plural of Ṭarīq).27
Ibn al-Jazarī has selected the most sound Ṭuruq in his Nashr. In the following line he
expounds upon his manner of selection.

TEXT:
‫ض ى‬
‫ػمي‬ٙ‫ػ‬ ٍ ‫ي‬ ‫ى‬ ٍ‫ى ٍ ى ي ى ى‬ ‫ي‬ ‫ى‬ ٍ ‫َّ ى‬ ٍ
‫ ى‬ٚ‫ىػيٍػ‬ٜ‫اث‬ ٍ ‫ ٍ ى‬35
‫ػَ دػ‬‫ي‬
‫ً و‬ ‫ػر‬‫ـ‬ ً‫ػػ‬
ً ٕ ‫أ‬ ‫ػة‬ٞ‫ز‬ ٢‫ػ‬ٟ‫ذ‬ ‫ػػم‬ ‫ب‬ ‫ر‬ ‫أ‬ ‫ل‬ ‫إ‬
ً ً‫ك‬ ٢‫ٌػػ‬ ٚ‫ػ‬
ً ‫ػي‬ٜ‫ثًةث‬
TRANSLATION:
With two (Ṭuruq) from two (Ṭuruq), or else four (Ṭuruq). Thus, they are
approximately one thousand (Ṭuruq) collected (in al-Nashr).

COMMENTARY:
What Ibn al-Jazarī means by ‚‫ ‛ َِبزٌَْـ ِْ ِؼن فؼؼي ازٌَْـ ِْ ِؼن‬is that from each Rāwī, he has chosen
two initial Ṭuruq transmitting from a Rāwī, respectively. Subsequently, from each
Ṭarīq, two further Ṭuruq transmit. This may be seen in the following diagram:

27
Refer to line 22.
Like there were initially many ruwāt transmitting from the qurrāʾ, there were many ṭuruq as well e.g. Abū al-Faḍl
al-Khuzāʿī presents 18 ṭuruq from Ḥafṣ: *1+ ʿUbayd ibn al-Ṣabbāḥ; [2] al-Duwayrī and *3+ al-Khazzāz (from
Hubayrah); *4+ Zarqān, *5+ Ibn Jubayr, *6+ Ibn al-Ṣalt, [7] al-Bakhtarī (all from al-Faḍl ibn Yaḥyā); *8+ Fīl, *9+
Ḥamdān al-Raffā, *10+ Ibn al-Yatīm, *11+ al-Ṣaffār, *12+ Ibn Zarwān, *13+ Abū Bakr al-Qaṭṭān (all from ʿAmr ibn
al-Ṣabbāḥ); [14] al-ʿAbbās ibn al-Faḍl; [15] al-Māliḥānī, *16+ Ibn Abī al-Hudhayl, [17] al-Ṣaffār, *18+ al-Ḥulwānī
(all from al-Qawwās). See Al-Muntahā: 359 – 368.
46
 Rāwī

Ṭarīq Ṭarīq

Ṭarīq *1+ Ṭarīq *2] Ṭarīq *3] Ṭarīq *4]

Essentially, there are four Ṭuruq that transmit from each Rāwī. If they do not
transmit in this manner, then four Ṭuruq will transmit directly from the Rāwī:

Rāwī

Ṭarīq *1+ Ṭarīq *2] Ṭarīq *3] Ṭarīq *4]

This is what Ibn al-Jazarī means when he says ‚‫‛ َوٕاَل َب ْزتَــ ُؽ‬. It is found in the Ṭuruq of
Khalaf (from Ḥamzah) via Idrīs, Khallād, Ruways (via al-Tammār) and Idrīs from
Khalaf al-ʿĀshir.28

Ibn al-Jazarī states in his Nashr:

ِ ْ ‫ َو ِم‬،‫شِكِ ًة‬
،‫صً ًة‬ ِ ْ ‫ َو َم‬،‫ َم ْل ِصتَ ًة‬:‫ك َظ ِص ًٍق ِت َع ِصًلَ ْ ِْي‬
ّ ِ ُ ‫ َو َؾ ْن‬،‫ك َزا ٍو ِت َع ِصًلَ ْ ِْي‬
ّ ِ ُ ‫ َو َؾ ْن‬،‫ك ا َما ٍم ِج َصا ِوً َ ْ ِْي‬
ّ ِ ُ ‫ص ُث َؾ ْن‬
ْ َ ‫َوا ْكذَؼ‬
ِ
.‫ َوً َد َضَ ـ ُة َؾـٌْؼُِم ِم َن امْ ِف َصق‬،‫ َم َؽ َما ً َخ ِع ُل ام َ ِْؼِِم ِم ْن ُظ ُص ٍق‬،‫َو ِؾ َصا ِكِ ًة‬
ِ
I have restricted myself to two Rāwīs from each Imam, and with two Ṭuruq from each
Rāwī [and subsequently] two Ṭuruq from each [respective] Ṭarīq: [each of the four
being from] Maghrib, Mashriq, Egypt and Iraq, alongside [other] Ṭuruq linked to

28
Isḥāq could also fall in this category.
47
 them; and the branching [of the secondary Ṭuruq i.e. the books] happens from
them.29
Furthermore, Ibn al-Jazarī’s selection is based on the following:
1) A sanad in which the student renders the recitation of the Qurʾān to his
teacher, and not a transmission via ijāzah alone.30
2) The transmitters in the sanad are reliable and trustworthy.
3) Affirmation that the transmitter was a contemporary to both his teachers and
his students.
4) Verification that the transmitter actually met his teachers.31
Ibn al-Jazarī considered every sanad as a different path of transmission i.e. a Ṭarīq e.g.
the sanads of the Shāṭibiyyah and the Taysīr are very much the same since the
Shāṭibiyyah is based on the Taysīr. Yet, Ibn al-Jazarī considers them as respective
Ṭuruq. Similarly, al-Irshād and Kifāyat al-Kubrā, both written by one author, Abū al-
ʿIzz al-Qalānisī, are considered as separate Ṭuruq. In this manner, considering all the
secondary Ṭuruq as well, the number of Ṭuruq are roughly one thousand.
If a book was chosen as a source-text of the Nashr, it did not mean that everything in
the book was included e.g. the Rawḍah of al-Ṭalamankī on the Seven Qirāʾāt. Ibn al-
Jazarī only transmits the narration of Qālūn from this book and omits the narration
of Warsh as well as the remaining six qirāʾāt. In the same manner, in the Tabṣirah of
Makkī ibn Abī Ṭālib, the Qirāʾah of ʿĀṣim, amongst others, is not transmitted.
Similarly, the riwāyah of Abū Muḥammad al-Mufaḍḍal ibn Muḥammad al-Ḍabbī who
transmits the narration of Ḥafṣ in Ghāyat al-Ikhtiṣār of Abū al-ʿAlāʾ al-Hamadhānī, or
the Ṭarīq of Hubayrah for the narration of Ḥafṣ in the Ghāyah of Abū Bakr Ibn
29
Al-Nashr: 1/54, 190.
30
An authorization (ijāzah) from a sheikh may vary. At times the student recites the entire Qurʾān to a sheikh and
receives ijāzah, or he may only recite a portion of the Qurʾān and receives ijāzah, or he receives ijāzah without
reciting at all. Ibn al-Jazarī restricts his selection of the Ṭuruq in which the entire Qurʾān is recited. Refer to my
book Ṣafaḥāt fī Isnād Rijāl al-Qirāʾāt for more details concerning sanads and ijāzāt.
31
Al-Nashr: 1/98, 192-193.
48
Mihrān is not included amongst the selection of Ṭuruq, in spite of the books being
selected as sources of the Nashr.

The following diagrams show all 20 Rāwīs and their four Ṭuruq.

Qālūn

Abū Nashīṭ Al-Ḥulwānī (d. 250)

Abū Bakr al-Ashʿath

Al-Qazzāz Ibn Būyān Jaʿfar b Muḥammad Ibn Abī Mihrān

Warsh

Al-Azraq Teachers of Aṣbahānī

Al-Aṣbahānī

Al-Naḥḥās Ibn Sayf Hibat Allah b Jaʿfar Al-Muṭṭawwiʿī

Al-Bazzī

Abū Rabīʿah Ibn al-Ḥubāb

Al-Naqqāsh Ibn Bunān Aḥmad ibn Ṣāliḥ ʿAbd al-Wāḥid b ʿUmar

49
 Qunbul

Ibn Mujāhid (d. 324) Ibn Shanabūdh (d. 328)

Al-Sāmarrī Ṣāliḥ ibn Muḥammad Qāḍī Abū al-Faraj Al-Shaṭawī

Ibn Mujāhid (d. 324) mentioned is the author of the famous Kitāb al-Sabʿah. Al-
Shaṭawī (d. 388) is Abū al-Faraj al-Shanabūdhī, the famous student of Ibn Shanabūdh
(d. 328).

Al-Dūrī

Abū al-Zaʿrāʾ Ibn Faraḥ

Ibn Mujāhid (d. 324) Al-Muʿaddal Ibn Abī Bilāl Al-Muṭṭawwiʿī

Ibn Mujāhid (d. 324) is previously mentioned as a student of Qunbul. Al-Muṭṭawwiʿī

previously appeared amongst the Ṭuruq of Warsh.

Al-Sūsī

Ibn Jarīr Ibn Jumhūr

Ibn Shanabūdh (d. 328)

A. b Ḥusayn Ibn Ḥabash Al-Shadhāʾī Al-Shanabūdhī (d. 388)

50
ʿAbd Allah ibn Ḥusayn is al-Sāmarrī, who previously appeared amongst the Ṭuruq of
Qunbul. Ibn Shanabūdh (d. 328) previously appeared as the student of Qunbul. Al-
Shanabūdhī (d. 388) is al-Shaṭawī who appeared amongst the Ṭuruq of Qunbul.

Hishām

Intermediaries

Al-Ḥulwānī (d. 250) Al-Dājūnī

Ibn ʿAbdān Al-Jammāl Zayd b ʿAlī Al-Shadhāʾī

Al-Shadhāʾī (d. 373) previously appeared amongst the Ṭuruq of al-Sūsī. Al-Ḥulwānī
(d. 250) previously appeared amongst the Ṭuruq of Qālūn.

Ibn Dhakwān

Al-Akhfash Al-Ṣūrī

Al-Naqqāsh Ibn al-Akhram Al-Ramlī Al-Muṭṭawwiʿī

Al-Naqqāsh (d. 351) appeared amongst the Ṭuruq of al-Bazzī. Al-Muṭṭawwiʿī (d. 371)
previously appeared amongst the Ṭuruq of al-Dūrī Baṣrī and Warsh via al-Aṣbahānī.
Al-Ramlī mentioned here is al-Dājūnī who appeared amongst the Ṭuruq of Hisḥam;
his name is Abū Bakr Muḥammad ibn Aḥmad ibn ʿUmar al-Dājūnī/al-Ramlī (d. 324).

51
 Shuʿbah

Yaḥyā ibn Ādam Al-ʿUlaymī

Abū Bakr al-Wāsiṭī

Shuʿayb Abū Ḥamdūn Ibn Khulayʿ Al-Razzāz

Ḥafṣ

ʿUbayd ibn al-Ṣabbāḥ ʿAmr ibn al-Ṣabbāḥ

Abū al-ʿAbbās al-Ushnānī

Al-Hāshimī Abū Ṭāhir Al-Fīl Zarʿān

Khalaf (from Ḥamzah)

Idrīs ibn ʿAbd al-Karīm

Ibn ʿUthmān Ibn Miqsam Ibn Ṣāliḥ Al-Muṭṭawwiʿī

Ibn ʿUthmān (d. 344) is Ibn Būyān who appeared amongst the Ṭuruq of Qālūn. Al-
Muṭṭawwiʿī (d. 371) previously appeared amongst the Ṭuruq of Ibn Dhakwān, al-Dūrī
Baṣrī and Warsh.

52
 Khallād

Ibn Shādhān Ibn al-Haytham Al-Wazzān Al-Ṭalḥī

Abū al-Ḥārith

Muḥammad ibn Yaḥyā Salamah ibn ʿĀṣim

Al-Baṭṭī Al-Qanṭarī Thaʿlab Ibn al-Faraj

Al-Dūrī

Jaʿfar al-Naṣībī Abū ʿUthmān al-Ḍarīr

Ibn al-Julandā Ibn Dīzaway Ibn Abī Hāshim Al-Shadhāʾī

Al-Shadhāʾī previously appeared amongst the Ṭuruq of Hishām and al-Sūsī.

53
 Ibn Wardān

Al-Faḍl ibn Shādhān Hibat Allah ibn Jaʿfar

Ibn Shabīb Ibn Hārūn Al-Ḥanbalī Al-Ḥammāmī

Hibat Allah ibn Jaʿfar (d. 350) appeared previously amongst the Ṭuruq of Warsh.

Ibn Jammāz

Abū Ayyūb al-Hāshimī Al-Ḍūrī

Ibn Razīn Al-Azraq al-Jammāl Ibn al-Naffāḥ Ibn Nahshal

Al-Dūrī (d. 246) is the transmitter of Abū ʿAmr al-Baṣrī and al-Kisāʾī. Al-Azraq al-
Jammāl previously appeared amongst the Ṭuruq of Hishām.

Ruways

Abū Bakr al-Tammār

Al-Nakh-khās Ghulām b Shanabūdh Ibn Miqsam Al-Jawharī

Abū al-Ṭayyib Ghulām ibn Shanabūdh (d.c. 350) is not the same Ibn Shanabūdh
mentioned previously. Abū al-Ḥasan ibn Miqsam (d. 380) who appears here is not
Abū Bakr ibn Miqsam who appears amongst the Ṭuruq of Khalaf (d. 354).

54
 Rawḥ

Ibn Wahb Al-Zubayrī

Al-Muʿaddal Ḥamzah Ghulām b Shanabūdh Ibn Ḥabshān

Al-Muʿaddal (d. after 320) appeared amongst the Ṭuruq of al-Dūrī Baṣrī. Ghulām ibn
Shanabūdh (d.c. 350) appeared previously amongst the Ṭuruq of Ruways. Ibn
Ḥabshān is al-Jawharī (d. after 340) who appears amongst the Ṭuruq of Ruways.

Isḥāq al-Warrāq

Abū al-Ḥasan al-Ṭūsī

Al-Sūsanjirdī Bakr b Shādhan M. b Isḥāq Al-Burzāṭī

Idrīs ibn ʿAbd al-Karīm

Al-Shaṭṭī Al-Muṭṭawwiʿī Ibn Būyān Al-Qaṭīʿī

Al-Muṭṭawwiʿī (d. 371) previously appeared amongst the Ṭuruq of Ibn Dhakwān, al-
Dūrī Baṣrī, Warsh and Khalaf (from Ḥamzah). Ibn Būyān (d. 344) previously
appeared amongst the Ṭuruq of Qālūn.

In conclusion, with four primary Ṭuruq from each of the 20 Rāwīs – whether directly
or indirectly – there are a total of 80 primary Ṭuruq selected by Ibn al-Jazarī.
55
In the second half of the line, Ibn al-Jazarī refers to the secondary Ṭuruq; they narrate
from the transmitters via the primary Ṭuruq. They are the written sources upon which
Ibn al-Jazarī based his Nashr e.g. the Ṭarīq of the Shāṭibiyyah, the Ṭarīq of the Taysīr
etc. The following diagram shows the Ṭarīq of the Shāṭibiyyah – a secondary Ṭarīq –
that transmits from the Rāwī via a primary Ṭarīq:

Ḥafṣ

ʿUbayd ibn al-Ṣabbāḥ

Al-Hāshimī

Ṭāhir ibn Ghalbūn

Abū ʿAmr al-Dānī

Sulaymān ibn Najāḥ

ʿAli ibn Hudhayl

Ibn Fīrruh al-Shāṭibī

Likewise, in this diagram, al-Taysīr of Abū ʿAmr al-Dānī and al-Tadhkirah of Ṭāhir
ibn Ghalbūn are also secondary Ṭuruq since they transmit from Ḥafṣ, the Rāwī, via
al-Hāshimī, who is one of the four primary Ṭuruq.

56
 The Secondary Ṭuruq selected by Ibn al-Jazarī

There are 35 books which Ibn al-Jazarī explicitly draws from in his Nashr:32
1) Al-Sabʿah by Abū Bakr ibn Mujāhid (d. 323).
2) Al-Ghāyah by Abū Bakr ibn Mihrān (d. 381).
3) Al-Irshād by Abū al-Ṭayyib ʿAbd al-Munʿim ibn Ghalbūn (d. 389).
4) Al-Tadhkirah by Ṭāhir ibn Ghalbūn (d. 399).
5) Al-Hādī by Muḥammad ibn Sufyān al-Qayrawānī (d. 415).
6) Al-Mujtabā by al-Ṭarasūsī (d. 420).
7) Al-Rawḍah by Abū ʿUmar al-Ṭalamankī (d. 429).33
8) Al-Tabṣirah by Makkī ibn Abī Ṭālib (d. 437).
9) Al-Rawḍah by Abū ʿAli al-Mālikī (d. 438).
10) Al-Hidāyah by Abū al-ʿAbbās al-Mahdawī (d. 440).
11) Al-Taysīr by Abū ʿAmr al-Dānī (d. 444).
12) Al-Qāṣid by Abū al-Qāsim al-Khazrajī (d. 446).
13) Al-Wajīz by Abū ʿAli al-Ahwāzī (d. 446).
14) Al-Tidhkār by Ibn Shīṭā (d. 450).
15) Al-Jāmiʿ by Ibn Fāris al-Khayyāṭ (d. 452).
16) Al-ʿUnwān by Abū Ṭāhir Ismāʿīl ibn Khalaf al-Anṣārī (d. 455).
17) Al-Jāmiʿ by Naṣr ibn ʿAbd al-ʿAzīz al-Fārisī (461).
18) Al-Kāmīl by Abū al-Qāsim al-Hudhalī (d. 465).
19) Al-Kāfī by Muḥammad ibn Shurayḥ al-Ishbīlī (d. 476).

32
In my previous works I mentioned 37 books sourced by Ibn al-Jazarī. This is based on what Sheikh Muḥammad
Tamīm al-Zuʿbī mentions in his introduction to the editing of the Ṭayyibah text (See page 7), and what Sheikh
Ayman Rushdī Suwayd mentions in al-Salāsil al-Dhahabiyyah: 26. I have only counted 35 books. Ibn al-Jazarī
implicitly draws from Jāmiʿ al-Bayān of Abū ʿAmr al-Dānī as well. (See al-Nashr: 1/169). This will bring the total
to 36 source-texts. Sheikh Ibrāhīm al-Sammanūdī also counts 36 source-texts, not including the Rawḍah of al-
Ṭalamankī. (See Jāmiʿ al-Khayrāt: 392). Sheikh Īhāb Fikrī suggests that if one adds the Mufradah Yaʿqūb of Abū
ʿAmr al-Dānī as well, it will bring the total to 37. See Ajwibat al-Qurrāʾ al-Fuḍalāʾ: 160-161. And Allah knows best.
33
Sheikh al-Mutawallī does not mention the Rawḍah of al-Ṭalamankī in al-Rawḍ al-Naḍīr. However, it is
mentioned by Ibn al-Jazarī in his Nashr. See al-Rawḍ: 135; al-Nashr: 1/101-102.
57
 20) Rawḍat al-Ḥuffāṭḥ by al-Muʿaddil, also referred to as Rawḍat al-Muʿaddil (d.
after 477).
21) Al-Talkhīs by Abū Maʿshar al-Ṭabarī (d. 478).
22) Al-Mustanīr by Ibn Siwār (d. 496).
23) Talkhīṣ al-ʿIbārāt by Ibn Ballīmah (d. 514).
24) Al-Tajrīd by Ibn al-Faḥ-ḥām al-Ṣiqillī (d. 516).
25) Mufradah Yaʿqūb by Ibn al-Faḥ-hām al-Ṣiqillī (d. 516).
26) Al-Irshād by Abū al-ʿIzz al-Qalānisī (d. 521).
27) Kifāyat al-Kubrā by Abū al-ʿIzz al-Qalānisī (d. 521).
28) Al-Miftāḥ by Ibn Khayrūn (d. 539).
29) Al-Mūḍaḥ by Ibn Khayrūn (d. 539).
30) Kifāyat al-Sitt by Sibṭ al-Khayyāṭ (d. 541).
31) Al-Mubhij by Sibṭ al-Khayyāṭ (d. 541).
32) Al-Miṣbāḥ by Abū al-Karam al-Mubārak (d. 550).
33) Ghāyat al-Ikhtiṣār by Abū al-ʿAlāʾ al-Hamadhānī (d. 569).
34) Ḥirz al-Amānī wa Wajh al-Tahānī, more commonly known as Al-Shāṭibiyyah,
by al-Qāsim ibn Fīrruh al-Shāṭibī (d. 590).
35) Al-Iʿlān by Abū al-Qāsim ʿAbd al-Raḥmān al-Ṣafrāwī (d. 636).
If we consider that these 35 secondary Ṭuruq transmit via the afore-mentioned four
primary Ṭuruq, then they amount to roughly one thousand Ṭuruq, which Ibn al-Jazarī
34
ٍ ‫‛فَِ َْؼي ُسَُـا َبمْ ِــف َظؼ ِص‬.
alludes to in the second half of the line when he states: ‚‫ًؼق ثُؼ ْجـ َمـ ُؽ‬

34
Sheikh Ayman Rushdī Suwayd tallies 1023 Ṭuruq in total. Al-Salāsil al-
Dhahabiyyah: 31.
58
 The Minor Letter Codes

TEXT:
‫ىٍ ي‬ ‫ى ى ى‬ ‫ٍ ى‬ ٍ َّ ‫ى ىٍ ي ىٍ ى ي ٍ ى ى‬
‫ب‬٠‫ػ‬
ً ِ‫ حهػ‬١‫ػم ْػػذا إٕػػ‬‫ػة ًٌ و‬ٛ ٚ‫ً٘ػ‬ ً ً‫ إَّتد‬١‫ػٗ نػٖػ‬ٞ‫صهٖػخ ر٘ػز‬
‫ػيػت‬ 36
َّ ‫ٍ ى ى ٍ ى ى ٍ ى ى‬ ٍ ‫ىى ٍ ى ى‬
ٍ ‫ػم ٌى ىؾ‬ ٍ ٞ‫ػش ىد ى‬
ٍَ ‫ذا إج ىص‬ٞ ‫ىر ىشخ زػخذ كيض ىَع‬ َ‫ػ‬ ‫ػ‬ٛ ٗ‫ َكػ‬٢‫ػز يظ ِّفػ‬ ٍ ‫أثى‬ 37
TRANSLATION:
I have placed their codes in sequence, from Nāfiʿ until Yaʿqūb:
‫ ٔبت َ ْؼج َذُ َْؼز ُح ِّعؼي َ ََكـ ْم ه ََعـ ْؽ فَضَ ْؼق َز َس ْت زَؼز َْش َػل َْش‬in this arrangement.

COMMENTARY:
As Imam al-Shāṭibī used letter-codes in his Shāṭibiyyah, Ibn al-Jazarī utalised the same
system of codes in this book. He starts by discussing the minor letter-codes, where
each letter represents one Qāriʾ or one Rāwī. He presents codes for each of the afore-
mentioned Qurrāʾ in sequence of their appearance in this poem, from Nāfiʿ until
Yaʿqūb i.e. nine of the 10 Qurrāʾ, excluding Khalaf al-ʿĀshir. Subsequently, their codes
are each of the letters from the combination ‫; ٔبت َ ْؼج َذُ َْؼز ُح ِّعؼي ََكَـ ْم ه ََعـ ْؽ فَضَ ْؼق َز َس ْت زَؼز َْش َػل َْش‬
the first letter for the first Qāriʾ, Nāfiʿ, the second for his first Rāwī, Qālūn, the third
for his second Rāwī, Warsh, and so forth. The letter codes for all nine are as follows:
Rāwī Code Rāwī Code Qāriʾ Code No.
Warsh ‫ح‬ Qālūn ‫ة‬ Nāfiʿ ‫ٔب‬ 1
Qunbul ‫س‬ Bazzī ‫ُؼ‬ Ibn Kathīr ‫ذ‬ 2
Sūsī ‫ي‬ Dūrī Baṣrī ‫ظ‬ Abū ʿAmr Baṣrī ‫خ‬ 3
Ibn Dhakwān ‫م‬ Hishām ‫ل‬ Ibn ʿĀmir Shāmī ‫ك‬ 4
Ḥafṣ ‫غ‬ Shuʿbah ‫ض‬ Āʿṣim ‫ن‬ 5
Khallād ‫ق‬ Khalaf ‫ط‬ Ḥamzah ‫ف‬ 6
Dūrī ʿAlī ‫ ث‬Abū al-Ḥārith ‫ش‬ Al-Kisāʾī ‫ز‬ 7
Ibn Jammāz ‫ر‬ Ibn Wardān ‫د‬ Abū Jaʿfar ‫ج‬ 8
Rawḥ ‫ص‬ Ruways ‫ػ‬ Yaʿqūb ‫ع‬ 9

59
TEXT:
ٍ ‫ى َّ ي ى ٍ ى ٍ ى‬ ‫ى ٍ ى ى‬ ٍ ‫ه ىى ىٍ ى ى‬ ‫ ى ٍ ى ي ى‬38
‫ػرد‬
ً ٍ‫ػ‬ ٜ ‫ح‬ ٗ‫ػػ‬ٕ ٝ‫ػػ‬ٛ ‫ل‬ً ً‫ػ‬
‫و‬ ٖ‫ػ‬‫خ‬ ٚ‫ػػ‬‫ن‬ ‫د‬‫ػػر‬
ً ‫ي‬ ‫ػػز‬ ٘‫ر‬ ‫ل‬ ‫ك‬ ٔ‫ػ‬‫ػةغ‬
ً ٌ ‫اك‬٠‫كإػ‬
TRANSLATION:
The wāw is a separator, and no code comes for Khalaf (al-ʿĀshir) because he is not
isolated (from the other nine Qurrāʾ in his differences).

COMMENTARY:
Ibn al-Jazarī used codes for nine Qurrāʾ and their two Rāwīs; a total of 27 codes or
letters used to represent them. The only letter remaining of the Arabic alphabet is the
wāw, which he uses to separate two different matters of discussion to prevent
35
ِ ‫ث ََعو َغ امخا َي َوصَ ِّس ْذ ُم ْس ِكـيَا – ُػ ًىب صَ َفا امث ِاّن صَ َفا َو ّ ِامص‬. After mentioning
confusion e.g. ...‫ًؼح ُُـم‬
that Yaʿqūb, Ḥamzah, al-Kisāʾī and Khalaf read ‫ ًَؼعؼو ْغ‬in the first appearance and only
Ḥamzah, al-Kisāʾī and Khalaf read like that in the second, the difference in ‫ ّ ِامصًؼح‬is
discussed; a wāw separates the two discussions.
At times, the wāw is omitted between two differences if no confusion is caused by its
omission e.g. ‫ كَ َل َن َْ َف َوكَ ْؽ‬،‫ِس َاظ ِس ْن ُذوْ ًفا‬ َ ّ ِ ‫اَل ه َ ْل ِػ ّ ًل َز َوى‬
َ ِ – ‫امَّس َاظ َم ْؽ‬ ِ ِ ‫ َم‬. After explaining that
ʿĀṣim, Yaʿqūb, al-Kisāʾī and Khalaf reads ‫اَل‬ ِ ِ ‫ َم‬, immediately the differences in ‫امص َاظ‬ َ ّ ِ is
explained without a wāw appearing between the two discussions.

Thereafter, Ibn al-Jazarī indicates that there is no code for Khalaf al-ʿĀshir or his two
Rāwīs because the differences attributed to Khalaf al-ʿĀshir and his Rāwīs are not
isolated from the remaining nine Qurrāʾ i.e. all the differences of Khalaf al-ʿĀshir may
be found within the remaining nine Qirāʾāt.

35
Line 478-479.
60
 Precept for Warsh in the Ṭayyibah

TEXT:
ٍ ‫ؿ يي‬٠‫ال يغػػ‬‫ىٍى ى ى ٍي‬ ‫ ى‬ٟ‫ػ‬ ٍ ‫ىٍ ى‬ ‫ػر ىصػة ىر ٍ٘ ه‬ ‫ ى ى ٍ ي‬39
‫ػػػػر ىكل‬ ً ‫ًلزر وؽ ٕػػدل‬ ‫ا‬٠‫ػ‬ ٌ ‫ر وش‬٠‫ػز ًٕػػ‬ ‫كظي‬
ٍ ‫ى‬
‫ػةف ًإذف‬
‫ى‬ َّ ‫ػخ ىك ٍر نطػػة ٌى‬
‫ػيٍ ي‬َّٙ ‫ىش‬ ٍ ‫ى ى ي ي ى‬ ‫ ىك ىال ٍغػجى ى‬40
ً ِ‫ػريػ‬ ً ‫ةٕف‬ ‫ف‬ ً ‫إ‬ ‫ك‬ ‫ف‬
‫و‬ ٠‫ػػ‬ ٕ‫ػػة‬ِ ‫ػ‬ْ ٢‫ػ‬ ً ٛ ‫ػة‬ٟ‫ػ‬
TRANSLATION:
Wherever a code for Warsh comes, then it is for Azraq when related in the uṣūl.
And al-Aṣbahānī (will read) like Qālūn; and whenever I name ‚Warsh‛, then both
Ṭuruq (are intended).

COMMENTARY:
Previously, it was mentioned that Warsh has two major Ṭuruq, al-Azraq and al-
Aṣbahānī. It was also mentioned that the code for Warsh is ‫ح‬. These two lines explain
that when the code for Warsh (‫ )ح‬appears in the uṣūl, then it will only refer to al-
Azraq. Al-Aṣbahānī will then agree with Qālūn e.g. ْ‫ا ْن َح ْص ُف َم ِّس كَ ْد َل َ ُْه ٍز ُظ ِّو ًَل – ُخسْ ِفس‬.36
ِ
Al-Azraq from Warsh will read with ṭūl in madd muttaṣil. Al-Aṣbahānī will read with
tawassuṭ, as Qālūn does. However, if the ‫ ح‬appears in the farsh, then it will refer to
Warsh via both al-Azraq and al-Aṣbahānī e.g. ‫َّس ُخسْ ُح ْز َنـ ْم ِقيًا‬ ِ ْ ‫ َِبمْ َك‬... ‫َ;َل َم ِم ََ ْل َع ْؽ ُح ّ ِص َن ْت‬
Warsh – via both al-Azraq and al-Aṣbahānī – Abū ʿAmr al-Baṣrī, Ibn ʿĀmir al-Shāmī
and Ruways will read ‫ زُـم ِمـ ََ ْل َع ْؽ‬of Sūrat al-Ḥajj: 15, with a kasrah on the lām.37
Furthermore, if Warsh is named explicitly (instead of his code appearing), then both
Ṭuruq, al-Azraq and al-Aṣbahānī, are intended e.g. ‫َ;واهْـ ُل ْل ا َل ْاِلٓ ِد ِص كَ ْ َْي َح ْص ِف َمسْ – ِم َو ْز ٍص‬
ِ
Warsh, via both al-Azraq and al-Aṣbahānī, will make naql.38

In the next line, the author starts discussing the word-codes for the 10 Qurrāʾ.

36
The chapter of madd and qaṣr: line 162.
37
Sūrat al-Ḥajj: 15. See line 792-793.
38
See line 229.
61
 39
The Word-codes

TEXT:
‫إػذػةش ي‬ َّ ‫ي ٍ ى ي ي ٍ ى‬ ٍ ‫ى‬ ‫ زىػػة ً٘ ه‬١‫ػػ‬ٛ‫ػد‬
‫ىػػةٌ ي‬ٛ‫ ىك‬ٚ‫ػػ‬ ‫ ى ى ى‬41
‫ػػم‬ ً ‫ػٗ ك‬ٟ‫ػٗ زة ًٕػسػ‬ٟ‫ػريػ‬
ً ‫ػ‬ ‫ث‬ ‫ػػػم‬ ً ً ٙ‫ٌػ‬
TRANSLATION:
So ‫ َمسَ ِهؼي‬is (the word-code) for the eighth (Qāriʾ) and Nāfiʿ. Their ‚Baṣrī‛ (‫صي‬ ِ ْ ‫ )ام َح‬is for
their third (Qāriʾ) and the ninth.

COMMENTARY:
From here the word-codes are discussed; a word will represent a number of Qurrāʾ.
The first word-code is ‫امـ َمسَ ِهؼي‬, for the eighth Qāri’, Abū Jaʿfar, and Nāfiʿ. They were
both from Medina.
The next word-code is ‫صي‬ ِ ْ ‫ام َح‬, for the third Qāriʾ, Abū ʿAmr al-Baṣrī, and the ninth
Qāriʾ, Yaʿqūb. They were both from Basra.

TEXT:
‫ى ي ٍ ى ى‬ ‫ػٗ ث ىيػيٍ ى‬
ٍ ٞ‫ىك ي‬ ‫ى َّ ٍ ي ى ى‬ ‫ٍ ي‬ ‫ ى ى ى ه‬42
‫ػٗ طػٍػة‬ ٟ‫ػٗ ٕػ‬
‫ػةغ و‬
ً ‫ػر ن‬ً ً ١‫ػ‬ ٍ ْ ‫ػز‬٘ ‫الر‬ ‫ك‬ ‫ؼ‬٠‫ػ‬
ً ٓ ٕ‫ا‬ ٢‫ػ‬ٌ
ً ً‫ػ‬ ٖ‫كخ‬
TRANSLATION:
Khalaf is (included) in the Kufans and the code is ‫ ; َن َفؼى‬and they (the Kufans i.e.
ʿĀṣim, Ḥamzah, al-Kisāʾī and Khalaf), besides ʿĀṣim, ‫ صَ ـ َفـا‬is their (code).

COMMENTARY:
ِ ‫ َو َذو َ ٌـف ِفؼي امْ ُك‬, he alludes that the differences found in the
When Ibn al-Jazarī states ‫ؼوف‬
Qirāʾah of Khalaf al-ʿĀshir does not extend beyond that which is transmitted by the
other Kufans; ʿĀṣim, Ḥamzah and al-Kisāʾī.

39
In this section only the word-codes will be underlined to prevent confusion.
62
The word-code for all the Kufans i.e. ʿĀṣim, Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir, is
‫ َن َفؼى‬.
The word-code for the Kufans – excluding ʿĀṣim – is ‫صَ ـ َفـا‬.

TEXT:
ٍ ٍ ‫ي‬ ‫ى ى ه‬ ٍ ‫ٍ ي‬ ٍ ٍ َّ ‫ػت زي‬ ٍ ‫ ى ي ٍ ى ى ٍ ه ى‬43
ٝ‫ى٘ػػم طهػجىػ وح كخػٖػً ىكطػهػجىػػ‬ ٝ‫ػٗ يغعػجىػ‬ ‫ع ي‬ ‫ػٗ كظٍػع غ‬ٞ‫ك‬
‫ىى‬ ‫ى ٍ ى ي ى ٍ ى ِّ ٍ ن‬ ‫َّ ه ى‬ ‫ى ى ٍ ىه‬ ‫ى‬
١‫ أدػػ‬١‫ػٗ ًرؽػػ‬ ًٟ ‫َحػزة ٘م ن ًٖػيػ‬ ‫ار ٌػذىػػػػة‬‫ػػزة ىك ىبػػػػػز‬ ‫ػ‬ٙ‫ ىغػٍػػػة كظػ‬44
TRANSLATION:
They (Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir) and Ḥafṣ are ‫َصـة‬ ْ ُ is (them
ْ َ , then َْ ‫َصـ َدـ‬
i.e. Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir) with Shuʿbah. Khalaf (al-ʿĀshir) and
Shuʿbah…
…is ‫ظـ َفـا‬.َ Ḥamzah and al-Bazzār (Khalaf al-ʿĀshir) is ‫فَـذَــا‬. Ḥamzah with their ʿAlī (al-
Kisāʾī) comes as ‫ ِزضً ؼؼى‬.

COMMENTARY:
The word-codes mentioned are as follows:
Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir and Ḥafṣ is ‫َصـة‬ َْ.
ُْ.
Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir and Shuʿbah is َْ ‫َصـ َدـ‬
Khalaf al-ʿĀshir and Shuʿbah is ‫ظـ َفـا‬.َ
Ḥamzah and Khalaf al-ʿĀshir (al-Bazzār) is ‫فَـذَــا‬.
Ḥamzah and al-Kisāʾī is ‫زضً ؼؼى‬.ِ

TEXT:
‫ل‬٠‫ػػ‬
ٍ ‫ى ي‬
‫ػٔ زى ى‬ ِ‫ػم ٌػ‬ ‫ػةش‬
‫ىى ه ى ٍ ى‬
‫د‬ ‫ػػم‬٘ ٚ‫ػ‬ ٘
ً ‫ة‬‫ز‬‫ك‬ ‫ل‬‫ك‬‫ ىر ى‬٢‫ػ‬
ِّ ‫ا‬‫ػة‬ ‫ػػػم إٍٓ ى‬
‫ػص‬
‫ ى ى ى ه‬45
‫ػػً ى٘ ى‬ ٖ‫كخػ‬
‫و‬ ً ً ً
TRANSLATION:
And Khalaf (al-ʿĀshir) with al-Kisāʾī is ‫ز َوى‬.َ Then say: the eighth (Qāriʾ i.e. Abū Jaʿfar)
with the ninth (Yaʿqūb) is ‫ز َ َؼؼوى‬.

63
COMMENTARY:
The word-codes mentioned here are:
Khalaf al-ʿĀshir and al-Kisāʾī is ‫ز َوى‬.َ
Abū Jaʿfar – the eighth Qāriʾ – and Yaʿqūb – the ninth Qāriʾ – is
‫ز َ َؼؼوى‬.

TEXT:
‫ػػػرم ىش ى‬ ٍ ‫ى ٍ ى ِّ ٍ ى‬ ‫ى ٍى ى‬ ‫ػػػرم ظ ى‬ ٍ ‫ ى ى ى ى ن ى ى‬46
‫ػة‬ٙ‫ػ‬ ً ‫ْل‬‫كا‬ ّ‫ػ‬ٙ‫ال‬‫ك‬ ١‫ػ‬ ً ٛ ‫د‬ ٙ‫كال‬ ‫ػػة‬ٙ‫ػ‬ ً ً ‫ك٘ػػد وف ٘ػػدا كب‬
TRANSLATION:
The Medinans (Nāfiʿ and Abū Jaʿfar) is ‫ َمــسً ا‬and Basrans (Abū ʿAmr al-Baṣrī and
Yaʿqūb) is ‫ ِحـ َمــا‬. The Medinans, the Meccan (Ibn Kathīr) and the Basrans are ‫سـ َمـا‬.َ

COMMENTARY:
The word-code extracted from this line are:
The Medinans i.e. Nāfiʿ and Abū Jaʿfar, is ‫ َمــسً ا‬.
The Basrans i.e. Abū ʿAmr al-Baṣrī and Yaʿqūb is ‫ ِحـ َمــا‬.
Nāfiʿ, Abū Jaʿfar (the Medinans), Ibn Kathīr (the
Meccan), Abū ʿAmr al-Baṣrī and Yaʿqūb (the Basrans) is ‫سـ َمـا‬.َ

TEXT:
‫ٍ ه ى ى َّ ى ي ي ٍ ٍ ى‬ ‫ى‬ ٍ ‫ىى‬
٢‫ًػ‬ٛ‫ػد‬ٙ‫ػٗ ىكإػ ى‬ٟ‫ًظػػرـ كنػػٗ طة٘ػ‬ ٢‫ًػ‬ٛ‫ػر ىظػػَ ى٘ػػّ ى٘ػد‬ ‫٘ػّ كبػ و‬
‫ ى‬47
TRANSLATION:
The Meccan (Ibn Kathīr) and the Basrans (Abū ʿAmr al-Baṣrī and Yaʿqūb) are ‫ؼؼق‬ ُّ ‫ َح‬.
The Meccan and the Medinans (Nāfiʿ and Abū Jaʿfar) are ‫ ِح ْؼؼص ٌم‬. ‫ َؾــم‬is their Shāmī (Ibn
ʿĀmir) and the Medinans.

COMMENTARY:
The word-codes for:
64
 Ibn Kathīr, Abū ʿAmr al-Baṣrī and Yaʿqūb (the two Basrans) is ‫ؼؼق‬
ُّ ‫ َح‬.
Ibn Kathīr (the Meccan), Nāfiʿ and Abū Jaʿfar (the two Medinans) is
‫ ِح ْؼؼص ٌم‬.
Ibn ʿĀmir al-Shāmī, Nāfiʿ and Abū Jaʿfar is ‫ َؾــم‬.

TEXT:
‫إػر ٍ٘ ي‬
‫ػز‬ ‫ؼ ىك ىطػػةـو ىك ىيػض ي‬٠‫ػػ‬
َّ ‫ء‬٢‫ػ‬ ‫ْ و‬
‫ي‬ ‫ٍ ي‬ٜ‫ػػر ىك ى٘ػػػّ ىْػ‬
‫ػػز‬
‫ه‬ ‫ ى ى ٍ ي ى‬48
ًٕ ‫ػر زػة‬ ‫كظػج‬
ً
TRANSLATION:
‫ َحـ ْد ُؼص‬is the third (Qāriʾ i.e. Abū ʿAmr al-Baṣrī) and the Meccan (Ibn Kathīr). ‫ َنـٌْ ُؼؼز‬is the
Kufans (ʿĀṣim, Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir) and Shāmī (Ibn ʿĀmir al-
Shāmī). The code comes…

COMMENTARY:
The word-codes for:
Ibn Kathīr (the Meccan) and Abū ʿAmr al-Baṣrī, the third Qāriʾ, is
‫ َحـ ْد ُؼص‬.
ʿĀṣim, Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (the Kufans) and Ibn
ʿĀmir al-Shāmī is ‫ َنـٌْ ُؼؼز‬.

This is the last of the word-codes. Hereafter, Ibn al-Jazarī starts discussing the
technical usages he employs in this poem.

The Technical Usages of the Ṭayyibah

TEXT:
‫ٍ ٍ ى‬ ‫ٍ ى ِّ ى‬ ٍ‫ى ٍ ى‬ ‫ى ٍ ى‬ ٍ ‫ى ٍ ي ىى ٍ ي ى ى‬
١‫ػ‬ٜ‫هػ‬ٙ‫ػةح إػ ى‬ً ‫د ادػؾ‬ٜ‫ػد ًق ًن‬
ً ‫ي‬ ‫ر‬ ٚ‫ػ‬ ‫ن‬ ١‫ػػ‬ ٜ‫ػق أىػ‬
‫ ُػجػٔ كبػهػػد كبًػٖػٍ و‬49
TRANSLATION:
[The code comes] before or after (the difference). And the pronunciation (of the
ikhtilāf) will relinquish any of it’s specifications when clarity of meaning (is found).
65
COMMENTARY:
After discussing all the codes, the author explains that these codes – letter-codes and
word-codes – may appear before or after the place of ikhtilāf i.e. a place in which the
Qurrāʾ differ. An example of a letter-code after and ikhtilāf is ‫ َو َب َسا َل ِف َب َس ْل – فَ ْو ٌس َوب ٓ َذ ُم‬...
40 41
‫اة امصفْؽ ِ َذ ْل‬ ُ ‫اهْ ِخ َع‬. An example of a word-code after is ‫ً ُ ْل َد ُل َب ِه ّ ْر َح ُّق‬. An example of a
combination of both word-codes and letter-code after is ‫اَل ه َ ْل ِػ ّ ًل َز َوى‬ ِ ِ ‫ َم‬.42 An example
of a letter-code before an ikhtilāf is َْ َ‫و ِظ ْف َذ ًما ِت َف ْذ ِح َي ُمـدَـِِّـي‬.َ 43 An example of a word-code
before is
44
‫و َؾـم ٍَ ْصث َ ِس ْذ‬.َ An example of a combination of both word-codes and letter-code before is
45
‫ش‬ ُ ّ ِ َ‫و ُذ ْم ِز ًض َح َل ِاذلي ًُـخ‬.َ

Thereafter, the author explains that if the difference being explained is clear via its
pronunciation, then no further elucidation will be given e.g.
46
...‫ُون ًَؼزْسَ ُؾوَنَ – َنـٌْ ٌؼز ز َ َوى‬
َ ‫و َما ًُؼزَا ِذؾ‬.َ No further explanation is given regarding ‫ُون‬
َ ‫ ً ُؼزَا ِذؾ‬and
‫ُون‬
َ ‫ًَؼزْسَ ؾ‬, because exactly as they are pronounced, those are the differences in them
between the Qurrāʾ.

40
Line 441. Ḥamzah (‫ )فَ ْو ٌس‬will read ‫ فَبَ َسامَُِ َما امض َْ َع ُان‬in Sūrat al-Baqarah, 36. Ibn Kathīr (‫ ) َذ ْل‬will read ‫ فَـذَـوَلّى ب ٓ َذ َم‬with
naṣb in Sūrat al-Baqarah: 37.
41
Line 445. Ibn Kathīr, Abū ʿAmr al-Baṣrī and Yaʿqūb (‫ ) َح ُّق‬will read ‫ َو ََل ثُـ ْلـ َح ُل ِمٌْؼَِا‬in Sūrat al-Baqarah: 48, as
feminine.
42
Line 112.
43
Line 560. Shuʿbah and Ibn Kathīr will read ‫ ُم َد ِ َّ َية‬with a fatḥah on the yāʾ wherever is appears e.g. ‫اَل َب ْن ًَبْثِ َْي ِتفَا ِحضَ ٍة‬
ِ
‫ ُم َد ِ َّيَة‬.
44
Line 582. Nāfiʿ, Ibn ʿĀmir and Abū Jaʿfar (‫ )ؾَـم‬will read ‫ ٍَ ْصثَ ِس ْذ‬instead of ‫ ٍَ ْصثَس‬in Sūrat al-Māʾidah: 54.
45
Line 529. Ibn Kathīr, Ḥamzah and al-Kisāʾī (‫ ) ِز ًض‬and Abū ʿAmr al-Baṣrī will read ٍُ ‫للا ِؾ َحا َذ‬ ُ ‫ش‬ُ ّ ِ َ‫ ر ِ ََل امـ ِشي ًُـخ‬as ‫ْش‬
ُ ُ ‫ًَـخ‬.
46
Line 433. Ibn ʿĀmir al-Shāmī, ʿĀṣim, Ḥamzah and al-Kisāʾī (‫) َنـٌ ٌْؼز‬, Abū Jaʿfar and Yaʿqūb (‫ )ز ََوى‬will read ‫َو َما‬
َ ‫ ًَؼزْ سَ ؾ‬in Sūrat al-Baqarah: 9.
‫ُون‬
66
 The Use of the Opposites

TEXT:
ِّ
‫ػز ى٘ػػد‬
ٍ ‫ى ٍ ى ٍ ى ٍ ى ٍ ىى‬
ٙ‫ػ‬ ٞ‫ك‬ ‫ػز‬‫ػض‬ ٕ‫ا‬‫ك‬ ‫ؼ‬ ‫ػذ‬‫ػع‬ ٕ ‫َك‬
ِّ
‫ػػػد‬ ‫ؽ‬ ٍ ‫ػة ىن‬ٞ‫ػد ى‬
ٚ‫ػػ‬
ِّ
‫ؾ‬ ‫ث‬ ٢‫ػ‬ٍ‫ػ‬‫ ىكأى ٍكذى‬50
‫و‬ ً‫ـ‬ ً ً ً ً ً
TRANSLATION:
I will suffice myself with its opposite from the opposites, like ḥadhf, jazm, hamz and
madd.

COMMENTARY:
The author uses the opposites – in the same manner like Imam al-Shāṭibī – to ease
the explanation of the differences between the Qurrāʾ.
The opposites are of two types:
1) ‫ – ُمع ِصذ َو ُم ٌْ َـ ِكس‬general and applied reversibly
2) ‫ – ُمع ِصذ َوكَ ْْي ُمٌْ َـ ِكس‬general and not applied reversibly
The author gives a few examples: the opposite of ḥadhf is ithbāṭ, of hamz (to read
with a hamzah) is without hamz, of madd is qaṣr. These are included in the ‫ُمع ِصذ‬
‫ َو ُمٌْ َـ ِكس‬category. Jazm is included in the ‫ ُمع ِصذ َوكَ ْْي ُمٌْ َـ ِكس‬category; the opposite of jazm
is rafʿ, but the opposite of rafʿ is naṣb, not jazm. (This will be explained further later).

Thus, when explaining a difference, only one of the two opposites is required. If
certain Qurrāʾ/Ruwāt are mentioned to recite with a particular application e.g. ḥadhf,
those not mentioned will recite with the opposite application i.e. ithbāt.

TEXT:
‫ى ى ى ٍ ى‬
‫ػٍػذٍ ي‬ ‫ٍ ى‬ ‫ ى‬ٍٞ ‫ىك‬ ‫ ٌىػذٍ ي‬٠‫ػ‬ ٍ ‫ى‬
‫ ى‬ٟ‫ػ‬ ٍ َّ ‫ ى ي ٍ ى ي‬51
‫ػط‬ ٕ‫ػةف ْػػذاؾ ا‬
ً ٓ‫ػ‬ ‫ش‬‫َل‬
ً ً ‫ل‬ ٠‫ػػ‬ ‫ػػط‬ ٌ ّ‫يػ‬
ً ‫ػر‬
ً ‫ك٘فػٖػَ اتل‬
‫ع‬
TRANSLATION:
(When) an unrestricted ḥarakah (is mentioned) then a fatḥah (is intended), iskān
(being it’s opposite). Likewise, fatḥah is (opposite)…
67
COMMENTARY:
When the author stipulates that certain Qurrāʾ/Ruwāt will read with taḥrīk i.e. a
ḥarakah, then a fatḥah is intended. The opposite of taḥrīk (a ḥarakah) is iskān; those
not mentioned will therefore read with iskān.

At the end of the line, the opposite of fatḥah is mentioned. Its discussion continues
into the next line.

TEXT:
‫ى ٍ ى ي‬ ‫ى‬ ٍ ‫ى‬ ‫ٍ ىي‬ ٍ ‫َّ ٍ ي ى‬ ‫ ٍ ى‬52
ٍ ٓ
‫ػعػح‬ ‫ف لًٖػيىػة ىك ًٕػؾػػٗ ٌػذ‬٠‫ػ‬
ً ٜ‫ٕػ‬ ‫َك‬ ‫ة‬ ٠‫ػػ‬‫خ‬‫إ‬ ‫ػؼ‬
ً ‫و‬ ٍ‫ػ‬ ‫ْل‬
ً ‫ػت‬ ‫ػ‬ ‫كانل‬ ‫ػر‬
ً ‫ص‬ ًٖ‫ل‬
TRANSLATION:
[Likewise, fatḥah is opposite] to the kasrah, and naṣb is a brother to khafḍ; like nūn is
to yāʾ and ḍammah is to fatḥah.

COMMENTARY:
The opposite of fatḥah is kasrah and the opposite of naṣb is khafḍ. The opposite of
the nūn of muḍāriʿ is the yāʾ of muḍāriʿ and the opposite of ḍammah is fatḥah.

They all fall in the ‫ ُمع ِصذ َو ُم ٌْ َـ ِكس‬category i.e. they may be applied reversibly, except for
ḍammah; its opposite is fatḥah, while the opposite of fatḥah is kasrah.

TEXT:
‫ن ى ى ٍ ن ي ِّ ى‬ ٍ‫ىٍ ن ىى‬ ‫ٍ ي ن ىىٍ ى‬ ٍ َّ ٍ َّ ‫ ى‬53
‫رٌػهػة كدذ ًْػيػرا كديػجػة ظػِػِػة‬ ‫ػت اـػػردا كأـ ًٖػِػة‬
ً ‫ػػ‬ ٜٖ ً ‫ل‬ ‫ػم‬
ً ٌ‫َكلر‬
TRANSLATION:
Like rafʿ is (the opposite) to naṣb; apply (them) generally. And generalise rafʿ, tadhkīr
and ghayb, ascertaining (their opposites).

68
COMMENTARY:
The opposite of rafʿ is naṣb. However, the opposite of naṣb is not rafʿ, but khafḍ.
By ‫ ْاظ ُؼؼصذًا‬the author instructs that all the afore-mentioned opposites should be applied
generally, whether applied reversibly or not.
Thereafter, Ibn al-Jazarī explains that rafʿ, tadhkīr and ghayb will appear without
detailing their pronounciations. This should be understood and their opposites
applied e.g. ‫ ;ذَا ِم َع ٌة ا ْر‬Nāfiʿ reads ‫ ذَا ِم َع ٌة ً َ ْو َم امْـ ِلـ ََا َمة‬in Sūrat al-Aʿrāf: 32. No details or
ِ
explanation is offered regarding the rafʿ on ‫ ;ذَا ِم َع ٌة‬it is understood that it should be
read as it appears i.e. with rafʿ. The remaining Qurrāʾ will read the opposite of rafʿ,
which is naṣb i.e. ‫ذَا ِم َع ًة‬. Another example is ‫ ;ًَـ ْـو َ ُموا امصاتِـ َؽ ِظ ْف‬Shuʿbah will read the
fourth ‫ون‬ َ ‫ ث َ ْـوَ ُم‬in Sūrat al-Aʿrāf: 38, in the third person (ghayb) i.e. ‫ون‬ َ ‫ َومـ ِك ْن َل ًَـ ْـو َ ُم‬. Again,
no details or explanation is given regarding the pronounciation; it simply appears as
‫ًَـ ْـوَ ُموا‬, in the third person (ghayb). Applying the opposite, those not mentioned will
read in the second person i.e. ‫ون‬ َ ‫ث َ ْـو َ ُم‬.

TEXT:
ِّ ‫ى ٍ ي ى ٍ ٍ ى ي ي‬
‫ػػٔ ى‬ َّ ٍ ‫ى َّ ى‬
‫ػه ي‬ ‫ىي‬
‫ػت‬
ً ٕ
ً ‫ػة‬‫ـ‬ ْ ‫ةر‬‫ػؾ‬ ‫ع‬ ‫ذ‬
ً ‫اش‬ ٔ‫ػ‬ ٟ ‫ص‬ ‫ح‬ًٕ ٢‫ػ‬ ‫ػج‬
ً ‫ةـ‬
ً ‫الظ‬ ًٝ ‫ػيػ‬ٌ
ً ‫ػخ‬ ‫ج‬ ‫ات‬ ‫ا‬ ‫ذ‬ ٔ‫ػػ‬‫ك‬ ‫ك‬ 54
TRANSLATION:
In all this I follow al-Shāṭibī to ease the conceptualisation for every student.

COMMENTARY:
Ibn al-Jazarī utalises all the technical usages initiated by Imam al-Shāṭibī in his
Shāṭibiyyah, instead of inventing a different set of technicalities. In the second half of
the line he gives the reason for this: to ease its understanding and study. If he
developed a new set of technicalities specific for this poem, it would have made its
study more arduous.

69
TEXT:
‫ػرُنػة ىنػز ى‬
ٍ‫يػػزق‬ ‫ػخ ذ ى‬ ٍ ‫ىى‬
‫ػه ي‬ ٍ ‫ىه‬ ‫ي‬ ٍ ‫ي‬
‫ػة ىـ ي‬ٟ‫يػ‬ ً ‫َج‬ ‫ى‬ ‫ى‬
‫زة ك ًصػػيػػزق‬٠‫ػػػذقً أرصػػػػ‬
ً ٞ‫ك‬ 55
ً
TRANSLATION:
This is a concise poem in which I have gathered notable Ṭuruq.

COMMENTARY:
This is a fairly concise poem in which Ibn al-Jazarī has gathered distinguished Ṭuruq.
It is concise if compared to many other works, like Jāmiʿ al-Bayān of Abū ʿAmr al-
Dānī, al-Muntahā of al-Khuzāʿī, al-Kāmil of al-Hudhalī etc. Yet, it holds notable
Ṭuruq from exceptional works penned by authors throughout the centuries before
him.

TEXT:
ٍ ‫ى ٍ ى ى‬ ٍ ‫ٍ ٍى‬ ٍ ‫ ى ى ى ي ي َّ ى ى ٍ ى ى ى‬56
‫ػٖخ‬ٙ‫ ُػد ْػ ى‬ًٝ ‫ ثىػٔ ثًػ‬٢‫ًػ‬ٛ‫ػر ىز ال ى٘ة‬‫ًظ‬ ‫ػة ُػػد ٌػؾػٖػخ‬ٟ‫ػ‬ ٛ‫ؿ ًإ‬٠‫كل أُػػ‬
TRANSLATION:
I do not say that it is superior to Ḥirz al-Amānī, but it (this poem), is accomplished
through it.

COMMENTARY:
Ibn al-Jazarī does not claim that the Ṭayyibah is superior to the Shāṭibiyyah (Ḥirz al-
Amānī). Rather, the Ṭayyibah is accomplished and completed by the Shāṭibiyyah.

TEXT:
‫ ش ى‬ًٝ ‫ىكؽ ٍهػً ؽ ٍهٍػ‬
َّ ‫ل‬٠‫ػػ‬ ٍ َّ ‫ى ى‬ ‫تٕ ى‬ٍ ‫ ى ى‬57
‫يػر‬
ً ً‫عػر‬ ‫اتل‬ ً ً ً ً ً ‫ػيػر‬
ً ‫ص‬ً ‫ح‬‫اتل‬ ‫ػػم‬٘ ٝ
ً ‫ػيػ‬ٌ
ً ‫ػة‬ٙ‫ػ‬ ً ٠‫ظػ‬
TRANSLATION:
It (the Ṭayyibah) comprises what is in it (Ḥirz) with the Taysīr and its equivalence,
except for (added) clarity.

70
COMMENTARY:
The Ṭayyibah comprises of what is found in the Shāṭibiyyah and the Taysīr.
By َِ ‫ َو ِض ْـ ِـف ِض ْـ ِفـ‬is meant that it holds as much as what is found it the Shāṭibiyyah and
the Taysīr i.e. equivalent to what is in them. However, the Ṭayyibah does hold added
clarity, explanations and awjuh not found in them.

TEXT:
ٍ َّ ‫ى ِّ ى ه‬ ‫ى‬ ٍ ‫ى‬ ٍ ‫ٍى‬ ٍ ‫ى ى ى‬ ‫ٍذي ى‬َّٜٙ ‫ ىؽ‬58
‫ػر‬
ً ‫ػظ‬ ‫انل‬ ٢‫ػػ‬ ٌ
ً ‫ػح‬ ‫ػج‬ ‫ي‬ ‫ـ‬ ٝ
ً ‫ػػ‬ً ‫ث‬ ٢‫ػ‬ٟ‫ػ‬ ٌ ‫ػر‬
ً ‫ػظ‬ ‫ه‬ ٕ‫ا‬ ‫ػر‬
ً ‫ػظ‬ ٛ ‫ػةب‬ ‫ػذ‬ًْ ‫ػة‬ٟ‫ػ‬
TRANSLATION:
I collected it in the book, ‚Nashr al-ʿAshr‛; so it is the fragrance (found) in al-Nashr.

COMMENTARY:
The author compiled al-Nashr fī al-Qirāʾāt al-ʿAshr, "The Dissemination of the Ten
Qirāʾāt". He mentions in it:
‚‫ش‬ِ ْ ً‫ ََح َِبم‬:‫ ِكِ َل َ ُل‬،‫‛ َو َم ْن َس َ َع َبن ُ َشا امْ ِـ ْ َمل كَسْ َماث‬
‚Whoever holds that this science (Qirāʾāt) has died, it is said to him: it is revived
through the Nashr‛.
This poem, the Ṭayyibah, means fragrance or scent, alluding that it comprises of that
knowledge contained in the Nashr; as if drawing its fragrance and scent from the
Nashr. The Ṭayyibah is therefore the unfolding of scents (knowledge) found in the
Nashr, which is a means of disseminating the 10 Qirāʾāt. It comprises all the essential
awjuh found in the Nashr that are read i.e. those infirādāt (isolated awjuh) not
mentioned in the Ṭayyibah are generally not read. In short, the Ṭayyibah comprises of
the essence of the Nashr.47

47
Ghunyat al-Ṭalabah bi Sharḥ al-Ṭayyibah: 2/1208. Sheikh ʿAlī al-Ghāmidī refers to the awjuh in the text of the
Ṭayyibah as the primary teachings of recitation (ʿumdat al-iqrāʾ) in these 10 Qirāʾāt. See Taḥrīrāt Ibn al-Jazarī: 9.
71
TEXT:
‫ى‬ ‫ى ى ن ي َّ ن ى ى‬ ‫ى‬ ٍ ‫ي ى ِّ ه ى ى‬ ‫ىى‬ ‫ى‬
‫ػػػة‬ٟ‫ػػح ٕػديػػ‬ٙ‫ػ‬ٟ‫ػ‬ ً ٘ ‫ااًػػدا‬٠‫ٌػػ‬ ‫ػة‬ٟ‫ػػػة ٘ػِػػدـ نٖػيػ‬ٛ‫ػػػة أ‬ٞ‫ىك‬ 59
TRANSLATION:
Note that I will precede it (Qirāʾāt) with important instructions regarding it.

COMMENTARY:
Before the author starts discussing the differences in Qirāʾāt, he presents vital
information that is essential for any student who wishes to recite the Qurʾān correctly.

TEXT:
‫ٍ ِّ ٍ ي ى ٍ ي ي‬ ‫ىى ٍ ى يٍ ى‬ ‫ي‬ ‫ػخػةرج إٍ ي‬
‫ى ى‬ ٍ ِ‫ىَكٍٕ ى‬
‫ؼ‬٠‫ػ‬
ً ُ ٠‫ػ‬ٕ‫ا‬‫ك‬ ‫ر‬ْ ‫ػذ‬ ٕ‫ا‬ ١‫ػ‬ ٖ‫ككػيػً حذػ‬ ‫كؼ‬
ً ‫ػر‬ ‫ػع‬ ًً ٘ ٢‫ػػ‬ٌ ‫ؿ‬
ً ً ٠‫ػ‬ 60
TRANSLATION:
Like the discussion of the makhārij (articulation points) of the letters, how to recite
the Dhikr (the Qurʾān) and waqf.

COMMENTARY:
Some of the discussions essential for one who wishes to recite the Qurʾān correctly –
before studying Qirāʾāt – are the knowledge of the makhārij, ṣifāt and waqf, amongst
other applications.

48
The Makhārij of the Letters

TEXT:
‫ػر‬
ٍ
ٍ ‫اخذىػجى‬ ٚ‫ػػ‬٘ ‫ إَّػذم ىَيٍذى ي‬١‫ىنٖىػ‬
‫ػةر يق ى‬ ‫ػر‬
‫ى ٍ ى ى ى ى‬
ٍ ‫ػظ‬ ‫كؼ شجػهػح ن‬ ‫ي‬
‫ػر‬ ‫خةر يج إٍ ي‬
‫ػع‬
‫ى ى‬
ً ‫٘ػ‬
ً ً ً 61

48
The translation and brief commentary of most of the remaining lines of this chapter are taken from my book, al-
Laʾāliʾ al-Naqiyyah. Refer to it for more details.
72
TRANSLATION:
The makhārij of the letters are 17 according to (the opinion) of him who has chosen it
and tested (it).

COMMENTARY:
Ibn al-Jazarī presents the view of Khalīl ibn Aḥmad al-Farāhīdī, who opines that there
are 17 makhārij.

TEXT:
‫ٍػذى‬ٜ‫اء ىت‬٠‫ػ‬ ‫كؼ ى٘ػػد لٍٖ ى‬
‫ ى‬ٟ‫ػ‬ ‫ي ي ي‬ ‫ى‬ ٍ ‫ىي ٍ ى‬ ‫ ٌىةٍٕػ ى‬62
‫ يؼ لٍٖ ى‬٠ٍ ‫ضػ‬
٢‫ػ‬ٟ‫ػ‬ً ً ً ‫ػػر‬‫ظ‬ ٢‫ػػ‬ ٞ ‫ك‬
ً ً ٝ‫ػ‬ ‫ػي‬‫ذ‬ ‫خ‬‫أ‬‫ك‬ ‫م‬ ‫ػةك‬
ً ٟ ً
TRANSLATION:
The jawf is for the letter from the air (alif) and its two sisters, and they are the letters
of madd that ends in the air.

COMMENTARY:
1] The first makhraj is the jawf. It literally means hollow, cavity or emptiness. The
technical meaning is the empty space in the mouth and the throat. The three letters of
madd are pronounced from it i.e. alif (referred to as ‫ ;امَِا ِوي‬the letter from the air),
wāw sākinah preceded by a ḍammah (‫)َ ْو‬ ِ
ُ and yāʾ sākinah preceded by a kasrah (‫)َ ْي‬.
The alif is always preceded by a fatḥah.
The two sisters of the alif are wāw maddiyyah and yāʾ maddiyyah.
These three letters are called the letters of madd (the lengthened letters) since they
allow sound to be lengthened in them.

TEXT:
‫ ٌى ى‬ٝ‫ ٍشػفػ‬٠‫ػ‬ َّ ‫ي‬ ٍ ‫ٍ ى ٍ ى‬ ‫ي ٍ ى‬
‫لٍُ ى‬
‫ي‬
‫ػػػةء‬ ‫ػهػيٍ ه‬
‫ ىظ‬ٚ‫ػ‬ ً ً ‫زػػٗ ًٕ ى‬ ‫ ي‬ٞ‫ػز ى‬
‫ػػةء‬ ‫ ه‬ٙ‫ػ‬ ٞ َ‫ػ‬ٖ ‫ع‬‫ػ‬ٕ‫ا‬ ١‫ػ‬‫ػ‬ ً ٔ‫ىكُػ‬ 63
ً

73
TRANSLATION:
And say: (From) the lowest part of the throat is the hamzah and hāʾ, then, from its
middle, is the ʿayn and the ḥāʾ.

COMMENTARY:
2] The second makhraj is the lower throat. It is called the ‫ َب ْكىص امْؼ َحوْق‬because it is the
furthest part of the throat from the opening of the mouth. It is simply referred to as
the lower throat. From here the hamzah and the hāʾ are pronounced.
3] The third makhraj is the centre part of the throat, from which the ʿayn and the ḥāʾ
are pronounced.

TEXT:
‫ى ٍ ي ي َّ ٍ ى ي‬ ‫ى‬ ِّ ‫ى‬ ٍ‫ى‬ ‫ ى ى ي ى ٍ ه ى ي ى ى ٍ ى ي‬64
‫ؽ زػػٗ إػٓػةؼ‬٠‫ػةف ٌػ‬ ً ‫ الٖص‬١‫ػة كإػِػػةؼ أُػػ‬ٞ‫ خػةؤ‬ٚ‫ػػةق ىػيػ‬ٛ‫أد‬
TRANSLATION:
(From) the upper (part of) it (the throat) is the ghayn and its khāʾ. The qāf is (from)
the extreme back of the tongue, then the kāf . . .

COMMENTARY:
4] It is called ‫ َبذْىن امْؼ َحوْق‬because it is the closest part of the throat to the opening of the
mouth. It is simply referred to as the upper throat. From here, the ghayn and the
khāʾ are pronounced.
These six letters are known as the letters of the throat (‫) ُح ُصوف امْؼ َحوْق‬.
5-6] It is called ‫ َب ْكىص ان ِو ّ َسان‬because it is the furthest part of the tongue from the
opening of the mouth. ‫ فَ ْؼو ُق‬indicates that the furthest back part of the tongue is
meant, below the soft palate. In the next line ‫ َب ْس َفـ ُل‬alludes that the kāf, though it is
from the back part of the tongue, is not as far back as the qāf.

74
TEXT:
‫ى‬ ‫ى‬ ٍ ‫ٍ ى ى‬ ‫ى َّ ي‬ ‫ى‬ ‫ي‬ ِّ ‫ي‬ ‫ ى ٍ ى ي ى ٍ ى ٍ ي ى‬65
‫ إذ ك ًٕػيػػة‬ًٝ ‫ ظةٌػ ًذػ‬ٚ‫ يػػة كإػؾػةد ً٘ػػ‬ٚ‫شػؿ ٌ ًضيػٗ الظػيػ‬٠‫أشٍػٔ كال‬
TRANSLATION:
. . . lower. The centre (of the tongue) is the jīm, the shīn and the yāʾ. And the ḍād is
from the side (of the tongue) when it meets. . .

COMMENTARY:
It should be remembered that even though Ibn al-Jazarī mentions that the qāf and the
kāf exit from the back portion of the tongue, it has to touch somewhere for these
letters to be sounded. Thus, in the qāf the further back portion of the tongue touches
the soft palate above it and in the kāf, it touches the hard palate.
7] The jīm, shīn and yāʾ exit from the centre of the tongue. Again, the centre of the
tongue has to touch somewhere for these letters to be sounded. It touches the palate
above it.
The yāʾ mentioned here is not the same yāʾ as in line 62. This yāʾ is yāʾ ghayr
maddiyyah or the unlengthened yāʾ, which comprises of yāʾ mutaḥarrikah and yāʾ līn.

TEXT:
‫يٍ ى ى ى‬ ‫َّ ى ٍ ى ى‬ ‫ٍ ىٍ ى ى ى ي ٍى ى‬ ‫ ىل ٍؽ ى‬66
‫ػر ى‬
‫ػة‬ٞ‫ػة‬ٟ‫ػ‬ ‫ػذ‬ًٜٙ‫ػػة ل‬ٞ‫ػػة‬ٛ‫ىكإػػػَل يـ أد‬ ‫ػة‬ٞ‫ػة‬ٜٙ‫ػر أ ٍك ح‬‫ أيػص‬ٚ‫اس ً٘ػػ‬
TRANSLATION:
. . . the molars: from the left or the right (side). And the lām is from the anterior of it
(sides of the tongue) till the end of it (the tip of the tongue).

COMMENTARY:
8] The ḍād is pronounced when the sides of the tongue, the left or the right side, are
touching all the upper molars. Since both sides of the tongue are mentioned, there are
three ways of reading this letter:
75
i) From the left side of the mouth. This is considered the easiest way.
ii) From the right side of the mouth. This is more difficult than the first.
iii) From both sides of the mouth at the same time. This method is the most difficult.
9] The lām exits from the anterior sides of the tongue and the tip of the tongue. Once
again, this portion of the tongue has to touch somewhere to sound these letters,
which generally is the gums of the teeth extending from one premolar to the other
premolar.

TEXT:
‫ى ٍ ىٍ ى ي‬ ‫َّ ي ى‬ ‫ى ٍ ي ٍ ى ي‬ ‫ي‬
ٍ ٘ ‫ف‬٠‫ػ‬
ٔ‫ػر أدخػػػ‬ ‫و‬ ٟ‫ػ‬‫ل‬ ٕ
ً ٝ
ً ‫ػيػ‬ً ٛ ‫ا‬ ‫د‬ ‫ي‬ ‫ا‬‫كإػػر‬ ‫ا‬٠‫ػ‬ ٖ‫ دػعػخ اصهػ‬ًٝ ‫ ىـ ىرًٌػ‬ٚ‫ػ‬ ً ‫ ىكانل‬67
TRANSLATION:
And make the nūn from the tip of it (the tongue), lower (than the lām). And the rāʾ is
close to it (the nūn), including the top (of the tongue).

COMMENTARY:
10] The makhraj of the nūn is found lower than the makhraj of the lām, wherein the
tip of the tongue touches the gums of the upper central incisors.
11] The rāʾ is close to the makhraj of the nūn; however the top of the tongue is also
included, when it touches the gums of the upper central incisors.

TEXT:
ٍ ٓ‫ػيػر يم ٍصذىػ‬
ٚ‫ػ‬ ‫ي‬ ٍ َّ ‫ىػةيىة ىك‬ٜ‫ينٍٖػيىػة الَّػ‬
‫الػ‬ ٚ‫ػػ‬
‫ ى َّ ي ى َّ ي ى ى ٍ ي‬68
ٍ ٘‫ ىك‬ٝ‫ػ‬ ٜ‫كإفػةء كإػداؿ كدة ً٘ػ‬
ً ً ً
TRANSLATION:
The ṭāʾ, the dāl and the tāʾ, from the tip of the tongue and the upper central incisors.
And the (letters of) ṣafīr are firmly placed. . .

76
COMMENTARY:
12] The ṭāʾ, dāl and tāʾ are pronounced when the tip of the tongue touches the
gumline of the upper central incisors.
The letters of ṣafīr are discussed in the next line: the ṣād, sīn and zāy.

TEXT:
ٍ ٍ ‫َّ ي ى‬ َّ ‫ٍ ى‬ ‫ى‬ ٍ ‫ ٌى‬ٚ‫ػ‬ ‫ ٍ ي‬69
‫ػةء كإػػذاؿ ىكزػػة لًٖ يهػٖػيىػة‬
‫كإػل ي‬ ١‫ػةيىػة الصٍػٖػ‬ٜ‫ ًؽ الَّػ‬٠‫ػ‬ ٍ ٘‫ ىك‬ٝ‫ػ‬
ً ًٜ٘
TRANSLATION:
. . . From the tip of the tongue and above the lower central incisors. The ṭḥāʾ, the dhāl
and the thāʾ, from the upper (central incisors) . . .

COMMENTARY:
13] The ṣād, sīn and zāy are from the tip of the tongue and above the lower central
incisors.
Other books mention it as from the tip of the tongue and below the upper central
incisors or between the tip of the tongue and both central incisors. They are all one
and the same opinion expressed in different ways.

TEXT:
ٍ ‫َّ ى ى ٍ ي ٍ ى‬
ٌٝ‫ْش‬ ٙ‫ال‬ ‫ػة‬ ‫ةي‬ٜ ‫ػ‬‫ال‬ ‫اؼ‬
ً ‫ٌىةٍٕ ىٍة ى٘ ىم ا ٍـ ى‬
‫ػر‬
ٍ ‫َّ ى‬
ٝ ٍ‫ػ‬‫الظ‬ ٚ ٍ ‫ ثى‬ٍٚ ٘‫ػة ىك‬ٙ‫ ى‬ٍٟ‫ ىـ ىر ىذي‬ٚ‫ػ‬
‫ػف‬ ً
ٍ ٘ 70
ً
ً ً ً
TRANSLATION:
. . . From the tips of them both. And from the inside of the lip, the fāʾ, with the tips of
the upper central incisors.

COMMENTARY:
14] The tip of the tongue and the tips of the upper central incisors. The ṭḥāʾ, the dhāl
and the thāʾ are pronounced from here.
77
15] The fāʾ is pronounced from the inside of the bottom lip when it touches the tips
of the upper central incisors.

TEXT:
‫ػظ ي‬‫ى ي َّ ه ى ٍ ى ي ى ٍ ى ٍ ي‬ ‫ي‬ ‫اك ثى ه‬ ‫ إٍ ى‬ٚ‫ٖظ ىٍذىػيٍػ‬
‫ ي‬٠‫ػػػ‬ َّ
‫ـ‬٠‫ػ‬ ‫ػة إػخػي‬ٟ‫ػػح ٘ػخػرصػ‬ٜ‫كىػ‬ ٗ‫ػيػػ‬ً٘ ‫ػػػةء‬ ً ً ‫ ل‬71
TRANSLATION:
(From) both the lips, the wāw, the bāʾ and the mīm. And the nasal sound (ghunnah),
its exit point is the nasal cavity.

COMMENTARY:
16] The wāw, bāʾ and mīm exit from the lips.
The wāw mentioned here is different to the wāw maddiyyah mentioned in line 62.
This wāw is wāw ghayr maddiyyah or the unlengthened wāw, which comprises of
wāw mutaḥarrikah and wāw līn.
17] The ghunnah (nasal sound) exits from the khayshūm (nasal cavity).
Technically, ghunnah is a nasal sound coming from the khayshūm while the tongue
plays no role in its pronunciation.
In reality, ghunnah is a permanent attribute found in every nūn and mīm. The proof
that it is a permanent attribute in these two letters is simply that if one closes one’s
nostrils and tries to pronounce these letters, the sound will be distorted and results in
these letters not being pronounced properly.49 The ghunnah in the mushaddad e.g. ‫ان‬,
ِ
‫ َع‬or when they are in the condition of ikhfāʾ or idghām e.g. ‫ َبه ُْت‬, َِ ‫ َب ْم ِت‬, ‫ ِم ْن ِه ّ ْـ َم ٍة‬, ‫ َب ْم م ْن‬is
clearer than when the nūn or mīm are mutaḥarrik e.g. ‫ه ُُوز امس َم َـاو ِاث‬.

49
Nihāyat al-Qawl al-Mufīd, pg. 40-41.
78
Why have scholars like Ibn al-Jazarī then included it in the chapter of makhārij when
it clearly is not a letter? The answer would be that those scholars who consider the
fact that it has a makhraj of its own, like Ibn al-Jazarī, would include it in the chapter
of makhārij, while others, like Ibrāhīm Samannūdī, who consider that it is an
attribute, mention it in the chapter of ṣifāt.

The Ṣifāt of the Letters

TEXT:
ٍ ‫ِّ َّ ي‬ ‫ه‬ ٍ ‫يٍى ه‬ ٍ ‫ػر ىكر ٍخ ه‬ ٍ ‫ى ي ى ى‬
ٔ‫ػذىػح ىكإػؾػد ُػػػ‬ٙ‫ػط يمػ ى‬ ‫ٍػ ًذ‬ٜ٘ ٔ‫ يم ٍصذىػ ًٍػ‬٠‫ػػ‬ ً
‫ ه‬ٟ‫ػ‬‫ػة ص‬ٟ‫ ًغٍةدػ‬72
TRANSLATION:
Its attributes are jahr, rikhwah, (those letters with) istifāl, infitāḥ, and iṣmāt. And say
the opposite (of them) are. . .

COMMENTARY:
In this line the author mentions five attributes which have opposites in the following
sequence: jahr (‫) َحؼِ ٌْؼؼص‬, rikhwah (‫)زدْؼؼ ٌو‬, ِ istifāl (‫) ُم ْسذَـ ِف ْـل‬, infitāḥ (‫ ) ُمٌْـ َفـ ِذ ٌؼح‬and iṣmāt
(‫) ُم ْؼعـ َمـذَـ ٌة‬. Thereafter, he states that their opposites will be mentioned in this order of
appearance i.e. the first attribute to appear in the next line would be the opposite of
jahr, the second the opposite of rikhwah, and so on.

TEXT:
ٍ ‫ى‬ ‫ى ي ى ى ٍ ي ى ٍ ى‬ ٍ ‫ى‬ ٍ ‫ ى ٍ ي ي ى ى ى َّ ي ى‬73
)‫ة ٕػٍػق (أ ًصد ُ وؿ ثىػٓػخ‬ٞ‫يد‬ ‫ط ًد‬ )‫ طخ هع ىشػٓػخ‬ٝ‫عػسػ‬ ٌ( ‫ة‬ٟ‫ش‬٠ٟٙ‫م‬
TRANSLATION:
. . . those with hams (are in the combination) ‫ـت‬ ْ ‫فَ َحـثـ َُ ََش ٌْؼط َسـ َك‬, while those with
shiddah are in the word: ‫بَحِ ــسْ كَؼؼطٍ تَـ َك ْـت‬.

79
COMMENTARY:
The first attribute mentioned in this line is hams, which is the opposite of the first
attribute mentioned in the previous line, jahr.
1] Hams literally means whisper. Its applied definition is: the flowing of the breath
when pronouncing these letters. The letters of hams are 10 and found in the
ْ ‫فَ َحـثـ َُ ََش ٌْؼط َسـ َك‬.
combination ‫ـت‬
2] The opposite of hams is jahr, which means apparent or loud. Its applied definition
is the imprisonment of breath when pronouncing these letters. The letters of jahr are
all the remaining letters of the Arabic alphabet besides the 10 letters of hams.
The next attribute mentioned is shiddah, which is the opposite of the second attribute
mentioned in the first line, rikhwah.
3] Shiddah literally means strength. Its applied definition is that the sound is
imprisoned when pronouncing these letters. Its letters are found in the combination
ْ ‫بَحِ ــسْ كَؼؼطٍ تَـ َك‬.
‫ـت‬
4] The opposite of shiddah is rikhwah or rakhāwah. It literally means softness. The
sound flows when pronouncing the letters of rikhwah.

TEXT:
ٍ ‫ػع ىؽ ٍيؿ ُ ٍق) ىظ ى‬َّ ‫ ( يخ‬٠ٍٖ‫ىك ىشجٍ يم ين‬ ‫ي‬
)‫ ٍر‬ٙ‫ خ ى‬ٍٚ ‫يػد ( ًٕػ‬
َّ ٍ ‫ ى ى ٍ ى‬74
‫ص‬ ً ‫و‬ ‫و‬ ً ‫ ىكالظ ًد‬٠‫ػ‬
‫ ًرخ و‬ٚ‫كبيػ‬
TRANSLATION:
And between rikhwah and shiddah are (the letters) ‫ ِم ْؼن ؾُـ َم ْؼص‬. And the seven elevated
(letters) are confined to ْ‫ط ِكغ‬
ٍ ‫دُط ضَ ْل‬.

COMMENTARY:
*] In the first half of this line, the letters ‫ ِم ْؼن ؾُـ َم ْؼص‬are discussed. They have an attribute
which is in between rikhwah and shiddah. The name of this attribute is tawassuṭ or
80
bayniyyah which literally means in between, middle, or centre. Its applied definition is
that sound does not flow in these letters as in rikhwah, nor is it imprisoned as in
shiddah.
Tawassuṭ is not an independent attribute since it has a bit of rikhwah and a bit of
shiddah.
The letters of rikhwah would be all the letters besides the letters of shiddah and the
letters of tawassuṭ.
5] In the second half of this line the letters ْ‫ط ِكغ‬
ٍ ‫ دُط ضَ ْل‬are discussed. They have the
attribute of istiʿlāʾ in them, which literally means to elevate. Therefore, Ibn al-Jazarī
refers to them as the seven elevated letters (‫) َو َس ْح ُؽ ؿُوْ ٍو‬. This is opposite to the third
attribute mentioned in the first line, istifāl. Its applied definition is the rising of the
back portion of the tongue when pronouncing these letters. Due to the back portion
of the tongue rising, these letters are read with tafkhīm (a full/thick sound).
6] Its opposite is istifāl, which literally means to lower. Its applied definition is when
the back part of the tongue does not rise, but instead lays low when pronouncing
these letters. It is found in all the letters besides the letters of istiʿlāʾ. Due to the back
portion of the tongue lying low, these letters are read with tarqīq (a flat/thin sound).

TEXT:
ٍ ‫ٍي ي ي ٍ ٍ ى ى‬ ِّ ‫ ٕي‬ٚ‫ػ‬
ٍ ٘ ‫ىك(ٌىػػ َّر‬ ٍ‫ى‬ ‫ػةء ىكػ ه‬ ‫ى ى ي ى ه‬
ِٝ‫ذٕػ‬ٙ‫ػركؼ إػ ي‬ ‫ػت) اْل‬ ً ً ِٝ‫ةء ي٘ ٍفجىػ‬ ‫ػةد ىـ ي‬ ‫كغػةد ؽ‬ 75
TRANSLATION:
The ṣād, ḍād, ṭāʾ and ṭḥāʾ have iṭbāq while ‫ـة‬ّ ِ ُ‫ فؼص ِم ْؼن م‬are the letters of idhlāq.

COMMENTARY:
7] In the first half of the line, the attribute of iṭbāq is mentioned, as well as its letters:
ṣād, ḍād, ṭāʾ and ṭḥāʾ. It is opposite to the fourth attribute mentioned in the first line,
infitāḥ. It literally means lid or cover while its applied definition is the centre part of
81
the tongue embracing or encompassing the palate. All the letters of iṭbāq have istiʿlāʾ
in them. This encompassing of the palate creates a hollow or ‚tunnel effect‛ in the
mouth which enhances the ‚full/thick‛ sound in these letters. The result is that these
letters are read even more emphatically (full/thick). The qāf, ghayn and khāʾ will not
be as emphatic since they only have istiʿlāʾ in them (and not iṭbāq).
8] Its opposite is infitāḥ, which literally means to open. Its applied definition is the
centre of the tongue lying open, not embracing the palate when pronouncing these
letters. Since the centre of the tongue lies open, these letters have a flat/thin sound in
them.
9] In the second half of the line the attribute of idhlāq and its letters are discussed.
This is the opposite of iṣmāt mentioned in the first line. Literally, it means fluency
and ease. It also bears the meaning of tip, point, edge and so on, since these letters are
pronounced from the tip of the tongue (lām, nūn and rāʾ) and the lips (fāʾ, mīm and
bāʾ). Technically, it is the ease and fluency with which these letters are pronounced. It
ّ ِ ُ‫فؼص ِم ْؼن م‬.
is found in six letters which are in the combination ‫ـة‬

10] Its opposite is iṣmāt, which literally means prevention or hindrance. Technically,
it mandates the inclusion of a letter of idhlāq to ease pronounciation in an Arabic
word whose root letters, whether four or five, do not contain such a letter. The ease of
the letters of idhlāq is exchanged for the hindrance or difficulty of the letters of iṣmāt.
Thus, if in these four or five-lettered root words, one of the letters of idhlāq is not
found, then the word is considered as being a foreign word that has been adopted by
the Arabs e.g. ْ‫( ؾ َْس َجس‬gold), ‫( ؾ ََس ُعوش‬name of a tree). Iṣmāt is found in all the
remaining letters excluding the letters of idhlāq.
In reality the two attributes, idhlāq and iṣmāt have no effect on ones recitation, unlike
the previously-mentioned attributes, and are more to do with the linguistic aspect of

82
the Arabic language than recitation. Therefore, many authors do not include them in
their books.

TEXT:
‫ػػػد ىكإػِّٖػيٍ ي‬
ٚ‫ػ‬ ‫ىٍى ى ه ي ٍ ي ى‬ ‫ي‬ ‫ه‬
‫ػػػةد ىك ىز ه‬ ‫ ى ي ى‬76
‫ػة ىغ‬ٞ‫يػر‬
‫ُِٖػٖػح ُػفػػت ص و‬ ٚ‫ػيػػ‬ ‫ام ًش‬ ًٍ ‫غ‬
TRANSLATION:
Those with ṣafīr are ṣād, zāy and sīn. Qalqalah is (in the letters) ‫ـة َحــ ٍس‬
ُ ‫كُ ْؼع‬. And līn is
(in) . . .

COMMENTARY:
From here on, the attributes which do not have opposites are mentioned (ṣifāt ghayr
mutaḍāddah). These attributes are also lāzimah (permanent) i.e. it is impossible that a
letter having one of these attributes be found without it. However, they do not have
any opposites and will only apply to some letters of the Arabic alphabet.
11] Ṣafīr and its letters are the first of the ghayr mutaḍāddah that are discussed.
Literally, it means a whistling or hissing sound. Technically, it is that extra whistling
sound which is evident when pronouncing these letters. It is found in three letters,
ṣād, sīn and zāy.

12] In the second half of the line, the attribute qalqalah and its letters are mentioned.
It literally means shaking or disturbance, and is found in the combination ‫ـة َحــ ٍس‬
ُ ‫كُ ْؼع‬.
Technically, it is a disturbance in the makhraj of these letters, making it seem as if
they are being read with an extra ‚echoing‛ sound.
13] At the end of the line, the attribute līn is mentioned. It literally means softness. Its
applied definition is an easy pronounciation in its letters, without much exertion or
difficulty. The letters of līn are mentioned in the next line.

83
TEXT:
‫ػع ى‬
‫ػعػة‬ ِّ ‫ػػرا يؼ يغ‬ ‫ ى‬ٟ‫ىرجٍٖى ي‬
‫ٍػع ى‬ٛ‫ػة ىك ًال‬ٙ‫ػ‬ ‫ػعػة‬
‫ه ى ى ى ى ٍ ى‬
‫ػٍػذى ى‬ ٛ‫ػة كا‬ٜ‫اك ىك ىيػػػةء شػٓػ‬
‫ ىك ه‬77
ً
TRANSLATION:
The wāw and the yāʾ that have a sukūn, and a fatḥah before them both. And inḥirāf is
correct . . .

COMMENTARY:
The letters of līn are explained at the beginning of this line: the wāw and the yāʾ,
when they have a sukūn and are preceded by a fatḥah i.e. ‫َ ْي‬and َ ‫َ ْو‬.َ The
pronounciation of these letters is done with total ease and without any difficulty or
exertion.
14] The next attribute mentioned is inḥirāf. Literally, it means inclination.
Technically, the makhraj of these letters incline towards the makhraj of another letter.
Its letters are mentioned in the next line.

TEXT:
ٍ ‫ِّ ي ى ن ٍ ى‬ ِّ ‫ى َّ ى‬ ٍ ٍ ‫َّ ى َّ ى ى‬
ٔ‫ػف‬ً ‫ ؽػػةدا اشذ‬ٚ‫ الظػيػ‬٢‫كل ًٖذٍظػ‬ ٔ‫يػر يصػ ًه‬
‫ إػَلـً كإػرا كبًذ ً و‬٢‫ًٌػ‬
‫ر‬ٓ 78
TRANSLATION:
. . . in the lām and the rāʾ, (while the rāʾ is also) made with takrīr; tafash-shī is (in)
the shin; and the ḍād, apply istiṭālah (in it).

COMMENTARY:
The letters of inḥirāf are mentioned, the lām and the rāʾ. Thus, considering the
inclination mentioned, it is said that the makraj of the lām inclines towards the
makraj of the rāʾ and vice versa.
15] Thereafter, the attribute of takrīr is mentioned. It is also referred to as takrār,
which means to repeat. Technically, it is the shuddering of the tongue since it
84
repeatedly ‚knocks‛ against the palate when pronouncing this letter. This attribute is
found in the last letter which was mentioned, the rāʾ.
16] The following attribute mentioned in this line is tafash-shī, which is found in the
shīn. Literally, it means to spread out. Technically, it is the spreading of the breath
throughout the mouth when pronouncing this letter.
17] The last attribute mentioned is istiṭālah, found in the ḍād. Literally, it means to
lengthen. Technically, it is the lengthening of the sound (in the ḍād), from the
beginning of its makhraj till the end of its makhraj i.e. from the beginning of the side
of the tongue (by the wisdom teeth or the back molars) till its end (the pre-molars, by
the makhraj of the lām).

Varying Paces of Recitation

TEXT:
ٍ َّ ‫ي‬ ٍ ‫ى ٍ ىى‬ ٍ ‫ى‬ ٍ َّ ‫ ى ي ٍ ى ي ٍ ي ٍ ي‬79
‫يػر ىككػػػٔ ي٘ػذػجىػم‬
‫ً و‬‫ك‬ ‫ػد‬‫د‬‫ك‬ ‫ر‬
‫و‬ ‫ػػد‬‫ظ‬ ‫ػػم‬ ٘ َ‫ػيػ‬
ً ً ‫كيػِػرأ إػِػرآف ثًةتل‬
ِ‫ع‬
TRANSLATION:
The Qurʾān is recited with taḥqīq, along with ḥadr and tadwīr; and each of them is
applied (in recitation).

COMMENTARY:
Three paces of recitation are mentioned in this line:
1) Taḥqīq – this is a slow pace with the focus upon the execution of every
Tajwīd rule with due diligence.
This is generally practiced by Ḥamzah and Warsh via Azraq. It is also the practice of
al-Akhfash from Ibn Dhakwān and al-Ushnānī from ʿĀṣim.50
2) Ḥadr – this is a fast pace of recitation without showing neglect to the rules of
Tajwīd.
50
Al-Nashr: 1/206.
85
This is generally practiced by those who make qaṣr in madd munfaṣil: Qālūn, Warsh
via al-Aṣbahānī, Ibn Kathīr, Abū ʿAmr al-Baṣrī, al-Walī from Ḥafṣ, some Ṭuruq of al-
Ḥulwānī from Hishām, Abū Jaʿfar and Yaʿqūb.51
3) Tadwīr – this is the medium pace of recitation, between taḥqīq and ḥadr.
This is the practice of most who transmit moderation in madd munfaṣil, like Ibn
ʿĀmir and al-Kisāʾī.
Each of these three paces falls under tartīl, as will be explained in the next line.
Some have made a distinction between tartīl and taḥqīq in that the former is for
pondering upon the recital and for the extraction of various rulings, while the latter is
for training, with focus upon the execution of every Tajwīd rule with due diligence.52

TEXT:
‫ ندا ثػةٍٕ ى‬٠‫ػػ‬
‫ػه ى‬
٢‫ػربًػ‬ َّ ‫ػض‬ ‫ي ى َّ ن‬
‫ػػَل ي٘ ى‬ ‫د‬‫ػر‬٘ ‫ب‬ ‫ف إٍ ىه ى‬٠‫عػ‬
‫ػر‬ ‫ت ثٖي ي‬٠‫ػ‬
ٍ ‫ى‬ ٍ ‫ ى ٍ ي‬80
ً ً ً ً ‫ غ و‬ٚ‫ػ‬ً ‫٘ػم ظص‬
TRANSLATION:
Along with a beautiful voice, melodies of the Arabs, with tartīl and with Tajwīd in the
Arabic language.

COMMENTARY:
The afore-mentioned three paces should subscribe to five matters which Ibn al-Jazarī
presents in this line:
1) A beautiful voice
The Prophet  said:
.‫ فَان امع ْو َث امْ َح ْس َن ً َؼ ِزًسُ املصب ٓ َن ُح ْس ًيا‬،‫َسًِّـ ُيوا امْ ُلصب ٓ َن ِتبَ ْظ َوا ِحمك‬
ِ
‚Adorn the Qurʾān with your voices, for a good voice increases the Qurʾān in its
beauty.‛53
51
Al-Nashr: 1/207.
52
Al-Nashr: 1/209.
53
Al-Ḥākim: 1/575.
86
 2) The melodies of the Arabs
The Prophet  said:
.‫ون امْ َـ َصة‬ ِ ‫ِا ْك َؼصبوا املصب ٓ َن ِتوُ ُح‬
‚Recite the Qurʾān in the melodies of the Arabs.‛
3) Tartīl
Allah says in the Qurʾān:
‫َو َز ِث ّلِ املصب ٓ َن ث َ ْؼصِث ًَل‬
‚Recite the Qurʾān with tartīl (slow measured intonations).‛
4) Tajwīd
Reciting every letter from its makhraj with all its applied characteristics, as recited by
the Prophet .
5) In the Arabic language
The Qurʾān was revealed in Arabic:
.‫اَن َح َـوْيَا ٍُ ُكصبَٓنً َؾ َصتِـًَّا‬
ِ
We have made it an Arabic recital. Sūrat al-Zukhruf: 3.

Tajwīd

TEXT:
‫ػرا ىف آزً ي‬ ‫ى ٍ ى ٍ ي ى ِّ ٍ ي‬
‫ػِ ى‬ ‫ػػٗ ىلزـي‬ ٍ َّ ‫ى ٍ ى ٍ ي‬
‫يػد ىظػذٍ ه‬٠‫ػضػ‬
ٗ‫ػػ‬ ٕ‫ ًد ا‬٠‫ ٕػػٗ يػضػ‬ٚ‫٘ػػ‬ ً ً ً ‫كالخػػذ ثًةتل‬ 81
TRANSLATION:
The application of Tajwīd is indeed necessary. Whoever does not recite the Qurʾān
with Tajwīd is a sinner.

COMMENTARY:
In the first half of the line the author states that the application of Tajwīd is lāzim
(necessary). What is meant by lāzim here is farḍ ʿayn: incumbent upon every
individual without exception.

87
In the second half of this line, he says that one who does not recite with Tajwīd ( ‫ًُؼ َج ِّو ِذ‬
‫ )امْ ُلصبٓن‬is a sinner.
Every individual who makes laḥn jaliyy (clear errors) or laḥn khafiyy (hidden errors)
should not be considered a sinner. Instead, it should be restricted to what Ibn al-Jazarī
mentions in his Nashr, dividing the reciters of the Qurʾān into three:
1) The one who is able to recite correctly and does so.
2) The one who strives to recite correctly but yet faulters in his recitation.
3) The one who is able to recite correctly, yet does not due to his/her negligence.54
The third type is the sinner being alluded to in this line. Therefore, one who makes
laḥn jaliyy or laḥn khafiyy would be a sinner when he/she is aware that he/she is
making laḥn jaliyy/laḥn khafiyy and that he/she is making no effort in correcting
his/her recitation.
It is incumbent for a student to find a capable teacher to recite Qurʾān to in order to
rectify and better his/her recitation. If one reads to oneself, he/she may not identify
his/her errors, and may recite incorrectly for years while being under the impression
that his/her reading is acceptable. Ibn al-Jazarī further states that one who is too
proud or haughty to humble himself before a teacher is also included as a sinner.

TEXT:
‫ى‬ ‫ى ى ىٍي ى ٍ ى‬ ‫ي ىٍ ىى‬ ٍ ‫ ى َّ ي‬82
‫ػػة ىك ىغػػػَل‬ٜ‫ ًإٕػيػ‬ٜٝ‫ػٓػذا خ‬ٞ‫ىك‬ ‫ػػػزل‬ ٛ‫ أ‬ٝ‫الٕػػػ‬ ٝ
ً ً ً‫ػػػ‬‫ث‬ ٝ‫ػػػ‬ٛ‫ًل‬
TRANSLATION:
Because with it (Tajwīd) the Lord has revealed the Qurʾān, and in this manner from
Him it has reached us.

54
Al-Nashr: 1/210-211.
88
COMMENTARY:
In this line, the author substantiates his statement in the previous line that recitation
with Tajwīd is necessary by saying that Allah revealed the Qurʾān to the Prophet 
with Tajwīd. He in turn taught it to the Companions  with Tajwīd. They passed it
on with Tajwīd to the next generation until it has reached us in the very same manner
that it was revealed in i.e. with Tajwīd.
In fact, students who have read to a qualified teacher who has sanctioned that their
recitation is in accordance with Tajwīd are later issued with authorisation licenses
(ijāzāt) by these teachers. These licenses document an oral transmission (sanad) which
implies that every individual in this chain had read the Qurʾān to the teacher before
him while applying these rules of Tajwīd. This chain of reciters ends at the Prophet
.

TEXT:
َّ ‫ى ى ى ى ي ٍ ى ى‬
‫ػِ ى‬ ٍ ٘ ‫ػركؼ ىظ َِّ ى‬ ‫ػف ي ٍ ي‬‫ إ ٍن ى‬٠‫ػػ‬
‫ىي ى‬
‫ػة‬ٟ‫ػ‬ ‫ػػة كمصذع‬ٟ‫ ًغػٍػ وح ٕػ‬ٚ‫ػػ‬ ً ‫ػة‬ٟ‫ػ‬ ً ‫ػةء إػع ي‬ ً ٞ‫ ك‬83
TRANSLATION:
It (Tajwīd) is giving the letters their rights with regards to every attribute and their
demands.

COMMENTARY:
Tajwīd is further elucidated in this line: giving every letter its rights (‫ ) َح ّق‬and its
demands (‫ ) ُم ْس خَ َح ّق‬regarding their attributes. Scholars explain that what is meant by
‫ َح ّق‬are the permanent attributes of the letters and what is meant by ‫ ُم ْس َخ َح ّق‬are the
temporary attributes.55

55
Aḥkām Qirāʾat al-Qurʾān: 17-18; Hidāyat al-Qārī: 1/45.
89
TEXT:
‫ى ى‬ ‫ى ى‬ ‫ ي ى َّ ن‬84
‫ ىىػيٍػر ى‬ٍٚ ‫ػَل ٘ػ‬
ًً ‫ػَ ثًَل ت ىهػص‬
ً ‫ف‬ٍ ‫ انل‬٢‫سػٖػً ثةلٖ ٍفػً ٌػ‬
ً ً ً ً ‫د‬ ‫ػػة‬٘ ً ً ٙٓ٘
TRANSLATION:
(Every letter) being complete, without burden, (but) with ease in pronounciation and
without haphazardness.

COMMENTARY:
The beginner needs to focus on all his/her pronounciations when he/she reads. In this
manner, his/her recitation demands a lot of attentiveness. Due to this, at times, it
seems arduous and burdensome.
On the other hand, an adept and expert reciter of the Qurʾān is one who recites with
total ease (‫) َِبنو ُّ ْع ِـف ِفؼي اميُّ ْع ِؼق‬. No strain, burden or difficulty is visible on him/her when
he/she recites, as though the Qurʾān flows from his/her lips (‫) ِم ْؼن قَـ ِْؼ ِص َمــا حَ َكـو ُّ ِـف‬. There
are also no inacuracies or haphazardness in their recitation (‫)تِـ َل ث َ َـ ُّس ِـف‬.

Correct Execution of the Letters

TEXT:
‫ٍ ى‬ ٍ ‫ى ى‬ ٍ‫ى ٍ ى‬ ‫ى‬ ٍ ‫ٍ ى‬ ‫ن‬ ‫ ى ى ِّ ى‬85
ً‫ػػ‬ً ًٕ ‫ػق ال‬
ً ٍ‫كظػػة ًذرف تٍ ًخػيػٗ ٕػ‬
‫ى‬ ‫ أظػػر ًؼ‬ٚ‫ يم ٍصذىػ ًٍػَل ً٘ػػ‬ٚ‫ػ‬
‫ي‬ ٍ ِ‫ػ‬ ٌ‫ٌر‬
TRANSLATION:
Be sure to apply tarqīq to the letters of istifāl, and be extremely cautious of applying
tafkhīm in the pronounciation of an alif.

COMMENTARY:
The letters of istiʿlāʾ should be read with tafkhīm. In the same manner, due attention
should be given that the letters of istifāl are read with tarqīq.
From the letters of istifāl that are always read with tarqīq, the alif, the rāʾ and the lām
of ‫ للا‬are excluded, since they are at times also read with tafkhīm.
90
In the second half of this line, Ibn al-Jazarī mentions that care should be taken that
the alif is not read with tafkhīm. The son of Ibn al-Jazarī, Abū Bakr, mentions that
this statement of his father should not be taken in general, and should be restricted to
the alif when it is preceded by an empty/flat letter (it will never be read with tafkhīm
in this condition).56

TEXT:
‫ى ى‬ َّ ‫َّ ى‬ ‫ى ي‬ ‫ ى ى ٍ ى ٍ ى ٍ ي ى ي ي ٍ ى‬86
‫ػػػة‬ٜ‫ ٕػػ‬ًٝ ‫﵀ زػػػػٗ لـً ًٕػػٖػػ‬ ً ‫ا‬ ‫ػػة‬ٛ‫ػد‬
ً ًٞ‫ذ إ‬٠‫ػد أنػػ‬ٙ‫ػز إٔػعػ‬ ً ٙ‫ػ‬ْٟ
TRANSLATION:
Likewise, (apply tarqīq in) the hamzah of ُ‫ َامْ َحـ ْمـس‬, ‫ َبؾُؼؼو ُر‬, ‫ ِاُْــ ِسهَـا‬, and ‫ َا ِلل‬. Then (also apply
tarqīq in) the lām of َِ ‫ ِمـوــ‬, ‫ مَــــٌَؼؼؼؼؼا‬. . .

COMMENTARY:
If a hamzah appears at the beginning of a word then care should be taken that it is
read with tarqīq e.g. ُ‫ َامْ َحـ ْمـس‬. Other examples presented by Ibn al-Jazarī in his Nashr are
‫ َا ِذل ٍَن‬and ‫ء َبهْ َش ْزثَؼُِم‬.َ If the letter next to the hamzah is close to it (in makhraj) e.g. ‫ِاُْــ ِسهَـا‬
and ‫ َبؾُؼؼو ُر‬, or it is a letter read with tafkhīm, e.g. َُ ‫ َامـوـــ‬, then extra caution should be
taken that it be read with tarqīq. The tarqīq of the hamzah is not restricted to these
words but should be applied generally throughout the Qurʾān. More examples are
given by the author in the Nashr. Of the former: ‫ َبؾْعى‬, ‫ َب َح ْع ُّت‬, ‫ َب َح ُّق‬, and of the latter:
‫ َانو ُِّم‬, ‫ َامع َلق‬, ‫ ْاظ َعفى‬and ‫ َب ْظو َ َح‬.

Similarly, the lām should also be read with tarqīq, especially if it has a kasrah e.g. َِ ‫ِمـوــ‬
or if it appears next to a letter which is close to it in makhraj e.g. ‫مَــــٌَؼؼؼؼؼا‬.

TEXT:
ٍ ٍ ٍ ٘ ٗ‫يػ‬ٍٙ‫ىكال‬ ٍ ‫ى‬ ‫ى ى‬ ٍ َّ ‫ٍ ى ى‬
‫ ىم ىرض‬ٍٚ ً٘ ‫ ىػػ وح ىك‬ٙ‫ ى٘ػخ ى‬ٚ‫ػ‬ ً ً ً ‫﵀ ىكل إػػؼ‬
ً ‫ ا‬١‫ىكيلىذٖػفػً ىكنػٖػ‬ 87
56
Ḥawāshī al-Mufhimah: 183.
91
TRANSLATION:
(And the lām in) ‫ومْ ََ َخوَع ْـف‬,َ ‫للا‬
ِ ‫ َوؿَوَؼى‬, ‫ َو ََل امؼضْ ؼ‬. (And apply tarqīq in) the mīm of ‫َم ْر َم َعـ ٍة‬
and ‫ َم َؼؼص ْط‬.

COMMENTARY:
Care of its tarqīq should especially be taken when the lām comes near full/thick
letters e.g. ‫ومْ ََخَوَع ْـف‬,َ ‫للا‬ ِ ‫ َوؿَوَؼى‬, and ‫) َو ََل امؼضْ ؼ( َو ََل امؼضا ِم ّ َْي‬. Other examples include: ‫للا‬
ُ ‫ َح َـ َل‬,
َ َ ‫وا ْدذَو‬,َ and ‫وم َ َسو َعُِم‬.َ
‫ َوُ َُو انو ِعَف‬, ‫ط‬
In the same manner, tarqīq should be maintained in the mīm when it comes near
letters of tafkhīm e.g. ‫ َم ْر َم َعـ ٍة‬and ‫ َم َؼؼص ٌط‬. Other examples are ‫ َم ْص َي‬and ‫للا‬
ُ ‫ َو َما‬etc.

TEXT:
ٍ ‫ى ٍ ى ى ى ى ٍ ي‬ ‫ه ىى ٍ ي‬
َ‫ىك ىظػة ًء ظػعػع أظػفػخ إػعػ‬
‫ى‬ ‫ػػػرؽ‬‫ػةـػػٔ كب‬‫ى‬
ً ‫ػػٗ ث‬
ٍ ‫ىى‬
ً ‫كبػػة ًء ثًػص‬ 88
TRANSLATION:
(And apply tarqīq in) the bāʾ of ‫ت ِْـســ ِم‬, ‫ تَـا ِظ ٍـل‬and ‫ ;ت َ ْؼؼص ٍق‬the ḥāʾ of ‫ َح ْع َح َؼط‬, ‫عـت‬
ُّ ‫ َب َح‬, and
‫امْ َح ُّؼق‬.

COMMENTARY:
The bāʾ should also be read with tarqīq when it appears next to letters of tafkhīm e.g.
‫ت َ ْؼؼص ٍق‬. Ibn al-Jazarī also gives ‫ت َ َعـ َل‬, ‫ت َ َلى‬, and ‫ ت َ َع ِوَِا‬as examples in his Nashr. It is clear that
precaution is also needed when two tafkhīm letters appear next to the bāʾ e.g. ‫ص‬ َ َ ‫امْ َح‬,
‫امْ َحلَ َص‬, and ‫ ام ُل ْصب‬etc. Due care should be taken of the tarqīq in the bāʾ, even if there is an
alif between it and the letter of tafkhīm e.g. ‫تَـا ِظ ٍـل‬. Other examples include ٍ‫ ََبػ‬and
‫ َوا ْ َِل ْس َحاظ‬.
The tarqīq in the bāʾ should also be maintained when it is followed by weak letters
e.g. ‫ث ِْس ِم‬. Other examples are ‫تِؼِِـ ْم‬, ‫تِــ ِشي‬, َِ ‫ ِت‬, ‫تِؼَِا‬, ‫تِـث ََلز َ ِة‬, ‫ت َِـسا َحِتِ ِ م‬.

92
TEXT:
ٍ ‫ى ى ٍ َّ ى ٍ ي ٍ ي ى ٍ ي ٍ ٍ ى ى‬ ٍ ‫ى‬ ‫ى‬ ‫ٍ ى‬ ‫ى‬ ٍ ِّ ‫ ى ى‬89
‫خِٖٓػٗ كرم‬ًٜ‫بصفػخ كإػخًٖ ث‬ ‫ أظػفػخ ٘ػػم‬ٚ‫ال ٍـجىػةؽ ً٘ػ‬
ٍ
ً ٚ‫ػ‬ً ‫كبي‬
TRANSLATION:
ُّ ‫ َب َح‬and ‫ث ََسعـت‬. And in ‫ ه َؼ ْزوُلكُّ ْـم‬difference of opinion has
And clarify the iṭbāq of ‫ؼعـت‬
occured.

COMMENTARY:
In this line, two matters are discussed, both related to idghām. Idghām literally means
to assimilate or incorporate. Technically, it is the assimilation of one letter into
another in such a manner that it is read as one mushaddad letter.
Idghām is of various types. In this line, Ibn al-Jazarī discusses idghām tām and
idghām nāqiṣ.
Idghām Tām is when the first letter is completely incorporated into the second letter
and nothing of it remains e.g. ‫ ِم ْن ز ِ ّة‬, ‫ ِم ْن ُِلن‬, ‫ ِا ْز َن ْة م َـيَا‬, ‫ا ْر ػو َ ْم ُت‬.
ِ
Idghām Nāqiṣ is when an attribute of the first letter remains after the incorporation
has taken place e.g. ‫ َم ْن ً ُلول‬, ٍ‫ ِم ْن وال‬, ‫ َب َح ْع ُّت‬, ‫ث ََس ْعت‬. In the first two examples, the
ghunnah remains after the assimilation, and in the latter two examples, iṭbāq stays
behind. This is what Ibn al-Jazarī alludes to when he states: ‫َوتَِّ ِِؼن ْاَل ْظ َد َـاق ِم ْؼن ث ََسعـت‬
ِ
‫ؼعـت َمــ ْؽ‬ُّ ‫( َب َح‬and clarify the iṭbāq in ‫ؼعـت‬
ُّ ‫ َب َح‬and ‫)ث ََسعـت‬. The idghām of ‫ ظ‬into ‫ ث‬takes
place in four places:
1) ‫ؼعـت‬ ُّ ‫ – َب َح‬Sūrat al-Naml, 22
2) ‫ – ث ََسعـت‬Sūrat al-Māʾidah, 28
3) ُّ‫ – فَص ْظـت‬Sūrah Yūsuf , 80
4) ‫ـت‬ ُّ ‫ – فَص ْظ‬Sūrat al-Zumar, 56
Note that when making idghām in the above words, no qalqalah is made on the ‫ظ‬.

93
The reason (sabab) for idghām in the above words is strong since the ‫ ظ‬and the ‫ ث‬are
mutajānisayn. However, due to the ‫ ظ‬being such a strong letter, it is not completely
assimilated into the ‫ ث‬as the iṭbāq of the ‫ ظ‬remains. On the other hand, since the ‫ث‬
is weaker than the ‫ظ‬, idghām of the ‫ ث‬into the ‫ ظ‬is always tām e.g. ‫ َوكَام َ ْت ظـا ٓئِ َف ٌة‬, ‫ا ْر َُه ْت‬
ِ
‫ظـا ٓئِ َفذَ ِان‬.

In the second half of the line, the author says that in ‫ َبمـَ ْم َ َْنو َ ْل ُّمك‬of Sūrat al-Mursalāt: 20,
there is difference of opinion. The difference of opinion is regarding whether the
idghām of the ‫ ق‬into the ‫ ك‬is tām or nāqiṣ. If it is tām, the ‫ ق‬is completely assimilated
into the ‫ك‬, and if it is nāqiṣ, then the istiʿlāʾ of the ‫ ق‬will remain after idghām takes
place.

The Nūn Mushaddadah, the Mīm Mushaddadah and Mīm Sākinah

TEXT:
ٍٚ‫ػػد ىدا ىكأى ٍخػٍػيىػ‬
ِّ ‫ي‬ ‫ى‬ ‫ى‬
‫ػيػٗ ًإذا ٘ػػة ط‬ ٍ ‫ى‬ ‫ٍ ي‬ ‫ٍ ي َّ ى‬ ٍ ‫ ى ى‬90
ً ‫ً٘ و‬ ٚ‫ف ك ً٘ػػ‬٠‫ػػ‬
‫ و‬ٛ ٚ‫ػح ً٘ػػ‬ٜ‫ػر إي‬ ً ًٟ ‫كأك‬
TRANSLATION:
And clarify the ghunnah of the nūn and the mīm when they have a shaddah. And be
sure to make ikhfāʾ…

COMMENTARY:
In this line, the reciter is told to clarify the ghunnah in the nūn and the mīm when
they are mushaddad e.g. ‫امؼ َجية‬, ‫اميُّوز‬, ‫اث‬ ِ ِ ‫ ِم ْن َن‬, ‫َك ِ ّم ْن‬,ْ َ ‫للا‬
ُ َ‫َت ِمِل‬,َ ‫ه كَ ْو ٌم‬,َ ‫ ِم ْن ِه ّ ْـ َم ٍة‬, ‫ِصٍن‬ ِ ‫و َما مَؼُِ ْم ِ ّم َن‬.َ

At the end of this line, the author starts discussing the rules of mīm sākinah: ikhfāʾ. It
literally means to conceal. Technically, it is to read without a tashdīd, in a condition
between iṭḥ-hār and idghām, while clarifying the ghunnah. When exactly it occurs, is
discussed in the next line.

94
TEXT:
‫ٍىى‬ ٍ‫ٍ ى‬ ٍ ‫ٍي‬
‫خذى‬ ‫ىى‬ ‫َّ ى ى‬
‫ػػػدل ثى‬ ‫ى ٍ ىٍ ي‬
ٍ ٓ‫ػ‬ ٍ 91
‫ػ ًٔ الدا‬ٞ‫ أ‬ٚ‫ػةر ً٘ػ‬
ً ٙ ‫ال‬ ١‫ػ‬ٖ ‫ن‬ ‫ء‬
‫و‬ ‫ػة‬ ٕ ‫ح‬
‫و‬ ‫ػ‬ٜ‫يػ‬ً ‫ث‬ ٚ‫ػ‬ ‫ص‬ ‫ت‬ ‫ف‬ ‫إ‬
ً ٗ‫ػيػ‬ًٙ ‫أل‬
TRANSLATION:
(And make ikhfāʾ of) the mīm when it has a sukūn, while applying ghunnah, when it
meets the bāʾ, according to the chosen view of the experts of recitation.

COMMENTARY:
From this line it is understood that if the mīm sākinah is followed by a bāʾ, then
according to the preferred opinion of the qurrāʾ, ikhfāʾ will be made of the mīm
sākinah while making the ghunnah clear e.g. َِ ‫ َب ْم ِت‬, ‫و َم ْن ً َ ْـ َخ ِع ْم َِب ِلل‬,َ ‫و َما ُ ْه ِت ُم ْؤ ِم ٌِ َْي‬.َ
The opinion of the minority is to make iṭḥ-hār of the mīm sākinah here i.e. to recite
the mīm sākinah with no extra nasal pull in all of these examples.57

TEXT:
‫ى‬ ٍ ‫ى ٍ ى ٍ ى ى ى ىى ىٍ ى‬ ‫ي‬ ٍ ‫ٍى‬ ‫ى‬ ‫ٍ ى‬ ‫ى‬ ٍ ‫ ى ى ٍ ى‬92
٢‫اك كٌة أف دػخذػ ًٍػ‬ ‫كاظذر ٕػدل ك و‬ ‫ الظػػر ًؼ‬٢‫ػد ثػةًُػ‬ٜ‫ػة ًنػ‬ٟ‫رج‬ًٟ ‫كأك‬
TRANSLATION:
And clarify it (the mīm sākinah) by the remaining letters. Be careful at a wāw and a
fāʾ that it (the mīm) be hidden.

COMMENTARY:
The iṭḥ-hār of mīm sākinah is discussed in this line. It takes place when the the mīm
sākinah is followed by the remaining letters i.e. the remaining letters besides the mīm
and the bāʾ e.g. ‫كُ ْم ُذـ ْم ال‬.
ِ

In the second half of the line, Ibn al-Jazarī says that care should be taken that the
ْ ُ ‫ؿَوَهيْ ِ ْم َو ََل‬.
mīm sākinah is read clearly when followed by a wāw or a fāʾ e.g. ‫ه ِفهيَا‬,

57
Al-Nashr:1/222.
95
Due to the mīm being so close to the fāʾ in makhraj, and sharing the same makhraj
with the wāw, the application of iṭḥ-hār tends to be incomplete, thus rendering the
mīm to be somewhat hidden, instead of clear. Extra care should therefore be taken
that iṭḥ-hār be made properly when mīm sākinah is followed by a fāʾ or a wāw.

Idghām

TEXT:
ٍٚ‫ػػٔ َّل ىكأىثػػ‬ ٍ ‫ى ٍ ٍ ى ي ٍ َّ ِّ ى ى‬
‫أد ًىػٗ ْػِػٔ رب كب‬ ٍ ‫ٍ ى ى‬
ٚ‫ػس إف شػٓػ‬
ٍ ‫ ى ى َّ ى ٍ ٍ ى‬93
ً ‫ و‬ٜ‫ػٔ ك ًصػ‬
‫ ً٘ػس و‬١‫كأكٕػ‬
TRANSLATION:
If the first of two mithlayn or mutajānisayn letters has a sukūn, then make idghām,
like in ‫ كُـ ْل َز ِ ّة‬and ‫ــل َل‬
ْ َ ‫ت‬. And make clear (make iṭḥ-hār)…

COMMENTARY:
The author first mentions the causes/reasons for idghām: mithlayn and mutajānisayn.
Mithlayn are two letters which agree in makhraj and ṣifāt. Mutajānisayn are two
letters which agree in makhraj but not in ṣifāt.
When Ibn al-Jazarī states: ‫ ;ا ْٕن َسـ َك ْؼن‬when it has a sukūn, it is clear that he is only
discussing idghām ṣaghīr.
‫ َب ْذ ِقـ ْم‬is an imperative command, which indicates that it is compulsory make idghām
in these examples.
The example ‫ كُ ْـل َز ِ ّة‬is mutajānisayn according to Farrāʾ.

At the end of the line, the author mentions those words in which iṭḥ-hār should be
made. Iṭḥ-hār literally means to make clear. Technically, it is to read every letter from
its makhraj without any extra pull in the ghunnah.
The places of iṭḥ-hār are mentioned in the next line.
96
TEXT:
ٍ ‫ى ٍ ى ي ٍ يي ى ي‬
‫ى ى‬ٛ ٔ‫ػ‬ ٍ ٞ‫ا ىك ي‬٠‫ػٗ ُىةل ي‬ ‫ ي‬ٟ‫ٍ ي‬ٜ‫ػط ىخ‬ ٍ ‫ى ِّ ٍ ي ى‬
ٍ ٍ‫ةغ ى‬
ٍٗ ‫ػه‬ ُ ‫ب‬٠‫ػزغ ُٖػ‬ ً ‫د‬ ‫ل‬ ً‫ـ‬٠‫ػ‬ ‫ي‬ ٢‫ػ‬ ٌ
ً ٗ‫ػػ‬ ٌ ٝ‫شجعػ‬ 94
TRANSLATION:
. . . in َُ ‫ َسـدِّؼ ْحـ‬, ‫فَ ْاظ َف ْؼح َؾْنْ ُ ُـم‬, ‫كَامُؼوا َو ُ ْه‬, ‫ ِف ً َ ْو ِم‬, ‫ؼوة‬
َ ُ‫ ََل ثُؼؼ ِز ْػ كُـو‬, and ‫كُـ ْل ه َ َــ ْم‬.

COMMENTARY:
In this line, those places in which idghām will not take place are mentioned. They are
found in the following cases:
1) In mutajānisayn and mutaqāribayn, the first letter should not be a letter from
the throat e.g. َُ ‫سـدِّؼ ْحـ‬,َ ‫فَ ْاظ َف ْح َؾْنْ ُ ْم‬, ‫ ََل ثُؼؼ ِز ْػ كُـوُؼوت َيَا‬, ٌََ‫ َبتْ ِو ْل َُ َمبْ َم‬, ‫ َبفْ ِص ْػ ؿَو َ َْيَا‬.
2) If the first letter is a letter of madd e.g. ‫ ِف ً َ ْو ِم‬, ‫كَامُؼوا َو ُ ْه‬. Though some may deem
the two wāws or the two yāʾs as mithlayn, they are not, according to the given
definition. Therefore, idghām will not take place.
3) In general, idghām does not take place in the lām of the verb e.g. ‫كُ ْـل ه َ َــ ْم‬, ‫كُوْيَا‬,
‫ َح َـوْيَا‬, َُ ‫فَامْـخَلَ َم‬, َُ ‫فَامْـخَلَ َعـ‬. Some may compare the lām of the verb to the lām al-taʿrīf,
where idghām is made of the lām into the nūn and the tāʾ e.g. ‫وامي ْج ِم‬,َ ِ‫وام ِخّْي‬.َ

Waqf

Waqf literally means to stop. Technically, it is to stop at the end of a complete word,
to renew one’s breath without unnecessary delay, with the intention of continuing
recitation.
From this definition, it is understood that waqf cannot be made in the middle of a
word e.g. the ‫ َامْ ْح‬of ُ‫ َامْؼ َح ْمس‬or the ‫ ه َ ْؽ‬of ُ‫ايكَ ه َ ْـ ُحس‬. This definition also infers that if one
ِ
stops for a longer time than is usually needed to renew one’s breath, then it is also not
considered as waqf e.g. one stops for five or ten minutes between his stops. Similarly,
if one stops without intention of continuing, then it is not considered as waqf, but will
actually be qaṭʿ.

97
Ibtidāʾ literally means to start or begin. Technically, it is the start of one’s recitation,
whether it is after waqf or after qaṭʿ. If it is after qaṭʿ, then the rules of istiʿādhah and
basmalah will apply.

TEXT:
‫ى‬ ‫ى ي َّ ى ٍ ى ٍ ى ٍ ن‬ ‫ي ى ٍ ي ى ِّ ى‬ ٍ‫ي‬ ‫ى ٍ ى ى‬
‫ػرؼ ىكُػٍػة ىكاثٍػ ًذػدا‬
ً ‫ػه‬‫د‬ ‫ف‬ ‫أ‬ ‫ػػد‬‫ث‬‫ل‬ ‫ا‬ ‫د‬ ٠‫ػػ‬‫ػض‬ ‫د‬ ‫ف‬ ‫أ‬ ٚ‫ػ‬ ً ‫ ىكبػهػد ٘ػػة ت‬95
‫ػص‬
TRANSLATION:
After you have excellently mastered Tajwīd, it is necessary that you know waqf and
ibtidāʾ.

COMMENTARY:
After completing the makhārij and the ṣifāt - lāzimah and ʿāriḍah - the author
embarks on explaining waqf. In the same manner that knowing where to stop and
how to stop is important, it is also necessary that the reciter knows where to start
from. If he starts in an incorrect place, it may distort the meaning as well. Similarly,
he also needs to have knowledge of how to start.

TEXT:
‫ِّ ى‬ ‫ٍ ٍ ن‬ ‫ى ه ى‬ ‫ ى َّ ٍ ي ٍ ى َّ ى ى ى ى ى‬96
‫ ينػٖػِػة‬١‫ػ‬ٜ‫هػ‬ٙ‫ػػةؼ ًإف ثً ى‬
‫دػػةـ ىكك و‬ ‫ػهػٖػِػة‬ ‫ٌةٕػٖػٍػق ًإف دػػػٗ كل د‬
TRANSLATION:
If the word is complete and not linked (to what follows), then it is tām. If it is linked
in meaning, then it is kāfī.

COMMENTARY:
What follows the place of waqf is either linked to what is before it or not. If it is
linked, then it will either be linked in meaning (‫ ) َم ْـ ًن‬or grammar (‫)م َ ْف ًؼا‬.
If what follows the place of waqf has no link to what is before it, then this is waqf tām
e.g. ُ‫اَل ًَو ِم ّ ِاِل ٍِن * ايكَ ه َ ْـ ُحس‬ َ ‫ه امْـ ُم ْف ِو ُح‬,
ِ ِ ‫ َم‬, ...‫و ََل امضا ِم ّ َْي * ثسم للا‬,َ ...‫ون * ان ِاذل ٍَن َن َف ُصوا‬ ّ ِ ُ ‫للا ؿَ َل‬
ُُ ‫ك‬ َ ‫ان‬
ِ ِ ِ
98
...‫ض ٍء كَ ِس ٌٍص * ًبَُّيُّ َا امي ُاش ا ْؾ ُحسُ وا َ جز ُ ُمك‬
ْ َ . In all these examples, what follows the place of waqf has
no link to what is before it, in meaning or grammar i.e. it is not linked to what is
before it in meaning, nor grammar.
If what follows the place of waqf is linked to what is before it in meaning (‫) َم ْـ ًن‬, then
this is waqf kāfī e.g. ...‫َل * َو َِبِل ٓ ِد َص ِت‬ َ ِ ‫ َو َما بىْ ِز َل ِم ْن كَ ْد‬, ‫ون * بوم ٓ ِئ َم ؿَ َل‬ ْ ُ ٌَ‫ َو ِمما َز َس ْك‬, * ‫ُُسً ى ِ ّم ْن ز ِ ّ ِِب ْم‬
َ ‫اه ً ُ ْي ِف ُل‬
‫ َوبوم ٓ ِئ َم‬, ...‫ُون اَل‬
َ ‫ َو ِاذل ٍَن ٔب َمٌُوا * َو َما ًَؼزْسَ ؾ‬. In these examples, what follows the place of waqf is
ِ
linked to what is before it in meaning only, and not in grammar.
In the next line, the author gives the ruling pertaining to these two types of waqfs.

TEXT:
‫ل ٍالم يي ى‬٠‫ػدا شػ ى‬
ٍٚ‫ػصػ‬ ‫ى ٍ ىى ىٍ ى‬
‫ج‬ ‫ت‬ ‫ل‬ ‫ك‬ ً‫ػ‬ ِ ٌ ٍ ‫ع ىص‬
ٚ ‫ػً ىكاثٍػذىػدئٍ ىكإ ٍف ثٖى ٍٍق ٌى ى‬
ٍ
ً ً ً ‫و‬ ً ً ً ًُ 97
TRANSLATION:
Stop (on it) and start (with what follows). If (it is) linked grammatically (‫)م َ ْفغ‬, then it
is (waqf) ḥasan; so stop (on it) and do not start (from what follows) except if it is the
end of a verse, then it will be allowed.

COMMENTARY:
At the start of this line, the ruling regarding the two aforementioned waqfs are given:
it is allowed to continue recitation with what follows without going back and
repeating i.e. there is no need to repeat from what is before the place of waqf.

If what follows the place of waqf is linked to what is before it in grammar (ٍ‫ ) ِتو َ ْفغ‬and
the meaning that is given is sound, then this is waqf ḥasan e.g. * ‫ َامْؼ َح ْمسُ ِلل‬, ‫َامْؼ َح ْمسُ ِلل َز ِ ّة‬
...‫امْ َـامَـ ِم َْي * امص ْحـم ِن امص ِح ِح‬, ...‫وة‬
ِ ُ‫ َبهْ َـ ْم َت ؿَوَهيْ ِ ْم * كَ ْ ِْي امْـ َملْض‬, ...‫اه‬ َ ُ ‫ َوً ُ ِلمي‬. In all these
ْ ُ ٌَ‫ون امعوو َت * َو ِمما َز َس ْك‬
examples, what follows the place of waqf is linked to what is before it in grammar.
It should be held in mind that if they are linked in grammar, they will automatically
be linked in meaning.
99
The ruling regarding waqf ḥasan is that the reciter needs to repeat from before the
place of waqf and will not be allowed to continue recitation from what follows.
However, if waqf ḥasan is at the end of a verse, then it will be allowed to continue
recitation from what follows.

TEXT:
‫ٍ ى ى ٍ ى ي‬ ‫ػً يم ٍؾ ى‬‫ي ى ي‬ ‫ه ى ي‬ ‫ ى ى ٍ ي ى ى َّ ى‬98
ٝ‫ػرا ىك ييػجػدا ُػجػٖػ‬
ًّ ‫ػف‬ ُ٠‫يػ‬ ٝ‫ػيػط ىكٕػػػ‬ ‫ػػٗ ُ ًج‬ ‫كىػيػر ٘ػػة د‬
TRANSLATION:
(And that passage) which is not complete, is qabīḥ. Waqf will be made upon it, if
forced to do so, and ibtidāʾ will be made from before it (the waqf qabīḥ).

COMMENTARY:
In the previous waqfs – tām, kāfī and ḥasan – the meanings were sound. In this line,
the author explains that waqf which is made in such a place where a complete
meaning is not understood, or it distorts the intended meaning. This is known as
waqf qabīḥ e.g. *‫ث ِْس ِم‬, *‫امص َاظ‬ َ ‫و َما َذو َ ْلٌَا امس َم َاو ِاث َو ْ َاِل ْز َط َو َما تَُْْنَ ُ َم‬,َ ‫ان ُ َشا َب ِِخ َ ُل ِج ْس ُؽ‬
َ ّ ِ َ‫ ِا ُْ ِسَن‬, ‫ا*َل ِؾحِْي‬
ِ
‫ون*ه َ ْـ َجة‬ ‫ـ‬ ‫س‬ ِ
‫ج‬ ‫و‬,
َ ُ ْ َ ِْ َ ْ َ ‫ي‬ ‫ح‬ ‫خ‬ ‫َس‬ ٌ َ
‫َل‬ ‫للا‬ ‫ن‬ ‫ا‬, ‫ي‬ ‫س‬ِ َ‫ُّي‬
ْ ّ ‫َل‬َ ‫للا‬ ‫ن‬ ‫ا‬,‫ص‬ َ ‫ص‬ ‫ـ‬ ْ ‫م‬‫ا‬ ‫ون‬
َ َ َْ َ ُ ‫و‬‫م‬ِ ‫ح‬ ‫ؼ‬ ً ‫ٍن‬ ِ
‫*اذل‬ ‫ز‬ ِ ‫ا‬‫امي‬ ‫َاة‬
ُ ‫َص‬ ْ َ
‫ب‬ ‫م‬
ُْ‫ْن‬‫ب‬َ , ْ
‫مك‬ُ ‫ى‬ َ‫ًس‬
‫س‬ ِ َ
‫ِل‬َ ‫َت‬
ْ ُ ‫ص‬ َ
‫ك‬
ْ َْ‫ص‬ ِ
‫ِئ‬ َ ‫م‬
ِ ِ ْ
‫وم َ ِ ِْئ َن َف ْص َُت‬.َ In these examples, the meaning is either not understood, or it is distorted. It
is linked to what is before it in meaning and in grammar, the same as waqf ḥasan.
The difference is that the meaning expressed is not good. Therefore, Ibn al-Jazarī says
that this type of waqf is only done if one is forced to do so due to lack of breath,
sneezing, forgetting what comes next, and so on. This is what he alludes to when he
states: ‫ ُمؼضْ َؼع ًّؼصا‬. Thus, waqf qabīḥ is only done when it is waqf iḍṭirārī i.e. a forced stop.
The implied opposite is that waqf tām, kāfī, and ḥasan are waqf ikhtiyārī – the
voluntary stop i.e. the reciter chooses where he intends to stop.
In this line, the ruling for waqf qabīḥ is also given: to repeat from before the place of
waqf. It is not allowed that the reciter continues from what follows during waqf qabīḥ.

100
This is what the author means when he states: َُ ‫ ; َوً ُـ ْدـسَ ا كَ ْدـوَــ‬ibtidāʾ will be made from
what is before it.

Unlike waqf which may be ikhtiyārī and iḍṭirārī, ibtidāʾ is only ikhtiyārī i.e. the reciter
always has the option of choosing where to start from. Therefore, when starting, the
reciter should choose an appropriate place to start from. In the same manner that
waqf is divided into four – tām, kāfī, ḥasan and qabīḥ - ibtidāʾ is also divided into
four:
1) Tām – ibtidāʾ is tām after waqf tām
2) Kāfī – ibtidāʾ is kāfī after waqf kāfī
3) Ḥasan
4) Qabīḥ
In the last two, the waqf may be ḥasan and ibtidāʾ from what follows qabīḥ e.g.
‫ون امص ُسو َل – َواي ُ َْك – َب ْن ث ُْؤ ِمٌُوا َِب ِلل‬
َ ‫ ًُؼ ْر ِص ُح‬or waqf may be qabīḥ and ibtidāʾ from what follows
ِ
ḥasan e.g. ‫ َومَ ِ ِْئ َن َف ْص َُت – ان ؿَ َش ِاب مَضَ ِسًس‬- ‫مَ ِ ِْئ صَ َك ْص ُ َْت َ َِل ِسًسَ ى ُ ْمك‬.
ِ

TEXT:
ٍ ‫ى ي‬ ‫ىك ىل ىظ ى‬
‫ػراـو ىديٍ ى‬ ٍ ٍ‫ٍ ى‬ ‫ٍي‬ ٍ‫ى‬
‫ ىشػجىػت‬ٝ‫ػر ى٘ػػة ٕػ‬ ‫ػً ىك ىصػت‬
‫و‬ ُ ‫ك‬ ٚ ٘ ‫آف‬
ً ً ٍ
‫ػر‬ِ ٕ‫ ا‬٢‫ ىكٕح ىس ًٌػ‬99
TRANSLATION:
And there is not in the Qurʾān any waqf which is compulsory, or unlawful, except
that which has a reason.

COMMENTARY:
In this line, the author explains that there is no waqf in the Qurʾān that is compulsory
according to sharīʿah – that is, if it is not made, the reciter will be considered a sinner.
Similarly, there is no waqf in the Qurʾān which is unlawful by sharīʿah, which if made,
an individual will be a sinner.

101
However, certain reasons may result in that waqf being unlawful – such as one who
understands the meaning and purposely, or in jest, stops on a place to distort the
meaning e.g. ‫و َما ِم ْن ال‬,َ ‫ا ِ ّّن َن َف ْص ُث‬, and so on.
ِ ِ
Thus, when teachers advise their students to stop at a particular place, or continue at
a place, it means that it is better or good to stop or continue at that particular place
according to their understanding, and not necessarily that it is compulsory or
unlawful for the student to stop or continue there.

TEXT:
‫ي‬ ٍ ‫ى‬ ٍ ‫ى ٍى ٍ ي ى ٍى‬ ٍ
ٍ ‫اطذيػر‬ ٍ َّ ‫ى ى ي‬
‫ػػر ٍط‬
ً ‫ط‬ ‫م‬ً ‫ػػةل‬ً ‫ب‬ ‫ك‬ ً‫ػ‬
ً ُ ٠ ‫ل‬‫َك‬ ‫ػم‬‫ف‬ِٕ‫ا‬‫ك‬ ‫ط‬ ً ٗ‫ػ‬
ً ‫ش‬ ‫ػة ًرنػةيػح إػر‬ٙ‫ ى‬ٟ‫ي‬ ‫ى‬
ً ‫ ك ًذ‬100
TRANSLATION:
In the two of them (waqf and ibtidāʾ) consideration of orthography is a prerequisite.
Qaṭʿ is like waqf, and restricted to the end of the verses.

COMMENTARY:
Since waqf can only be made at the end of a complete word, and ibtidāʾ at the start of
a word, they are both restricted to orthography. In his Muqaddimat al-Jazariyyah, Ibn
al-Jazarī presents the cut and joined compounds (maqṭūʿ and mawṣūl) because correct
waqf and ibtidāʾ is only possible with knowledge of orthography.
In the second half of the line, qaṭʿ is discussed. It literally means to cut. Technically, it
is to stop one’s recitation without the intention of continuing. Qaṭʿ – the termination
of recitation – is only allowed at the end of a verse.

TEXT:
‫ٍ ي ي‬ ‫ى ٍ ى‬ ‫ث ٍ ٌ ى‬ ‫ي‬ ‫َّ ٍ ي ٍ ي ى ى‬
‫ ٍع‬ٛ ‫ةؿ ىظير‬
‫ ًٍػ و‬ٛ‫ػةؿ كا‬
‫ػذم ادًػ و‬
ً ً ‫ػس ىكخ ٍع‬
‫ و‬ٜ‫كف ت‬
ٍ‫ػ‬ ً ‫ د‬ًٚ٘ ‫كالصٓػخ‬ 101
TRANSLATION:

102
Sakt is without renewal of breath; specific to joined (words) or separated (words),
wherever it is substantiated.

COMMENTARY:
Sakt literally means silence. Technically, it is the pausing of one’s recitation without
renewing the breath i.e. a break in the sound without a break in the breath.
Sakt may be made in one word e.g. ‫ام ُل ْؼصبٓن‬, ‫ا َِلفْـ ِئـسَ ت‬, َ‫ ظ‬or in two words e.g. ‫كَسْ َبفْوَ َح‬, ‫ َم ْن ب ٓ َم َن‬,
‫ َم ْن َز ٍاق‬, ‫ ت َ ْل َز َان‬wherever it is corroborated.
By stating ‚‫‛ َح ِْ ُر ه ُْط‬, Ibn al-Jazarī establishes that sakt is restricted to transmission i.e.
sakt may only be made in those places where transmission validates it.

TEXT:
ٍ ‫ىي ى‬
‫انػذ ى‬ ٍ ‫كا﵀ ىظ‬
‫ي‬ ‫ي ٍى‬
‫ إٍ ي‬٢‫ل ٍخػػذ ٌػ‬ ‫ ى ٍ ى‬102
‫ػة ًدم‬ٙ‫ػ‬ ٠‫ػػػ‬ٞ‫ك‬ ٢‫ػ‬‫ػج‬ ‫ص‬ ‫د‬ً ‫ا‬ ‫ ى‬ٙ‫ػ‬
‫ػر‬ ً ً ‫ا‬ ٚ‫يػ‬ ‫ظ‬
ً ‫ف‬ ‫كال‬
ً ً
TRANSLATION:
Now the time has come to embark on the objective, Allah is my Sole-Guardian and
upon Him is my dependence.

COMMENTARY:
After completing his introduction, the actual intent of penning this work starts:
discussing the differences of the 10 Qirāʾāt according to the previously-mentioned
Transmitters and Ṭuruq.

103
 The Istiʿādhah

Istiʿādhah means to seek refuge and protection in Allah from the cursed Satan. In this
chapter, it particularly refers to seeking refuge and protection in Allah from Satan
when engaging the recitation of the Qurʾān.

TEXT:
‫ٍ ي‬
َّ‫ػِػرا‬ ‫ى‬ ‫ن‬ ٍ ‫ى‬ ٍ َّ ‫ى‬ ٍ ‫ي ٍ ى ى َّ ى‬ ‫ي‬ ‫ي ٍ ى‬
ٕ‫ػيػم ا‬
ً ًٙ ‫ػرا ًٕػض‬ٟ‫ػٔ صػ‬
ً ‫َكنلػع‬ ‫ذ ًإف أردت دػِػػرا‬٠‫ ىكُػػػٔ أنػػػ‬103
‫ى‬
TRANSLATION:
Say ‚‫ ‛ َبؾُو ُر‬when you (intend) reciting, as in (Sūrat) al-Naḥl – loudly – for all the
Qurrāʾ.

COMMENTARY:
Three matters are discussed in this line:
1) The wording of the istiʿādhah.
2) Where the istiʿādhah should be made.
3) Whether it should be made loudly or softly.

The Wording of the Istiʿādhah

Ibn al-Jazarī suggests that the advised wording for the istiʿādhah is that which comes
in the verse of Sūrat al-Naḥl:
ْ ْ ْ
﴾‫ۺ‬۹﴿ ‫جی ِم‬
ِ ‫الر‬ ‫الشیط ِن‬ ‫ن‬ ‫م‬ ‫﵀‬
ِ ‫ا‬‫ب‬ ‫ذ‬‫ع‬ ‫ت‬ ‫اس‬ ‫ف‬ ‫ن‬‫ا‬‫ر‬ْ ‫ق‬ ‫فاذا قرات ال‬
َّّ َّّ َّ ِ ِ ِ َّ َّ َّ ُ َّ َّ َّ َّ ِ َّ
‚When you intend reciting the Qurʾān, then seek refuge in Allah from the accursed
Satan‛ – al-Naḥl: 98.
Upon closer inspection of the verse, one finds that the word ‫ فَ ْاس خَ ِـ ْش‬is used, suggesting
that when making istiʿādhah, one should use the wording which stems from the tenth
scale i.e. ‫ب َْس َخ ِـ َُش َِب ِلل‬.58 To clarify this misconception, Ibn al-Jazarī states in the line that
58
Some have attributed ‫ب َْس َخ ِـ َُش‬, ‫ و َ ْس َخ ِـ َُش‬and ‫ ِا ْس َخ َـ ْش ُث‬to Ḥamzah, which is incorrect. See Al-Nashr: 1/246.
104
‚‫ ‛ َبؾُو ُر‬should be used, and not ‫ب َْس خَ ِـ َُش‬. The reason is that in the verse, Allah is giving
an instruction to seek refuge, therefore the ‫ ش‬and ‫ ث‬appear in the wording from the
tenth scale. The peculiarity of the tenth scale is that it denotes the seeking of
something; in this case, seeking refuge (‫) َظوَة امْ َـ ْور‬. Other similar words which come
from the tenth scale are ‫ ِا ْس ِخز ََازت‬, which means the seeking of goodness (‫)ظوَة امْز َْْي‬ َ and
‫ ِا ْس ِخ ْل َفاز‬, which is the seeking of forgiveness (‫)ظوَة امْ َم ْل ِف َصت‬. َ Thus, while Allah gives the
instruction to seek refuge in this verse of Sūrat al-Naḥl, Allah practically expresses the
wording to be used in many other verses of the Qurʾān e.g. ‫كُ ْل َبؾُو ُر ِج َص ِ ّة امي ِاش‬, ‫كُ ْل َبؾُو ُر‬
‫ ِج َص ِ ّة امْ َفو َ ِق‬,‫ َوكُ ْل ز ِ ّة َبؾُو ُر ت َِم ِم ْن َ َُه َز ِاث امض ََا ِظْي‬, ‫ون ِم َن امْ َجا ُِ ِو َْي‬ َ ‫ َبؾُو ُر َِب ِلل َب ْن َب ُن‬etc. This wording is
also found in aḥādīth:
ُ ‫ ً َ ُل‬،ٍ‫ا َرا جَضَ ِسَ َب َحسُ ُنـ ْم فَوُْ َ ْس خَ ِـ ْش َِب ِلل ِم ْن َب ْزتَؽ‬
...‫ َانو ُِّم ا ِ ّّن َبؾُو ُر ت َِم‬:‫ول‬
ِ ِ
‚When any one of you terminates prayer (tashah-hud), then seek refuge in Allah from
four things, say: ‘O Allah, I seek refuge (‫‛…’) َبؾُو ُر‬59

The preferred wording is therefore: ‫ َبؾُو ُر َِب ِلل ِم َن امض َْ َع ِان امصحِ ح‬.60 The discussion regarding
the wording is continued in the next line.

Where should the Istiʿādhah be made?

Some have suggested that istiʿādhah be made after one’s recitation because the word
‚‫ ‛كَ َص ْب َث‬in the verse is in the past tense, and the ‫ ف‬attached to ‫ فَ ْاس َخ ِـ ْش‬denotes a
postponed action; both proposing that the istiʿādhah be made after one terminates
recitation.61 However, the correct understanding of this verse is when one intends to
recite the Qurʾān (‫)ا َرا َب َز ْذث ُّ ُـم امْ ِل َص َاء َت‬, similar to the verse of ablution in Sūrat al-Māʾidah: 6,
ِ
59
Ṣaḥīḥ Muslim: 1/412. (ḥadīth 130/588). Al-Nashr: 1/248; Sharḥ al-Ṭayyibah of al-Nuwayrī: 1/281.
60
In Jamāl al-Qurrāʾ, Abū al-Ḥasan al-Sakhāwī claims that there is concensus (ijmāʿ) on this wording. Ibn al-Jazarī
suggests that this is rather the preferred wording, and not via ijmāʿ, since other variations in the wording for the
istiʿādhah are also transmitted. This is further explained in verse 104.
61
Abū al-Qāsim al-Hudhalī relates this from Ḥamzah via ʿAbd al-Raḥmān ibn Qalūqā in his Kāmil. However, Ibn
al-Jazarī criticised the transmission of Ḥamzah via Ibn Qalūqā in the Kāmil since it is broken-chained (munqaṭiʿ).
Others, like Abū ʿAmr al-Dānī, Abū al-ʿAlāʾ al-Hamadhānī, Ibn Siwār and Sibṭ al-Khayyāṭ who transmit from
Ḥamzah via Ibn Qalūqā do not mention istiʿādhah post recitation. See al-Nashr: 1/255.
105
where ‫ ا َرا كُ ْم ُ ْت ا َل امعوَو ِت‬means when one intends to stand for Prayer ( ‫ا َرا َب َز ْذث ُّ ُـم امْ ِل َِا َم ا َل‬
ِ ِ ِ ِ
‫)امعوَو ِت‬.62 Furthermore, there is agreement of the Qurrāʾ that istiʿādhah be made before
one begins recitation of the Qurʾān.63

Should Istiʿādhah be Made Loudly or Softly?

It is preferred that the istiʿādhah be made loudly for all the Qurrāʾ. While this is
preferred, other opinions will be discussed in verse 105.
Though making istiʿādhah loudly is mentioned unrestrictedly, Abū Shāmmah
mentions that the istiʿādhah should be restricted to whether a listener is present or
not. Thus, when there are listeners, it will be done loudly, or else it will be done
softly. Therefore, if one is alone, or if reciting the Qurʾān softly, then the istiʿādhah
will be made softly.
What is meant by making the istiʿādhah softly is saying it in such a manner that at
least one is able to hear oneself reciting it, and not complete concealment of it by
saying it in one’s mind.

TEXT:
‫ى ٍ ى َّ َّ ي ى‬ َّ ‫ى ٍ ي‬ ‫ ى ٍ ي ى ِّ ٍ ى ٍ ى ٍ ى ٍ ن ى ى‬104
‫ػ ًِػَل‬ٛ ‫ػة‬ٙ‫ػذل ُػد غػط ً٘ػ‬ ً ٕ‫تهػد ا‬ ‫ػػزد ٍٕػلػة ٌػػَل‬ً ‫كإًف تيػيػر أك د‬
TRANSLATION:
If you change or add to the wording (of the istiʿādhah), then do not exceed that which
is sound from amongst that which is transmitted.

COMMENTARY:
In this line, Ibn al-Jazarī presents a precept regarding the wording of the istiʿādhah: if
one opts to make any changes in the wording of the istiʿādhah, then one should

62
Refer to the chapter of istiʿādhah in Thamarāt Ayyūb al-Qārī ʿalā Uṣūl Ḥirz al-Amānī.
63
Al-Nashr: 1/254.
106
adhere to those wordings which have been soundly transmitted.64 In the Nashr, Ibn
al-Jazari mentions a few variations of the istiʿādhah.65 At times, these variations are
general for all the Qurrāʾ e.g. in Jāmiʿ al-Bayān,66 Abū ʿAmr al-Dānī relates ‫َبؾُو ُر َِب ِلل‬
‫ امس ِمَؽ ِ امْ َـ ِو ِح ِم َن امض َْ َع ِان امصحِ ِح‬as the general practice for all the Qurrāʾ i.e. al-Ḥaramayn
(Nāfiʿ, Abū Jaʿfar and Ibn Kathīr), al-Shām (Ibn ʿĀmir al-Shāmī) and al-ʿIrāqayn (the
Baṣrīs and the Kūfīs); while in the Talkhīṣ,67 Abū Maʿshar al-Ṭabarī relates ‫َبؾُو ُر َِب ِلل‬
‫ امْ َـ ِؼ ِح ِم َن امض َْ َع ِان امصحِ ِح‬only for Qunbul.68
At the same time, all the variations appearing in the books are not necessarily sound
e.g. in the Kāmil, Abū al-Qāsim al-Hudhalī relates ‫ َب ُؾو ُر َِب ِلل امْلَا ِذ ِز ِم َن امض َْ َع ِان امْلَا ِذ ِز‬and
‫ َب ُؾو ُر َِب ِلل امْلَ ِو ِ ّي ِم َن امض َْ َع ِان امْلَ ِو ِ ّي‬, which are both not sound transmissions.69
It should be kept in mind that in spite of all the variances related in the books, the
preferred wording of the istiʿādhah is ‫ َبؾُو ُر َِب ِلل ِم َن امض َْ َع ِان امصحِ ح‬according to all the
Qurrāʾ, as mentioned in the first line of this chapter.

TEXT:
‫ِّ ى‬ ‫ى ه‬ ‫ى ى ى‬ ‫ى ٍ ىه ٍ ي ى ى‬ ٍ ‫ى‬
‫ػعػػح ىك ينػػٖػػَل‬ ً‫ىكًُػيػػٔ ل ٌػةد‬ ‫ػزة ىظػير دػَل‬ ٙ‫ ظػ‬٢‫ ىك ًرئ ييػخ ًٍػ‬105
TRANSLATION:
It is said that Ḥamzah conceals the istiʿādhah wherever he recited, and it is said that
he does not (conceal it) by Fātiḥah; and both are weak (opinions).

64
Imam al-Shāṭibī mentions changing the wording of the istiʿādhah unrestrictedly: ‫( َوا ْن ثَؼ ِز ْذ ِم َصت ّ َِم ثَـٌْؼ ِزُّيًا فَوَ ْس َت ُمؼ َجِ ًل‬if
you increase the wording to glorify your Lord, then you will not be amongst those who are ignorant). However, ِ
restricting it to that which is soundly transmitted is advised by Ibn al-Jazarī. See al-Nashr: 1/251-252.
65
Al-Nashr: Vol. 1/246.
66
Jāmiʿ al-Bayān: 145.
67
Al-Talkhīṣ: 133.
68
Note that in both these variances in the wording of the istiʿādhah, there are additions in glorifying Allah i.e.
ِ‫ امس ِمَؽ ِ امْ َـو ِح‬and ‫ام ّـ ِؼ ِح‬. In the same manner, the only sound transmission regarding the istiʿādhah in which omission
of the wording takes place is ‫ َبؾُو ُر َِب ِلل ِم َن امض َْ َع ِان‬. See al-Nashr: 1/251.
69
Al-Nashr: 1/248-249.
107
COMMENTARY:
In line 103, it was mentioned that the istiʿādhah be made loudly for all the Qurrāʾ. In
this line, two other opinions are mentioned for Ḥamzah:
1) Ḥamzah would conceal the istiʿādhah i.e. recite it softly, throughout the
Qurʾān, whether by Sūrat al-Fātiḥah or elsewhere.70
2) Ḥamzah would conceal the istiʿādhah throughout the Qurʾān except by Sūrat
al-Fātiḥah, where he would then recite it loudly.
At the end of the line, Ibn al-Jazarī suggests that both these opinions are weak by
stating ‚‫ َ‛وؾُـ ِو ّ َـل‬i.e. ‫ َ;وضُ ِ ّــ ًفا‬the alif at the end of the verb is dual, referring to both
opinions.
Therefore, the preferred practice for all the Qurrāʾ, including Ḥamzah, is to recite it
loudly.

TEXT:
ٍ ‫ى‬ ٍ ‫ي‬ ‫ي‬ ٍ‫ى ي ه ىى ى ى‬ ٍ ‫ ى ٍ ى ي ٍ ى ى ٍ ى ٍ ٍ ى ٍ ي‬106
‫ػضػػت‬ً ‫ػٗ ي‬ٟ‫ذ كُػػةؿ بهؾػ‬٠‫دػهػ‬ ‫ كاشذ ًعت‬،ٔ‫ أك ًغ‬ًٝ ‫ٗ نٖيػ‬ٟ‫كًُػً ل‬
TRANSLATION:
And stop on it (the taʿawwudh) for them (the Qurrāʾ) or join (it to what follows). The
taʿawwudh is desirable, while some of them say it is compulsory.

COMMENTARY:
Two matters are discussed in this verse:
1) The stopping and the joining of the istiʿādhah.
2) The ruling regarding the istiʿādhah.

70
Even though Ibn al-Jazarī only mentions this opinion for Ḥamzah here, it is also attributed to Nāfiʿ. See al-
Nashr: 1/252. Perhaps this is what Imam al-Shāṭibī alludes to when he states: ‫وا ْدفَا ُء ٍُ فَ ْؼع ٌل َب ََب ٍُ ُوؿَاثُـيَا‬.َ This opinion is
related for Ḥamzah by Abū al-ʿAbbās al-Mahdawī in his book Sharḥ al-Hidāyah: 1/8. ِ
108
 71
Stopping and Joining of the Istiʿādhah
All the Qurrāʾ allow one to either stop on the istiʿādhah, or join it to what follows,
whether it is the basmalah or not.
If it is not the basmalah, then one should note whether it is followed by a mīm or not;
if followed by a mīm, ighām kabīr will be made by those who transmit it e.g. ‫امصحِ ِح * َما‬
ْ‫هًَ ْ َسخ‬. Care should also be taken not to join the istiʿādhah directly to the name of Allah
e.g. ‫للا ِاذلي َ ُل َما ِف امسمو ِث َو ْ َاِل ْز ِط‬
ِ * ‫امصحِ ِح‬, His qualities e.g. ‫ امصحِ ِح * امص ْح ِن امص ِح ِح‬or pronouns
referring to Allah e.g. ‫امصحِ ِح * َو ِؾ ْيسَ ٍُ َم َفا ِث ُح امْلَ َْ ِة‬, ‫ امصحِ ِح * ام َ َْ َِ ٍُ َص ُّذ ِؿ ْ ُمل امساؿَ ِة‬etc.72
ِ
73
The Ruling Regarding the Istiʿādhah
Some are of the opinion that making the istiʿādhah is compulsory because it is
mentioned as an imperative command in the verse of Sūrat al-Naḥl. However, the
view of the majority, as suggested by Ibn al-Jazarī, is that it is desirable and not
compulsory. There are aḥādīth in which the Prophet  started recitation of the
Qurʾān without reciting the istiʿādhah.74 If it was compulsory, then surely the Prophet
 would have recited the istiʿādhah.

71
This discussion is not mentioned in the Shāṭibiyyah.
72
Hidāyat al-Qārī: 2/562; Al-Nashr: 1/266.
73
This discussion is not mentioned in the Shāṭibiyyah.
74
An example of this is the ḥadīth musalsal of Sūrat al-Kawthar. See Mukhtārāt min al-Musalsalāt by M. Saleem
Gaibie.
109
 The Basmalah

The discussions surrounding the basmalah revolve around:

1) Reading the basmalah between two sūrahs i.e. when joining two sūrahs in
one breath.75
2) Reading the basmalah when beginning recitation at the start of a sūrah.
3) Reading the basmalah when beginning recitation in the middle of a sūrah.
Ibn al-Jazarī discusses them in this order.

Ziyādāt al-Ṭayyibah:
Basmalah between two sūrahs would be an additional wajh for Abū ʿAmr al-Baṣrī, Ibn
ʿĀmir al-Shāmī and Yaʿqūb. This is if one considers that there are codes in the verse
of the Shāṭibiyyah:
ُّ ‫َو ََل هَؼط َنـل ُحـة َو ْحـ ٍَ َر َن ْؼصثُـ َُ * َو ِفـِؼَِا ِذ َل ٌف حِ ِسُ ٍُ َو ِاض ُؼح‬
‫امع َل‬
The Shāṭibiyyah therefore mentions sakt and waṣl for Abū ʿAmr and Ibn ʿĀmir,76 and
reading the basmalah would be additional.
If one considers that there are no codes in the line, then basmalah between two sūrahs
would not be additional wajh.
Yaʿqūb would be the same like Abū ʿAmr al-Baṣrī since the Durrah does not relate any
additional differences for him (to what is in the Shāṭibiyyah) regarding the basmalah.

Al-Aṣbahānī from Warsh will read like Qālūn i.e. recite the basmalah between two
sūrahs.

75
The two sūrahs being joined need not be in immediate succession to each other. However, the sequence of the
muṣḥaf must be maintained. Thus, when joining the end of one sūrah to another sūrah which appears before it in
the sequence of the muṣḥaf, or if joining the end of a sūrah to the beginning of that very sūrah, then basmalah
should be read; waṣl and sakt will not be made. See al-Nashr: 1/270.
76
This is understood from the previous verse of the Shāṭibiyyah: ‫ك َخ َل َي ٍُ َحع َل‬
ٌّ ُ ‫و ِظ ْل َو ْاس ُكـذَ ْؼن‬.َ
110
Khalaf al-ʿĀshir makes sakt via the Ṭayyibah, whereas via the Durrah he only had
waṣl.

TEXT:
ٍ‫ى ى ى‬ ‫ٍ ى ى‬ ٍ‫ي‬ ٍ ‫ى‬ ٍ‫ىى‬ ‫ ى ٍ ى ى‬107
‫ػٔ ىب ٍ ى‬
ًٖ‫ خ‬ٍٚ ‫دـ زً ٍَ ىر ىصة ىك ًغٔ ٌظة ىكخ‬ ً‫ػ ىػػ‬ٛ ٢‫ ثًػ‬ٚ‫ػ‬
ً ‫ي‬ ‫ت‬ ‫ر‬٠ ‫الص‬ ‫ي‬ ٙ‫بص‬
TRANSLATION:
(Read) the basmalah between two sūrahs for Qālūn, ʿĀṣim, Ibn Kathīr, Abū Jaʿfar, and
Kisāʾī. Make waṣl (between two sūrahs) for Ḥamzah. And for Khalaf (al-ʿĀshir)…

COMMENTARY:
Ibn al-Jazarī first discusses the reading of the basmalah between two sūrahs.
Qālūn, ʿĀṣim, Ibn Kathīr, Abū Jaʿfar, and Kisāʾī will read the basmalah between two
sūrahs.
Ḥamzah will make waṣl between two sūrahs i.e. he will join the two sūrahs in one
breath without reading the basmalah.
Khalaf al-ʿĀshir’s practice between two sūrahs is mentioned at the end of the line and
continues into the next line.

TEXT:
‫ه ى‬ ٍ ‫ى‬ ‫ى ٍ ي ٍ ى ٍ ى ٍ ي ٍي ى ٍ ن ى ى‬
‫ ىكئٍ ىكل‬٢‫ػخ ًٌػ‬
ً ً ْ ‫ػة‬ َّ ‫يػر ل‬
‫ٖص‬ ‫ى‬
ً ً ‫ذ‬ ‫اخ‬‫ك‬ ‫َل‬ ‫ ٌةشٓخ ك ًغٔ كإػخًٖ ْػٗ ًَحة ص‬108
TRANSLATION:
[And for Khalaf (al-ʿĀshir)], sakt and waṣl (is related). There is difference for Ibn
ʿĀmir al-Shāmī (‫) َنـ ْم‬, Abū ʿAmr al-Baṣrī, Yaʿqūb (‫ ) ِحـ ًما‬and Warsh (‫) َخ َل‬. Those who
make sakt (between two sūrahs) choose in (sūrahs) ‫ َوًْ ٌل‬and ‫…َل‬ َ

COMMENTARY:
Khalaf al-ʿĀshir makes sakt and waṣl between two sūrahs.
111
Ibn ʿĀmir al-Shāmī (‫) َنـ ْم‬, Abū ʿAmr al-Baṣrī, Yaʿqūb (‫ ) ِحـ ًما‬and Warsh (‫ ) َخ َل‬have
difference of opinion between two sūrahs: reading the basmalah, making waṣl, as well
as sakt.
The code (‫ ) َخ َل‬only refers to Warsh via al-Azraq. Warsh via al-Aṣbahānī will agree
with Qālūn i.e. read the basmalah between two sūrahs. This has been explained by the
author in lines 39 and 40.

In the second half of the line, the practice of the Qurrāʾ by the two sūrahs that start
with ‫ َوًْ ٌل‬i.e. ‫ َوًْ ٌل ِنّوْ ُم َع ِّف ِف َْي‬and ‫ك ُ َُه َز ٍت م ُّ َم َزت‬ ّ ِ ُ ّ ‫ َوًْ ٌل ِم‬and the two sūrahs that start with ‫ ََل‬i.e. ‫ََل‬
‫ ب ْك ِس ُم ِت ََ ْو ِم امْ ِلَِا َم ِة‬and ‫ ََل ب ْك ِس ُم تِؼِ َشا امْ َح َ ِل‬is discussed. It continues into the next line.

TEXT:
‫ى ي ىٍ ى ى‬ ‫ى‬ ‫ى‬ ٍ َّ ‫ ى ٍ ى ى ه ى‬109
‫ػَل‬ٙ‫ػ‬ ‫ر ًة ْػٔ بص‬٠‫ اث ٍ ًذػدا الص‬٢‫ىكًٌػ‬ َّ ‫ػخ ىن‬
‫ ىك ىغػػَل‬ٍٚ ٙ‫ػ‬ ‫ػٓ ي‬ ‫ كالص‬،‫ٖػح‬ٙ‫بص‬
TRANSLATION:
[Those who make sakt (between two sūrahs) choose in (sūrahs) ‫ َوًْ ٌل‬and ‫ َ]َل‬to read the
basmalah; and sakt (between these sūrahs) from those who relate waṣl. At the start of
the sūrah, all (the Qurrāʾ) read the basmalah…

COMMENTARY:
Those who apply sakt between two sūrahs – Warsh, Abū ʿAmr al-Baṣrī, Ibn ʿĀmir al-
Shāmī, Yaʿqūb and Khalaf al-ʿĀshir – will read the basmalah when joining the sūrahs
that start with ‫ َوًْ ٌل‬and ‫ ََل‬to the sūrahs immediately before them.
Those who apply waṣl between two sūrahs – Warsh, Abū ʿAmr al-Baṣrī, Ibn ʿĀmir al-
Shāmī, Ḥamzah, Yaʿqūb and Khalaf al-ʿĀshir – will make sakt between these sūrahs.
The reason for this distinction between these specific sūrahs is due to the bad
impression it might cause when joining it to what is before it e.g. ‫و َب ُْ ُل امْ َم ْل ِف َص ِت * ََل‬,َ ‫َوا ْذذ ُِّل‬
‫ َحٌ ِت * ََل‬, ‫ً َ ْو َم ِئ ٍش ِلل * َوًْ ٌل‬, ‫وث ََو َاظ ْوا َِبمع ْ َِّب * َوًْ ٌل‬.َ Therefore, those who consider this distinction,
112
like ʿAbd al-Munʿim Ibn Ghalbūn, al-Mahdawī in al-Hidāyah, Makkī in al-Tabṣirah,
amongst others, will read the basmalah between these sūrahs for those who make
sakt, and make sakt between these sūrahs for those making waṣl. Most do not
consider this distinction77 and apply by these sūrahs whatever is being applied by the
other sūrahs.78

In the second half of the line, the author starts discussing basmalah at the beginning
of the sūrah: all the Qurrāʾ will read the basmalah when starting recitation at the
beginning of a sūrah. This discussion continues in the next line.

TEXT:
ٍ ٍ ٍ ِّ‫ػفػة ىخػي‬ ٍ ‫ى ى ى ى ى ى‬
ٍ ‫ػػَل ىكٕى‬
ٔ‫ػ‬ًٙ ‫ػة يىػعذىػ‬ٟ‫يػ‬
‫ػر ىكذ ى‬
ً
‫ىك ىك ىش ن‬ ٔ‫ يك ًغػػ‬٠‫ػػ‬ ٌ ‫ل ثػراء وة‬٠‫ ًشػ‬110
TRANSLATION:
[At the start of the sūrah, all read the basmalah] except by (Sūrah) Barāʾah, then they
do not (recite the basmalah), even if joining (Sūrah Barāʾah to a sūrah before it). And
in the middle (of a sūrah) choose (whether to read the basmalah or not); and in it (i.e.
in the middle of Sūrah Barāʾah), it (the basmalah) is possible.

COMMENTARY:
All the Qurrāʾ will not read the basmalah at the beginning of Sūrah Barāʾah, even if
joining Sūrah Barāʾah to any sūrah before it, like Sūrat al-Anfāl, Sūrat al-Aʿrāf or Sūrat
al-Fātiḥah etc.79

77
Al-Nashr: 1/262.
78
Al-Ṣafāqusī argues that if this distinction is considered by these four sūrahs, then there are many other places
where they are found as well e.g. ‫ َامْؼ َح ُّي امْ َلُِّ ْو ُم * ََل‬, ‫وُ َُو امْ َـ ِ ُّّل امْ َـ ِؼ ُح * ََل‬,َ ‫هَؼ ْجزِي امْـ ُم ْح ِس يِ ْ َْي * َوًْ ٌل‬. (Sūrat al-Baqarah: 255-256,
Sūrat al-Mursalāt: 44-45). Additionally, if this distinction is considered, then one would not join the basmalah to
the start of these sūrahs as well i.e. ‫وًْ ٌل‬/َ ‫ث ِْس ِم امص ْح ِن امص ِح ْ ِح * ََل‬. See Ghayth al-Nafʿ: 608.
79
If one joins the end of Sūrah Barāʾah to the start of Sūrah Barāʾah, or if one joins a sūrah which follows Sūrah
Barāʾah in the sequence of the muṣḥaf to the start of Sūrah Barāʾah, then waqf should be made. See al-Hādī of
Sheikh Muḥaysin: 1/125; Hidāyat al-Qārī: 1/570.
113
In the second half of the line, the author starts discussing the reading of the basmalah
when beginning recitation in the middle of a sūrah: all the Qurrāʾ give the reciter an
option of reading the basmalah or not reading it. If the basmalah is being read, then
care should be taken that it is not joined to the name of Shayṭān e.g. ‫امص ِح ِح * امض َْ َع ُان‬
80
‫ًَـ ِـسُ ُن ُـم امْ َف ْل َص‬, or a pronoun referring to Shayṭān e.g. ‫للا‬
ُ َُ َ‫امص ِح ِح * م َ َـي‬.
At the end of the line, Ibn al-Jazarī suggests that the basmalah is allowed to be read in
the middle of Sūrah Barāʾah, even though it was not permitted at the beginning of
Sūrah Barāʾah. There are three considerations with regards to the basmalah in the
middle of Sūrah Barāʾah:
1) Those who do not read the basmalah in the middle of any sūrah besides
Sūrah Barāʾah will certainly not recite it in the middle of Sūrah Barāʾah.
2) Those who generally read the basmalah in the middle of any sūrah will allow
it in the middle of Sūrah Barāʾah.81
3) Those who deem that the practice regarding the basmalah in the middle of
the sūrah will follow what is applied at the beginning of the sūrah. Thus,
since there is no basmalah at the beginning of Sūrah Barāʾah, it will not be
read in the middle either.

TEXT:
ٍ ‫ى ى ى ٍ ى ى ٍ يي ى ي‬
‫عذى ى‬ ‫إف ىك ىغٍٖذى ى‬
ٍ ‫ ى‬111
ٍ ‫ػض‬
‫ػر‬ ‫ٌػػَل دػ ًِػً كىػيػرق ل يػ‬ ‫ ٍر‬٠‫ػػ‬
‫ػآخػػر إػص ى‬
ً ً ً ‫ث‬ ‫ػة‬ٟ‫ػ‬ ‫ك‬
TRANSLATION:
If you join it (the basmalah) with the end of a sūrah, then do not stop (on the
basmalah); and besides it (i.e. this manner of joining/stopping), there is no
prohibition.

80
Al-Nashr: 1/266.
81
This is only if one regards that the reason for the omission at the beginning of the sūrah – the anger of Allah (li
tanzīlihā bi al-sayf) towards the disbelievers then – no longer remains i.e. it was directed at them during that time
and no longer remains; thus, the basmalah may be read. If one regards regards that the anger of Allah towards
them still remains, then the basmalah will not be read. And Allah knows best. See al-Nashr: 1/266.
114
COMMENTARY:
In this verse, the author discusses the various ways of joining two sūrahs when
reading the basmalah: there are four logical ways of joining, of which only three are
allowed. The author mentions the one way which is not allowed in this verse: joining
the basmalah to the end of a sūrah and stopping on the basmalah, then reading the
second sūrah with a new breath; this is called waṣl al-awwal faṣl al-thānī. The other
three ways are allowed:
1) Faṣl al-Jamīʿ – stopping at the end of the first sūrah, reading the basmalah
and stopping at the end of it, then reciting the second sūrah with a new
breath.
2) Faṣl al-Awwal Waṣl al-Thānī – stopping at the end of the first sūrah, and then
joining the basmalah to the second sūrah in one breath.
3) Waṣl al-Jamīʿ – joining the first sūrah to the basmalah and then the basmalah
to the second sūrah; all in one breath.

115
 Sūrah Umm al-Qurʿān

This chapter discusses those differences in Sūrat al-Fātiḥah, referred to as ‚Umm al-
Qurʾān‛.

Ziyādāt al-Ṭayyibah:
َ ِ – however it appears – with a sīn. Via the
Via the Shāṭibiyyah, Qunbul reads ‫ِصاظ‬
َ ِ ‫امصاظ‬,
Ṭayyibah, a ṣād may also be read for Qunbul, however it appears e.g. ‫ِصاظ‬, َ ِّ
ِ ‫ِص ِاظ‬,
‫للا‬ َ ِ ‫ِص َاظ َم‬
َ ِ etc.

Via the Shāṭibiyyah, Khallād reads the first ‫امص َاظ‬ َ ّ ِ – in Sūrat al-Fātiḥah – with
ishmām, and with a ṣād wherever else it appears. Via the Ṭayyibah, four ways are
allowed for Khallād:
َ ّ ِ (in Sūrat al-Fātiḥah), as in the Shāṭibiyyah.
1) Ishmām in the first ‫امص َاظ‬
2) Ishmām in the second ‫ِص َاظ‬ َ ِ in Sūrat al-Fātiḥah. (Ishmām will only be made in
َ ِ in Sūrat al-Fātiḥah – if ishmām is made in the first
the second place – ‫ِص َاظ‬
َ ِّ
‫)امص َاظ‬.
3) Ishmām is made throughout the Qurʾān, but only in those places where it
appears with a lām al-taʿrīf.
4) No ishmām is made for Khallad througout the Qurʾān.

Via the Durrah, Ruways has ishmām in the chapter of ‚‫ ‛ َب ْظسَ ُق‬i.e. every ṣād appearing
َ ُ‫ً َ ْؼع ِسف‬, ‫ث َْع ِس ًَق‬, ‫ فَ ْاظسَ ْغ‬etc. Via the Ṭayyibah, a ṣād may also be read i.e.
after a dāl e.g. ‫ون‬
without ishmām. However, in ‫ ً ُ ْع ِس َز ّ ِامصؿَب ٓ ُء‬of Sūrat al-Qaṣaṣ and ‫ ً َ ْو َم ِئ ٍش ً َ ْعسُ ُز امي ُاش‬only
ishmām is allowed by Ruways i.e. no option in these two places.

Via the Durrah, Ruways reads the hāʾ with a ḍammah in the following:
1) ‫ – َوًُوِِِْ ُِم ْ َاِل َم ُل‬Sūrat al-Ḥijr: 3.
ُ ‫ – ً ُ ْل ٌِؼِ ُِم‬Sūrat al-Nūr: 32.
2) ‫للا‬

116
 3) ‫ – َو ِكِِ ْم ؿَ َش َاة ام ْؼ َج ِح ِح‬Sūrah Ghāfir: 7.
4) ‫اث‬ ِ َ‫ – َو ِكِ ُِم امسِِّـئ‬Sūrah Ghāfir: 9.
Via the Ṭayyibah, Ruways has an option of reading the hāʾ with a ḍammah as well as
with a kasrah.82

TEXT:
ٍ ‫ى‬ ‫ى ى ٍ ي ٍن ىى ىٍ ى‬ ٍ ‫ِّ ى ى‬ ًّ ٍ ‫ى‬
‫اط ًزف خٍٖػة ىَل ْيػً ىكُػم‬ ‫ًشػر‬ ‫اط ى٘م‬‫ الّس‬،‫ػٔ ًكػَل ىر ىكل‬ٛ ًّ ً ‫ ى٘ةل‬112
TRANSLATION:
ʿĀṣim, Yaʿqūb, al-Kisāʾī and Khalaf al-ʿĀshir read ‫ َما ِم ِـم‬. Qunbul – with an option –
َ ّ ِ and ‫ ِس َؼصاظ‬however they appear.
and Ruways (without an option) read ‫امَّساظ‬

COMMENTARY:
ʿĀṣim, Yaʿqūb, al-Kisāʾī and Khalaf al-ʿĀshir (‫ َ)ز َوى‬read ‫ َما ِم ِـم‬.
The remaining Qurrāʾ i.e. Nāfiʿ, Ibn Kathīr, Abū ʿAmr al-Baṣrī, Ibn ʿĀmir al-Shāmī,
Ḥamzah and Abū Jaʿfar will read ‫ َم ِو ِـم‬.

َ ِ and ‫امص َاظ‬,

In ‫ِص َاظ‬ َ ّ ِ wherever they appear in the Qurʾān – maʿrifah or nakirah
(definite or indefinite) – Qunbul will read it with a sīn, with an option of a ṣād as
well (‫)س ْن ُذوْ ًفـا‬.
ِ Ruways will read it with a sīn only; no other option.
By ‫( َن ِْ َـف َوكَـ ْؽ‬however they appear), the author alludes to the various ways in which it
may appear e.g. ‫ِصاظ‬, َ ِ ‫امصاظ‬, ِ ‫ِص ِاظ‬,
َ ّ ِ ‫للا‬ َ ِ ‫ِص َاظ َم‬
َ ِ etc.

82
Note that the ḥarakah on the mīm will be dependent on the ḥarakah being read on the hāʾ before it: if the hāʾ is
read with a kasrah, then the mīm will also be read with a kasrah and if the hāʾ is read with a ḍammah, then the
mīm will also be read with a ḍammah; except in Sūrah Ghāfir: 7, the mīm will always be read as sākin because it is
followed by a mutaḥarrik, unlike in the other cases where it is followed by a sākin.
117
TEXT:
ٍ ‫ٍي‬ َّ ‫ى‬ َّ ‫ى‬ ‫ى‬ ٍ ‫ى ى ٍ ى َّ ي‬ َّ ‫ ى َّ ي ى‬113
ًًٖ ‫ ك ًذم الَلـً اخذػ‬٢‫ًػ‬ٛ‫ كالة‬ًٝ ‫ الكؿ ًُػً ك ًذيػ‬،‫ام ؽٍة‬ ً ‫كالػػةد َكٕػز‬
TRANSLATION:
The ṣād (is read) like a zāy for Khalaf. There is difference of opinion (in reading the
ṣād like zāy) for Khallād in the first (place it appears), or in it (the first) and the
second (place it appears) or when it (the word) holds a lām.

COMMENTARY:
َ ِ and ‫امص َاظ‬,
In ‫ِص َاظ‬ َ ّ ِ wherever they appear in the Qurʾān, Khalaf (from Ḥamzah) will
read it with ishmām of the ṣād with that of a zāy.
Khallād has four different readings mentioned in this line:
1) Ishmām in the first ‫امصاظ‬ َْ
َ ّ ِ only (‫)اِلو ُل ِك ْـف‬.
2) Ishmām in the first and second appearances (‫) َو ِفِـ َِ َوامثا ِهؼي‬.
3) Ishmām in only those places where it appears with lām al-taʿrīf (‫ ) َو ِري امل ِم‬i.e.
َ ِّ
‫امص َاظ‬.
4) No ishmām wherever it appears (‫ ;ا ْد ُذـ ِو ْف‬in all these places he has another
option i.e. no ishmām).

The remaining Qurrāʾ – including Qunbul in his second option – will read with a ṣād
wherever they appear.

TEXT:
‫ي ى ٍ ي ى‬
ٍ ‫كف ى‬ ‫ٍ ى ى‬ ٍ ‫ ى ى ي ى ٍ ى ي ى ى ٍ ي ٍ ي ى‬114
‫ض‬ ‫ػي ًفػر‬ٙ‫ ال‬،‫ييػ ًد ىر ًىػر طٍة‬ ،‫ةب أغدؽ طٍة ىكإػخًٖ ىػ ٍر‬ ‫كب‬
TRANSLATION:
And the chapter of ‚‫( ‛ َب ْظسَ ُق‬is read as a zāy) for Ḥamzah, al-Kisāʾī and Khalaf al-
ʿĀshir; with an option (in the chapter of ‚‫ )‛ َب ْظسَ ُق‬for Ruways. In ‫ ً ُ ْع ِس َز‬Ruways,
Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (read it as a zāy). In ‫ون‬ َ ‫امـ ُم َع َْ ِع ُؼص‬, Khalaf (from
Ḥamzah reads it as a zāy).
118
‫‪COMMENTARY:‬‬
‫‪َ ‛ refers to those words in which the ṣād comes after a dāl. This is‬ب ْظسَ ُق‚ ‪The chapter of‬‬
‫‪in seven words that come in 12 places:‬‬
‫‪َ – in two places:- Sūrat al-Nisāʾ: 87, 122.‬ب ْظسَ ُق )‪1‬‬
‫ْ‬ ‫ْ‬ ‫ۤ‬
‫﵀ ح ِدی ًثا‬‫ک ْم اِٰل ی ْو ِم ال ِقی َّم ِۃ ََّل ریب ِفی ِہ ؕوم ْن اَّ ْص َّد ُق ِمن ا ِ‬
‫ُ‬ ‫ہو ؕ لَّیج َّمع َّّن‬ ‫َِل‬
‫َّ‬ ‫ّ‬ ‫ا‬ ‫ِٰل‬‫ا‬ ‫اَّ﵀ ََّل‬
‫َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ‬ ‫َّ‬ ‫ُ‬
‫﴿‪﴾۹۸‬‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫اّلین امنوا وعملوا الصلحت سن ْدخل ْ‬
‫ِلین‬
‫َّ‬
‫ری ِمن تَّح ِت َّہا اَلَّنہر خ ِ ِ‬
‫ُ‬ ‫ِ‬ ‫ت تَّج‬‫ج ّن ٍ‬ ‫ُہ‬
‫ّ ِ ِ َّ ُ ِ ُ ُ َّ‬ ‫َّو َّّ ِ َّ َّ ُ َّ َّ ِ ُ‬
‫ً‬ ‫ً‬ ‫ْ‬ ‫ۤ‬
‫﵀ ِقیًل ﴿‪﴾۲۱۱‬‬ ‫﵀ ح ّقا ؕ وم ْن اَّ ْص َّد ُق ِمن ا ِ‬‫ِفی َّہا اَّب ًدا ؕ وع َّد ا ِ‬
‫َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫‪ – in two places:- Sūrah Yūnus : 37; Sūrah Yūsuf : 111.‬ث َْع ِس ًَق )‪2‬‬
‫ْ‬ ‫﵀ ولکن ت ْ‬ ‫ْ‬ ‫ْ‬
‫ل‬ ‫ص ِدیق َّّ‬ ‫وما کان ہذا الق ْ‬
‫ۡی ی َّ َّدی ِہ َّوتَّف ِصی َّ‬ ‫َّ َّ‬ ‫ب‬ ‫ی‬ ‫اّل‬
‫ِ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬
‫َّ‬
‫ِ‬ ‫ا‬ ‫ن‬ ‫ِ‬ ‫و‬
‫ُ‬
‫د‬ ‫ن‬ ‫م‬
‫ِ‬ ‫ی‬ ‫ت‬ ‫َّ‬ ‫ف‬ ‫ی‬
‫ُ ُّ‬ ‫ن‬ ‫َّ‬ ‫ا‬ ‫ن‬‫ا‬‫ر‬ ‫ُ‬ ‫َّ َّ َّ َّ َّ‬
‫ْ‬ ‫ْ‬
‫ۡی ﴿‪﴾۳۸‬‬ ‫َّ‬ ‫م‬
‫ِ‬ ‫ل‬
‫َّ‬ ‫ع‬ ‫ال‬ ‫ب‬ ‫ِ‬ ‫ر‬
‫َّّ ّ‬ ‫ن‬ ‫م‬ ‫ِ‬ ‫ہ‬
‫ِ‬ ‫ی‬ ‫ف‬
‫ِ‬ ‫ب‬ ‫ی‬ ‫ر‬ ‫َل‬
‫َّ‬ ‫ب‬
‫ِ‬ ‫ت‬ ‫ک‬ ‫ِ‬ ‫ال‬
‫َّ َّ‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ ْ ۃ‬ ‫ْ‬
‫کن تَّص ِدی َّق َّّ ِ‬
‫اّلی‬ ‫ح ِدی ًثا یّ ُف َّتی ول ِ‬ ‫کان‬
‫َّ َّ‬ ‫َّ‬ ‫ابؕؕ ما‬ ‫ِ‬ ‫وٰل اَلَّلب‬ ‫ِ‬ ‫ُ‬ ‫ُہ ِعرة َِّل‬ ‫ص ِ‬ ‫ِ‬ ‫کان ِف قَّص‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ل َّ َّقد‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ْ‬
‫ح َّم ًۃ لّ ِ َّق ْو ٍم یّ ُؤ ِم ُنون ﴿ ۻ‪﴾۲۲۲‬‬ ‫بۡی یدیہ وت ْفصیل کل شء وہ ًدی ور ْ‬
‫َّ‬ ‫َّّ َّ‬ ‫َّ َّ َّ َّ ِ َّ َّ ِ َّ ُ ِ ّ َّ ٍ َّّ ُ‬
‫‪ْ َ ً – in three places:- Sūrat al-Anʿām: 46, 157.‬ع ِسفُ َ‬
‫ون )‪3‬‬
‫ک ْم و ابْصارك ْ‬ ‫ْ‬ ‫ل ارءیت ْم ا ْ‬ ‫ْ‬
‫کم َّّم ْن ِاٰلۃ َّغی ا ِ‬
‫﵀‬ ‫خ َّتم َّعَل قُلُو ِب ُ‬ ‫و‬ ‫م‬ ‫ُ‬ ‫َّ‬ ‫ُ‬ ‫ع‬ ‫م‬ ‫س‬ ‫ا﵀‬ ‫ذ‬ ‫خ‬ ‫َّ‬ ‫ا‬ ‫ن‬ ‫ِ‬ ‫َّ‬ ‫قُ‬
‫ُ‬ ‫َّ َّ َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ َّ ُ َّ َّ‬ ‫َّ َّ ُ‬
‫ص ِدفُون ﴿‪﴾۶۴‬‬ ‫یاتیکم بہؕؕ انظ ْر کیف نصرف اَلیت ثم ہ ْم ی ْ‬
‫َّ‬ ‫ُ َّّ ُ َّ‬
‫ِ‬ ‫َّ َّ ُ َّ ّ ِ ُ‬ ‫ُ ُ‬ ‫َّ ِ ُ ِ‬
‫ۃ‬ ‫ْ‬ ‫کنا ۤ اہدی م ْن ْ‬ ‫ْ‬ ‫ْ ۤ‬
‫ک ْم‬
‫کم ب ِّی َّنۃ ِّمن َّّر ِبّ ُ‬ ‫ُ‬ ‫ٓاء‬ ‫ج‬ ‫د‬ ‫ق‬
‫َّ‬ ‫َّ‬ ‫ف‬ ‫ۚ‬ ‫ُہ‬ ‫ُ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫ّ‬ ‫ُ‬ ‫َّ‬ ‫ل‬ ‫ب‬ ‫ت‬ ‫ک‬ ‫ِ‬ ‫ال‬ ‫ا‬‫ن‬ ‫ی‬ ‫ل‬
‫َّ‬ ‫ع‬ ‫ل‬
‫َّ‬ ‫ز‬
‫ِ‬ ‫ن‬ ‫ُ‬ ‫ا‬ ‫اَّ ْو ت َّ ُقولُوا لَّو اَّ ّنَّا‬
‫َّ‬ ‫َّ َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬
‫حم ۃۃ ۚ فم ْن ا ْظلم ممن کذب بایت ا﵀ وصدف ع ْنہا ؕ سن ْ‬ ‫و ہ ًدی و ر ْ‬
‫اّلین‬ ‫زی َّّ ِ‬ ‫ِ‬ ‫ج‬ ‫َّ‬ ‫َّ‬ ‫َّ َّّ ِ ِ ِ‬ ‫َّ‬ ‫ّ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ ُ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّّ َّ‬
‫ص ِدفُون ﴿‪﴾۲۵۸‬‬ ‫وء الْعذاب بما کانوا ی ْ‬ ‫ٓ‬
‫ص ِدفُون ع ْن ای ِت َّنا س‬ ‫ی ْ‬
‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬ ‫ُ َّ َّ‬ ‫َّ َّ‬ ‫َّ‬
‫‪ – in Sūrat al-Ḥijr: 94.‬فَ ْاظسَ ْغ )‪4‬‬
‫ْ ْ‬ ‫ْ ْ‬ ‫ْ‬ ‫ْ ْ‬
‫ۡی ﴿‪۶‬ۺ﴾‬
‫َّ‬ ‫ك‬
‫ِ‬ ‫ر‬
‫ِ‬ ‫ش‬‫م‬‫ُ‬ ‫ال‬ ‫ن‬
‫ِ‬ ‫ع‬ ‫ض‬ ‫ر‬
‫ِ‬ ‫ع‬‫َّ‬ ‫ا‬‫و‬ ‫ر‬ ‫م‬ ‫ؤ‬ ‫ُ‬ ‫ت‬ ‫ا‬‫م‬‫فَّاص َّد َّ‬
‫ب‬
‫ِ‬ ‫ع‬
‫َّ‬ ‫َّ ُ َّ‬

‫‪119‬‬
 5) ‫ – ث َْع ِسً َ ًة‬Sūrat al-Anfāl: 35.
ْ ْ ‫ُہ عند الْبیت ا ََِّّل مکٓا ًء وت‬
‫کنت ْم‬
ُ ‫ص ِدی ًۃ ؕ ف َّ ُذوقُوا الع َّذاب ِب َّما‬ َّ ُ ِ
ْ
ِ ُ ُ ‫ص ًَّلت‬ ‫وما کان‬
ُ َّ َّ َّ َّ َّّ َّ َّ َّ َّ َّ َّ َّ
ْ
﴾۳۵﴿ ‫تَّک ُفرون‬
َّ ُ
6) ‫ – ًْعسز‬Sūrat al-Qaṣaṣ: 23; Sūrat al-Zilzāl: 6.
‫ۡی‬ ْ ‫اس ی َّ ْس ُقونؕ ؕ و و‬ ً ‫ولما ورد مٓاء م ْدین وجد علیہ ام‬
ِ َّ ‫ج َّد ِمن دُو ِن ُِہُ امراَّت‬
َّ َّ َّ َّ ِ ‫الن‬ ‫ن‬ ‫م‬ِ ‫ۃ‬
َّّ َّ ّ َّّ ُ ِ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّّ َّ َّ
َّ
‫ۃ‬ ْ ْ
‫خ کب ۃ‬
‫ی‬ ِ َّ ‫الر َّعٓا ُء ؕ َّو اَّبُونَّا َّشی‬ِ ّ ‫ح ّت ی ُص ِد َّر‬ ‫ک َّماؕؕ قَّالَّتا ََّل ن َّ ْس ِقی‬
ُ ‫خطب‬ ‫تذودنؕۚ قال ما‬
َّ َّ ُ َّ َّ َّ َّ ِ ُ َّ
﴾۱۳﴿

ْ ‫صدر الناس ا ْشتاتًاؕ ؕ لّی ْوا ا ْعمال‬

﴾۴﴿ؕ‫ُہ‬ ْ ‫ی ْومئذ ی‬
ُ َّ َّ َّ َّ ُ ِ َّ َّ ُ َّ ّ ُ ُ َّّ ٍ ِ َّ َّ
7) ُ‫ – كَ ْعس‬Sūrat al-Naḥl: 9.
﴾‫ۡی ﴿ۺ ۻ‬ ْ ْ ‫صد السبیل وم ْنہا جٓائ ۃرؕؕ و ل ْو شٓاء لہدى‬ ْ ِ ‫وعَل ا‬
َّ ‫کم اَّج َّم ِع‬
ُ ََّّ َّ َّ َّ َّ ِ َّ َّ ِ َّ ِ ِ َّّ ُ َّ ‫﵀ ق‬ َّ َّ َّ

Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (‫ )صَ َفا‬make ishmām in all these words.
Ruways will have an option in all these words i.e. ishmām and no ishmām, except in
‫ ًْعسز‬of Sūrat al-Qaṣaṣ and Sūrat al-Zilzāl in which he only has ishmām.
The remaining Qurrāʾ will read these words without ishmām.

َ ‫ امـ ُم َع َْ ِع ُؼص‬of Sūrat al-Ṭūr: 37, Khalaf (from Ḥamzah) will read with ishmām.
In ‫ون‬
The differences in this word are further discussed in the next line.

TEXT:
‫ٍ ي ٍ ي‬ ‫ٍ ي‬
ِّ ‫ػخٍٖ ىً ى٘ ٍم يم ىػيٍفر ىك‬
٢‫ ىم ًٖػ‬ٍٚ ‫ ىنػ‬١‫ة إػخٖػً ىز ًكػ‬ٙ‫ ى‬ٟ‫ي‬ ‫ى‬ ‫الص ي‬
٢‫ي ًٕػ‬ ٕ‫ًؽ ا‬
ً ‫ك ًذ‬ ً‫و‬ 115

120
TRANSLATION:
َ ‫)امـ ُم َع َْ ِع ُؼص‬, as well as ‫ ; ُم َع َْ ِع ٍص‬and with a sīn in these
Khallād has an option in it (i.e. ‫ون‬
two (words) for Hishām, and difference of opinion for Qunbul, Ḥafṣ and Ibn
Dhakwān (in these two words).

COMMENTARY:
In the previous line, it was mentioned that Khalaf (from Ḥamzah) has ishmām in
َ ‫امـ ُم َع َْ ِع ُؼص‬. Additionally, he has ishmām in ‫ ِت ُم َع َْ ِع ٍص‬of Sūrat al-Ghāshiyah: 22.
‫ون‬
Khallād has an option in both ‫ون‬َ ‫ امـ ُم َع َْ ِع ُؼص‬mentioned in the previous line and ‫ ِت ُم َع َْ ِع ٍص‬of
Sūrat al-Ghāshiyah, reading it with ishmām and without ishmām.

َ ‫ امـ ُم َع َْ ِع ُؼص‬and ‫امس ُْي ِمؼي( ِت ُم َع َْ ِع ٍص‬

Hishām reads with a sīn in both ‫ون‬ ّ ِ ‫)و‬.
َ
Qunbul, Ḥafṣ and Ibn Dhakwān have an option in these two words: reading it with a
sīn as well as with a ṣād (‫)و ِف ِهي َما امْؼ ُزوْ ُـف َس ِن ٌّؼى َؾ ْؼن َم ِوؼي‬.
َ
The remaining Qurrāʾ will read with a ṣād in these two words.

TEXT:
‫ ي‬ٟ‫ ٌىػ‬٢‫ػ‬
ٗ‫ػ‬ ‫ه‬ ٍ ‫ى‬
‫ػج‬‫ك‬ ‫ء‬ ‫ػة‬ ‫ػٗ ىْ ٍصػر إٍ ى‬
ٟ‫ػ‬ ِّ ‫ث ىؾ‬ ٠‫ػ‬ ٙ‫ػ‬
‫ ى ى ٍ ي ى ٍ ي ى ى‬116
‫ ي‬ٟ‫ػديٍػ‬ ٕ ٠‫ػ‬ٙ‫ػ‬ٟ‫ػ‬
ً ً ً ً ً ً ‫ ًإيل‬٠‫ػ‬ٙ‫ػ‬ٟ‫ػ‬
ً ‫ن ٖي‬
TRANSLATION:
Yaʿqūb and Ḥamzah read ‫ؿَو َ ِْؼِِـم‬, ‫ ام َ ِْؼِِـم‬and ‫ مَـسَ ًْؼِِـم‬with a ḍammah by the kasrah of the
ِ
hāʾ.

COMMENTARY:
Ḥamzah and Yaʿqūb read ‫ؿَو َ ِْؼِِـم‬, ‫ ام َ ِْؼِِـم‬and ‫ مَـسَ ًْؼِِـم‬with a ḍammah on the hāʾ during waṣl
ِ
and waqf wherever they appear in the Qurʾān i.e. ‫ؿَو َ ِْؼُِـم‬, ‫ ام َ ِْؼُِـم‬and ‫مَـسَ ًْؼُِـم‬.
ِ
The remaining Qurrāʾ will read with a kasrah on the hāʾ, as indicated in the line i.e.
by ‫ َن ْسؼ ِص امْؼَِـا ِء‬.
121
Some additional places where Yaʿqūb reads with a ḍammah on the hāʾ are explained
in the next line.

TEXT:
‫ٍ ى ى‬ ٍ ‫ٍ ى ٍ ى يٍ ىي‬ ‫ى‬ ‫ى ى ى ٍ ى ي ٍ ىى‬ ‫ٍ ى‬
‫ػٗ ىػػدا‬ ًٞ ‫ػز‬
ً ‫خ‬ ‫ي‬ ْ ‫ؿ‬‫ز‬‫ػ‬‫د‬ ‫ف‬ً ‫إ‬ ‫ك‬ ‫ػر‬ًٞ ‫ة‬‫ك‬ ‫ا‬ ‫د‬‫ػخ ل ٘ػٍػػر‬ٜ‫ ىك ىبػهد يىػػة وء شٓػ‬117
TRANSLATION:
And Yaʿqūb (will read a ḍammah on the hāʾ) after a yāʾ which has been made sākin,
except when it is singular. And if the yāʾ is removed, as in ‫ًُؼرْؼ ِز ُِـم‬, then Ruways (will
read a ḍammah on the hāʾ).

COMMENTARY:
Yaʿqūb will read a hāʾ with a ḍammah when it comes after a yāʾ sākinah, except when
it is singular e.g. َِ َْ َ ‫ؿَو‬, َِ َْ َ ‫ام‬, َِ ًْ‫ِل‬.َ َ Thus, when it is dual or plural, masculine or feminine,
ِ
Yaʿqūb will read the hāʾ with a ḍammah e.g. ‫ؿَو َ ِْؼُِ َما‬, ‫ ِفِؼُِ َما‬, ‫ؿَو َ ِْؼُِن‬, ‫ ِفِؼُِم‬, ‫ ِفِؼُِن‬, ‫تِؼ َجٌـ َخ ِْؼُِم‬, ‫حَ ْص ِمِؼُِم‬,
‫ َظ ََ ِاظِؼُِم‬, ‫ َبًْ ِسًؼُِم‬etc.
If the yāʾ sākinah before the pronoun hāʾ is dropped due to it being an imperative
command (amr) or apocopation (majzūm), then Ruways will still read the hāʾ with a
ḍammah. This occurs in 15 places, in 10 different sūrahs83:
1) ‫ – فَئَا ِثؼِِ ْم ؿَ َش ًاَب‬Sūrat al-Aʿrāf: 38.
2) ‫ – َوا ْن ًَبْ ِثؼِِ ْم َؾ َص ٌط‬Sūrat al-Aʿrāf: 169.
ِ
3) ‫ – َوا َرا م َ ْم ثَبْ ِثؼِِم‬Sūrat al-Aʿrāf: 203.
ِ
4) ‫صَُك‬ ْ ُ ‫ – َوًُؼ ْر ِز ِ ْه َوًْ ْي‬Sūrat al-Tawbah: 14.
5) ‫ – َبم َ ْم ًَبْ ِثؼِِ ْم ه َ َحب‬Sūrat al-Tawbah: 70.
6) ‫ – َومَما ًَبْثَؼِِ ْم ثَبْ ِو ُ ًُل‬Sūrah Yūnus : 39.
7) ‫ – َوًُوِِِْ ُِم ْ َاِل َم ُل‬Sūrat al-Ḥijr: 3.
8) ‫ – َب َوم َ ْم ثَبْ ِثؼِِ ْم تَـِِّـيَ ُة‬Sūrah Ṭāhā: 133.
ُ ‫ – ً ُ ْل ٌِؼِ ُِم‬Sūrat al-Nūr: 32.
9) ‫للا‬
83
See Sheikh ʿAbd al-Rāziq’s editing of al-Zabīdī’s commentary on the Durrah, pg. 110.
122
 10) ‫ – َب َوم َ ْم ٍَ ْك ِفِِ ْم‬Sūrat al-ʿAnkabūt: 51.
11) ‫ – َزتـ َيا َءا ِثؼِ ِْم‬Sūrat al-Aḥzāb: 68.
12) ‫ – ف َْاس خَ ْف ِذؼِِ ْم َب ُ ْه‬Sūrat al-Ṣāffāt: 11.
13) ‫ – ف َْاس خَ ْف ِذؼِِ ْم َب ِم َصت ّ َِم‬Sūrat al-Ṣāffāt: 149.
14) ‫ – َو ِكِِ ْم ؿَ َش َاة ام ْؼ َج ِح ِح‬Sūrah Ghāfir: 7.
15) ‫اث‬ ِ َ‫ – َو ِكِ ُِم امسِِّـئ‬Sūrah Ghāfir: 9.

In the above-mentioned words, the yāʾ sākinah has been dropped. It was originally
‫فَئَا ِثـ ِْؼِِ ْم‬, ‫ًَبْ ِثـ ِْؼِِ ْم‬, ‫ ثَبْ ِثـِ ْؼِِم‬and so forth. Ruways will still read the hāʾ with a ḍammah in these
words.
This discussion continues in the next line.

TEXT:
ٍ ٟ‫ِّٕػ‬٠‫ػ‬
ٗ‫ػ‬ ٍ ٘‫ػؾػٗ ى‬
‫ يي ى‬ٚ‫ػػ‬ ‫ ىك ىل يى ي‬ٝ‫ػ‬
‫ى ٍ ي‬
ٜ‫ػ‬‫ن‬ ٍ ٟ‫ػ‬ٜ‫كي ٍيػ‬
ٗ‫ػ‬ ‫ػٗ ي‬ ٍ ٟ‫ػٗ ُػ‬ ٍ ٟ‫ػ‬ٍٟٖ‫ ىك يخػٍٖ يً يي‬118
ً ً ً ً ً ً ً
TRANSLATION:
And he (Ruways) has an option in ‫ًُوِِْؼِِـ ْم‬, ‫ ِكؼِِـ ْم‬, and ‫ ;ًُلْـ ٌِؼِِـ ْم‬and does not read with a
ḍammah in ‫ َم ْؼؼن ًُ َؼو ِم ّؼِِـ ْم‬.

COMMENTARY:
In three of the previously-mentioned words, Ruways has an option of reading the hāʾ
with a ḍammah as well as with a kasrah: ‫ًُوِِْؼِ ِْـم‬, ‫ ِكؼِِـ ْم‬, and ‫ًُلْـ ٌِؼِ ِْـم‬. They are found in the
following places:
1) ‫ – َوًُوِِِْ ُِم ْ َاِل َم ُل‬Sūrat al-Ḥijr: 3.
ُ ‫ – ً ُ ْل ٌِؼِ ُِم‬Sūrat al-Nūr: 32.
2) ‫للا‬
3) ‫ – َو ِكِِ ْم ؿَ َش َاة ام ْؼ َج ِح ِح‬Sūrah Ghāfir: 7.
4) ‫اث‬ ِ َ‫ – َو ِكِ ُِم امسِِّـئ‬Sūrah Ghāfir: 9.
The remaining Qurrāʾ will read with a kasrah on the hāʾ in all these words.

123
‫ َو َم ْن ً ُ َو ِم ِِّ ْم‬of Sūrat al-Anfāl: 16, is an exception to this rule. Here, Ruways will not read
with a ḍammah, but with a kasrah on the hāʾ; as the remaining Qurrāʾ do.

TEXT:
‫ػً ثىػ ى‬ ٍ ‫ٍ ي‬ َّ ‫ى ٍ ى ي ى‬ ‫ٍ ى ٍ ه ى‬ ٍ ‫ٍ ى‬ َّ ‫ى ى‬
‫ػػرا‬ ً ٖ‫ُػجػٔ ٘ػعػر وؾ ىكبًةٕػخػ‬ ‫خ د ىرا‬ ‫ػم ًغٔ زػج‬
ً ٙ‫ كؽٗ ً٘ي ًٗ إػض‬119
TRANSLATION:
Abū Jaʿfar and Ibn Kathīr will make ṣilah (join) a ḍammah to the mīm al-jamʿ when it
comes before a mutaḥarrik, while Qālūn has an option (in making ṣilah).

COMMENTARY:
Ibn al-Jazarī starts discussing the mīm al-jamʿ in this line. The mīm al-jamʿ will appear
before a sākin or a mutaḥarrik. If it is a mutaḥarrik, then it will either be a pronoun
or another letter. If it is a pronoun, then all the Qurrāʾ will make ṣilah in it e.g. ٍُ ‫ َذ َذوْ ُخ ُمو‬,
‫ َبهُوْ ِز ُم ُكـ ُموَُا‬.
If it is another mutaḥarrik after the mīm al-jamʿ, then Abū Jaʿfar and Ibn Kathīr will
make ṣilah in the mīm al-jamʿ without another option, while Qālūn makes ṣilah with
the option of reading without ṣilah as well.

TEXT:
َّ ‫ف ىب ٍه ىد ىْ ٍصػر ىظ‬٠‫ٓػ‬
‫ػػر يركا‬
‫ي‬
‫الص‬
‫ىٍ ى‬
ٔ‫ػ‬‫ج‬ ‫ر‬ ‫كا‬‫ّس‬
ٍ ‫ىٍه ى‬
‫اْ ً ي‬‫ك‬ ، ‫ش‬‫ر‬‫ك‬ ‫ػم‬ ٍ ِ‫ز إٍ ى‬ٍٙ ٞ‫ ىك ىرجٍ ىٔ ى‬120
‫ف‬
‫و‬ ً ً ً
TRANSLATION:
Warsh (will make ṣilah) before a hamz al-qaṭʿ. And read (the mīm al-jamʿ) with a
kasrah when it is before a sukūn and appears after a kasrah for Abū ʿAmr al-Baṣrī…

124
COMMENTARY:
If the mīm al-jamʿ is before a hamzat al-qaṭʿ, then Warsh will make ṣilah e.g. ‫ؿَو َ ِْؼِ ُِم‬
‫ء َبهْـ َش ْزثَؼُِم‬,َ ‫ء َبهْـ ُذ ُـم بَصَ ُّس‬,َ ‫ َمامَـ ُك ُـم ا َرا‬.
ِ
By Warsh, both al-Azraq and al-Aṣbahānī is intended. Refer to lines 39 and 40.

Thereafter, the mīm al-jamʿ before a sākin is discussed. In this case, the differences
between the Qurrāʾ is only in the mīm al-jamʿ that comes after a hāʾ i.e. in ‫ُُـم‬, when
the hāʾ is preceded by a kasrah or a yāʾ sākinah.84 Here, they differ regarding the
ḥarakah to be read on the mīm.85
Abū ʿAmr al-Baṣrī will read the mīm with a kasrah e.g. ‫اة‬ ُ ‫تِؼِِ ِم ْ َاِل ْس َح‬, ‫ ؿَو َ ِْؼِِ ِم امْـ ِلـ َخ ُال‬during
waṣl. The condition ‚during waṣl‛ is mentioned at the start of the next line.

TEXT:
‫ٍ ى ى ىىٍ ٍ ي ى ى‬ ٍ ‫ى‬ ‫ى ى‬ ‫ٍ ى‬ ‫ى ٍ ن ىى‬
‫ػرٌػة‬ ‫ػجػم ك‬
ً ‫ كأد‬،‫ػةء‬ٟ‫ػيػٗ إػ‬
‫٘ػم ً٘ و‬ ‫ ىكطػٍػة‬،ٗ‫ػٗ ثًػؾػ‬ ٟ‫يػ‬
ً ‫ كبة ًر‬،‫ كغػػَل‬121
TRANSLATION:
[And read (the mīm al-jamʿ) with a kasrah when it is before a sukūn and appears after
a kasrah for Abū ʿAmr al-Baṣrī+ during waṣl; and the remaining (Qurrāʾ) with a
ḍammah (on the mīm). Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir, along with (a
ḍammah on) the mīm (will read a ḍammah on) the hāʾ. And Yaʿqūb will follow
(regarding the mīm, whatever precedes it i.e. whatever is the ḥarakah of the hāʾ before
it).

COMMENTARY:
The remaining Qurrāʾ will read with a ḍammah on the mīm during waṣl in this case
ُ ‫تِؼِ ُِم ْ َاِل ْس َح‬, ‫ؿَو َ ِْؼِ ُِم امْـ ِلـ َخ ُال‬, except for Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir who will
e.g. ‫اة‬
84
‚After a kasrah‛ is explicitly mentioned in the line (‫)ت َ ْـسَ َن ْسؼ ٍص‬, but not after a yāʾ sākinah.
85
This implies that the Qurrāʾ will not have any differences regarding the ḥarakah of the mīm al-jamʿ when it
follows a tāʾ or a kāf i.e. in ‫ ثُـم‬and ‫ ُنـم‬.
125
 ُ ‫تِؼِ ُُم ا ْ َِل ْس َح‬,
read the mīm as well as the hāʾ before it with a ḍammah during waṣl e.g. ‫اة‬
‫ؿَو َ ِْؼِ ُُم امْـ ِلـ َخ ُال‬.
Yaʿqūb will read a kasrah on the mīm when the hāʾ before it has a kasrah, and with a
ḍammah on the mīm if the hāʾ before it has a ḍammah e.g. ‫ؿَوَ ِْؼِ ُُم امْـ ِلـ َخ ُال‬, ‫للا‬ ُ ‫ٍُ ِصًؼِ ُُم‬, ‫تِؼِِ ِم‬
‫اة‬ َ ْ ‫ف كُوُوتِؼِِ ِم امْ ِـ ْج َل‬.ِ This is what is meant by ‚‫‛و َبثْـدِـ ْؽ ُػ َؼصفَـا‬.
ُ ‫اِل ْس َح‬, َ
During waqf, all the Qurrāʾ will read the hāʾ with a kasrah and the mīm as sākin,
excluding Ḥamzah in ‫ؿَو َ ِْؼِِـم‬, ‫ ام َ ِْؼِِـم‬and ‫مَـسَ ًْؼِِـم‬, and Yaʿqūb in those previously-mentioned
ِ
words where ‫ ُُـم‬is preceded by a yāʾ sākinah e.g. ‫ ِفِؼُِم‬, ‫تِؼ َجٌـخَ ِْؼُِم‬, ‫حَ ْص ِمِؼُِم‬, ‫ َظ ََ ِاظِؼُِم‬, ‫ َبًْ ِسًؼُِم‬etc.
Here, Ḥamzah and Yaʿqūb will both read the hāʾ with a ḍammah and the mīm as
sākin.

126
 Idghām Kabīr

Idghām kabīr is the assimilation of two mutaḥarrik letters, being read as one
mushaddad letter.

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, idghām kabīr was only allowed for al-Sūsī. Via the Ṭayyibah,
idghām kabīr is made for both al-Sūsī as well as al-Dūri from Abū ʿAmr, with an
option for both – al-Sūsī and al-Dūrī – to read with iṭḥ-hār i.e. without idghām kabīr
as well.

In ‫ َواملٓئِ ْؼي ًَـ ِئ ْـس َن‬which comes in Sūrat al-Ṭalāq: 4, the Shāṭibiyyah relates iṭḥ-hār for al-
Bazzī and Abū ʿAmr al-Baṣrī.86 Via the Ṭayyibah there is an option of reading iṭḥ-hār
or idghām.

Idghām for Ruways specifically, may be divided into:

ّ ‫) ِذلف‬.
1) Specific differences (‫ذاض‬
This may be subdivided into:
1.1. Idghām in which there is consensus.87
1.2. Those places in which idghām is preponderant.88
86
Though iṭḥ-hār is mentioned in the Sḥāṭibiyyah, idghām is also allowed since two mithlayn ṣaghīr letters are
coming together, making idghām necessary. See Ghayth al-Nafʿ: 590; Ibrāz al-Maʿānī: 86.
87
There are five places mentioned in the Ṭayyibah in which they have consensus regarding idghām for Ruways:
َ ‫ فَ َل َب َوس‬of Sūrat al-Muʾminūn: 101.
1) ‫اة تَـ ِْـٌَؼِ ُْم‬
2) ‫ زُـم ثَـذَـفَـك ُؼصوا َما ت َِعا ِحد ُ ِْمك ِم ْن حِ ٌ ٍة‬of Sūrah Sabaʾ: 46.
3) ‫ َ َْك و ُ َس ِ ّح َح َم َنثِ ًْيا‬of Sūrah Ṭāhā: 33.
4) ‫ َوه َْش ُن َصكَ َنثِ ًْيا‬of Sūrah Ṭāhā: 34.
5) ‫ اه َم ُن ْي َت ِتيَا ت َ ِع ًْيا‬of Sūrah Ṭāhā: 35.
ِ
All five places appear in the Durrah. See lines 143-144 of the Ṭayyibah.
88
In this category, the Ṭayyibah mentions four words which appear in 12 places:
1) ‫ َ َذلُ ََة ث َِس ْم ِـِ ِْم‬of Sūrat al-Baqarah: 20.
2) ‫ فَـوٌََـبْثِـَِـٌؼِ ُْم ِ ُِب ُيو ٍذ َل ِك َد َل مَِ ُْم تِؼَِا‬of Sūrat al-Naml: 37.
3) ‫اّلل َح َـ َل مَ ُ ْمك ِم ْن َبه ُف ِس ُ ْمك َب َسْوا ًخا‬ ُ ‫ – َو‬Sūrat al-Naḥl: 72.
127
 1.3. Those places in which iṭḥ-hār is preponderant.
In this category, one only finds the word ‫ َح َـ َل مَ ُ ُمك‬. Idghām will be made in it wherever
it comes in the Qurʾān. There are 17 places in total:89
1. ‫ – ِاذلي َح َـ َل مَ ُ ُمك ا َِل ْز َط ِف َصاصً ا‬Sūrat al-Baqarah: 22.
2. ‫اث امْ َ َِّّب َوامْ َح ْح ِص‬ ِ ‫ – َوُ َُو ِاذلي َح َـ َل مَ ُ ُمك اميُّ ُجو َم ِهِتَ ْ َخسُ وا ِبِ َا ِف ُػوُ َم‬Sūrat al-Anʿām: 97.
3. َِ ِ‫ – ُ َُو ِاذلي َح َـ َل مَ ُ ُمك انو َْ َل ِمد َ ْس ُكٌُوا ِف‬Sūrah Yūnus : 67.
4. ‫ – ِاذلي َح َـ َل مَ ُ ُمك ا َِل ْز َط َمِْسً ا‬Sūrah Ṭāhā: 53.
5. ‫ – َوُ َُو ِاذلي َح َـ َل مَ ُ ُمك انو َْ َل ِم َحاس ًا‬Sūrat al-Furqān: 47.
6. َِ ِ‫ – َو ِم ْن َز ْ َح ِخ َِ َح َـ َل مَ ُ ُمك انو َْ َل َواهْنَ َاز ِمد َ ْس ُكٌُوا ِف‬Sūrat al-Qaṣaṣ: 73.
7. ‫ – َو َح َـ َل مَ ُ ُمك امس ْم َؽ َوا َِلتْ َع َاز َوا َِلفْ ِئسَ َت‬Sūrat al-Sajdah: 9.
8. ‫َض َنَ ًزا‬ ِ َ ‫ – ِاذلي َح َـ َل مَ ُ ْمك ِم ْن امض َج ِص ا َِل ْد‬Sūrah Yāsīn: 80.
9. َِ ِ‫اّلل ِاذلي َح َـ َل مَ ُ ُمك انو َْ َل ِمد َ ْس ُكٌُوا ِف‬ ُ – Sūrah Ghāfir: 61.
10. ‫اّلل ِاذلي َح َـ َل مَ ُ ُمك ا َِل ْز َط كَ َص ًازا‬ ُ – Sūrah Ghāfir: 64.
11. ‫اّلل ِاذلي َح َـ َل مَ ُ ُمك ا َِلهْ َـا َم ِم َ َْت َن ُحوا ِمْنْ َا‬ ُ – Sūrah Ghāfir: 79.
12. ‫ – ِاذلي َح َـ َل مَ ُ ُمك ا َِل ْز َط َمِْسً ا‬Sūrat al-Zukhruf: 10.
13. ‫ – َو َح َـ َل مَ ُ ْمك ِفهيَا ُس ُح ًل‬Sūrat al-Zukhruf: 10.
14. ‫ون‬َ ‫َل َوا َِلهْ َـا ِم َما حَ ْص َن ُح‬ ِ ْ ‫ – َو َح َـ َل مَ ُ ْمك ِم ْن امْ ُف‬Sūrat al-Zukhruf: 12.
15. ‫ – ُ َُو ِاذلي َح َـ َل مَ ُ ُمك ا َِل ْز َط َرمُ ًوَل‬Sūrat al-Mulk: 15.
16. ‫ – َو َح َـ َل مَ ُ ُمك امس ْم َؽ َوا َِلتْ َع َاز َوا َِلفْ ِئسَ َت‬Sūrat al-Mulk: 23.

4) ‫ – َو َح َـ َل مَ ُ ْمك ِم ْن َب َسْواحِ ُ ْمك تَيِ َْي َو َحفَسَ ًت‬Sūrat al-Naḥl: 72.

5) ‫ – َو َح َـ َل مَ ُ ْمك امس ْم َؽ َوا َِلتْ َع َاز َوا َِلفْئِسَ َت‬Sūrat al-Naḥl: 78.
6) ‫اّلل َح َـ َل مَ ُ ْمك ِم ْن تُ َُو ِح ُ ْمك َس َكًٌا‬ ُ ‫ – َو‬Sūrat al-Naḥl: 80.
َ ِ ُ ِ ْ ُ َ
7) ً‫ – َو َح َـ َل ممك م ْن ُخووذ اِلهْ َـا ِم تُ َُوَت‬Sūrat al-Naḥl: 80.
8) ‫لَل‬ ً ‫اّلل َح َـ َل مَ ُ ْمك ِمما َذوَ َق ِػ‬ ُ ‫ – َو‬Sūrat al-Naḥl: 81.
ْ
‫ن‬ َ ِ‫ال‬ ِ‫ج‬ْ ‫م‬ ِ ْ ُ َ َ
9) ً‫ – َو َح َـل ممك م ْن ا َح ب يَاَن‬Sūrat al-Naḥl: 81.
10) ‫ِمك امْ َحص‬ َ َ ‫ – َو َح َـ َل مَ ُ ْمك‬Sūrat al-Naḥl: 81.
ْ ُ ‫ِساتَِ َل ثَ ِل‬
11) ‫ – َو َبهـ َُ ُ َُو َب ْق َـن َو َب ْك َـن‬Sūrat al-Najm: 48.
12) ‫امض ْـ َصى‬ ّ ِ ‫ – َو َبهـ َُ ُ َُو َز ُّة‬Sūrat al-Najm: 49.
All 12 come in the Durrah. See lines 144-145 of the Ṭayyibah.
89
This excludes the eight places that ‫ َح َـ َل مَ ُ ْمك‬comes in Sūrat al-Naḥl, as well as ‫ َح َـ َل مَ ُ ْمك‬of Sūrat al-Shūrā: 11. The
former is from the category in which idghām is preponderant and the latter from the category in which no
preponderance is given. See line 148 of the Ṭayyibah.
128
 17. ‫اّلل َح َـ َل مَ ُ ُمك ا َِل ْز َط ث َِس ًاظا‬ ُ ‫ – َو‬Sūrah Nūḥ : 19.
1.4. Those places in which both idghām and iṭḥ-hār are allowed equally
i.e. no preponderance is given to either.
They are 14 places in total, of which four appear in the Durrah:90
1. ‫اة ِتبًَْ ِس ُِّي ْم‬ َ َ‫ون امْ ِكذ‬ َ ‫ – فَ َوًْ ٌل ِن َِّل ٍَن ٍَ ْك ُذ ُح‬Sūrat al-Baqarah: 79.
2. ‫ – ب ْوم َ ِئ َم ِاذل ٍَن ْاص َ ََت ْوا امض َل َ ََل َِبمُِْسَ ى َوامْ َـ َش َاة َِبمْ َم ْل ِف َص ِت‬Sūrat al-Baqarah: 175.
3. ‫اة َِبمْ َح ّ ِق َوان ِاذل ٍَن ا ْدذَو َ ُفوا‬ َ َ‫ – ىَز َل امْ ِكذ‬Sūrat al-Baqarah: 176.
ِ
4. ‫ – مَُِ ْم ِم ْن ََج ََج ِمَِا ٌذ َو ِم ْن فَ ْو ِكِِ ْم قَ َو ٍاص‬Sūrat al-Aʿrāf: 41.
5. َِ ‫ – ََل ُم َد ِّس َل ِم َ ِك َما ِث‬Sūrat al-Kahf: 27.
6. ‫ – فَذَ َمث َل مََِا ث ََش ًا َس ِو ّ ًي‬Sūrah Maryam : 17.
7. ‫ – َو ِم ُخ ْعيَ َؽ ؿَ َل َؾ َْ ِن‬Sūrah Ṭāhā: 39.
8. ‫ – َو َب َىز َل مَ ُ ْمك ِم ْن امس َما ِء َم ًاء فَبَهْ َحدٌَْا ِت َِ َحسَ ا ِئ َق َر َاث ِبَ ْ َج ٍة‬Sūrat al-Naml: 60.
9. ‫ون‬ َ ‫ – َن َش ِ ََل َكهُوا ً ُ ْؤفَ ُك‬Sūrat al-Rūm: 55.
10. ٍ‫ – َو َبىْ َز َل مَ ُ ْمك ِم ْن ا َِلهْ َـا ِم ز َ َما ِه ََ َة َب ْس َواح‬Sūrat al-Zumar: 6.
11. ‫ – َح َـ َل مَ ُ ْمك ِم ْن َبهْ ُف ِس ُ ْمك َب ْس َواخ ًا‬Sūrat al-Shūrā: 11.
12. ‫ – َو َبهـ َُ ُ َُو بَضْ ؼ َح َم َو َب ْج َك‬Sūrat al-Najm: 43.
13. ‫اث َو َب ْحَِا‬ َ ‫ – َو َبه َُ ُ َُو َب َم‬Sūrat al-Najm: 44.
14. ‫ون َِب ّ ِِل ٍِن‬ َ ُ ‫ – ِف َب ِ ّي ُظ َوز ٍت َما صَ َاء َزن َح َم * َلَك ت َ ْل حُ َك ِّشت‬Sūrat al-Infiṭār: 8-9.
2) General differences (‫ ;)ذلف ؿام‬making idghām wherever Abū ʿAmr al-Baṣrī
makes idghām, as mentioned previously.91

Yaʿqūb will make idghām kabīr in all those places where Abū ʿAmr al-Baṣrī makes
idghām, whether they are in mithlayn, mutajānisayn or mutaqāribayn.92

90
Numbers 1, 2, 5 and 6 are mentioned in the Durrah.
91
This idghām is related for both Ruways and Rawḥ i.e. the entire Yaʿqūb.
92
In ‫ تَـَ َت َظبٓئِـفَـ ًة‬of Sūrat al-Nisāʾ: 81, Yaʿqūb will only have iṭḥ-hār. See line 149 of the Ṭayyibah and line 17 of the
Durrah.
129
The Shāṭibiyyah does not allow rawm and ishmām if both the mudgham and the
mudgham fīh is a bāʾ or a mīm e.g. ‫ه ُِعُ ُْة ِج َص ْ َح ِخ َيا‬, ‫ً َ ْـ َ ُمل َما‬, ‫ًُ َـ ِّش ُة َم ْن ٌَضَ اء‬, ‫ َب ْؿ َ ُمل ِج ُمك‬. The
Ṭayyibah adds the fāʾ as well i.e. it does not allow rawm and ishmām if both the
mudgham and the mudgham fīh is a fāʾ e.g. ‫ثَ ْـ ِص ُف ِف‬.

TEXT:
‫ي ى‬
‫ػِػةر ى‬ ‫ٍ ى‬ٜ‫ػػَلف صػ‬‫ٍ ى‬ ‫ي ى َّ ى‬ ‫ى ٍ ى ى‬
ًّ ‫ ىخ‬١‫ػِػ‬
‫ػػةف‬
ً ‫ب‬ ً ٘ ‫ػةف‬
ً ‫ػص‬ ً ً ‫ػس‬ً٘ ‫ػػةف‬
ً ْ ‫ػر‬ ‫ػع‬٘ ‫ػػة‬‫ػف‬ ‫ًإذا إػذ‬ 122
TRANSLATION:
If two mutaḥarrik letters, mithlān, mutajānisān or mutaqāribān, meet in script…

COMMENTARY:
Ibn al-Jazarī starts discussing the prerequisites (shurūṭ) and reasons (asbāb) of
idghām.
Two letters may come together in the following ways:
1) In script and pronounciation (‫ )د ًَّعا َومَ ْف ًؼا‬e.g. ‫م َُِ ْم ما‬, ‫مَل‬
ِ ِ ‫امص ِح ِح‬.
2) In script but not in pronounciation (‫ )د ًَّعا ََل م َ ْف ًؼا‬e.g. ‫اهـ َُ ُ َُو‬.
ِ
3) In pronounciation but not in script (‫)مفؼا ََل د ًَّعا‬ ً e.g. ‫ َبَنَ ه َ ِشٍص‬.
The statement ‚‫ ‛ا َرا امْـذَـلَؼى د ًَّؼعــا‬alludes to the prerequisite of idghām: two letters must
ِ
meet in script for idghām to take place. Thus, idghām will take place in the first two
cases while in ‫ َبَنَ ه َ ِشٍص‬, idghām will not take place because the two nuns are not written
next to each other, even though they are pronounced in immediate succession, one
after the other.

ِ ‫ ُمؼ َحؼص َن‬indicates that idghām kabīr is being discussed in this chapter.
‫ــان‬
The reasons for idghām are mithlayn, mutajānisayn and mutaqāribayn. Mithlayn are
two letters which agree in makhraj and ṣifāt, or two letters which are identical in their

130
essence ( ً‫ )راَت‬and in their name (‫)ا ًَسا‬.93 Mutajānisayn are two letters which agree in
makhraj but not in ṣifāt. Mutaqāribayn are of three types: two letters which are close
in makhraj and ṣifāt e.g. ‫كُ ْل ز ِة‬, or close in makhraj but not in ṣifāt e.g. ‫كَسْ َ َِس َؽ‬, ‫ؿَسَ َذ‬
‫س ِي َْي‬,ِ or close in ṣifāt but not in makhraj e.g. ‫امص ْب ُش صَ ِْـ ًحا‬.

TEXT:
ٍ ِّ ‫ٍ ى ٍ ٍ ى ٍ ى ى‬
‫ى ى‬ٜ٘‫ا‬ ‫ ى ٍ ٍ ي‬123
‫ ى٘ ى‬٢‫شػ‬٠‫ِبٍٖػً ادلكر ىكالص‬
‫ػهػة‬ ‫ػد‬ٙ‫ػز كال‬
ً ٟٙ‫ال‬ ٝ‫ػ‬‫ص‬٠
ً ً ً‫ث‬ ٚ‫ػ‬ٕٓ ‫ػة‬ ‫ه‬ ً ً ً ً ٗ‫أد ًى‬
TRANSLATION:
Make idghām for both al-Dūrī and al-Sūsī. However, (idghām is) prevented with the
feature of hamz and madd.

COMMENTARY:
If all the previously-mentioned prerequisites and reasons are fulfilled, then both al-
Dūrī from Abū ʿAmr al-Baṣrī and al-Sūsī will make idghām.

Via the Ṭayyibah, both al-Dūrī and al-Sūsī have an option of making qaṣr or tawassuṭ
in madd munfaṣil. Additionally, they both also allow the option of making ibdāl in
the hamzah mufradah (the isolated hamzah) which is sākin e.g. ‫ون‬ َ ٌُ‫ ُم ْؤ ِم‬, ‫ا ِّذلئْـة‬, ‫صئْـ ُذـ َما‬,ِ or
reading without ibdāl i.e. as a hamzah muḥaqqaqah. In the second half of the line, the
author explains that if idghām kabīr is made for either al-Dūrī or al-Sūsī, it will not be
made while reading taḥqīq in the hamzah mufradah, and with tawassuṭ in madd
munfasīl. Thus, if one is making idghām kabīr for al-Dūrī or al-Sūsī, it will only be
allowed with qaṣr in madd munfaṣil and with ibdāl in the hamzah mufradah.94

93
The second definition is considered more comprehensive and includes examples like ‫ ِفؼي ً ُ ُوسف‬. See Aḥkām
Qirāʾat al-Qurʾān: 124; Hidāyat al-Qārī: 1/217; al-ʿAmīd fī ʿIlm al-Tajwīd: 65; Sharḥ Ṭayyibat al-Nashr of al-
Nuwayrī: 1/324.
94
See the chapter of madd and qaṣr, line 164 and the chapter of the hamzah mufradah, line 203.
131
TEXT:
‫ ى‬ٙ‫ػ‬
‫ػػة‬ٙ‫ػ‬ ِّ ‫ ىن‬ٚ‫ػذىػيٍػ‬ٙ‫ػ‬ ‫ػٗ ىككٍ ى‬ ‫ى ى ى ي‬
ٍ ٓ‫ػ‬ ٓ‫ػ‬ ٖ ‫ش‬ ‫٘ػػػة‬ ٍ ٓ‫ىةشٓػ‬ٜ٘‫ ى‬٢‫ػ‬
‫ػٗ ى‬
‫ك‬
‫ ى ٍ ى ن‬124
ٍ ‫ػح ً٘سٍػٖى‬ٙ‫ٌ ًك‬
ً ً ً
TRANSLATION:
So if in one word, there are two mithlayn letters, (idghām will take place in) ‫َمٌَ ِاسكـَ ُكـم‬
and ‫و َما َسوَـ َكـ ُكـم‬,َ and (idghām) will be general in two words.

COMMENTARY:
If mithlayn appears in one word, then there are only two places in which idghām will
take place for Abū ʿAmr al-Baṣrī ‫ َمٌَ ِاسكـَ ُكـم‬and ‫و َما َسوَـ َكـ ُكـم‬.َ 95
If two mithlayn letters come in two different words, then idghām will be applied
generally.

In the next line, those things which prevent this general application of idghām are
mentioned.

TEXT:
‫ٍ ى ٍ ٍ ي‬ َّ ‫ى ى ي ى‬
‫ػد ندا ًى‬ ‫ دىػة يم ٍؾ ى‬ٚ‫ػ‬
ٍ ‫س‬ ‫ ى ى ٍ ي ى َّ ٍ ى ٍ ى ي‬125
‫ػر‬
ً ‫ػل‬ ٛ‫ا‬ ً‫ـ‬‫ػز‬‫ػض‬ٕ‫ا‬ ٢ ‫ػ‬ٌ ‫ك‬ ‫ظ‬ ‫م‬ ‫ل‬ ‫ك‬ ‫ػر‬
ً ٙ‫ػ‬ ‫ف أك ي‬٠‫ػ‬ٜ‫٘ة لٗ ح‬
TRANSLATION:
When the letter does not have a tanwīn, or it (the letter) is not the pronouned tāʾ, nor
a mushaddad. And in the jazm, check…

COMMENTARY:
Those things which prevent idghām may be divided into two: that which is agreed
upon and that in which there is difference of opinion.
In the first category, there are three:

95
In the Four Shādhdh Qirāʾāt, there are other places where idghām kabīr will be made of mithlayn appearing in
one word e.g. the two hāʾs in ‫حِ َدا ُُُِم‬, the two nūns in ‫تِـبَ ْؾ ُِـٌِـيَا‬, the two kāfs in ‫ِش ِنـ ُكـم‬
ْ ِ ‫ ث‬etc. for al-Muṭṭawwiʿī.
132
 1) The first letter should not have a tanwīn (‫ ) َما م َ ْم ًٌَُؼو ْن‬e.g. ‫قَـ ُف ٌوز ز ِحح‬.
2) The first letter should not be the pronoun tāʾ (‫ ;)ٍَ ُك ْؼن ثَـا ُمضْ ـ َمؼ ِص‬this will include
the first person tāʾ al-mutakallim e.g. ‫ ُن ْي ُت حُ َص ًاَب‬and the second person tāʾ al-
khiṭāb e.g. ٍُ ‫ َبفَبَه َْت حُ ْك ِص‬.
3) The first letter should not be mushaddad (‫ ) َو ََل ُمضَ ـسذًا‬e.g. َِ ّ ‫اث َ ِزت‬
ُ َ‫فَذَـم ِمِل‬.
The second category – the case of jazm – is further discussed in the next line.

TEXT:
‫ٍ ي‬ ‫ى ٍ ى ى ى ى‬ ‫ي ٍ ي‬ ‫ٍ ى ى ى ى ى‬
ً‫ يؽػػهػػ‬ًٝ ‫ػةر ىبػة ٌػ ًٍػيػ‬ِ‫كإًف دػ‬ ً‫ خػٖػػ‬ًٝ ‫ػةزػَل ٌػ ًٍػيػ‬ٙ‫ػ‬ ‫ٌػػإف د‬
ً 126
TRANSLATION:
[And in the jazm, check] if they (the two letters) are mithlayn, then there is an option
(of iṭḥ-hār and idghām) in it; and if they (the two letters) are mutaqāribayn, then in it
(the differing) is weak.

COMMENTARY:
In the case of the jazm, it is either found in:
1) Mithlayn or mutajānisayn e.g. ‫و َم ْن ًَـ ْدـذَـف ِ قَـ ِْ َؼص‬,َ ‫ًَؼ ْز ُل مَ ُمك‬, ‫وا ْن ً َ ُم َك ِر ًَب‬,َ ‫وامْـخَبْ ِث َظبٓئِ َف ٌة‬.َ 96
ِ
Here both iṭḥ-hār and idghām will be allowed.
2) Mutaqāribayn e.g. ‫ َ;وم َ ْم ً ُ ْؤ َث َس َـ ًة‬this is the only example. Only iṭḥ-hār will be
made here since most relate iṭḥ-hār with a minority allowing idghām.97

TEXT:
‫ى ٍ ى ى ى‬ ٍ ‫ى ي‬ ‫ى‬ ٍ ‫ى يى ى‬ ‫ٍي ٍ ي‬
‫ػػة‬ٞ ‫ػخ طحبنة ْػةؼ‬ ‫ىكآؿ ٕ و‬
ً ‫ط ًصب‬٠‫ػ‬ ‫ػة‬ٞ ً‫ـ‬٠‫ػ‬ٙ‫ؾ ي‬ٙ‫ال‬ ٠ٞ ‫اك‬
ً ‫ك‬ ٢‫ػ‬ٌ
ً ً ٖ‫كاْل‬ 127

96
As for ‫ َو َء ِاث َرا امْ ُل ْصتَؼى‬and ‫اث َرا امْ ُل ْصتَؼى‬
ِ َ‫فَـئ‬, it will be mentioned in line 134.
97
Sharḥ Ṭayyibat al-Nashr of Abū Bakr Ibn al-Jazarī: 56; Sharḥ Ṭayyibat al-Nashr of al-Nuwayrī: 1/327.
133
TRANSLATION:
And there is difference of opinion in the wāw of ‫ ُ َُو‬whose hāʾ has a ḍammah, and (an
option of idghām and iṭḥ-hār) in ‫ؼوظ‬ ٍ ُ‫ ب ٓ َل م‬and ‫ْـت صَ ُْئًا‬
ِ ‫ حِ ئ‬in (that Sūrah which starts
with) ‚kāf-hā‛.
COMMENTARY:
Those who apply idghām kabīr for Abū ʿAmr al-Baṣrī have difference of opinion in
the wāw of ‫ ُ َُو‬which is preceded by a hāʾ maḍmūmah; most apply idghām while some
argue that iṭḥ-hār should be made.98 This occurs in 13 places:
1) ‫ – ُ َُو َوامـ ِش ٍَن‬Sūrat al-Baqarah: 249.
2) ‫ – اَل ُ َُو َوامْ َم َلٓئِـ َك ُة‬Sūrah Āl ʿImrān: 18.
ِ
3) ‫ – اَل ُ َُو َوا ْن‬Sūrat al-Anʿām: 17.
ِ ِ
4) ‫ – اَل ُ َُو َوًَـ ْـو َ ُـم‬Sūrat al-Anʿām: 59.
ِ
5) ‫ش ِن َْي‬ ِ ْ ‫ – اَل ُ َُو َو َب ْؾ ِص ْط َؾ ِن امْ ُم‬Sūrat al-Anʿām: 106.
ِ
6) َُ ‫ – ُ َُو َوكَدَِوُـ‬Sūrat al-Aʿrāf: 27.
7) ‫ – اَل ُ َُو َوا ْن‬Sūrah Yūnus : 107.
ِ ِ
8) ‫ – ُ َُو َو َم ْن‬Sūrat al-Naḥl: 76.
9) ‫ – اَل ُ َُو َو ِس َؽ‬Sūrah Ṭāhā: 98.
ِ
10) ‫ – َ َكهـ َُ ُ َُو َوبو ِثٌَُا‬Sūrat al-Naml: 42.
11) ٍُ ‫ – ُ َُو َو ُحٌُو ُذ‬Sūrat al-Qaṣaṣ: 39.
12) ‫ – اَل ُ َُو َوؿَ َل‬Sūrat al-Taghābun: 13.
ِ
13) ‫ – اَل ُ َُو َو َما ِ َه‬Sūrat al-Muddath-thir: 31.
ِ
Words in which the wāw is not preceded by a hāʾ maḍmūmah are therefore excluded
e.g. ‫ ُذ ِش امْ َـ ْف َو َو ْب ُمص‬, ‫ ِم َن انوِْ ِو َو ِم َن ام ِخّ َج َازت‬. Similarly, those places where the wāw is preceded by
a hāʾ sākinah are also excluded ‫وُ َْو َو ِههيُّ ُ ْم ِت َما‬,َ ‫فَِ َْو َو ِههيُّ ُ ُم امْ ََ ْوم‬, ‫ َوُ َْو َوا ِك ٌؽ تِؼِِم‬.99 The latter three

98
Refer to the explanation of line 129 of the Shāṭibiyyah in Thamarāt Ayyūb al-Qārī ʿalā Uṣūl Ḥirz al-Amānī for
the details regarding their differences.
This difference of opinion is in theory. Practically, only idghām is read for those who make idghām kabīr.
99
These are the only three examples: ‫ َوُ َْو َو ِههيُّ ُ ْم ِت َما‬of Sūrat al-Anʿām: 127, ‫ فَِ َْو َو ِههيُّ ُ ُم امْ ََ ْوم‬of Sūrat al-Naḥl: 63 and ‫َوُ َْو َوا ِك ٌؽ‬
‫ تِؼِِم‬of Sūrat al-Shūrā: 22.
134
examples are read with a sukūn on the hāʾ in the Qirāʾah of Abū ʿAmr al- Baṣrī and
therefore excluded from this discussion as well. In all these examples, only idghām
will be made.

ٍ ُ‫ ب ٓ َل م‬which appears in four places: Sūrat al-

There is also difference of opinion in ‫ؼوظ‬
Ḥijr: 59, 61; Sūrat al-Naml: 56 and Sūrat al-Qamar: 34.100

They also have difference of opinion in ‫ مَلَسْ حِ ئ ِْت صَ ِْـئًا فَ ِص ًّي‬of Sūrah Maryam : 27. By
َ ‫‛ َن‬, the author restricts this difference to Sūrah Maryam  which starts
stating ‚‫ـاف َُــا‬
with ‚kāf-hāʾ‛ i.e. ‫ ;ن ٓؼِـِــٓ ٓؼط‬places like ‫ مَلَسْ حِ ئ َْت صَ ُْئًا ا ْم ًصا‬and ‫ مَلَسْ حِ ئ َْت صَ ُْئًا ىُ ْك ًصا‬are
ِ
excluded.101

TEXT:
‫ٍ ٍي يى‬ ‫ى ي‬ ٍ ‫َّ ى ى ٍ ي ٍ ى ى ٍ ى ٍ ى‬
(ٍٗ ‫ػظػد يظ َّضػذىػّ ثىذؿ رس‬ٜ‫) يرض ىش‬ ٍٗ ًٖ ‫م ىككػ‬ٜ٘‫ػّ ٌة‬ٛ‫ػز‬ ‫ َكٕػَل ًء ل يػع‬128
TRANSLATION:
As (there is difference of opinion) in ‫ َامل ِء‬. Then prevent (idghām) in (ٍُ ‫َل ًَؼ ْح ُ هز َْـم ) ُنـ ْف ُص‬.َ
And the (letters in the) word (‫…) ُز ْط َسٌَـضُ ـ ُّس ُحجـذَ ْـم ت َ ْش ُل كُ َ ْث‬

COMMENTARY:
They also have difference of opinion in ‫ َواملٓئِ ْؼي ًَـ ِئ ْـس َن‬which comes in Sūrat al-Ṭalāq: 4,
allowing both iṭḥ-hār as well as idghām.102

100
This difference of opinion is in theory. Practically, only idghām is read for those who make idghām kabīr. Refer
to the explanation of lines 126-128 in Thamarāt Ayyūb al-Qārī for the details pertaining to this difference of
opinion.
101
Refer to the explanation of line 148 in Thamarāt Ayyūb al-Qārī for the details pertaining to this difference of
opinion.
102
Refer to the explanation of line 131 in Thamarāt Ayyūb al-Qārī for the details pertaining to this difference of
opinion.
135
In ٍُ ‫ فَ َل ًَؼ ْح ُ هز َْم ُنـ ْف ُؼص‬of Sūrah Luqmān: 23, all agree that idghām will not be made
(‫) ََل ًَؼ ْح ُ هؼز َْـم فَا ْمٌَـ ْؽ‬.103

In the second half of the line, 16 letters that are found in the mnemonic
‫ ُز ْط َسٌَـضُ ـ ُّس ُحجـذَ ْـم ت َ ْش ُل كُ َ ْث‬will be made idghām of i.e. these letters will become the
mudgham. The letters into which idghām will take place – the mudgham fīh – is
explained from the next line.

TEXT:
‫ى‬ َّ َّ ‫ٌى‬ ‫ٍ ى ي ٍ ي ِّ ى‬ ‫يٍ ى‬
‫ ال َّرا ًء ل‬٢‫ ًٌػ‬٢‫ػ‬ًٞ ‫اء ًف إػَلـً ىك‬
‫ةلر ي‬ ‫ػػػَل‬ ٌ ‫ ًصج وس كُػػر وب‬٢‫ ددد يٗ ًٌػ‬129
TRANSLATION:
[And the (letters in the) word (‫ ]) ُز ْط َسٌَـضُ ـ ُّس ُحجـذَ ْـم ت َ ْش ُل كُ َ ْث‬will be made idghām into
(their) mutajānis or mutaqārib (letters), detailed (as follows): so the rāʾ into the lām
and it (the lām) into the rāʾ, but not…

COMMENTARY:
The 16 letters that are found in the mnemonic ‫ ُز ْط َسٌَـضُ ـ ُّس ُحجـذَ ْـم ت َ ْش ُل كُ َ ْث‬will be made
idghām into the letters following them if they can be established as mutajānisayn or
mutaqāribayn. In what follows, the author discusses the details pertaining to the
idghām of each one of these letters individually.

The first letter is the rāʾ: idghām of it will be made into lām e.g. ‫ُُن َب ْظِ َُص م َ ُـمك‬.

The second letter is the lām: idghām of it will be made into the rāʾ e.g. ‫اَن ُز ُس ُل َزت ّ َِم‬.
ِ

103
Refer to line 122 in Thamarāt Ayyūb al-Qārī for more detail. Note that idghām will not take place in ‫فَ َل ًَؼ ْح ُ هز َْـم‬
‫ كَ ْومُُِم‬of Sūrah Yāsīn: 76, because the kāf is preceded by a sākin, preventing idghām. Refer to lines 135-136 of the
Ṭayyibah for more clarity regarding this.
136
The prerequisites for idghām of the rāʾ and lām to take place are mentioned in the
next line.

TEXT:
ٍ ‫ي‬ ‫ى ى ٍ ي ي‬ ‫ى ى ى‬
ٍ ‫ػػةؿ زي‬ ‫إ ٍف ٌيذ ى‬
‫ ى‬ٍٚ ‫عػة ىخ‬
ٍٗ ‫ف اد ًى‬٠‫ة انل‬ٙ‫ ى‬ٟ‫ي‬
ً ‫و‬‫ذ‬
ً ‫ف‬٠‫ػ‬ٓ ‫ ش‬ٚ‫ل خ‬ ٗ‫ػػ‬ ُ ‫ ل‬ٚ‫ػ‬
‫و‬ ًْ ‫ة‬‫ش‬ ً ً 130

TRANSLATION:
(But not) if they (the rāʾ and the lām) are given a fatḥah and come after a sākin letter,
excluding (the word) ‫كَــا َل‬. Then idghām of the nūn will be made into the two of them
(the rāʾ and the lām), but not (when the nūn comes) after a sukūn.

COMMENTARY:
If the rāʾ or the lām are maftūḥah and come after a sākin, then idghām will not take
place e.g. ‫ َوامْ َح ِم َْي ِمـذَ ْؼص َن ُحوَُا‬, ‫فَ َـ َع ْوا َز ُسو َل َزتِّؼِِم‬. Thus, when the rāʾ or the lām are maksūrah or
maḍmūmah and come after a sākin, then idghām will still take place e.g. * ‫َوامَ َْ َم امْـ َم ِع ُْي‬
َ ّ ‫ا َل َسدِـَلِ َزت‬.104 ِ
ُ ‫َل ٍُ َ ِكّ ُف‬,َ ‫وامٌؼِ َِاز َِل ٓ َي ٍث‬,َ ‫ول َزتـيَا‬
‫للا‬ ُ ‫ًَـ ُل‬, ‫ِـم‬
ِ
The exception to this is ‫ كَــا َل‬i.e. even though the lām maftūḥah comes after a sākin in
‫كَــا َل‬, idghām of it will still be made into a rāʾ e.g. ‫كَا َل َزتُّـ ُكـم‬.

The third letter is the nūn: idghām of the nūn will take place into the rāʾ and the lām
ِ ‫سٍِ ّ َن ِم‬.ُ However, if the nūn comes after a sukūn, then idghām will not
َ ُّ ‫ثَبَر َن َزت‬, ‫ـَّل ٍَن‬
e.g. ‫ـم‬
take place e.g. ‫ ُم ْس ِو َم ْ ِْي َ ََل‬, ‫ون َزتؼُِم‬ ُ ‫ َما ًَـ ُك‬.
َ ُ‫ًَؼزَاف‬, ‫ون ِِل‬

TEXT:
‫ٍي ٍ ي ى‬
ٍ ‫َي‬ ‫س ال َّر ي‬٠ٍ‫ي انل ي‬
‫ش ي‬ ٍ ‫ى ي‬ ٍ ‫ى ىٍ ي ىٍ ٍ ى ى ى‬
‫ػع‬ ًً ٖ‫اس ثًةْل‬ ً ً ‫ػع‬ٛ ‫ةف‬
ً ‫ػؼ ط‬
ً ‫ أد ًىٗ ؽةد به‬ٚ‫كَن‬ 131

104
Similarly, if it is maftūḥah and comes after a mutaḥarrik, idghām will still take place e.g. ‫ َح َـ َل َزت ُّ ِم‬, ‫ ِت َما قَف ََص ِِل‬.
137
TRANSLATION:
Make idghām of (the nūn of) ‫هَؼ ْح ُن‬, the ḍād of ‫ت َ ْـ ِؼغ صَ ِان‬, (the idghām of the ḍād) being
documented, the sīn of ‫ امـٌُّـ ُف ِوش‬and ‫ امص ْب ُش‬with an option (of iṭḥ-hār in the latter);
restricting (idghām of the sīn to these two places).

COMMENTARY:
In the previous line, the idghām of nūn is prevented if it comes after a sukūn.
However, the nūn of ‫ هَؼ ْح ُن‬is an exception to this rule i.e. if a lām appears after ‫هَؼ ْح ُن‬,
idghām will be made, in spite of the nūn coming after a sukūn e.g. ‫ون‬ َ ‫وهَؼ ْح ُن مَـ َُ ُم ْس ِو ُم‬,َ ‫َو َما‬
‫هَؼ ْح ُن مَـ ُكـ َما ِت ُم ْؤ ِم ٌِ َْي‬.

The fourth letter is the ḍād: it will only be made idghām into the shīn in ‫ ِمـ َح ْـ ِغ صَ بْ ِهؼِِم‬of
Sūrat al-Nūr: 62.
By ‚‫‛ه ُ ْؼط‬, Ibn al-Jazarī alludes to this particular idghām being documented by Abū
ʿAmr al-Dānī. Though it is related by others, al-Dānī has documented it.105

The fifth letter is sīn: idghām will take place in two places; into the zāy of ‫َوا َرا امٌُّـ ُف ُوش‬
ِ
‫ ُس ِّو ْث‬in Sūrat al-Takwīr: 7, and the shīn of ‫ امص ْب ُش صَ ِْـ ًحا‬in Sūrah Maryam : 4.

ِ the author indicates that idghām in Sūrah Maryam  is with an option

By ‚‫‛َبمْ ُزوْ ِف‬,
of iṭḥ-hār as well.
‫ ًُؼر َْؼط‬at the end of the line shows that the idghām of the sīn is specific to these two
places. Thus, in other words like ‫ ََل ً َ ْؼ ِو ُـم امي َاش صَ ِْـئًا‬only iṭḥ-hār is allowed.

TEXT:
‫ى‬ ٍ ٍ ‫ي‬ ٍ ‫ى‬ ‫ى‬ ‫ى‬ ٍ ‫ى‬ ‫َّ ي‬
)‫ة‬ٜ‫ذا ًؽ ٍَ د ىرل ًطد زً ٍَ كجنة ًزد ًغً ىص‬ ‫ة‬ٜ‫ْش ( ىش‬ ‫ن‬ ‫ف‬ ‫اؿ‬ ‫ي ىن ٍر ًش ادل‬ ٍ ‫ى‬
‫و‬ ً ً ‫٘م ًط‬ 132

105
Al-Nashr: 1/293.
138
TRANSLATION:
Along with (idghām of) the shīn of ‫ َؾ ْص ِص‬, the dāl (will be made idghām) into 10
(letters): (‫) َس يَا َرا ِض ْق حَ َصى ِصسْ ِز ْق ُػ ًحا ِس ْذ ِظ ْف َحٌَا‬.

COMMENTARY:
The sixth letter is the shīn: idghām of the shīn of ‫ ام َـ ْص ْص‬particularly will take place into
ً ‫ ِري امْ َـ ْص ِص َسد‬of Sūrat al-Isrāʾ: 42.
the sīn of ‫ َسخ ًِِل‬i.e. in ‫ِـَل‬

The seventh letter is the dāl: idghām of it will be made into 10 letters found in the
mnemonic (‫ ) َس يَا َرا ِض ْق حَ َصى ِصسْ ِز ْق ُػ ًحا ِس ْذ ِظ ْف َحٌَا‬e.g. ‫ِساتِـَوُُِم‬ َ َ ‫ف ْ َاِل ْظ َفا ِذ‬,ِ ‫ـم‬ َ ‫ َوامْلَ َلٓئِس ر ِم‬, ‫ِم ْن ت َ ْـ ِس‬
‫َضاء‬,َ ‫ـم‬ َ ْ‫ف امْ َم َساخِ س ِثو‬,ِ ‫وصَ ِِسَ صَ ا ُِ ٌس‬,َ ‫ٍُ ِصًسُ ز َ َو َاة‬, ‫ٍُ ِصًسُ ُػوْ ًما ِنوْ َـام َ ِم َْي‬, ‫ٍَ ََك ُذ َسًْـ ُذؼَِا‬, ‫هَـ ْف ِلسُ ُظ َوا َغ امْـ َم ِ َِل‬, ‫َوكَذَ َل ذ َُاو ُذ‬
َ ُ‫ َخام‬.
‫وث‬

The prerequisites for this idghām are mentioned in the next line.

TEXT:
‫َّ ى‬ ٍ ‫ٍى‬ ‫ى ٍ ى ى‬ ‫ى ٍ ي ي‬ ٍ ‫ َّ ى‬133
‫إفة زبىذىػة‬ ٢‫ْش ىكًٌػ‬
ً ‫ه‬ ٕ‫ا‬ ٢‫ػ‬ٌ
ً ‫ػةء‬ َّ ‫ىك‬
‫اتل ي‬ ‫ػػة‬ ‫د‬ ‫ػر‬‫ػي‬‫ى‬ ‫ف‬٠‫ػ‬
‫و‬ ٓ‫ػ‬ ‫ش‬ ٚ ‫خ‬ ‫ػط‬
‫ًإل ثًٍذ و‬
TRANSLATION:
[The dāl (will be made idghām) into 10 (letters): (‫]) َس يَا َرا ِض ْق حَ َصى ِصسْ ِز ْق ُػ ًحا ِس ْذ ِظ ْف َحٌَا‬
Except when it has a fatḥah and is after a sukūn, excluding the tāʾ. The tāʾ (will be
made idghām) into the 10 (letters) and into the ṭāʾ, which is affirmed.

COMMENTARY:
In this line, the prerequisites for idghām of the dāl into its 10 letters are mentioned:
the dāl must not have a fatḥah as well as not coming after a sukūn e.g. ‫ـم‬ َ ‫ت َ ْـسَ ر ِم‬, َ‫ت َ ْـس‬
َِ ‫ػوْ ِم‬,ُ ‫ ت َ ْـسَ ََضا ِء‬etc. This is what the author means when he says ‚‫ؼون‬
ٍ ‫‛اَل ِت َف ْذ ٍؼح َؾ ْن ُسـ ُك‬.
ِ

139
However, if a tāʾ follows the dāl maftūḥah which comes after a sākin, then idghām
will be made; there are only two places where this occurs: ‫ َك َذ ثَؼ ِزً ُف‬in Sūrat al-Tawbah:
117106 and ‫ ت َ ْـسَ ث َْو ِنَ ِسَُا‬in Sūrat al-Naḥl: 92. This is what is meant by ‚‫‛قَـ ِْ َؼص ثَــا‬.

In the second half of the line, the author starts discussing the eighth letter, the tāʾ.
The idghām of the tāʾ will take place into the 10 letters of the dāl ( ‫َس يَا‬
‫ ) َرا ِض ْق حَ َصى ِصسْ ِز ْق ُػ ًحا ِس ْذ ِظ ْف َحٌَا‬as well as the ṭāʾ; 11 letters in total. However, the
idghām of the tāʾ into a tāʾ – one of the 10 letters of the dāl – is idghām mithlayn,
and currently the discussion is regarding mutaqāribayn. Therefore, idghām of the tāʾ
will actually be into 10 letters, and not 11, as seems apparent from the line. Examples
include ‫اث َس ُيسْ ِذوُُِم‬ ِ ‫ َو َ ِػوُوا امعا ِم َح‬,107 ‫اث ر ِ ََل‬ ِ َ‫ً ُ ْش ُِ ْ َب امس ِِّـئ‬, ‫وامْ َـا ِذ َي ِث ضَ ْح ًحا‬,َ ‫ ِتبَ ْزت َ َـ ِة ُصَِسَ ب ٓ ِء‬,108 ‫َ ِػوُوا‬
‫اث زُـم َتَ تُوا‬ ُ ُ ‫ث ََوف‬, ‫ا َل امْ َجي ِة ُس َم ًصا‬, ‫ َوامْ َم َلٓئِ َك ُة َظفًّا‬, ‫اث‬
ِ َ‫امسِِّـئ‬, ‫اه امْ َم َلٓئِ َك ُة َػا ِم ِمي‬ ٍ ٌ‫اث َح‬ ِ ‫ َو َ ِػوُوا امعا ِم َح‬, ‫َو َب ِك ِم امعوَو َت‬
ِ
‫ظ َصفَؼ ِي امٌؼِ َِاز‬.َ

In the next line, some places in which there are difference of opinion between
allowing iṭḥ-hār and idghām are mentioned.

TEXT:
ٍ ‫ٍ ي‬ ٍ ‫ى ٍ ى‬ ٍ ‫ٍ ى‬ ٍ ‫َّ ى ى ى َّ ٍ ى ى ى‬ ‫ ى ي ٍ ي‬134
‫ يس ال ىكؿ‬ٙ‫آت ىك ًٕػسة إػخ‬ ً ً‫ت‬ ‫ػأ‬‫ػذ‬ ٕ ‫ى‬
‫ك‬ ٔ‫ػ‬ ‫ظ‬ ‫اة‬‫ر‬٠‫ػ‬‫اتل‬ ‫ك‬ ‫ػةة‬ْ ‫الز‬ ‫ف‬ً ً‫ػ‬ ٖ‫كاْل‬
TRANSLATION:
Difference (between iṭḥ-hār and idghām) has occurred in (‫امز َك َت )زُـم‬, (‫امخ ْو َزا َت )زُـم‬, ‫َومْخَبْ ِث‬
(‫ َ)ظبٓئِ َف ٌة‬and (‫ب ٓ ِث ) َرا‬. And (idghām of) the thāʾ (into) the first five (letters of the dāl).

106
While Ḥafṣ reads ‫ َك َذ ًَؼزًِـ ُف‬with a yāʾ, the Baṣrīs – Abū ʿAmr al-Baṣrī and Yaʿqūb – will read it with a tāʾ.
107
Though idghām of the tāʾ takes place into the sīn, in ‫ َوم َ ْم ًُؤ َْث َس َـ ًة‬there is difference of opinion because of jazm,
as mentioned in line 126. I only read with iṭḥ-hār to Qāri Ayyūb, as well as to Sheikh al-ʿUbayd.
108
Though idghām of the tāʾ takes place into the shīn, in ‫ مَلَسْ حِ ئ ِْت صَ ِْـئًا فَص ًِّي‬of Sūrah Maryam , both iṭḥ-hār and
idghām will be allowed. Refer to line 127.
140
COMMENTARY:
In this line, the author mentions five places in which there is an option between iṭḥ-
hār and idghām:
1) ‫ – َو َب ِكِـ ُموا امعوَو َت َو َءاثُوا امز َك َت ُُث َوم َْ ُت‬Sūrat al-Baqarah: 83. This is what is referred to
by ‚‫ ‛امز َك َت‬in the line.
2) ‫ – َمث َ ُل ِاذل ٍَن ُ ِ ّحوُوا امخ ْو َزا َت ُُث م َ ْم َ َْي ِموُوَُا‬Sūrat al-Jumuʿah: 5. This is what is referred to
by ‚‫ ‛امخ ْو َزا َت‬in the line.
3) ‫ – َومْخَبْ ِث َظائِ َف ٌة بد َْصى م َ ْم ًُ َعو ُّوا فَوْ َُ َعوُّوا َم َـ َم‬Sūrat al-Nisāʾ: 102. ‚‫ َ‛ومْخَبْ ِث‬in the line refers
to this place.
4) َُ ‫ – َو َء ِاث َرا امْ ُل ْص َب َحل‬Sūrat al-Isrāʾ: 26. ‚‫ ‛ب ٓ ِث‬in the line refers to this place and the
place in Sūrat al-Rūm.
5) َُ ‫اث َرا امْ ُل ْص َب َحل‬ ِ َ‫ – فَـئ‬Sūrat al-Rūm: 38.
The reason for an option between iṭḥ-hār and idghām in the last three is due to the
jazm which was discussed in line 126.

The end of the line mentions the ninth letter, the thāʾ: idghām of it will take place
into the first five letters of the dāl ( ْ‫ ) َس يَا َرا ِض ْق حَ َصى ِصس‬e.g. ‫ َو َو ِز َج ُسوَ َْ َم ُان ذ َُاوو َذ‬, ‫ َوامْ َح ْص َج ر ِ ََل‬,
‫ًر ضَ َْ ِف‬
ُ ‫ َح ِس‬, ‫ون‬
َ ‫ َح ِْ ُر ث ُْؤ َم ُص‬, ‫ َح ِْ ُر ِصئْـ ُذـ َما‬.

TEXT:
ٍ ‫ػر ىـ‬
‫اط ي‬ٍ ‫ي ى ٍ ى‬ ‫ٍ ى ى‬ ٍ ‫ى ٍ ى ى‬ ‫ٍى‬ ‫ ى ٍ ى ي‬135
ٚ‫ػ‬ ‫ػم ك‬
‫و‬ ٙ‫ػ‬‫ص‬ ٗ‫ػيػ‬ ٙ ٌ
ً ‫و‬ ‫ح‬‫ػ‬ٙ‫ػ‬ ٖ ‫س‬
ً ً ‫ث‬ ‫ف‬ ً ‫إ‬ ‫ك‬ ‫ة‬ٟ‫ي‬ ‫ذ‬
ً ٢‫ػ‬ٞ ‫ك‬
ً ً‫ةؼ‬ ِ ٕ‫ا‬ ‫ف‬ً ‫كإك‬
‫ؼ‬
ٍ ‫ي‬ ‫ى َّ ى ي‬ ‫َّ ى ٍ ي ى َّ ى ٍ ي ٍ ي‬
٢‫ػػز ىح ًٌػػػ‬
ً ‫ػ‬‫ػ‬ ‫ظ‬ ‫ز‬ ‫ػػة‬
‫ػ‬ ‫ ىكٕ ى‬ٚ‫ػػ‬
‫ػع‬ ً
َّ ‫ػٓػ‬ ِ ٖ ‫ـ‬ ٢‫ػ‬ ٌ
ً ً‫ػ‬ ٖ‫ ُمػر وؾ كاْلػ‬ٚ‫ نػ‬ٟٚ‫ي‬ ً ‫ ًذ‬136
TRANSLATION:
(The idghām of) the kāf into the qāf, and it (the qāf) into it (the kāf). If in one word,
then a mīm of plurality should be present. And it is certainly stipulated in them (in
the idghām of the qāf, the kāf and when they’re in one word, that they should come)
after a mutaḥarrik. In ‫ َظولَـ ُكؼن‬there is an option. (Idghām of) the ḥāʾ of ‫ ُس ْحؼؼ ِز َخ‬is
complete.
141
COMMENTARY:
The tenth and the eleventh letters are discussed in this line: the qāf and the kāf,
ُ ْ ‫ ) َو‬e.g. ‫وهُلَ ِّس ُش َ ََل كَا َل‬,َ
provided that they come after a mutaḥarrik (‫ش َظ ْن ِفِؼِِن َؾ ْؼن ُم َحؼص ٍك‬
‫ً ُ ْي ِف ُق َن َْ َف‬. If they come after a sākin, then idghām will not take place e.g. ‫وحَ َص ُنوكَ كَبٓئِ ًما‬,َ
ّ ِ ُ ‫وفَ ْو َق‬.َ
‫ك‬
Idghām of the qāf into the kāf will also take place if they are in one word, provided
ْ ِ ‫ ) َوا ْن ت‬e.g. ‫ َذوَلَـ ُكـم‬, ‫ز َسكَـ ُكـ ْم‬,َ ‫س َحلَـ ُكـم‬,َ
ُ ‫ِـكـ َمـ ٍة فَ ِم‬
that the kāf is followed by a mīm al-jamʿ (ٍ ‫ـِـم َحـ ْمـؽ‬
ِ
‫وازَلَ ُـمك‬,َ ‫ٍَ ْص ُسكُـ ُكـم‬, ‫ه َ ْؼص ُسكُـ ُكـم‬, ‫هَؼ ْزوُـ ُلـ ُكـم‬, ‫فَ ُِ ْل ِصكَـ ُكـم‬.109
If the kāf is not followed by a mīm al-jamʿ e.g. ‫ىَ ْص ُسكُ َم‬, ‫ َذو َ َل َم‬, or the qāf comes after a
sākin e.g. ‫ َمِثَاكَ ُـمك‬, then idghām will not take place.
In ‫ َظولَـ ُكؼن‬of Sūrat al-Taḥrīm: 5, there is an option of idghām and iṭḥ-hār ( ‫َوامْرُـوْ ُـف ِفؼي‬
‫)ظوـلَـ ُكن‬.
َ

The twelfth letter is the ḥāʾ: idghām of it is restricted to ‫ ;فَ َم ْن ُس ْح ِز َخ َؾ ِن امي ِاز‬idghām of
the ḥāʾ into the ʿayn. This will exclude other places the ḥāʾ and ʿayn appear together
e.g. ‫َل ُحٌَ َاخ ؿَوَ َْ ُمك‬,َ ‫ َو َما ُر ِت َح ؿَ َل اميُّ ُع ِة‬, َِ َْ َ ‫م َ ْن ه ْ َََّب َخ ؿَو‬.

TEXT:
ٍ ‫ػفػأ ى يق ىر ىص‬
‫ػػط‬ ٍ ‫ ىهػةرج ىك ىط‬ٙ‫ال‬
‫ ذم ى‬ٚ‫ػ‬
ٍ ٘ ٍ ‫يػٗ ىغ‬
‫ػط‬ ‫ي‬ ٍ
‫اْل‬ ‫ى ى‬ ‫ ى َّ ي‬137
ًً ً ً ً ‫ كغة ًد‬ٚ‫يػ‬
‫و‬ ‫ش‬
ً ‫ف‬ً ‫اؿ‬ ‫كال‬
TRANSLATION:
The dhāl (is made idghām) into the sīn and the ṣād. (Idghām of) the jīm of ‫ِري امل َ َـ ِـاز ِح‬
is correct and preponderant in ٍُ َ‫صَ ْؼعـب‬.

109
These are all examples of it appearing in the past tense (māḍī) and present/future tenses (muḍāriʿ). See
Ghunyat al-Ṭalabah bi Sharḥ al-Ṭayyibah: 1/677.
142
COMMENTARY:
The thirteenth letter is the dhāl; idghām of it will take place into two letters: the sīn
and the ṣād. There are two examples of the former: ‫ِـَل‬ ُ َ ‫ فَاثؼ َز َش َسد‬and ‫ِـَل‬
ُ َ ‫ َواثؼ َز َش َسد‬of Sūrat
al-Kahf: 61, 63, and one example of the ṣād: ‫ َما اثؼ َز َش َظا ِح َد ًة‬of Sūrat al-Jinn: 3.

The fourteenth letter is the jīm; its idghām occuring in two places: ‫ ِري امْـ َم َـ ِازحِ * ث َ ْـ ُص ُح‬of
Sūrat al-Maʿārij: 2-3 and ٍُ َ‫ َبد َْص َح صَ ْعب‬of Sūrat al-Fatḥ: 29.
By ‚‫ َ‛ز َح ْؼؼح‬at the end of the line, the author indicates that both idghām and iṭḥ-hār is
allowed in Sūrat al-Fatḥ, though idghām is preferred.

TEXT:
‫ى‬ ‫ٍ ٍ ى‬ ‫ى ٍى ٍ ي ٍ ى‬ ‫ى ى‬ ٍ ِّ ‫ي‬ ٍ ‫ى‬
‫ػرؼ ثًةل ِّػٍػ ًح ًإف ييػدد ٍٗ ىشِ ٍؿ‬‫كاْل‬ ‫ ٌػِ ٍؿ‬ٍٚ ٘‫يػٗ ح ىهػذب ى‬ ٘
ً ً ً٢‫ػ‬ ٌ ‫ي‬
‫ةء‬ ‫ى‬
‫اْل‬ ‫ ك‬138
TRANSLATION:
(Idghām of) the bāʾ into the mīm only (occurs) in ‫ً ُ َــ ِّش ْة َم ْن‬. If idghām is made, the
letter, with the ṣifah (characteristic of the letter), is annulled.

COMMENTARY:
The fifteenth letter is the bāʾ; idghām of it will only take place in the bāʾ of ‫ ً ُ َــ ِّش ُة‬into
the mīm of ‫ َم ْن‬that follows it. This is in five places: Sūrah Āl ʿImrān: 129, Sūrat al-
Māʾidah: 18, 40, Sūrat al-ʿAnkabūt: 21 and Sūrat al-Fatḥ: 14. Thus, examples like ‫َب ْن‬
ِ ْ َ ً and ‫ َس يَ ْك ُذ ُة َما كَامُوا‬are excluded.
‫َض َة َمث ًَل‬
Note that ‫ َوً ُ َــ ِّش ُة َم ْن‬of Sūrat al-Baqarah: 284, is excluded because Abū ʿAmr al-Baṣrī
reads the bāʾ of ‫ ً ُ َــ ِّش ُة‬with a jazm i.e. ‫ً ُ َــ ِّش ْة‬. This idghām would therefore be idghām
ṣaghīr, and excluded from our discussion.

143
In the second half of the line, the author explains the manner of making idghām of
the letters discussed in this chapter: the first letter, with its ṣifāt, will be annulled
because of its assimilation into the second letter.110

TEXT:
‫ى‬ ‫ ى‬ٙ‫ ىكأى ٍط‬١‫ػٍػ‬
‫يٍ ى‬ ٍ ‫ى ٍ ي ٍ ى‬
‫ ىك ير ٍـ أك ادٍػ ي‬ٚ‫ػ‬
‫ػػر ًؾ‬ ٍ ٙ‫ػ‬
ً ‫ُت‬ ‫ؾ‬
ً َّ ‫ػع‬
‫ػر‬ ٍ ‫اْلػة ًء ىن‬
‫ ي٘ ى‬ٚ‫ػػ‬ ‫ى‬ ‫ػد‬ٜ‫يػٗ ًن‬ًٙ ‫ كال‬139
ً
TRANSLATION:
Ikhfāʾ of the mīm will be made by the bāʾ (when) after a mutaḥarrik. And be certain
to apply ishmām or apply rawm, or leave (them i.e. ishmām and rawm).

COMMENTARY:
The sixteenth letter is the mīm: ikhfāʾ of it will be made by the bāʾ if it comes after a
mutaḥarrik e.g. ‫ َبؿْوَ َـم َِبمضا ِن ِص ٍَن‬, ‫ؿَو َـم َِبمْلَ َ ِمل‬. Ikhfāʾ is made with ghunnah after making the
mīm sākin. Some refer to this as idghām.111 Thus, if it comes after a sākin e.g. ‫ا ْج َصا ُِ ُح‬
ِ
َِ َ‫تَـ ٌِـ‬, then ikhfāʾ will not be made. Ibn al-Jazarī does not mention making the mīm
sākin because it appears in the chapter of idghām kabīr; therefore, as the mudgham is
made sākin before making idghām, the mīm will be made sākin before making ikhfāʾ.

In this line, the explanation of the 16 letters of idghām is completed. Now

miscellaneous matters pertaining to idghām kabīr are discussed.

The first matter discussed is rawm and ishmām. Due to the sukūn during idghām
kabīr being circumstantial, rawm and ishmām will also be allowed, same as in waqf.
Rawm will be made on the ḥarakah of the mudgham. Technically, iṭḥ-hār will be
made whilst applying rawm. Ishmām is made whilst making the idghām.

110
Idghām kabīr will always be a complete assimilation of the first letter into the second with no ṣifah of the first
letter remaining. However, in idghām ṣaghīr, one finds that the idghām is at times nāqiṣ (deficient) i.e. a ṣifah of
the first letter remains e.g. ‫ ِم ْن ًَـ ُلو ُل‬, ٍ‫ ِم ْن َوال‬, ‫ث ََس ْعت‬, ‫ فَؼص ْظذُّـم‬etc.
111
See Sharḥ Ṭayyibat al-Nashr of Abū Bakr Ibn al-Jazarī: 61.
144
TEXT:
ٍ ٓ‫ػ‬‫ىٍ ٍى ى ي ٍ ى ى ى‬ ٍ‫ى‬ ٍ ‫ة ىك ىن‬ٙ‫ ى‬ٟ‫يػٗ ى٘ ٍه ي‬ٍٙ‫ ىديٍػر ثىة ىكال‬٢‫ ٌػ‬140
ٚ‫ػ‬ ‫ػر إٍػة ك٘هػذػٔ ش‬ ‫ي‬ ‫ي‬
ً ً ‫و‬‫ث‬ ‫ػؼ‬‫ه‬ ‫ب‬ ٚ‫ػ‬ ً ً ً ً
TRANSLATION:
(And be certain to apply ishmām or rawm) except by the bāʾ and mīm with the two of
them (i.e. the bāʾ or the mīm); and according to some, except the fāʾ. A muʿtal (letter
i.e. alif, wāw or yāʾ) being sākin…

COMMENTARY:
Rawm and ishmām will not be allowed if both the mudgham and the mudgham fīh is
a bāʾ or a mīm e.g. ‫ه ُِعُ ُْة ِج َص ْ َح ِخيَا‬, ‫ً َ ْـ َ ُمل َما‬, ‫ً ُ َـ ِّش ُة َم ْن ٌَضَ اء‬, ‫ َبؿْ َ ُمل ِج ُمك‬. The reason for rawm and
ishmām not being allowed on the mīm or the bāʾ is because they are both from the
lips, and making rawm or ishmām with idghām will be difficult due to them being
labial letters i.e. while assimilating one labial letter into another labial letter, one
furthermore needs to round the lips to execute the ishmām. Due to this arduousness,
some scholars have also included the fāʾ i.e. rawm and ishmām will not be allowed in
the fāʾ as well e.g. ‫ث َ ْـ ِص ُف ِف‬.112

Thereafter, Ibn al-Jazarī discusses a muʿtal letter i.e. an alif, wāw or yāʾ – whether they
appear as madd letters or līn letters – coming before the mudgham. This continues
into the next line.

112
Ghayth al-Nafʿ: 65.
It should be remembered that when making rawm, idghām will not really be made as the ḥarakah will be read
partially. Therefore, in spite of Imam al-Shātibī and Ibn al-Jazarī not allowing rawm on bāʾ and mīm, scholars like
ʿAlī al-Ḍabbāʿ suggest that they are allowed since idghām does not really take place due to the ḥarakāt being read
partially. (See Irshād al-Murīd: 49, al-Tahrīrāt al-Marḍiyyah: 23). However, when making ishmām, idghām will me
made.
It should also be noted that the ishmām during idghām and ishmām during waqf are different in that the ishmām
during waqf takes place after the letter is read with a sukūn and the ishmām during idghām is made while the
reciter applies idghām. (See al-Budūr al-Zāhirah: 78).
145
TEXT:
ٍ ‫ٍ ى ي ي ٍي ٍ ىٍ ٍ ى ى ى‬ ٍ ‫ي ى‬ ٍ ‫ػد ىد ٍف ىكاٍُ يػ‬
َّ ‫ػر يق ىك‬ ٍ ‫ ى ٍ ي‬141
‫ا٘ ي‬
ٔ‫لخػٍة أص‬ ‫ا‬
ً ً‫ك‬ ‫ػر‬ ‫ػص‬ ‫ه‬ ٖ ً ‫ل‬ ٝ٘‫ػة‬‫ى‬‫د‬‫إ‬
ً ٔ‫ػ‬ ُ ‫يػط‬ ‫ع‬
ً ‫الػ‬ ٔ‫ر ج‬
TRANSLATION:
[A muʿtal (letter i.e. alif, wāw or yāʾ) being sākin] before (the mudgham), be certain to
lengthen or shorten it; and a proper (letter before a mudgham), few make its idghām
because of the difficulty, and ikhfāʾ is stronger.

COMMENTARY:
If an alif, wāw or yāʾ comes before the mudgham, then tawassuṭ, ṭūl (‫ )ا ْمـسُ ذ َْن‬and qaṣr
(ٍُ ‫ َ)وا ْك ُع ْؼص‬will be allowed during idghām. Before idghām can be applied, the mudgham
has to be made sākin. Its sukūn is therefore circumstantial, same as in waqf. Thus,
qaṣr, tawassuṭ and ṭūl will be allowed during idghām if the mudghām is preceded by a
113
ُ ‫فََِ ُل‬, ‫امص ِح ِح َم ِ َِل‬, ‫ َن َْ َف فَ َـ َل‬, ‫وس‬
letter of madd or līn e.g. ‫كَا َل َز ِ ّة‬, ‫ول َز ِ ّب‬ َ ‫كَ ْو ُم ُم‬.
If the mudgham is preceded by a proper letter i.e. any other letter besides a letter of
madd or a letter of līn, then idghām is arduous because of two proper sākin letters
coming together. In this case, ikhfāʾ i.e. rawm is allowed by the latter scholars
(mutaʾakh-khirīn) while the earlier scholars (mutaqaddimīn) make idghām e.g. ‫صَ ِ ُْص‬
ْ َ 114
‫ز َمضَ َان‬,َ ‫َن ُن َ ُل‬.

TEXT:
‫ػػرل‬ ‫ػد ىك ًذ ٍْ ن‬
‫ػػرا ال ٍخ ى‬ ٍ ‫ٍ ن ىىٍن‬
ًٌ ‫ًذْػرا كذركا‬
ًّ ‫ى‬
‫ػٍػة ىز ٍص ى‬
‫ػػرا‬
‫ٍ ى‬ ‫ىكاٌى ى‬
‫ إًدىػػةـً غ‬٢‫ػَ ًٌػ‬ 142

113
Consistency should be kept between the madd before idghām and the madd during waqf as the sabab (reason
for madd) in both cases are the same: the circumstancial sukūn. See Fatḥ al-Raḥmānī with editing of Sheikh ʿAbd
al-Rāziq ʿAli Ibrāhīm Mūsā: 68; Ḥall al-Mushkilāt: 22.
114
Sharḥ Ṭayyibat al-Nashr of al-Nuwayrī: 1/351.
146
TRANSLATION:
Ḥamzah agrees (with Abū ʿAmr al-Baṣrī) in making idghām in ‫اث( َظفًّـا‬ ِ ‫)وامعاف‬,
َ
‫)فَامزاحِ َص ِاث( َس ْح ًصا‬, ‫اث( ِر ْن ًصا‬
ِ ََ ‫ )فَامـذـا ِمـ‬and ‫)واذل ِاز َي ِث( َر ْز ًوا‬.
َ And *Khallād with an option (of iṭḥ-
hār) agrees (with making idghām)] in the second ‫)فَامْ ُموْـ ِلـ ََ ِاث( ِر ْن ًصا‬.

COMMENTARY:
Henceforth, all those who agree with Abū ʿAmr al-Baṣrī regarding idghām in specific
places are mentioned.

In this line, four places are mentioned in which Ḥamzah will make idghām:
1) ‫اث َظفًّا‬ ِ ‫ – َوامعاف‬Sūrat al-Ṣāffāṭ: 1. This is what is referred to by ‚‫‛ظـفًّـا‬. َ
2) ‫ – فَامزاحِ َص ِاث َس ْح ًصا‬Sūrat al-Ṣāffāṭ: 2. This is what is referred to by ‚‫‛س ْح َؼؼصا‬. َ
3) ‫اث ِر ْن ًصا‬
ِ ََ ‫ – فَامخا ِم‬Sūrat al-Ṣāffāṭ: 3. This is what is referred to by ‚‫‛ ِر ْن ًؼصا‬.
4) ‫ – َواذل ِاز َي ِث َر ْز ًوا‬Sūrat al-Dhāriyāt: 1. This is what is referred to by ‚‫‛و َر ْز ًوا‬.َ

When Ibn al-Jazarī states ‚‫ ‛ َوافَ َؼق ِفؼي ا ْذقَــا ِم‬i.e. that Ḥamzah will agree with Abū ʿAmr
ِ
al-Baṣrī regarding idghām, he alludes that the agreement is only in the idghām itself.
He will not allow rawm and ishmām to be made like Abū ʿAmr al-Baṣrī would.
Additionally, Ḥamzah regards the madd in these places to be madd lāzim, as in ‫َذبٓتـة‬
and ‫ظبٓمة‬,َ allowing idghām to be made with ṭūl only; unlike Abū ʿAmr al-Baṣrī who
regards it as madd ʿāriḍ.

Thereafter, Khallād will make idghām – with an option of iṭḥ-hār – in ‫اث ِر ْن ًصا‬ ِ َِ‫ فَامْ ُموْ ِل‬of
Sūrat al-Mursalāt: 5. This is referred to as ‚‫( ‛ َو ِر ْن ًؼؼصا ُاَلد َْؼؼصى‬the second ‫ ) ِر ْن ًؼصا‬to
distinguish it from the first one mentioned in Sūrat al-Ṣāffāt: 3, earlier in the line. The
code for Khallād comes in the next line.

147
TEXT:
‫ى َّ ى ى ى َّ ى ٍ ى ى ى‬ َّ ‫عػة ُىػ ىرا يخٍٖػً ىك ىبػة ىك‬ ‫ يغجٍ ن‬143
٢‫ػجػ‬
ً ‫ى‬ ‫ةب‬ ‫ػص‬ ٛ ‫أ‬ ٚ‫ػ‬‫ك‬ ‫ل‬ ‫ةر‬ ٙ‫ت‬ ّ‫ػ‬ ً ‫ث‬ ‫ػت‬
ً ‫ةظ‬
ً ‫الػ‬ ‫و‬ ً
TRANSLATION:
Khallād with an option (of iṭḥ-hār) agrees (with making idghām) in ‫)فَامْ ُم ِل َْي ِاث( ُظ ْح ًحا‬.
Yaʿqūb (makes idghām) in the bāʾ of (‫ َوامعا ِح ِة ) َِبمْ َج ْي ِة‬and in ‫) َز( ِت ّـ َم ث َـذَـ َم َازى‬. Ruways
َ ‫)فَ َل( َب َوس‬.
(makes idghām) in (‫اة )ت َـ ِْـٌَؼُِ ْم‬

COMMENTARY:
At the end of the previous line, ‫اث ِر ْن ًصا‬ ِ َِ ‫ فَامْ ُموْ ِل‬of Sūrat al-Mursalāt: 5, was mentioned. At
the start of this line, ‫ فَامْ ُم ِل َْي ِاث ُظ ْح ًحا‬of Sūrat al-ʿĀdiyāt: 3, is cited. In both these places,
Khallād will have idghām with khulf (‫ )كَ َؼصا ُذوْ ٍـف‬i.e. idghām with an option of iṭḥ-hār.

Subsequently, two places of idghām for Yaʿqūb are given:

1) ‫ َوامعا ِح ِة َِبمْ َج ْي ِة‬of Sūrat al-Nisāʾ: 36. The bāʾ into the bāʾ.
2) ‫ َزت ّ َِم ث َـذَـ َم َازى‬of Sūrat al-Najm: 55. The first tāʾ into the second tāʾ in ‫ث َـذَـ َم َازى‬.
Idghām will only take place if joined to ‫ َزت ّ َِم‬before it. If one starts from ‫ثَـذَـ َم َازى‬,
then only iṭḥ-hār will be allowed.
There is concensus that idghām will take place in these two places for Yaʿqūb.

Thereafter, five places in which there is consensus that idghām will take for Ruways
are mentioned:
َ ‫ فَ َل َب َوس‬of Sūrat al-Muʾminūn: 101.
1) ‫اة ت َـ ِْـٌَؼُِ ْم‬
The other four places come in the next line.

TEXT:
‫ى‬ ٍ ‫ى ٍ ي ى ى ِّ ٍ ى ى ى‬ ‫ى‬ ٍ ‫ي َّ َّ ى َّ ي ي ى ِّ ى‬
‫ػػت ىكًُػجىػػَل‬ٞ‫ػػط ٕػذ‬‫ثػهػد كرص‬ ‫ػعػّ ًْػػػَل‬ ‫زػػٗ تٍػٓػركا نصػج‬ 144

148
TRANSLATION:
[Ruways (makes idghām) in] ‫زُـم ث َـذَـ َفـكؼ ُصوا‬, (‫و ُ َس ِ ّح َح َم ) َن ِث ًْيا‬, and the two thereafter. Give
preponderance (to idghām) in (‫ َ َذلُ ََة )ث َِس ْم ِـِ ِْم‬, (‫… ِكدَ َل )مَُِ ْم‬

COMMENTARY:
The remaining four places in which there is consensus regarding idghām for Ruways
continues in this line:
2) ‫ زُـم ث َـذَـ َفـك ُؼصوا َما ت َِعا ِحد ُ ِْمك ِم ْن حِ ٌ ٍة‬of Sūrah Sabaʾ: 46. Idghām of the two tāʾ’s will take
place in ‫ ث َـذَـ َفـكؼ ُصوا‬when joining it to the word before it. If starting from ‫ث َـذَـ َفـكؼ ُصوا‬,
then only iṭḥ-hār will be allowed.
3) ‫ َ َْك و ُ َس ِ ّح َح َم َن ِث ًْيا‬of Sūrah Ṭāhā: 33. ‚‫ ‛و ُ َس ِ ّح َح ْم‬in the verse refers to this place.
4) ‫ َوه َْش ُن َصكَ َن ِث ًْيا‬of Sūrah Ṭāhā: 34.
5) ‫ اه َم ُن ْي َت ِت َيا ت َ ِع ًْيا‬of Sūrah Ṭāhā: 35.
ِ
َ ِ (the two thereafter), the last two places above are intended.
By ‚ ُ‫‛لَك ت َ ْـس‬

Thereafter, the idghām mentioned for Ruways may be divided into three categories:
1) Those places in which idghām is preponderant.
2) Those places in which iṭḥ-hār is preponderant.
3) Those places in which both idghām and iṭḥ-hār are allowed equally i.e. no
preponderance is given to either.

Those places in which idghām is preponderant for Ruways

The author alludes to this by his statement, ‚‫( َ‛و َز ِ ّح ْؼؼح‬give preponderance). In this
category, there are four words which appear in 12 places:
1) ‫ َ َذلُ ََة ث َِس ْم ِـِ ِْم‬of Sūrat al-Baqarah: 20. (‫َــة‬ ْ ُ‫)مَـ َش‬
2) ‫ فَـوٌََـبْ ِثـَِـٌؼُِ ْم ِ ُِب ُيو ٍذ َل ِكدَ َل مَُِ ْم ِتؼَِا‬of Sūrat al-Naml: 37. (‫َ)و ِكـدَ َــل‬
The remaining 10 places are mentioned in the next line.

149
TEXT:
‫ى‬ ‫ى ي ٍ ي ى َّ ى ٍ ى ٍ ي ٍ ى‬ ‫ى‬ ‫ى‬ ٍ َّ ‫ ى ى ى ى ٍ ى َّ ي‬145
‫ػهػة‬ٜ‫ ٘ػػم ًتلػ‬ٚ‫ػ‬ً ‫كخػٖػً الكٕػي‬ ‫ػٗ ٘ػهػة‬
ً ‫ انلػض‬ٝ‫ػػ‬ٛ‫ػٔ أ‬
‫ػع و‬ٛ ٔ‫صهػ‬
TRANSLATION:
[Give preponderance (to idghām) in] (‫ َح َـ َل )مَـ ُكـم‬of (Sūrah) Naḥl, and َُ ‫ َبهـ‬of (Sūrat) al-
Najm, both of them. And difference of opinion in the first two (places with َُ ‫ َو َبهـ‬of
Sūrat al-Najm), along with (‫ َو ِم ُخ ْعيَ َؽ )ؿَ َل َؾ َْ ِن‬.

COMMENTARY:
The word ‫ َح َـ َل مَـ ُكـم‬which comes in eight places of Sūrat al-Naḥl:
3) ‫اّلل َح َـ َل مَ ُ ْمك ِم ْن َبه ُف ِس ُ ْمك َب ْس َواخ ًا‬ ُ ‫ – َو‬Sūrat al-Naḥl: 72.
4) ‫ – َو َح َـ َل مَ ُ ْمك ِم ْن َب ْس َواحِ ُ ْمك ت َ ِي َْي َو َح َفسَ ًت‬Sūrat al-Naḥl: 72.
5) ‫ – َو َح َـ َل مَ ُ ْمك امس ْم َؽ َوا َِلتْ َع َاز َوا َِلفْ ِئسَ َت‬Sūrat al-Naḥl: 78.
6) ‫اّلل َح َـ َل مَ ُ ْمك ِم ْن ت ُ َُو ِح ُ ْمك َس َكٌ ًا‬ ُ ‫ – َو‬Sūrat al-Naḥl: 80.
7) ‫ – َو َح َـ َل مَ ُ ْمك ِم ْن ُخوُو ِذ ا َِلهْ َـا ِم تُ َُو ًَت‬Sūrat al-Naḥl: 80.
8) ‫اّلل َح َـ َل مَ ُ ْمك ِمما َذو َ َق ِػل ًَل‬ ُ ‫ – َو‬Sūrat al-Naḥl: 81.
9) ‫ – َو َح َـ َل مَ ُ ْمك ِم ْن امْجِ َحالِ َب ْنيَا ًَن‬Sūrat al-Naḥl: 81.
10) ‫ِمك امْ َحص‬ َ َ ‫ – َو َح َـ َل مَ ُ ْمك‬Sūrat al-Naḥl: 81.
ْ ُ ‫ِساتَِ َل ث َ ِل‬
11) ‫ – َو َبهـ َُ ُ َُو َب ْقـ َن َو َب ْكـ َن‬Sūrat al-Najm: 48.
12) ‫امض ْـ َصى‬ ّ ِ ‫ – َو َبهـ َُ ُ َُو َز ُّة‬Sūrat al-Najm: 49.
The last two places of Sūrat al-Najm are referred to by ‚‫‛ َبهــ َُ امٌؼ ْجـ ِم َمـ َــا‬.

Those places in which idghām and iṭḥ-hār are allowed equally for
Ruways
The author refers to this category with ‚‫( َ‛ودُـوْ ُـف‬difference of opinion). They are 14 in
total:
1) ‫ – َو َبهـ َُ ُ َُو بَضْ ؼ َح َم َو َب ْج َك‬Sūrat al-Najm: 43.
2) ‫اث َو َب ْحَِا‬َ ‫ – َو َبه َُ ُ َُو َب َم‬Sūrat al-Najm: 44.
3) ‫ – َو ِم ُخ ْعيَ َؽ ؿَ َل َؾ َْ ِن‬Sūrah Ṭāhā: 39.

150
‫‪Another four places are mentioned in the following line.‬‬

‫‪TEXT:‬‬
‫ٍ ى ِّ ى ٍ ى ى‬ ‫ٍ‬ ‫ى‬ ‫ٍ‬ ‫ي ى ِّ ى ٍ ى ٍ‬
‫ى‬
‫ػد ثًػةٕػعػػَ كإًف نػػذاثػػة‬ ‫ثًػأي ً‬ ‫ٓػذىػةثىػة‬ ‫ى‬
‫ػً ىكبػػػة إ ً‬
‫‪٘ 146‬ػجػدؿ إٓػ‪ً ٟ‬‬
‫‪TRANSLATION:‬‬
‫اة ‪ََ ) of (Sūrat) al-Kahf, the bāʾ of‬ل( ُم َد ِّس َل ) ِم َ ِك َما ِث َِ( ]‪[And difference of opinion in‬‬ ‫امْ ِكذَ َ‬
‫‪َ ).‬و(امْ َـ َش َاة ) َِبمْ َم ْل ِف َص ِت( ‪) and‬امْ ِكذَ َ‬
‫اة( َِبمْ َح ّ ِق َوان ‪ِ ,‬تبًَْ ِس)ًؼِ ِْم(‬
‫ِ‬
‫‪COMMENTARY:‬‬
‫‪Four places are mentioned for Ruways in this line:‬‬
‫‪ََ – Sūrat al-Kahf: 27.‬ل ُمدَ ِّس َل ِم َ ِك َما ِث َِ )‪4‬‬
‫اة ِتبًَْ ِس ُِّي ْم )‪5‬‬ ‫ون امْ ِكذَ َ‬ ‫‪ – Sūrat al-Baqarah: 79.‬فَ َوًْ ٌل ِن َِّل ٍَن ٍَ ْك ُذ ُح َ‬
‫اة َِبمْ َح ّ ِق َوان ِاذل ٍَن ا ْدذَو َ ُفوا )‪6‬‬ ‫‪ – Sūrat al-Baqarah: 176.‬ىَز َل امْ ِكذَ َ‬
‫ِ‬
‫لَل َِبمُِْسَ ى َوامْ َـ َش َاة َِبمْ َم ْل ِف َص ِت )‪7‬‬ ‫‪ – Sūrat al-Baqarah: 175.‬ب ْوم َ ِئ َم ِاذل ٍَن ْاص َ ََت ْوا امض َ َ‬

‫‪TEXT:‬‬
‫ٍ ى ى َّ ٍ ى ى ى‬ ‫ى ي ٍ ى ى َّ ٍ‬ ‫ى ي ى ى َّ ى ٍ ى ى‬ ‫ٍ ى ي‬
‫‪ 147‬ىكإٓػةؼ ًٌػ‪َ ٢‬ك‪ٛ‬ػ‪٠‬ا ككػػَل أ‪ٛ‬ػػزل ٕٓػٗ ت‪ٙ‬ػسػٔ ً٘ػ‪ ٚ‬ص‪ٟ‬ػ‪ٜ‬ػٗ صػهَل‬
‫‪TRANSLATION:‬‬
‫‪َ ),‬ف(ث َ َمث َل )مََِا( ‪َ ),‬و( َب َىز َل مَ ُ ْمك ‪َ ),‬زن َح َم( َلَك ‪َ ),‬ن َش ِ ََل( َكهُوا ‪[And difference of opinion in] the kāf in‬‬
‫‪َ .‬ح َـ َل )مَ ُ ْمك( ‪ِ and‬م ْن ََج ََج ) ِمَِا ٌذ(‬

‫‪COMMENTARY:‬‬
‫‪The remaining seven places for Ruways are mentioned in this line:‬‬
‫ون )‪8‬‬ ‫‪َ – Sūrat al-Rūm: 55.‬ن َش ِ ََل َكهُوا ً ُ ْؤفَ ُك َ‬
‫ون َِب ّ ِِل ٍِن )‪9‬‬‫‪ِ – Sūrat al-Infiṭār: 8-9.‬ف َب ِ ّي ُظ َوز ٍت َما صَ ب ٓ َء َزن َح َم * َلَك ت َ ْل حُ َك ِّشت ُ َ‬
‫‪َ – Sūrat al-Naml: 60.‬و َب َىز َل مَ ُ ْمك ِم ْن امس َما ِء َمب ٓ ًء فَبَهْ َحدٌَْا ِت َِ َحسَ ب ٓئِ َق َر َاث ِبَ ْ َج ٍة )‪10‬‬
‫‪َ – Sūrat al-Zumar: 6.‬و َبىْ َز َل مَ ُ ْمك ِم ْن ا َِلهْ َـا ِم ز َ َما ِه ََ َة َب ْس َوا ٍح )‪11‬‬

‫‪151‬‬
Since ‫ َبىْ َز َل مَ ُ ْمك‬is mentioned unrestrictedly, it will include both Sūrat al-Naml and Sūrat
al-Zumar.
12) ‫ – فَذَ َمث َل مََِا ث ََش ًا َس ِو ًّي‬Sūrah Maryam: 17.
13) ‫ – مَُِ ْم ِم ْن ََج ََج ِمَِا ٌذ َو ِم ْن فَ ْو ِكِِ ْم قَ َو ٍاص‬Sūrat al-Aʿrāf: 41.
14) ‫ – َح َـ َل مَ ُ ْمك ِم ْن َبهْ ُف ِس ُ ْمك َب ْس َوا ًخا‬Sūrat al-Shūrā: 11. The restriction of ‚‫ ‛ َح َـ َل‬to Sūrat al-
Shūrā comes at the start of the next line.
The 14 places of idghām without any preponderance for Ruways end in this line.

TEXT:
‫ٍىى‬ ٍ ‫ى‬ ‫ى‬ ‫ى ى ى ٍ ىٍي‬ ‫ى ىٍ ى ى‬ ‫ ي ى ى ى ٍ ي ٍ ى ٍ ي‬148
‫ إهَل‬ٚ‫ػ‬ ً ‫ث‬‫ل‬ً ‫ػة‬ ٘ ‫ب‬٠‫ػ‬ ِ‫ه‬‫ح‬ ٚ ‫خ‬ ٔ‫يػ‬ ‫ر‬
ً ‫ك‬ ‫َل‬ ‫ض‬ ‫ش‬ ‫أ‬ ‫ة‬ٟ‫ي‬ ‫ذ‬
ً ‫ػؼ‬ ‫ اْله‬ٜٝ‫رل كخ‬٠‫ط‬
TRANSLATION:
[And (‫ َح َـ َل )مَ ُ ْمك‬+ of (Sūrah) Shūrā. Some relate (idghām) from him (Ruways) in it (in
‫ ) َح َـ َل‬unrestrictedly. And (idghām) is related from Yaʿqūb in all that Ibn al-ʿAlāʾ
(makes idghām in).
COMMENTARY:
Sūrat al-Shūrā (‫ ُ)ص َوزى‬at the start of the line refers to the placing of (‫َح َـ َل )مَ ُ ْمك‬
mentioned at the end of the previous line, restricting it to (‫ َح َـ َل )مَ ُ ْمك‬which comes in
Sūrat al-Shūrā.

Those places in which iṭḥ-hār is preponderant for Ruways

Subsequently, those places in which iṭḥ-hār is preponderant are mentioned: ‫َح َـ َل مَ ُ ْمك‬
wherever it comes in the Qurʾān; besides the previously mentioned eight places of
Sūrat al-Naḥl and the place in Sūrat al-Shūrā. They are referred to in the line by
‚‫‛ َو َؾ ْي َُ امْ َح ْـ ُؼغ ِفـِؼَِا َب ْسؼ َج َل‬, and total 17:
1) ‫ – ِاذلي َح َـ َل مَ ُ ُمك ا َِل ْز َط ِف َصاصً ا‬Sūrat al-Baqarah: 22.
ِ ‫ – َوُ َُو ِاذلي َح َـ َل مَ ُ ُمك اميُّ ُجو َم ِهِتَ ْ َخسُ وا ِبِ َا ِف ُػوُ َم‬Sūrat al-Anʿām: 97.
2) ‫اث امْ َ َِّّب َوامْ َح ْح ِص‬
3) َِ ِ‫ – ُ َُو ِاذلي َح َـ َل مَ ُ ُمك انو َْ َل ِمد َ ْس ُكٌُوا ِف‬Sūrah Yūnus : 67.
4) ‫ – ِاذلي َح َـ َل مَ ُ ُمك ا َِل ْز َط َمِْسً ا‬Sūrah Ṭāhā: 53.
152
 5) ‫ – َوُ َُو ِاذلي َح َـ َل مَ ُ ُمك انو َْ َل ِم َح ًاسا‬Sūrat al-Furqān: 47.
6) َِ ِ‫ – َو ِم ْن َز ْ َح ِخ َِ َح َـ َل مَ ُ ُمك انو َْ َل َواهْنَ َاز ِمد َ ْس ُكٌُوا ِف‬Sūrat al-Qaṣaṣ: 73.
7) ‫ – َو َح َـ َل مَ ُ ُمك امس ْم َؽ َوا َِلتْ َع َاز َوا َِلفْ ِئسَ َت‬Sūrat al-Sajdah: 9.
8) ‫َْض َنَ ًزا‬ِ َ ‫ – ِاذلي َح َـ َل مَ ُ ُمك ِم ْن امض َج ِص ا َِلد‬Sūrah Yāsīn: 80.
9) َِ ِ‫اّلل ِاذلي َح َـ َل مَ ُ ُمك انو َْ َل ِمد َ ْس ُكٌُوا ِف‬ ُ – Sūrah Ghāfir: 61.
10) ‫اّلل ِاذلي َح َـ َل مَ ُ ُمك ا َِل ْز َط كَ َص ًازا‬ ُ – Sūrah Ghāfir: 64.
11) ‫اّلل ِاذلي َح َـ َل مَ ُ ُمك ا َِلهْ َـا َم ِم َ َْت َن ُحوا ِمْنْ َا‬ ُ – Sūrah Ghāfir: 79.
12) ‫ – ِاذلي َح َـ َل مَ ُ ُمك ا َِل ْز َط َمِْسً ا‬Sūrat al-Zukhruf: 10.
13) ‫ – َو َح َـ َل مَ ُ ْمك ِفهيَا ُس ُح ًل‬Sūrat al-Zukhruf: 10.
14) ‫ون‬َ ‫َل َوا َِلهْ َـا ِم َما حَ ْص َن ُح‬ ِ ْ ‫ – َو َح َـ َل مَ ُ ْمك ِم ْن امْ ُف‬Sūrat al-Zukhruf: 12.
15) ‫ – ُ َُو ِاذلي َح َـ َل مَ ُ ُمك ا َِل ْز َط َرمُ ًوَل‬Sūrat al-Mulk: 15.
16) ‫ – َو َح َـ َل مَ ُ ُمك امس ْم َؽ َوا َِلتْ َع َاز َوا َِلفْ ِئسَ َت‬Sūrat al-Mulk: 23.
17) ‫اّلل َح َـ َل مَ ُ ُمك ا َِل ْز َط ث َِس ًاظا‬ ُ ‫ – َو‬Sūrah Nūḥ : 19.
The 17 places in which iṭḥ-hār is preponderant ends here.

In the second half of the line, the author mentions that Yaʿqūb will make idghām in
all the places that Abū ʿAmr al-Baṣrī makes idghām in, whether they are mithlayn,
mutajānisayn or mutaqāribayn. This is related for Yaʿqūb by Abū al-Karam al-
Mubārak in his book, al-Miṣbāḥ.

TEXT:
ٍ‫ى ى ٍ ي ي ى ي‬ ‫ي‬ ‫ى‬ ٍ ‫ى ي‬ ‫ ى َّ ى ي ٍ ي ٍ ى ى‬149
‫ػػرؼ‬ ‫ ك‬ٝ‫ ٌؾػٖػ‬ٚ‫ػ‬ ً ٛ‫ك‬‫ػد‬ًٙ ‫د‬ ٢‫ػػ‬ٌ
ً ‫ك‬ ً‫ػ‬ ‫ػف‬ٕ ٢‫ػ‬ًٜ ‫ػ‬ً ٛ ‫ا‬ ‫د‬ ‫بيػخ ظػز ٌػػز د ًه‬
TRANSLATION:
(In) (‫تَـَ َت َ)ظبٓئِـ َفـ ًة‬, Abū ʿAmr al-Baṣrī and Ḥamzah (make idghām), (in) ‫) َب(ث َ ِـسَ ا ِه ِـن‬
Hishām (makes idghām) and in ( ٍ‫ ) َب(ثُ ِم ُّسوىَ ِن ) ِت َمال‬Ḥamzah and Yaʿqūb (make idghām).

153
COMMENTARY:
Three places are mentioned in this line in which the Qurrāʾ have differences regarding
idghām.

The first is ‫ تَـَ َت َظبٓئِـ َفـ ًة‬of Sūrat al-Nisāʾ: 81. Abū ʿAmr al-Baṣrī and Ḥamzah will make
idghām of the tāʾ into the ṭāʾ.
Note that idghām here for Abū ʿAmr al-Baṣrī differs from all the other places
mentioned for him in this chapter because there is concensus that idghām must be
made here, whether one makes iṭḥ-hār in the remaining places of this chapter, recites
with qaṣr or madd in madd munfaṣil, ibdāl or taḥqīq in the hamzah mufradah.

The second place mentioned is ‫ َبث َ ِـسَ ا ِه ِـن‬of Sūrat al-Aḥqāf: 17. Hishām will make
idghām of the first nūn into the second, requiring ṭūl to be made in it.

The third place is ٍ‫ َبثُ ِم ُّسوىَ ِن ِت َمال‬of Sūrat al-Naml: 36. Ḥamzah and Yaʿqūb will make
idghām of the first nūn into the second nūn, requiring ṭūl to be made.115
The remaining Qurrāʾ not mentioned will read with iṭḥ-hār in all three places.

TEXT:
ٍ ‫ى‬ ٍ ‫ى ي ٍ ي ِّ ٍ ى ٍ ى‬ َّ ‫ ى َّ ِّ ى ٍ ي ى ِّ ى ٍ ى‬150
ٍ ‫ػة أىط‬ٜ‫ػ‬
‫ػػػرـ‬
ً ‫ز‬ ‫ػؼ‬ ً ‫ػع‬ ٙ‫ػ‬ٕ‫ة‬ً ‫ب‬ ‫ك‬ ٗ‫ػ‬ٟ‫ػ‬‫ك‬
ً ًٕ ‫ـ‬‫ر‬‫ك‬ ٗ‫ػػ‬ ً ٘‫ػّ دأ‬ٙ‫ ىػيػر إػ‬ٚ‫٘ٓػ‬
TRANSLATION:
(In) ‫( َمكـ ٌِ ّ ْؼي‬all make idghām) besides (Ibn Kathīr) al-Makkī. (In) ‫ ثَبْ َمـٌـا‬apply ishmām
and rawm for all of them (the Qurrāʾ), while Abū Jaʿfar makes completed (idghām).

COMMENTARY:
Two final places in which the Qurrāʾ have differences are mentioned in this line.

115
The differences regarding the yāʾ al-zāʾidah will be mentioned in its chapter.
154
In ‫ َما َمكـ ٌِ ّ ْؼي ِفِ َِ َزتِّؼي‬of Sūrat al-Kahf: 95, all the Qurrāʾ, excluding Ibn Kathīr will make
idghām. Ibn Kathīr will read the two nūns with iṭḥ-hār i.e. ‫ َمكـٌَـ ٌِ ْؼي‬.

In ‫ ثَبْ َمـٌـا‬of Sūrah Yūsuf : 11, all the Qurrāʾ – besides Abū Jaʿfar – will have two
ways of reading: ishmām whilst making idghām kabīr, or rawm of the ḍammah on the
first mīm i.e. ‫ثَبْ َمـٌُـيَا‬. In the case of rawm, the word is read with iṭḥ-hār.
Abū Jaʿfar will have complete idghām (‫ ِ)َبمْـ َمؼ ْح ِؼغ‬with no rawm or ishmām.

155
 Hāʾ al-Kināyah

The hāʾ al-kināyah refers to the third person singular masculine pronoun (‫) ُُ َو‬. It may
be attached to a verb e.g. ٍ‫ً ُ َؤ ِ ّذ‬, a noun e.g. ‫ َبُ ِْل‬or a preposition e.g. َِ َْ َ ‫ؿَو‬. In English, it
translates as ‚he‛, ‚him‛ or ‚it‛. It is also referred to as hāʾ al-ḍamīr (pronoun) and
does not form part of the root letters of the word.
The discussions revolving the hāʾ al-kināyah are three:
1) Whether ṣilah should be made in it or not. At times, this is referred to as ishbāʿ or
madd in this chapter.
2) Whether it should be read with a sukūn.
3) It’s ḥarakah (if it is not sākin).
Ṣilah literally means to join. Technically, it is the joining of a wāw maddiyyah or yāʾ
maddiyyah to a mīm al-jamʿ or hāʾ al-kināyah i.e. lengthening the sound in their
respective pronounciations. Ṣilah is only applied during waṣl and not during waqf.
Reading without ṣilah – if one is not reading with iskān – is referred to as qaṣr in this
chapter.116
The hāʾ al-kināyah is found in one of four possible positions:
1) It is preceded by a mutaḥarrik and followed by a sākin e.g. ‫َل‬ ُ ْ ‫ل امْـ ُم‬,ُ َ ٍِ ‫ؿَ َل َؾ ْح ِس‬
َ َ‫امْـ ِكـخ‬.
‫اة‬
2) It is preceded by a sākin and followed by a sākin e.g. ‫بٓث َ ِْـيَا ٍُ ْاَل ْْنَِل‬, ‫ ِف ِْ َِ امْ ُل ْصبٓن‬.
ِ
In both of the above cases no ṣilah is made by any of the Qurrāʾ.
3) It is preceded by a mutaḥarrik and followed by a mutaḥarrik e.g. ‫اه َٗ َك َن ِت َٖ ت َ ِع ْ ًْيا‬.
ِ
Here, all the Qurrāʾ will have ṣilah.
4) It is preceded by a sākin and followed by a mutaḥārrik e.g. ‫ ِف ِْ َِ ُُسً ى‬, ٍُ ‫ِا ْحذَ َحا ٍُ َوَُسَ ا‬
َ ِ ‫ا َل‬.
‫ِص ٍاظ ُّم ْس َخ ِلح‬
ِ
In this case, the Qurrāʾ have difference of opinion.

116
Thus, qaṣr appearing in this chapter should not be confused with the technical meaning of qaṣr which comes in
the chapter of madd.
156
Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, Ibn Dhakwān has ṣilah while via the Durrah, Abū Jaʿfar has
iskān in the following:
1) ‫ – ً ُ َؤ ِ ّذٍ ام َ َْ َم‬twice in Sūrah Āl ʿImrān: 75.
ِ
2) ‫ – َوه ُْع ِوـَ َحؼَِـٌـم‬Sūrat al-Nisāʾ: 115.
3) ‫ – ه ُ ْؼؤ ِثـَ ِم ٌْؼَِا‬twice in Sūrah Āl ʿImrān: 145, Sūrat al-Shūrā: 20.
4) ‫ – ه ُ َؼو ِم ّـَ َما ث ََول‬Sūrat al-Nisāʾ: 115.
Via the Ṭayyibah, qaṣr is additional for Ibn Dhakwān and Abū Jaʿfar to what they
relate via the Shāṭibiyyah and Durrah.

In ‫ َوًَـذـ ِلـ َْ فَـبوم ٓ ِئ َم‬of Sūrat al-Nūr: 52, Ibn Dhakwān via the Shāṭibiyyah and Ibn Jammāz
via the Durrah have ṣilah.117 Via the Ṭayyibah, qaṣr is additional for Ibn Dhakwān
and Ibn Jammāz. Via the Durrah, Ibn Wardān has iskān, and via the Ṭayyibah, ṣilah
is additional for him.

In ‫ ً َ ْؼصضَ َُ مَـ ُكـم‬of Sūrat al-Zumar: 7, Ibn Jammāz has iskān via the Durrah. Via the
Ṭayyibah, ṣilah is additional for him. Ibn Dhakwān via the Shāṭibiyyah and Ibn
Wardān via the Durrah, both have ṣilah. Via the Ṭayyibah, qaṣr is additional for both.
Shuʿbah via the Shāṭibiyyah has qaṣr, and via the Ṭayyibah, iskān is additional.

In all the previously-mentioned words, as well as ‫ فَـبَمْـ ِلـ َْ ام َ ِْؼِِم‬of Sūrat al-Naml: 28,
ِ
Hishām has iskān which is additional via the Ṭayyibah. Via the Shāṭibiyyah, Hishām
has two options – qaṣr and ṣilah – in all the previously-mentioned places, excluding
‫ ً َ ْؼصضَ َُ مَـ ُكـم‬in which he only has qaṣr.118

117
Some prints of the Durrah suggest qaṣr for Ibn Jammāz as well. See Fawāʾid Ayyūbiyyah: 32. Some, like Sheikh
ʿAbd al-Fattāḥ al-Qāḍī, restrict themselves to ṣilah for Ibn Jammāz via the Durrah since this is what is found in
Taḥbīr al-Taysīr. See Taḥbīr al-Taysīr: 152.
118
Only qaṣr is read for Hishām in ‫ ً َ ْؼصضَ َُ مَـ ُكـم‬via the Shāṭibiyyah, in spite of the apparent text of the Shāṭibiyyah
allowing iskān as well. See line 164 of the Shāṭibiyyah.

157
The place ‫ َب ْن م َ ْم ً َ َؼص ٍٗ َب َح ٌس‬of Sūrat al-Balad: 7, is not mentioned in the Shāṭibiyyah,
meaning that all Seven Qurrāʾ will have ṣilah in it since it comes between two ḥarakāt.
Via the Ṭayyibah, iskān of the hā’ is additional for Hishām. This place is not
mentioned in the Durrah as well, meaning that all Three Qurrāʾ will have ṣilah in it.
Via the Ṭayyibah, qaṣr is additional for Ibn Wardān and Yaʿqūb.

ًّ َ of Sūrat al-Zalzalah: 7, 8, is not mentioned in the

The places ٍٗ ‫ َد ِْ ًؼصا ً َ َؼص‬and ٍٗ ‫شا ً َ َؼص‬
Durrāh, implying that all Three Qurrāʾ will have ṣilah in it. Via the Ṭayyibah, qaṣr
and iskān are additional for Ibn Wardān; he will therefore have three ways of reading:
ṣilah, qaṣr and iskān. Via the Ṭayyibah, qaṣr is also additional for Yaʿqūb.

In ٍُ ‫ َب ْزخِ َْ َو َبذَا‬of Sūrat al-Aʿrāf: 111 and Sūrat al-Shuʿarāʾ: 36, Shuʿbah, via the
Shāṭibiyyah, will read with iskān of the hā’ and without a hamzah. Via the Ṭayyibah,
he will read َُ ‫ ; َب ْزحِ ـئْـ‬with a hamzah while applying qaṣr on the ḍammah of the hāʾ. Via
the Durrah, Ibn Wardān has qaṣr and without a hamzah i.e. َِ ِ‫ َب ْزخ‬. Via the Ṭayyibah,
ṣilah will be additional.

In ‫ َو َم ْن ًَـبْ ِثـ َٖ ُم ْؤ ِمـيًا‬of Sūrah Ṭāhā: 75, al-Sūsī, via the Shāṭibiyyah, has iskān and Ruways,
via the Durrah, has qaṣr. Via the Ṭayyibah, ṣilah is additional for both al-Sūsī and
Ruways. Via the Durrah, Ibn Wardān has ṣilah, and via the Ṭayyibah, qaṣr is
additional for him.

The word ‫ َظ َـا ٌم ث ُْؼص َسكَا ِه َِ اَل‬of Sūrah Yūsuf : 37, is not mentioned in the Shāṭibiyyah.
ِ
Thus, all the Seven Qurrāʾ will have ṣilah here. Via the Ṭayyibah, qaṣr is additional for
Qālūn. Via the Durrah, Ibn Wardān has qaṣr here, and via the Ṭayyibah, he has ṣilah.

Thus, via the Ṭayyibah, Hishām will have three options – qaṣr, ṣilah and iskān – in all these places, except in َُ َ‫ً َ ْؼصض‬
‫ مَـ ُكـم‬in which he will have two options: qaṣr and iskān.
158
The word ‫ تِــ َِ اه ُْؼؼ ْؼص‬of Sūrat al-Anʿām: 46, does not come in the Shāṭibiyyah, nor the
Durrah, since it is related for al-Aṣbahānī from Warsh who does not appear in any of
the two texts.

َ َِ َْ َ ‫ ؿَو‬of Sūrat al-Fatḥ: 10 and ‫ َو َما َبو ْ َسا ِهـَ َِ اَل امض َْ َع ُان‬of Sūrat al-
Ibn al-Jazarī mentions ‫للا‬
ِ
Kahf: 63, for Ḥafṣ in this chapter while Imam al-Shāṭibī presents it in the farsh of
Sūrat al-Kahf in his Shāṭibiyyah.

TEXT:
‫ن ى ي‬ ٍ ٍ‫ى‬ ‫ى ٍ ي ي‬ َّ ‫ٍ ى‬
‫ د ى٘ػة‬ٍٚ ‫ػة خ‬ٛ‫ػة‬ٟ‫ يم ى‬ًٝ ‫ ًذيػ‬،‫يظ ِّر ىؾ ًدف‬ ‫ف رجٔ ى٘ػة‬٠‫ػ‬
‫ شٓ و‬ٚ‫ي خ‬ ً ًٙ ‫ة الؾ‬ٞ ٔ‫ًغ‬
151
TRANSLATION:
Join (apply ṣilah in) the hāʾ al-ḍamīr after a sukūn and before a (letter with a) ḥarakah
for Ibn Kathīr. (Apply ṣilah) in ً‫ ِفِ َٖ ُمَِاَن‬for Ḥafṣ and Ibn Kathīr.

COMMENTARY:
If the hāʾ al-ḍamīr/hāʾ al-kināyah comes after a sākin and is followed by a mutaḥarrik,
then Ibn Kathīr will read it with ṣilah.
The remaining Qurrāʾ will read it without ṣilah.

There are places which are exempted from the general rules defined previously. They
are elucidated in what follows in this chapter.

In ً‫ ِفِ َٖ ُمَِاَن‬of Sūrat al-Furqān: 69, both Ḥafṣ and Ibn Kathīr have ṣilah.
The remaining Qurrāʾ will read without ṣilah.

TEXT:
ٍ ‫ى ي‬ٌٜ ‫ػة‬ٙ‫ ى‬ٟ‫نػة يخٍٖ يٍ ي‬ٜ‫ ىث‬٢‫غ ًٍ ًٕػ‬
ٔ‫ػةق ىظػػ‬
ٍ‫ي ٍ ٍ ي ى‬
‫ؿ‬٠‫ػ‬
ٍ ‫ى ِّ ٍ ى ِّ ي‬
ٛ ٝ‫ػؤدًػ‬ٛ ًٝ ‫ػػ ًٖػ‬ٛ ٍ‫ ييػؤدق‬ٚ‫ػ‬ٓ‫ش‬ 152
ً ً
159
TRANSLATION:
(Make) iskān in ٍ‫ً ُ َؤ ِ ّذ‬, َ‫ه ُْع ِو ٖـ‬, َ‫ ه ُ ْؼؤ ِثـ‬and َ‫ ه ُ َؼو ِم ّـ‬for Shuʿbah (without another option), Hishām
and Abū Jaʿfar – both with another option –, Ḥamzah and Abū ʿAmr al-Baṣrī (both
without another option).

COMMENTARY:
Initially, four words which come in seven places are discussed:
1) ‫ – ً ُ َؤ ِ ّذٍ ام َ َْ َم‬twice in Sūrah Āl ʿImrān: 75.
ِ
2) ‫ – َوه ُْع ِوـَ َحؼَِـٌـم‬Sūrat al-Nisāʾ: 115.
3) ‫ – ه ُ ْؼؤ ِثـَ ِمٌْؼَِا‬twice in Sūrah Āl ʿImrān: 145, Sūrat al-Shūrā: 20.
4) ‫ – ه ُ َؼو ِم ّـَ َما ث ََول‬Sūrat al-Nisāʾ: 115.
In these four words, Shuʿbah (‫)ظ ْف‬, ِ Ḥamzah (ٍُ ‫ ) ِفٌَـا‬and Abū ʿAmr al-Baṣrī (‫ــل‬
ْ ‫) َح‬
without another option; Hishām and Abu Jaʿfar with another option (‫ ) ِمؼي ز ًٌَـا ُذوْ ُف ُِ َمـا‬will
read with a sukūn on the hāʾ al-kināyah (‫)س ِكّ ْؼن‬. َ
The second option of Hishām and Abū Jaʿfar will be explained later.

TEXT:
ٍٗ‫ يكٖىػ‬ٝ‫ػ‬
ٍ َّ ‫ٍ ٍ ى ى‬ ‫ن‬ ‫ي ٍه ي‬ ٍ ‫ٍ ي ٍ ي َّ ى‬ ٍ‫ى ي ٍ ى ى ٍ ه ى‬
ًِ ‫ كيذ‬،َ‫ زًػ‬ٚ‫ ثًػ‬١‫خًٖ كجػ‬ ٗ‫ ْػ‬ٚ‫ػ‬ٞ‫ اُص‬،ًٝ ‫ٗ كظٍع إٔ ًِػ‬ٞ‫ ك‬153
TRANSLATION:
They, and Ḥafṣ (have iskān in) َْ ‫ َبمْـ ِلـ‬. Make qaṣr in them (in َْ ‫ َبمْـ ِلـ‬and all the previously-
mentioned words) for Ibn ʿĀmir al-Shāmī with another option, Yaʿqūb, Qālūn and
Abū Jaʿfar. (Make qaṣr) in َْ ‫ َوًَـذـ ِلـ‬for Yaʿqūb…

COMMENTARY:
‫( ُُـ ْم‬they) in the line, refers to Shuʿbah (‫)ظ ْف‬, ِ Ḥamzah (ٍُ ‫ ) ِفٌَـا‬and Abū ʿAmr al-Baṣrī
ْ ‫) َح‬, all without another option; Hishām and Abu Jaʿfar with another option
(‫ــل‬
(‫) ِمؼي ز ًٌَـا ُذوْ ُف ُِ َمـا‬. These afore-mentioned Qurrāʾ and Ruwāt, along with Ḥafṣ (‫)و ُ ْه َو َح ْف ٌط‬,
َ
will read ‫ فَـبَمْـ ِلـ َْ ام َ ِْؼِِم‬of Sūrat al-Naml: 28, with a sukūn.
ِ
160
Ibn ʿĀmir al-Shāmī with another option (‫) َنـ ْم ُذوْ ٌف‬, Yaʿqūb (‫)ػ ًدؼى‬, ُ Qālūn (‫ ) ِت ْؼن‬and Abū
ْ ُ ‫ )ا ْك‬in ‫ فَـبَمْـ ِلـ َْ ام َ ِْؼِِم‬as well as the
Jaʿfar (‫ ) ِز ْؼق‬in his second option will read with qaṣr (‫صُُؼن‬
ِ
four words mentioned in the previous line.

ْ ُ ‫)ا ْك‬. The

Qaṣr was the last instruction mentioned in this line for these five words (‫صُُؼن‬
remaining Qurrāʾ – Warsh, Ibn Kathīr, (Hishām and Ibn Dhakwān in their second
option), Ḥafṣ, al-Kisāʾī, Khalaf al-ʿĀshir – will read the opposite of qaṣr, which is
madd/ishbāʿ (ṣilah) in these five words.

To summarise the readings of the 10 Qurrāʾ in these five words:

• Qālūn and Yaʿqūb will read with qaṣr (without ṣilah).
• Warsh, Ibn Kathīr, Ḥafṣ, al-Kisāʾī, Khalaf al-ʿĀshir will read with ṣilah.
• Abū ʿAmr al-Baṣrī, Shuʿbah and Ḥamzah will read with iskān.
• Hishām will have three options: iskān, qaṣr and ṣilah.
• Ibn Dhakwān has two options: qaṣr and ṣilah.
• Abū Jaʿfar has two options: iskān and qaṣr.

At the end of the line, the author starts discussing the differences in ‫ َوًَـذـ ِلـ َْ فَـبوم ٓ ِئ َم‬of
Sūrat al-Nūr: 52.

TEXT:
‫ى ٍ ىٍ ى ىٍ ي ٍي ي ٍ ى ٍ ه ى‬ ‫ِّ ى‬ ‫ٍ ٍ ي ٍن ى ى ى‬
‫ة‬ٜ‫ت ىظ‬ ‫ٗ غه‬ٍٟٖ‫ـو خ‬٠ُ ‫ـ‬٠‫خً ل‬ ‫ة‬ٜ‫ ثىٔ يند ىكخٍٖة ز ٍٗ ذْػة ىك ىشٓػ‬154
TRANSLATION:
[(Make qaṣr) in َْ ‫ َوًَـذـ ِلـ‬for Yaʿqūb] Qālūn and Ḥafṣ; and (qaṣr) with another option for
(both) Ibn ʿĀmir al-Shāmī and Ibn Jammāz. Make iskān (in it i.e. َْ ‫ َ)وًَـذـ ِلـ‬for Ibn
Wardān, Hishām and Khallād – all three with another option –, Shuʿbah and Abū
ʿAmr al-Baṣrī (without another option).

161
COMMENTARY:
The differences in ‫ َوًَـذـ ِلـ َْ فَـبوم ٓ ِئ َم‬are discussed in this line.119 Yaʿqūb (‫ ُػو َ ْـم‬from the
previous line), Qālūn (‫ )ت َ ْل‬and Ḥafṣ ( ْ‫ – )ؿُس‬all without another option –, Ibn ʿĀmir al-
Shāmī (‫ ) َنـ ْم‬and Ibn Jammāz (‫ – َ)ر َنـا‬both with another option (‫ – َ)و ُذوْ ًفا‬will read with
qāṣr, it being attached to the last instruction given i.e. ‫صُُؼن‬ ْ ُ ‫ا ْك‬. Ḥafṣ’s reading will be
explained further at the start of the next line.
Ibn Wardān (‫) َد ْف‬, Hishām (‫ )م َ ْو َم‬and Khallād (‫ – )كَ ْو ٍم‬with another option (‫– ) ُذوْ ُفُِ ْم‬,
Shuʿbah (‫)ظ ْـ ٌة‬, َ Abū ʿAmr al-Baṣrī (‫ – ) َحٌَا‬without another option –, will read with
iskān (‫)و َس ِكّـيَا‬.
َ
The remaining Qurrāʾ besides Ḥafṣ i.e. Warsh, Ibn Kathīr, Hishām in his third
option, Ibn Dhakwān in his second option, Khalaf, Khallād in his second option, al-
Kisāʾī, Ibn Wardān in his second option, and Khalaf al-ʿĀshir will read with ṣilah,
which is the only remaining option since iskān and qaṣr have already been mentioned.
Ḥafṣ’s reading comes at the start of the next line.

TEXT:
‫ي يٍ ى ٍ ىى‬ ٍ ‫ل اٍُ ي‬٠‫ ىذا يـ ى‬ٍٚ ‫يغ‬ ‫ٍ ٍي ى‬ ٍ ‫ى‬ ٍ ‫ٍى ى‬
‫ٔ أل‬ٛ ‫ ك نب ل‬٢‫ص ًٌػ‬ ‫ يى ًف ىكاْليًٖ ل‬ٝ‫ يى ٍرؽػ‬،‫ىكإِةؼ ينػد‬ 155
TRANSLATION:
(Make iskān on) the qāf for Ḥafṣ. (Make iskān) of َْ ‫ ٍ َ ْصضَ ـ‬for al-Sūsī (without another
option), and with another option for Hishām, Shuʿbah, Ibn Jammāz and al-Dūrī al-
Baṣrī. Make qaṣr (in َْ ‫ )ٍَ ْصضَ ـ‬for Ḥamzah, Yaʿqūb, Hishām, ʿĀṣim and Nāfiʿ.

119
Note that َْ ‫ َوًَـذـ ِلـ‬appears with a kasrah on the qāf. Those who read with qaṣr, ṣilah or iskān of the hāʾ will
maintain the kasrah on the qāf. Qaṣr and ṣilah will therefore be made with a kasrah on the hāʾ since it is preceded
by a kasrah. Ḥafṣ is the only one who reads the qāf as sākin, as will be explained later.
162
COMMENTARY:
Ḥafṣ will read the qāf of َْ ‫ َوًَـذـ ِلـ‬with a sukūn. Previously, it was mentioned that Ḥafṣ
makes qaṣr in the hāʾ; this will be done with a kasrah since the qāf originally bears a
kasrah.
In conclusion, the following variations are found in َْ ‫وًَـذـ ِلـ‬:َ
• َِ ‫ – َوًَـذـ ِلـ‬Qālūn and Yaʿqūb – without another option –, Hishām, Ibn
Dhakwān and Ibn Jammāz – all with another option – will read with qaṣr.
• َِ ‫ – َوًَـذـ ْلـ‬Ḥafṣ will read with qaṣr of the kasrah of the hāʾ, but with the qāf as
sākin.
• َْ ‫ – َوًَـذـ ِلـ‬Abū ʿAmr al-Baṣrī and Shuʿbah – both without another option –,
Hishām in his second option, Khallād and Ibn Wardān – with another option
– will read with iskān.
• َ‫ – َوًَـذـ ِل ٖـ‬Warsh, Ibn Kathīr, Hishām in his third option, Ibn Dhakwān in his
second option, Khalaf, Khallād in his second option, al-Kisāʾī, Ibn Wardān in
his second option, Ibn Jammāz in his second option and Khalaf al-ʿĀshir will
read with ṣilah.

The next difference discussed is ‫ ً َ ْؼصضَ َُ مَـ ُكـم‬of Sūrat al-Zumar: 7. Al-Sūsī (‫ – )ً َ ِفي‬without
another option –, Hishām, (‫)َل‬, َ Shuʿbah (‫)ظ ْن‬, ُ Ibn Jammāz (‫ ) َرا‬and Dūrī al-Baṣrī
(‫ – ُ)ظ َوى‬all four with another option (‫– َ)وامْ ُزوْ ُف‬, will read it with iskān since it is
attached to the last instruction given i.e. ‫و َس ِكّـيَا‬.َ
Ḥamzah (‫) ِفؼي‬, Yaʿqūb (‫)ػ ًىب‬,
ُ Hishām in his second option (‫)ذل‬, ْ ُ ʿĀṣim [including the
second option for Shuʿbah+ (‫)ه َ ْل‬, and Nāfiʿ (‫ ) َب ََل‬will read with qaṣr (‫ص‬ْ ُ ‫)ا ْك‬.

TEXT:
ٍ ‫ي ٍ ٍ ي ي ي‬
ٍ‫ ىكل ى ٍٗ يى ىرق‬،‫اْليًٍٖ يىة‬ ٍ
ٍ‫اْليٍٖ يً ثي ىرق‬ ٍ ٍ ٍ ‫ى ٍي ٍ ي ى‬
ً ‫ف‬٠ٓ‫خذ ًىر ش‬ ًٝ ‫ يىأدًػ‬،‫ػز‬ً٘ ٔ‫كاْلًٖ خ‬ 156

163
TRANSLATION:
And another option (along with qaṣr) for Ibn Wardān and Ibn Dhakwān. (Make qaṣr)
with another option in َِ ‫ ًَـبْ ِثـ‬for Qālūn, Ibn Wardān and Ruways. Al-Sūsī has a sukūn
with another option (in َِ ‫)ًَـبْ ِثـ‬. (In) ٍ‫…) َب ْن( م َ ْم ً َ َؼص‬

COMMENTARY:
Ibn Wardān (‫ ) َذ ْل‬and Ibn Dhakwān (‫ ) ِم ْؼز‬will have qaṣr in ‫ص( ً َ ْؼصضَ َُ مَـ ُكـم‬
ْ ُ ‫)ا ْك‬, being
attached to the last instruction, with another option (‫)و َامْ ُزوْ ُف‬.
The remaining Qurrāʾ: Ibn Kathīr, Dūrī al-Baṣrī in his second option, Hishām in his
third option, Ibn Dhakwān in his second option, al-Kisāʾī, Ibn Jammāz and Ibn
Wardān in their second option and Khalaf al-ʿĀshir will have madd i.e. ṣilah; the
opposite of qaṣr.

The next word discussed is ‫ َو َم ْن ًَـبْ ِثـ َٖ ُم ْؤ ِمـيًا‬of Sūrah Ṭāhā: 75. Qālūn (ٍْ ‫)ت ُ َؼص‬, Ibn Wardān
(‫ ) ُذ ْش‬and Ruways (‫ – ) ِق ْر‬all with another option (‫ – )ًَبْ ِثـ َِ امْ ُزوْ ُف‬read with qaṣr because
this was the last instruction given (‫ص‬ ْ ُ ‫)ا ْك‬.
Al-Sūsī (‫ – َ)ي‬with another option – will read with a sukūn (‫ون امْ ُزوْ ِف‬
ُ ‫)س ُك‬.
ُ
The remaining Qurrāʾ: Qālūn’s second option, Warsh, Ibn Kathīr, Dūrī al-Baṣrī, al-
Sūsī in his second option, Ibn ʿĀmir al-Shāmī, ʿĀṣim, Ḥamzah, al-Kisāʾī, Ibn Wardān
in his second option, Ibn Jammāz, Ruways in his second option, Rawḥ, and Khalaf al-
ʿĀshir will have ṣilah.

The next word mentioned in this line is ‫ َب ْن م َ ْم ً َ َؼص ٍٗ َب َح ٌس‬of Sūrat al-Balad: 7. Its discussion
continues into the next line.

TEXT:
‫ىىٍ ى ٍ ى‬ ٍ‫ى ٍ ي ٍ ي‬ ‫ٍ ى ٍ ى ى ٍ ٍي‬ ‫ٍ ٍي‬
‫ة‬ٙ‫ي خً ك ى‬ً ‫رت‬٠‫كاُص ِبٖ ًً الص‬ ‫ة‬ٙ‫ يزل ًزٕخ خَل اْليًٖ ل ً ى‬،ًٖ‫ اْلي‬٢‫ًٕػ‬ 157
164
TRANSLATION:
[(In) ٍ‫) َب ْن( م َ ْم ً َ َؼص‬+ Hishām (reads with a sukūn) with another option. (In Sūrah) Zulzilat,
Ibn Wardān with another option and Hishām (without another option, read with a
sukūn). Make qaṣr with another option in the two sūrahs (Sūrat al-Balad and Sūrat al-
Zalzalah) for Ibn Wardān and Yaʿqūb.

COMMENTARY:
Hishām with another option (‫ ) ِمؼي امْ ُزوْ ُف‬reads ‫ َب ْن م َ ْم ً َ َؼص ٍٗ َب َح ٌس‬with a sukūn, which was the
ُ ‫)س ُك‬.
last instruction given (‫ون‬ ُ

ًّ َ of Sūrat al-Zalzalah: 7, 8. Ibn

The following word discussed is ٍٗ ‫ َد ِْ ًؼصا ً َ َؼص‬and ٍٗ ‫شا ً َ َؼص‬
Wardān with another option (‫ ) َذ َل امْ ُزوْ ُف‬and Hishām (‫ ) ِم َما‬without another option will
read both places in Sūrat al-Zalzalah with a sukūn because it was the last instruction
given.
In both sūrahs i.e. Sūrat al-Balad and Sūrat al-Zalzalah (‫)امس َوزث ْ َِْي‬,
ُّ Ibn Wardān (‫) َد ْف‬
ُّ ‫ – ) ُخبوْ ِف‬will read with qaṣr
َ – both with another option (‫امس َوزث ْ َِْي‬
and Yaʿqūb (‫)ػ َما‬
ْ ُ ‫)وا ْك‬.
(‫ص‬ َ
The remaining Qurrāʾ will read the opposite of qaṣr i.e. with ṣilah in both sūrahs. This
will also be the second option of Hishām in Sūrat al-Balad, the second option for
Yaʿqūb in Sūrat al-Zalzalah, as well as Ibn Wardān’s other option in both sūrāhs.120

TEXT:
ٍ ٍ‫ى ى‬ ٍ‫ٍ ي ٍ ى‬ ٍ ٍ ‫ٍ ي ى‬
ً‫ ًنػ‬ًٝ ‫ًػيػ‬ٛ‫ ا﵀ أنصة‬ًٝ ‫ ىنٖي‬،‫ خذ‬ٚ‫ػ‬
‫ى‬
ً‫ث‬ ًًٖ ‫ اخػذيػ‬ًٝ ‫ًػ‬ٛ‫ د ٍر ىزُػة‬،‫ػدقً ًىػر‬‫ى‬
ً ‫ثًػي‬ 158

120
ُّ ‫ص ِتؼ ُزوْ ِف‬
Note that Ibn Wardān will have qaṣr and ṣilah in both sūrahs. This is understood from ‫امس َوزث ْ َِْي َد ْف‬ ْ ُ ‫َوا ْك‬
(Make qaṣr with another option in the two sūrahs (Sūrat al-Balad and Sūrat al-Zalzalah) for Ibn Wardān) i.e. the
application of ṣilah is grasped from ‫( ِتؼ ُزوْ ِف‬another option), which is the opposite of qaṣr, given in the instruction
‫ص‬ْ ُ ‫( َوا ْك‬apply qaṣr). The third option allowed for Ibn Wardān in Sūrat al-Zalzalah is a sukūn, understood from
‫( ُسمْ ِزمَ ْت َذ َل امْ ُزوْ ُف‬In Sūrah) Zulzilat, Ibn Wardān with another option (read with a sukūn).
165
TRANSLATION:
(Make qaṣr in) ٍِ ‫ تِـَِـ ِس‬for Ruways; and (make qaṣr) with another option in َِ ‫ ث ُْؼص َسكَا ِه‬for
Qālūn and Ibn Wardān. (In) ‫للا‬ َ َِ َْ َ ‫ ؿَو‬and َِ ‫ َبو ْ َسا ِهـِـ‬Ḥafṣ (reads)…

COMMENTARY:
Ruways (‫ـر‬ ْ ‫ ) ِق‬will read ٍِ ‫ تِـَِـ ِس‬with qaṣr wherever it comes: ‫ تِـ ََ ِس ٍِ ُؾ ْلسَ ُت ام ِيّ ََك ِخ‬of Sūrat al-
Baqarah: 237, ‫شتُوا‬ ِ َ َ‫ تِـ ََ ِس ٍِ ف‬of Sūrat al-Baqarah: 249, ‫وث‬ ُ ‫ كُ ْل َم ْن تِـ ََ ِس ٍِ َموَـ ُك‬of Sūrat al-
Muʾminīn: 88 and ‫وث‬ ُ ‫ َو ِاذلي تِـ ََ ِس ٍِ َموَـ ُك‬of Sūrah Yāsīn: 83. Qaṣr is understood for Ruways
since it is the last instruction given in the previous line (‫ص‬ ْ ُ ‫)وا ْك‬.
َ
The remaining Qurrāʾ will read the opposite of qaṣr i.e. madd (ṣilah).

In ‫ َظ َـا ٌم ث ُْؼص َسكَا ِه َِ اَل‬of Sūrah Yūsuf : 37, Qālūn (‫ ) ِت ْؼن‬and Ibn Wardān (‫ ) ُذ ْش‬will read
ِ
with qaṣr with another option (‫)ادْـ ُذـ ِو ْف‬. Their second option is madd i.e. ṣilah – the
opposite of qaṣr –, which will also be read by the remaining Qurrāʾ.

At the end of the line, the author discusses two places, ‫للا‬ َ َِ َْ َ ‫ ؿَو‬of Sūrat al-Fatḥ: 10 and
‫ َو َما َبو ْ َسا ِهـَ َِ اَل امض َْ َع ُان‬of Sūrat al-Kahf: 63, for Ḥafṣ. How he reads is explained in the
ِ
next line.

TEXT:
‫ٍ ي ٍ ى َّ ى‬ ‫ى‬ ‫ى‬ ٍ ‫ى‬ ‫ى‬ ‫ٍ ي ي‬ ٍ ‫ ى ِّ ى ٍ ى‬159
‫دا‬٠‫ػلػر صػػ‬ٛ‫ ا‬ًٝ ‫ ثًػػ‬٢‫ًػ‬ٛ‫ػة‬ٟ‫كالغج‬ ‫ا ًٌػػدا‬٠‫ ا٘ٓػسػ‬ًٝ ‫ػ ًٖػ‬ٞ‫ػر أ‬
‫ثًؾػٗ ْص و‬
TRANSLATION:
[Ḥafṣ reads] with a ḍammah of the kasrah. Ḥamzah (reads with a ḍammah of the
kasrah) in ‫ َبُْـ ِوـ َِ ا ْم ُكـثُؼوا‬. Al-Aṣbahānī adorns (his recitation with a ḍammah of the
kasrah) in ‫تِــ َِ اه ُْؼؼ ْؼص‬.

166
COMMENTARY:
َ َُ َْ َ ‫ ؿَو‬and َُ َ‫َو َما َبو ْ َسا ِهـ‬
Ḥafṣ will read with a ḍammah on the hāʾ instead of a kasrah i.e. ‫للا‬
‫اَل امض َْ َع ُان‬.
ِ
The remaining Qurrāʾ will read with a kasrah, as is usually done when the hāʾ al-
kināyah is preceded by a kasrah or a yāʾ sākinah.

In ‫ ِ َِل ُْ ِوـ َِ ا ْمـ ُكثُوا‬of Sūrah Ṭāhā: 10 and Sūrat al-Qaṣaṣ: 29, Ḥamzah will read the hāʾ with
a ḍammah instead of the kasrah (‫ )تِضَ ّ ِـم َن ْسؼ ٍص‬i.e. ‫ِل ُْ ِوـ َُ ا ْمـ ُكثُوا‬.َ ِ
The remaining Qurrāʾ will read with a kasrah, as is usually done when the hāʾ al-
kināyah is preceded by a kasrah or a yāʾ sākinah.

In ‫ تِــ َِ اه ُْؼؼ ْؼص‬of Sūrat al-Anʿām: 46, al-Aṣbahānī from Warsh will read the hāʾ with a
ḍammah instead of a kasrah (‫ )تِضَ ّ ِـم َن ْسؼ ٍص‬i.e. ‫تِــ َُ اه ُْؼؼ ْؼص‬.
The remaining Qurrāʾ – including Warsh via al-Azraq – will read with a kasrah.

TEXT:
‫ى‬ ‫ى ٍ ي ٍ ن ٍ ٍ ى ي ٍ ه ي ٍ ي‬ ‫ ى ى ٍ ي ى ٍ ٍ ي ى ى ى ًّ ى ى‬160
‫ػة‬ٟ‫ ً٘ػٔ كخٖػً خػذ ل‬ًٚ‫ٌةُص ًَحة ث‬ ‫ػة‬ٞ‫ ْػصة ظػِة ك‬ٝ‫ػز أر ًصبػ‬ٙٞ‫ك‬
TRANSLATION:
A hamzah (is read) in َُ ‫ َب ْزحِ ئْـ‬for Ibn ʿĀmir al-Shāmī, Ibn Kathīr, Abū ʿAmr al-Baṣrī and
Yaʿqūb. And the hāʾ (of َُ ‫) َب ْزحِ ئْـ‬, so make qaṣr (in it) for Abū ʿAmr al-Baṣrī, Yaʿqūb,
Qālūn and Ibn Dhakwān (without another option) and with another option (besides
the previously-mentioned qaṣr) for Ibn Wardān and Hishām.

COMMENTARY:
The last word discussed in this chapter is ٍُ ‫ َب ْزخِ َْ َو َبذَا‬in Sūrat al-Aʿrāf: 111 and Sūrat al-
Shuʿarāʾ: 36. Four things should be considered here: (1) those who read the word with

167
a hamzah or without a hamzah, (2) those who make qaṣr and madd, (3) the ḥarakah
of the hāʾ and (4) those who read it with a sukūn.
Ibn ʿĀmir (‫) َن َـسا‬, Ibn Kathīr, Abū ʿAmr al-Baṣrī and Yaʿqūb (‫ ) َحـ ًّلا‬will read with a
hamzah i.e. َ‫ َب ْزحِ ئْـ‬. Those not mentioned will read without a hamzah.
Abū ʿAmr, Yaʿqūb (‫)حًا‬, ِ Qālūn (‫ ) ِج ْن‬and Ibn Dhakwān (‫ – ) ِم ْـل‬all without another
option –, Ibn Wardān (‫ ) ُد ْـش‬and Hishām (‫ – )مَُِـا‬both with another option – will read
with qaṣr (‫)و ُذوْ ٌـف‬.
َ
The discussion continues in the next line.

TEXT:
‫ٍ ي‬ ٍ ‫ى ى ٍ ي ٍ ى ى ى ٍى‬ ‫ى‬ ٍ ‫ى‬ ‫ ى ى ٍ ى ٍ ي ٍ ى ٍ ى ى‬161
ٔ‫ػ‬
ً ِ‫ػ‬ٛ‫ػر ا‬
ً ‫ طهجػح َكْلػػ‬ٚ‫ظػَ كخ‬ ٢‫ّس ًٕػ‬
ً ٓ‫ٔ كؽػٗ ال‬ٛ ‫ٓن ٌػز‬ ً ‫كأش‬
TRANSLATION:
Be sure to make iskān (of the hāʾ) for Ḥamzah and ʿĀṣim; read a ḍammah of the
kasrah (on the hāʾ) for Hishām, Ibn Kathīr, Abū ʿAmr al-Baṣrī and Yaʿqūb. And from
Shuʿbah transmit what is (transmitted) for (Abū ʿAmr) al-Baṣrī.

COMMENTARY:
Ḥamzah (‫ )فُ ْؼز‬and ʿĀṣim (‫ )ه َ ْل‬will read with iskān (‫)و َب ْس ِك َ ْن‬.
َ The remaining Qurrāʾ who
are not mentioned amongst those who make qaṣr and iskān i.e. Warsh, Ibn Kathīr,
Hishām in his second option, al-Kisāʾī, Ibn Wardān in his second option, Ibn Jammāz
and Khalaf al-ʿĀshir, will read with ṣilah.
Now the ḥarakah on the hāʾ is discussed: Hishām (‫) ِمؼي‬, Ibn Kathīr, Abū ʿAmr al-Baṣrī
ِ ْ ‫)وضَ ُّـم ام َك‬.
and Yaʿqūb (‫ ) َح ٌّؼق‬will read the hāʾ with a ḍammah (‫َّس‬ َ Those not mentioned
will read with a kasrah. Finally, the author relates that Shuʿbah – in another option –
will read like the Baṣrīs.

168
Considering all these differences mentioned, six varying readings are extracted from
these two lines; three with a hamzah and three without a hamzah:
1) َِ ِ‫ – َب ْزخ‬Qālūn, Ibn Wardān in an option: without a hamzah, with qaṣr and a
kasrah of the hāʾ.
2) َٖ ِ‫ – َب ْزخ‬Warsh, al-Kisāʾī, Khalaf al-ʿĀshir, Ibn Jammāz and Ibn Wardān in an
option: without a hamzah, with ṣilah and a kasrah of the hāʾ.
3) َٗ ‫ – َب ْزحِ ـئْـ‬Ibn Kathīr and Hishām in an option: with a hamzah, with ṣilah and a
ḍammah of the hāʾ.
4) َُ ‫ – َب ْزحِ ـئْـ‬Abū ʿAmr al-Baṣrī, Yaʿqūb, Hishām in his second option and Shuʿbah
in an option: with a hamzah, without ṣilah and a ḍammah of the hāʾ.
5) َِ ‫ – َب ْزحِ ـئْـ‬Ibn Dhakwān: with a hamzah, without ṣilah and a kasrah of the hāʾ.
6) َْ ِ‫ – َب ْزخ‬Ḥamzah, Shuʿbah in his second option and Ḥafṣ (ʿAṣim): with a sukūn
of the hāʾ.

169
 Madd

Madd is to lengthen the sound in the letters of madd beyond it’s essential duration.
Qaṣr is shortening the sound to its essential duration i.e. without this innate
lengthening, the letter of madd will not be able to be recited.

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, Ḥafṣ and Hishām has tawassuṭ in madd munfaṣil. Via the
Ṭayyibah they will both make qaṣr as well.
Al-Sūsī, via the Shāṭibiyyah, and Yaʿqūb via the Durrah, have qaṣr in madd munfaṣil.
Via the Ṭayyibah, they will both make tawassuṭ as well.
Via the Shāṭibiyyah, Ibn Dhakwān has tawassuṭ in madd munfaṣil. Via the Ṭayyibah,
he will make ṭūl. Note that if making ṭūl in madd munfaṣil, then ṭūl must be made in
madd muttaṣil as well; there is no transmission that makes ṭūl in madd munfaṣil
without making ṭūl in madd muttaṣil.

The Shāṭibiyyah only allows ṭūl for Warsh and Ḥamzah in madd muttaṣil. The
Ṭayyibah allows ṭūl in madd muttaṣil for all the Qurrāʾ, including Warsh, Ḥamzah,
Ibn Dhakwān and all the remaining Qurrāʾ as well.

The durations in Madd Muttaṣil and Madd Munfaṣil

Generally, via the Shāṭibiyyah and the Durrah, there are two views regarding the
durations for madd muttaṣil and munfaṣil.121 The first view has two durations:
1) Ṭūl (six ḥarakāt) – Warsh via al-Azraq and Ḥamzah apply this in madd
muttaṣil and madd munfaṣil.

121
Al-Budūr al-Zāhirah: 1/35.
170
 2) Tawassuṭ (four ḥarakāt) – in madd muttaṣil and madd munfaṣil for the
remaining Qurrāʾ who do not apply qaṣr in madd munfaṣil, as well as an
option for Qālūn and Dūrī al-Baṣrī.
This is the preference of Imam al-Shāṭibī and Ibn al-Jazarī.122
The second view has four varying durations:
1) Ṭūl (six ḥarakāt) – Warsh and Ḥamzah read this in madd muttaṣil and madd
munfaṣil.
2) Fuwayq al-Tawassuṭ (five ḥarakāt) – in both madd muttaṣil and madd
munfaṣil for ʿĀṣim.
3) Tawassuṭ (four ḥarakāt) – in both madd muttaṣil and madd munfaṣil for Ibn
ʿĀmir al-Shāmī, al-Kisāʾī and Khalaf al-ʿĀshir.
4) Fuwayq al-Qaṣr (three ḥarakāt) – in both muttaṣil and munfaṣil for Qālūn,
Warsh via al-Aṣbhānī, Dūrī al-Baṣrī and Yaʿqūb (all allowing qaṣr in madd
munfaṣil as well); and only in madd muttaṣil for Qālūn, Warsh via al-
Aṣbahānī, Ibn Kathīr, Abū ʿAmr al-Baṣrī, Abū Jaʿfar and Yaʿqūb.
This is mentioned in the Taysīr, al-Tadhkirah and the Talkhīṣ of Ibn Ballīmah.123
Via the Ṭayyibah, a third and fourth view is related: ṭūl in madd muttaṣil for all the
Qurrāʾ. When applying ṭūl in madd muttaṣil, one may apply tawassuṭ in madd
munfaṣil – as practiced by Imam al-Shāṭibī – or apply the four varying durations, as
recorded in the Taysīr.124

122
Al-Nashr: 1/333.
123
Ibn al-Jazarī suggests that these variations are extremely close one to the other, where a slight lengthening of
the sound would extend it from one duration; four ḥarakāt for example, into the five ḥarakāt duration. These exact
durations cannot be executed with complete precision consistently. However, what is somewhat clear in these
variations is the duration of qaṣr – which is short –, ṭūl – that is not exaggerated –, and tawassuṭ which is
inbetween these two durations. This is perhaps why he prefers the first view of two durations, even though he
acknowledges that he read according to the view of four variations to many of his teachers. Al-Nashr: 1/334.
124
Al-Muʿtamad fī Marātib al-Madd of Sheikh Ibrāhīm al-Samannūdī.
171
The Ṭayyibah relates madd al-taʿṭḥīm (the madd of glorification). This is made in ‫ََل‬
ََ ‫امـ‬, to emphasise that there is no other deity besides Allah e.g. ‫ ََل ا َل اَل للا‬, ‫ََل ا َل اَل َبهْ َت‬
ِ ِ ِ ِ ِ
‫ ُس ْح َحاه َم‬, ‫ ََل ا َل اَل ُُ َو امْ َـ ِز ٍُز امْ َح ِك ُح‬etc. The length of this madd is tawassuṭ – four ḥarakāt –
ِ ِ
and is only transmitted for those applying qaṣr in madd munfaṣil. Thus, if reciting for
any of those who apply qaṣr in madd munfaṣil, one has a choice of either making qaṣr
in ََ ‫ ََل امـ‬wherever it comes in the Qurʾān, or reading with madd al-taʿṭḥīm.
ِ

Via the Shāṭibiyyah, Warsh via al-Azraq only had qaṣr in madd badl if there was a
hamzat al-waṣl (connective hamzah) at the start of a word e.g. ‫ ِائْ ِت ِت ُل ْصبٓن‬, ‫ ِائْ َش ْن ِِل‬, ‫ُاؤْ ثُ ِم َن‬
َُ َ‫ َب َماهَـخ‬. Via the Ṭayyibah, tawassuṭ and ṭūl are also allowed for al-Azraq.

Via the Shāṭibiyyah, Warsh via al-Azraq only had qaṣr in the word ‫ِسائَِل‬َ ْ ‫ا‬. Via the
ِ
Ṭayyibah, tawassuṭ and ṭūl are also allowed for al-Azraq in ‫ِسا ِئَل‬
َ ْ ‫ا‬.
ِ

In the ‚ʿayn‛ which comes at the start of Sūrahs Maryam and Shūrā, tawassuṭ and ṭūl
is related via the Shāṭibiyyah and the Durrāh. The Ṭayyibah allows qaṣr in the ‚ʿayn‛
in addition to tawassuṭ and ṭūl.

In madd līn followed by a hamzah e.g. ‫ضء‬ ْ َ , ‫امس ْو ِء‬, ‫ َنؼَِـ ِْـئَ ِة‬etc, Azraq from Warsh has
tawassuṭ and ṭūl via the Shāṭibiyyah. Via the Ṭayyibah, qaṣr is related in them, except
ْ َ in which only tawassuṭ and ṭūl is allowed. Thus, qaṣr, tawassuṭ and ṭūl is
in ‫ضء‬,
allowed in ‫ امس ْو ِء‬and ‫ َنؼَِـ ِْـئَ ِة‬, but only tawassuṭ and ṭūl allowed in ‫ضء‬. ْ َ Al-Aṣbahānī
from Warsh, will read exactly like Qālūn via the Ṭayyibah: qaṣr or tawassuṭ in madd
munfaṣil, tawassuṭ or ṭūl in madd muttaṣil, qaṣr in madd badl and līn after a hamzah
etc.

Via the Shāṭibiyyah, Khalaf – without another option – and Khallād with another
option – has sakt on ‫ضء‬ ْ َ during waṣl. Via the Ṭayyibah, madd to the duration of
ْ َ instead of the sakt.
tawassuṭ is allowed on ‫ضء‬
172
Via the Ṭayyibah, Ḥamzah has madd al-tabriʾah (the madd of absolute negation). This
takes place in that ‚lā‛ which negates an entire genus (lā al-nāfiyah li al-jins). Similar
to madd al-taʿṭḥīm, the reason for this madd is metaphorical, and accentuates the
negation of something e.g. َِ ِ‫( ََل َزًْ َة ِف‬there is absolutely no doubt), ‫( ََل ِؿ ْ َمل م َ َيا‬we have
absolutely no knowledge regarding it), ‫( ََل كُو َت اَل َِبلل‬there is absolutely no might except
ِ
by Allah). The duration of this madd is tawassuṭ.

TEXT:
‫ٍ ى‬ ‫ى‬ ‫ي ٍ ٍ ى ٍ ي ٍن‬ ‫ ٍ ى ٍ ي ى ى ٍ ى ى ٍ ى َّ ى‬162
‫ػَل‬ٙ‫ ال ى‬٢‫ ثىة ًُػ‬ٍٚ ‫ػز خٍٖػة ىكخ‬ ً٘ ‫ل صد ًٌد ك‬٠‫ػػ‬ ‫ وز ـ‬ٙٞ ٔ‫ًإف ظرؼ ٘ػد رج‬
TRANSLATION:
If a letter of madd (comes) before a hamzah, lengthen it for Warsh (via al-Azraq),
Ḥamzah (both without another option) and Ibn Dhakwān with an option; and for the
remaining Qurrāʾ…

COMMENTARY:
The author’s initial discussion is regarding madd muttaṣil. Subsequently, he discusses
madd munfaṣil. In this line, he forwards the first of three opinions regarding the
practice in madd muttaṣil: Warsh via al-Azraq and Ḥamzah ( ْ‫ – ) ُخسْ ِفس‬without another
option – and Ibn Dhakwān, with another option (‫)و ِم ْؼز ُذوْ ًفـا‬,
َ have ṭūl in madd
125
muttaṣil. The duration of ṭūl is six ḥarakāt. The duration for the remaining Qurrāʾ
(‫ ) َو َؾ ْن ََب ِكؼي امْـ َم َـل‬is mentioned in the next line.

TEXT:
ٍ ‫ٍ ى ى ٍ ٍ ى َّ ى‬ ‫ىى ىى‬ ٍ ‫ى ي ى ى ٍ ي ى‬
ٔ‫ػػػ‬ ‫ أك اط ًجػم ٘ة اد‬،ٟٗ‫ي‬
ً ‫ركل ذجة ًر‬ ٔ‫ػٔ ث َّٗ ْػػ‬ٛ ٍٗ ٟ‫ ىك ًريػٔ دكج ي‬،‫ػؿ‬
ٍ ‫ىك ِّش‬ 163

125
The various books of Qirāʾāt will also refer to this duration as five alifs, four and a half alifs or four alifs. See al-
Nashr: 1/325.
173
TRANSLATION:
[And for the remaining Qurrāʾ] apply tawassuṭ. It is said that lower than them (i.e.
lower than those who make ṭūl) is ʿĀṣim, then Ibn ʿĀmir al-Shāmī, al-Kisāʾī and
Khalaf al-ʿĀshir, subsequently the remaining (Qurrāʾ). Or lengthen that (madd) which
is joined…

COMMENTARY:
The remaining Qurrāʾ – excluding Warsh via al-Azraq, Ḥamzah and Ibn Dhakwān, in
an option, – have tawassuṭ in madd muttaṣil. The duration of tawassuṭ is four
ḥarakāt.126
This opinion of two variations above the duration of qaṣr in madd was adopted by the
likes of Imam al-Shāṭibī and is the preference of Ibn al-Jazarī himself.

Subsequently, the author mentions the second practice regarding madd muttaṣil; this
view has variation in it and has four levels:
1) Ṭūl for Warsh via al-Azraq, Ḥamzah and Ibn Dhakwān in an option.127
2) Five ḥarakāt – referred to as lower than ṭūl (‫ )ذُوْنَ ُ ْم‬in the text – for ʿĀṣim
(‫)ه َ ْـل‬.128

126
The various books of Qirāʾāt will also refer to this duration as three alifs. Abū al-Qāsim al-Hudhalī refers to it
as two and a half alifs. See al-Nashr: 1/323.
127
The various books of Qirāʾāt will also refer to this duration as five alifs, four alifs or four and a half alifs. See al-
Nashr: 1/325.

Even though the length of ṭūl is expressed differently in the various books of Qirāʾāt, the same length is intended
by all of them; the difference being in their method of counting. Those who relate five alifs, count each alif after
the initial letter. According to those who proffer four alifs, they only count the alifs after the intial lengethening of
qaṣr i.e. after the first alif, because the definition of madd is ‚that which is lengthened beyond its essential
duration‛. According to those who count four and a half alifs, they count the four alifs beyond the initial alif, and
the ḥarakah after the letter whose sound is being extended, as half an alif. Thus, all the intended durations are the
same; the student should try to grasp the method of counting adopted by the author of each book. For more
clarity, refer to my book, Aysar al-Aqwāl Sharḥ Tuḥfat al-Aṭfāl.
128
The various books of Qirāʾāt will also refer to this duration as four alifs or three and a half alifs. Abū al-Qāsim
al-Hudhalī refers to it as three alifs. See al-Nashr: 1/324.
174
 ْ ‫ – ) َن‬this includes Ibn Dhakwān in
3) Four ḥarakāt for Ibn ʿĀmir al-Shāmī (‫ــل‬
129
his second opinion – al-Kisāʾī and Khalaf al-ʿĀshir (‫)ز َوى‬. َ
4) Three ḥarakāt for the remaining Qurrāʾ (‫ )فَدَا ِك ِهي ْم‬i.e. Qālūn, Warsh via al-
Aṣbahānī, Ibn Kathīr, Abū ʿAmr al-Baṣrī, Abū Jaʿfar and Yaʿqūb.130

Thereafter, Ibn al-Jazarī gives the third practice for madd muttaṣil: ṭūl for all 10
Qurrāʾ. Those who make ṭūl is mentioned at the start of the next line.

TEXT:
ٍ ‫ن ى ٍ ي ٍ ٍ ى ى‬ ٍ ‫ث‬ ٍ ‫ى ى ٍ ي ٍي ٍى‬ ٍ ‫ ٍ ي ِّ ى ٍ ى‬164
‫ٗ د و‬ًٟ ًٍ ٖ‫ خ‬ٚ‫ ًَحػة خ‬٢‫ ًٕػ‬ٚ‫ػ‬
ًٔٙ ‫اع ز‬ ً ٔ ‫ػ‬ً ٍ ٜ ٙ ‫ال‬ ‫ص‬ُ ‫ك‬ ، ‫ؼ‬‫ ب و‬ٚ‫لًٖٓػٔ خ‬
‫ه‬
TRANSLATION:
(Or lengthen that madd which is joined) for all (the Qurrāʾ) according to some. Qaṣr
of the (madd) munfaṣil is made by Qālūn, Hishām, Abū ʿAmr al-Baṣrī, Yaʿqūb and
Ḥafṣ, all with another option, and Ibn Kathīr and Abū Jaʿfar (without another
option).

COMMENTARY:
The third opinion regarding madd muttaṣil is that ṭūl is made in it by all 10 Qurrāʾ.131
Considering these three opinions regarding madd muttaṣil, it seems that the text gives
preference to the first one since it is mentioned first; before the other two opinions.
Additionally, the second opinion is related using the word ‚‫( ‛ ِكِـ َل‬it is said) and the

129
The various books of Qirāʾāt will also refer to this duration as three alifs. Abū al-Qāsim al-Hudhalī refers to it
as two and a half alifs. See al-Nashr: 1/323.
130
The various books of Qirāʾāt will also refer to this duration as two alifs. Abū al-Qāsim al-Hudhalī refers to it as
one and a half alifs. See al-Nashr: 1/322.
131
When applying ṭūl in madd muttaṣil, one may apply tawassuṭ in madd munfaṣil – as practiced by Imam al-
Shāṭibī – or apply the four varying durations.
175
third by ‚‫( ‛ َؾ ْن ت َ ْـ ٍغ‬transmitted by some), suggesting that they are subordinate to the
first opinion.132

Thereafter, madd munfaṣil is discussed. Qālūn (‫) ِت ْؼن‬, Hishām (‫) ِمؼي‬, Abū ʿAmr al-Baṣrī
ِ as well as Ḥafṣ (‫ ) َؾ ْن‬will make qaṣr in madd munfaṣil (‫ص امْـ ُم ْي َف ِع ْل‬
and Yaʿqūb (‫)حًـا‬, ُ ْ َ‫)وك‬,
َ
all with an option of madd (‫) ُذوْ ِفِ ِْم‬, while Ibn Kathīr (‫ ) َذا ٍغ‬and Abū Jaʿfar (‫ )ز َ ِم ْل‬make
qaṣr without another option.
The remaining Qurrāʾ – including the second option for those who have a choice in
qaṣr – will read according to the variations mentioned previously in the first two
opinions for madd muttaṣil.
Thus, according to the first opinion, Warsh via al-Azraq, Ibn al-Dhakwān in his first
option and Ḥamzah have ṭūl in madd munfaṣil while Qālūn (in an option), Warsh via
al-Aṣbahānī (in an option), Abū ʿAmr al-Baṣrī (in an option), Ibn ʿĀmir al-Shāmī (Ibn
Dhakwān and Hishām, both in their second option133), ʿĀṣim (Ḥafṣ in his second
option), al-Kisāʾī, Yaʿqūb and Khalaf al-ʿĀshir have tawassut.
According to the second opinion, Qālūn, Warsh via al-Aṣbahānī, Abū ʿAmr al-Baṣrī
and Yaʿqūb – all with an option of qaṣr – have fuwayq al-qaṣr in madd munfaṣil; Ibn
Dhakwān in his first option, Hishām in his second option, al-Kisāʾī and Khalaf al-
ʿĀshir have tawassuṭ; ʿĀṣim has fuwayq al-tawassuṭ; Warsh via al-Azraq, Ibn Dhakwān
in his second option and Ḥamzah have ṭūl.
It is understood that al-Aṣbahānī joins Qālūn in his applications in madd munfaṣil:
qaṣr, tawassuṭ (according to the first opinion) and fuwayq al-qaṣr (according to the
second opinion).

132
Ibn al-Jazarī mentions in the Nashr that the first opinion is what he inclines towards (َِ َْ َ ‫ )ب ِمِ ُل ام‬and relies upon
ِ
(َِ َْ َ‫) َبؾ َْو ُل ؿَو‬. See al-Nashr: 1/333.
133
The first option for Ibn Dhakwān being ṭūl and the first option for Hishām being qaṣr.
176
TEXT:
ٍ ‫ىىٍ ى ه ٍ ى ٍ ى ى ٍ ى ٍ ي ى‬ ٍ ٍ ‫ٍى‬ ‫ ىك ٍ ى‬165
‫اْل ٍه يؼ لٖ َّذ ٍهليٗ ى‬
‫ وز ظػرؼ ٘ػػد‬ٙٞ ‫كأزرؽ ًإف بهد‬ ‫ص ى٘ػد‬
ً ِ ٕ‫ا‬ ‫م‬ ‫ذ‬
ً ٚ ‫ن‬ ً ً ً
TRANSLATION:
And some relate madd for glorification from those who make qaṣr. And al-Azraq, if a
letter of madd comes after a hamzah…

COMMENTARY:
In the first half of this line madd al-taʿṭḥīm (the madd of glorification) is discussed. It
is related for all those who apply qaṣr in madd munfaṣil and is made in ََ ‫ ََل امـ‬, to
ِ
emphasise that there is no other deity besides Allah e.g. ‫ ََل ا َل اَل للا‬, ‫ ََل ا َل اَل َبه َْت ُس ْح َحاه َم‬, ‫ََل‬
ِ ِ ِ ِ
‫ ا َل اَل ُ َُو امْ َـ ِز ٍُز امْ َح ِك ُح‬etc. It is known that the literal reasons for madd are the hamzah
ِ ِ
and the sukūn. In this case, the reason for the madd is metaphorical: to emphasise
that there is no other deity besides Allah. Its duration is tawassuṭ.

In the second half of the line, madd badal is discussed; when the hamzah appears
before the letter of madd e.g. ‫ءا َم َن‬,َ ‫بو ِث َؼي‬, ً‫اًـ َماَن‬.134 Al-Azraq from Warsh has differences
ِ
here which are mentioned in the following line.

TEXT:
‫ى ٍ ي ٍ ىى‬ ‫ى ٍ ى ي ي‬ ‫ي َّ ى ي ٍ ي ٍ ِّ ٍ ى ى ى‬
‫ى‬
‫ػذػٗ رأل‬ٜ‫ا ًإم ءا٘ػ‬٠‫ٌػػةلف أكدػػ‬ ‫ػأل‬ٜ‫ ىكاُػػػر ىك ىكشػػؿ ْػ‬ٝ‫ ٘ػد ٕػ‬166
TRANSLATION:
… Apply madd for him, qaṣr and tawassuṭ, as in ‫هَـبَى‬, then ‫اِل ٓ َن‬,ْ ‫بوثُوا‬, (‫اي َ)و َزتِّؼي‬, ‫َءب ٓ َمـ ٌْـ ُذ ْـم‬
ِ
and ‫ز َبى‬.َ

134
Note that the hamzah should be in the same word as the letter of madd, else the applications discussed for al-
Azraq – qaṣr, tawassuṭ and ṭūl – will not apply e.g. ‫ َخب ٓ َء َب َخوُُِم‬, ‫ َب ْو ِمـ ََا ُء بوم ٓـئِ َم‬, ٌَ ‫ ِف امس َمب ٓ ِء امـ‬.
ِ
177
COMMENTARY:
Al-Azraq from Warsh has qaṣr, tawassuṭ and ṭūl in madd badal. The examples given
are ‫هَـبَى‬, ‫كَامُوا ْاِل ٓ َن‬, ‫بوثُوا‬, ‫كُ ْل اي َو َزتِّؼي‬, ‫ َءا َمـٌْـ ُذ ْـم‬, and ‫ز َبى‬.َ Qaṣr, tawassuṭ and ṭūl is allowed even
ِ
though tas-hīl or naql takes place in the hamzah.

TEXT:
‫ٍى‬
ٍ ‫ال ىغ‬ ٍ ٍ ‫ى ى‬ ٍ َّ ‫ف ىك ىل‬٠‫ػ‬
ٍ ‫ ىغ‬ٚ‫الصةْػ‬ َّ ‫ى‬ٜ٘‫ ي‬ٍٚ ‫ ىل ىخ‬167
‫ػط‬ ٢‫ ًز ىكغ ؤ ًٌػ‬ٙٞ ‫ػ وح أ ٍك‬ٙ‫سٖ ى‬ً ً ‫ث‬ ‫ػػط‬ ً ً ‫و‬
TRANSLATION:
Not when it is due to a tanwīn (during waqf), nor a proper sākin in one word; nor
(in) a connective hamzah according to the more sound view.

COMMENTARY:
In this line, the exceptions for al-Azraq in madd badal are given. Three precepts
which are exceptions for al-Azraq are mentioned in this line: the first two are agreed
upon while in the third there is difference of opinion. The first exception is that the
badal (substitution) should not be due to a tanwīn (‫ ) ََل َؾ ْن ُمٌَؼو ٍن‬during waqf e.g. ‫تِـيَب ٓ ًء‬,
‫ُ ُُز ًؤا‬, ‫ َموْ َجئًا‬.135
The second exception is that the hamzah should not come after a ṣaḥīḥ sākin (a
proper ṣakin) in one word (‫ِـك َم ٍة‬ ْ ِ ‫ ) َو ََل امسا ِن ِؼن َظ ْؼؼح ت‬e.g. ‫ام ُل ْص َءان‬, ‫امؼ ْمئَ ُان‬,
َ ‫ َم ْش ُءو ًما‬, ‫ َم ْس ُؤ ًوَل‬. By
stipulating a proper sākin (‫)امسا ِن ِؼن َظ ْؼؼح‬, a hamzah after a letter of madd or a letter of
līn is excluded e.g. ‫فَا ْن فَـب ٓ ُءوا‬, ‫امـ َم ْو ُءو َذ ُت‬. Likewise, the stipulation that they should be in
ِ
one word (‫ِـك َم ٍة‬ْ ِ ‫ )ت‬will exclude the hamzah preceded by a proper sākin in the previous
ْ 136
َ ِ ‫كُ ْل ب‬, ‫اِل ٓ ِد َصت‬,ْ ‫اَلًـ َمان‬.
word e.g. ‫ َم ْن َءا َم َن‬, ‫وَح‬
ِ
The third precept which is an exception is a connective hamzah (‫ ) َ ُْه ِز َو ْظ ٍل‬when
starting e.g. ‫ ِائْ ِت ِت ُل ْصبٓن‬, ‫ ِائْ َش ْن ِِل‬, َُ ‫ ُاؤْ ثُ ِم َن َب َماه َـ َخ‬, according to the more sound view (‫) ِفؼي ْ َاِل َظ ْؼح‬.
135
This exception is not mentioned in the Shāṭibiyyah.
136
Note that in these last two examples the lām of the lām al-taʿrīf is considered as being separate from the word
that it is attached to, even though they are written together.
178
By stating ‚‫( ‛ ِفؼي ْ َاِل َظ ْؼح‬according to the more sound view), the author alludes to
difference of opinion in this case. For this reason, the author separates this from the
previous two exceptions with ‚‫‛ َب ْو‬.
The exceptions for al-Azraq continue in the next line.

TEXT:
‫ى‬ ٍ ‫ى‬ ‫ي ٍ ه‬ ‫ى‬ ‫ٍ ى ى ن‬ ‫ٍ ى ٍ ي ى‬
‫خػػٖػػػً ىكآلف ىكإًشػ ىرااًػػيػػَل‬ ١‫ػهػةدا الكٕػػ‬ ً ‫ػم يػؤ‬ٜ‫ ىكا٘ػ‬168
ً‫اخػذ كب‬
TRANSLATION:
Prevent (madd) in ‫ًُؼ َؤا ِد ْـش‬, and in ‫ ؿَاذًا اِل َول‬there is difference of opinion, (as well as
difference of opinion in) ‫ بِٓل ٓ َن‬and ‫ِسائَِل‬
َ ْ ‫ا‬.
ِ

COMMENTARY:
In this line, four words are mentioned as exeptions for al-Azraq: in the first word,
everyone agrees that madd will not be made while in the remaining three words there
is difference of opinion.
The first word from amongst the exceptions is ‫ًُؼ َؤا ِد ْـش‬, no matter how it appears e.g. ‫ََل‬
ُ ‫َل ً ُ َؤا ِذ ُش ُ َُك‬.َ By stating ‚‫( َ‛وا ْمـٌَـ ْؽ‬it is prevented), the author indicates that in this
َ‫ثُ َؤا ِذ ْشَن‬, ‫للا‬
word there is agreement that it is included amongst the exceptions. No difference of
opinion exists in it.137
The next word exempted from madd – in which there is difference of opinion (‫)دُــوْ ٌـــف‬
– is ‫ ؿَاذًا اِل َول‬of Sūrat al-Najm: 50; some do not allow madd here for al-Azraq while
others do. By restricting it to Sūrat al-Najm, other places like ‫ ِس َْيثَؼَِا اِل َول‬and ‫فَ ِووـ َِ اِل ٓ ِد َص ُت‬
‫ َواِل َول‬are excluded.

137
This is contrary to Imam al-Shāṭibī’s statement ‚‫‛وتَـ ْـضُ ُِم ًُؼ َؤا ِذ ُش ُنـم‬,
َ which gives the impression that difference of
opinion exists in this word. See line 174 of the Shāṭibiyyah.
179
The following word exempted is ‫ بِٓل ٓ َن‬which comes twice in Sūrah Yūnus : 51, 91.
There is difference of opinion in this word. Thus, some will allow madd in it while
others will not.
The final word amongst those exempted – in which there is difference of opinion – is
‫ِسا ِئَل‬
َ ْ ‫ ا‬wherever it comes; some will make madd in it while others will only allow qaṣr.
ِ

TEXT:
‫ ثسٍٖ ى‬ٚ‫ػ‬
‫ػ ًح‬ٙ‫ػ‬ ٍ ‫ى ٍ ي ٍ ي ى ٍ ى ى ِّ ى‬ ‫ ى‬ٙ‫ػ‬ٍ ‫يى ٍ ى ى‬ ِّ ‫ ى ى ٍ ى‬169
ً ً ‫ ا٘ػددف ككشػف‬ٝ‫ػ‬ٜ‫نػ‬ ‫ػػز ًة‬ ٞ ٔ‫ رجػيػ‬ٚ‫ػيػ‬
ً ٖ‫ ال‬٢‫ػ‬
ً ٌ‫كظػر‬
TRANSLATION:
If the two letters of līn come before a hamzah in one word, certainly make madd or
tawassuṭ in it for him (Warsh via al-Azraq).

COMMENTARY:
In this line, the letters of līn before a hamzah is discussed for Warsh via al-Azraq e.g.
ْ َ ‫ َنؼَِ َْئَ ِة‬, ‫س ْو َؤ َت‬,َ ‫امس ْو َء‬
‫ضء‬, َ etc. Warsh via al-Azraq (َُ ‫ ) َؾـٌْـ‬will have madd in it (‫ )ا ْمـسُ ذ َْن‬i.e. ṭūl,
and tawassuṭ (‫)و َو ِّس َؼع ْؼن‬. َ
By having the clause ‚‫( ‛ ِج ِ ْكـ َمـ ِة‬in one word), letters of līn followed by a hamzah in a
different word are excluded e.g. ‫ َذو َ ْوا ا َل‬, ‫اتْ َ ْـن ب ٓ َذ َم‬. In these words Warsh will have naql,
ِ
which will be explained later.

TEXT:
ٍ ‫ٍ ه ى‬ ‫ُى َّ ى‬ ٍ ‫ ى ى ٍ ن ى ٍ ي ى ه ى ٍ ى ٍ ي ى‬170
‫ ىك ىبهؼ خػ َّع ى٘ػد‬،‫ات‬ ‫و‬
‫ ى‬٠ٍ ‫ص ىش‬
‫ء‬ ‫د‬ ُ ‫ كاْلهؼ‬،‫ءكدة‬٠‫اًَل م‬٠‫ل م‬
TRANSLATION:
[Certainly make madd or tawassuṭ in it] except in ‫ َم ْوئِ ًـل‬and ‫ َم ْو ُءو َذ ٌت‬. Some make qaṣr in
‫س ْو َء ٍاث‬.َ And some specify madd in…

180
COMMENTARY:
In the previous line, it was explained that Warsh via al-Azraq will have tawassuṭ and
ṭūl in the letters of līn when followed by a hamzah in the same word. In the start of
this line, two exceptions are mentioned: ‫ َم ْوئِ ًـل‬in Sūrat al-Kahf: 58 and ‫ امـ َم ْو ُءو َذ ُت‬in Sūrat
al-Takwīr: 8.138 He will read with qaṣr in these two words.

The next matter discussed is the letter of līn in ‫س ْو َء ٍاث‬,َ which refers to ‫ َس ْو َءا ِثؼِِ َمـا‬that
comes in four places: Sūrat al-Aʿrāf: 20, 22, 27, Sūrah Ṭāhā: 121 and ‫ َس ْو َءا ِح ُمك‬in Sūrat al-
Aʿrāf: 26. In this word, there is difference of opinion: some (‫ َ)وامْ َح ْـ ُغ‬allow only qaṣr
139
َ َ‫ )ك‬to be made in ‚‫‛س ْو َء ٍاث‬.
(‫ص‬ َ In another copy of the Ṭayyibah, it reads: ‚ ‫ص‬ َ َ‫َو َم ْن ًَـ ُمسْ ك‬
‫‛س ْو َء ٍاث‬
َ (whoever makes madd i.e. ṭūl – in the letters of līn – will apply qaṣr in
140
‫)س ْو َء ٍاث‬.
َ

The last matter discussed in this line is madd in ‫صَ ؼي ٍء‬. This discussion continues into
the next line.

TEXT:
ٍ ‫ى ٍ ى ى ى‬ ‫ ى‬ٍٙ ‫ع‬ ٍ ‫ى ي ى ٍ ى ٍ ى ى ٍى ٍ ي‬ ‫ى‬
‫ ل ْػَل ىم ىرد‬١‫ػ‬
ً ٍ‫ػ‬ٛ ٢‫ػ‬ٌ
ً ‫ة‬
‫و‬ ‫ػز‬ ‫ٕػ ى‬
ً ‫اْلهػؼ ى٘د‬ ‫ ك‬،‫ ٘ػم َحػز وة‬،ٝ‫ وء ٕػ‬٢‫طػ‬ 171

138
Note that in the madd badal of ‫ امـ َم ْو ُءو َذ ُت‬Warsh via al-Azraq will have tathlīth: qaṣr, tawassuṭ and ṭūl.
139
The Shāṭibiyyah also indicates towards difference of opinion existing in ‫س ْو َء ٍاث‬:َ ‫و ِف َوا ِو َس ْوب ٓ ٍث ِذ َل ٌف ِم َو ْز ِصِِم‬.َ (Line
182 of the Shāṭibiyyah). Due to this, some, like al-Jaʿbarī, have suggested that if the three ways i.e. qaṣr, tawassuṭ
and ṭūl in the letter of līn of ‫ َس ْو َء ٍاث‬is multiplied by the three ways allowed in the madd badal of the word, there
are nine possible ways of reciting this word. See Kanz al-Maʿānī: 2/566. However, Ibn al-Jazarī mentions in al-
Nashr that all those who apply ṭūl in the līn, relate ‫ َس ْو َء ٍاث‬as an exception i.e. only qaṣr will be made in it
according to them, and all those who apply tawassuṭ in the līn, relate tawassuṭ in the madd badal. Thus, only four
ways are allowed in this word for Warsh via al-Azraq: qaṣr in the līn with tathlīth in the madd badl, and tawassuṭ
in the līn with tawassuṭ in the madd badal. See al-Nashr: 1/347.
140
Sharḥ Ṭayyibat al-Nashr of al-Nuwayrī: 1/394.
181
TRANSLATION:
(And some specify madd in) ‫ صَ ؼي ٍء‬for him (Warsh via al-Azraq); with (madd in ‫صَ ؼي ٍء‬
for) Ḥamzah. And some make madd for Ḥamzah in the ‚lā‛ of negation, like in ‫ََل َم َصذ‬
َ
(ُ‫)ل‬.
COMMENTARY:
Some specify madd ( ْ‫ )دَط َمس‬in ‫صَ ؼي ٍء‬, ‫ صَ ؼي ٌء‬and ‫ صَ ـ ِْـئًا‬for Warsh via al-Azraq (َُ ‫)مَـ‬. Thus,
madd will be made in ‫ صَ ؼي ٍء‬while qaṣr is applied in other words in which the letters of
līn appear e.g. ‫ َنؼَِ َْئَ ِة‬, ‫س ْو َؤ َت‬,َ ‫امس ْو َء‬
َ etc.

Some also transmit madd in ‫ صَ ؼي ٍء‬for Ḥamzah. The duration of the madd in ‫ صَ ؼي ٍء‬for
Ḥamzah would be tawassuṭ.141

Thereafter, madd al-tabriʾah – the madd of absolute negation – is discussed for

Ḥamzah. This takes place in that ‚lā‛ which negates an entire genus (lā al-nāfiyah li
al-jins). Similar to madd al-taʿṭḥīm, the reason for this madd is metaphorical, and
accentuates the negation of something e.g. َِ ِ‫( ََل َزًْ َة ِف‬there is absolutely no doubt), ‫ََل‬
‫( ِؿ ْ َمل مَيَا‬we have absolutely no knowledge regarding it), ‫( ََل كُو َت اَل َِبلل‬there is absolutely
ِ
no might except by Allah). The example that Ibn al-Jazarī gives at the end of the line
is ‫( ً َ ْو ٌم ََل َم َصذ َ ُل‬a day that absolutely none can avert) of Sūrat al-Rūm: 43 and and Sūrat
al-Shūrā: 47. This madd appears in 43 places in the Qurʾān.142 The duration of this
madd is tawassuṭ.143

141
Note that madd in ‫ صَ ؼي ٍء‬will only be made if sakt is being applied on the sākin before a hamzah. Al-Nashr:
1/347-348.
142
‫ ََل َزًْ َة‬of Sūrat al-Baqarah: 2 and the other places ‫ ََل َزًْ َة‬occurs, ‫ ََل ِؿ ْ َمل‬of Sūrat al-Baqarah: 32, ‫ ََل ِص ََ َة‬of Sūrat al-
Baqarah: 71, ‫ ََل َظاكَ َة‬of Sūrat al-Baqarah: 249 and 286, ‫ ََل ُحٌَ َاخ‬of Sūrat al-Baqarah: 236 and Sūrat al-Aḥzāb: 55, ‫فَ َل‬
‫ ؿُسْ َو َان‬of Sūrat al-Baqarah: 193 and Sūrat al-Qaṣaṣ: 28, ‫ فَ َل َزفَ َر َو ََل فُ ُس َوق َو ََل خِ سَ ا َل‬of Sūrat al-Baqarah: 197, ‫ ََل ذ ََل َق‬of
Sūrah Āl ʿImrān: 77, ‫ ََل كَا ِم َة‬of Sūrat al-Anfāl: 48, ‫ ََل ذ ْ ََْي‬of Sūrat al-Nisāʾ: 114, ‫ فَ َل َك ِص َف‬of Sūrat al-Anʿām: 17 and
Sūrah Yūnus : 107, ‫ ََل ُم َد ِّس َل‬of Sūrat al-Anʿām: 115 and Sūrat al-Kaḥf: 27, ‫ًم‬ َ ‫ش‬ ِ َ ‫ ََل‬of Sūrat al-Anʿām: 163, ‫فَ َل َُا ِذ َي‬
of Sūrat al-Aʿrāf: 186, َ‫ ََل َموْ َجب‬of Sūrat al-Tawbah: 118, ‫ ََل ثَ ْح ِسً َل‬of Sūrah Yūnus : 63, ‫ فَ َل َزاذ‬of Sūrah Yūnus :
107, ‫ ََل َح َص َم‬of Sūrah Hūd : 22 and the other places it occurs, ‫اص‬ َ ِ َ‫ ََل ؿ‬of Sūrah Hūd : 43, ‫ فَ َل َن َْ َل‬of Sūrah
Yūsuf : 60, ‫ًِة‬ َ ‫ ََل ث َْْث‬of Sūrah Yūsuf : 92, ‫ ََل َم َصذ‬of Sūrat al-Rūm: 43 and Sūrat al-Shūrā: 47, ‫ ََل ُم َـ ِلّ َة‬of Sūrat
182
TEXT:
‫ػح ٕى ي‬
ٍٗ‫ػػ‬ٟ‫ػ‬ ‫ى ى ٍ ي ى ٍ ى َّ ى ى ي‬ ٍ ‫ى‬ ‫ى‬ َّ ‫ٍ ى‬ ٍ ‫ ى ى‬172
‫ ٌةٕػسػَلز‬ٚ‫ػ‬
‫ نػي و‬٠‫ػعػ‬ٛ‫ك‬ ‫ػػػزـ‬
ً ٕ ٚ‫ػ‬
‫ػد ًٕػصػة ًْ و‬ٙ‫ػم إػ‬
ً ‫ػج‬
ً ‫كأط‬
TRANSLATION:
Lengthen the madd in the permanent sākin. And (in) the likes of ʿayn, then three
ways (are allowed) for them (all the Qurrāʾ).

COMMENTARY:
Madd lāzim is discussed in this line. All the Qurrāʾ will make ṭūl (‫ ) َو َب ْصـدِـؽ ِ امْـ َمـس‬in madd
lāzim due to the sukūn being permanent (‫) ِم َـسـا ِن ٍؼن مَؼؼؼ ِز ْم‬.

In the second half of the line, the ʿayn which comes at the start of Sūrah Maryam 
and Sūrat al-Shūrā is discussed i.e. ‫ ن ٓؼِـِــٓ ٓؼط‬and ٓ‫حـ ٓم * ؾٓ ٓسق‬. This is what is meant by
‫ َوهَؼ ْح ُؼو َؾـ ِْ ٍؼن‬. By ‚‫( ‛فَامـثـ َلزَـ ُة‬then three ways), qaṣr, tawassuṭ and ṭul is intended. Thus,
qaṣr, tawassuṭ and ṭūl are allowed in it for all the Qurrāʾ (‫)فَامـثـ َلزَـ ُة مَؼُِــ ْم‬.

TEXT:
ٍ
ٔ‫ ي ى ٍصذىػ ًِػ‬ٚ‫ػ‬
ٍ ‫َّ ى ى‬
‫ػي‬‫ج‬ ‫ب‬‫الص‬ ‫ل‬٠‫ ىكأىٍُػ ى‬،‫ؿ‬٠
‫ي ه‬
‫ـ‬
ٍ ‫ى‬
ٔ ِ ‫ي‬ ٚ‫ػيػ‬
ِّ
ٖ‫ال‬ ٢‫ػ‬ٌ
ً ‫ى‬
‫ك‬ ، ً
ٍ ‫ٍى‬
ُ ٠ ‫ال‬ ٚ‫ػ‬ًْ ‫ة‬‫ص‬‫ ىْ ى‬173
ً ً ً ً ً
TRANSLATION:
As (in) the sākin of waqf. In the līn, a few apply ṭūl. Ascertain the stronger of the two
asbāb.

al-Raʿd: 41, ‫ ََل كُو َت‬of Sūrat al-Kahf: 39, ‫ ََل ِم َس َاش‬of Sūrah Ṭāhā: 97, ‫ ََل ِؾ َو َح‬of Sūrah Ṭāhā: 108, ‫ فَ َل ُن ْف َص َان‬of Sūrat al-
Anbiyāʾ: 94, ‫ ََل ُج ْصُ ََان‬of Sūrat al-Muʾminūn: 117, ‫ُشى‬ َ Sūrat al-Furqān: 22, ‫ ََل ضَ ْ َْي‬of Sūrat al-Shuʿarāʾ: 50, ‫ ََل ِك َد َل‬of
َ ْ ‫َل ث‬of
Sūrat al-Naml: 37, ‫ ََل ُم َلا َم‬of Sūrat al-Aḥzāb: 13, ‫ فَ َل فَ ْو َث‬of Sūrah Sabaʾ: 51, ‫ فَ َل ُم ْم ِس َم‬of Sūrah Fāṭir: 2, ‫ فَ َل ُم ْص ِس َل‬of
Sūrah Fāṭir: 2, ‫ِص َي‬ ِ َ ‫ فَ َل‬of Yāsīn: 43, ‫ ََل ُػ ْ َمل‬of Sūrah Ghāfir: 17, ‫ ََل ُحج َة‬of Sūrat al-Shūrā: 15, ‫ ََل َم ْو َل‬of Sūrah
Muḥammad : 11, ‫ِص مَُِم‬ َ ِ َ‫ فَ َل َن‬of Sūrah Muḥammad : 13 and ‫ ََل َو َس َز‬of Sūrat al-Qiyāmah: 11. See Al-Rawḍ al-
Naḍīr: 181.
143
Al-Nashr: 1/348.
183
COMMENTARY:
As qaṣr, tawassuṭ and ṭūl are allowed in the ʿayn, it is also allowed on the
َ ‫ث َ ْـو َ ُم‬, ‫و َ ْس خَ ِـ ُْي‬, ‫حُ َك ِّش ََب ِن‬, ‫كُ َصٌ ٍْش‬, ‫د ُْو ٌف‬.
circumstancial sukūn during waqf e.g. ‫ون‬

While all three ways are allowed in the letters of līn during waqf, most allow qaṣr and
ِ ّ ‫( ‛ َو ِفؼي ان ِو‬in the līn,
tawassuṭ, while a few allow ṭūl. This is what is meant by ‚‫ـِؼن ً َ ِل ْل ُظو ٌل‬
a few apply ṭūl).144

The final matter discussed in this line is asbāb (reasons/causes) for madd: if two
varying asbāb for madd appear together, then the strongest sabab should be
ascertained and practiced upon. The asbāb of madd are of two types: lafṭḥī (literal)
and maʿnawī (metaphorical). Sabab lafṭḥī is either the hamzah or the sukūn, while
sabab maʿnawī is to emphasise the negation of something. Sabab lafṭḥī is stronger
than sabab maʿnawī. Thus, if these two asbāb come together, then the sabab lafṭḥī will
be given precedence over the sabab maʿnawī. In َِ َْ َ ‫فَ َل ازْ َـم ؿَو‬, sabab lafṭḥī causes madd
ِ
munfaṣil, while sabab maʿnawī causes madd al-tabriʾah for Ḥamzah. In madd munfaṣil
Ḥamzah has ṭūl, while in madd al-tabriʾah he has tawassuṭ. In this example he will
apply ṭūl, practicing upon the sabab of madd munfaṣil – the separated hamzah –
which is stronger than the sabab of madd al-tabriʾah which is to emphasise the
negation.
Regarding the lafṭḥī asbāb, the sukūn is of two types, a sukūn lāzim (permanent
sukūn) and a sukūn ʿāriḍ (temporary sukūn). The sukūn lāzim is stronger than the
temporary sukūn since it remains during waqf and waṣl while the latter is
circumstancial, only occurring during waqf.

144
Ibn al-Jazarī explains that all three ways in the letter of līn during waqf – madd līn ʿāriḍ – will only be allowed
for those who make ṭūl in the letters of madd during waqf. Those who make qaṣr in the letters of madd during
waqf will only allow qaṣr in the letters of līn during waqf, and those who make tawassuṭ in the former will allow
qaṣr and tawassuṭ in the latter. Therefore, he relates that those who make ṭūl in the letters of līn during waqf are
few. Al-Nashr: 1/350.
184
Likewise, the hamzah either follows the letter of madd, joined in the same word, or it
is separated, appearing at the start of the next word. The former is clearly stronger
than the latter since it is in the same word as the letter of madd. If the hamzah
appears before the letter of madd, then it is weaker than the above two since its sabab
appears before the letter of madd and not after it.
The sukūn lāzim is stronger than the joined hamzah in the same word because
though there is agreement that both madds should be longer than madd ṭabīʿī, in
madd lāzim there is concensus that the length should be ṭūl while in madd muttaṣil
there is difference of opinion regarding its length. Additionally, in madd muttaṣil,
takhfīf could take place in its sabab e.g. ‫امس َفَِب ٓ ُء‬
ُّ in the Qirāʾah of Ḥamzah and Hishām.
In the same manner, a circumstancial sukūn is stronger than a separated hamzah
since the circumstancial sukūn is based on the permanent sukūn, which is stronger
than a joined hamzah, as well as the sukūn appearing in the same word as the letter
of madd, unlike the separated hamzah.
Madd badal has the weakest sabab since in all the afore-mentioned madds, the sabab
comes after the letter of madd while in madd badl it comes before the letter of madd.
Additionally, the letter of madd is actually a substitution for a hamzah, ‫ ب ٓ َم َن‬originally
being ‫ َب ْب َم َن‬etc.145

145
If two asbāb appear together in one pronounciation, then practice will be made upon the stronger of the two
asbāb:
• ‫ – ب ٓ ِّمـ َْي‬in this example madd lāzim and madd badal appear together. One would practice upon the
madd lāzim, making tūl, since the sukūn lāzim is stronger than the hamzah before the letter of madd.
• ‫ – ِزئ َب ٓ َء امي ِاش‬in this example madd badal and madd muttaṣil appear together. One would practice upon
madd muttaṣil, since the sabab of muttasil is stronger than badal.
• ‫ – َز َءا َبًْ ِسُّيَ ُم‬madd badal and madd munfaṣil appear together. Practice is made upon munfaṣil, since its
sabab is stronger than madd badal.
• ‫ون‬ َ ُ‫ – ُم ْس ِتَ ْ ِزؤ‬madd badal and madd ʿāriḍ appear together. Practice is made upon madd ʿāriḍ, allowing
qasr, tawassut and tūl, and not upon the madd badal.
185
TEXT:
ٍ ‫ىى ى ى ي ىٍ ى ٍ ي ٍ ى ى‬ ٍ ‫ٍ ى ى َّ ى َّ ى‬ ‫ى ٍ ى ىٍى‬
‫ الزػػر أك ٌةُػػػر أظػػت‬٢‫كب ًِػ‬ ‫ ًإف تيػيػر الصػجػت‬١‫د أكٕػػ‬ٙ‫كإػ‬ 174

TRANSLATION:
Madd is preferred if the sabab changes and the remnants (of the sabab) remains, or
else qaṣr is preferred.

COMMENTARY:
If any change occurs in the sabab of the madd – the hamzah – due to tas-hīl, ibdāl or
ḥaḍhf, then the sabab of madd is weakened. Due to this, one may make madd,
practicing upon the original state i.e. the hamzah causing the madd, or qaṣr may also
be allowed since the sabab for making madd – the hamzah – has been weakened.
In this line, Ibn al-Jazarī explains that if any remnants of the sabab remain, like
during tas-hīl, then madd will be preferred. If no remnants of the sabab of madd
remain – due to ibdāl or ḥadhf – then qaṣr is preferred. Thus, in ٌَ ‫ ِف امس َمب ٓ ِء امـ‬, madd is
ِ
preferred over qaṣr for Qālūn since he makes tas-hīl in the first hamzah, while qaṣr is
preferred over madd for Abū ʿAmr al-Baṣrī since he makes ḥadhf. Similarly, when
stopping on ‫امس َفَِب ٓ ُء‬
ُّ for Ḥamzah or Hishām, qaṣr is given precedence during ibdāl,
while madd is given precedence when making tas-hīl with rawm.

186
 Two Hamzahs in One Word

Two hamzahs in one word specifically refer to two disjunctive hamzahs (hamzat al-
qaṭʿī’s) that are both mutaḥarrik, appearing alongside each other in one word. The
first hamzah is always a hamzat al-istifhām (the interrogative hamzah) and therefore
remains maftūḥah, while the hārakah on the second hamzah will change e.g. ‫ء َبهْـ َش ْزثَؼُِم‬,َ
‫ءا َرا‬,َ ‫ءبهْؼ ِز َل‬.َ The takhfīf/taghyīr will always be in the second hamzah.
ِ
With the clause ‚two hamzat al-qaṭʿī’s‛, we exclude a hamzat al-qaṭʿ and hamzat al-
waṣl appearing alongside each other e.g. ‫ َبظوَ َؽ امْ َل َْ َة‬, ‫بٓذل َن َؼصٍْ ِن‬. With the clause ‚that are
both mutaḥarrik‛, we exlude those words in which the second hamzah is sākinah e.g.
‫ب ٓ َذ َم‬. The clause ‚alongside each other‛ will exclude examples like ‫ َبهْـ َحبَ ُ ْه‬. By ‚in one
word‛ words like َ‫ َخب ٓ َء َب ْم ُصَن‬are excluded since the two hamzahs appear in two different
words.

Ziyādāt al-Ṭayyibah:
When the second hamzah is maftūḥah, Hishām has two ways via the Shāṭibiyyah: tas-
hīl with idkhāl and taḥqīq with idkhāl. Via the Ṭayyibah, Hishām also has taḥqīq
without idkhāl.

Via the Shāṭibiyyah, Ibn Dhakwān has taḥqīq in ‫ َء َب ْسؼ ُجسُ ِم َم ْن َذوَ ْل َت ِظَيًا‬of Sūrat al-Isrāʾ:
61. Via the Ṭayyibah, he also has tas-hīl.

Qunbul, via the Shāṭibiyyah, and Ruways via the Durrah, read ‫ َء َبؾْؼ َجـ ِمؼي‬as istifhām
whilst applying tas-hīl in the second hamzah. Via the Ṭayyibah, ikhbār is also allowed
for both of them.
Via the Shāṭibiyyah, Hishām reads ‫ َء َبؾْؼ َجـ ِمؼي‬as ikhbār i.e. ‫ َبؾْؼ َجـ ِمؼي‬. Via the Ṭayyibah,
Hishām reads it as istifhām as well. He will make tas-hīl in the second hamzah whilst
applying both idkhāl as well as without idkhāl here. Thus, via the Ṭayyibah, two

187
additional ways are allowed for Hishām here: tas-hīl with idkhāl and tas-hīl without
idkhāl.
Via the Shāṭibiyyah, Ibn Dhakwān has tas-hīl without idkhāl in ‫ء َبؾْؼ َجـ ِمؼي‬.َ Via the
Ṭayyibah, Ibn Dhakwān has tas-hīl with idkhāl as well.

َ ٌِ ‫ َب ْن َك َن َرا َمالٍ َوتَـ‬of

Via the Shāṭibiyyah, Ibn Dhakwān has tas-hīl without idkhāl in ‫ـْي‬
Sūrat al-Qalam: 14. Via the Ṭayyibah, Ibn Dhakwān has tas-hīl with idkhāl as well.

When the second hamzah is maksūrah, Hishām has two ways via the Shāṭibiyyah:
taḥqīq with idkhāl and taḥqīq without idkhāl; except in seven places in which he only
has idkhāl (with taḥqīq):
1) In Sūrah Maryam, 66 – ‫ءا َرا َما ِم ُّت م َ َس ْو َف ب ْد ِص ُح َحِّ ًا‬.َ
ِ
2) Sūrat al-Aʿrāf, 81 – ‫ُون ام ًِ ّ َسبٓء‬
ِ ‫ُون ّ ِامص َخا َل صَ ِ َْو ًت ِم ْن ذ‬ َ ‫ َبئِي ُكـ ْم مَخَبْث‬.
3) Sūrat al-Aʿrāf, 113 – ‫و َخب ٓ َء امس َح َص ُت ِف ْص َؾ ْو َن كَامُوا َءان م َ َيا َ َِل ْح ًصا ا ْن ُنيا َ َْن ُن امْلَا ِمحِْي‬.َ
ِ ِ
4) Sūrat al-Shuʿarāʾ, 41 – ‫فَوَما َخب ٓ َء امس َح َص ُت كَامُوا ِم ِف ْص َؾ ْو َن َءان مَيَا َ َِل ْح ًصا ا ْن ُنيا َ َْن ُن امْلَا ِمحِْي‬.
ِ ِ
5) Sūrat al-Ṣāffāt, 52 – ‫ول َبئِي َم مَـ ِم َن امْـ ُم َع ِّس ِكْي‬ ُ ‫ً َ ُل‬.
6) Sūrat al-Ṣāffāt, 86 – ‫للا حُ ِصًسُ ون‬ ِ ‫ُون‬ َ ‫ َبئِ ْف ًـَك ب ٓ ِمَِ ًة ذ‬.
َ ُ‫ون َِب ِذلي َذو َ َق ْ َاِل ْز َط ِف ً َ ْو َم ْ ِْي َو َ َْت َـو‬
7) Sūrat al-Fuṣṣilat, 9 – ‫ون َ ٗل َبهْسَ اذًا‬ َ ‫كُ ْل َبئِي ُكـ ْم م َ َخ ْك ُف ُص‬.
In Sūrat al-Fuṣṣilat, Hishām will have two ways of reading: tas-hīl with idkhāl and
taḥqīq with idkhāl.
Via the Ṭayyibah, Hishām has no idkhāl in these seven places as well. In Sūrat al-
Fuṣṣilat, Hishām will only allow idkhāl when making tas-hīl i.e. when making tas-hīl
here, reading without idkhāl will not be allowed.

َ ُ‫ َبئِـٌـ ُكـم مَـد َ ْضؼَِـس‬of Sūrat al-Anʿām: 19. Via the

Via the Durrah, Ruways has tas-hīl in ‫ون‬
Ṭayyibah, he also has taḥqīq.

188
When the second hamzah is maḍmūmah, via the Shāṭibiyyah, Qālūn has tas-hīl with
idkhāl. Via the Ṭayyibah, he also has tas-hīl without idkhāl.146

Warsh via al-Aṣbahānī will have tas-hīl without idkhāl whether the second hamzah is
maftūḥah, maksūrah or maḍmūmah. In the first type i.e. when the second hamzah is
maftūḥah, he agrees with al-Azraq in his option of tas-hīl without idkhāl, but differs
in al-Azraq’s option of ibdāl. In the remaining two types, al-Aṣbahānī agrees with al-
Azraq.

Warsh via al-Aṣbahānī reads as ikhbār – as Ḥafṣ reads it – in the three places where
‫ َءا َمـٌْـ ُذـم‬appears: Sūrat al-Aʿrāf: 123 (َِٖ ‫)كَا َل ِف ْص َؾ ْو ُن ب ٓ َمٌْـ ُذـم ت‬, Sūrah Ṭāhā: 71 (َٗ ‫ )كَا َل ب ٓ َمٌْـ ُذـم مَـ‬and
Sūrat al-Shuʿarāʾ: 49 (َٗ ‫)كَا َل ب ٓ َمٌْـ ُذـم مَـ‬. Warsh via al-Azraq would read it as istifhām whilst
applying tas-hīl in the second hamzah.
From the above three places, Qunbul, via the Shāṭibiyyah, reads the same like Ḥafṣ in
Sūrah Ṭāhā: 71. Via the Ṭayyibah, Qunbul will read it as istifhām whilst applying tas-
hīl in the second hamzah. During waṣl in Sūrat al-Aʿrāf: 123, Qunbul, via the
Shāṭibiyyah, will make ibdāl of the first hamzah into a wāw and read the second
hamzah with tas-hīl i.e. َٖ ‫كَا َل ِف ْص َؾ ْو ُن َوب ٓ َمٌْـ ُذـم ِت‬. Via the Ṭayyibah, he will make taḥqīq of the
second hamzah as well (whilst still making ibdāl of the first hamzah into a wāw).
However, when starting from ‫ب ٓ َمٌْـ ُذـم‬, then the first hamzah will be read with taḥqīq
whilst making tas-hīl in the second hamzah.
Via the Shāṭibiyyah, Hishām will read these three places as istifhām whilst applying
tas-hīl in the second hamzah. Via the Ṭayyibah, taḥqīq is also allowed for Hishām.

146
When the second hamzah is maḍmūmah – which is in three places in the Qurʾān – then the Shāṭibiyyah and
the Ṭayyibah will agree for Hishām, having three ways: taḥqīq with idkhāl, taḥqīq without idkhāl and tas-hīl with
idkhāl; except in ‫ كُ ْل َب ُؤهَـدِّـئ ُُـمك‬of Sūrah Āl ʿImrān: 15, in which Hishām will have two ways: taḥqīq with idkhāl and
taḥqīq without idkhāl.
189
During waṣl in Sūrat al-Mulk: 15-16, ‫وام َ َْ َِ امًُّضُ ُوز * َء َب ِمٌْـ ُذـم‬,َ Qunbul, via the Shāṭibiyyah,
ِ
will change the first hamzah into a wāw and make tas-hīl in the second hamzah i.e.
‫و َب ِمٌْـ ُذـم‬.َ Via the Ṭayyibah, he will make taḥqīq of the second hamzah as well (whilst still
making ibdāl of the first hamzah into a wāw). However, when starting from ‫ء َب ِمٌْـ ُذـم‬,َ
then the first hamzah will be read with taḥqīq whilst making tas-hīl in the second
hamzah.

Via the Shāṭibiyyah and the Durrah, Nāfiʿ, Ibn Kathīr, Abū ʿAmr al-Baṣrī, and
Ruways have tas-hīl in the word ‫ َبئِمة‬, which comes in five places: Sūrat al-Tawbah: 12,
Sūrat al-Anbiyāʾ: 73, Sūrat al-Qaṣaṣ: 5, 41 and Sūrat al-Sajdah: 24. Via the Durrah,
Abū Jaʿfar has tas-hīl with idkhāl in ‫ َبئِمة‬. Via the Ṭayyibah, they all have ibdāl into a
yāʾ as well i.e. ‫ َبًِمة‬. Note that idkhāl will not take place when making ibdāl here.
Warsh via al-Aṣbahānī will have tas-hīl with idkhāl in Sūrat al-Sajdah and the second
place in Sūrat al-Qaṣaṣ. In the remaining three places, he agrees with al-Azraq, having
both tas-hīl without idkhāl and ibdāl into a yāʾ.

TEXT:
‫ٍى ٍ ى ى ىٍ ٍ ى ى‬ ‫ى ي ٍي‬ ‫ٍ ى ى‬ ‫ ى ى ى ِّ ٍ ى‬175
‫ػدؿ صَل‬ ً ‫ أث‬،‫ل‬٠‫ػط ٕػ‬
ً ‫ كخًٖ ًذم إٍذ‬،‫ ًظػرـو ظػَل‬١‫ػ‬ٜ‫ػٔ ًى‬ٟ‫ة ش‬ٟٙ‫ي‬ ً ‫زة ًج‬
TRANSLATION:
Make tas-hīl in the second of the two hamzahs for Ruways, Nāfiʿ, Ibn Kathīr, Abū
Jaʿfar and Abū ʿAmr al-Baṣrī. Hishām has an option when it (the second hamzah) has
a fatḥah. Make ibdāl for Warsh (via al-Azraq)…

COMMENTARY:
Ruways (‫) ِقٌَؼى‬, Nāfiʿ, Ibn Kathīr, Abū Jaʿfar (‫ ) ِح ْؼص ٍم‬and Abū ʿAmr al-Baṣrī (‫ ) َح َـل‬will
make tas-hīl in the second hamzah (‫) ََث ِى ِهي َما َسِِّـ ْل‬, whether maftūḥah, maḍmūmah or
maksūrah. This will include Warsh via al-Azraq.

190
If the second hamzah is maftūḥah (‫) ِري امْ َف ْذ ِؼح‬, then Hishām (‫ )م َ َؼوى‬has an option in
making tas-hīl (‫)و ُذوْ ُـف‬.
َ His other option is taḥqīq.

Warsh via al-Azraq (‫ ) َخ َل‬will make ibdāl in the second hamzah (‫ ) َبتْـ ِس ْل‬when it is
maftūḥah. This discussion continues in the next line which mentions an option in
making ibdāl.

TEXT:
ٍ ‫ٍ ى ٍ ى ٍي ى‬ ‫ى‬ ‫ى‬ ‫ي ٍ ي ىٍ ى ى‬ ٍ ‫ ي ٍ ن ى ى ٍ ي ى ِّ ى ٍ ي ٍ ى ى ى‬176
‫ أف ْػةف ركل انٖٗ ظب ند‬،‫ أظد يػخ ًجػر‬١‫ّ أف يؤدػ‬ٙ‫ كدي ال‬،‫خٍٖة‬
TRANSLATION:
[Make ibdāl for Warsh (via al-Azraq)] with another option. (All the Qurrāʾ) besides
َ ‫ َب ْن َن‬, Al-Kisāʾī, Khalaf al-
Ibn Kathīr, predicate (read as ikhbār) ‫ َب ْن ً ُ ْؤثَؼى َب َح ٌس‬. (In) ‫ـان‬
ʿĀshir, Nāfiʿ, Ibn Kathīr, Abū ʿAmr al-Baṣrī and Ḥafṣ (read as ikhbār).

COMMENTARY:
Warsh via al-Azraq has an option of making ibdāl (‫) ُذوْ ًفـا‬. His other option is tas-hīl
which is understood from the beginning of line 175.
The remaining Qurrāʾ – Ibn Dhakwān, ʿĀṣim, Ḥamzah, al-Kisāʾī, Rawḥ, Khalaf al-
ʿĀshir – will read with taḥqīq.

In ‫ َب ْن ً ُ ْؤثَؼى َب َح ٌس‬of Sūrah Āl ʿImrān: 73, all the Qurrāʾ besides Ibn Kathīr al-Makkī
(‫ ) َوكَ ْ ُْي امل َ ِ ّم‬will read it as predicated (i.e. as ikhbār: ‫)ً ُؼ ْرد ُِؼص‬.
Ibn Kathīr will read it as interrogative (as istifhām) i.e. ‫ َء َب ْن ً ُ ْؤثَؼى َب َح ٌس‬, making tas-hīl in
the second hamzah, as explained for him previously.

191
Al-Kisāʾī, Khalaf al-ʿĀshir (‫)ز َوى‬, َ Nāfiʿ (‫)اؿْ َ ْمل‬, Ibn Kathīr, Abū ʿAmr al-Baṣrī (‫ ) َح ْ َُّب‬and
َ ٌِ ‫ َب ْن َك َن َرا َمالٍ َوتَـ‬of Sūrat al-Qalam: 14, as predicated (ikhbār),
Ḥafṣ ( ْ‫ )ؿَس‬will read ‫ـْي‬
being attached to the previous instruction given in this line i.e. ‫ً ُؼ ْرد ُِؼص‬: predicate.
The remaining Qurrāʾ – Ibn ʿĀmir al-Shāmī, Shuʿbah, Ḥamzah, Abū Jaʿfar and
Yaʿqūb – will read it as interrogative (istifhām) i.e. ‫ء َب ْن َك َن‬.َ This discussion continues
into the next line.

TEXT:
‫ٍ ي ٍى ى ى ٍ ٍ ٍ ي‬ َ ‫ىظ‬ ‫ ىكأى ٍن ى‬،‫ ىغجىة‬٢‫ػخ ط ٍٗ ٌػ‬
ٍ ‫ ى ي ِّ ى‬177
ٗ‫ػ‬ ٕ
ً ً ً‫د‬‫ز‬ ‫ػر‬‫ػج‬‫خ‬‫أ‬ ، ‫ػح‬‫ج‬ ‫ع‬‫غ‬ ‫ػد‬ ‫ط‬
ً ٗ‫ػ‬ ٢‫ػ‬ًٙ ‫ػ‬‫ض‬ ً ً ِِ‫كظ‬
TRANSLATION:
Taḥqīq is made by Rawḥ, Ḥamzah and Shuʿbah. (In) ‫ َبؾْؼ َجـ ِمؼي‬of ‚Ḥāmīm‛ (Sajdah),
Rawḥ, Shuʿbah, Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (make taḥqīq). Qunbul,
Hishām…

COMMENTARY:
From those who read it as istifhām in Sūrat al-Qalam, Rawḥ (‫)صـ ْم‬, ِ Ḥamzah (‫ ) ِفؼي‬and
ْ َ‫)و ُح ِلّل‬.
Shuʿbah (‫ َ)ظ َحا‬will read with taḥqīq of both hamzahs (‫ـت‬ َ
Thus, the remaining Qurrāʾ – Ruways, Abū Jaʿfar and Ibn ʿĀmir al-Shāmī – will read
with tas-hīl.

In ‫ َبؾْؼ َجـ ِمؼي‬of Sūrah Ḥāmīm Sajdah (‫) َحـ ٓم‬, Rawḥ ( ْ‫)صـس‬,
ِ Shuʿbah, Ḥamzah, al-Kisāʾī and
Khalaf al-ʿĀshir (‫)َصدَـ َة‬ْ ُ will read with taḥqīq of the second hamzah i.e. ‫ َ;ء َبؾْؼ َجـ ِمؼي‬this
application being joined to the previous instruction of reading with taḥqīq (‫ـت‬ ْ َ‫)و ُح ِلّل‬.
َ
They therefore read it as istifhām.

192
Qunbul (‫)س ْذ‬, ِ Hishām (‫ )مُـ ِم‬and Ruways (‫)قُ ْط‬, whose code comes in the next line, read
it as ikhbār (‫ ) َبدْـد ِْؼص‬i.e. ‫ َبؾْؼ َجـ ِمؼي‬, with an option of reading it as istifhām as well (‫) ُذوْ ُفِ ُْم‬
i.e. ‫ء َبؾْؼ َجـ ِمؼي‬.َ

TEXT:
‫ى ي ي ى‬ ٍ‫ٍ ىى‬ َّ ‫ٍ ىى‬ ‫ىى‬ ‫ٍي‬ ‫ىٍى‬ ‫ي ٍي‬ ‫ي‬
‫شػػػػٍة‬٠ ‫ػػػػخ ي‬ٛ‫ػػػػّ ل‬ٛ‫ػػػػة ًإ‬ٜ‫ىك ًدف ث‬ ‫جٍذي يٗ ادٔ يظ ٍز ٍْػة‬ٞ‫ أذ‬،ٍٗ ٟ‫ى ٍع خٍٖ ي‬ 178
TRANSLATION:
(Qunbul, Hishām) and Ruways have an option (in reading with ikhbār). (In) ‫ َب ْر َُ ْح ُذـم‬,
Nāfiʿ, Abū ʿAmr al-Baṣrī, ʿĀṣim, Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (read as
ُ ُ ً ‫ اه ْم َ َِله َْت‬as ikhbār.
ikhbār). Ibn Kathīr and Abū Jaʿfar (read) ‫وسف‬
ِ

COMMENTARY:
ِ Hishām (‫ )مُـ ِم‬and Ruways (‫)قُ ْط‬, read it as ikhbār (‫ ) َبدْـد ِْؼص‬i.e. ‫ َبؾْؼ َجـ ِمؼي‬, with
Qunbul (‫)س ْذ‬,
an option of reading it as istifhām as well (‫ ) ُذوْ ُفِ ُْم‬i.e. ‫ء َبؾْؼ َجـ ِمؼي‬.َ
The implied opposite is that the remaining Qurrāʾ will read with istifhām (the
opposite of ikhbār), as well as with tas-hīl (the opposite of taḥqīq). They are Nāfiʿ, al-
Bazzī, Abū ʿAmr al-Baṣrī, Ibn Dhakwān and Ḥafṣ. This will also be the second option
for Qunbul, Hishām and Ruways.

In ‫ َب ْر َُ ْح ُذـم َظـِِّـ َحا ِثـ ُكـم‬of Sūrat al-Aḥqāf: 20, Nāfiʿ (‫)اثْ ُل‬, Abū ʿAmr al-Baṣrī (‫) ُح ْز‬, ʿĀṣim,
Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (‫ ) َن َفا‬read it as ikhbār, being attached to the
previous instruction (‫) َبدْـد ِْؼص‬. The remaining Qurrā – Ibn Kathīr, Ibn ʿĀmir al-Shāmī,
Abū Jaʿfar, and Yaʿqūb – will read it as istifhām whilst conforming to their previously
mentioned applications of tas-hīl and taḥqīq.

ُ ُ ً ‫ َب ِءه ْم َ َِله َْت‬of Sūrah Yūsuf : 90,

Ibn Kathīr (‫ َ)و ِذ ْن‬and Abū Jaʿfar (‫ )ز َيَا‬will read ‫وسف‬
as ikhbār, being attached to the previous instruction. The remaining Qurrāʾ will read
it as istifhām while conforming to their stipulated applications.
193
TEXT:
ٍ ‫َّ ى ي ٍ ى ي ى ى ٍ ي ي‬ ٍ ‫ٍي‬ ‫ى ى ي‬
‫ػر طهػجىػذىػة‬ ‫ف ىػي‬٠‫يػر٘ػ‬ٙ‫ػػة ل‬ٛ‫ًإ‬ ١‫ػً ى٘ػذىػػ‬
ً ٖ‫ ىكآاًػػذا ٘ػة٘ػخ ثًةْلػ‬179
TRANSLATION:
َ ‫اهــا م َ ُمل َْؼص ُم‬
(In) ‫ َبئِـ َشا َما ُم ُّت‬Ibn Dhakwān has an option (in reading with ikhbār). (In) ‫ؼون‬
ِ
(all the Qurrāʾ) besides Shuʿbah (read as ikhbār).

COMMENTARY:
In ‫ َبئِـ َشا َما ُم ُّت‬of Sūrah Maryam : 66, Ibn Dhakwān (‫ ) َمـذَؼؼى‬will read as ikhbār, being
attached to the last instruction (‫) َبدْـد ِْؼص‬, with an option of istifhām (‫)َبمْرُـوْ ِـف‬.ِ
The remaining Qurrāʾ will read it as istifhām, which will also be the second option for
Ibn Dhakwān.

َ ‫ اهــا م َ ُمل َْؼص ُم‬of Sūrat al-Wāqiʿah: 66, all the Qurrāʾ besides Shuʿbah (‫)قَـ ِْ ُؼص ُص ْــ َدـذَـا‬, will
In ‫ؼون‬
ِ
read it as ikhbār. Shuʿbah will read it as istifhām.

TEXT:
ٍ ‫ٍ ه ى ى ى ٍي ٍ ي‬ ‫ى‬ ‫ى‬ ٍ ‫ى ٍ ى ن ى‬ ٍ ‫ ى َّ ي ٍ ى‬180
‫ كاْلػٖػً ًزف‬،‫ة ًظػرـ نػَل‬ًٟ‫نلػة ث‬ ‫ى‬ ٚ‫ أاًػػ‬،‫ ٘ػدا‬ٚ‫اؼ نػ‬ ‫ى‬
ً ‫ٓػٗ لنػر‬ًٜ‫أا‬
TRANSLATION:
(In) ‫ َباهـ ُكـم‬of (Sūrat) al-Aʿrāf, Ḥafṣ, Nāfiʿ and Abū Jaʿfar (read as ikhbār). (In) ‫ َبئِؼن مَـيَا‬in
ِ
it (Sūrat al-Aʿrāf) Ibn Kathīr, Nāfiʿ, Abū Jaʿfar and Ḥafṣ (read as ikhbār). Qunbul has
an option…

COMMENTARY:
َ ‫ اهـ ُكـم مَـذَـبْث‬of Sūrat al-Aʿrāf: 81 (‫) ََلؾ َْؼص ِاف‬, Ḥafṣ (‫) َؾ ْؼن‬, Nāfiʿ and Abū Jaʿfar (‫) َمـسً ا‬
In ‫ُؼون ّ ِامص َخا َل‬
ِ
read it as ikhbār.
The remaining Qurrāʾ will read it as istifhām while adhering to their mentioned
applications.
194
In ‫ َبئِؼن مَـيَا َب ْح ًصا‬of Sūrat al-Aʿrāf (‫ ِتؼَِا‬i.e. in Sūrat al-Aʿrāf), Ibn Kathīr, Nāfiʿ, Abū Jaʿfar
(‫ ) ِح ْؼص ٌم‬and Ḥafṣ (‫ ) َؾ َـل‬will read it as ikhbār. The remaining Qurrāʾ will read it as
istifhām.

At the end of the line, it is mentioned that Qunbul has an option between ikhbār and
istifhām (‫)وامْرُـوْ ُـف ِس ْن‬.
َ The place he has an option in is mentioned in the next line.

TEXT:
ٍ ‫ى ٍ ىى ٍ ى ٍ ى‬ ٍ‫ىظ ٍٍع ير ىكي‬ ‫َّ ى‬
ٍ ‫ػَلث ىنػ‬ ٍ ‫ ى‬181
‫ػجػرف‬ً ‫خ‬ ‫أ‬ ٢‫ػ‬ً ٛ ‫ة‬ٟ‫ج‬ ‫غ‬‫ال‬ ‫ػس‬
‫و‬ ‫و‬ ٚ ً ‫ ال‬٢‫ ىكًٌػػ‬ٝ‫ ـػ‬٠ٙ‫ذي ي‬ٜ٘‫آ‬
TRANSLATION:
Qunbul has an option (between ikhbār and istifhām in) ‫ َءا َمـٌْـ ُذـم‬of (Sūrah) Ṭāhā; and
be sure to make ikhbār in (all) three (occurances) for Ḥafṣ, Ruways and al-Aṣbahānī.

COMMENTARY:
In ‫ َءا َمـٌْـ ُذـم مَـ َٗ كَ ْد َل‬of Sūrah Ṭāhā: 71, Qunbul has an option between ikhbār and istifhām
(‫)وامْرُـوْ ُـف ِس ْن‬.
َ He will also read according to his afore-mentioned application of tas-hīl
in the second hamzah.

Ḥafṣ, Ruways and Warsh via al-Aṣbahānī read as ikhbār (‫ ) َبدْـد َِؼص ْن‬in the three places
where ‫ َءا َمـٌْـ ُذـم‬appear (‫) َو ِفؼؼي امث َـل ِج‬, Sūrat al-Aʿrāf: 123 (َٖ ‫)كَا َل ِف ْص َؾ ْو ُن ب ٓ َمٌْـ ُذـم ِت‬, Sūrah Ṭāhā: 71
(َٗ ‫ )كَا َل ب ٓ َم ٌْـ ُذـم مَـ‬and Sūrat al-Shuʿarāʾ: 49 (َٗ ‫)كَا َل ب ٓ َم ٌْـ ُذـم مَـ‬.
The remaining Qurrāʾ will read as istifhām in all three places, except for Qunbul who
has an option in Sūrah Ṭāhā.

TEXT:
‫ى ى ٍ ه ى ى‬ ٍ ‫ٍ ٍ ي ى ى‬ ‫ى ى‬ ِّ ‫ى ى‬
‫د ْػٍػة‬ٟ‫ػة ط‬ٜ‫ذيػ‬ٟ‫ ىءآل ً ى‬،ٍٗ ‫ًغػً ًطػ‬ ‫ اْليػٖػً طػٍة‬٢‫ػَ الَّػَلث ًٕػ‬
ً ِ‫كظ‬
182

195
TRANSLATION:
Apply taḥqīq for Hishām with an option, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir, Shuʿbah
and Rawḥ (all without another option) (in all) three (places). (In) ‫ءب ٓ ِمَِ ُذـٌَـا‬,َ Rawḥ, ʿĀṣim,
Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir have taḥqīq.

COMMENTARY:
Hishām – with an option – (‫) ِمؼي امْرُـوْ ُـف‬, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir (‫)صَ ـ َفا‬,
Shuʿbah (‫ ِ)ظ ْـف‬and Rawḥ (‫ ِ)صـ ْم‬read with taḥqīq in all three places (‫)و َح ِلّ ِؼق امث َـل َج‬.
َ
The remaining Qurrāʾ – Qālūn, Warsh via al-Azraq, al-Bazzī, Abū ʿAmr al-Baṣrī, Ibn
Dhakwān, Hishām in his second option, and Abū Jaʿfar – will read with tas-hīl in all
three places; bearing in mind the afore-mentioned option for Qunbul.

In ‫ َوكَامُوا َءب ٓ ِمؼَِـ ُذـيَا َد ِْ ٌؼص‬of Sūrat al-Zukhruf: 58, Rawḥ (‫)صَ ِْ ٌس‬, ʿĀṣim, Ḥamzah, al-Kisāʾī and
Khalaf al-ʿĀshir (‫ ) َنـ َفـا‬will read with taḥqīq in both hamzahs, it being attached to the
previously instruction (‫)و َح ِلّؼق‬. َ
The remaining Qurrāʾ – Nāfiʿ, Ibn Kathīr, Abū ʿAmr al-Baṣrī, Ibn ʿĀmir al-Shāmī,
Abū Jaʿfar and Ruways will read with tas-hīl in the second hamzah.

TEXT:
‫ى َّ ى‬ ‫ٍى ٍ ى ن ي ٍ ى ى‬ ‫ىٍ ى‬ ‫ ى ي ٍ ى ى ٍ ى ٍ ى ى ي ى‬183
‫َل‬ٟ‫ػةف شػ‬‫غ ًٔ كاكا زر كز و‬٠‫ ال‬٢‫ًٌػ‬ ‫ أثػ ًدل‬١‫ٖػّ كالنػراؼ الكٕػػ‬ٙ‫كال‬
TRANSLATION:
(In Sūrat) al-Mulk and (Sūrat) al-Aʿrāf make ibdāl of the first (hamzah) into a wāw
during waṣl for Qunbul and apply tas-hīl (as an option) in the second (hamzah).

COMMENTARY:
In Sūrat al-Mulk (‫ـم‬ َ 15-16, ‫وام َ َْ َِ امًُّضُ ُوز * َء َب ِمٌْـ ُذـم‬,َ and in the previously-mentioned
َ ْ‫)واملُو‬:
ِ
َ 123, َٖ ‫كَا َل ِف ْص َؾ ْو ُن ب ٓ َمٌْـ ُذـم ِت‬, Qunbul (‫ ُ)س ْز‬will make ibdāl (‫ ) َبتْـ ِس ََل‬in
Sūrat al-Aʿrāf (‫)وا َِلؾ َْؼص َاف‬:

196
the first hamzah (‫ )ا َُلوم َؼؼى‬into a wāw (‫ َ)و ًاوا‬during waṣl ( ِ‫) ِفؼي امْ َو ْظل‬, and tas-hīl (‫ ) َسؼِِّ َل‬in
the second hamzah (‫ـان‬ َ Making tas-hīl in the second hamzah is an option; his other
ٍ َ ‫)وز‬.
option being taḥqīq in the second hamzah, as will be explained in the next line. Note
that this is only during waṣl; when starting, the first hamzah will be read with taḥqīq.
The remaining Qurrāʾ will read without ibdāl into a wāw.

TEXT:
ٍ ‫ى ٍ ه ى َّ ي ِّ ى ٍ ي ٍ ه ى ي‬ ٍ ٍ ٍ ‫ى َّ ى‬ ٍ‫ي‬
ً‫ػفػ‬ ٕ ًٖ‫ ٌػٖػخ خ‬ٚ‫ أاًػ‬،‫ث‬٠‫ىػ‬ ًًٖ ‫ الج ىهةـً اخػذيػ‬ٚ‫ػػ‬‫ أ ًا‬،ًٝ ‫ ًِبٖػ ًٍػ‬184
TRANSLATION:
With his (Qunbul’s) option (of tas-hīl in the second hamzah). (In) ‫ َبئِؼؼن‬of (Sūrat) al-
Anʿām, Ruways has difference of opinion (in making tas-hīl and taḥqīq). (In) ‫ َبئِؼؼن‬of
Sūrah Fuṣṣilat, Hishām has an option (of both tas-hīl and taḥqīq).

COMMENTARY:
Qunbul has an option of making tas-hīl in the second hamzah, his other option being
taḥqīq.

َ ُ‫ َبئِـٌـ ُكـم مَـد َ ْضؼَِـس‬of Sūrat al-Anʿām: 19, there is difference of opinion (‫ )ادْـ ُذـ ِو ْف‬for
In ‫ون‬
Ruways (‫)قَ ْؼو ٌج‬, reading with both tas-hīl and taḥqīq of the second hamzah.

َ ‫ كُ ْل َبئِـٌ ُـمك مَـذَـ ْكـ ُف ُؼص‬of Sūrah Fuṣṣilāt: 9 (‫ـت‬

In ‫ون‬ ْ َ ‫)فُ ّ ِعو‬, Hishām (‫ )م َ ُؼع ْـف‬has an option of both
tas-hīl and taḥqīq (‫ ) ُذوْ ٌف‬in the second hamzah.

TEXT:
ِّ ْ‫ػػة ي‬ٜ‫ػ‬
‫ػػػرراى‬ َّ ‫ى ى‬ ‫ى‬ ٍ ‫ى‬ ‫ى‬ ٍ ‫ٍ ىى‬ ‫ىي‬ ٍ ‫ىى ٍ ي ي‬
ً‫ ءااًػػػذا أا‬٠‫ػ‬
ً ‫ػع‬ٜ‫ثًػ‬ ‫ػجػرا‬ً ‫ كأخ‬،‫ػخػَلؼ ً٘ػػز‬ ً ٕ‫ أأشػضػد ا‬185
TRANSLATION:
(In) ُ‫ َب َب ْسؼ ُجـس‬, Ibn Dhakwān has difference of opinion (between tas-hīl and taḥqīq). And
(read) with ikhbār in the likes of ‫ َءائِـــ َشا‬and ‫ َبئِـٌــا‬when they are repeated.
197
‫‪COMMENTARY:‬‬
‫‪ِ ) has difference of‬م ْؼؼز( ‪َ of Sūrat al-Isrāʾ: 61, Ibn Dhakwān‬ء َب ْسؼ ُجسُ ِم َم ْن َذو َ ْل َت ِظَيًا ‪In‬‬
‫‪), applying both tas-hīl and taḥqīq.‬امْؼ ِرـ َل ُف( ‪opinion‬‬

‫‪Thereafter, those places in which the istifhām is repeated in close succession are‬‬
‫ؼؼؼص َزا‚ ‪discussed. It is referred to as‬‬ ‫‪ُ ‛ (they i.e. the istifhām is repeated). There are 22‬ن ّ ِ‬
‫‪differences that come in 11 places, in nine sūrahs:147‬‬
‫‪1) Sūrat al-Raʿd: 5.‬‬
‫َوا ْن ث َ ْـ َج ْة فَ َـ َج ٌة كَ ْومُُِ ْم َبئِ َشا ُنيا حُ َصا ًَب َبئِيا م َ ِفي َذوْ ٍق َخ ِسً ٍس‬
‫ِ‬
‫‪2) Sūrat al-Isrāʾ: 49.‬‬
‫ون َذوْل ًا َخ ِسًس ًا‬ ‫َوكَامُوا َبئِ َشا ُنيا ِؾ َؼام ًا َو ُزفَا ًَت َبئِيا مَ َم ْح ُـوزُ َ‬
‫‪3) Sūrat al-Isrāʾ: 98.‬‬
‫ون َذوْل ًا َخ ِسًس ًا‬ ‫َوكَامُوا َبئِ َشا ُنيا ِؾ َؼام ًا َو ُزفَا ًَت َبئِيا مَ َم ْح ُـوزُ َ‬
‫‪4) Sūrat al-Muʾminūn: 82.‬‬
‫كَامُوا َبئِ َشا ِم ْذيَا َو ُنيا حُ َصا ًَب َو ِؾ َؼام ًا َبئِيا مَ َم ْح ُـوزُ َ‬
‫ون‬
‫‪5) Sūrat al-Naml: 67.‬‬
‫َوكَا َل ِاذل ٍَن َن َف ُصوا َبئِ َشا ُنيا حُ َصا ًَب َوب ٓ ََب ُؤَنَ َبئِيا م َ ُمر َْص ُح َ‬
‫ون‬
‫‪6) Sūrat al-ʿAnkabūt: 28-29.‬‬
‫ُون امْ َفا ِحضَ َة َما َس َحلَ ُ ْمك ِبِ َا ِم ْن َب َح ٍس ِم ْن امْ َـامَ ِم َْي )‪َ (28‬بئِي ُ ْمك مَخَبْث َ‬
‫ُون ّ ِامص َخا َل َوث َ ْل َع ُـ َ‬
‫ون‬ ‫َومُوظ ًا ا ْر كَا َل ِملَ ْو ِم َِ اى ُ ْمك مَخَبْث َ‬
‫ِ‬ ‫ِ‬
‫امسخِِ َل‬
‫‪7) Sūrat al-Sajdah: 10‬‬
‫َوكَامُوا َبئِ َشا ضَ وَوْيَا ِف ا َِل ْز ِط َبئِيا م َ ِفي َذوْ ٍق َخ ِسً ٍس ت َ ْل ُ ْه ِت ِولَا ِء َز ِ ّ ِِب ْم َك ِف ُص َ‬
‫ون‬
‫‪8) Sūrat al-Ṣāffāt: 16.‬‬
‫َب ِء َرا ِم ْذ َيا َو ُنيا ُح َصا ًَب َو ِؾ َؼام ًا َب ِءَن م َ َم ْح ُـوزُ َ‬
‫ون‬
‫‪9) Sūrat al-Ṣāffāt: 53.‬‬
‫َبئِ َشا ِم ْذيَا َو ُنيا حُ َصا ًَب َو ِؾ َؼام ًا َبئِيا م َ َم ِسً ُي َ‬
‫ون‬
‫‪10) Sūrat al-Wāqiʿah: 47.‬‬

‫‪147‬‬
‫‪Al-Nashr: 1/372.‬‬
‫‪198‬‬
 ‫ون‬ َ ُ‫ون َبئِ َشا ِم ْذيَا َو ُنيا حُ َصا ًَب َو ِؾ َؼام ًا َبئِيا م َ َم ْح ُـوز‬
َ ُ‫َو َكهُوا ً َ ُلوم‬
11) Sūrat al-Nāziʿāt: 10-11.
‫( َبئِ َشا ُنيا ِؾ َؼام ًا َ َِن َص ًت‬10) ‫ُون ِف امْ َحا ِف َص ِت‬ َ ُ‫ً َ ُلوم‬
َ ‫ون َبئِيا م َ َم ْصذُوذ‬

Generally, between the Qurrāʾ, they will read as ikhbār in the first occurrence i.e. the
first of the two differences, and istifhām in the second; istifhām in the first occurrence
and ikhbār in the second; or istifhām in both. They will not read with ikhbār in both
places. All the Qurrāʾ will also apply their previously-mentioned principles of tas-hīl
and taḥqīq.
This discussion continues in the next line.

TEXT:
‫ٍ ى ى ي ى َّ ٍ ي ى ٍ ي‬ َّ ‫ى‬ ‫ ى َّ ى ي ى ٍ ه ى‬186
‫ف ًز ًد‬٠‫ػػ‬
‫ و‬ٛ ‫ػٔ ٘ػػم‬ٙ‫ كانل‬،‫ػركا‬ٟ‫إًذ ك‬ ‫ ًر ًد‬٢‫ًػ‬ٛ‫ إػسػة‬،‫ػة‬ٙ‫ زػجػخ ْػ‬ٝ‫أكٕػػ‬
TRANSLATION:
(And read with ikhbār) its first occurrence for Abū Jaʿfar and Ibn ʿĀmir al-Shāmī. Al-
Kisāʾī, Nāfiʿ and Yaʿqūb (read ikhbār) in the second occurrence. (Read ikhbār) in
(Sūrat) al-Naml, while adding a nūn…

COMMENTARY:
Ibn al-Jazarī first outlines general practices for the Qurrāʾ in the istifhām which is
repeated.
Generally, in these places, Abū Jaʿfar (‫ـت‬ ٌ ‫ )ز َـ ْد‬and Ibn ʿĀmir al-Shāmī (‫ ) َنـ َمـا‬read with
ikhbār (‫ َ)و َبدْـد َِؼصا‬in the first occurrence (َُ ‫ ) َبومَــ‬in the 11 places. They will therefore read
with istifhām in the second occurrence. Thus, in the given example in the previous
line of the poem, Abū Jaʿfar and Ibn ʿĀmir al-Shāmī would read ‫ ا َرا‬in the first and ‫َب ِءَن‬
ِ
in the second.

199
Al-Kisāʾī (‫)ز ِذ‬,ِ Nāfiʿ (‫ )ا ْر‬and Yaʿqūb (‫)ػِ َُؼصوا‬
َ will read with ikhbār (‫ َ)و َبدْـد َِؼصا‬in the second
ِ
(‫ )امـثـا ِهؼي‬occurrence in the 11 places. They will therefore read with ikhbār in the second
occurrence. Thus, in the given example, they will read ‫ َب ِء َرا‬in the first occurrence and
‫ اَن‬in the second.
ِ
Those Qurrāʾ not mentioned will read with istifhām in both occurrences. As
mentioned before, none will read as ikhbār in both.

In what follows, those Qurrāʾ who differ with their above-mentioned general practices
are discussed.

Being attached to the previous instruction i.e. ikhbār in the second (‫ )امـثـا ِهؼي‬and
istifhām in the first, the codes in the start of the next line – al-Kisāʾī and Ibn ʿĀmir al-
Shāmī – will contradict their afore-mentioned practices and read like this in Sūrat al-
Naml, while adding an additional nūn to َ‫ اَن‬i.e. ‫اهـ َيا‬.
ِ ِ

TEXT:
ٍ‫ إ ٍذ ير ٍـ يْ ىرق‬١‫ة يكػجنػ‬ٟ‫ي‬
‫ ىكزىةج ى‬،‫ىػة‬ٜ‫زىػ‬ ٍ‫ػرق‬ َّ ‫ٍ ىي ى ى ى ن‬ ٍ
ً ً ‫ى‬ ًٞ ‫ كالصة‬،‫ة ٘دا‬ٞ‫ كأكل‬،‫ يرض ًْػس‬187
‫ى‬
TRANSLATION:
[Read ikhbār in Sūrat al-Naml, while adding a nūn] for al-Kisāʾī and Ibn ʿĀmir al-
Shāmī. And (read ikhbār in) its (Sūrat al-Naml’s) first occurrence for Nāfiʿ and Abū
Jaʿfar. (Read ikhbār in the first occurrence in the Sūrah with) ‚al-Sāhirah‛ for Abū
Jaʿfar; (read ikhbār in) its (the Sūrah with ‚al-Sāhirah‛) second occurrence for Yaʿqūb,
Nāfiʿ, al-Kisāʾī and Ibn ʿĀmir.

COMMENTARY:
Al-Kisāʾī (‫ ُ)ز ْط‬and Ibn ʿĀmir al-Shāmī (‫ ) ِن ْـس‬will read with istifhām in the first
occurrence and ikhbār in the second while adding a nūn to ‫اَن‬.
ِ

200
Nāfiʿ and Abū Jaʿfar (‫ ) َمسً ا‬will read the first occurrence of Sūrat al-Naml as ikhbār
(‫)وب َوَلَُـا‬.
َ Thus, they will read ‫ ِا َرا‬and ‫ َبئِـيا‬.
The remaining Qurrāʾ will read as istifhām in both occurrences in Sūrat al-Naml.

The next place discussed is in Sūrat al-Nāziʿāt, which is alluded to by ‚ٍْ ‫ َ‛وامسا ُِ َؼص‬which
comes in verse 14 of the sūrah: ‫فَا َرا ُ ْه َِبمسا ُِ َص ِت‬.
ِ
Attached to the previous instruction (‫)وب َوَل َُا‬, َ Abū Jaʿfar (‫ )ز َـٌَـا‬will read the first
occurrence as ikhbār i.e. ‫ُون ِف امْ َحا ِف َص ِت‬
َ ‫اَن م َ َم ْصذُوذ‬.
ِ
ُ Nāfiʿ (‫)ا ْر‬, al-Kisāʾī (‫ ُ)ز ْم‬and Ibn ʿĀmir (ٍْ ‫ ) َن َص‬will read the second
Yaʿqūb (‫)ػـ ًدؼى‬,
ِ
occurrence in Sūrat al-Nāziʿāt as ikhbār i.e. ‫ا َرا ُنيا ِؾ َؼا ًما َ َِن َص ًت‬.
ِ
The remaining Qurrāʾ will read as istifhām in both places of Sūrat al-Nāziʿāt.

TEXT:
‫ػخ ير ٍد إ ٍذ زى ى‬
ٍ ‫ى ى ي ى ٍ ىى ى‬ ‫ى‬ ‫ى‬ ٍ ‫ ذث‬ٚ‫ػػ‬ ‫ى َّ ى ٍ ى‬
ٍ ٘ ‫ال َّكؿ‬
‫ل‬٠‫ػػ‬ ً ‫ػه‬ُ ‫ك‬ ‫ػػم‬٘ ٝ‫ػ‬‫ػي‬ً ٛ ‫ة‬‫ز‬ ، ‫ل‬٠‫ػػػ‬ ْ ‫ػػػط‬
‫و‬ ً ً ً ‫ ىكأكؿ‬188
TRANSLATION:
Ibn ʿĀmir al-Shāmī (will read ikhbār in) the first difference in the first place of
(Sūrah) Dhibḥ; al-Kisāʾī, Nāfī, Abū Jaʿfar and Yaʿqūb (will read ikhbār) in its (the first
place of Sūrah Dhibḥ’s) second (difference) as well as (the second difference of Sūrah)
Wāqiʿah.

COMMENTARY:
‚‫ َ‛و َبو َل‬refers to the first difference while ‚ ِ‫ ‛ا َِلول‬refers to the first place of Sūrat al-
Ṣāffāt, bearing in mind that there are two places found in Sūrat al-Ṣāffāt.
Ibn ʿĀmir reads the first difference in the first place of Sūrat al-Dhibḥ i.e. Sūrat al-
Ṣāffāt: 16, as ikhbār. He will read as istifhām in the second i.e. ‫ا َرا ِم ْذيَا َو ُنيا حُ َص ًاَب َو ِؾ َؼا ًما َبئِـيا‬
ِ
‫ون‬ ُ ‫ز‬
َ َُْ‫و‬ ‫ـ‬‫ح‬‫م‬َ ‫م‬.
201
‚َُ ‫(‛َث ِهـَِـ‬its
َ second) refers to the second difference in the first place of Sūrat al-Ṣāffāt.
Al-Kisāʾī (‫)ز ْذ‬, ُ Nāfiʿ (‫)ا ْر‬,ِ Abū Jaʿfar and Yaʿqūb (‫ )ز َ َؼؼوى‬will read the second difference
(َُ ‫ َ)َث ِهـَِـ‬in the first place of Sūrat al-Ṣāffāt: 16 (‫ؼؼؼح‬ ٍ ْ‫ؼؼن ِرت‬
ْ ‫)ا َِلولِ ِم‬, as well as the second
difference in Sūrat al-Wāqiʿah: 47 (‫ـت‬ ْ ‫) ََث ِهـَِـ َُ َمــ ْؽ َوكَـ َـ‬, as ikhbār.

TEXT:
‫ى‬ ‫ى‬ ‫ي ٍ ى ٍ ي َّ َّ ى ي ٍ ى ه‬ ‫ى‬ ‫ٍىٍ ى‬ ‫ىى‬ ‫ ى ٍ ي ي ى ى‬189
‫ الكؿ غػعػجػح ظػجػة‬،ٗ‫ػ‬ًٟ ٍ‫مصذػ‬ ‫ٓجػة‬ٜ‫ إه‬٢‫ًػ‬ٛ‫ػػة كزػة‬ٞ‫كإػٓػٔ أكل‬
TRANSLATION:
All the Qurrāʾ will read the first difference (of Sūrat al-Wāqiʿah) and the second
(difference) of (Sūrat) al-ʿAnkabūt as istifhām. (In) the first difference (of Sūrat al-
ʿAnkabūt) Shuʿbah, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir and Abū ʿAmr al-Baṣrī (will
read as istifhām).

COMMENTARY:
All the Qurrāʾ (‫ َ)وامْـ ُكـ ُّل‬will read the first difference of Sūrat al-Wāqiʿah (‫ )بو ََلَُــا‬i.e. ‫ َب ِء َرا‬,
as well as the second difference of Sūrat al-ʿAnkabūt (‫ ) َوزَـا ِهؼي امْ َـ ْي َك َدـا‬i.e. ‫ َبئِي ُمك‬, as istifhām
(‫) ُم ْسذَـ ْفؼِ ُِـم‬. Thus, in these two places there is concensus amongst the Qurrāʾ.
Shuʿbah, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir (‫ ُ)ظؼ ْحـدَـ ٌة‬and Abū ʿAmr al-Baṣrī (‫ ) َحـدَـا‬will
read the first difference in Sūrat al-ʿAnkabūt (‫ ) ْ َاَلو َل‬as istifhām, being attached to the
last instruction given (‫) ُم ْسذَـ ْفؼِ ُِـم‬.
The remaining Qurrāʾ will read with ikhbār here.

TEXT:
َّ ‫ٍ ٍ ى ي ي ٍ ي ى ى ٍ ى‬
ٍ ‫الؾ ِّٗ زى‬ ٍ ‫ض‬ ‫ى ٍى ىٍ ى ٍى ٍ ى ٍ ى‬
‫ٓ ٍّس ىظ ى‬
‫ػر‬ ٔ‫ اْلٖػً كرج‬ٝ‫ زًَ ٕػ‬ًٚ‫ث‬ ‫ػر‬ ً ٕ‫ػط كا‬
ً ‫ػد رجػٔ إٍذ‬ٙ‫كال‬ 190

202
TRANSLATION:
Madd (al-ḥajz i.e. idkhāl) is made by Abū ʿAmr al-Baṣrī, Qālūn, Abū Jaʿfar (without
another option) and by Hishām with another option before a (hamzah with a) fatḥah
or a kasrah; and by Abū Jaʿfar before a (hamzah with a) ḍammah.

COMMENTARY:
Once the author has completed his discussions regarding the differences in tas-hīl,
taḥqīq and the recurring istifhām, he starts discussing those who will make idkhāl
(insertion) i.e. the insertion of an alif between the two hamzahs. This alif is called alif
al-faṣl – the alif of separation – because it separates the two hamzahs. The word
‚ ُّ‫ َ‛وامْـ َمـس‬in this chapter refers to idkhāl and is called madd al-ḥajz (the madd of
separation) because the madd – the alif – separates the two hamzahs. Its agreed-upon
duration is one alif, whether tas-hīl or taḥqīq is being made.
It was previously mentioned that the first hamzah is always maftūḥah in this chapter
because it is hamzat al-istifhām. If it appears before a hamzah maftūḥah (‫ )كَ ْدـ َل امْ َف ْذ ِؼح‬e.g.
ِ ْ ‫ َ)وامْ َك‬e.g. ‫ َب ِء َرا‬, then Abū ʿAmr al-Baṣrī (‫) َح َج ْؼص‬, Qālūn (‫) ِج ْن‬,
‫ء َبهْ َش ْزثَؼُِم‬,َ ُ‫ َء َبمـِس‬or maksūrah (‫َّس‬
Abū Jaʿfar (‫ – ) ِز ْق‬all without another option – and Hishām (َُ ‫ – )م َـ‬with another option
(‫ – )اخلُوْ ُـف‬will make idkhāl ( ُّ‫) َوامْ َمـس‬.
The remaining Qurrāʾ will read without idkhāl; all of them maintaining their
previously-mentioned principles of tas-hīl and taḥqīq.

Considering idkhāl before a hamzah maftūḥah or maksūrah, along with those who
make tas-hīl and taḥqīq, one may extract four different readings:
1) Tas-hīl with idkhāl – Abū ʿAmr al-Baṣrī, Qālūn, Abū Jaʿfar and an option for
Hishām in his first option.

203
 2) Tas-hīl without idkhāl – Ibn Kathīr, Ruways, Warsh via al-Azraq in an
option148 and via al-Aṣbahānī.
3) Taḥqīq with idkhāl – Hishām in his second option before a fatḥah and one of
his two options before a kasrah.
4) Taḥqīq without idkhāl – the remaining Qurrāʾ, including Hishām in his third
option before a fatḥah, and his second option before a kasrah.

If it is before a hamzah maḍmūmah (‫ ) َوكَ ْد َل امض ّ ِم‬e.g. ‫ َب ُؤهَـدِّـ ُئ ُمك‬, ‫ َب ُءهْؼ ِز َل‬, ‫ َب ُءمْ ِل َؼي‬, then Abū Jaʿfar
(‫ )ز َ ْؼص‬will make idkhāl without another option. These are the only three examples of
this in the Qurʾān.
This discussion continues in the next line.

TEXT:
‫ى ي ٍ ى ى ى ٍ ى ي ٍ ي ٍ ى ِّ ى‬ ‫ي ٍ ى ى ٍ ي ى َّ ى‬ ٍ ‫ػً يظ‬ ‫ ى ٍ ي ٍ ي‬191
‫ػَل‬ٟ‫ْظهػجػ وح كىػيػرق ا٘ػػدد شػ‬ ‫ أكل‬ٝ‫ػ‬ٜ‫ ٕػذ كنػ‬٢‫ػز ثًػ‬ ٖ‫كاْل‬
TRANSLATION:
(Before a hamzah with a ḍammah) Abū ʿAmr al-Baṣrī, Qālūn and Hishām all have an
option (in making idkhāl); and (the reading) from him (Hishām) in the first (of the
three places with a hamzah maḍmūmah) is like Shuʿbah, and besides this (besides the
first place i.e. the second and third place) make madd (al-ḥajz i.e. idkhāl) and tas-hīl
(for Hishām).

COMMENTARY:
Abū ʿAmr al-Baṣrī (‫) ُح ْؼز‬, Qālūn (‫ ) ِتؼي‬and Hishām (‫)مُ ْـش‬, all have an option (‫ َ)وامْ ُزوْ ُـف‬in
making idkhāl before a hamzah maḍmūmah (‫) َوكَ ْد َل امض ّ ِم‬. Their second option is
without idkhāl, which is also the reading of the remaining Qurrāʾ.

148
Al-Azraq’s other option will be ibdāl.
204
In the first of the three places in which the hamzah maḍmūmah appears (‫ ) َبو ََل‬i.e.
‫ َب ُؤهَـدِّـ ُئ ُمك‬of Sūrah Āl ʿImrān: 15, Hishām (َُ ‫ َ)و َؾـ ٌْـ‬will read like Shuʿbah (‫ ) َنضُ ْــ َدـ ٍة‬i.e. taḥqīq
without idkhāl; bearing in mind that he also has taḥqīq with idkhāl as understood
from the beginning of the line. In the remaining two places (ٍُ ‫ ) َوقَـ ِْ َؼص‬i.e. ‫ َب ُءهْؼ ِز َل‬of Sūrah
Ṣād: 8, and ‫ َب ُءمْ ِل َؼي‬of Sūrat al-Qamar: 25, Hishām will additionally make idkhāl (‫)ا ْمــسُ ْذ‬
and tas-ḥil (‫)سؼِّ َِـل‬. َ Conclusively, Hishām will have an option between taḥqīq with
idkhāl and taḥqīq without idkhāl in these three places; and additionally, tas-hīl with
idkhāl in the second two places:
1) Taḥqīq without idkhāl in all three places.
2) Taḥqīq with idkhāl in all three places.
3) Tas-hīl with idkhāl in the second two places i.e. excluding the first place of
Sūrah Āl ʿImrān.

Considering this, there are four readings before a hamzah maḍmūmah:

1) Tas-hīl with idkhāl – Abū Jaʿfar (without an option) and one of the two
options for Abū ʿAmr al-Baṣrī and Qālūn. (Hishām in an option in the second
two places).
2) Tas-hīl without idkhāl – Ibn Kathīr, Warsh, Ruways (all without another
option), Abū ʿAmr al-Baṣrī and Qālūn, both in their second option.
3) Taḥqīq with idkhāl – Hishām in his second option in all three places.
4) Taḥqīq without idkhāl – the remaining Qurrāʾ and Hishām in his third
option in all three places.

TEXT:
ٍ ‫ي ى ٍ ى ى ِّ ٍ ى ٍ ي ى‬ ٍ ٍ‫ى‬ ٍ ‫ي ى‬ ‫ى‬ ٍ ‫ ى ى ٍ ى ى‬192
‫ػرف‬ ‫ػٔ كاُػػ‬ٟ‫ػدؿ ًٕػٓػٔ أك ٌصػ‬ ً ‫ث‬ ‫أ‬ ‫ف‬ ‫ ْػػآ﵀ أ ًذ‬ٍٚ ‫ػػٔ ً٘ػ‬
‫و‬ ‫غ‬ ‫ػز ك‬ٙ‫ػ‬ٞ‫ك‬
TRANSLATION:
Make ibdāl for all the Qurrāʾ, or tas-hīl with qaṣr, (in) a hamzat al-waṣl (after hamzat
al-istifhām), like in (‫ب ٓ ُلل َب ِر َن )مَ ُمك‬.

205
COMMENTARY:
Previously, the hamzat al-qaṭʿ was discussed. The author now starts discussing the
hamzat al-waṣl.
If hamzat al-waṣl comes after hamzat al-istifāhm, like in ‫ ب ٓ ُلل َب ِر َن مَ ُمك‬of Sūrah Yūnus
: 59, then all the Qurrāʾ (‫ ) ِمـ ُكـ ٍ ّل‬will make ibdāl (‫ – ) َبتْـ ِس ْل‬which is made with madd
– or tas-hīl with qaṣr (‫)فَ َسؼِّ ِْـل َوا ْك ُؼع َؼص ْن‬. This also takes place in the words ‫ بٓمـش َن َؼصٍْ ِن‬and
‫ ;ب ٓ ِْل ٓ َن‬each of these three words appearing twice in the Qurʾān.

TEXT:
ٍ ‫ٍ ىٍ ى ى ٍي ٍ ى ى‬ ‫ى ٍى ٍ ي‬ ٍ ‫ِّ ٍ ي ى ى ي ٍ ى ٍ ى ى‬ ‫ ى ى‬193
ٔ‫ذػٗ خػف‬ٜ٘‫ ءآ‬٠‫ػ‬ ً ‫َن‬ ٚ‫ػ‬ ٘
ً ٔ ‫ػ‬ ٍ ٕ‫ا‬‫ك‬ ‫ؿ‬ ‫د‬ ‫اْل‬ ‫ك‬ ، ‫ػز‬ ‫ظ‬ ‫ػة‬ٜ ‫ث‬ ‫ػر‬‫ع‬‫الص‬ ٝ
ً ‫ػ‬ً ْ
‫ث‬ ‫ا‬ ‫ػذ‬
TRANSLATION:
In the same manner (ibdāl with madd and tas-hīl with qaṣr will be made in) (‫) َما حِ ئْـ ُذـم‬
‫ ِت َِ ب ٓ ِ ّمس ْح ُص‬by Abū Jaʿfar and Abū ʿAmr al-Baṣrī. Badl (i.e. ibdāl) and an (alif) al-faṣl (i.e.
idkhāl) in the likes of ‫ َءب ٓ َمٌْـ ُذـم‬are incorrect.

COMMENTARY:
Similarly, Abū Jaʿfar (‫ )ز ٌََـا‬and Abū ʿAmr al-Baṣrī (‫ ) ُح ْؼز‬will make ibdāl or tas-hīl in ‫َما‬
‫ حِ ئْـ ُذـم ِت َِ ب ٓ ِ ّمس ْح ُص‬of Sūrah Yūnus : 81.
The remaining Qurrāʾ will read it with a hamzat al-waṣl.

In ‫ َءب ٓ َمٌْـ ُذـم‬in its three places – Sūrat al-Aʿrāf: 123, Sūrah Ṭāhā: 71 and Sūrat al-Shuʿarāʾ:
49 – and its likes i.e. ‫ َءب ٓ ِمؼَِـ ُذـيَا‬of Sūrat al-Zukhruf: 58, badal i.e. substituting the second
hamzah for an alif (‫ َ)وامْـ َحسَ ْل‬or making idkhāl ( ُ‫ َ)وامْ َف ْعل‬will be incorrect (‫)د ََؼع ْل‬.
These words comprise of three hamzahs at its start i.e. ‫ َء َب ْب َمٌْـ ُذـم‬and ‫ء َب ْب ِمَِـ ُذـيَا‬.َ All agree that
ibdāl will take place in the third hamzah. So while Warsh via al-Azraq would have
ibdāl in ‫ء َبهْ َش ْزثَؼُِم‬,َ in the above four words he will not make ibdāl in the second hamzah.
Similarly, none of the Qurrāʾ will make idkhāl here.
206
TEXT:
‫ٍ ى ى ى ى ٍي ٍ ى ى‬ ‫ ى َّ ن ى ِّ ٍ ى ى ٍ ٍ ي ٍ ى‬194
‫ػة‬ٜ‫ ك٘ػد لح ثةْلػػٖ ًً ث‬، ‫ًظػرـو‬ ‫ة‬ٜ‫ٔ أك اثػ ًدؿ ظؿ ًى‬ٟ‫ػح ش‬ًٙ‫أا‬
TRANSLATION:
(In) ‫ َبئِمة‬make tas-hīl or ibdāl for Abū ʿAmr al-Baṣrī, Ruways, Ibn Kathīr, Nāfiʿ and
Abū Jaʿfar. And (apply) madd (al-ḥajz i.e. idkhāl) for Hishām with another option and
for Abū Jaʿfar (without another option).

COMMENTARY:
The author discusses the differences in the word ‫ َبئِمة‬which comes in five places: Sūrat
al-Tawbah: 12, Sūrat al-Anbiyāʾ: 73, Sūrat al-Qaṣaṣ: 5, 41 and Sūrat al-Sajdah: 24.
Abū ʿAmr al-Baṣrī (‫ط‬ ْ ‫) ُح‬, Ruways (‫) ِقيَا‬, Ibn Kathīr, Nāfiʿ and Abū Jaʿfar (‫ ) ِح ْؼص ٍم‬will
make tas-hīl (‫ َ)سِّ ِْل‬or ibdāl (‫ )اتْـ ِس ْل‬in it.
The remaining Qurrāʾ – Ibn ʿĀmir al-Shāmī, the Kūfīs and Rawḥ – will read with
taḥqīq here.
Hishām with an option (‫ َ)َل َخ َبمْرُـوْ ِف‬and Abū Jaʿfar (‫ )ز َيَا‬without another option will
read with idkhāl ( ٌّ‫)و َمـس‬.
َ Hishām’s other option is taḥqīq without idkhāl.
However, Abū Jaʿfar will only make idkhāl while applying tas-hīl, which is mentioned
at the start of the next line.

TEXT:
‫ى َّ ٍ ى ى ٍ ي ى ى‬
‫ ٍع‬ٛ ‫د‬ٙ‫ال‬ ٝ‫ػةف كالصضػد ًة ٘هػ‬ َّ‫ف ال‬ ‫ع‬ ‫ ثةٍٕ ىِ ى‬٢‫ػ‬ٛ‫ة‬ٟ‫ ىك ىال ٍغجى ى‬،‫ػَل‬
ٍ ‫ػػ‬ ‫ ي ى ِّ ن‬195
ٟ‫مصػ‬
ً ً ً ً
TRANSLATION:
[Apply idkhāl without another option for Abū Jaʿfar+ while making tas-hīl; and al-
Aṣbahānī’s practice is madd (al-ḥajz i.e. idkhāl), along with him (Abū Jaʿfar) in the
second (place) in (Sūrat) al-Qaṣaṣ and in (Sūrat al-Sajdah).

207
COMMENTARY:
At the start of this line, it clarifies that Abū Jaʿfar will only make idkhāl while
applying tas-hīl. Thus, Abū Jaʿfar will have two ways of reading: ibdāl into a yāʾ and
tas-hīl with idkhāl.

Warsh via al-Aṣbahānī (‫ َ)وا َِل ْظَبَ َا ِهؼي‬will have idkhāl (‫ )امـ َم ُّس‬in two of these five places: the
second place in Sūrat al-Qaṣaṣ: 41 (‫ ) َِبمْلَؼ َع ْط ِفؼي امثا ِهؼي‬and in Sūrat al-Sajdah (‫)وامس ْجـسَ ِت‬.
َ
In the remaining three places, he will read like al-Azraq: making tas-hīl without
idkhāl.

Concisely, there are five readings of ‫ َبئِمة‬:

1) Tas-hīl without idkhāl – Abū ʿAmr al-Baṣrī, Ruways, Ibn Kathīr and Nāfiʿ.
2) Ibdāl into a yāʾ (without idkhāl)149 – Abū ʿAmr al-Baṣrī, Ruways, Ibn Kathīr,
Nāfiʿ and Abū Jaʿfar.
3) Tas-hīl with idkhāl – Abū Jaʿfar and Warsh via al-Aṣbahānī in two of the five
places: the second place on Sūrat al-Qaṣaṣ and in Sūrat al-Sajdah.
4) Taḥqīq with idkhāl – Hishām in one option.
5) Taḥqīq without idkhāl – Hishām in his second option and the remaining
Qurrāʾ.

TEXT:
‫ى‬ ‫ي‬ ‫ى‬ ‫ي ٍ ه ى‬ ‫ى ٍ ي‬ ‫ى‬ ‫ي‬ ‫ي ٍ ه‬ ‫ى‬ ٍ ‫ ى ٍ ى ى ى‬196
‫ أكدًػيػػة‬١‫ػدؿ ْػآشػ‬ ً ‫ خػٖػً م ًٖػية كإػٓػٔ ٘ػج‬٢‫ػ‬ًٙ ‫أف ْػػةف أنضػ‬
TRANSLATION:
(In ‫ َب ْن َك َن ) َرا َمالٍ َوتَـ ِي َْي‬and ‫ َبؾْؼ َجـ ِم ُّؼي‬Ibn Dhakwān has an option (between idkhāl and
without idkhāl). And all the Qurrāʾ make ibdāl in the likes of ‫ َء َاس‬and ‫بو ِث َؼي‬.

149
None of the Qurrāʾ allow idkhāl while making ibdāl into a yāʾ. See al-Nashr: 1/381.
208
COMMENTARY:
In ‫ َب ْن َك َن َرا َمالٍ َوتَـ ِي َْي‬of Sūrat al-Qalam: 14 and ‫ َء َبؾْؼ َج ِم ٌّؼي‬of Sūrah Ḥā-Mīm al-Sajdah: 44,
Ibn Dhakwān (‫ ) ُم ِوـ ََا‬has an option (‫ )دُـوْ ٌـف‬between reading with idkhāl and without
idkhāl, being attached to the last instruction given.

In the second half of the line, a general rule is mentioned for all the Qurrāʾ: if two
hamzahs come next to each other at the start of a word and the second hamzah is
sākinah, then ibdāl will be made into a letter of madd which agrees with the ḥarakah
before it e.g. ‫ءا َم َن‬,َ ‫ءا َذ َم‬,َ ‫ء َاس‬,َ ‫بو ِث َؼي‬, ‫بو ِرًـيَا‬, ‫اًـ َمان‬, ‫اۦم ِفِِم‬.
ِ ِ

209
 Two Hamzahs in Two Different Words

Two hamzahs in two words refer to two hamzat al-qaṭʿī’s that are both mutaḥarrik,
appearing alongside each other in two different words. This necessitates that the first
hamzah comes at the end of one word while the second comes at the start of the
following word. Note that the only way they will be read together is during waṣl.
Thus, when stopping on the first word and starting from the hamzah of the second
word, all the Qurrāʾ will have taḥqīq.
The two hamzahs in two words differ from the two hamzahs in one word in that in
the latter, the first hamzah is always maftūḥah. Furthermore, with regards to two
hamzahs appearing in one word, the tas-hīl is always made in the second hamzah;
whereas if two hamzahs appear in two words, the tas-hīl may take place in the first or
the second hamzah.

Two hamzahs coming together in two different words are of two types:
1) ‫ – ُمذ ِف ُق ْامؼ َح َص َنة‬the two hamzahs agree in their ḥarakāt.
2) ‫ – ُمؼ ْر َخ ِو ُف ْامؼ َح َص َنة‬the two hamzahs differ in their ḥarakāt.
If the two hamzahs agree in ḥarakāt then they are either both maftūḥah e.g. َ‫ َخا ٓ َء َب ْم ُصَن‬,
‫ َخا ٓ َء َب َحس‬, both maḍmūmah e.g. ‫ َب ْو ِم ََب ٓ ُء بوم ٓ ِئم‬or both maksūrah e.g. ‫ ِم َن امس َما ٓ ِء ان‬.
ِ
If two hamzahs differ in their ḥarakāt, then they are of five types:
1) The first hamzah is maftūḥah and the second maksūrah e.g. ‫ث َ ِف ٓي َء ال‬.
ِ
2) The first hamzah is maftūḥah and the second is maḍmūmah e.g. ‫ َخب ٓ َء بمة‬.
3) The first hamzah is maḍmūmah and the second is maftūḥah e.g. ‫وَضَ ب ٓ ُء ب ََظ ْحيَا‬.
4) The first hamzah is maksūrah and the second is maftūḥah e.g. ‫ ِم َن امس َمب ٓ ِء َب ِوئْ ِدٌَا‬.
5) The first hamzah is maḍmūmah and the second maksūrah e.g. ‫ٌَضَ ب ٓ ُء ال‬.
ِ
There are no places in the Qurʾān where the first hamzah is maksūrah and the second
is maḍmūmah.

210
Ziyādāt al-Ṭayyibah:
When both hamzahs agree in ḥarakāt, then via the Shāṭibiyyah, Qunbul has two
options: tas-hīl in the second hamzah or ibdāl of the second hamzah into a letter of
madd. Via the Ṭayyibah, isqāṭ (dropping) of the first hamzah is additional for
Qunbul.
When both hamzahs agree in ḥarakāt, then Ruways has tas-hīl of the second hamzah
via the Durrah. Via the Ṭayyibah, isqāṭ of the first hamzah is additional for Ruways.

Warsh via al-Aṣbahānī will not have ibdāl – like al-Azraq would have – when the two
hamzahs agree in their ḥarakāt e.g. ‫ َخا ٓ َء َب َحس‬. He will only have tas-hīl.

TEXT:
‫ٍ ي ى‬ ٍ ‫ي ٍي ي ى ي ٍ ى ى‬ ‫ٍ ى ى‬ ‫ِّ ى‬ ‫ ى ٍ ى ى ي ى‬197
‫دل‬ٞ ٚ‫ػط ثًػ‬ ‫ كبًٍػذ و‬،‫ة ظػز‬ٍٟٖٙ‫خ‬ ‫ػةؽ ًزف ىدا‬
‫ اتٍ و‬٢‫ ًٌػ‬١‫أشِػؿ الكٕػ‬
TRANSLATION:
Drop the first (hamzah) when in agreement for Qunbul and Ruways – both with
another option – and Abū ʿAmr al-Baṣrī. And with a fatḥah (in both hamzahs), drop
the first hamzah for Qālūn and al-Bazzī.

COMMENTARY:
ٍ ‫) ِفؼي ا ِث ّ َف‬.
The author first discusses the two hamzahs which agree in their ḥarakāt (‫ـاق‬

Qunbul (‫ ِ)س ْن‬and Ruways (‫ )كَسَ ا‬will drop the first hamzah150 (‫ – ) َب ْسلَؼطَ ا َُلومَؼى‬whether
they are both maftūḥah, maksūrah or maḍmūmah – with another option (‫) ُذوْ ُف ُِ َما‬,
while Abū ʿAmr al-Baṣrī (‫ ) ُح ْؼز‬will drop the first hamzah without another option.

150
Dropping the first hamzah is the practice of the majority. Others, like Abū al-Ṭayyib ibn Ghalbūn, based on
what he relates from Ibn al-Faḥḥām, views that the second hamzah is dropped; not the first. If it is the first
hamzah, then it would be madd munfaṣil, and if it is the second hamzah, then it would be of madd muttaṣil.
211
If both hamzahs are maftūḥah (‫)و ِت َفـ ْذ ٍؼح‬, َ then Qālūn (‫ ) ِت ْؼن‬and al-Bazzī (‫ ) ُُسَ ى‬will also
drop the first hamzah (‫) َب ْسلَؼطَ ا َُلومَؼى‬.

Two hamzahs being maksūrah or maḍmūmah are discussed in the next line for Qālūn
and al-Bazzī.

TEXT:
ٍ ‫ٍ ى ي‬
٢‫ػةـ اغ يف ًٍػ‬ َّ ‫ ًء ىك‬٠‫ثةلٍصػ‬
‫ ًء ًالدى‬١‫انل ًجػ‬ ٢‫ػ‬ ٌ
ً ‫ ى‬،ٗ‫ػ‬
‫ك‬
َّ ‫ى ٍ ى‬
ِّ ‫الؾ‬ ‫ك‬ ‫ّس‬ ٓ‫ال‬ ٢‫ػ‬ ٌ
ً
‫ ى ى َّ ى‬198
‫َل‬ ٟ‫كش‬
ً ً
TRANSLATION:
They both (Qālūn and al-Bazzī) apply tas-hīl in (the case of both hamzahs having) a
kasrah or ḍammah, and (apply tas-hīl) in (‫ َِب ُّمس ٓو ِء )اَل‬and (‫ ِنويد ّ ِِؼي )ا ْن‬, though idghām is
ِ ِ
preferred.

COMMENTARY:
When the two hamzahs are maksūrah (‫َّس‬ ِ ْ ‫ ) ِفؼي ام َك‬or maḍmūmah (‫)وامض ّ ِـم‬,
َ then Qālūn
and al-Bazzī will make tas-hīl (‫ َ)و َسِ َل‬in the first hamzah; in the case of the former,
between a hamzah and a yāʾ, and in the latter, between a hamzah and a wāw.

In ‫ َِب ُّمس ٓو ِء اَل‬of Sūrah Yūsuf : 53, tas-hīl will be made for Qālūn and al-Bazzī based
ِ
on the rule mentioned previously for him. Similarly, in‫ ِنويد ّ ِِؼي ا ْن َب َزا َذ‬of Sūrat al-Aḥzāb:
ِ
َ َُ ُ ‫ ت‬of Sūra al-Aḥzāb: 53, tas-hīl will be made for Qālūn, based
50, as well as ‫وث اميد ّ ِِؼي اَل‬
ِ
on the rule mentioned previously for them. However, at the end of the line, the
author indicates that making ibdāl and idghām is preferred (‫) ِاَل ْذقَـا ُم ْاظ ُع ِفؼي‬, instead of
tas-hīl.151

151
The places in Sūrat al-Aḥzāb are particularly for Qālūn because he will read ‫ امي ِِب‬with a hamzah, causing two
hamzahs to come together during waṣl.
212
TEXT:
‫ى ي ٍ ىي‬ ‫ى‬ ‫ه‬ ‫ىٍه ىى‬ ‫ ى ى َّ ى ٍ ي ٍ ى ي ى ٍ ه ي ٍ ي ي‬199
‫ كًُػيػػٔ دػػجػػدؿ‬ٚ‫كرش كزػة ً٘ػػ‬ ٔ‫ػجػ‬ٜ‫ػٔ الخػػرل ركيػػس ر‬ٟ‫كش‬
TRANSLATION:
Ruways, Qunbul, Warsh (via al-Azraq and al-Aṣbahānī) and Abū Jaʿfar apply tas-hīl in
the second (hamzah). And it is said ibdāl (in the second hamzah)….

COMMENTARY:
If two hamzahs agree, then Ruways and Qunbul will make tas-hīl in the second
hamzah (‫) َو َسِـ َل ْاِلد َْؼؼصى‬. This is their second option since isqāṭ of the first hamzah is
related for them in line 197.
ٌ ‫ َ)وزَـا ِم‬will also make
Warsh – via al-Azraq and al-Aṣbahānī – as well as Abū Jaʿfar (‫ؼؼن‬
tas-hīl in the second hamzah (‫) َو َسِـ َل ْاِلد َْؼؼصى‬.

At the end of the line, the author relates ibdāl in the second hamzah i.e. changing the
second hamzah into a letter of madd. Those who transmit ibdāl are mentioned in the
next line.

TEXT:
‫ىٍ ى‬ ‫ػص ى ى‬ ٍ ْ‫ػيػة إ ٍف ى‬ ‫ٍ ى ٍ ى‬ ‫ ى ًّ ى ى ي ن ى ى ٍ ي ي ى‬200
‫ػػدل‬
ً ‫ػر يػػة وء أث‬ ً ‫اْل‬
ً ‫ك‬ ‫ف‬ ‫إ‬
ً ‫ل‬ ‫ػؤ‬ٞ ٝ‫ػ‬ٜ‫ كنػ‬،‫دا‬٠‫٘ػدا زكػة صػػ‬
TRANSLATION:
[And it is said ibdāl (in the second hamzah)] into a letter of madd for Qunbul and
Warsh via al-Azraq. And from him (Warsh via al-Azraq), ibdāl is made into a yāʾ with
a kasrah in ‫ ُ ُؤ َِل ٓ ِء ا ْن‬and (‫)ؿَ َل( امْ ِحلَب ٓ ِء ا ْن ) َب َزذ َْن‬.
ِ ِ

COMMENTARY:
Ibdāl will be made into a letter of madd by Qunbul (‫ َ)س َنـا‬and Warsh via al-Azraq
(‫) ُحؼؼوذًا‬. This is the third option for Qunbul – isqāṭ of the first hamzah mentioned in
line 197 for him and tas-hīl of the second hamzah mentioned in line 199 for him –
213
and the second option for Warsh via al-Azraq; the first option being tas-hīl of the
second hamzah mentioned in line 199.

In ‫ ُ ُؤ َِل ٓ ِء ا ْن‬of Sūrat al-Baqarah: 31 and ‫ ؿَ َل امْ ِحلَب ٓ ِء ا ْن َب َزذ َْن‬of Sūrat al-Nūr: 33, Warsh via
ِ ِ
al-Azraq (َُ ‫ َ)و َؾـٌْـ‬will change the second hamzah into a yāʾ maksūrah (‫) َن ْـس َؼص ًَــا ٍء َبتْــ ِس ََل‬.152

TEXT:
ٍ ‫ي‬ ‫ٍي‬ ‫ن‬ ٍ ‫ ظ‬ٍٚ ‫ٖى‬ِّٟ ‫ػػرل ىش‬
‫ػر هـ ىظ ى‬ ‫ي‬
‫ال ٍخ ى‬ ‫ٍ ى‬ ‫ى ٍ ى‬
‫ء إًف‬٠ ‫ ىك ً٘سٔ الص‬،‫ػة‬ٜ‫ل ًى‬٠‫ػ‬ ً ‫لخ ًذػَل ًؼ‬
ً ‫ػد ا‬ٜ‫ ك ًن‬201
TRANSLATION:
When they (the two hamzahs) differ (in ḥarakāt), be sure to apply tas-hīl in the
second (hamzah) for Nāfiʿ, Ibn Kathīr, Abū Jaʿfar, Abū ʿAmr al-Baṣrī and Ruways.
And in the likes of ‫امس ٓو ُء ا ْن‬…
ِ ُّ

COMMENTARY:
Henceforth, the author starts discussing two hamzahs which differ in ḥarakāt
(‫) َو ِؾٌْـسَ ا َِل ْد ِذ َـل ِف‬.

Nāfiʿ, Ibn Kathīr, Abū Jaʿfar (‫) ِح ْؼص ٌم‬, Abū ʿAmr al-Baṣrī (‫ ) َح َؼوى‬and Ruways (‫ ) ِقًٌـا‬will
make tas-hīl in the second hamzah (‫)ا َُلد َْؼؼصى َسِِّو َ ْن‬.

At the end of the line, the likes of ‫امس ٓو ُء ا ْن‬ i.e. when the first hamzah is maḍmūmah
ِ ُّ
and the second maksūrah, are discussed. It continues into the next line.

152
After ibdāl is made for Warsh and Qunbul, and there is a sākin thereafter, then ṭūl will be applied e.g. َ‫ َخب ٓ َء َب ْم ُصَن‬.
If there is a mutaḥarrik after ibdāl, then qaṣr will be applied e.g. ‫ َخب ٓ َء َب َح ٌس‬. If after ibdāl, there is an alif – which only
comes in two places in the Qurʾān: ‫وظ‬ ٍ ُ‫ َخب ٓ َء َءا َل م‬of Sūrat al-Ḥijr: 61 and ‫َون‬َ ‫ َخب ٓ َء َءا َل ِف ْصؾ‬of Sūrat al-Qamar: 41 – then
subsequent to the ibdāl of the second hamzah taking place into an alif, there is another alif. Thus, two alifs appear
after each other, which is unfeasible. Therefore, some only allow tas-hīl to take place in these two places; tathlīth
will also be allowed during the tas-hīl. Those who allow ibdāl in these two places will either drop the second alif or
maintain it; if it is dropped then only qaṣr will be made, and if it is maintained, then ṭūl will be made. Tawassuṭ
will not be allowed with ibdāl in these two examples. In conclusion, five ways are allowed in these two places: tas-
hīl with tathlīth, ibdāl with qaṣr and ibdāl with ṭūl.
214
TEXT:
ٍ‫ا‬٠‫ػداؿ ىك ىنػػػ‬ ‫ٍ ى‬ ‫ى ى ي ىٍ ى ى‬ ٍ ‫ى ٍ ى ى ٍ ى ٍ ى ى َّ ى ى‬
ً ‫ػػخ ٌ ًجػة ًلث‬ٛ‫دػظػةء أ‬ ‫ػة ًء أك‬ٙ‫اك أك َكٕػيػة ىكَكٕػصػ‬
‫ ي‬٠‫ ٌػةٕػ‬202
TRANSLATION:
Then (ibdāl into) a wāw, or (tas-hīl) like a yāʾ. And in the likes of (‫) ِم َن( امس َمب ٓ ِء َب ِو )ئْـ ِخيَا‬
and ‫جَضَ ب ٓ ُء َبه َْت‬, then ibdāl is preserved.

COMMENTARY:
When the first hamzah is maḍmūmah and the second maksūrah, then two ways are
allowed: ibdāl will be made into a wāw (‫ )فَـامْ َؼو ُاو‬or tas-hīl between a hamzah and a yāʾ
(‫)كمْـَِـا‬.
َ

When the first hamzah is maksūrah and followed by a hamzah maftūḥah e.g. ‫ِم َن امس َمب ٓ ِء‬
‫ َب ِو ئْـ ِخ َيا‬, or the first hamzah is maḍmūmah and followed by a hamzah maftūḥah e.g. ‫جَضَ ب ٓ ُء‬
‫ َبه َْت‬, then ibdāl will take place (‫ؼؼؼوا‬ ْ ‫ ;)فَ ِد ِـاَلتْـسَ الِ َو َؾ‬changing the hamzah to a yāʾ in the
former and into a wāw in the latter.
In the last two – out of the five – types i.e. a hamzah maftūḥāh followed by hamzah
maksūrah e.g. ‫ ُصَِسَ ب ٓ َء ا ْر‬or hamzah maftūḥah followed by hamzah maḍmūmah e.g. ‫َخب ٓ َء‬
ِ
‫بم ٌة‬, only tas-hīl will be made; between a hamzah and a yāʾ in the former and between
a hamzah and a wāw in the latter.

All the remaining Qurrāʾ not mentioned – Ibn ʿĀmir al-Shāmī, ʿĀṣim, Ḥamzah, al-
Kisāʾī, Rawḥ and Khalaf al-ʿĀshir – will read both hamzahs in this entire chapter with
taḥqīq.

215
 The Isolated Hamzah

The isolated hamzah is that hamzah which is not found next to another hamzah. It is
divided into two types: the hamzah sākinah and the hamzah mutaḥarrikah. The
hamzah sākinah is either the fāʾ kalimah, the ʿayn kalimah or the lām kalimah e.g.
َ ٌُ‫ ُم ْؤ ِم‬, ‫ا ِّذلئْ ُة‬, ‫ ِا ْك َص ْب‬. In this chapter, takhfīf in the hamzah sākinah is via ibdāl or ibdāl
‫ون‬
with idghām. Takhfīf in the hamzah mutaḥarrikah is via ibdāl, ḥadhf, ibdāl with
idghām and tas-hīl.

Ziyādāt al-Ṭayyibah:
Via the Ṭayyibah, Qālūn has ibdāl in ‫ َوامْ ُم ْؤث َ ِف َك َة َبُ َْوى‬and ‫وامْ ُم ْؤث َ ِف ََكث‬.َ Via the Shāṭibiyyah,
he had taḥqīq.

Warsh via al-Aṣbahānī makes ibdāl of the hamzah sākinah, whether it’s the fāʾ
kalimah, the ʿayn kalimah or the lām kalimah. He has five exceptions in nouns and
five exceptions in verbs. The five nouns are: ‫ انو ُّ ْؼؤمُؼؤ‬however it appears, ‫ َكْش‬however it
appears, ‫ َامص ْبش‬however it appears, ‫ تَبْش‬however it appears (will include ‫ )ام َحبْ َسبٓء‬and ‫ ِزئْ ًَا‬of
Sūrah Maryam . The five verbs are: ‫ حِ ئْت‬however it appears, derivatives of ‫هَـحبْ ُث‬
(‫هَـدّ ِْؼئ‬, ‫ َبهْـدِـئْؼُِم‬, ْ‫ ًُـ َيحب‬etc.), ‫( َُـِّ ِْؼئ‬will include ‫)ًُؼَِـِّ ِْؼئ‬, ‫( ث ُْؤ ِو ْي‬will include َِ ً‫ )ث ُْؤ ِو‬and that which
stems from ‫ ِا ْك َؼص ْب( كَ َص ْبث‬, ٍُ َ‫ كَ َص ْبَن‬etc.). Al-Aṣbahānī will read these words with taḥqīq.
Al-Aṣbahānī will agree with al-Azraq in making ibdāl in the hamzah maftūḥah after a
ḍammah, except in ‫ ; ُم َؤ ِ ّر ٌن‬he will read it with taḥqīq. Al-Aṣbahānī will differ with al-
Azraq in that he makes ibdāl in ‫فُ َؤاذ‬, however it appears. Al-Aṣbahānī will also make
ibdāl in ‫َنَ ِص ئَ َة‬, ‫ذ َِاس ئًا‬, and ‫ ُم ِو َئ ْت‬. He will also differ with al-Azraq and make taḥqīq in ‫ ِمئَل‬.
He furthermore differs with al-Azraq in ‫ِس ُء ِس َي َذ ٌت‬ ٓ ِ ً‫ اه َما ام‬of Sūrat al-Tawbah, reading it
ِ
with taḥqīq while al-Azraq has ibdāl.

216
Al-Aṣbahānī will make ibdāl in ‫ ِتبَ ِ ّي‬without another option when it comes with a fāʾ
ٍ ‫فَـ ِحبَ ِ ّي َح ِس‬, and he has an option of ibdāl or taḥqīq when it appears
i.e. ‫ فَـ ِحبَ ِ ّي‬e.g. ‫ًر‬
without a fāʾ e.g. ‫وث‬ ُ ‫ ِتبَ ٍِ ّ ُ ُمك امْ َم ْف ُذ‬.
ُ ‫ ِتبَ ِ ّي َب ْز ٍط ث َ ُم‬, ‫ون‬
In ‫ َب َز َءًْ َت‬, however it appears, he will only have tas-hīl while al-Azraq has tas-hīl as well
as ibdāl.
Al-Aṣbahānī will also make tas-hīl in the following:
1) ‫ْاظـ َمـبَن‬
This comes in two places: ‫ ْاظ َمبَه ُّؼوا تِؼَِا‬of Sūrah Yūnus : 7 and َِ ‫ ْاظ َمبَن ِت‬of Sūrat al-
Ḥajj: 11.
2) ‫ – َو َنـــبَ ْن‬however it comes as: mukhaffafah or mushaddadah e.g. ‫كَهؼُِم‬,َ ‫كه َم‬, َ َ ‫كه َما‬,
ََ
َُ ‫كه‬,َ َ ‫وٍْ ََكَن‬,َ َُ ‫وٍْ ََكَه‬,َ ‫ك ْن م َ ْم ًَوْ َحثُوا‬,
َ َ ‫ َ َك ْن م َ ْم ٍَ ُك ْن‬, ‫ َ َك ْن م َ ْم ثَل َْن‬etc.
3) ‫ْـت‬ َ ‫ – َبفَـبَه‬tash-hīl in the second hamzah of: ‫ َبفَـبَه َْت‬, ‫ َبفَـبَهْـ ُذـم‬etc.
4) ‫ – َبفَـبَ ِم ْؼن‬tas-hīl in the second hamzah of: ‫ َبفَـبَ ِم َن‬, ‫ َبفَـبَ ِمٌُوا‬, ‫ َبفَـبَ ِمٌْ ُذـم‬etc.
5) ‫ـــل ْن‬ َ َ ‫ – َ َِل ْم‬tas-hīl in the second hamzah.
6) ‫ َبفَـبَ ْظ َفا ُنـم‬of Sūrat al-Isrāʾ – tas-hīl of the second hamzah.153
7) ‫ َز َبًْ ُذؼِ ُْـم‬in ‫ َز َبًْـ ُذؼُِم ِِل َساخِ ِس ٍَن‬of Sūrah Yūsuf : 4
8) ‫ َزبَُٓــا َِبمْلَ َؼع ْط‬in ‫ َز َءاَُا ثَؼِْـذَ ُّؼز‬of Sūrat al-Qaṣaṣ: 31.
9) َُ ‫ مَـمـا َز َبثْــ‬in َُ ‫ فَوَما َز َبثْ َُ َح ِسخَ ْذ‬of Sūrat al-Naml: 44 (‫)امٌـ ْمـ َل‬.
10) ‫ َو َزب ٓ ٍَ امٌـ ْمـ َل‬in ٍُ َ‫ فَوَما َز َءا ٍُ ُم ْس خَ ِل ًّؼصا ِؾ ْيس‬of Sūrat al-Naml: 40.
11) ‫ َز َبًْذَؼِ ُْم‬in ‫ َوا َرا َز َبًْـذَؼُِم ثُ ْـجِ ُح َم َب ْح َسا ُمُِم‬of Sūrat al-Munāfiqūn: 4.
ِ
12) ‫ــت‬ ُ ًْ‫ َز َب‬in ‫َش َن ْو َن ًحا‬َ َ ‫ َز َبًْ ُت َب َحسَ ؾ‬of Sūrah Yūsuf : 4.
13) ‫ ثَــبَر َن‬in ‫ ثَبَر َن َزت ُّ َم‬of Sūrat al-Aʿrāf: 168.
14) ‫ ثَبَر َن َزت ُّ ُـمك‬of Sūrah Ibrāhīm : 167.
In Sūrah Ibrāhīm : 167, he has difference of opinion: allowing both tas-hīl and
taḥqīq.

153
This will exclude ‫ َو َب ْظفا ُنـم‬of Sūrat al-Zukhruf: 16.
217
Via the Shāṭibiyyah, Dūrī al-Baṣrī had taḥqīq in the hamzah sākinah. Via the
Ṭayyibah, he has ibdāl in all those hamzahs that al-Sūsī commonly makes ibdāl in.
Via the Shāṭibiyyah, al-Sūsī had ibdāl in the hamzah sākinahs. Via the Ṭayyibah, he
has taḥqīq as well.

Abū Jaʿfar has iṭḥ-hār in ‫ َُ ِيِ ٓـئًا َمؼ ِصً ٓـئًا‬in Sūrat al-Nisāʾ, in ‫ تَؼ ِص ٓي ٌء‬and ‫ون‬
َ ‫ تَؼ ِصً ٓـ ُئ‬via the Durrah.
Via the Ṭayyibah, he has idghām in these four words.
Abū Jaʿfar has idghām in ‫ َنؼَِ َْئَ ِة امع ْ ِـْي‬of Sūrah Āl ʿImrān and Sūrat al-Māʾidah via the
Durrah. Via the Ṭayyibah, he has iṭḥ-hār here.

Via the Durrah, Abū Jaʿfar had ibdāl in ‫ هَـدِّـئْـيَا تِـ َخبْ ِو ِ ًِل‬of Sūrah Yūsuf . Via the
Ṭayyibah, he has taḥqīq as well.
Via the Durrah, Ibn Wardān had taḥqīq in ُ‫ًُؼ َؤًِّـس‬. Via the Ṭayyibah, ibdāl is also
allowed for him i.e. ُ‫ً ُ َؼوًِّـس‬.

TEXT:
‫ٍى ٍ ى ٍ ى ٍ ى ى‬ ‫ ش ى‬،ًٍٖ‫يخ‬ ‫ى‬ ٍ ٍ‫ى‬ َّ ‫ ى ي‬203
‫ػز ى‬ٍٙ ٞ‫ػٔ ى‬
‫ػر ْذا‬
ً ٘‫ال‬ ‫ك‬ ً‫ـ‬‫ػز‬‫اْل‬ ‫م‬ ‫ذ‬
ً ‫ل‬٠ ً ‫و‬ ‫ا‬ ‫ذ‬ ‫ػ‬‫ظ‬ً ‫ؿ‬‫ػػد‬
ً ‫ث‬‫أ‬ ٚ‫ػ‬
‫و‬ ًْ ‫ة‬‫ش‬ ‫و‬ ‫كك‬
TRANSLATION:
Make ibdāl of every hamzah sākinah for Abū ʿAmr al-Baṣrī, with another option,
except (in) the jazm (apocopation) and amr (imperative command). Likewise, (do not
make ibdāl in)…

COMMENTARY:
The author starts discussing the hamzah sākinah.

Abū ʿAmr al-Baṣrī (‫ ) ِحـ َشا‬will make ibdāl (‫ ) َبتْــ ِس ْل‬in every hamzah sākinah
(‫ ) َو ُنـل َ ُْهؼ ٍز َسا ِن ٍؼن‬with an option of no ibdāl as well (‫) ُذوْ ٍف‬, whether the hamzah is

218
placed as the first radical letter of a trilateral word (fāʾ kalimah), the second radical
letter (ʿayn kalimah) or the third radical letter (lām kalimah).
In what follows, some exceptions are mentioned. The first exception is that the sukūn
should not be because of jazm (‫) ِس َوى ِري امْ َج ْؼز ِم‬. This takes place in six words:
1) ‫ ه ًَ ْ َسبَُْا‬of Sūrat al-Baqarah: 106.
2) ‫ – ج َ ُس ْؤ‬it comes in three places:
i. ‫ ج َ ُس ْؤ ُه‬in Sūrah Āl ʿImrān: 120 and Sūrat al-Tawbah: 50.
ii. ‫ ج َ ُس ْؤ َُك‬in Sūrat al-Māʾidah: 101.
3) ْ‫ – ٌَضَ ب‬in 10 places:
i. ‫ ا ْن ٌَضَ بْ ًُ ْش ُِ ْح ُمك‬in Sūrat al-Nisāʾ: 133, Sūrat al-Anʿām: 133, Sūrah Ibrāhīm
ِ
: 19 and Sūrah Fāṭir: 16.
ii. ْ‫للا ًُضْ ِو ْ ُل َو َم ْن ٌَضَ ب‬ ُ ‫ َم ْن ٌَضَ ا‬in Sūrat al-Anʿām: 50. (Both places in this
ِ
verse).
iii. ْ‫ ا ْن ٌَضَ بْ ٍَ ْص َ ْح ُ ْمك َب ْو ا ْن ٌَضَ ب‬in Sūrat al-Isrāʾ: 54.
ِ ِ
iv. ‫للا ًَؼ ْر ِت‬ ُ ‫ فَا ْن ٌَضَ ا‬in Sūrat al-Shūrā: 24.
ِ ِ
v. ‫ ا ْن ٌَضَ بْ ٌ ُْس ِك ِن ّ ِامص َي‬of Sūrat al-Shūrā: 33.
ِ
4) ْ‫ – وَضَ ب‬in three places:
i. ‫ ا ْن وضَ بْ هُـٌَ ّ ِؼز ْل‬in Sūrat al-Shuʿarāʾ: 129.
ِ
ii. ‫ ا ْن وضَ بْ هَؼر ِْس ْف‬in Sūrah Sabaʾ: 9.
ِ
iii. ‫ َوا ْن وَضَ بْ ه ُـلْؼ ِص ْق‬in Sūrah Yāsīn: 43.
ِ
5) ‫ وًُؼَِِّ ِْؼئ مَ ُمك‬of Sūrat al-Kahf: 16.
6) ْ‫ َب ْم م َ ْم ًُـٌَـدـب‬of Sūrat al-Najm: 36.

The second exception is that sukūn should not be due to an amr (‫)وا َِل ْمؼ ِص‬.
َ This comes
in 11 places:
1) ‫ َبهْـدِـئْؼُِم‬of Sūrat al-Baqarah: 33.
2) ‫ هَد ِّــئْـيَا‬of Sūrah Yūsuf : 36.
3) ‫ هَـدّ ِْؼئ ِؾ َحا ِذي‬of Sūrat al-Ḥijr: 49.
219
 4) ‫ َوهَـدِّـئْؼُِم َؾ ْن‬of Sūrat al-Ḥijr: 51.
5) ‫ هَـدِّـئْؼُِم َبن‬of Sūrat al-Qamar: 28.
6) َُ ‫ َب ْزحِ ـئْـ‬of Sūrat al-Aʿrāf: 111.
7) َُ ‫ َب ْزحِ ـئْـ‬of Sūrat al-Shuʿarāʾ: 36.
8) ‫ َوَُـِّ ِْؼئ مَـيَا‬of Sūrat al-Kahf: 10.
9) ‫ ِا ْك َص ْب ِن َخات َ َم‬of Sūrat al-Isrāʾ: 14.
10) ‫ ِا ْك َص ْب ث ِْس ِم َزت ّ َِم‬of Sūrat al-ʿAlaq: 1.
11) ‫ ِا ْك َص ْب َو َزت ُّ َم‬of Sūrat al-ʿAlaq: 3.

More exceptions are mentioned in the next line.

TEXT:
‫ى ٍ ى ى ي ٍ ى‬ ٍ ‫ى‬ ٍ ‫ي‬ ٍ ‫ٍ ىه‬
١‫ا ًء ال ٍز ىرؽ ارذىػٍػ‬٠‫يػ‬‫ال‬
ً ‫ل‬٠‫ػٔ ًشػ‬
‫ًٌه و‬ ‫ ي٘ػؤ ىغػدة ًراػينػة ىكدػؤ ًكم ىك ًٕػٍػػة‬204
TRANSLATION:
[Likewise, (do not make ibdāl in)] ‫ ُم ْؤ َظسَ ٌت‬, ‫ ِزئْـ ًَا‬and ‫وث ُْؼؤ ِوي‬.َ And in the fāʾ (kalimah) of
the verb, al-Azraq follows (Abū ʿAmr in making ibdāl), except (in) ‚‫( ‛اَل ًَؼوا ِء‬and its
ِ
derivatives).

COMMENTARY:
Abū ʿAmr al-Baṣrī will not make ibdāl in ‫ ُم ْؤ َظسَ ٌت‬of Sūrat al-Balad: 20 and Sūrat al-
Humazah: 8, ‫ ِزئْـ ًَا‬of Sūrah Maryam : 74, as well as ‫ َوث ُْؤ ِو ٓي ام َ َْ َم‬of Sūrat al-Aḥzāb: 51
ِ
and َِ ً‫ َوث ُْؤ ِو‬of Sūrat al-Maʿārij: 13. The last two places are intended by ‚‫ َ‛وث ُْؼؤ ِوي‬in the
line.

Warsh via al-Azraq (‫ ) َاَل ْس َز ُق ا ْكذَـ َفؼى‬will follow Abū ʿAmr al-Baṣrī in making ibdāl, but
154
only if the hamzah is the fāʾ kalimah of a word (‫ َ)و ِمـ َفا ِف ْـ ٍل‬e.g. ‫ون‬
َ ٌُ‫ً ُ ْؤ ِم‬, ‫ون‬
َ ٌُ‫ ُم ْؤ ِم‬, ‫ َو ْب ُم ْص‬etc.

154
A hamzah sākinah on the fāʾ kalimah may be identified by the following:
1) It comes after a hamzat al-waṣl e.g. ‫و ِمـ َلـب ٓ َءَنَ ائْ ِت‬,َ ‫ُث ائْـ ُخوا َظفًّا‬.ُ
220
Excluded from this precept for al-Azraq is making ibdāl in the derivatives of ‚‫‛اَل ًَؼوا ِء‬
ِ
(‫ ) ِس َؼوى اَل ًَؼوا ِء‬e.g. ‫وث ُْؤ ِوي‬,َ َِ ً‫وث ُْؤ ِو‬,َ ‫امـ َمبْ َوى‬, ‫ َمبْ َوىؼُِم‬, ‫ َمبْ َوى ُـمك‬, َُ ‫ َمبْ َوى‬, ‫فَبْ ُووا ا َل‬.
ِ ِ

TEXT:
‫إػػرأٍ يس راٍػينػة ثىػػػةسي‬ ‫ىي ٍي ن‬
َّ ‫ػؤا ىك‬ٕ‫كٕػؤ‬ ‫ي‬ ‫يٍ ى ن ى ى‬ ‫ى‬ ‫ى‬ ٍ ‫ ى ٍ ى‬205
‫ ٘فػٖػِػة ل ْػػػةس‬٢‫ًػ‬ٛ‫ػة‬ٟ‫كالغج‬
ً
TRANSLATION:
And (Warsh via) al-Aṣbahānī (will make ibdāl) unrestrictedly, except (in) ‫ـــاش‬ُ ‫ َن‬, ‫مُ ْؤمُ ًؤا‬,
َ ‫ ِزئْـًِـا‬and ‫ـــاش‬
‫امص ْبش‬, ُ َ ‫ت‬.

COMMENTARY:
Warsh via al-Aṣbahānī will make ibdāl unrestrictedly (‫ ) َوا َِل ْظَبَ َـا ِهؼي ُم ْعـوَـلًـا‬i.e. whether the
hamzah falls on the fāʾ kalimah, ʿayn kalimah or lām kalimah. However, there are five
nouns mentioned in this line which are exceptions i.e. he will not make ibdāl in them:
1) ‫ َكْش‬wherever it appears (‫ـــاش‬ ُ ‫) ََل َن‬
2) ‫ مُ ْؤمُ ًؤا‬wherever it appears (‫َ)ومُ ْؼؤمُؼ ًؤا‬
3) ‫ َامص ْبش‬wherever it appears (‫َ)وامؼؼص ْب ُش‬
4) ‫ َو ِزئْـ ًَا‬of Sūrah Maryam : 74 (‫ِ)زئْـًِـا‬
5) ‫تَبْش‬, ‫ ام َحبْش‬and ‫ام َحبْ َسب ٓء‬, wherever they appear (‫ـــاش‬
ُ َ ‫)ت‬

Additional exceptions are mentioned for al-Aṣbahānī in the next line.

TEXT:
‫ى ِّ ٍ ى ٍ ي ى ى ى ى ى ٍ ي‬ ‫ٍ ى ى ٍ ي‬ ٍ ‫ي‬
‫ػؤكم ىك ى٘ػة يىػض ي‬
‫ػيػئ ك ًصػبػخ ككػػذا ُػػػرأت‬ٞ ‫ػجػأت‬ٛ ٚ‫ء ً٘ػػ‬١‫ػ‬ ً ً ‫د‬
206

2) It comes after a mīm e.g. ‫ون‬ َ ٌُ‫امـ ُمؤْ ِم‬, ‫امـ ُمؤْ ثَ ِف َكة‬, ‫ َمبْ ُمون‬.
3) It comes after a fāʾ e.g. ‫فَبْثُوا‬, ‫فَبْ َرهُوا‬.
4) It comes after a wāw e.g. ‫و ْب ُم ْص‬,َ ‫و ْبثَ ِم ُصوا‬.َ
5) It comes after the yāʾ al-muḍāriʿ e.g. ‫ًَبْ ُ َُكوا‬, ‫ون‬ َ ‫ًَبْم َ ُم‬.
6) It comes after the tāʾ al-muḍāriʿ e.g. ‫ون‬ َ ‫ثَبْ ُ َُك‬, ‫ون‬
َ ‫ثَبْ ُم ُص‬.
7) It comes after the nūn al-muḍāriʿ e.g. ‫هَبثؼي‬, َ‫هُؤْ زِ ُؼصك‬. ِ ْ
221
TRANSLATION:
(Al-Aṣbahānī will also exclude) ‫ثُ ْؤ ِوي‬, and that which comes from ‫هَـحبْ ُث‬, from‫ َُـِّ ِْؼئ‬, from
‫ حِ ئ ُْت‬and likewise, from ‫كَ َص ْب ُث‬.

COMMENTARY:
In this line, five verbs are mentioned in which al-Aṣbahānī will not make ibdāl:
1) ‫ َوث ُْؤ ِوي‬and َِ ً‫)ث ُْؼؤ ِوي( َوث ُْؤ ِو‬
2) Derivatives of ‫ؼؼن هَـ َدـبْ ُث( هَـحبْ ُث‬ ْ ‫ ) َو َمـا ًَؼجِ ؼى ُء ِم‬e.g. ‫ه َدـبْث ُُـُكَا‬, ‫و َبهْ ِحئْؼُِم‬,َ ‫وهَـدِّـئْؼُِم‬,َ ْ‫َب ْم م َ ْم ًُـيَحب‬
3) ‫ َو َُِّ ِْؼئ‬and ‫)َُـِّ ِْؼئ( َوًُؼَِِّ ِْؼئ‬
4) Derivatives of ‫ْـت( حِ ئ ُْت‬ ُ ‫ َ)وحِ ـئ‬e.g. َ‫حِ ئْـ ُخ ُموَن‬, ‫حِ ئْيَ ُاَك‬
5) Derivatives of ‫ؼؼؼص ْب ُث( كَ َص ْب ُث‬ َ َ‫ ) َو َنــ َشا ك‬e.g. ‫ ِا ْك َص ْب‬, ٍُ َ‫كَ َص ْبَن‬
Al-Aṣbahānī will make ibdāl in all words besides these exceptions e.g. ‫امـ َمبْ َوى‬, ‫فَبْ ُووا ا َل‬,
ِ
‫صئْ َت‬,ِ ‫ ِتئْ َس‬, ‫ ج َ ُس ْؤ َُك‬etc.

TEXT:
ٍ ‫ي ٍ ى ى ى ٍ ٍ ي ٍ ى ى ِّ ٍ ي ى‬ ٍ ‫ىػة ىكٕى‬ٍٜ‫ىبِّب‬ٛ ً‫ػم يخٍٖػ‬ ٍ ‫ ى ي َّ ٍ ى‬207
‫ ٍٗ ًإذف‬ٟ‫ػ‬ ‫ػجػب‬ٛ‫ػٗ ك‬ٟ‫ ًجػبػ‬ٛ‫يػجػ ًِدؿ أ‬ ٚ‫ػػ‬ ً ٘ َ‫كالٓػٔ زًػ‬
TRANSLATION:
And (in) all (the previously-mentioned hamzah sākinahs) Abū Jaʿfar (has ibdāl
without another option), with an option in (‫ ;هَـدِّـ ْئ َيا ) ِت َخبْ ِو ِ ًِل‬he will then never make ibdāl
in ‫ َبهْدِـئْؼُِـ ْم‬and ‫هَـدِّـئْؼُِ ْم‬.

COMMENTARY:
By ‚‫( َ‛وام ُكـل‬in all), all the previously-mentioned hamzah sākinahs – including the
exceptions for Abū ʿAmr and al-Aṣbahānī – are intended. Abū Jaʿfar (‫ ) ِز ْؼق‬will make
ibdāl in all of them.

In ‫ هَـدِّـ ْئيَا ِتخَبْ ِو ِ ًِل‬of Sūrah Yūsuf , Abū Jaʿfar has an option of making ibdāl or not
(‫) ُذوْ ِـف ه َ ِحّئٌَْـا‬.

222
Abū Jaʿfar will not make ibdāl in ‫ َبهْـدِـئْؼُِم ِتبَ ْ ََسبٓئِؼِِم‬of Sūrat al-Baqarah: 33 and ‫ َوهَـدِّـئْؼُِ ْم‬of
Sūrat al-Ḥijr: 51 and Sūrat al-Qamar: 28 (‫) َوم َ ْن ًُـ ْدـ ِس َل َبهْدِـئْؼُِـ ْم َوهَـدِّـئْؼُِ ْم ا َر ْن‬.
ِ

TEXT:
ٍ ‫ػؤ ىغ‬ ‫ الٖ ٍؤٕي ي‬،‫ ىر ىكل‬ٝ‫ػت ىصةجي‬
‫الاٍ ي‬
ِّ ‫ى‬ ٍ ‫ٍي‬ ‫يٍى‬ ‫ى ى‬
‫ػػر‬ ً ً ‫ك‬ ‫ػً ثىػ ٍر‬
ً ٖ‫ػّ ثًةْلػ‬‫ مؤد ًٍ و‬٢‫ ىكاٌػَ ًٌػ‬208
TRANSLATION:
Qālūn agrees (with those who apply ibdāl) in ‫ ُم ْؤث َ ِف ٍـم‬with an option (of taḥqīq as well).
In ‫ ا ِّذلئْـة‬Warsh via al-Azraq, al-Kisāʾī and Khalaf al-ʿĀshir (will make ibdāl). In ‫انو ُّ ْؤمُؼؤ‬,
Shuʿbah (will make ibdāl).

COMMENTARY:
From this line the author starts mentioning all those places in which other Qurrāʾ will
agree in making ibdāl in certain select words. They are seven words altogether,
mentioned in the next two lines.

‫ ُم ْؤث َ ِف ٍـم‬refers ‫ َوامْ ُم ْؤث َ ِف َك َة‬of Sūrat al-Najm: 53 and ‫ َوامْ ُم ْؤث َ ِف ََك ِث‬of Sūrat al-Tawbah: 53. In this
word, Qālūn (‫ )ت َ ْؼص‬will have ibdāl with an option of reading without ibdāl as well
(‫)َبمْرُـوْ ِـف‬.ِ

In ‫ ا ِّذلئْـة‬which comes three times in Sūrah Yūsuf : 13, 14 and 17, Warsh via al-
Azraq (َِ ‫) َخا ِهِـ‬155, al-Kisāʾī and Khalaf al-ʿĀshir (‫ َ)ز َوى‬will make ibdāl.

In ‫انو ُّ ْؤمُؼؤ‬, Shuʿbah (‫ َ)ظ ْؼؼص‬will make ibdāl in the first hamzah i.e. the hamzah sākinah of
this word.

TEXT:
ًّ ‫ي‬
ٍ ٖ‫ زىػػةك ي٘ػ‬ٝ‫ راٍػينة ثػػ‬،‫ىػة‬ٜ‫ػَل ىث‬ َّ ‫ى ٍ ى ٍ ي ٍ ي ٍ ى ى‬
ٍ ‫ػةدى‬
ٗ‫ػ‬ ً ‫و‬ ً ً ً ْ ٗ‫ػ‬ ً ٌ ‫ ىكرؤيػة‬،‫ػر صػػد‬
‫كبًبػس ثًب و‬
209
155
Note that Warsh via al-Aṣbahānī will have ibdāl in ‫ ِّاذلئْـة‬based on the rules explained for him before.
223
TRANSLATION:
In ‫ ِتئ َْـس‬and ‫ ِتئْؼ ٍص‬, Warsh via al-Azraq (will make ibdāl). In ‫( ُزؤْ ًَــا‬make ibdāl), then apply
idghām – in all of them – for Abū Jaʿfar; and in ‫زئْـ ًَا‬,ِ Qālūn, Abū Jaʿfar and Ibn
Dhakwān (have the same i.e. ibdāl followed by idghām).

COMMENTARY:
In ‫ – ِتئ َْـس‬wherever it appears – and ‫ ِتئْؼ ٍص‬of Sūrat al-Ḥajj: 45, Warsh via al-Azraq ( ْ‫) ُحــس‬
will make ibdāl.156

By ‚‫( ‛ ُن ًّـل‬all), is meant wherever it may appear, whether maʿrifah or nakirah.

In ‫زؤْ ًَــا‬,ُ wherever it appears – whether maʿrifah or nakirah (‫ – ) ُن ًّـل‬Abū Jaʿfar (‫ )ز ٌََـا‬will
make ibdāl. Subsequent to the ibdāl, the wāw will be changed into a yāʾ, and idghām
made of the changed yāʾ into the yāʾ following it. This is alluded to by ‚‫ ‛فَـاذ ِقـ ْم‬in the
line. Thus, one would read one yāʾ mushaddadah i.e. ‫زًـا‬.ُ 157

In ‫ َبزَـازًـا َو ِزئْـ ًَا‬of Sūrah Maryam : 74, Qālūn (َِ ‫)تِــ‬, Abū Jaʿfar (‫ )زَــا ٍو‬and Ibn Dhakwān
(‫ ) ُمـ ِو ْـم‬will make ibdāl into a yāʾ sākinah, thereafter idghām of the changed yāʾ into the
yāʾ following it. It will therefore be read as one yāʾ mushaddadah i.e. ‫و ِزًًّـا‬.َ

The remaining Qurrāʾ will read these words with a hamzah.

TEXT:
‫ج ى٘أ ٍ يص ى‬٠‫ػ‬
‫ةى‬ٙ‫ىػ‬ٛ ‫ج‬٠‫ػ‬ ‫ يىأ ٍ يص ى‬،‫ؽبٍػ ىزل ىد ىرل‬ ‫ة‬ٙ‫ػ‬ ٍ ‫ز ىن‬ٍٙ ٟ‫ػد هة ثةل ٍ ى‬
‫ ظ ى‬١‫ ٌىػذنػ‬ٚ‫ػ‬ ‫يٍ ى ى‬
‫مؤغ‬ 210
ً ً ً ً

156
ِّ in spite of them not being the fāʾ al-kalimah.
Thus, Warsh via al-Azraq will have ibdāl in ‫ ِتئ َْـس‬, ‫ ِتئْؼ ٍص‬and ‫اذلئْـة‬,
157
This is different to the ibdāl made by Abū ʿAmr al-Baṣrī and Warsh via al-Aṣbahānī in this word, because they
have ibdāl without the changing of the wāw into a yāʾ (qalb) and without the idghām. Note that in ‫ ثُؤْ وِي‬and َِ ًِ‫َوثُؤْ و‬
Abū Jaʿfar will only have ibdāl without qalb and idghām.
224
TRANSLATION:
(In) ‫ ُم ْؤ َظـسَ ٌت‬, Ḥafṣ, Ḥamzah, Khalaf al-ʿĀshir, Abū ʿAmr al-Baṣrī and Yaʿqūb (will read)
with a hamzah. (In) ‫ ِضئْؼ َزى‬, Ibn Kathīr (will read with a hamzah). (In) ‫ؼوح‬َ ‫ ًَبْ ُح‬and ‫ؼوح‬
َ ‫َمبْ ُح‬
ʿĀṣim (will read with a hamzah).

COMMENTARY:
In ‫ ُم ْؤ َظـسَ ٌت‬of Sūrat al-Balad and Sūrat al-Humazah, Ḥafṣ (‫) َؾ ْؼن‬, Ḥamzah and Khalaf al-
ʿĀshir (‫)فَـذًؼى‬, Abū ʿAmr al-Baṣrī and Yaʿqūb (‫ ) ِحـ َما‬will read with a hamzah. The
remaining Qurrāʾ will read with ibdāl here.

In ‫ ِضئْ َؼزى‬of Sūrat al-Najm: 22, Ibn Kathīr al-Makkī (‫ ) َذ َزى‬will read with a hamzah. The
remaining Qurrāʾ will read with ibdāl i.e. ‫ض ِْ َؼزى‬.ِ

َ ‫ َمبْ ُح‬of Sūrat al-Kahf: 94 and Sūrat al-Anbiyāʾ : 96,

َ ‫ ًَبْ ُح‬and ‫ؼوح‬
ʿĀṣim (‫ )هَـ َما‬will read ‫ؼوح‬
with a hamzah. The remaining Qurrāʾ will read with ibdāl.

TEXT:
‫ي ٍ ٍ ي ى ِّ ٍ ي ٍ ي ي ٍ ى ي ٍ ى ي‬ ‫ ى ٍ ى ى ٍ ى ٍ ي ى ِّ ٍ ى ٍ ي‬211
‫ كيػجدؿ‬،‫ يؤيػد خٖػً خذ‬،َ‫صػد زًػ‬ ‫ا‬٠‫ يػػؤدق أث ًدٕػ‬٠‫ػ‬
ً ‫ َن‬ٚ‫كإٍػةء ً٘ػ‬
TRANSLATION:
Make ibdāl of the fāʾ (al-kalimah) for Warsh via al-Azraq and Abū Jaʿfar in the likes of
ٍْ ‫ًُؼؼ َؤ ِ ّذ‬. (In) ُ‫ًُؼ َؤًِّـس‬, Ibn Wardān has an option (of making ibdāl). And ibdāl will be
made…

COMMENTARY:
Once the author has ended his discussions regarding the hamzah sākinah, in this line
he starts discussing the hamzah mutaḥarrikah.

225
By ‚‫ـاء‬ َ ‫‛وامْ َف‬,
َ the author refers to that hamzah which is the fāʾ al-kalimah of the word.
Thus, that hamzah which is the ʿayn al-kalimah e.g. ‫ فُؼ َؤا ُذ‬or the lām al-kalimah e.g.
‫ ُنـ ُفؼ ًؤا‬is excluded.

Warsh via al-Azraq ( ْ‫ ) ُحـس‬and Abū Jaʿfar (‫ ) ِز ْؼق‬make ibdāl (‫ ) َبتْـ ِسمُؼوا‬of the fāʾ (al-kalimah)
in the likes of (‫ ًُؼؼ َؤ ِ ّذ ٍْ ) ِم ْؼن َ َْنؼ ِو‬i.e. a hamzah maftūḥah is changed into a wāw maftūḥah
since it is preceded by a ḍammah. The clause ‚in the likes of‛, will include ‫ًُؼ َؤا ِذ ُش‬, ُ‫ًُؼ َؤًِّـس‬,
‫ًُؼ َؤ ِم ّ ُـف‬, ‫ ُم َؤخ ًل‬, ‫ ُم َؤ ِ ّر ٌن‬, ‫فَوْ ُِؼ َؤ ِ ّذ‬, ‫امْ ُم َؤمـ َف ِة‬.

In ٍِ ‫ص‬
ِ ْ َ‫ ًُؼ َؤًِّـسُ ِتي‬of Sūrah Āl ʿImrān: 13, Ibn Wardān (‫ ) ُذ ْش‬has an option of making ibdāl
and without ibdāl (‫)ً ُ َؤ ًِ ّـسْ ُذوْ ُـف‬.

At the end of the line, the author says that ibdāl will be made. Those who make ibdāl
are mentioned in the next line.

TEXT:
َّ ‫ى ِّ ه ى ه‬ َّ ‫ى‬ ‫ٍ ي‬ ‫ ل ىَل ٍغجى ى‬212
‫ ىكأ ٍز ىرؽ ًٕػػػيىػػػػَل‬،‫ي٘ػػػػػػؤذف‬ ‫ ى٘ػػػم ٌػػػػؤا ود ًإل‬٢‫ًػ‬ٛ‫ػة‬ٟ‫ػ‬ ً
TRANSLATION:
[And ibdāl will be made] by al-Aṣbahānī (in all these previously-mentioned words),
along with ‫فُؼؼؼؼ َؤا ٍذ‬, except (in) ‫ ُمؼؼؼؼؼؼ َؤ ِ ّر ٌن‬. And al-Azraq (will make ibdāl) in ‫ ِمـئَـل‬.

COMMENTARY:
Warsh via al-Aṣbahānī will make ibdāl (‫ َ)وًُـ ْحسَ ُل‬in all these previously-mentioned words
i.e. the hamzah maftūḥāh which is the fāʾ al-kalimah followed by a ḍammah.

226
In addition to this, al-Aṣbahānī will also make ibdāl in ‫ فُؼؼؼؼ َؤا ٍذ‬wherever it appears.158
However, al-Aṣbahānī will not make ibdāl in ‫ )اَل ُمؼؼؼؼؼؼ َؤ ِ ّر ٌن( ُمؼؼؼؼؼؼ َؤ ِ ّر ٌن‬in Sūrat al-Aʿrāf: 44
ِ
and Sūrah Yūsuf : 70, in spite of it being the fāʾ al-kalimah.

Al-Azraq will make ibdāl in ‫ ِمـئَـل‬of Sūrat al-Baqarah: 150, Sūrat al-Nisāʾ: 165 and
Sūrat al-Ḥadīd: 29. This is a hamzah maftūḥah preceded by a kasrah; ibdāl will
therefore be made into a yāʾ maftūḥāh i.e. ‫ ِمـَِـل‬.

TEXT:
‫ٍ ى‬ ‫ى ي ى ٍ ى ٍ ى‬ ‫ٍيٍ ى‬ ِّ ‫ي ى‬ ‫ ى ى ى ٍ ي‬213
‫ ًراػػة‬ٝ‫ةـػبىػ‬ ً ‫ ىكخ‬ٝ‫ ًٌػبػ‬ٝ‫ثػةب ً٘ةاػ‬ ‫ػزاػة‬ ً ٟ‫م اشذ‬٠‫ػجػ‬ٛ ‫ػػرم‬ ً ُ ّ‫ًػبػ‬ٛ‫كطة‬
‫ٍ ى ى ى ى‬ ‫ى ٍ ىى‬ ٍ ٘‫ػػَل يؼ ى‬ ‫ى‬ ٍ ‫ ي ى ِّ ى ٍ ي‬214
‫ةشػيىػة‬
ً ‫ ُػػةل خ‬٠‫ػ‬ٞ‫ ىك‬٢‫ًػ‬ٛ‫ة‬ٟ‫ىكالغج‬ ‫ ًـػيىػة‬٠‫ػ‬ ‫ زػػت ىك ًخ‬ٚ‫ػ‬ ‫حجفػب‬
TRANSLATION:
ْ the derivatives of ‫ ِمائ َ َة‬, ‫ ِفـئَ ٌة‬, ‫;ذَا ِظئَ ٍة‬
Abū Jaʿfar will make ibdāl in ‫صَ ا ِهـئَ َم‬, ‫كُؼ ِص َئ‬, ‫هُـدَ ِّؼو َئ‬, ‫;اس ِتُ ْؼ ِز َئ‬
(in) ‫زئَــا‬,ِ ‫ً ُ َح ِّعـئَ ْؼن‬, with an option (of ibdāl in) ‫ َم ْؼو ِظـئًا‬. Al-Aṣbahānī with him (Abū Jaʿfar)
both relate (ibdāl in) ‫…ذ َِاسـئًـا‬

COMMENTARY:
Abū Jaʿfar (‫ــة‬ ْ ُ‫ )ز‬will make ibdāl in nine words:
1) ‫ صَ ا ِهـئَ َم‬of Sūrat al-Kawthar: 3.
2) ‫ كُؼ ِص َئ‬of Sūrat al-Aʿrāf: 204 and Sūrat al-Inshiqāq: 21.
3) ‫ )هُـ َد ِّؼوي( م َ ُي َح ِّوئَـٌؼُِم‬of Sūrat al-Naḥl: 41 and Sūrat al-ʿAnkabūt: 58.
4) ‫)اس ِتُ ْؼ ِزئَـا( ْاس ُذؼِْؼ ِز َئ‬ ْ of Sūrat al-Anʿām: 10, Sūrat al-Raʿd: 32 and Sūrat al-Anbiyāʾ
: 41.
5) ‫ ِمائ َ َة‬and its derivatives i.e. ‫ـْي‬ ِ ْ َ‫ـاة ِمائَـ َْ( ِمائَـذ‬
ُ َ ‫ )ت‬wherever they come.
6) ‫ ِفـئَ ٌة‬and its derivatives i.e. ‫ـاة ِمائَـ َْ ِفـئَـ َْ( فَـئَـ َخ ْ ِْي‬ ُ َ ‫ )ت‬wherever they come.
7) ‫ ذَا ِظئَ ٍة‬and its derivatives i.e. ‫ـاة ِمائَـ َْ ِفـئَـ َْ َوذَا ِظـئَـ َْ( اخلَا ِظئَ ِة‬ ُ َ ‫)ت‬.
158
It comes as َ‫ فُؼ َؤاذَك‬in Sūrah Hūd : 120 and Sūrat al-Furqān: 32, as ‫ ام ُفؼ َؤا َذ‬in Sūrat al-Isrāʾ: 36, as ‫ فُؼ َؤا ُذ‬in Sūrat
al-Qaṣaṣ: 10 and ‫ ام ُفؼ َؤا ُذ‬in Sūrat al-Najm: 11. It is the ʿayn al-kalimah, stemming from ‫فَبَ َذ‬.
227
 8) ‫ ِزئَب ٓ َء‬of Sūrat al-Baqarah: 264, Sūrat al-Nisāʾ: 38 and Sūrat al-Anfal: 47 (‫)زئَــا‬.
ِ
9) ‫ مَـ ُِـ َد ِّؼعـئَؼن‬of Sūrat al-Nisāʾ: 72 (‫)ً ُ َح ِّعـئَ ْؼن‬.
In these nine words there is no difference of opinion that Abū Jaʿfar will make ibdāl of
the hamzah maftūḥah into a yāʾ maftūḥah due to the kasrah before it.

In ‫ َم ْو ِظئًا‬of Sūrat al-Tawbah: 120, Abū Jaʿfar (‫ــة‬ ْ ُ‫ )ز‬will have ibdāl with an option of
reading without ibdāl as well (‫) َو ِدــ َل ُف َم ْؼو ِظـَِـا‬.

‫( َوُ َْؼو‬and him) in the second part of the line refers to Abū Jaʿfar.
Warsh via al-Aṣbahānī (‫ َ)و َاَل ْظَبَ َا ِهؼي‬and Abū Jaʿfar (‫ َ)وُ َْؼو‬have ibdāl in three words; one
of them is mentioned in this line, the other two at the beginning of the next line. This
first word is ‫ ذ َِاس ئًا‬of Sūrat al-Mulk: 4 (‫)ذ َِاسـَِـا‬.

TEXT:
ٍ‫ ثػػأىم‬ٝ‫ػ‬
‫ى ي ٍ ي ي‬ ٍ ‫ى ي‬ ‫ٍى‬ ٍ ‫ى‬ ‫ى ٍ ىى ى ى‬ ‫ى‬ ‫ي‬
ً ٍ‫ػ‬ ٖ ‫خ‬ ‫ك‬ ً‫ػ‬
‫و‬ ٖ ‫خ‬ ‫ػػَل‬ً ‫ث‬ ‫ػة‬ٍ ٕ‫ة‬ً ‫ث‬ ‫م‬ ‫ػػأ‬‫ػػج‬ ً ٛ‫ ىك‬٢‫ ٘ػ ًٖػػ‬215
ً ٌ ‫ كزاد‬،ٝ‫ػةطػيػ‬
TRANSLATION:
[Al-Aṣbahānī and Abū Jaʿfar both relate ibdāl in] ‫ ُمـ ِوؼؼ َئ‬and َْ َ‫ـاصـئ‬
ِ َ ‫ه‬. He (al-Aṣbahānī)
adds (ibdāl) without an option (in) ‫ فَــدِــبَ ْي‬with a fāʾ, and with an option (in) ‫تِــبَ ْي‬
(without a fāʾ).

COMMENTARY:
The second word in which both al-Aṣbahānī and Abū Jaʿfar have ibdāl in is ‫ ُم ِوـئَ ْت‬of
Sūrat al-Jinn: 8 (‫) ُمـ ِوؼؼي‬, and the third word in which they have ibdāl in is ِ‫َنَ ِص ئَ َة ام َْل‬
ِ َ ‫)وه‬.
(َْ ‫ـاصـَِـ‬ َ

Additionally, al-Aṣbahānī will have ibdāl without another option in ‫ فَــدِــبَ ْي‬when it
comes with a fāʾ (‫ ) َِبمْ َفـا ت َِــل ُذوْ ٍـف‬e.g. ‫ِـم‬
َ ّ ‫فَ ِدبَ ِ ّي َء َاِل ٓ ِء َزت‬, ‫فَ ِدبَ ِ ّي َء َاِل ٓ ِء َزتِّـ ُكـ َما‬. However, if it appears

228
without a fāʾ, then al-Aṣbahānī will have an option between making ibdāl and reading
without ibdāl as well (‫ ) َو ُذوْـ ُفـ َُ تِــبَ ْي‬e.g. ‫وث‬ َ ‫ ِتبَ ٍِّ ُ ُمك امْ َم ْف ُذ‬.
ُ ‫ ِتبَ ِ ّي َب ْز ٍط ث َ ُم‬, ‫ون‬

The remaining Qurrāʾ will read without ibdāl in all these words.

TEXT:
ٍ ‫ي ٍ ى ى ىٍ ى ى ى ٍ ىٍ ى ى‬ ٍ‫ى‬ ‫ٍ ى ى َّ ى‬ ِّ ‫ ى ى ٍ ي ى‬216
‫ ل٘ػػػلف‬ٚ‫ػ‬ ً٘ ‫ػخ ٌػأ‬ٛ‫أخػػرل ٌػأ‬ ‫ػأف ىككػػػػأف‬ٙ‫ػ‬ ‫ػٔ اـ‬ ً ‫ ش‬ٝ‫ػ‬ٜ‫كنػ‬
ٟ‫ػ‬
ٍ ‫ػٔ ىخ‬ ‫ى َّ ى ى ٍ ي ى ى ى َّ ٍ ى‬ ‫ػػة ثةٍٕ ىِ ى‬ٞ‫آ‬ ‫ ى ٍ ى ى ى ٍ ي ي ٍ ى ى‬217
‫ػػػع‬ ٙ‫ كرآق انلػ‬ٝ‫ػة رأدػػ‬ٙ‫ٕػ‬ ‫ػػ ٍع‬ ً ‫ػٗ ر‬ٟ‫أغٍػة رأحذػ‬
‫ى ى َّ ى ى ٍ ى ى ى ٍ ي ٍ ى‬ ‫ٍ ىىٍ ي ي ي ى‬ ٍ ‫ ى ى ٍ ى ي ٍ ي‬218
‫ػد اخذيػ ًٍٖػة‬ ‫ؼ ثػه‬ ًِ ‫دػػأذف النػػرا‬ ‫شػٍػة‬٠ ‫ػضػت رأيػػخ ي‬ ً ‫ٗ ت‬ٟ‫رأحذػ‬
‫ه‬
TRANSLATION:
And from him (al-Aṣbahānī) apply tas-hīl (in) ‫اظـ َمـبَن‬, ْ ‫و َنـــبَ ْن‬,َ the second hamzah of
َ َ ‫ َ َِل ْم‬and ‫ َب ْظ َفـا‬, (in) ‫ز َبًْـ ُذؼِ ُْـم‬,َ ‫ َزبَُٓــا‬in (Sūrat) al-Qaṣaṣ, َُ ‫ مَـمـا َز َبثْــ‬and ٍَ ٓ ‫ َزب‬of
َ ‫فَـبَه‬, ‫فَـبَ ِم ْؼن‬, ‫ـــل ْن‬
‫ْـت‬
(Sūrat) al-Naml – specify (these places) – (in) ‫ـة‬ ْ ِ‫ َز َبًْذَؼُِ ْم ثُ ْـؼج‬, ‫ــت‬
ُ ًْ‫ َز َب‬of (Sūrah) Yūsuf, ‫ثَــبَر َن‬
of (Sūrat) al-Aʿrāf, and (in the one) thereafter there is difference of opinion.

COMMENTARY:
After mentioning ibdāl, the author now starts discussing tas-hīl.

َُ ‫ َو َؾـٌْـ‬in the verse refers to al-Aṣbahānī. He will have tas-hīl in the following words:
1) ‫ْاظـ َمـبَن‬
This comes in two places: ‫ ْاظ َمبَهُّؼوا تِؼَِا‬of Sūrah Yūnus : 7 and َِ ‫ ْاظ َمبَن ِت‬of Sūrat al-
Ḥajj: 11.
2) ‫ – َو َنـــبَ ْن‬however it comes as: mukhaffafah or mushaddadah e.g. ‫كَهؼُِم‬,َ ‫كه َم‬, َ َ ‫كه َما‬,
ََ
َ َ ‫و ٍْ َ ََكن‬,َ َُ ‫و ٍْ َ ََكه‬,َ ‫ك ْن م َ ْم ًَوْ َحثُوا‬,
َُ ‫كه‬, َ َ ‫ك ْن م َ ْم ٍَ ُك ْن‬,
َ َ ‫ َ َك ْن م َ ْم ثَل َْن‬etc.
3) ‫ْـت‬ َ ‫ – ُاد َْؼؼصى فَـبَه‬tash-hīl in the second hamzah of:
‫ َبفَـبَه َْت‬, ‫ َبفَـبَهْـ ُذـم‬etc.
4) ‫ – فَـبَ ِم ْؼن‬tas-hīl in the second hamzah of:
‫ َبفَـبَ ِم َن‬, ‫ َبفَـبَ ِمٌُوا‬, ‫ َبفَـبَ ِمٌْ ُذـم‬etc.
229
 5) ‫ـــل ْن‬ َ َ ‫ – َ َِل ْم‬tas-hīl in the second hamzah.
This comes in Sūrat al-Aʿrāf: 14, Sūrah Hūd : 119, Sūrat al-Sajdah: 13 and
Sūrah Ṣād: 85.
6) ‫ – َب ْظ َفـا‬tas-hīl of the second hamzah of:
‫ َبفَـبَ ْظ َفا ُنـم‬of Sūrat al-Isrāʾ: 40.159
7) ‫َز َبًْ ُذؼِ ُْـم‬
‫ َز َبًْـ ُذؼُِم ِِل َساخِ ِس ٍَن‬of Sūrah Yūsuf : 4
8) ‫َزبَُٓــا َِبمْلَ َؼع ْط‬
‫ َز َءاَُا ثَؼِْـذَ ُّؼز‬of Sūrat al-Qaṣaṣ: 31.
9) َُ ‫مَـمـا َز َبثْــ‬
َُ ‫ فَوَما َز َبثْ َُ َح ِسخَ ْذ‬of Sūrat al-Naml: 44 (‫)امٌـ ْمـ َل‬.
10) ‫َو َزب ٓ ٍَ امٌـ ْمـ َل‬
ٍُ َ‫ فَوَما َز َءا ٍُ ُم ْس َخ ِل ًّؼصا ِؾ ْيس‬of Sūrat al-Naml: 40.
By ‚‫َؼؼط‬
ْ ‫ ‛د‬in the verse, the author specifies these places particularly.
11) ‫ـة‬ ْ ِ‫َز َبًْذَؼِ ُْم ثُ ْـؼج‬
This comes in Sūrat al-Munāfiqūn: 4 i.e. ‫ َوا َرا َز َبًْـذَؼُِم ثُ ْـجِ ُح َم َب ْح َسا ُمُِم‬. By adding
ِ
‚‫ـة‬ ْ ِ‫‛ثُ ْـؼج‬, other places like ‫ ا َرا َز َبًْـذَؼُِم َح ِس ْدـذَؼُِم‬of Sūrat al-Insān: 19, are excluded.
ِ
12) ‫وسـ َفـا‬ ُ ًْ‫َز َب‬
ُ ُ ً ‫ــت‬
َ َ ‫ َز َبًْ ُت َب َحسَ ؾ‬of Sūrah Yūsuf : 4.
‫َش َن ْو َن ًحا‬
13) ‫ثَــبَر َن ا َِلؾْؼؼص َا َف‬
‫ ثَبَر َن َزت ُّ َم‬of Sūrat al-Aʿrāf: 168.
14) ‫تَـ ْــسُ ا ْد ُذـ ِوـ َفـا‬
This refers to ‫ ثَبَر َن َزت ُّ ُـمك‬of Sūrah Ibrāhīm : 167. In this place there is difference
of opinion for al-Aṣbahānī: some make tas-hīl while others make taḥqīq.

159
This will exclude ‫ َو َب ْظفا ُنـم‬of Sūrat al-Zukhruf: 16.
230
TEXT:
ٍ ‫ى ى ٍ ه ى‬ ٍ ‫ى ٍ ى‬ ‫ىىٍ ى‬ ٍ ٍ ِّ ‫ ى ٍ ى‬219
‫ كاظػ ًذ ًؼ‬،‫ كإًْسااًػيػٔ زػجػخ‬ٚ‫ َكاًػ‬٢‫ كًٌػ‬،‫ػخ‬ٜ‫ػز ثًةْليػٖػ ًً لنػ‬
‫ى‬ ‫ى‬ ‫ى‬ ‫كإػج‬
TRANSLATION:
َ ٌَ‫ َ َِلؾْـ‬. And in ‫ َكئِ ْؼن‬and ‫ِسائِـِـ َل‬
Al-Bazzī (makes tas-hīl) with an option (in) ‫ـت‬ َ ْ ‫ ا‬Abū Jaʿfar
ِ
has tas-hīl. And make ḥadhf…

COMMENTARY:
َ ٌَ‫) َ َِلؾْـ‬, al-Bazzī (‫ َ)وامْـدَ ّ ِؼز‬makes tas-hīl with an
In ‫ َ َِلؾْـٌَـذَـ ُكـم‬of Sūrat al-Baqarah: 220 (‫ـت‬
option of taḥqīq as well (‫)َبمْرُـوْ ِـف‬.ِ

In ‫ َ)و ِفؼي َكئِ ْؼن( َ َكً ّ ِْؼن‬wherever it comes160, as well as ‫ِسائِـِـ َل‬
َ ْ ‫ِسائِـِـ َل( ا‬
َ ْ ‫)وا‬, ٌ ‫)ز َـ ْد‬
َ Abū Jaʿfar (‫ـت‬
ِ ِ
has tas-hīl.

The remaining Qurrāʾ will read these words with taḥqīq.

At the end of the line, the author starts discussing ḥadfh: dropping the hamzah.

TEXT:
ٍ ‫ى ن ٍ ي ى ى‬ ‫ى ي ى ى‬ ٍ ‫ ى ي َّ ي ى ٍ ى ٍ ي ي ٍ ي ى ى‬220
‫ف خػد‬٠‫ ي٘جظ‬،‫ ى٘ػدا‬ٚ‫يػ‬ ‫ةب‬
ً ‫ف غ‬٠‫غةثػ‬ ‫د‬ٙ‫ػ‬ ‫ا ز‬٠ٍ‫ػزءكا حفػ‬ ً ٟ‫ف اشذ‬٠ٓ‫ذ‬ْٙ
TRANSLATION:
[And make ḥadhf] in the likes of ‫ون‬ َ ‫ ُمذ ِكـ ُئ‬, ‫ ْاسذَؼِْؼ ِز ُءوا‬and ‫ ِمـ َُ ْع ِفـ ُئوا‬for Abū Jaʿfar. Nāfiʿ and
Abū Jaʿfar (have ḥadhf) in ‫ون‬
َ ‫ امعاتِـ ُئ‬and ‫ـْي‬ َ ‫امعاتِـ ِئ‬. Ibn Wardān (has ḥadhf in) ‫ون‬ َ ‫ ُمً ْ ِض ُؤ‬.

COMMENTARY:
َ ‫ ُمذ ُك‬, ‫ ْاسذَؼِْؼ ِز ُءوا‬and ‫ – ً ُ ْعـ ُفوا‬when the hamzah maḍmūmah is preceded by
In the likes of ‫ون‬
a kasrah – Abū Jaʿfar ( ْ‫ )ز َـ َمس‬will have ḥadhf i.e. ‫ون‬ َ ‫ ُمذ ُك‬, ‫ْاسذَؼِْؼ ِز ُءوا‬
َ ‫ ُمذ ِكـ ُئ‬will be read as ‫ون‬

160
‫ َ َكً ّ ِْؼن‬comes in seven places: Sūrah Āl ʿImrān: 146, Sūrah Yūsuf : 105, Sūrat al-Ḥajj: 45, 48, Sūrat al-
ʿAnkabūt: 60, Sūrah Muḥammad : 13, Sūrat al-Ṭalāq: 8.
231
will be read as ‫ ْاسذَؼِ ُْؼزوا‬and ‫ ِمـ َُ ْع ِفـ ُئوا‬will be read as ‫ ِمـ َُ ْع ُفوا‬. By adding the ‚‫( ‛ك‬the likes of)
َ ‫ ‛ ُمذ ُك‬at the start of the line, the author includes other examples where the
to ‚‫ون‬
hamzah is maḍmūmah and preceded by a kasrah e.g. ‫ َم ْسذَؼ ِْ ِز ُء َون‬, ‫ َبهْـ ِح ُئوِهؼي‬, and ‫ون‬ َ ‫ فَ َما ِم ُئ‬will
be read as ‫ون‬ َ ُ‫ فَ َمام‬etc.
َ ‫ ُم ْسذَؼِ ُْز‬, ‫ َبهْـ ُحوِهؼي‬and ‫ون‬

َ ‫ امعاتِـ ُئ‬of Sūrat al-Māʾidah: 69 (‫ؼون‬

In ‫ون‬ َ ُ ‫ َ)ظات‬and ‫ـْي‬ َ ‫ امعاتِـ ِئ‬of Sūrat al-Baqarah: 62 and
َ Nāfiʿ and Abū Jaʿfar (‫ ) َمـسً ا‬will have ḥadhf.
َ ‫)ظات‬,
Sūrat al-Ḥajj: 17 (‫ِِؼن‬

َ ‫ ُمً ْ ِض ُؤ‬of Sūrat al-Wāqiʿah: 72 (‫ون‬

In ‫ون‬ َ ُ‫) ُمًْض‬, Ibn Wardān ( ْ‫ ) َدـس‬has ḥadhf with an option
of reading without ḥadhf. The option is mentioned at the start of the next line (‫) ُذوْـ ًفا‬.

TEXT:
ٍ ‫ى‬ ‫ى‬ ‫ي َّ ن ى ى ٍ ى ى‬ ٍ ‫ى ي ٍ ىٍ ى ى‬ َّ ‫ي ٍ ن ي‬
‫ ىكؿ‬ٚ‫ػيػ‬ ً ‫ خ‬٠‫ يػفػ‬٠‫ىك٘ذٓػة دػفػ‬
‫ةـ‬ ٔ‫ زػػ‬ٚ‫يػ‬ ً ‫ ىك٘ذ‬،‫خٖػٍة‬
‫ ًز‬ٟ‫ مصذ‬ٚ‫ٓػيػ‬ 221
TRANSLATION:
*Ibn Wardān (has ḥadhf in) ‫ون‬ َ ‫ ] ُمً ْ ِض ُؤ‬with another option. Abū Jaʿfar (has ḥadhf in)
‫ـْي‬ َ ِ‫امل ُ ْسذَؼِْ ِزئ‬, ‫ ُمذـ َكـئًا‬, ‫ث ََعـ ُئوُُـم‬, ‫ون‬
َ ‫ ُمذـ ِكـ ِئ‬, ‫ـْي‬ َ ‫ ;ذَا ِظـ ِئ‬follow (his Reading).
َ ‫ ً َ َعـ ُئ‬and ‫ـْي‬

COMMENTARY:
َ ‫ ُمً ْ ِض ُؤ‬. Ibn Jammāz has no choice i.e. he
Ibn Wardān has a choice of making ḥadhf in ‫ون‬
will only have ḥadhf here.

In a hamzah maksūrah preceded by a kasrah, Abū Jaʿfar (‫ــل‬ ْ َ ‫ )ز‬will have ḥadhf in two
161
َ ِ‫ امل ُ ْسذَؼِْ ِزئ‬i.e. he will read it as ‫ـِؼن‬
َ ‫ ُمذـ ِكـ ِئ‬and ‫ـْي‬
words: ‫ـْي‬ َ ‫ ُمذ ِك‬and ‫امل ُ ْسذَؼِْؼ ِز ٍَن‬.

The remaining Qurrāʾ will read this category with taḥqīq.

In ‫ ُمذـ َكـئًا‬of Sūrah Yūsuf : 31 (‫)و ُمذ ًكـا‬,

َ Abū Jaʿfar will have ḥadhf.
161
‫ ذَا ِظئِ َْي‬and ‫ امؼزَا ِظئِ َْي‬will also fall under this category. It is mentioned at the end of this line.
232
In ‫ ث ََعـ ُئوُُـم‬of Sūrat al-Fatḥ: 25 and ‫ م َ ْم ث ََعـ ُئوَُا‬of Sūrat al-Aḥzāb: 27 (‫)ث َ َؼع ْؼو‬, as well as ‫َو ََل‬
َ ‫ ً َ َعـ ُئ‬of Sūrat al-Tawbah: 120 (‫)ً َ َؼعؼو‬, Abū Jaʿfar will have ḥadhf.
‫ون‬

َ ‫ مَزَا ِظـ ِئ‬of Sūrah Yūsuf : 91, ‫ـْي‬

Abū Jaʿfar will also have ḥadhf in ‫ـْي‬ َ ‫ ذَا ِظـ ِئ‬of Sūrah
Yūsuf : 97 and Sūrat al-Qaṣaṣ: 8, as well as ‫ـْي‬ َ ‫ امؼ َزا ِظـ ِئ‬of Sūrah Yūsuf : 29
َ ‫)ذَا ِظ‬.
(‫ـِؼن‬

There are two interpretations regarding ‚‫ َ‛و ْل‬at the end of the line. The first is that
after the author mentions ‫ـْي‬ َ ‫ ذَا ِظـ ِئ‬without a lām al-taʿrīf, he therefore placed ‚‫ َ‛و ْل‬at
the end of the line to indicate that ḥadhf will take place when it appears with a lām al-
162
َ ‫امؼزَا ِظـ ِئ‬. The other interpretation is that it is an imperative
taʿrīf as well i.e. ‫ـْي‬
command from ٍُ ‫( َو ََل‬follow him), suggesting that one follows this Reading of Abū
Jaʿfar.

TEXT:
‫ى‬ ٍ ‫ى ىٍي ي ى ى ن ى‬ ‫ى‬ ًّ ‫ ى ى ٍ ى ي‬222
‫ٍٖ ى‬ِّٟ ‫ ىك ىش‬،‫ػػَل ير ٍـ‬
‫ أثٍػ ًدؿ ىصػدا‬،‫ػةز ى٘ػدا‬ ‫ػة أجذػٗ ظ‬ٞ ‫ػة ى٘ػػدا‬ٟ‫ػ‬ ْ ‫أريػػخ‬
TRANSLATION:
َ ًْ‫ َب َز‬, all of them; Nāfiʿ and Abū Jaʿfar make tas-hīl in them,
Al-Kisāʾī (has ḥadhf in) ‫ــت‬
while Abū ʿAmr al-Baṣrī, Nāfiʿ and Abū Jaʿfar (have tas-hīl in) ‫ ;َُا َبهْـ ُذـم‬make ibdāl for
Warsh via al-Azraq…

COMMENTARY:
‫ــت ُن ًّــل‬
َ ًْ‫ َب َز‬refers to ‫ َب َز َءًْ َت‬, ‫ َب َز َءًْ ُـت‬, ‫ َب َز َءًْ َخ ُمك‬, ‫ َبفَ َص َءًْ َت‬and ‫ َبفَ َص َءًْ ُـت‬. In all of these al-Kisāʾī (‫ ُ)ز ْم‬will
have ḥadhf of the hamzah.

Nāfiʿ and Abū Jaʿfar (‫ ) َمــسَ ا‬will have tas-hīl in these words (‫)و َسِِّوْؼَِـا‬.
َ

162
See al-Nuwayrī’s commentary on the Ṭayyibah: 1: 459.
233
In ‫ َُا َبهْـ ُذـم‬of Sūrah Āl ʿImrān: 66, 119, Sūrat al-Nisāʾ: 109 and Sūrah Muḥammad :
38, Abū ʿAmr al-Baṣrī (‫) َح َـاس‬, Nāfiʿ and Abū Jaʿfar (‫ ) َمـسً ا‬will have tas-hīl.

At the end of the line, it relates ibdāl for Warsh via al-Azraq. This discussion
continues into the next line.

TEXT:
ٍ ٍ ‫ىٍه ىيٍ ي ه ى ىٍي ى‬ ٍ ‫ٍ ي ٍ ى‬ ٍ ‫ٍي‬
ً‫ة اخػذيػ ًٖػ‬ٙ‫ػ‬ ٟٜ‫ػجػٔ كخ‬ٜ‫كرش كر‬ ً‫ ىك ىيػع ًذؼ ال ًٕػ‬،‫ة‬ٙ‫ ى‬ًٟ ‫ػً ًذي‬
ً ٖ‫ ثًةْل‬223
TRANSLATION:
[Make ibdāl for Warsh via al-Azraq] with an option in both of them (‫ َب َز َءًْ َت‬and ‫َُا‬
‫ ;) َبهْـ ُذـم‬Warsh – via both al-Azraq and al-Aṣbahānī – and Qunbul drop the alif (of ‫َُا‬
‫ ) َبهْـ ُذـم‬with another option (related) from both of them.

COMMENTARY:
Warsh via al-Azraq will have ibdāl in these two words (‫ ) ِف ِهي َما‬i.e. ‫ َب َز َءًْ َت‬and its
derivatives and ‫َُا َبهْـ ُذـم‬, with another option (‫)َبمْ ُزوْ ِـف‬.ِ His second option is tas-hīl, since
Warsh is included in the word-code ‫ َمــسَ ا‬mentioned twice in the previous line.

Warsh via both al-Azraq and al-Aṣbahānī, as well as Qunbul, drop the alif
(‫ ) َوًَؼ ْح ِش ُف ْا َِل ِم ْـف‬in ‫ َُا َبهْـ ُذـم‬with another option of reading the alif for both of them
(‫ ) َو َؾْنْ ُـ َما ادْـ ُذـ ِو ْـف‬i.e. for Warsh and Qunbul.

A synopsis of the differences for the Qurrāʾ in ‫ َُا َبهْـ ُذـم‬is as follows:
• Qālūn, Abū ʿAmr al-Baṣrī and Abū Jaʿfar have ithbāt of the alif after the hāʾ,
followed by a hamzah musahhalah. This will be madd munfaṣil; they will all
make qaṣr with an option of madd for Qālūn and Abū ʿAmr al-Baṣrī. In ‫َُا َبهْـ ُذـم‬
‫ُ ُؤ َِل ٓ ِء‬, they will have three different readings:
i. Qaṣr in the ‫ َُا‬of ‫ َُا َبهْـ ُذـم‬with qaṣr in the ‫ َُا‬of ‫ُ ُؤ َِل ٓ ِء‬.
234
 ii. Madd in the ‫ َُا‬of ‫ َُا َبهْـ ُذـم‬with madd in the ‫ َُا‬of ‫ُ ُؤ َِلٓ ِء‬.
iii. Qaṣr in the ‫ َُا‬of ‫ َُا َبهْـ ُذـم‬with madd in the ‫ َُا‬of ‫ُ ُؤ َِلٓ ِء‬.
• Al-Azraq will have four ways of reading:
i. Dropping the alif after the hāʾ of ‫ َُا َبهْـ ُذـم‬with tas-hīl in the hamzah of
‫ ; َبهْـ ُذـم‬on the scale of ‫فَ َـوْ ُت‬.
ii. Dropping the alif after the hāʾ with ibdāl of the hamzah of ‫ َبهْـ ُذـم‬into an
alif. The alif is followed by a nūn sākinah, as in ‫ َ;ء َبهْ َش ْزثَؼُِم‬it will be read
with ṭūl.
iii. Reading the alif after the hāʾ of ‫ َُا َبهْـ ُذـم‬with tas-hīl in the hamzah of
‫ – َبهْـ ُذـم‬same as Qālūn – with ṭul.
iv. Reading the alif after the hāʾ of ‫ َُا َبهْـ ُذـم‬with tas-hīl in the hamzah of
‫ – َبهْـ ُذـم‬same as Qālūn – with qaṣr.
• Al-Aṣbahānī will have three ways of reading:
i. Dropping the alif after the hāʾ of ‫ َُا َبهْـ ُذـم‬with tas-hīl in the hamzah of
‫ َبهْـ ُذـم‬, same like al-Azraq.
ii. Reading the alif after the hāʾ of ‫ َُا َبهْـ ُذـم‬with tas-hīl in the hamzah of
‫ – َبهْـ ُذـم‬same as Qālūn – with madd.
iii. Reading the alif after the hāʾ of ‫ َُا َبهْـ ُذـم‬with tas-hīl in the hamzah of
‫ – َبهْـ ُذـم‬same as Qālūn – with qaṣr.
• Abū Jaʿfar only has one way of reading:
i. Reading the alif with tas-hīl in the hamzah, and with qaṣr.
• Al-Bazzī only has one way of reading:
i. Reading the alif with a hamzah muḥaqqaqah following it; on the scale
of ‫فَاؿَوْـ ُذـم‬, with qaṣr.
• Qunbul has two ways:
i. Same like al-Bazzī.
ii. Same like al-Azraq’s first way, on the scale of ‫فَـ َـوْـ ُذـم‬, except that he
reads the hamzah with taḥqīq.
235
The remaining Qurrāʾ – Ibn ʿAmir, ʿĀṣim, Ḥamzah, al-Kisāʾī, Yaʿqūb and Khalaf al-
ʿĀshir – will read the alif followed by a hamzah muḥaqqaqah, with their variations in
the length of the madd munfaṣil.

TEXT:
‫ٍ ىي‬ ‫ى‬ ‫ىٍ ى ي‬ ‫َّ ي‬ َّ ‫ٍ ي‬
‫ ىكإػجىدؿ‬،‫ ىزكػػة‬ًٝ ‫ ثًػػ‬١‫ػر كػجنػ‬ ‫دي‬ ‫ا‬٠‫ػٖػ‬ٟ‫ ىك ىش‬،‫ػة‬ٙ‫ ىش ى‬٢‫ ىك ىظػذؼ يىػة الَلاًػ‬224
TRANSLATION:
Nāfiʿ, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī, Abū Jaʿfar and Yaʿqūb will drop the yāʾ
of ‫املئِ ْؼي‬. They (Nāfiʿ, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī, Abū Jaʿfar and Yaʿqūb)
will (also) make tas-hīl, except for Yaʿqūb, Qālūn and Qunbul. Make ibdāl (of the
hamzah)…

COMMENTARY:
The word ‫ املئِ ْؼي‬comes in Sūrat al-Aḥzāb: 4, Sūrat al-Mujādalah: 2, and two places in
Sūrat al-Ṭalāq: 4.

َ َ will drop
Nāfiʿ, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī, Abū Jaʿfar and Yaʿqūb (‫)َسـا‬
the yāʾ after the hamzah i.e. ‫امل ِء‬.
Nāfiʿ, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī, Abū Jaʿfar and Yaʿqūb (‫)َسـا‬ َ َ will also
have tas-hīl of the hamzah (‫) َو َسِـوُؼوا‬, except for for Yaʿqūb, Qālūn and Qunbul
(‫)قَ ِْ َؼص ُػـ ًدؼى ِتــ َِ َس َنــا‬. Yaʿqūb, Qālūn and Qunbul will read with taḥqīq.

The remaining Qurrāʾ – Ibn ʿĀmir al-Shāmī, ʿĀṣim, al-Kisāʾī, Ḥamzah and Khalaf al-
ʿĀshir – will make ithbāt of the yāʾ after the hamzah and read the hamzah with
taḥqīq.

At the end of the line, ibdāl in this word is discussed. It continues into the next line.

236
TEXT:
ٍ ‫ٍ ى ٍ ٍ ي ٍي ى‬ ‫ى ى ىٍ ى‬ ٍ ‫ى ى ٍ ي ٍي ى‬
‫ت‬ٞ ًٖ‫ػدؿ خ‬ ً ‫ىكبةب حيػأ ًس اُ ًٖت اث‬ ‫ ىظ ىصت‬ًٝ ‫ة ًدي‬ٞ ًٖ‫ػح ايلىة خ‬ًْٜ ‫ ىشة‬225
TRANSLATION:
[Make ibdāl (of the hamzah)] into a yāʾ sākinah, with an option (of ibdāl) for al-Bazzī
and Abū ʿAmr al-Baṣrī. (In) the derivatives of ‫ًَـ ِْـبَش‬, change (the placing of the
hamzah, then) make ibdāl for al-Bazzī, with another option.

COMMENTARY:
At the end of the previous line, ibdāl was mentioned (‫)وامْـ َدـسَ ُل‬.
َ In this line, added
clarity is given: ibdāl of the hamzah will take place into a yāʾ sākinah (‫) َسا ِنٌَـ َة امْ ََا‬.

Al-Bazzī (َِ ً‫ ) َُا ِذ‬and Abū ʿAmr al-Baṣrī (‫ ) َح َس ْة‬have an option of making ibdāl
(‫) ُذوْ ُف َُا ِذً َِ َح َس ْة‬. Al-Bazzī and Abū ʿAmr al-Baṣrī’s other option was mentioned in the
previous line: they drop the yāʾ after the hamzah whilst applying tas-hīl in the
hamzah.

A synopsis of the readings in this word would be as follows:

• Dropping the yāʾ after the hamzah and reading the hamzah with taḥqīq –
Qālūn, Qunbul and Yaʿqūb i.e. ‫املٓ ِء‬.
• Dropping the yāʾ after the hamzah with tas-hīl of the hamzah – Warsh via
both al-Azraq and al-Aṣbahānī, Abū Jaʿfar, one of the ways of both al-Bazzī
and Abū ʿAmr al-Baṣrī. Bear in mind that if tas-hīl is made, madd and qaṣr
will be allowed in ‫امل ِء‬.163
• Dropping the yāʾ after the hamzah, whilst making ibdāl of the hamzah into a
yāʾ sākinah – al-Bazzī and Abū ʿAmr al-Baṣrī in their second option i.e. ‫امل ْي‬.

163
All those who make tas-hīl of the hamzah during waṣl, will allow ibdāl of the hamzah into a yāʾ sākinah during
waqf. The reason for this is that it is not possible to stop on a hamzah musahhalah as sākinah (except if rawm is
made). Therefore, they allow ibdāl during waqf, whilst applying ṭūl. See al-Nashr: 1: 408.
237
 Bear in mind that if ibdāl is made, the alif will be followed by a yāʾ sākinah,
requiring ṭūl to be made.
• Reading the yāʾ after the hamzah, whilst reading the hamzah with taḥqīq –
the remaining Qurrāʾ: Ibn ʿĀmir al-Shāmī, ʿĀṣim, al-Kisāʾī, Ḥamzah and
Khalaf al-ʿĀshir i.e. ‫املئِ ْؼي‬.

‫( َو ََب َة ًَـ ِْـبَ ِش‬the derivatives of ‫ )ًَـ ِْـبَش‬in the second half of the line, refers to ‫ ا ْسد َ ِْئ َ ُسوا‬of
Sūrah Yūsuf : 80, ‫ ث َ َْئ َ ُسوا‬of Sūrah Yūsuf : 87, ‫ ََل ًَـ َْئ َ ُس‬of Sūrah Yūsuf : 87,
‫ ا َرا ْاسد َ ِْئ َ َس‬of Sūrah Yūsuf : 110 and ‫ َبفَوَـ ْم ًَـ َْئ َ ِس‬of Sūrat al-Raʿd: 31. In all of these
ِ
words, al-Bazzī with another option (‫ ) َذوْ ُف َُ ْة‬will change (‫ )ا ْك ِو َة‬the place of the
hamzah i.e. he will place the hamzah before the yāʾ. Subsequently, he will change
(‫ )اتْـ ِس ْل‬the hamzah into an alif i.e. ‫ ْاس خَاٌ َ ُسوا‬, ‫َتَ ٌ َ ُسوا‬, ‫ ََل ًَـاًَـ ُس‬, ‫ ا َرا ْاس َخاًَـ َس‬and ‫ َبفَوَـ ْم ًَـاً َ ِـس‬. His
ِ
second option will be like the remaining Qurrāʾ.

TEXT:
‫ى‬ ‫ي‬ ‫ي‬ ٍ‫ي ى‬ َّ ‫ي ٍ ه ىى‬ ‫ى‬ ‫ى‬ ‫ى‬ ٍ ‫ ى ٍ ى ى ى ٍ ٍ ى‬226
٢‫ػ‬ًٜ ‫ػرق ص‬ٙ‫ء ث‬٢‫ إج ًصػ‬،‫ػة‬ٜ‫خٖػً ث‬ ٢‫ػ‬ًٜ ٞ ‫ػرم‬ً ٘ ‫ػرم‬ً ‫يبػح أد ًىػٗ ٘م ث‬ٞ
TRANSLATION:
Make idghām (in) ‫ َُ َْئَـ َة‬, ‫تَؼ ِص ٓي ٌء‬, ‫ َم ِصً ٓـئًا‬and ‫ َُ ٌِـَ ٓئًا‬for Abū Jaʿfar, with another option. (In)
‫امً ِسؼي ُء‬, Abū Jaʿfar and Warsh via al-Azraq will have idghām.

COMMENTARY:
Initially, four words are mentioned for Abū Jaʿfar:
1) ‫ َنَِ َْئَ ِة امع ْ ِْي‬of Sūrah Āl ʿImrān: 49 and Sūrat al-Māʾidah: 110 (‫) َُ َْئَـ َة‬.
َ ‫ تَؼ ِصًـ ٓ ُئ‬wherever they appear (‫) َمـ ْؽ تَؼ ِصي‬.
2) ‫تَؼ ِص ٓي ٌء‬, ‫ون‬
3) ‫ َم ِصً ٓـئًا‬of Sūrat al-Nisāʾ: 4 (‫) َمؼ ِصي‬.
4) ‫ َُ ٌِـَ ٓئًا‬of Sūrat al-Nisāʾ: 4 (‫) َُ ٌِؼي‬.
In these four words Abū Jaʿfar, with another option (‫) ُذوْ ٌـف ز ٌََـا‬, has ibdāl, and
subsequently, will make idghām of the yāʾ mubdalah into the other yāʾ (‫ ) َب ْذ ِقـ ْم‬i.e. ‫َنَِـَ ِة‬
238
 َ ُّ ً‫تَؼ ِص‬, ‫ َم ِصًـًّا‬and ‫ َُ ٌِـ ًَّا‬. His other option is like the remaining Qurrāʾ i.e. with a
‫امع ْ ِْي‬, ‫تَؼ ِص ٌّي‬, ‫ؼون‬
hamzah.

ٓ ِ ً‫ اه َما ام‬of Sūrat al-Tawbah: 37, Abū Jaʿfar (ٍُ ‫ )ز َ ْم ُؼص‬and Warsh via al-Azraq
In ‫ِس ُء ِس َي َذ ٌت‬
ِ
(‫ ) َح ٌِؼي‬will have ibdāl of the hamzah into a yāʾ and idghām of the two yāʾs; as one yāʾ
mushaddadah i.e. ‫امً ِس ُّؼي‬. The remaining Qurrāʾ – including Warsh via al-Aṣbahānī –
will read with a hamzah.

TEXT:
‫ى ى َّ ِّ ى ي َّ ٍ ي ى‬ ‫ ي ًّ ى ى ى ٍ ٍ ى ي ى ى ى‬227
‫ػدل‬ٟ‫ػ‬ ٕ‫ ًة ا‬٠‫ كانلػجػ‬٢‫ػجػ‬ً ‫ثػػةب انل‬ ‫ػدل‬ٛ ‫ف‬٠‫ػ‬ٞ‫ػز ييؾػة‬ ًٙ ٞ‫ كا‬،‫ػة‬ٜ‫صػزا ث‬
TRANSLATION:
(Make idghām in) ‫ ُح ْؼز ًءا‬for Abū Jaʿfar. Read a hamzah (in) ‫ُؼون‬ َ ُ‫ ًُضَ ـا‬for ʿĀṣim, and
(read a hamzah in) the derivatives of ‫ امٌـد ّ ِِؼي‬and ‫ َوامٌُّـ ُدؼو ِت‬for Nāfiʿ.

COMMENTARY:
In ‫ ُح ْؼز ًءا‬of Sūrat al-Baqarah: 260, ‫ ُح ْز ٌء َم ْل ُسو ٌم‬of Sūrat al-Ḥijr: 44 and ‫ ِم ْن ِؾ َحا ِذ ٍِ ُح ْز ًءا‬of Sūrat
al-Zukhruf: 15, Abū Jaʿfar (‫ )ز ٌََـا‬changes the hamzah into a zāy, then makes idghām of
the one zāy into the other i.e. ‫ ُح ًّؼزا‬and ‫ ُح ٌّز‬.164

In ‫ون‬ َ ‫ ًُضَ ا ُِ ُئ‬of Sūrat al-Tawbah: 30 (‫ُؼون‬

َ ُ‫)ًُضَ ـا‬, ʿĀṣim (‫ )ه َـسَ ى‬will read it with a hamzah
ِ ْ ‫;)و‬
(‫اُه ْؼز‬ َ the hāʾ will be maksūrah, followed by a hamzah maḍmūmah before the wāw.
The remaining Qurrāʾ will read without a hamzah i.e. ‫ُؼون‬ َ ُ‫ًُضَ ـا‬.

‫ــاة امٌـد ّ ِِؼي‬

َ َ ‫ ت‬refers to ‫اميد ِّؼي‬, ‫ِـْي‬ َ ْ as well as ‫اميُّ ُحوت‬. Nāfiʿ (‫ )امْؼُِـسَ ى‬will read it with a
َ ِّ‫اميدِـ‬, ‫اِلهْـدِـ ََبٓء‬,
hamzah i.e. ‫امٌـد ِٓؼيء‬, ‫ـْي‬ َ ْ ‫اميُّ ُح ٓو َءت‬. The remaining Qurrāʾ will read it without a
َ ‫امي ِحُ ٓ ِئ‬, ‫اِلهْـدِـئَبٓء‬,
hamzah.

164
See al-Hādī: 1: 234 for this explanation. Other more complex interpretations regarding the changes in this word
are given in other commentaries.
239
TEXT:
‫ى ى ٍ ى َّ ٍ ي‬ ‫ى ي‬ ٍ ‫ى ى‬
ٍٗ ‫ػز ثىػة ًد ىم يظ‬
ٍ ٘ ٔ‫ػ‬
ً ‫بيػ ًح اد‬ ً ٕ‫ ا‬،‫ْصة‬ ٍٗ ‫ ىظػَ يغ‬٢‫ف د ٍر ًصػ‬٠‫ يم ٍر ىص‬،‫ةء ًزف‬ ‫ ًؽي‬228
TRANSLATION:
(Read a hamzah in) ‫ ِض ََب ٓ ًء‬for Qunbul, (with a hamzah in) ‫ون‬ َ ‫ ُم ْص َح‬and ‫ حُ ْصحِ ؼي‬for Ibn
Kathīr al-Makkī, Abū ʿAmr al-Baṣrī, Yaʿqūb, Shuʿbah and Ibn ʿĀmir al-Shāmī, (with a
hamzah in) ‫ امْ َ َِّبًـ ِة‬for Nāfiʿ and Ibn Dhakwān and (with a hamzah in) ‫ تَـا ِذ َي‬for Abū
ʿAmr al-Baṣrī.

COMMENTARY:
ِ of Sūrah Yūnus : 5, Sūrat al-Anbiyāʾ : 48 and Sūrat al-Qaṣaṣ: 71,
In ‫)ض ََ َاء( ِض ََب ٓ ًء‬
Qunbul (‫ ِ)س ْن‬will read with a hamzah i.e. ‫ضئَب ٓ ًء‬.ِ The remaining Qurrāʾ will read with a
yāʾ.

Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī, Yaʿqūb (‫) َح ُّؼق‬, Shuʿbah (‫)ص‬ ْ ُ and Ibn ʿĀmir al-
Shāmī (‫ ) َن َسا‬will read ‫ون‬ َ ‫ ُم ْص َح‬of Sūrat al-Tawbah: 106 and ‫ حُ ْصحِ ؼي‬of Sūrat al-Aḥzāb: 51
with a hamzah i.e. ‫ون‬ َ ‫ ُم ْص َحـ ُئ‬, ‫ث ُْؼصحِ ُؼئ‬. The remaining Qurrāʾ will read it without a hamzah.

Nāfiʿ ( ُ‫ )اثْـل‬and Ibn Dhakwān (‫ ) ِم ْؼز‬will read ‫ امْ َ َِّبًـ ِة‬of Sūrat al-Bayyinah: 6 and 7 with a
hamzah i.e. ‫امْ َ َِّبً ٓـئَ ِة‬. The remaining Qurrāʾ will read without a hamzah.

In ‫ ََب ِذ َي امص ْب ِي‬of Sūrah Hūd : 27 (‫)تَـا ِذ َي‬, Abū ʿAmr al-Baṣrī (‫ ) ُح ْم‬will read with a
hamzah i.e. ‫َب ِذ َئ امص ْب ِي‬.َ The remaining Qurrāʾ will read without a hamzah.

240
 Naql – Transference of the Ḥarakah to the to Sākin before it
and other Matters

Ziyādāt al-Ṭayyibah:
In ‫ َامْـئ َؼن‬wherever it comes e.g. ‫كَامُوا امْـئ َؼن‬, ‫فَامْـئ َؼن‬, Ibn Wardān had naql via the Durrah.
Via the Ṭayyibah, taḥqīq is also allowed for him.165
In (‫ ِم ْل ُء ) ْ َاِل ْز ِط‬of Sūrah Āl ʿImrān, Ibn Wardān has naql via the Durrah. Via the
Ṭayyibah, he also has taḥqīq.

In (‫ ِم ْل ُء ) ْ َاِل ْز ِط‬Warsh via al-Aṣbahānī will have both taḥqīq and naql.

In ‫ ؿَا َذنِ ْاِل َول‬of Sūrat al-Najm, Qālūn via the Shāṭibiyyah read with a hamzah on the
wāw when making naql i.e. ‫ا َُّلؤْ َل‬. Via the Ṭayyibah, he has ibdāl into a wāw as well
when making naql i.e. ‫الاو َل‬. ْ

TEXT:
‫ٍ ى‬ ‫َّ ى‬ ‫ ى ٍ ي ٍ ى‬229
ٍ
‫ أ ىشػػػد‬ٝ‫ػػة ًْذىةثًػيىػ‬ٞ ‫ ٍر وش ًإل‬٠‫ًٕػػ ى‬
ٍ
‫ػر ًؼ ى٘د‬ ‫الخػر ىديٍ ى‬
ٍ ‫ػر ىظ‬ ١‫ػ‬ ٕ‫كاجِٔ ًإ‬
ً ً
TRANSLATION:
Transfer (the ḥarakah of the hamzah) to the (sākin letter) at the end (of the word
before it) for Warsh, but not in the letter of madd, except (in) the hāʾ of َْ ‫ ِن َخاتِـَِـ‬, which
is (the) preferred (opinion).

COMMENTARY:
Warsh (‫ – ) ِم َؼؼو ْز ٍص‬via both al-Azraq and al-Aṣbahānī – will transfer the ḥarakah of the
hamzat al-qaṭʿ (‫ َ)واهْ ُل ْل‬to the sākin letter before it, at the end of the word preceding it
(‫)اِل ٓ ِدؼ ِص‬. The sākin letter will be given the ḥarakah of that hamzah and the hamzah
dropped. This will take place in the case of a tanwīn e.g. ٍ‫ َمذَا ٌغ ا َل ِحْي‬, ٍُ ‫ض ٍء َب ْح َع َْيَا‬,
ْ َ ‫َنَ ٌز‬
ِ
165
In the two places of Sūrah Yūnus  where it appears as istifhām, Ibn Wardān only has naql.
241
‫ َحا ِمَِ ٌة َبمِْ ُ َُاَك‬, in the case of lām al-taʿrīf e.g. ‫اِل ٓ ِد َصت‬,ْ ‫اَلًـ َمان‬,ْ ‫اِل َول‬,ْ a letter of līn e.g. ‫ َذو َ ْوا ا َل‬, ‫اتْ َ ْـن‬
ِ ِ
‫ ب ٓ َذ َم‬etc.
An exception to the rule of naql is that the sākin should not be a letter of madd
( ْ‫ )قَ ِْ َؼص َح ْؼص ِف َمس‬e.g. ‫ً ٓـبًَُّؼَِا‬, ‫كَامُ ٓوا َءا َمٌا‬, ‫ ِ ٓف َبهْ ُف ِس ُمك‬.166
In one place, there is difference of opinion as to whether naql will be made or not:
‫ ِن َخا ِت ََ َْ ا ِ ّّن َػ َيً ْ ُت‬of Sūrat al-Ḥāqqah: 20 (َْ ‫)اَل َُــا ِن َخاتِـَِـ‬. A group makes naql, maintaining
ِ ِ
consistency with the rule of naql i.e. naql should be made when the hamzat al-qaṭʿ is
preceded by a sākin letter. In this case, the hamzat al-qaṭʿ is preceded by the hāʾ al-
sakt which is sākin. The majority prefers not making naql here because the primary
state of the hāʾ al-sakt is that it is sākin, and should therefore remain sākin. Ibn al-
Jazarī gives preference to not making naql here when he states ‚ ْ‫ ‛ َب َســـس‬i.e. this view is
preferred (‫) َب ْو َل‬.

TEXT:
ٍ ‫ى‬ ‫ي‬ ٍ ‫ٍ ى ي‬ ٍ ٍ ٍ ‫ػرؽ ىى‬ ‫ى ى ى ٍ ٍ ىٍ ى‬
ً‫ خ ًف‬ًٝ ‫ن وس ثًػ‬٠‫ ىك يي‬،‫ الف خػذ‬٢‫ًٌػ‬ ًًٖ ‫ ىكاخذي‬،‫ػر‬ ‫ إًشتج و‬ًٚ٘ َ‫ كاٌػ‬230
TRANSLATION:
Ruways agrees (with Warsh in making naql in) ‫ ِم ْؼن ا ْس َخ ْد َؼص ٍق‬. In ‫ ) َامْـئ َؼن( ْاِل ٓ َن‬Ibn Wardān
ِ
has an option (of making naql); and in (Sūrah) Yūnus, Qālūn and Ibn Wardān (agree
with Warsh in making naql).

COMMENTARY:
In ‫ ِم ْؼن ا ْس خَ ْد َؼص ٍق‬of Sūrat al-Raḥmān: 54, Ruways agrees with Warsh (‫ َ)وافَ َؼق‬in making
ِ
naql.

In ‫ َامْـئ َؼن‬wherever it comes (‫ ) ِفؼي ْاِل ٓ َن‬e.g. ‫كَامُوا امْـئ َؼن‬, ‫فَامْـئ َؼن‬, Ibn Wardān (‫ ) ُد ْـش‬has an option
of making naql and reading without naql (‫)وا ْد ُذ ِو ْف‬. َ
166
َ ُّ ِ‫و ِمٌْؼِ ُْم ب ِم‬.َ In
Another exception for naql would be when the hamzat al-qaṭʿ is preceded by a mīm al-jamʿ e.g. ‫ون‬
this case Warsh will make ṣilah, as mentioned before.
242
In Sūrah Yūnus : 51, 91 (‫)وًُوو ُ ٍس‬,
َ Qālūn (َِ ‫ ) ِتـ‬and Ibn Wardān (‫ ) َد ِع ْف‬will agree
with Warsh and make naql here, without another option i.e. they will only have naql
here.

TEXT:
‫ٍ ي ى‬ ‫ػد ىى ن‬ٍ ‫ى ي ي‬ ‫ن‬ ‫ى‬ ‫ى ى ن‬ ‫ن ٍي ى‬
‫ل‬٠‫ػِػ‬ٜ‫ػة ى٘ػ‬ٙ‫ػ‬ ٘ ‫ػةق‬ٙ‫ى٘ػػدا ًظػ‬ ١‫ٕػػ‬٠‫ػهػةدا ٕػ‬ ٌ ١‫ ىك ىنػػةدا الكٕػػ‬231
TRANSLATION:
And ‫ َؾــاذًا ْاِلومَؼؼى‬is then (read as) ‫ ؿَاذًا م ُّ ْؼو َل‬by Nāfiʿ, Abū Jaʿfar, Abū ʿAmr al-Baṣrī and
Yaʿqūb, making idghām and naql (in it).

COMMENTARY:
In ‫ ؿَا َذنِ ْاِل َول‬of Sūrat al-Najm: 50 (‫)و َؾــا ًذا ْاِلومَؼؼى‬,
َ Nāfiʿ, Abū Jaʿfar (‫) َمــسً ا‬, Abū ʿAmr al-
Baṣrī and Yaʿqūb (ٍُ ‫ ) ِحـ َمـا‬will make naql (‫ؼوَل‬ َ ‫ ) َمـ ٌْـ ُل‬of the hamzah in ‫ ْاِل َول‬to the lām and
drop the hamzah i.e. ‫مُ ْو َل‬. Thereafter, they will make idghām of the tanwīn of ‫ َؾــاذًا‬into
the lām maḍmūmah (‫) ُمـسْ قَـ ًمـا‬, reading it as ‫)فَـ َــاذًا م ُّؼومَؼؼى( ؿَاذًا م ُّ ْؼو َل‬.
The remaining Qurrāʾ – Ibn Kathīr al-Makkī, Ibn ʿĀmir al-Shāmī and the Kūfīs –
will read the nūn of the tanwīn with a kasrah, the lām as sākinah and the hamzah as
muḥaqqaq without any naql.

TEXT:
ٍٗ‫ػةل ٍغػٔ أىدىػ‬
‫ٍى‬ ٍ ‫ى‬ ٍ ‫ى ٍ ىٍ ى‬ َّ ٢‫اك ًٌػ‬٠‫ػز ال ٍ ى‬ٍٙ ٞ‫ ىك يخٍٖ يً ى‬232
ٍ ‫انل ٍِػٔ ب ى ىص‬
ً ً ‫ث‬ ‫ش‬ً ‫ر‬ ‫ك‬ ‫ػر‬
ً ‫ػي‬‫ي‬ًٕ ‫أ‬ ‫ػد‬‫اث‬‫ك‬ ٗ ً ً ً
TRANSLATION:
Qālūn has a choice of (reading) a hamzah (in place of) the wāw (sākinah of ‫)اِل َول‬
during naql. Start (for all) besides Warsh as (one would start) in ِ‫( َا ْ َِل ْظل‬with the
hamzah of the lām al-taʿrīf), which is most complete.

243
COMMENTARY:
Qālūn (‫ )ث َ َس ْم‬has a choice (‫ َ)و ُذوْ ُف‬of reading the wāw sākinah of ‫ مُ ْو َل‬with a hamzah
sākinah (‫ ) َ ُْهؼ ِز امْ َوا ِو‬when making naql ( ِ‫ ) ِفؼي امي ْلـل‬i.e. ‫مُ ْؤ َل‬. The implied opposite is that
when reading without naql for Qālūn, then one will not read with a hamzah in the
place of the wāw.

In the second half of the line, the author discusses how to start from ‫ َ)واتْـسَ ا( ا ِْل َول‬if
waqf is made on ‫ ؿَاذًا‬for those besides Warsh (‫ ) ِملَـ ِْؼ ِص َو ْز ِص‬i.e. Qālūn, Abū Jaʿfar, Abū
ʿAmr al-Baṣrī and Yaʿqūb who make naql and idghām; and likewise, for those who do
not make naql and idghām. They will start as one would primarily start from a lām al-
َ ْ ‫ )ت‬i.e. reading the hamzah of the lām al-taʿrīf, followed by the lām as
taʿrīf ( ِ‫ِـاِل ْظـل‬
sākinah and thereafter a hamzah maḍmūmah; as ‫ َا ِْل َول‬.

TEXT:
ٍ‫ى ٍ ي ٍ ى ن ن ىى ٍ ه ٍ ىى‬ ٍ ‫َّ ٍ ى ى‬ ٍ ‫ ى ٍ ى ٍ ى ٍ ٍ ى‬233
‫ػِػٔ ٘ػدا ًردا كزػجػخ إػجدؿ‬ٛ‫كا‬ ٔ‫ػٔ أص‬ً ِ‫ انل‬٢‫ػٔ ًٌػ‬ً ‫غ‬٠‫ ًز ال‬ًٟٙ‫كاثدأ ث‬
TRANSLATION:
Start with the hamzat al-waṣl during naql, which is most correct. Nāfiʿ and Abū Jaʿfar
make naql in (‫زذ ًْءا )ً ُ َؼع ِّسكـ ٌِؼي‬,ِ while Abū Jaʿfar makes ibdāl (of the tanwīn into and alif).

COMMENTARY:
Those who make naql ( ِ‫ – ) ِفؼي امي ْلـل‬Nāfiʿ, Abū Jaʿfar, Abū ʿAmr al-Baṣrī and Yaʿqūb –
also start with the hamzat al-waṣl ( ِ‫ ) ِتؼَِ ْم ِز امْ َو ْظـل‬after transferring the ḍammah of the
hamzah to the lām and dropping the hamzah i.e. ‫ َامُ َول‬.

Though it is not mentioned here, one may also start from the lām itself after
َ ُ‫م‬.
transferring the ḍammah of the hamzah to the lām and dropping the hamzah i.e. ‫ول‬

244
To summarise, all those – besides Warsh – who make naql have three ways of
reading:
1) Starting from the temporary hamzah of the lām al-taʿrīf, followed by the lām
as sākinah and thereafter a hamzah maḍmūmah i.e. ‫ َا ِْل َول‬.
2) Also starting with the hamzat al-waṣl, but after transferring the ḍammah of
the hamzah to the lām and dropping the hamzah i.e. ‫ول‬َ ُ‫ َام‬.
3) Starting from the lām, after transferring the ḍammah of the hamzah to the
lām and dropping the hamzah i.e. ‫مُ َول‬.
Warsh would only have the second two ways mentioned here.
Considering that Qālūn has the option of reading with a hamzah when making naql,
he will have five ways of starting: ‫مُ ْؤ َل‬, ‫ َامُ ْؤ َل‬, ‫ول‬ َ ُ‫ َام‬and ‫ َا ِْل َول‬.
َ ُ‫م‬, ‫ول‬

Those who do not make naql will only read according to number one above.

In the second half of the line, ‫ ِزذ ًْءا ً ُ َؼع ِّسكـ ٌِؼي‬of Sūrat al-Qaṣaṣ: 53 (‫)زذًا‬.
ِ Nāfiʿ and Abū
Jaʿfar will make naql here (‫)واهْـ ُل ْـل َمـسً ا‬.
َ Additionally, Abū Jaʿfar (‫ـت‬ ٌ ‫ َ)وز َـ ْد‬makes ibdāl
(‫ )امْـ َحسَ ْل‬of the tanwīn into an alif during waqf and waṣl i.e. ‫زذَا ً ُ َؼع ِّسكـ ٌِؼي‬.ِ Nāfiʿ will
therefore read it as ‫زذًا ً ُ َؼع ِّسكـ ٌِؼي‬.ِ

TEXT:
ٍ ‫ى ٍ ىٍ ىى ي ٍ ىٍى ى ٍي ى ي ي‬ ٍ ٍ ‫ةن ى٘ ٍم ن ى‬ٟ‫ىكم ٍٔ يء ىال ٍغجى ى‬
‫ػراف ًِدؼ‬ ِٕ‫كشبٔ ركل دـ ْيً صة ا‬ ًًٖ ‫ اخذي‬١‫حصػ‬ ً ً ً 234
TRANSLATION:
Al-Aṣbahānī with ʿĪsā (Ibn Wardān) have an option (in making naql) in (‫)اِل ْز ِط‬ َ ْ ‫ ِم ْل ُء‬.
Al-Kisāʾī, Khalaf al-ʿĀshir and Ibn Kathīr (make naql) in ‫ ِا ْسبَ ْل‬, and Ibn Kathīr in ‫;امْ ُل ْؼصب ٓ ُن‬
however they come.

245
COMMENTARY:
َ ْ ‫ ِم ْل ُء‬of Sūrah Āl ʿImrān: 91 (‫)و ِم ْل ُء‬,
In (‫)اِل ْز ِط‬ َ Warsh via al-Aṣbahānī (‫ )ا ََل ْظَبَ َ ِاّن‬and Ibn
Wardān (‫ ) ِؿ َُسؼى‬have an option (‫ )ا ْد ُذ ِو ْف‬in making naql or reading without naql. Thus,
there are four ways of reading ‫ ِم ْل ُء ْ َاِل ْز ِط‬:
1) Naql in both ‫ ِم ْل ُء‬as well as in ‫ – ْ َاِل ْز ِط‬this is one of the two ways for al-
Aṣbahānī.
2) Naql in ‫ ْ َاِل ْز ِط‬only – this is for Warsh via al-Azraq and the second way for al-
Aṣbahānī.
3) Naql in ‫ ِم ْل ُء‬only – this is one of the two ways for Ibn Wardān.
4) No naql in both ‫ ِم ْل ُء‬as well as in ‫ – ْ َاِل ْز ِط‬this is the second way for Ibn
Wardān, as well as for the rest of the Qurrāʾ.

Al-Kisāʾī, Khalaf al-ʿĀshir (‫ َ)ز َوى‬and Ibn Kathīr (‫ ) ُذ ْم‬will make naql in the word ‫ِا ْسبَ ْل‬
(‫ ) َو ْس ئَ ْل‬however it comes (‫) َن َْ َف َخا‬, whether with a wāw e.g. ‫و ْس ئَ ْل‬,َ ‫ َو ْس ئَوُوا‬or with a fāʾ
e.g. ‫فَ ْس ئَ ْل‬, ‫فَ ْس ئَوُوا‬.

Ibn Kathīr (‫ ) ِذ ْف‬reads the word ‫ امْ ُل ْؼصب ٓ ُن‬however it comes (‫ ) َن َْ َف َخا‬with naql e.g. ‫ ِفِ َِ امْ ُل َص ُان‬,
َُ ‫فَاثـ ِح ْؽ كُ َصاهَـ‬, ‫كُ َؼصاَنً َؾ َؼصتِـًَّا‬.

The remaining Qurrāʾ will read without naql here.

246
 Sakt before a Hamzah and other Matters

Ziyādāt al-Ṭayyibah:
Ḥamzah has nine varying transmissions regarding sakt:
1) Sakt on ‚‫ ‛ َا ْل‬and ‚‫‛ضء‬ْ َ only. This is mentioned in the Shāṭibiyyah.
167
2) Sakt on ‚‫ ‛ َا ْل‬with tawassuṭ in ‚‫‛ضء‬.
َْ
3) Sakt on ‚‫‛ َا ْل‬, ‚‫‛ضء‬
ْ َ and sākin mafṣūl. The Shāṭibiyyah relates this for Khalaf.
Via the Ṭayyibah, it is related for Khallād as well.
4) Sakt on ‚‫‛ َا ْل‬, and mafṣūl with tawassuṭ ‚‫‛ضء‬.
َْ
5) Sakt on ‚‫‛ َا ْل‬, ‚‫‛ضء‬,
ْ َ mafṣūl as well as mawṣūl.
6) Sakt on all of the above as well as on madd munfaṣil.
7) Sakt on all of the above as well as on madd muttaṣil.
8) No sakt for Khallād. This is related for Khallād in the Shāṭibiyyah.
9) No sakt for Ḥamzah.

Via the Ṭayyibah, Ibn Dhakwān, Ḥafṣ and Idrīs from Khalaf al-ʿĀshir also have sakt.
The transmissions regarding sakt for them are of three variations:
1) Sakt on ‚‫‛ َا ْل‬, ‚‫‛ضء‬
ْ َ and mafṣūl.
2) Sakt on ‚‫‛ َا ْل‬, ‚‫‛ضء‬,
ْ َ mafṣūl as well as mawṣūl.
3) No sakt. This is related for Ibn Dhakwān and Ḥafṣ via the Shāṭibiyyah and
for Idrīs via the Durrah.

Via the Shāṭibiyyah, sakt is related for Ḥafṣ in ‫ َم ْصكَ ِسَنَ * ُ َشا‬of Sūrah Yāsīn, ‫ ِؾ َو ًخا * كَِِّـ ًما‬of
Sūrat al-Kahf, ‫ َم ْن * َز ٍاق‬of Sūrat al-Qiyāmah and ‫ ت َ ْل * َز َان‬of Sūrat al-Muṭaffifīn. Via the
Ṭayyibah, no sakt is also allowed.

TEXT:
ٍ ‫ى ٍى ٍ ي ى ٍ ي ى ى ي ى ٍ ى ى‬ ٍ‫ى‬ ‫ى‬ ‫ى َّ ٍ ي ى ى ٍ ى‬
ٔ‫ػػػ‬ ٍ‫ػة اج‬ٙ‫ ًذي‬ٝ‫ة ٕػ‬ٟٙ‫كاْلهؼ ٘ه‬ ‫ ش وء ىكأؿ‬٢‫ َحػزة ًٌػ‬ٍٚ ‫خ خ‬ ٓ‫كالص‬ 235
167
Refer to line 171 in the chapter on madd and qaṣr.
247
 ٍ ‫َّ ٍ ي َّ ى‬ َّ ‫ى ٍ ى ٍ ى ى ٍ ى‬ ٍ ‫ى ٍ ى‬ ‫ىن‬ ‫ ى ٍ ى ٍ ي‬236
‫ خَل ود الصٓػخ اـرد‬ٚ‫أك يلػس خ‬ ‫ ىك ًريػػٔ ىبهػد ى٘ػد‬،‫اْلهؼ ي٘ ٍفِٖة‬ ‫ك‬
ٍ ‫ى‬ ِّ ‫ٍ ى ى ٍ ى ى‬ ‫ٍ ٍ ي ى‬ ‫ ىَحٍ ى‬ٍٚ ‫ ًري ىٔ ىك ىل ىخ‬237
ٍٚ ‫ػد أ ٍـ ًٖ ٍَ ىكاخ يػ ىػ‬ٙ‫ال‬ ‫ًإد ًريس دي‬ ٍٚ ‫ ىكاْليٖػً خ‬،‫ػز وة‬
TRANSLATION:
Sakt (is related) from Ḥamzah in ‚‫‛ض ٍء‬ ْ َ and ‚‫‛ َب ْل‬. Some (relate sakt) for him in that
(sākin) which is separated along with them both (along with ‚‫‛ض ٍء‬ ْ َ and ‚‫)‛ َب ْل‬.
Some (relate sakt) unrestrictedly; it is (also) said: after (the letter of) madd; or (that no
sakt) is consistent from Khallād.
It is (also) said: no (sakt is related) from Ḥamzah. A choice (is related) from Idrīs –
unrestrictedly and restricted – but not in the (letter of) madd.

COMMENTARY:
In these lines there are seven different transmissions for Ḥamzah:168
1) Sakt on ‚‫ ‛ َا ْل‬and ‚‫‛ضء‬ ْ َ (‫ ) َوامس ْك ُت َؾ ْن َ ْحؼز َت ِفؼي َش ٍء َو َب ْل‬e.g. ‫َب ِْل ٓ ِد َصت‬,ِ ‫ف ْ َاِل ْز ِط‬,ِ ‫ض ٌء‬,
َْ
‫صَ ِْـئًا‬.
2) Sakt on ‚‫‛ َا ْل‬, ‚‫‛ضء‬ ْ َ and that hamzah mutaḥarrikah which is preceded by a
sākin in a different word, referred to as sākin munfaṣil or mafṣūl
(‫ ) َوامْ َح ْـ ُغ َم ْـُِ َما مَـ َُ ِفمي َا اهْ َف َؼع ْل‬e.g. ‫وَح‬َ ِ ‫كُ ْل ب‬, ‫ َذو َ ْوا ِا َل‬, ‫اتْ َ ْـن ب ٓ َذ َم‬.
‫ َم َـُِ َما‬refers to ‚‫ ‛ َا ْل‬and ‚‫‛ضء‬. ْ َ َُ ‫ مَـ‬refers to Ḥamzah mentioned before it.
3) Sakt on ‚‫‛ َا ْل‬, ‚‫‛ضء‬, ْ َ sākin munfaṣil and sākin muttaṣil in one word (‫ ) ُم ْعوَلًا‬e.g.
‫كُ ْص َء ٍان‬, ‫ػ ْمبٓن‬,َ ‫ َم ْس ُئ ًوَل‬, ‫امـ َم ْص ِء‬, ‫ ِذ ْف ٌء‬.
Sakt on all of the above, as well as after a letter of madd ( ْ‫) َو ِكِـ َل ت َ ْـسَ َمس‬.
4) Sakt on all of the above as well as on madd munfaṣil e.g. ‫تِـ َمب ٓ بىْ ِز َل‬, ‫كَامُ ٓوا َءا َمٌا‬, ‫ِ ٓف‬
‫ءا َرا ِهؼِِم‬,َ ‫ َزتِّـ ِ َٓ َب َحسً ا‬.
5) Sakt on all of the above as well as on madd muttaṣil e.g. ‫بوم ٓ ِئ َم‬, ‫ َخب ٓ َء‬, ‫ َم ِصً ٓـئًا‬.
6) No sakt for Khallād (‫ـت اظ َص ْذ‬ ُ ‫) َب ْو م َ ِْ َـس َؾ ْن ذَل ٍذ امس ْك‬.
7) No sakt for Ḥamzah i.e. for both Khalaf and Khallād (‫) ِكِ َل َو ََل َؾ ْن َ ْح َؼز ٍت‬.

168
Considering that Ḥamzah also has tawassuṭ in ‫ضء‬ْ َ when applying sakt on ‚‫‛ َا ْل‬, as well as tawassuṭ in ‫ضء‬
ْ َ when
ْ َ
applying sakt on ‚‫ ‛ال‬and sākin mafṣūl, one may count nine different transmissions regarding sakt for him.
248
Thereafter, Ibn al-Jazarī discusses sakt for the other Qurrāʾ. Idrīs from Khalaf al-ʿĀshir
(‫ ) َؾ ْن اذ ِْز ٌَس‬has an option of reading with sakt or not (‫)وامْ ُزوْ ُـف‬,
َ not allowing sakt on
ِ
madd muttaṣil or madd munfaṣil (‫)كَ ْ َْي امل َ ِّـس‬. Idrīs has three varying transmissions of
sakt:
1) Sakt on ‚‫‛ َا ْل‬, ‚‫‛ضء‬ ْ َ and a sākin in a different word (‫) َواد ُْع َع ْن‬.
2) Sakt on ‚‫‛ َا ْل‬, ‚‫‛ضء‬, ْ َ sākin munfaṣil and sākin muttaṣil (‫) َب ْظ ِو ْق‬.
3) No sakt (‫)وامْ ُزوْ ُـف‬.
َ

TEXT:
ً‫ػػ‬
ِّ ‫ى‬
ِ‫ػ‬ ‫ز‬ ٝ‫ػػ‬‫ػف‬ْ
‫ى‬
‫ػط‬ ‫ػضػة إٍ ىٍ ًى‬
‫د‬ ‫ا‬٠‫ػ‬ ‫ ى‬ٞ ٢‫ ىكٌػ‬،‫اف‬
ً ً
‫ ى ى ى ٍ ه ى ٍ ي ى ٍ ى ى‬238
٠‫ ذْػ‬ٚ‫ك ًريػٔ ظٍػع كاثػ‬
ً ً
TRANSLATION:
It is said: (sakt is related for) Ḥafṣ and Ibn Dhakwān, and in the opening letters, like
َ‫ظ‬, for Abū Jaʿfar.

COMMENTARY:
Sakt is also transmitted for Ḥafṣ (‫ ) َح ْف ٌؼط‬and Ibn Dhakwān (‫ َ)واتْ ُؼن َر ْن َؼو َان‬in the same
manner it is transmitted for Idrīs:
1) Sakt on ‚‫‛ َا ْل‬, ‚‫‛ضء‬
ْ َ and a sākin in a different word.
2) Sakt on ‚‫‛ َا ْل‬, ‚‫‛ضء‬,
ْ َ sākin munfaṣil and sākin muttaṣil.
3) No sakt.
Sakt is not transmitted on madd for Ḥafṣ or Ibn Dhakwān.

Abū Jaʿfar (‫ )ز َـ ِلّ ِــف‬has sakt on the letters – the ḥurūf muqaṭṭaʿāt – at the start of the
sūrahs (‫ ) َو ِف ُِؼ َجـا امْ َف َؼوا ِث ِؼح‬e.g. َ‫ظ‬, ‫ن ٓؼِـَـٓ ٓؼط‬.

TEXT:
‫ٍ ٍ ي‬ ٍ ‫ى‬ َّ ‫ى َّ ى ى‬ ‫ىػة ىك ًن ى‬ٛ‫ػد‬‫ى ٍى‬ ‫ىى ى‬
‫ػع اْليٖػً ىصػة‬
ً ٍ‫اؽ ًٕػع‬
‫ ر و‬ٚ٘ ‫ثٔ راف‬ ‫ ىصػة‬٠‫ػػ‬ ً ُ ‫ػر‬٘ ٢‫ػػ‬ٍ‫ػ‬ ًٕ ‫كأ‬ 239

249
TRANSLATION:
An option (of sakt) comes for Ḥafṣ in the two alifs of َ‫ َم ْصكَ ِسَن‬and ‫ ِؾ َو ًخا‬, in ‫ ت َ ْل * َز َان‬and ‫َم ْن‬
‫* َز ٍاق‬.

COMMENTARY:
Ḥafṣ (‫ ) ِمؼ َح ْف ِؼط‬has an option of sakt (‫ )امْ ُزوْ ُـف َحـا‬in four places:
1) The alif of ‫ َم ْصكَ ِسَنَ * ُ َشا‬of Sūrah Yāsīn: 52.
2) The alif of ‫ ِؾ َو ًخا * كَِِّـ ًما‬of Sūrat al-Kahf: 1-2.
3) The lām of ‫ ت َ ْل * َز َان‬of Sūrat al-Muṭaffifīn: 14.
4) The nūn of ‫ َم ْن * َز ٍاق‬of Sūrat al-Qiyāmah: 27.

250
 Waqf for Ḥamzah and Hishām on a hamzah

A skeletal diagram of the types of hamzahs discussed under this chapter is as follows:
The Hamzah

Hamzah Sākinah Hamzah Mutaḥarrikah

Mutawassiṭah Mutaṭarrifah Preceded by Preceded by a

a Sākin Mutaḥarrik

Mutawassiṭah Mutaṭarrifah Mutawassiṭah Mutaṭarrifah

As the chapter and discussions unfold regarding the hamzah, this skeletal diagram
will be elaborated upon. The reader should consult these diagrams for easy
conceptualization of the discussions, else it may seem as if these discussions are
unstructured and haphazard.

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, taḥqīq will be made in the following169:
1) Hamzah maftūḥah preceded by a ḍammah e.g. ‫وس ُف َبًُّؼَِا‬ ُ ُ ً.
2) Hamzah maftūḥah preceded by a kasrah e.g. ‫ ِفِ َِ َء َاي ٍث‬.
َ ‫ َبفَذَ ْع َم ُـ‬.
3) Hamzah maftūḥah preceded by a fatḥah e.g. ‫ون َب ْن‬
4) Hamzah maksūrah preceded by a ḍammah e.g. ‫ٍَ ْصفَ ُؽ ا ْج َصا ُِ ُح‬.
ِ
5) Hamzah maksūrah preceded by a kasrah e.g. ‫ ِم ْن ت َ ْـ ِس ا ْن َصا ُِِِن‬.
ِ
6) Hamzah maksūrah preceded by a fatḥah e.g. ٍ‫كَ ْ َْي اد َْصاح‬.
ِ
7) Hamzah maḍmūmah preceded by a ḍammah e.g. ‫اجلَي ُة ب ْ ِسم َف ْت‬.
8) Hamzah maḍmūmah preceded by a kasrah e.g. ‫ؿَو َ َْ َِ بم ًة‬.
9) Hamzah maḍmūmah preceded by a fatḥah e.g. ‫ َك َن بم ًة‬.

169
These are all referred to as hamzah mutawassiṭah bi kalimah (a hamzah which becomes central due to a word
added).
251
Via the Ṭayyibah, ibdāl into a wāw will also be allowed in ‫وس ُف َبًُّؼَِا‬ ُ ُ ً and into a yāʾ in
‫ ِفِ َِ َء َاي ٍث‬and tas-hīl bayn bayn in the remaining seven types. Al-Akhfash will
additionally have ibdāl into a wāw in ‫ ٍَ ْصفَ ُؽ اجْ َصا ُِ ُح‬and ibdāl into a yāʾ in ‫ؿَو َ َْ َِ بم ًة‬.
ِ

Via the Shāṭibiyyah, only taḥqīq will be made in the likes of ‫ ِت َما بهْؼ ِز َل‬. Via the Ṭayyibah,
three additional awjuh will be allowed:
1) Tas-hīl with madd.
2) Tas-hīl with qaṣr.
3) Sakt on the letter of madd.

Via the Shāṭibiyyah, only taḥqīq will be made in the likes of ‫كَامُوا َءا َمٌا‬, ‫ف َبهْـ ُف ِس ُمك‬,ِ ‫َو َب ْم ُص ٍُ ا َل‬
ِ
ِ and ‫ ِت َِ َب َحسً ا‬. Note that in the first two examples, the letter of madd is part of the
‫للا‬,
word (aṣliyyah) while in the latter two examples it is not (i.e. it is zāʾidah). Via the
Ṭayyibah, three additional awjuh are allowed:
1) Naql i.e. ‫كَامُؼ َوا َمـيا‬, ‫ ِفـ ٌََْـ ُف ِس ُمك‬, ‫للا‬ َ َِ ‫ ِت‬.
ِ ‫ َو َب ْم ُص ٍُ) ِو َ(ل‬, ‫)ي( َحسً ا‬
2) Idghām (after making ibdāl of the hamzah into a letter of madd and) i.e.
ِ ‫و َب ْم ُص ٍُ) ِّو َ(ل‬,َ ‫ ِت َِ)ي( َحسً ا‬.
‫كَامُؼوا َمـيا‬, ‫ ِفـَ ٌْـ ُف ِس ُمك‬, ‫للا‬
3) Sakt on the letter of madd.

Via the Shāṭibiyyah, Hishām has tas-hīl in the hamzah mutaṭarrifah. Via the
Ṭayyibah, he will also have taḥqīq.

TEXT:
ٍ‫ػزق‬ ٍ ‫ى‬
‫ ى‬ٙ‫ػ‬ ‫ى ى ن ىٍ ى ىن‬ ٍ‫ػزق‬ ٍ ‫ ى ٍ ى ى ٍ َّ ٍ ى ٍ ى ى ِّ ٍ ى‬240
‫ ى‬ٙ‫ػ‬
‫ػرٌػػة ًٕػع‬‫شػفػة أك ـ‬٠‫دػ‬ ٞ ً‫ُػً خػٍػ‬٠‫ػدت ال‬ٙ‫ًإذا اخذ‬
TRANSLATION:
If you intend to make waqf, then make takhfīf of the hamzah – whether it is
mutawassiṭah or mutaṭarrifah – for Ḥamzah.

252
COMMENTARY:
The word ‚‫( ‛دَـ ِفّ ْـف‬make takhfīf) refers to all the types of takhfīf: ibdāl, tas-hīl bayn
bayn, naql, ḥadhf and idghām.

If the hamzah is mutawassiṭah (in the middle of a word) e.g. ‫ُون‬ َ ٌُ‫ ً ُ ْؤ ِم‬or
َ ‫ثَبْث‬, ‫ت ِْئ‬, ‫ون‬
mutaṭarrifah (at the end of a word) e.g. ‫ ِا ْك َص ْب‬, ‫هَـدّ ِْؼئ‬, then Ḥamzah will make takhfīf in
that hamzah.

TEXT:
‫ى ٍ ي‬ ‫ى ٍ ي ى َّ ٍ ى ٍ ي ي‬ ‫ى ٍ ي‬
ٍ ‫ػٔ اث‬ َّ ٍ َّ ‫ ى ٍ ي ى‬241
ٔ‫ػ‬
ً ِ‫ػ‬ ٛ‫ة‬ ٌ ‫ف‬٠‫ػ‬
‫و‬ ٓ‫ػ‬ ‫ش‬ ٚ ‫ػ‬ ‫ن‬ ‫ؾ‬ ‫ػر‬ ‫َي‬ ‫ف‬ ً ‫إ‬ ‫ك‬ ‫ؿ‬ً ‫د‬
ً ‫ػج‬ ُ ‫م‬ ‫ػذ‬
ً ٕ‫ ثًػة‬ٚ‫ػإف يصػٓػ‬
ً ٌ
TRANSLATION:
If it (the hamz) is given a sukūn, then make ibdāl (in it) in accordance with that
(ḥarakāh) before it. And if it (the hamz) is given a ḥarakah (whether mutawassiṭah or
mutaṭarrifah), (and it comes) after a sūkūn, then make naql.

COMMENTARY:
The author first discusses the hamzah sākinah which is preceded by a mutaḥarrik,
then the hamzah mutaḥarrikah which is preceded by a sākin. Subsequently, he
discusses the hamzah mutaḥarrikah which is preceded by another mutaḥarrik.

If the hamzah is sākinah (‫ – )فَـا ْن ٌ َُسـك ْؼن‬and preceded by a mutaḥarrik – then ibdāl
ِ
will be made into a letter of madd ( ِ‫ )اتْ ِسل‬in accordance with the ḥarakah before it
(‫)تِـامـ ِشي كَـ ْدـ ُل‬. Thus, if there is a fatḥah before the hamzah sākinah e.g. ‫ُون‬
َ ‫ثَبْث‬, ibdāl will
take place into an alif; if there is a kasrah before the hamzah sākinah e.g. ‫ت ِْئ‬, ibdāl will
take place into a yāʾ; and if there is a ḍammah before the hamzah sākinah e.g. ‫ون‬ َ ٌُ‫ً ُ ْؤ ِم‬,
then ibdāl will take place into a wāw.
This type of hamzah – sākinah preceded by a mutaḥarrik – is either mutawassiṭah
(central) or mutaṭarrifah (concluding). Mutawassiṭah includes three types:
253
 1) Intrinsically central (َِ ‫ ) ُمذَ َو ِّس َعة ِتيَ ْف ِس‬e.g. ‫ُون‬ َ ٌُ‫ً ُ ْؤ ِم‬.
َ ‫ثَبْث‬, ‫ت ِْئ‬, ‫ون‬
2) Central due to a letter (‫ ) ُمذَ َو ِّس َعة تِؼ َح ْص ٍف‬e.g. ‫فَـبْ ُووا‬.
3) Central due to a word (‫ ) ُمذَ َو ِّس َعة ِج َ ِك َم ٍة‬e.g. ‫امُِسَ ى ائْـ ِذـيَا‬, ‫اذلي اؤْ ثُ ِم َن‬,
ِ ‫كَامُوا ائْـ ِذـيَا‬.
Mutaṭarrifah includes two types:
1) Concluding with a permanent sukūn e.g. ‫ ِا ْك َص ْب‬, ‫هَـدّ ِْؼئ‬. There is no example of a
this type being preceded by a ḍammah.
2) Concluding with a temporary sukūn e.g. ‫ تَسَ ْب( تَسَ َب‬during waqf), ُ‫ًُـ ْح ِسئْ ( ًُـ ْح ِسئ‬
during waqf) and ‫ ا ْم ُصؤْ ( ا ِن ا ْم ُص ٌؤ‬during waqf).
ِ
In all of these, ibdāl will be made into a letter of madd in accordance with the
ḥarakah before it.

Diagrammatically, our discussion thus far will look as follows:

The Hamzah

Hamzah Sākinah

Mutawassiṭah Mutaṭarrifah

Intrinsically Central Due Central Due Permanent Temporary

Central to a Letter to a Word Sukūn Sukūn

After discussing the hamzah sākinah, the author proceeds to discuss the hamzah
mutaḥarrikah.
If the hamzah is mutaḥarrikah ( ْ‫ – ) َوا ْن َُيَؼصك‬mutawassiṭah or mutaṭarrifah – coming
ِ
ٍ ‫) َؾ ْؼن ُسـ ُك‬, then make naql in it ( ِ‫ )فَاهْـ ُلـل‬e.g. ‫ َم ْس ُؤ ًوَل‬, ‫كُ ْصبٓن‬, ‫اخل َْة َء‬, ‫ض ٍء‬,
after a sākin (‫ؼون‬ ْ َ ‫ ُس ٓو ٍء‬.
ٍ ‫ ‛ َؾ ْؼن ُسـ ُك‬could refer to all types of sukūns: an alif, a wāw
The sukūn in the clause ‚‫ؼون‬
zāʾidah, yāʾ zāʾidah, wāw aṣliyyah, yāʾ aṣliyyah or a ṣaḥīḥ sākin. Due to the alif, wāw
zāʾidah and yāʾ zāʾidah particularly being mentioned in line 242 and 243, all the other

254
types of sukūns are intended here. Thus, in all besides the alif, the wāw zāʾidah and
yāʾ zāʾidah, naql will be made, as it may be seen in the examples above.170

TEXT:
ٍ ‫َّ ى‬ ٍ ٍ ‫ى ِّ ٍ ى ٍ ى ي ى ى‬ ٍ ‫ى ٍ ى ى‬ ‫ َّ ي ى َّ ن ى ى‬242
‫ إػفػرؼ‬٢‫ػدؿ ٌػ‬ ً ‫ ٌأث‬ٝ‫ ك ً٘سٖػ‬،ٔ‫ػ‬ٟ‫ش‬ ً‫ ثػهػد أ ًٕػػ‬١‫شػفػة أدػػ‬٠‫إل م‬
TRANSLATION:
Except when it (the hamzah mutaḥarrikah) is mutawassiṭah and comes after an alif,
then make tas-hīl. Likewise, when it (the hamzah mutaḥarrikah) is mutaṭarrifah, then
make ibdāl in it.

COMMENTARY:
If the hamzah mutaḥarrikah is mutawassiṭah (‫ ) ُم َو ِّس ًؼعـا‬and comes after an alif
(‫) َبثَؼؼى تَـ ْــسَ َب ِم ْــف‬, then make tas-hīl in it (‫ َ)سِِّـ ْل‬e.g. ‫بوم ٓ ِئ َم‬, ‫ َم َلٓئِ َكة‬, ‫ش َك ٓ ُؤ ُه‬.
َُ

Likewise (َُ ‫)و ِمثْوَـ‬,

َ if the hamzah mutaḥarrikah is mutaṭarrifah (‫ )فؼي امؼع َؼص ْف‬and comes
ُّ ‫س َوب ٓ ٍء‬.َ
after an alif, then make ibdāl in it (‫ )فَبَتْـ ِس ْل‬e.g. ‫ َخب ٓ َء‬, ‫امس َفَِب ٓ ُء‬,

TEXT:
‫ٍ ى ٍ ِّ ى ن ى ٍ ى‬ ‫ى ٍى ٍ ي‬ ‫ادا أى ٍدى ى‬
‫ ى ٍ ى ي ى ٍ ى ٍ ي ى ى‬243
‫ػة‬ٙ‫ أيٍؾػة أدد ى‬٢‫ػ‬ ًٖ ‫ الغ‬٢‫اْلهؼ ًٌػ‬ ‫ك‬ ‫ة‬ٙ‫ػ‬ ً ‫اك كإػيػة ًإف يػػز‬٠‫كإػ‬
TRANSLATION:
The wāw and the yāʾ, when they are zāʾidah, then make idghām. And some also make
idghām in the aṣlī.

170
Examples of hamzah mutaḥarrikah which is mutaṭarrifah and preceded by a ṣaḥīḥ sākin are seven; four in
which the hamzah is maḍmūmah: ‫ ِذ ْف ٌء‬of Sūrat al-Naḥl: 5, ‫ ِم ْل ُء‬of Sūrah Āl ʿImrān: 91, ‫ ًَـ ْي ُؼ ُص امْ َم ْص ُء‬of Sūrat al-Nabaʾ:
40, ‫ ُح ْز ٌء‬of Sūrat al-Ḥijr: 44, two in which the hamzah is maksūrah: َِ ِ‫ ت َ ْ َْي امْ َم ْص ِء َو َس ْوخ‬of Sūrat al-Baqarah: 102, َِ‫امْـ َم ْص ِء َوكَوْح‬
of Sūrat al-Anfāl: 24, and one place in which the hamzah is maftūḥah: ‫ اخل َْة َء‬of Sūrat al-Naml: 25.
255
COMMENTARY:
If the hamzah muḥarrikah – whether mutawassiṭah or mutaṭarrifah – comes after a
wāw zāʾidah or yāʾ zāʾidah (‫) َوامْ َؼو ُاو َوامْـَِـا ا ْن ًُ َؼؼزاذَا‬, then make idghām (‫ ) َب ْذ ِقـ َما‬e.g. ‫كُ ُص ٓو ٍء‬,171
172 173ِ
ٓ ِ ً‫ام‬, ‫جَ ِص ٓي ٌء‬, َُ ‫د َِعِ ٓـئَـ ُخ‬, ‫ َُ ِيِ ٓـئًا‬, ‫ َم ِصً ٓـئًا‬. An example that is exclusive to the Qirāʾah of
‫ِس ُء‬
Ḥamzah is ‫ ذ ّ ُِز ٓي ٌء‬of Sūrat al-Nūr: 35.

According to some (‫)وامْ َح ْـ ُغ‬, َ if the wāw or yāʾ is not zāʾidah i.e. it essentially is part of
the word, being aṣlī, (‫ ) ِفؼي ا ِٔل ْظ ِو ّ ِؼي‬e.g. ‫ض ٍء‬, ْ َ ‫ ُس ٓو ٍء‬, then they will also allow idghām
(‫) َبًْضً ـا َبذ َ َْؼـا‬. This will apply whether the wāw aṣliyyah or yāʾ aṣliyyah are mutawassiṭah
e.g. ‫ ِس َ ٓئ َ ْت‬,174 ‫امس ٓو َبى‬ 175 176 177
ُّ , ‫ َنؼ َِ َْئَ ِة‬, ‫ ِا ْسد َ ِْئ َ َس‬, َِ ِ‫س ْو َء َت َب ِد‬,َ ‫س ْو َءا ِح ُمك‬,َ ‫س ْو َءا ِثؼِِ َما‬,َ ‫ َم ْوئِ ًل‬, ‫امْ َم ْو ُءو َذ ُت‬, or
178
mutaṭarrifah e.g. ‫امْ ُم ِسِ ٓ ُؼئ‬, ‫مَـذَـ ُي ٓو ُء‬, ‫ض ٌء‬,
ْ َ ‫ َمث َ ُل امس ْو ِء‬.

Note that in line 241, naql was mentioned in these types of words; the additional
application grasped from this line is idghām in the case of wāw aṣliyyah and yāʾ
aṣliyyah.

Conclusively, in the wāw aṣliyyah and the yāʾ aṣliyyah there are two applications:
1) Naql without idghām, as understood from line 241.
2) Idghām (after ibdāl), as grasped from this line.

171
This is the only example of wāw zāʾidah as mutaṭarrifah.
172
These are the only two examples of yāʾ zāʾidah as mutaṭarrifah.
173
These latter three examples are the only examples of yāʾ zāʾidah as mutawassiṭah. There are no examples of wāw
zāʾidah as mutawassiṭah.

Note that idghām will only take place after ibdāl of the hamzah into the wāw or yāʾ before it; idghām therefore
takes place of the one wāw or yāʾ into the other.
174
This is the only example of yāʾ aṣliyyah as a letter of madd being mutawassiṭah.
175
This is the only example of wāw aṣliyyah as a letter of madd being mutawassiṭah.
176
These are the only two examples of yāʾ aṣliyyah as a letter of līn being mutawassiṭah.
177
These are the only examples of wāw aṣliyyah as a letter of līn being mutawassiṭah.
178
Note that the first two examples here are letters of madd while the latter two are examples of letters of līn.
256
A diagrammatic representation of what has been covered regarding the hamzah thus
far is as follows:

The Hamzah

Hamzah Mutaḥarrikah

Preceded by a Sākin

Mutawassiṭah
Mutaṭarrifah
(Intrinscally Central)

Proper Sākin Ḥarf al-ʿIllah Proper Sākin Ḥarf al-ʿIllah

e.g. ‫ام ُل ْؼص َءان‬ e.g. ‫امْر َْة َء‬

‫ ا‬e.g. ‫ذَائ ِف َْي‬ ‫و‬/‫ي‬ ‫ ا‬e.g. ‫َخا َء‬ ‫و‬/‫ي‬

Aṣliyyah Zāʾidah Aṣliyyah Zāʾidah

e.g. ‫صَ ِْـئًا‬ e.g. ‫َم ِصً ٓـئًا‬ ٓ ِ ‫امْ ُم‬
e.g. ‫ِس ُء‬ e.g. ‫تَؼ ِص ٓي ٌء‬

Naql Tas-hīl Naql & Idghām Naql Ibdāl Naql & Idghām
Idghām Idghām

After discussing the hamzah mutaḥarrikah preceded by a sākin, in the next line, the
hamzah mutaḥarrikah preceded by a mutaḥarrik is discussed.

TEXT:
‫ٍ ي ى ٍ ى ن ىى ن ي ٍ ى ى‬ ‫ىٍ ى‬ ‫ىى ٍ ى ى ٍ ى ى‬
‫ػضػَل‬ ‫ًإف ٌ ًذػعػخ يػػةء ككاكا ٘ػص‬ ً ‫ػر وة ىكؽػػػٗ أثػ‬
‫ػدل‬ ‫كبػهػد ْػص‬ 244
nnnn

257
TRANSLATION:
If the hamzah has a fatḥah (and comes) after a kasrah or a ḍammah, then make ibdāl
(of it) into a yāʾ or a wāw, unrestrictedly.

COMMENTARY:
The author here starts discussing the hamzah mutawassiṭah bi nafsihī (the hamzah
which is intrinsically central) which is mutaḥarrikah, and preceded by another
mutaḥarrik.

The hamzah mutaḥarrikah may have any of the three ḥarakāt, and be preceded by any
of the three ḥarakāt. Three multiplied by three, results in nine possible variations.
Two of these nine are discussed in this line: the hamzah with a fatḥah (‫ـت‬ ْ ‫)ا ْن فُ ِذؼ َح‬,
ِ
coming after i.e. preceded by, a kasrah or a ḍammah (‫ ) َوتَـ ْــسَ َن ْـس َؼص ٍت َوضَ ّ ٍـــم‬e.g. ‫ ِفئَ ٍة‬, ‫اث‬ ُ َ‫سِِّـئ‬,َ
‫ ُم َؤخ ًل‬, ‫فُ َؤا ُذ‬, ‫س َؤال‬.ُ Unrestrictedly (‫) ُم ْـسؼ َج َـل‬, ibdāl will take place (‫ ) َبتْــ ِس ََل‬of the former into
two a yāʾ (‫ــاء‬ ُ ََ ‫سِِّـ‬,َ ‫ ُم َوخ ًل‬, ‫فُ َوا ُذ‬, ‫س َوال‬.ُ
ً َ ً) and the latter two into a wāw (‫ َ)و َو ًاوا‬i.e. ‫ ِفـ ََ ٍة‬, ‫اث‬
The remaining seven of the nine variations are mentioned in the next line.

TEXT:
ٍ ‫ى ه ىيٍ ي ىى ه ى ي‬ ٍ ‫ ى ى ٍ ي ى ى ٍ ى ى ٍ ى ي‬245
ٔ‫ػصػ ًبػ‬ْ ‫ا ككاك‬٠‫يػػػةء ْيفػ ًٍػبػ‬ ٔ‫ػ ًِػ‬ٛ‫ ىك‬،ٚ‫ػ‬‫ ثػي‬ٚ‫ػذا ثػيػ‬ٞ ‫كديػر‬
TRANSLATION:
And besides this (these two variations), make (tas-hīl) bayn bayn. (Ibdāl) is also
transmitted into a yāʾ (in) the likes of ‫ ً ُ ْع ِفئُوا‬and into a wāw in the likes of ‫س ِئ َل‬.ُ

COMMENTARY:
Besides these two variations mentioned in the previous line (‫ ) َوقَ ِْ ُؼص ُــ َشا‬i.e. in the
remaining seven variations, tas-hīl will be made (‫ )تَـ ِْ َؼن ت َـ ِْ ٍؼن‬according to Sībaway:
1) Hamzah maftūḥah, preceded by a fatḥah e.g. ‫صَ ٌَـئَ ُان‬.
2) Hamzah maksūrah, preceded by a maḍmūmah e.g. ‫س ِئ َل‬.ُ
258
 3) Hamzah maksūrah, preceded by a maksūrah e.g. ‫َب ِزئِ ُمك‬.َ
4) Hamzah maksūrah, preceded by a maftūḥah e.g. ‫ث َْع َم ِِئ‬.
5) Hamzah maḍmūmah, preceded by a maḍmūmah e.g. ‫ت ُِؼص ُء ِوس ُمك‬.
6) Hamzah maḍmūmah, preceded by a maksūrah e.g. ‫ٌ َْسذَؼِْ ِز ُء َون‬.
7) Hamzah maḍmūmah, preceded by a maftūḥah e.g. ‫ َز ُء ٌوف‬.
In two of these seven variations, ibdāl is transmitted (‫ َ)وهُـ ِل ْـل‬in the likes of ‫ً ُ ْع ِفئُوا‬
(‫ ) َن َُ ْعـ ِفـئُؼوا‬i.e. the hamzah maḍmūmah preceded by a maksūrah into a yāʾ (‫)ًَـــا ٌء‬, in
accordance with the kasrah before it; and in the likes of ‫ ) َن ُـسـ ِئ ْـل( ُس ِئ َل‬i.e. the hamzah
maksūrah preceded by a maḍmūmah into a wāw (‫)و َو ٌاو‬, َ in accordance with the
ḍammah before it. This is the view of al-Akhfash.
The Hamzah

Hamzah Mutaḥarrikah

Preceded by a Mutaḥarrik

Mutaṭarrifah Mutawassiṭah
(bi nafsihī)
Refer to line 241
9 variations

3) ‫ ََ َء‬e.g. ‫صَ ٌَـئَ ُان‬ 1) ‫ َُ َء‬e.g. ُ‫ًُؼ َؤًِّـس‬ Ibdāl into wāw

Ibdāl into wāw 4) ‫ َُ ِء‬e.g. ‫ُس ِئ َل‬ 2) ‫ َِ َء‬e.g. ‫ذَا ِظـئَـة‬ Ibdāl into yāʾ
(Akhfash)
5) ‫ َِ ِء‬e.g. ‫ََب ِزئِ ُمك‬
Tas-hīl (Sībaway)

6) ‫ ََ ِء‬e.g. ‫ث َْع َم ِِئ‬

7) ‫ َُ ُء‬e.g. ‫وس ُمك‬

ِ ‫ت ُِؼص ُء‬

Ibdāl into yāʾ 8) ‫ َِ ُء‬e.g. ‫ون‬

َ ‫ٌ َْسذَؼِْ ِز ُء‬
(Akhfash)
9) ‫ ََ ُء‬e.g. ‫َز ُء ٌوف‬

259
TEXT:
‫ٍ ى ٍ ِّ ى‬
‫ػَل‬ٟ‫ػٗ ُػد يشػ‬ ًٞ ‫ر‬٠ ٟ ٍ ‫ػة ىذ ىه‬ٙ‫ىر ٍش ن‬
‫ يَجٍ ي‬ٚ‫ػ‬ ‫َّ ى ى‬
‫ػػَل‬ ‫ػػ‬‫اد‬ ‫ػػة‬٘‫ػز ىال َّك يؿ إ ىذا ى‬ ٍ ‫ ى ٍ ى‬246
‫ ي‬ٙ‫ػ‬ ٟ‫كال‬
ً ً
ٍ‫اؾ ىغػػط‬ ‫ػػي ىذ ى‬ ٍ ‫ى ى ٍ ى ى‬ ‫ى‬ ٍ ‫ى‬ ‫ى‬ ٍ ٍ ‫ ى ٍ ى ٍ ى ٍ ى ٍ ى ٍ ى ي‬247
ً ‫ كبًي‬،‫ وم‬ٙ‫ل ً٘ػػيٗ صػػػ‬ ‫ا ًإل ُٔ ًإف رصط‬٠‫ٍ ًػٔ َكشه‬ٜ‫أك ح‬
TRANSLATION:
The first hamzah (i.e. at the start of a word) if it is connected (to whats precedes it) in
script, then from the majority tas-hīl is related. And if it is disconnected (in script),
like ‫ فَ ْاس َـ ْوا ا َل‬and ‫كُ ْل ا ْن‬, then (tas-hīl) is preponderant, except by the mīm al-jamʿ. And
ِ ِ
besides this, (tas-hīl) is (also) sound.

COMMENTARY:
In these two verses the author starts discussing hamzah which becomes mutawassiṭah
due to a letter, letters or a word being added to it. Essentially, the hamzah comes at
the start of a word (‫) َوامَِْـ ْم ُؼز َاَلو ُل‬179, but is shifted into an ‚in-between position‛ in a
word due to circumstances. This is referred to as hamzah mutawassiṭah bi ghayrihī
(the central hamzah due to another i.e. due to another letter, letters or word being
added). This is of two categories:
1) The hamzah and what precedes it are connected in script (‫)ا َرا َمــا اث َؼع َــل َز ْ ًَسا‬.
ِ
This category is also commonly referred to as hamzah mutawassiṭah bi
zawāʾid (the central hamzah due to an addition).
2) The hamzah and what precedes it are separated in script (‫) َب ْو ً َ ْي َف ِع ْل‬.

In the first line – line 246 – the first category is discussed. These letters – due to
their connection in script – makes the hamzah become mutawassiṭah, and are
gathered in the combination ‫ ;ََُا ِم َك ْس ِة امْ َوفَا ِء‬10 letters in total.180 These 10 letters may
also be divided into two:
179
Because it essentially appears at the start of a word, it may be deduced that this hamzah will be mutaḥarrik.
180
This combination gathers the hāʾ al-tanbīh, the yāʾ al-nidāʾ, the lām al-jārrah, the lām al-taʾkīd, the kāf al-
tashbīh, the sīn used to denote the future, the bāʾ al-jārrah, the lām al-taʿrīf, the wāw and the fāʾ of ʿāṭf and the
hamzat al-istifhām.
260
 1) Those in which the hamzah is preceded by a sākin.
2) Those in which the hamzah is preceded by a mutaḥarrik.
In the first type is the yāʾ al-nidā e.g. ‫ًـئَا َذ ُم‬, ‫ًـبًَُّؼَِا‬, ‫ًـب ِوِل ْ َاِلمْـ َح ِاة‬, the hāʾ al-tanbīh e.g. ‫ُبَهْـ ُذـم‬,
َ ْ ‫اَلو ْ َسان‬.ْ
‫ ُ ُؤ َِل ٓ ِء‬and the lām al-taʿrīf e.g. ‫اِل ْزط‬,
ِ
The second type will be the remaining letters from the combination ‫ََُا ِم َك ْس ِة امْ َوفَا ِء‬.
The hamzah itself may assume any of the three ḥarakāt, while the letter before it will
either have a fatḥah or a kasrah. Thus, there are six variations one might find:
1) Hamzah maftūḥah preceded by a kasrah e.g. ‫ ِتبَتْ َع ِاز ِه‬, َِ ًْ‫و ِ َِلت َ َو‬.َ
2) Hamzah maftūḥah preceded by a fatḥah e.g. ‫ِلهْـ ُذـم‬,َ َ َُ ‫كه‬, َ َ ‫ء َبهْ َش ْزثَؼُِم‬,َ ‫ِص ُف‬
ِ ْ َ‫سب‬.َ
3) Hamzah maksūrah preceded by a kasrah e.g. ‫مَـدِـا َما ِمِِم‬, ‫َل ًَل ِف‬.ِ
ِ ِ
4) Hamzah maksūrah preceded by a fatḥah e.g. ‫فَاهؼُِم‬, ‫ َب ِء َرا‬.
ِ
5) Hamzah maḍmūmah preceded by a kasrah e.g. ‫ِل َوَل ُه‬,ِ ‫ِلد َْص ُاه‬.ِ 181
6) Hamzah maḍmūmah preceded by a fatḥah e.g. ‫وَح‬ َ ِ ‫وب‬,َ ‫فَب َو ِازي‬.

The ruling of the majority (‫ )فَ َـ ْؼن ُ َْجِ ُِوز ُِـ ْم‬regarding all these categories is that tas-hīl be
made (‫)كَـسْ ُسؼِّ َِـل‬. Tas-hīl is used in the literal sense i.e. takhfīf (ease), and will include
ibdāl and naql since in examples like ‫ ِتبَتْ َع ِاز ِه‬and َِ ًْ‫و ِ َِلت َ َو‬,َ ibdāl will be made, while in
the lām al-taʾrīf, naql will be made. In all the remaining types besides these two
mentioned, tas-hīl bayn bayn will be made.
While this is the practice of the majority, as suggested by the author, others also allow
taḥqīq to be made in all these examples.182

181
According to al-Akhfash, ibdāl will be made in these examples.
182
Note that taḥqīq in the lām al-taʿrīf will only be allowed with sakt. See al-Nashr: 1/427, 486; Itḥāf Fuḍalāʾ al-
Bashar: 168. However, there is a minority who allow it, considering that one of the allowed ways transmitted for
Ḥamzah is no sakt at all. See al-Rawḍ al-Naḍīr: 283; Farīdat al-Dahr: 2/22. See also Ghunyat al-Ṭalabah bi Sharḥ
al-Ṭayyibah: 2/1016-1019.
261
In the second line – line 247 – what precedes the hamzah is not connected to it in
script (‫) َب ْو ً َ ْي َف ِع ْل‬. Two examples are given of this: ‫ فَ ْاس َـوا ا َل‬and ‫كُ ْل ا ْن ُنـ ٌْ ُـت‬. Similar
ِ ِ
examples would include ‫ َذوَ ْوا ا َل‬, ‫ ِاتْ َ ْـن ب ٓ َذ َم‬, ‫كَسْ َبفْو َ َح‬, ‫ َم ْن ب ٓ َم َن‬, ‫اة َب ِم ٌح‬
ٌ ‫ؿَ َش‬.
ِ
One notes that in all these examples, the hamzah becomes mutawassiṭah – in
pronounciation – due to a letter or a word being added. Also, one gauges that before
the hamzah, there is a sākin, whether it is a ṣaḥīḥ sākin or a letter of līn, as grasped
from the given examples of Ibn al-Jazarī in the text.
The preponderent application (‫ َ)ز َح ْح‬regarding this category is tas-hīl over taḥqīq, as
understood from the previous line. Again, the literal meaning of tas-hīl is intended
and refers to naql specifically.
The mīm al-jamʿ is excluded from this application though (ٍ ‫ ) ََل ِم َِـم َحـ ْمؽ‬e.g. ‫ؿَو َ َْ ُمك َبهْـ ُف َس ُمك‬.
Naql will not be made here.

At the start of line 247, the author mentions the hamzah preceded by a sākin, whether
it is a ṣaḥīḥ sākin or a letter of līn. When he states ‚ َ‫( ‛ َو ِتلَـ ِْؼ ِص َراك‬and besides this), he
specifically refers to when the sākin before the hamzah is not a letter of līn, nor a
ṣaḥīḥ sākin i.e. it is a letter of madd e.g. ‫ ِت َما بىْ ِز َل‬, ‫كَامُوا َءا َمٌا‬, ‫ ِف َبهْ ُف ِس ُمك‬, or when before the
hamzah there is a mutaḥarrik. If the hamzah – which may have any of the three
ḥarakāt – is preceded by a mutaḥarrik, which may also have any of the three ḥarakāt,
then there are nine variations:
1) Hamzah maftūḥah preceded by a ḍammah e.g. ‫وس ُف َبًُّؼَِا‬ ُ ُ ً.
2) Hamzah maftūḥah preceded by a kasrah e.g. ‫ ِفِ َِ َء َاي ٍث‬.
3) Hamzah maftūḥah preceded by a fatḥah e.g. ‫ون َب ْن‬ َ ‫ َبفَذَ ْع َم ُـ‬.
4) Hamzah maksūrah preceded by a ḍammah e.g. ‫ٍَ ْصفَ ُؽ ا ْج َصا ُِ ُح‬.
ِ
5) Hamzah maksūrah preceded by a kasrah e.g. ‫ ِم ْن ت َ ْـ ِس ا ْن َصا ُِِِن‬.
ِ
6) Hamzah maksūrah preceded by a fatḥah e.g. ٍ‫كَ ْ َْي اد َْصاح‬.
ِ
7) Hamzah maḍmūmah preceded by a ḍammah e.g. ‫اجلَي ُة ب ْ ِسم َف ْت‬.

262
 8) Hamzah maḍmūmah preceded by a kasrah e.g. ‫ؿَو َ َْ َِ بم ًة‬.
9) Hamzah maḍmūmah preceded by a fatḥah e.g. ‫ك َن بم ًة‬.َ
The ruling pertaining to all of these is that tas-hīl is also sound in them (‫)ص‬ ْ َ i.e. tas-
hīl is sound in transmission and reading (‫)ص ِز َواً َ ًة َو ِك َص َاء ًت‬. َ Bearing in mind that the
literal meaning of tas-hīl is intended, tas-hīl bayn bayn will be made in ‫ ِت َما بىْ ِز َل‬while
naql as well as idghām will be allowed in ‫كَامُوا َءا َمٌا‬, ‫ف َبهْ ُف ِس ُمك‬.ِ In the nine variations of
the hamzah mutaḥarrikah preceded by another ḥarakah the same rules applied in the
hamzah mutassiṭah bi nafsihī explained in lines 244 and 245 will be used: ibdāl into a
wāw in ‫ًُ ُوس ُف َبًُّؼَِا‬, into a yāʾ in ‫ ِفِ َِ َء َاي ٍث‬and tas-hīl bayn bayn in the remaining seven
types.183

183
Be cognizant of the differences between the applications according to the view of Sībawayh and that of al-
Akhfash: al-Akhfash will have ibdāl into a wāw in ‫ ٍَ ْصفَ ُؽ ا ْج َصا ُِ ُح‬and ibdāl into a yāʾ in ‫ؿَوَ َْ َِ بم ًة‬.
ِ
263
The following is a diagrammatical representation of hamzah mutawassiṭah bi ghayrihī when preceded by a sākin:
The Hamzah

Hamzah Mutaḥarrikah

Preceded by a Sākin

Mutawassiṭah
(bi ghayrihī)

(‫)َُـَا ِمـ َك ْس ِة امْ َوفَا ِء‬ Joined in Script Separated in Script

(‫ًـبٓذَم )يء اميساء‬ (‫ْ َاِل ْزط َ)َلم امخ ْـ ِصًف‬ Ṣaḥīḥ Sākin Ḥarf al-ʿIllah

(َِ َِ‫ُـبَهْـ ُذـم )ُاء امذـ ٌْـح‬ Letter of Madd Letter of Līn

‫ا‬ ‫ي‬/‫و‬ ‫ـن ب ٓ َذ َم‬

ْ َ ْ‫ ِات‬/‫َذوَ ْوا ِا َل‬
‫ِت َما بهْؼ ِز َل‬ ‫ف َبهْ ُف ِس ُمك‬/‫ا‬
ِ ٌ‫كَامُوا َءا َم‬

Tas-hīl 1) Naql 1) Naql Tas-hīl 1) Naql 1) Naql

2) Taḥqīq with sakt 2) Taḥqīq 2) Idghām 2) Taḥqīq
The following is a diagrammatical representation of hamzah mutawassiṭah bi ghayrihī when preceded by a mutaḥarrik:
The Hamzah

Hamzah Mutaḥarrikah

Preceded by a Mutaḥarrik

Mutawassiṭah
(bi ghayrihī)

(‫)َُـَا ِمـ َك ْس ِة امْ َوفَا ِء‬ Joined in Script Separated in Script

6 variations 9 variations

Ibdāl 1) ‫ َِ َء‬e.g. ‫ِتبَتْ َع ِاز ِه‬ 1) ‫ َُ َء‬e.g. ‫ًُ ُوس ُف َبًُّؼَِا‬ 4) ‫ ََ ِء‬e.g. ٍ‫كَ ْ َْي اد َْصاح‬ 7) ‫ َُ ُء‬e.g. ‫اجلَي ُة ب ْ ِسم َف ْت‬
ِ

Ibdāl
Tas-hīl

2) ‫ ََ َء‬e.g. ‫َ َِلهْـ ُذـم‬ 2) ‫ َِ َء‬e.g. ‫ِفِ َِ َء َاي ٍث‬ 5) ‫ َِ ِء‬e.g. ‫ت َ ْـ ِس ا ْن َصا ُِِِن‬ 8) ‫ ََ ُء‬e.g. ‫َك َن بم ًة‬
ِ
3) ‫ َِ ِء‬e.g. ‫مَـدِـا َما ِمِِم‬ Tas-hīl َ ‫َبفَذَ ْع َم ُـ‬
3) ‫ ََ َء‬e.g. ‫ون َب ْن‬ 6) ‫ َُ ِء‬e.g. ‫ٍَ ْصفَ ُؽ ا ْج َصا ُِ ُح‬ 9) ‫ َِ ُء‬e.g. ‫ؿَوَ َْ َِ بم ًة‬

Tas-hīl
ِ ِ
4) ‫ ََ ِء‬e.g. ‫فَاهؼُِم‬ Tas-hīl (Sībaway) & Ibdāl (al-Akhfash)
ِ
Tas-hīl & Ibdāl 5) ‫ َِ ُء‬e.g. ‫ِِلد َْص ُاه‬
Tas-hīl 6) ‫ ََ ُء‬e.g. ‫فَب َو ِازي‬
Here the discussion regarding takhfīf qiyāsī (also referred to as takhfīf iṣṭilāḥī)
terminates. From the next line, takhfīf rasmī – takhfīf in consideration of the script –
is discussed.

TEXT:
ٍ ِّ َّ ‫ى ى ٍ ي ي ٍ ي ى ى ى‬ ‫ ٍػ ى‬ٙ‫ال‬
‫ػؿ ي‬ ‫ه ى ى‬
ِّ ‫خ‬ ‫ىٍ ي ى‬
‫ػٗ اظػ ًذ ًؼ‬ ‫ف ٘م الؾ‬٠‫ ٘جظػ‬٠‫عػ‬ٜ‫ذ‬ ًً ‫ع‬ ْ ٔ‫ػيػ‬ًٟ ‫ ت ىص‬ٝ‫ػ‬ٜ‫ ىكخ‬248
TRANSLATION:
From him (Ḥamzah) tas-hīl is made (in accordance) to the script of the muṣḥaf, so
َ ‫( ُمً ْ ِض ُئ‬will be read) with a ḍammah; and drop (the hamzah in it).
the likes of ‫ون‬

COMMENTARY:
Takhfīf is of two types:
1) Takhfīf qiyāsī – those types of takhfīf which are in accordance with rules laid down
by Arabic linguists, including ibdāl, naql, tas-hīl bayn bayn, and ḥadhf.
2) Takhfīf rasmī – those types of takhfīf which are in accordance with the rasm
(script) of ʿUthmān , including ibdāl and ḥadhf.

Thusfar, takhfīf qiyāsī has been explained based upon the various precepts mentioned.
In this line, takhfīf rasmī is addressed. He (َُ ‫ َ)و َؾٌْـ‬i.e. Ḥamzah, would consider the
script of the muṣḥaf (‫ ) َنرَؼطِّ امل ُ ْع َح ِف‬when making tas-hīl of the hamzah. This means
that tas-hīl i.e. takhfīf would be in harmony with the script. In what follows, examples
of takhfīf rasmī are given: the likes of ‫ون‬ َ ‫ ُمً ْ ِض ُئ‬of Sūrat al-Wāqiʿāh: 72. This will be read
with a ḍammah (‫) َم َؽ امض ّ ِـم‬, whilst dropping the hamzah (‫ )ا ْحـ ِش ِف‬i.e. ‫ون‬ َ ُ‫ ُمًْض‬.
By stating ‚‫( ‛فٌََ ْح ُؼو‬the likes of), all similar examples are included e.g. ‫ون‬ َ ‫ ُم ْسذَؼِْ ِز ُء‬, ‫ون‬
َ ‫امعا ِت ُئ‬,
‫ َبهْـ ِح ُئو ِهؼي‬, ‫ٌ َْس خًَ ْ ِد ُئوه ََم‬, ‫ ِم َُ ْع ِفئُوا‬. Bear in mind that previously, tas-hīl bayn bayn was established
in these words according to the view of Sībawayh, as well as ibdāl according to the
view of al-Akhfash (refer to line 244 and 245). Tas-hīl and ibdāl will be takhfīf qiyāsī
while ḥadhf would be takhfīf rasmī since these words are written without the hamzah
in the ʿUthmānic script.

Some more examples of takhfīf rasmī are presented in the next line.

TEXT:
‫ى‬ ‫ػؤا ٍ ى‬
‫اْلػٖ ي‬ ‫ػػز نؤا ىك ىي ٍهػجى ي‬
ٍ ٞ‫ي‬ ‫َّ ٍ ى ى ٍ ى ي ى‬ ‫ىى ي‬
‫ػؤا الؾ ىهػٍػة‬ ‫اك ْػٍػػة‬
ً ‫ك‬ ‫ػػم‬٘ ‫ة‬
ً ‫ػأ‬‫ػظ‬‫انل‬ ً‫ػػ‬ًٕ ‫كأ‬ 249
TRANSLATION:
(Takhfīf rasmī will take place in) The alif of ‫امً ْضبَ َت‬, with the wāw of ‫ ُنـ ُف ًوا‬, ‫ُ ُُز ًوا‬, (‫ًَـ ْـ َح ُؤا )ت ُِـمك‬,
‫ ام َحوٓؼ ُؤا‬and ‫امضُّ َــ َفب ٓ ُؤا‬.

COMMENTARY:
Amongst the examples in which takhfīf rasmī takes place is the alif in ‫امً ْضبَ َت‬
(‫ ) َو َب ِم ُــف امٌ ْـضـبَ ِت‬of Sūrat al-ʿAnkabūt: 20, Sūrat al-Najm: 47 and Sūrat al-Wāqiʿah: 62.
According to the rules previously discussed (refer to line 241), naql will be made here
and the hamzah dropped i.e. ‫امًضَ ْة‬. Because the script has this word written with an
alif, one could stop whilst reciting the alif as well i.e. ‫امًضَ ا ْت‬.184

Likewise, in the wāw of ‫ ُنـ ُف ًوا‬and ‫) َمــ ْؽ َوا ِو ُنـ َفــا ُ ُْؼؼز ًؤا( ُ ُُز ًوا‬, wherever they appear, bearing
in mind that Ḥamzah reads them with a sukūn on the fāʾ and the zāy, as well as a
hamzah at the end i.e. ‫ ُنـ ْف ًؤا‬and ‫ُ ُْز ًؤا‬. According to the previously-mentioned rules of
takhfīf qiyāsī, naql will take place, stopping as ‫ ُنـ ًفا‬and ‫ُ ًُزا‬. Since these words are
written with a wāw, it would also be allowed to stop on it as ‫ ُنـ ْف ًوا‬and ‫ُ ُْز ًوا‬.

184
The hamzah’s ḥarakah is given to the shīn before and ibdāl is made of the hamzah sākinah into an alif i.e. ‫امًضَ ا ْت‬.
See Sharḥ al-Ṭayyibah of Abū Bakr ibn al-Jazarī: 104.
267
Similarly, the wāw of ‫ َ)وً َ ْــ َدؼ ُؤا( ًَـ ْـ َح ُؤا ت ُِـمك‬of Sūrat al-Furqān: 77, takhfīf qiyāsī would
apply: ibdāl during waqf according to the rules mentioned before. Due to it being
written with a wāw, waqf will be made with with wāw being read as sākin i.e. ‫ًَـ ْـ َح ْوا‬.

The same will apply to the wāw in ‫ )امْ َدـوؼ ُؤا( ام َحوٓؼ ُؤا‬of Sūrat al-Ṣāffāt: 106, Sūrat al-
Dukhān: 33 and ‫ )امضُّ َــ َفـا( امضُّ َــ َفب ٓ ُؤا‬of Sūrah Ibrāhīm : 21 and Sūrah Ghāfir: 47. Waqf
on these two words have the well-known ‚khamsat al-qiyās‛ (the five rational
options).185 Considering takhfīf rasmī, one may stop on the wāw as well.186

TEXT:
‫ى‬ ٍ ‫يٍ ى ي ٍ ي‬ ٍ ‫ٍ ى ى‬
‫ػٗ ى٘ػم دػػؤ ًكم ىكًُػيػٔ ير ٍءيىػػة‬ ‫ددى‬ ‫ػجىػة اؿ ىك ًر َّيػػة‬ٛ ‫ػة‬ٛ‫ آ‬ٚ‫ػػ‬ ‫ ىك ىي ى‬250
ً٘ ‫ػػةء‬
TRANSLATION:
(Takhfīf rasmī will take place in) The yāʾ of ( ِ‫ ِم ْن َءاهَـبٓئِ )ام َْل‬, (‫هـ َحاى )امْ ُم ْص َس ِو َْي‬, ‫ َ;و ِز ْءًًـا‬idghām
ِ
will be made (in) ‫و ِز ْءًًـا‬,َ along with ‫ث ُْؤ ِوي‬, and it is said ‫( ُزؤْ ًًـا‬as well).

185
This term is well-known amongst disciples of Qirāʾāt to refer to the five rational options during waqf:
1) Ibdāl with qaṣr.
2) Ibdāl with tawassuṭ.
3) Ibdāl with ṭūl.
4) Tas-hīl with rawm whilst applying madd.
5) Tas-hīl with rawm whilst applying qaṣr.
186
If one stops on the wāw, it will result in seven additional ways of stopping i.e. in addition to the khamsat al-
qiyās:
1) Waqf with iskān on wāw whilst making qaṣr.
2) Waqf with iskān on wāw whilst making tawassuṭ.
3) Waqf with iskān on wāw whilst making ṭūl.
4) Waqf with ishmām on the wāw whilst making qaṣr.
5) Waqf with ishmām on the wāw whilst making tawassuṭ.
6) Waqf with ishmām on the wāw whilst making ṭūl.
7) Waqf with rawm on the ḍammah of the wāw (this is only applied with tas-hīl) whilst making qaṣr.
In total, there are 12 ways of stopping on these words.
268
COMMENTARY:
As the script is considered with the alif and the wāw, it is considered with the yāʾ as
ْ ‫ــاء ِم‬
well. The author presents some of examples with a yāʾ: ِ‫ؼؼن بٓهَـا( َءاهَـب ٓئِ ام َْل‬ َ َ ً‫ ) َو‬of Sūrah
Ṭāhā: 130. The usual ‚khamsat al-qiyās‛ will be applied based upon the takhfīf qiyāsī.
Considering the rasm, waqf will be made with iskān of the yāʾ whilst applying qaṣr,
tawassuṭ or ṭūl. Additionally, tas-hīl with rawm whilst applying qaṣr will also be
allowed. In total, there are nine ways of stopping here.

Another word written with a yāʾ is ‫ )هَـ َدـا ْال( ِم ْن هـ َحائِ امْ ُم ْص َس ِو َْي‬of Sūrat al-Anʿām: 34.
According to takhfīf qiyāsī, ibdāl will be made into an alif. Tas-hīl with rawm will also
be allowed. Considering the script, waqf will also be allowed making iskān of the yāʾ.
Additionally, rawm on the kasrah of the yāʾ may also be made. Thus, there is a total
of four ways of stopping on this word.

In ‫ َ)و ِزًــا( َو ِزئْـًِـا‬of Sūrah Maryam : 74, takhfīf will be made via ibdāl (refer to line
241). Considering the rasm, idghām will also be allowed since its scripted with a yāʾ
(‫)ثُسْ قَ ُـم‬: the hamzah is changed into a yāʾ, and subsequently idghām of the changed yāʾ
is made into the other yāʾ.

In ‫ ث ُْؤ ِوي‬along with َِ ً‫) َمـ ْؽ ث ُْؼؼؤ ِوي( َوث ُْؤ ِو‬, ibdāl is made. Considering the script is with a
wāw, ibdāl is made of the hamzah into a wāw and idghām is made of the changed
wāw into the other wāw.

In ‫زؤْ ًًـا‬,ُ ‫ ِن ُّوصؤْ ًًـا‬and ‫ ) َو ِكـِـ َل ُز ْءًَــا( ُزؤْ َي َي‬ibdāl is made. Considering the script, the hamzah is
changed into a wāw due to it being preceded by a ḍammah. The wāw is subsequently
changed into a yāʾ because of the yāʾ after it. Thereafter, idghām is made of the

269
changed yāʾ into the other. By stating ‚‫( ‛ ِكِ َل‬it is said), the author alludes that most
would read without idghām i.e. with ibdāl only.187

These are in no way an exhaustive and comprehensive list of words written with an
alif, wāw and yāʾ. They are some examples from which one should make an analogy
on other similar words. The author continues the discussion of takhfīf rasmī in the
next line.

TEXT:
ٍ ٟ‫ٍببٍ ي‬ٛ‫ة" ىْأى‬ٞ‫ّس" ى‬
‫ػٗ ي‬ ٍ ‫ى ى َّ ى‬
ٍ ْ‫ا‬ ٍ ٍ ‫ى ٍ ى ى ٍ ى ٍ يى‬
٢‫ٓػ‬ ً ‫ػ‬‫ظ‬ ً ً ‫ ك‬،‫ ىكادػ ير ًؾ ٘ػة طػذ‬،ًٌَ ‫ا‬٠‫ ًإف ي‬ٚ‫ ثػيػ‬ٚ‫ ىكبػيػ‬251
TRANSLATION:
(Tas-hīl) bayn bayn is made (between the hamzah and the letter of madd which
agrees with the ḥarakah on it) if it agrees (with the script), and leave that which is
anomalous. Read a kasrah on the hāʾ in the likes of ‫( ; َبهْـدِـئْؼُِم‬this) has (also) been
related.

COMMENTARY:
Tas-hīl (‫ ) َوتَـ ِْ َؼن تَـ ِْ َؼن‬will be made between the hamzah and the letter of madd which
agrees with the ḥarakah on it, if it agrees with the script (‫ )ا ْن ً ُ َؼوا ِف ْق‬i.e. tas-hīl will be
ِ
made between a hamzah and an alif if an alif is written e.g. ‫و َب ْز َس َل‬,َ between a hamzah
and a yāʾ if a a yāʾ is written e.g. ‫ َذبٓئِـ ِف َْي‬and between a hamzah and a wāw if a wāw is
written e.g. ‫ش َك ٓ ُؤ ُنـم‬. َ ُ Similarly, takhfīf will be made reading a complete alif, wāw or yāʾ,
as mentioned by Ibn al-Jazarī in the examples mentioned in the previous lines.
However, this consideration for the script should not be adopted unrestrictedly:
allowing waqf on an alif wherever it is written with an alif e.g. ‫ َسبَ ْن ُخ ُة‬as ‫سان ُخة‬,َ َُ ‫ َو َ َكه‬as
َُ ‫ َ;و َكه‬allowing waqf on a yāʾ wherever it is written with a yāʾ e.g. ‫ِساًِـَل‬ َ ْ ‫ا‬, ‫ ; َم َل ٍِ ُكة‬and
ِ
waqf on a wāw wherever it is written with a wāw e.g. ‫ش َك ُو َُك‬,
َ ُ ‫ٍَ ْ َك ُو َُك‬. All of these should
187
See al-Nashr: 1/472.
270
be left since they are anomalous (‫) َواث ُْؼصكْ َمـا صَ ـش‬.188 The fundamental rule here is that
waqf is only allowed adopting these various applications of tas-hīl, ibdāl, ḥadhf and so
forth, if it is established via transmission (‫ ِ)ز َواً َ ًة‬and recitation (‫) ِك َص َاء ًت‬.

َ َ of Sūrat al-Baqarah: 33, it is related (‫ ) ُحـ ِكؼي‬that during

In the likes of ‫)كهْـدِـئْؼُِـ ْم( َبهْـدِـئْؼُِم‬
waqf the hāʾ be read with a kasrah ("‫َّس "َُا‬ ْ ِ ‫ َ)وا ْن‬i.e. ‫ َبهْـدِـ ِْؼِِم‬. While this is related by some,
others will maintain the ḍammah on the hāʾ i.e. ‫ َبهْـدِـ ِْؼُِم‬. This will also apply to ‫ هَـدِّـئْؼُِم‬of
Sūrat al-Ḥijr: 51 and Sūrat al-Qamar: 28.

TEXT:
ِّ ‫ى ٍ ى‬ ‫ن‬ ‫ى‬ ًّ ‫ى‬ ‫ي ٍ ى‬ ٍ ‫ ى ى ٍ ى ٍ ى ي ٍ ى‬252
ٔ‫ػػػ‬
ً ٟ‫آخػػػرا ثًػػػػركـو شػ‬ ً ‫ ك‬،‫ػجػد ًؿ ٘ػػدا‬ٙ‫ػر إػ‬ ً ‫ كرـ ثًػيػي‬ٚ‫ػ‬ٙ‫ػ‬ًٙ ‫كأط‬
ٍ َّ ‫ى‬ ‫ٍى ي ي ٍ ي‬ ٍ ‫ى‬ ‫ ى ٍ ى ي ى َّ ى ى ٍ ى‬253
‫إػف ىرؼ‬ ٢‫ظػةـو ًٌػ‬ًٞ ً‫ خٖػ‬ٝ‫ىك ً٘سٖػ‬ ً‫ػر وؾ ْػذا ثىػهػد أ ًٕػػ‬ ‫بهػد ٘ػع‬
TRANSLATION:
Be sure to apply ishmām and apply rawm, except in that which ibdāl takes place into
a letter of madd. That (hamz which is) at the end, apply tas-hīl in it with rawm (if it
comes) after a mutaḥarrik; and likewise, after an alif. And like him (Ḥamzah),
Hishām has an option in the (hamzah) mutaṭarrifah.

COMMENTARY:
Since this chapter deals with waqf, some additional rules pertaining to waqf are
mentioned in these last two lines: rawm (‫ َ)و ُز ْم‬and ishmām (‫ َ)و َب ْ ِِـ َم ْؼن‬will also be
allowed, except when ibdāl takes place into a letter of madd (‫ )تِـلَـ ِْؼ ِص امـ ُمـ ْدـسَ لِ َم ًّسا‬i.e. rawm
and ishmām will not be allowed in places like ‫ ِا ْك َصا‬and ‫هَـدِّؼي‬. It should be clear that the
hamzah mutaṭarrifah is specifically being discussed since rawm and ishmām will not
take place if it is mubtadiʾah or mutawassiṭah. Rawm and ishmām will therefore be
allowed in the following cases:
• During naql – ‫امل َ ْص ِء‬, ‫ ِذ ْف ٌء‬, ‫ ُس ٓو ٌء‬, ‫;ض ٍء‬
ْ َ they will all become: ‫امل َ ِص‬, ‫ ِذ ٌف‬, ‫س ٌو‬,ُ ‫ض‬.
ٍَ
188
Refer to Taqrīb al-Nashr: 45.
271
 • If the wāw or yāʾ is read during waqf when takhfīf rasmī is being made –
‫امضُّ َــ َفب ٓ ُؤا‬, ِ‫ َ;ءاهَـبٓئ‬they will be read as ‫ امضُّ َـ َف ُاو‬and ‫ءاَنَ ِي‬.َ
• During ibdāl and idghām – ‫جَ ِص ٓي ٌء‬, ‫ ُس ٓو ٌء‬, ‫;ض ٍء‬ ْ َ they will become: ‫جَ ِص ٌّي‬, ‫س ٌّو‬,ُ ‫ض‬.
ٍّ َ
Rawm will also be allowed whilst making tas-hīl ( ِ‫ِؼؼؼص ْو ٍم َسؼِِّــل‬ َ ‫ )ت‬if the hamzah is
mutaṭarrifah (‫ َ)وب ٓ ِد ًؼؼصا‬if the hamzah comes after another mutaḥarrik (‫ )ت َ ْــسَ ُمؼ َحؼص ِك‬e.g. ‫ِم ْن‬
‫صَ ا ِظ ِئ‬, ُ‫ًُـ ْح ِسئ‬, ‫ ًَـ ْحسَ ب‬or after an alif (‫ ) َن َـشا تَـ ْــسَ َب ِم ْـف‬e.g. ‫ ِم ْن َمب ٓ ٍء‬, ‫وَضَ ا ُء‬.

In all the hamzahs discussed in this chapter which are mutaṭarrifah (‫) ِفؼي امؼع َص ْف‬
Hishām – with another option – (‫ ) ُذوْ ُـف ُِضَ ـا ٍم‬will read exactly like Ḥamzah (َُ ‫)و ِمثْوَـ‬.
َ
Hishām’s second option would be to read without any takhfīf in the hamzah
mutaṭarrifah, like the remaining Qurrāʾ.

272
 Idghām Ṣaghīr

Idghām ṣaghīr refers to the assimilation of two letters, in which the first letter is sākin.
It’s discussion may be divided into two: the first revolving around the ‫ ر‬of ‫ا ْر‬, the ‫ ذ‬of
ِ
ْ‫كَس‬, the feminine ‫ث‬, the ‫ ل‬of ‫ ُ َْل‬and ‫ت َ ْل‬. The second is specific words or places in which
the Qurrāʾ have differences regarding idghām and iṭḥ-hār e.g. ‫ َو َم ْن ً َ ْف َـ ْل ر ِ ََل‬, ‫ ؿُ ْش ُث‬etc.

The section on the ‫ ﺫ‬of ‫ﺇِ ْﺫ‬

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, Ibn Dhakwān has idghām of the ‫ ر‬of ‫ ا ْر‬into the ‫ذ‬. Via the
ِ
Ṭayyibah, he has iṭḥ-hār as well.

TEXT:
‫َّ ى‬
‫ػػةض ىردػَل‬
‫ى‬
ُ ٗ‫ػيػ‬
ٍ ٍ‫ى ى‬ ‫ى‬ ٍ ‫ػد) أى ٍدى‬
‫ػٗ ىظػَل‬
ٍ ‫ى ى‬ َّ ٍ
‫و‬ ً ً ‫ػر‬
‫اْل‬ ً ‫ كبًيي‬،٢‫ًٕػ‬ ً ً (‫يػر) ك‬
‫َت‬ ً ًٍ ‫ )الػ‬٢‫ًإذ ًٌػ‬ 254
TRANSLATION:
Abū ʿAmr al-Baṣrī and Hishām will make idghām of (the dhal of) ‫ ا ْر‬into (the letters
ِ
of) ṣafīr and (the combination) ْ‫َتِـس‬.َ Khallād and al-Kisāʾī (will make idghām into
these letters), excluding the jīm.

COMMENTARY:
The idghām (‫ ) َب ْذ ِقـ ْم‬of the ‫ ر‬of ‫ )ا ْر ِفؼي( ا ْر‬will take place into six letters: the three letters
ِ ِ
of ṣafīr (‫ )امع ِفِؼ ِص‬i.e. the ‫ض‬, the ‫ ش‬and the ‫س‬, along with the three letters in the
combination ‚ ْ‫ َ‛َتِـس‬e.g. ‫ِصفٌَْا‬
َ َ ‫وا ْر‬,َ ٍُ ‫ا ْر َ َِس ْـ ُخ ُم ْو‬, ‫وا ْر َسٍ َن‬,َ ‫ا ْر ث َََّب َب‬, ‫ا ْر َخ َاء ُه‬, ‫ا ْر َذ َذوُوا‬.
ِ ِ ِ ِ ِ ِ

Abū ʿAmr al-Baṣrī (‫ ) َح َـل‬and Hishām (‫ ) ِمؼي‬will make idghām in all six letters (‫) َب ْذ ِقـ ْم‬.

Khallād (‫ــاط‬ ٍ َ‫ )ك‬and al-Kisāʾī (‫ َ)زث َـل‬will make idghām in five of the six letters, excluding
the ‫) َو ِتلَ ِْؼ ِص امْجِ ـِـ ِم( ح‬.

273
TEXT:
‫ى‬ ‫ى‬ ‫ػٔ ٍال ٍد ىى ى‬
‫ى ٍ ى َّ ى‬ ‫ ىك ىذ ى‬،‫يػت‬
‫ادلاؿ يمػ ه‬ ‫ ى ٍ ي ٍ ي‬255
َّ ٢‫ػً ٌػ‬
‫اؿ ىكدػة‬
‫و‬ ‫د‬ ٢‫ػػ‬ ٌ
ً ‫ػةـ‬ ً ‫غ‬ ‫ك‬ ‫ػد‬ ُ ‫ت‬ ً ً ً ٖ‫كاْل‬
TRANSLATION:
Ibn Dhakwān has an option (of idghām and iṭḥ-hār) in the dāl. Ḥamzah and Khalaf
al-ʿĀshir surely apply idghām in the dāl and the tāʾ.

COMMENTARY:
Ibn Dhakwān (‫ِـة‬ ٌ ‫ ) ُم ِع‬has an option (‫ َ)وامْ ُزوْ ُـف‬of making idghām into the ‫ ) ِفؼي اِلالِ ( ذ‬of
these six letters. He will have iṭḥ-hār in the remaining five letters.

Ḥamzah and Khalaf al-ʿĀshir (‫ َ)وفَ ََّت‬will make idghām (‫ )كَـسْ َوظـ َل ا َٕل ْذقَـا َم‬into the ‫ ذ‬and
the ‫) ِفؼؼي ذَالٍ َوثَـا( ث‬, and iṭḥ-hār by the remaining four letters.

The remaining Qurrāʾ – Nāfiʿ, Ibn Kathīr al-Makkī, ʿĀṣim, Abū Jaʿfar and Yaʿqūb –
will have iṭḥ-hār by these six letters.

The section on the ‫ ﺩ‬of ‫ﻗَ ْﺪ‬

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, Hishām has iṭḥ-hār in ‫ مَلَسْ َػو َ َم َم‬of Sūrah Ṣād: 24. Via the
Ṭayyibah, idghām is also allowed.

TEXT:
ٍ‫ٌ ى‬ ِّ ‫ى ٍ ى ى‬ َّ ‫ى‬ ٍ
َّ ‫ةْليػٗ ىك‬
ٍٗ ‫ ىه ًض‬ٜ‫ ىكإػلػة ت‬ٚ‫يػ‬
ً ‫الظ‬ ‫د‬
ً ‫ػة‬‫ؾ‬ ً ‫ب‬ ‫ك‬ ‫ػد‬ُ ٍ ‫إػذاؿ ادىػ‬
ٗ ً ً ‫ك‬ ‫ػيػر‬
ً ٍ
ً ‫الػ‬ ً ً ً‫ ث‬256
TRANSLATION:
Make idghām of (the dāl of) ْ‫ كَس‬into the jīm, (the letters of) ṣafīr, the dhāl, the ḍād, the
shīn and the ṭḥāʾ with dots.

274
COMMENTARY:
The idghām (‫ )ا ُّذ ِق ْـم‬of the ‫ ذ‬of ْ‫ كَس‬will take place into eight letters: the ‫)َبمْجِ ِـ ِم( ح‬,ِ the
letters of ṣafīr (‫ض – َ)وامع ِفـِؼ ِص‬, ‫ ش‬and ‫ – س‬the ‫)وامـشالِ ( ر‬, َ the ‫)وتِضَ ـا ِذ( ط‬, ِّ
ِ ‫)امض‬
َ the ‫ِؼن( ص‬
and the ‫امؼؼـا( ع‬ ّ ‫ ;) َو‬all three of them i.e. the ‫ط‬, the ‫ ص‬and the ‫ ع‬with dots (‫)ثَ ْي َـجِ ْم‬.
Some view that ‚‫( ‛ث َ ْي َـجِ ْم‬with dots) only refers to the ‫ع‬.189 Examples are ‫مَلَسْ َخ َاء َُك‬, ْ‫َومَلَس‬
َ َ ‫كَسْ َ َِس َؽ‬, ‫ َومَلَسْ َسٍ َن‬, َ‫ َومَلَسْ َر َز ْبَن‬, ‫كَسْ ضَ وُّوا‬, ‫كَسْ صَ لَ َفَِا‬, ‫فَلَسْ َػو َ َم َم‬.
‫ِصفٌَْا‬,

TEXT:
ٍ ‫َّ ى ى‬ َّ ‫ي‬ ‫ى ي‬ ٍ ‫ي ٍي ى ى‬ ‫ي ٍ ه ى ى ىٍ ن‬
ّٖ‫ةء ىكإػؾػةد ى٘ػ‬
‫إل ى‬ ‫ ىك ىك ٍرش‬،ٝ‫ٕػ‬ ّٙ‫ ىكخػًٖ كٖ ى‬،‫ػٗ طٍػة ٍٕلػة‬ٓ‫ظ‬ 257
TRANSLATION:
Abū ʿAmr al-Baṣrī, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir and Hishām (have idghām in
all eight letters). Hishām has (idghām with) an option in ‫)مَلَسْ ( َػو َ َم َم‬. Warsh owns
idghām into the ṭḥāʾ and the ḍād.

COMMENTARY:
Abū ʿAmr al-Baṣrī (‫) ُح ْكـ ٌم‬, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir (‫ )صَ َفـا‬and Hishām (‫)م َ ْف ًؼـا‬
will make idghām into all eight letters.
However, Hishām (َُ ‫ )مَـ‬has idghām with an option of iṭḥ-hār (‫ َ)ودُـوْ ُف‬in ‫ مَلَسْ َػو َ َم َم‬of
Sūrah Ṣād: 24 (‫)ػو َ َم ْم‬.
َ

Warsh (‫ – َ)و َو ْز ُص‬via both al-Azraq and al-Aṣbahānī – owns (‫ـَل‬ ْ َ ‫ ) َم‬idghām into the ‫ع‬
َ In the remaining six letters, Warsh will read with iṭḥ-hār.
(‫ )امؼ َاء‬and the ‫)وامؼضـا َذ( ط‬.

TEXT:
‫ِّ ى‬ ‫ى ي ٍ ي ي‬
‫ ث ى‬ٝ‫ػ‬ ‫ى‬ ‫ى ى‬ ‫إػذ ياؿ ذ ى‬
َّ َّ ‫َّ ي‬
‫ام يكزػِػػة‬
‫و‬ ‫ػػز‬ً ٍ‫ كخٖػ‬،‫ػػةض‬
‫٘ و‬ ‫ػة ىكاٌػِػة‬ٟ‫ي‬ ً ‫ىكالؾػةد ىكإلػة‬ 258

189
See Ghunyat al-Ṭalabah bi Sharḥ al-Ṭayyibah: 2: 1086.
275
TRANSLATION:
Ibn Dhakwān agrees (in making idghām in) the ḍād, the ṭḥāʾ, the dhāl; and his option
(of idghām and iṭḥ-hār) in the zāy is relied upon.

COMMENTARY:
Ibn Dhakwān (‫ــاط‬ ٍ ‫ ) َم‬without another option will make idghām into the ‫)وامضـا ُذ( ط‬, َ
the ‫ َ)وامؼـا( ع‬and the ‫)امـش ُال( ر‬. Ibn Dhakwān makes idghām with another option
(َُ ‫ َ)و ُذوْـ ُفـ‬into the ‫)ت َِؼؼز ٍاي( س‬. In the remaining four letters he will read with iṭḥ-hār.

The remaining Qurrāʾ – Qālūn, Ibn Kathīr, ʿĀṣim, Abū Jaʿfar and Yaʿqūb – will read
with iṭḥ-hār in all eight letters.

The section on the feminine tāʾ which is sākinah ( ْ‫)ﺕ‬

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, Hishām has iṭḥ-hār in ‫ مَُِ ِّس َم ْت َظ َوا ِم ُؽ‬of Sūrat al-Ḥajj: 40. Via the
Ṭayyibah, idghām is also allowed.
Via the Shāṭibiyyah, Hishām has iṭḥ-hār in three letters; the sīn, the jīm and the zāy
(‫ ) َسؼ َج ْؼز‬e.g. ‫ َبهْ َحد َ ْت َس ْح َؽ َس يَا ِت َل‬, ‫ه َِض َج ْت ُخوُ ْوذ ُُه‬, ‫ َُك َما َد َد ْت ِس ْذَنَ ُه‬. Via the Ṭayyibah, he also has
idghām.

Via the Shāṭibiyyah, Ibn Dhakwān has iṭḥ-hār in ‫ َبهْ َحد َ ْت َس ْح َؽ َس يَا ِت َل‬of Sūrat al-Baqarah:
261. Via the Ṭayyibah, he also has idghām.
Via the Shāṭibiyyah, Ibn Dhakwān has idghām into the thāʾ e.g. ‫ َنشت َ ْت زَ ُم ْو ُذ‬. Via the
Ṭayyibah, he also has iṭḥ-hār.

Warsh via al-Aṣbahānī has iṭḥ-hār of the tāʾ by the ṭḥāʾ e.g. ‫ َكه َْت َػا ِمـ َم ًة‬. Warsh via al-
Azraq has idghām here.

276
TEXT:
‫ي ٍ ى ىى‬ ‫ٍ ٍ ن‬ َّ ‫ى‬ ‫ى‬ ‫َّ ى ى‬ ٍ‫ى ى‬
‫ كصسػة‬،‫ ظػز‬١‫ي اد ًىػٗ ًرؽػ‬ ‫ ىكد ى‬259
ً ًٍ ‫يػٗ إػلػة كزػة ٘م الػ‬ ً ‫ِبػ‬
ً ً ‫ػيػر‬
‫ً و‬ٛ‫ػةء دأ‬
TRANSLATION:
Make idghām of the feminine tāʾ into the jīm, the ṭḥāʾ, the thāʾ, along with the letters
of ṣafīr for Ḥamzah, al-Kisāʾī and Abū ʿAmr al-Baṣrī. And Warsh via al-Azraq…

COMMENTARY:
The idghām of the feminine tāʾ which is sākinah will take place into six letters: the ‫ح‬
ِ the ‫)امؼؼـا( ع‬, the ‫)وزَـا( ج‬,
(‫)ِبِـِـ ِم‬, َ the letters of ṣafīr (‫ ;) َم َؽ امع ِف ِْي‬the ‫ض‬, the ‫ ش‬and the ‫س‬
e.g. ‫ه َِض َج ْت ُخوُ ْوذ ُُه‬, ‫ َكه َْت َػا ِمـ َم ًة‬, ‫ َنشت َ ْت ز َ ُم ْو ُذ‬, ‫مَؼُِ ِّس َم ْت َظ َوا ِم ُؽ‬, ‫ َبهْ َحد َ ْت َس ْح َؽ َس يَا ِت َل‬, ‫ َُك َما َد َد ْت ِسذَْنَ ُه‬.

Ḥamzah, al-Kisāʾī (‫ ِ)زضً ؼى‬and Abū ʿAmr al-Baṣrī (‫ ) ُح ْؼز‬make idghām in all six letters.

Warsh via al-Azraq (‫ َ)و َحثَـا‬will make idghām into the ‫ ع‬only. The letter ‫ ع‬is
mentioned at the start of the next line.

TEXT:
ٍ ‫ى ى ٍ ي ٍ ه ى‬ َّ ‫ى‬ َّ ‫ى‬ َّ ٍ ‫ى ى َّ ه ى‬ َّ
‫ػزـ‬
ً ٕ ً‫ ك(شضػز) خٖػ‬،‫ثًةلػػة ًد كإلػة‬ ٍٗ ‫ ىككػ‬،‫ػر إػسػة‬
ً ‫ كبػزار ثًيػي‬،‫ثًةٕلػة‬ 260
TRANSLATION:
Warsh via al-Azraq (make idghām) into the ṭḥāʾ. (Khalaf) Bazzār (al-ʿĀshir makes
idghām into all six letters), excluding the thāʾ. Ibn ʿĀmir al-Shāmī (makes idghām)
into the ṣād and the ṭḥāʾ. Hishām has an option (between idghām and iṭḥ-hār) in the
(three letters of) ‫َس َْؼز‬.َ

COMMENTARY:
Warsh via al-Azraq (‫ َ)و َحثَـا‬will make idghām into the ‫ ع‬only. In the remaining five
letters he will make iṭḥ-hār.

277
Khalaf al-ʿĀshir (‫ َ)وتَؼز ٌاز‬will make idghām in five of the six letters, excluding the ‫ج‬
(‫) ِتلَـ ِْؼ ِص امـثـا‬.

Ibn ʿĀmir al-Shāmī (‫ َ)و َنـ ْم‬will make idghām into the ‫ ِ)َبمعـا ِذ( ض‬and the ‫)وامؼـا( ع‬.
َ
Hishām (‫ )م َؼ ِز ْم‬has idghām with an option of iṭḥ-hār (‫ ) ُذوْ ٌـف‬in the three letters found in
the combination ‚‫‛َس َْؼز‬: َ the ‫ش‬, the ‫ ح‬and the ‫س‬.

TEXT:
ٍ ‫ٍ ٍ ي‬ ‫ٍ ى‬ ٍ‫ٍ ى‬ ٍ ‫ٍ ٍ ي‬ ‫ى‬ ٍ ِّ ‫ى‬
ًِٔ ‫ػ‬ٛ ‫ ل ىك ىصػجىػخ ىكإًف‬،‫ى٘م أججىػذىػخ‬ ٔ‫ كاْليػٖػً ً٘ػ‬،‫ ىكالَّػة نلىػة‬،‫د ى٘ػخ‬ٟ‫ْ ي‬ 261
TRANSLATION:
Likewise, (Hishām has an option of idghām and iṭḥ-hār) in (‫ ;)مَؼ(ُ ُِّس َم ْت َ)ظ َوا ِم ُؽ‬Hishām
(has idghām into) the thāʾ. Ibn Dhakwān has an option (between idghām and iṭḥ-hār)
in the thāʾ, with (an option in ‫ ; َبهْ َحد َ ْت َ)س ْح َؽ َس َيا ِت َل‬no (difference of opinion is found in)
‫( َو َحدَ ْت ُحٌُوتُؼَِا‬for Ibn Dhakwān), even though it is related.

COMMENTARY:
Likewise, Hishām (‫ )م َؼ ِز ْم‬will also have idghām with an option of iṭḥ-hār in ‫مَُِ ِّس َم ْت َظ َوا ِم ُؽ‬
of Sūrat al-Ḥajj: 40. Previously, it was mentioned that Ibn Dhakwān – including
Hishām – will have idghām into the ‫ض‬. However, in this one place, Hishām will have
an option between idghām and iṭḥ-hār.
Hishām (‫ )م ٌََـا‬will have idghām into the ‫ َ)وامثـا( ج‬without another option.

Ibn Dhakwān (‫ ) ِم ْـل‬will have idghām with an option of iṭḥ-hār (‫ )وامْرُـوْ ُـف‬in the ‫ ;ج‬as
well as (‫ ) َم ْؽ‬a choice between idghām and iṭḥ-hār in ‫ َبهْ َحد َ ْت َس ْح َؽ َس يَا ِت َل‬of Sūrat al-Baqarah:
261.

278
Though an option of idghām and iṭḥ-hār is related (‫ ) َوا ْن هُـ ِل ْل‬for Ibn Dhakwān in ‫َو َح َد ْت‬
ِ
‫ ُحٌُوتُؼَِا‬of Sūrat al-Ḥajj: 36, there is no difference of opinion in making iṭḥ-hār here for
him (‫ـت‬ ْ َ‫) ََل َو َحـد‬.190

The remaining Qurrāʾ – Qālūn, Warsh via al-Aṣbahānī, Ibn Kathīr al-Makkī, ʿĀṣim,
Abū Jaʿfar and Yaʿqūb – will have iṭḥ-hār by all six letters.

The section on the ‫ ﻝ‬of ‫ َﻫ ْﻞ‬and ‫ﺑَ ْﻞ‬

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, Hishām will have idghām into all the letters of ‫ ُ َْل‬and ‫ت َ ْل‬, except
for the nūn and the ḍād. Via the Ṭayyibah, iṭḥ-hār is also allowed for Hishām into
these six letters.
ُ ‫ َب ْم ُ َْل ج َ ْس خَ ِوي ُّامؼوُ َم‬of Sūrat al-Raʿd:
Via the Shāṭibiyyah, Hishām has iṭḥ-hār in ‫اث َواميُّ ُوز‬
16. Via the Ṭayyibah, idghām is also allowed.

ُ ‫ ت َ ْل َظ َح َؽ‬of Sūrat al-Nisāʾ:

Via the Shāṭibiyyah, Khalaf from Ḥamzah has iṭḥ-hār in ‫للا‬
155. Via the Ṭayyibah, idghām is also allowed.
TEXT:
َّ ‫ى‬
ٍ ‫الؾػةد يرش‬
ٗ‫ػ‬ ‫ف ك‬٠‫ػ‬
‫ىى ى ى‬ ِّ ‫ دىػة ىكزىػة‬٢‫ ٍٔ ٌػ‬ٞ‫ىك ىب ٍٔ ىك ى‬
ٍ ‫ ادى‬ٚ‫الصيػ‬
ً ً ً ‫ام ـػة كػة انل‬
ً ‫كز‬ ٗ‫ػ‬ ً ً ً 262
TRANSLATION:
Idghām is made of (the lām of) ‫ ُ َْل‬and ‫ ت َ ْل‬into the tāʾ, the thāʾ, the sīn, the zāy, the ṭāʾ,
the ṭḥāʾ, the nūn and the ḍād for al-Kisāʾī.

190
Imam al-Shāṭibī relates an option of idghām and iṭḥ-hār for Ibn Dhakwān when he states ‚ ‫َو ِف َو َح َد ْت ُذوْ ُف ا ْج ِن‬
َ in line 269. Here, Ibn al-Jazarī is refuting Imam al-Shāṭibī’s suggestion that idghām is also allowed for
‫‛ر ْن َو َان ًُـ ْفـ َذ َـل‬
Ibn Dhakwān in ‫و َح َد ْت ُحٌُوتُؼَِا‬.َ Abū Shāmmah suggests that Abū ʿAmr al-Dānī mentions idghām in his other works
besides the Taysīr. However, Ibn al-Jazarī has only found iṭḥ-har related by the ṭuruq of the Shāṭibiyyah. See al-
Nashr: 2/6.
279
COMMENTARY:
The idghām (‫ )ا ُّذ ِق ْـم‬of the ‫ ل‬of ‫ ُ َْل‬and ‫ ) َوت َ ْل َوُ َْل( ت َ ْل‬will take place into eight letters: the
‫) ِفؼي ثَـا( ث‬, the ‫)وزَـا( ج‬, َ the ‫ِؼن( ش‬ ّ ِ the ‫)و َس ِاي( س‬,
ِ ‫)امس‬, َ the ‫)ػـا( ع‬,
َ the ‫)ظـا( ظ‬, َ the ‫ؼون( ن‬
ِ ُّ ٌ‫)ام‬
and the ‫)وامضـا ِذ( ط‬. َ It seems that all eight letters appear after both ‫ َُ ْل‬and ‫ت َ ْل‬, but this
is not the case. Only the ‫ ث‬and the ‫ ن‬will come after both ‫ ُ َْل‬and ‫ ت َ ْل‬e.g. ‫ُ َْل حَصى‬, ‫ت َ ْل‬
‫ثَبْ ِحهيْ ِ م‬, ‫ُ َْل هًُ َ ِدّ ُؤ َُك‬, ‫ت َ ْل َ َْن ُن‬. The ‫ ج‬will only come after the ‫ ل‬of ‫ َُ ْل‬e.g. ‫ُ َْل زُ ِّو َة امْ ُكف ُاز‬. The
remaining five letters – ‫ع‬, ‫س‬, ‫ش‬, ‫ ظ‬and ‫ – ط‬will only appear after ‫ ت َ ْل‬e.g. ‫ت َ ْل َػيًَ ْ ُت‬, ‫ت َ ْل‬
‫سٍِ ّ َن‬,ُ ‫ت َ ْل َسوم َ ْت مَ ُمك‬, ‫للا‬ ُ ‫ت َ ْل َظ َح َؽ‬, ‫ت َ ْل ضَ وُّوا‬.

Al-Kisāʾī will make idghām into all eight letters (‫)ز ِسـ ْم‬.
ُ

TEXT:
ٍ ‫ػرل ٍال ٍد ىى ي‬
ً‫ػةـ ىظػ‬
ٍ ‫ىٍي ى‬
‫ػٔ دى ى‬ َّ ‫ث‬
ٞ ،ٜٝ‫ةٕفة ًء خ‬
ٍ‫ٍ ٍ ى‬ ‫ى‬ ‫ى ِّ ي ٍ ى‬
ًٖ‫ ى٘م دػة وء ىكزػة ًٌػد ىكاخذى‬ٚ‫يػ‬‫كالص‬ 263
ً ً
TRANSLATION:
Ḥamzah (has idghām into) the sīn along with the tāʾ and the thāʾ; and an option (of
idghām or iṭḥ-hār is related) from him (Ḥamzah) in the ṭāʾ. Abū ʿAmr al-Baṣrī has
idghām in ‫ُ َْل ثَ َؼصى‬.

COMMENTARY:
Ḥamzah ( ْ‫ ) ِفـس‬will make idghām into the ‫ِؼن( ش‬ ّ ِ ‫)و‬,
ُ ‫امس‬ َ the ‫ ) َمـ ْؽ ثَـا ٍء( ث‬and the ‫)وزَـا( ج‬.َ
Ḥamzah (َُ ‫ ) َؾ ْي‬will have an option between idghām or iṭḥ-hār (‫ ) َوا ْدذَو َ ْف‬in the ‫)َبمعا ِء( ظ‬.ِ

In ‫َـل ث َ َؼصى( ُ َْل ث َ َؼصى‬

ْ ُ) of Sūrat al-Mulk: 3 and Sūrat al-Ḥāqqah: 8, Abū ʿAmr al-Baṣrī
(‫ ) َح ْـف‬will have idghām (‫)اَل ْذقَـا ُم‬.ْ
ِ
TEXT:
‫ٍى‬
ٍ ‫الدى‬ ٍ ‫ى ٍ ي ِّ ٍ ى ى ٍ ي ى‬ ٍ ‫ػد ىى‬
َّ ‫ي‬ ‫ى ٍ ي ى‬ ‫ى ى ٍ ى‬
ٗ‫ػ‬ ٢‫ػد ًٌػ‬
‫ٗ ل ظػرؼ رن و‬ًٟ ٖ‫ ص‬ٚ‫خ‬ ٗ‫ػ‬ ‫ػؼ) ي‬ٛ) ‫ػر‬ ‫ظػةـو ىػي‬ًٞ ٚ‫ػ‬ ‫كن‬ 264

280
TRANSLATION:
Idghām (is related) from most for Hishām (into the six letters) excluding the nūn and
the ḍād, except for (the place of) Sūrat al-Raʿd in the stronger opinion.

COMMENTARY:
According to most (‫) َؾ ْن ُخ ِو ّ ِِ ْم‬, Hishām (‫ َ)و َؾ ْؼن ُِضَ ـا ٍم‬will make idghām (‫ )ًُـسقَ ْـم‬into six of
the eight letters, excluding the ‫ ن‬and the ‫)قَـ ِْ ُؼص )ه َ ٍّؼغ(( ط‬. Others will make iṭḥ-hār for
Hishām by these six letters. All agree that Hishām will have iṭḥ-hār by the ‫ ن‬and the
‫ط‬. Thus, by these six letters – excluding the ‫ ن‬and the ‫ – ط‬Hishām will have an
option of idghām or iṭḥ-hār, idghām being the view of the majority.
However, in ‫اث َواميُّ ُوز‬ ُ ‫ َب ْم ُ َْل ج َ ْس َخ ِوي ُّامؼوُ َم‬Sūrat al-Raʿd: 16, most (‫ ) َؾ ْن ُخ ِو ِِّ ْم‬exclude Sūrat al-
Raʿd (‫) ََل َح ْؼص ُف َزؾْـ ٍس‬, making iṭḥ-hār for Hishām here. This is the stronger opinion
(‫) ِفؼي ْ َاِلثَـ ْم‬. Thus, Hishām will have an option of idghām or iṭḥ-hār here, idghām being
the stronger opinion.

The remaining Qurrāʾ – Nāfiʿ, Ibn Kathīr al-Makkī, Ibn Dhakwān, ʿĀṣim, Yaʿqūb and
Khalaf al-ʿĀshir – will make iṭḥ-hār by all eight letters.

281
 The Letters that are Close in Makhārij

In this chapter, 17 words or places are mentioned in which the Qurrāʾ have difference
of opinion regarding idghām and iṭḥ-hār.
Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, Hishām has iṭḥ-hār of the bāʾ majzūmah when followed by a fāʾ.
Via the Ṭayyibah, idghām is also allowed for Hishām.
Via the Shāṭibiyyah, Khallād has idghām of the bāʾ majzūmah when followed by a fāʾ.
Via the Ṭayyibah, iṭḥ-hār is also allowed for Khallād. However, in ‫ َو َم ْن م َ ْم ًَدُ ْة فَبوم َ ِئ َم‬of
Surat al-Ḥujurāt: 11, iṭḥ-hār and idghām are allowed via both the Shāṭibiyyah and the
Ṭayyibah.

Via the Shāṭibiyyah, Hishām has iṭḥ-hār in ‫ ؿُ ْش ُث‬of Sūrah Ghāfir: 27 and Sūrat al-
Dukhān: 20, as well as iṭḥ-hār in ‫ فَـٌَـ َح ْشثُؼَِا‬of Sūrah Ṭāhā: 96. Via the Ṭayyibah, idghām
is also allowed for Hishām.

In ‫ َب ِوززْ ُخ ُموَُا‬of Sūrat al-Aʿrāf: 43 and Sūrat al-Zukhruf: 72, Ibn Dhakwān has iṭḥ-hār via
the Shāṭibiyyah. Via the Ṭayyibah, idghām is also allowed for Ibn Dhakwān here.

Qālūn has iṭḥ-hār in ‫ ٌ ٓس َوامْ ُل ْصان‬via the Shāṭibiyyah. Via the Ṭayyibah, idghām will be
additional for him. In ‫ ٓن َوامْلَ َ ِمل‬, Qālūn only has iṭḥ-har via both the Shāṭibiyyah and the
Ṭayyibah.
Warsh via al-Aṣbahānī will read exactly like Qālūn in both places i.e. an option
between iṭḥ-hār or idghām in ‫ ٌ ٓس َوامْ ُل ْصان‬and only with iṭḥ-hār in ‫ ٓن َوامْلَ َ ِمل‬.
Warsh via al-Azraq has idghām in ‫ ٌ ٓس َوامْ ُل ْصان‬via the Shāṭibiyyah. Via the Ṭayyibah, iṭḥ-
hār is also allowed for him. Warsh via al-Azraq has an option of iṭḥ-hār or idghām in
‫ ٓن َوامْ َل َمل‬via both the Shāṭibiyyah and the Ṭayyibah.

282
Via the Shāṭibiyyah, al-Bazzī and Ḥafṣ have iṭḥ-hār in both ‫ ٌ ٓس َوامْ ُل ْصان‬and ‫ ٓن َوامْلَ َ ِمل‬. Via
the Ṭayyibah, they will also have idghām.
Ibn Dhakwān and Shuʿbah have idghām in both ‫ ٌ ٓس َوامْ ُل ْصان‬and ‫ ٓن َوامْلَ َ ِمل‬via the
Shāṭibiyyah. Via the Ṭayyibah, they will also have iṭḥ-hār.

In ‫اثؼز َْش َُت‬, ‫ َب َذ ْش َُت‬, ‫ َو َبذ َْشثُؼَِا‬and its derivatives, Ruways has iṭḥ-hār via the Durrah. Via the
Ṭayyibah, idghām is also allowed for Ruways.

In ‫ َوً ُ َـ ِّش ُة َم ْن ٌَضَ ب ٓ ُء‬of Sūrat al-Baqarah: 284, Nāfiʿ, Ibn Kathīr al-Makkī, Abū ʿAmr al-
Baṣrī, Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir read the bāʾ with a jazm i.e. ‫ً ُ َــ ِّش ْة‬.
Qālūn and Ḥamzah have idghām via the Shāṭibiyyah. Via the Ṭayyibah, they also
have iṭḥ-hār.
Though Imam al-Shāṭibī mentions both iṭḥ-hār and idghām for Ibn Kathīr al-Makkī,
the practice is to read with iṭḥ-har for him only.191 Thus, idghām will be additional for
him via the Ṭayyibah.

In ‫ ًَوِْ َْر ر ِ ََل‬of Sūrat al-Aʿrāf: 176, Warsh, Hishām and Ibn Kathīr al-Makkī have iṭḥ-
hār via the Shāṭibiyyah. Similarly, Abū Jaʿfar has iṭḥ-hār via the Durrah. Via the
Ṭayyibah, idghām is also allowed for them.
ʿĀṣim has idghām in ‫ ًَوِْ َْر ر ِ ََل‬via the Shāṭibiyyah. Via the Ṭayyibah, iṭḥ-har is also
allowed for him.

In ‫ ِا ْز َن ْة َم َـيَا‬of Sūrah Hūd : 42, Qunbul and ʿĀṣim have idghām via the
Shāṭibiyyah. Via the Ṭayyibah, idghām is also allowed for them.

191
Shifāʾ al-Ṣudūr: 173, Ghayth al-Nafʿ: 134.
283
TEXT:
‫ى‬ ٍ ِّ ‫ي ٍ ي ي ى ي ٍ ي ٍ ي‬ ‫ىى‬ ‫ٍى‬ ٍ ‫ٍ ى‬
‫ ىظػَل‬ٍٚ ٘‫ ح ىهػذب ى‬،‫ػز‬‫ة رـ ظ‬ٍٟٖٙ‫خ‬ ‫ َُل‬٢‫ إٍة ًٕػ‬٢‫ػزـً ًٌػ‬ ٍ ‫اْل ى‬ ‫ًإدَغ يـ ثىة ًء‬ 265
‫ْسا‬ ‫ ىح ٍٍ ىه ٍٔ ى ى‬،‫ػد‬‫ٍ ي ٍه ى‬ َّ ‫ى‬ ‫ي ٍ ه‬
‫ ىك ًٕػ ىرا‬،ٍٚ ‫ د نكا ثًػ‬٢‫ىر ىكل ىكخٖػً ًٌػ‬
‫ًف الَلـً ًـت خًٖ ي و‬ 266
TRANSLATION:
Idghām of the bāʾ of the jazm (will take place) into the fāʾ for Hishām and Khallād –
with an option for both of them – al-Kisāʾī and Abū ʿAmr al-Baṣrī. (In ‫َ)و(ً ُ َـ ِّش ُة َم ْن‬
‫ )ٌَضَ ب ٓ ُء‬Abū ʿAmr al-Baṣrī, al-Kisāʾī and Khalaf al-ʿĀshir (have idghām) while Ḥamzah,
Ibn Kathīr al-Makkī and Qālūn have an option (of idghām or iṭḥ-hār). (Idghām of)
the rāʾ (majzūmah) into the lām (is made by) al-Dūrī from Abū ʿAmr – with an
option – and for al-Sūsī (without an option). Abū al-Ḥārith (has idghām in ‫ً َ ْف َـ ْل )ر ِ ََل‬.

COMMENTARY:
The first difference is the bāʾ majzūmah when followed by a fāʾ. The bāʾ majzumah is
followed by a fāʾ in five places:
1) Sūrat al-Nisāʾ: 74 – ‫ ٔبو ً َ ْل ِو ْة فَ َس ْوف‬.
2) Sūrat al-Raʿd: 5 – ‫وٕان ث َ ْـ َج ْة فَ َـ َج ٌة‬.
3) Sūrat al-Isrāʾ: 63 – ‫كَا َل ا ْرُ َْة فَ َم ْن ثَ ِح َـ َم‬.
4) Sūrah Ṭāhā: 97 – ‫كَا َل ا ْرُ َْة فإن َ ََل ِف امْ َحَ َا ِت‬.
5) Surat al-Ḥujurāt: 11 – ‫و َم ْن م َ ْم ًَدُ ْة فَبوم َ ِئ َم‬.َ
Both Hishām (‫ ) ِمؼي‬and Khallād (‫ )كَ َل‬will make idghām (‫ )ا ْذكَا ُم‬of the bāʾ majzūmah
ِ
(‫ َ)َب ِء امْ َج ْؼز ِم‬into the fāʾ (‫ ) ِفؼي امْ َفا‬with an option of iṭḥ-hār as well (‫) ُذوْ ُفُِ َما‬. Al-Kisāʾī (‫ُ)ز ْم‬
and Abū ʿAmr al-Baṣrī (‫ ) ُح ْؼز‬will make idghām only.

The remaining Qurrāʾ – Nāfiʿ, Ibn Kathīr al-Makkī, Ibn Dhakwān, ʿĀṣim, Khalaf
from Ḥamzah, Khalaf al-ʿĀshir, Abū Jaʿfar and Yaʿqūb – will have iṭḥ-hār.

The second place discussed in ‫ )ً ُ َــ ِّش ْة َم ْن( َوً ُ َـ ِّش ُة َم ْن ٌَضَ ب ٓ ُء‬of Sūrat al-Baqarah: 284. Ibn
ʿĀmir al-Shāmī, ʿĀṣim, Abū Jaʿfar and Yaʿqūb recite the bāʾ with a ḍammah while the
284
remaining Qurrāʾ – Nāfiʿ, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī, Ḥamzah, al-Kisāʾī
and Khalaf al-ʿĀshir – will read the bāʾ with a jazm i.e. ‫ً ُ َــ ِّش ْة‬. The latter group is
intended here since this is the chapter of idghām ṣaghīr which requires the first letter
to be sākin.
Abū ʿAmr al-Baṣrī (‫) َح َـل‬, al-Kisāʾī and Khalaf al-ʿĀshir (‫ َ)ز َوى‬will make idghām here
without another option, while Ḥamzah (‫) ِفؼي‬, Ibn Kathīr al-Makkī (‫ )ذ ًَوا‬and Qālūn (‫) ِت ْؼن‬
will make idghām with an option of iṭḥ-hār (‫)و ُذوْ ٌـف‬. َ The remaining Qurrāʾ from
amongst those who read with a jazm – who is only Warsh via both al-Azraq and al-
Aṣbahānī – will read with iṭḥ-hār.

The third place of difference is the rāʾ majzūmah (‫ َ)و ِم َؼصا‬into the lām (‫ ) ِف امل ِم‬e.g. ‫َو ِاظ َّْب‬
‫ ِم ُح ْ ِمك‬, ‫ً َ ْل ِف ْص م َ ُـمك‬. Al-Dūrī from Abū ʿAmr al-Baṣrī will have idghām with an option of iṭḥ-
hār (‫ ) ِظ ْة ُذوْ ٌف‬while al-Sūsī will only have idghām (‫)ً َـ ٍس‬. The remaining Qurrāʾ will all
read with iṭḥ-hār here.

The fourth place of difference is the lām majzūmah of ‫ ً َ ْف َـ ْل‬when followed by a dhāl
i.e. ‫ً َ ْف َـ ْل ر ِ ََل‬, wherever they appear. Abū al-Ḥārith (‫)ِسا‬
َ َ will make idghām here.

TEXT:
‫ٍ ي ي‬ ٍ ‫ى‬
‫ى ٍٔ ُي ن‬ٛ ٢‫اْليٍٖ يً ًد ٍف ثػ‬ ٍ ‫ٍ ين ى ٍ ى‬
‫ت ير ٍض ً ى‬ ٍ ٍ‫ى‬
‫ة‬ٙ‫ ينذت ل ى‬،‫ل‬٠‫ػ‬ ً ‫ك‬ ‫َحػة‬ ْ‫ ك ًف ار‬،‫ٗ ربة‬ًٟ ً‫َن ًصً ث‬ 267
ٍ ‫ي‬ ‫ي ٍ ى ى ى ٍ ي ٍ ى ٍ ي‬ ٍ ‫ي ٍه ى ى ي ٍ ٍ ى ى ى ٍ ي‬
‫م‬ٙ‫ ججىػذت يظ ٍز ل ى‬،‫ػؿ‬ ‫ي ًرد طٍػة ْػٗ ظ‬ ‫ػر ى٘م‬ ْ‫ كغػةد ًذ‬،َ‫خًٖ طٍة ظػز زًػ‬ 268
TRANSLATION:
Al-Kisāʾī (has idghām) in ‫هَؼر ِْس ْف تِؼِِم‬. (In ‫ ِا ْز َن ْة ) َم َـيَا‬al-Kisāʾī, Abū ʿAmr al-Baṣrī and
Yaʿqūb (have idghām without another option) while Ibn Kathīr al-Makkī, Qālūn,
ʿĀṣim and Khallād have an option (between idghām or iṭḥ-hār). (In) ‫ ؿُ ْش ُث‬Hishām has
an option (of idghām or iṭḥ-hār while) Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir, Abū ʿAmr
al-Baṣrī and Abū Jaʿfar (have idghām only). (In) ‫)نِِٓــٓ ٓط( ِر ْن ُص‬, with (‫ًُؼ ِص ْذ )ز َ َو َاة‬, Ḥamzah,

285
al-Kisāʾī, Khalaf al-ʿĀshir, Ibn ʿĀmir al-Shāmī and Abū ʿAmr al-Baṣrī (have idghām).
(In) ‫ ه َ َد ْـش ُث‬Abū ʿAmr al-Baṣrī and Hishām (have idghām)…

COMMENTARY:
The fifth place is ‫ ) َ َْن ِس ْف ِبِ ِ ْم( هَؼر ِْس ْف تِؼِِم‬of Sūrah Sabaʾ: 9. Al-Kisāʾī will make idghām in
it (‫ ُ)ز ًَب‬while the remaining Qurrāʾ will have iṭḥ-hār.192

The sixth place is ‫ َ)و ِف ْاز َن ْة( ِا ْز َن ْة َم َـيَا‬of Sūrah Hūd : 42. Al-Kisāʾī (‫)ز ْط‬,
ُ Abū ʿAmr
al-Baṣrī and Yaʿqūb (‫)حا‬ َ ِ will have idghām without another option while Ibn Kathīr al-
Makkī (‫) ِذ ْن‬, Qālūn (‫) ِتؼي‬, ʿĀṣim (‫ )ه َ ْل‬and Khallād (‫ )كُ ًؼوى‬will have idghām with an
option of iṭḥ-hār as well (‫)وامْ ُزوْ ُف‬. َ
The remaining Qurrāʾ – Warsh via both al-Azraq and al-Aṣbahānī, Ibn ʿĀmir al-
Shāmī, Khalaf from Ḥamzah, Khalaf al-ʿĀshir and Abū Jaʿfar – have iṭḥ-hār.

The seventh place is ‫ )ؿُ ْش ُث( ؿُ ْش ُث‬of Sūrah Ghāfir: 27 and Sūrat al-Dukhān: 20. Hishām
(‫ )مُ َما‬will make idghām with an option of iṭḥ-hār (‫ ) ُذوْ ٌف‬while Ḥamzah, al-Kisāʾī,
Khalaf al-ʿĀshir (‫)صَ َفا‬, Abū ʿAmr al-Baṣrī (‫ ) ُح ْؼز‬and Abū Jaʿfar (‫ ) ِز ْؼق‬only have idghām.
The remaining Qurrāʾ – Nāfiʿ, Ibn Kathīr al-Makkī, ʿĀṣim, Ibn Dhakwān and Yaʿqūb
– will read with iṭḥ-hār.

The eighth place is ‫ ) َو َظـا َذ ِر ْن ُؼص( نِِٓــٓ ٓط * ِر ْن ُص‬at the start of Sūrah Maryam  and the
ninth place is ‫ )ٍُ ِص ْذ( ً ُؼ ِص ْذ ز َ َو َاة‬which comes twice in Sūrah Āl ʿImrān: 145. In both of
these places, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir (‫)صَ َفـا‬, Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬and
Abū ʿAmr al-Baṣrī (‫ط‬ ْ ‫ ) ُحؼ‬will make idghām.
The remaining Qurrāʾ – Nāfiʿ, Ibn Kathīr al-Makkī, ʿĀṣim, Abū Jaʿfar and Yaʿqūb –
will have iṭḥ-hār.
192
Al-Kisāʾī reads this with a yāʾ i.e. ‫ًَؼر ِْس ْف تِؼِم‬.
286
The tenth place is ‫ )ه َ َد ْـش ُث( فَـٌَـ َح ْشثُؼَِا‬of Sūrah Ṭāhā: 96. Abū ʿAmr al-Baṣrī (‫ ) ُح ْز‬and
Hishām (‫ )مُ َم ْؽ‬will make idghām here. This discussion continues in the next line.

TEXT:
‫ىى ٍ ي ىٍ ى‬
‫ػخ ْيػً ىصة‬ ‫ ك ًْلس‬،ً‫ػ‬
ٍ ‫ي ٍ ٍ ى ي‬ ‫ ٕىػضةى‬١‫ ر نؽػ‬٠‫ػ‬ٙ‫ أيكر ٍثذي ي‬،‫ػً ىط ىٍػة‬‫ي ٍ ه‬
‫ظػز ً٘سػٔ خٖ و‬ ً ً ٖ‫خ‬ 269
‫ ى‬ٞ‫ػٔ إ ٍذ ى‬
ٍ ‫ٍ ى‬ ‫ى ٍ ه ن ى ٍي ٍ ي‬ َ ‫ ىكيػ‬،١‫نػة ر نؽػ‬ٜ‫ػٗ ىث‬ ٍ ْ‫ػؿ ى‬ٍ ‫يظ‬
‫ل‬٠‫ػ‬ ً ٛ ‫ػز‬ ٘
ً ً‫ػ‬ ٖ‫ا كاْل‬٠‫ ًٕػ‬ٚ‫كه‬ ‫س ىر ىكل‬ ً 270
TRANSLATION:
[In ‫هَدَ ْـش ُث‬, Abū ʿAmr al-Baṣrī and Hishām have idghām] with an option (of iṭḥ-hār
while) Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (have idghām only). (In ‫ َب ِوززْ ُخ ُمو )َُا‬,
Ḥamzah, al-Kisāʾī, Hishām, Abū ʿAmr al-Baṣrī (have idghām without an option) while
Ibn Dhakwān has an option (between idghām or iṭḥ-hār). (In) ‫م َ ِحث ْ ُت‬, however it comes,
Abū ʿAmr al-Baṣrī, Ibn ʿĀmir al-Shāmī, Abū Jaʿfar, Ḥamzah and al-Kisāʾī (have
idghām). (In ‫ٌ ٓس ) َوامْ ُل ْصان‬, Al-Kisāʾī, Khalaf al-ʿĀshir, Yaʿqūb and Hishām (have idghām
without an option), while Ibn Dhakwān, ʿĀṣim, Nāfiʿ and al-Bazzī have an option (of
idghām or iṭḥ-hār).

COMMENTARY:
Abū ʿAmr al-Baṣrī (‫ ) ُح ْز‬and Hishām (‫ )مُ َم ْؽ‬will make idghām in ‫ فَـٌَـ َح ْشثُؼَِا‬with an option
of iṭḥ-hār (‫ ) ُذوْ ٌـف‬while Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir (‫ )صَ َفـا‬will have idghām
only.
The remaining Qurrāʾ – Nāfiʿ, Ibn Kathīr al-Makkī, Ibn Dhakwān, ʿĀṣim, Abū Jaʿfar
and Yaʿqūb – will read with iṭḥ-hār.

The eleventh place is ‫ )ب ِوززْ ُخ ُمؼو( َب ِوززْ ُخ ُموَُا‬of Sūrat al-Aʿrāf: 43 and Sūrat al-Zukhruf: 72.
Ḥamzah, al-Kisāʾī (‫)زضً ؼى‬, ِ Hishām (‫)م َؼ َجا‬, Abū ʿAmr al-Baṣrī (‫ – ) ُح ْؼز‬all without an
option – will make idghām while Ibn Dhakwān has an option between idghām and
iṭḥ-hār (‫) ِمثْـ َل ُذوْ ٍـف‬.

287
The remaining Qurrāʾ – Nāfiʿ, Ibn Kathīr al-Makkī, ʿĀṣim, Abū Jaʿfar, Yaʿqūb and
Khalaf al-ʿĀshir – will have iṭḥ-hār here.

The twelfth place is ‫م َ ِحث ْ ُت‬, however it comes (‫ْـت َن ِْ َـف َخا‬
ُ ‫ ) َوم َ ِحث‬i.e. ‫ م َ ِحث ْ َت‬and ‫م َ ِحثْـ ُت‬. Abū ʿAmr
ْ ‫) ُحؼ‬, Ibn ʿĀmir al-Shāmī (‫) َن ْـم‬, Abū Jaʿfar (‫)ز ًٌَـا‬, Ḥamzah and al-Kisāʾī (‫ِ)زضً ؼى‬
al-Baṣrī (‫ط‬
will make idghām here.
The remaining Qurrāʾ – Nāfiʿ, Ibn Kathīr al-Makkī, ʿĀṣim, Yaʿqūb and Khalaf al-
ʿĀshir – will make iṭḥ-hār here.

The thirteenth place is ‫)وً ٓـس( ٌ ٓس َوامْ ُل ْصان‬.

َ Al-Kisāʾī, Khalaf al-ʿĀshir (‫)ز َوى‬,
َ Yaʿqūb (‫)ػ ْـ ٌن‬َ
and Hishām (‫ ) ِم ًؼوا‬will have idghām without an option, while Ibn Dhakwān (‫) ِم ْؼز‬, ʿĀṣim
(‫)ه َ ْـل‬, Nāfiʿ (‫ )ا ْر‬and al-Bazzī (‫ ) َُ َؼوى‬will have idghām with an option of iṭḥ-hār (‫َ)وامْ ُزوْ ُـف‬
ِ
as well.
The remaining Qurrāʾ – Qunbul, Abū ʿAmr al-Baṣrī, Ḥamzah and Abū Jaʿfar – will
read with iṭḥ-hār.

TEXT:
‫ػػةؿ خ ىَلٌي ي‬
ٍ ٟ‫ػ‬ ‫ٍ ى ي ٍ ى ى‬ ٍ‫ى ي ى ى ى ي ى ىٍ ى ٍ ى‬
‫ػٗ ىك ًرم‬ ً ٛ ٗ‫ػ‬ٟ‫ًظػػرـو ٕػ‬ ‫ػر‬
ً ً ‫ػر أ‬ٟ‫ يٖػ‬،‫ف‬٠‫ف ل ُػةٕػ‬٠‫ػ‬ٜ‫ْػ‬
ٟ‫ػ‬ ‫ك‬ 271
TRANSLATION:
Likewise, (the same differences apply in Sūrah) Nūn, except for Qālūn (who has iṭḥ-
hār). Make iṭḥ-hār in (‫ ًَوِْ َْر )ر ِ ََل‬for Nāfiʿ, Ibn Kathīr al-Makkī, Abū Jaʿfar, Hishām
and ʿĀṣim; their option (between idghām and iṭḥ-hār) is well-known.

COMMENTARY:
The fourteenth place is ‫ؼون( ٓن َوامْلَ َ ِمل‬َ ٌُ‫) َنـ‬. The differences regarding it are the same as in
‫ٌ ٓس َوامْ ُل ْصان‬, except for Qālūn (‫ؼون‬
َ ُ‫ َ)َل كَـام‬who will have iṭḥ-hār. Thus, Al-Kisāʾī, Khalaf al-
ʿĀshir, Yaʿqūb and Hishām will have idghām without an option, while Ibn Dhakwān,
ʿĀṣim, Warsh and al-Bazzī will have idghām with an option of iṭḥ-hār as well.
288
The remaining Qurrāʾ – Qunbul, Abū ʿAmr al-Baṣrī, Ḥamzah and Abū Jaʿfar –
including Qālūn, will read with iṭḥ-hār.

The fifteenth place is ‫َـر( ًَوِْ َْر ر ِ ََل‬

ْ ِ‫ )ًَوْؼ‬of Sūrat al-Aʿrāf: 176. Nāfiʿ, Ibn Kathīr al-
Makkī, Abū Jaʿfar (‫) ِح ْؼؼص ٍم‬, Hishām (‫ )م َؼُِـ ْم‬and ʿĀṣim (‫ )ه َــا َل‬make iṭḥ-hār here (‫ ;) َب ْػؼِِؼ ِص‬all
with an option of idghām (‫) ِذ َلفُؼُِـ ْم‬. By ‚‫( َ‛و ِزي‬apparent), the author alludes to how
well-known this difference is as a refutation against those who question its
legitimacy.193
The remaining Qurrāʾ – Abū ʿAmr al-Baṣrī, Ibn Dhakwān, Ḥamzah, al-Kisāʾī, Yaʿqūb
and Khalaf al-ʿĀshir – will all make idghām here.

TEXT:
‫ زى ى‬٢‫س ً٘يػٗ ًٌػ‬ ٍ ‫ى ٍي ٍ ي‬ ‫ى‬ ‫ى ى ٍ ي َّ ى ٍ ي‬
‫ػرل‬ ‫و‬
َ ‫ ـ‬،‫ػر‬ ‫ى‬
ً ً‫ػ‬ ٖ‫كاْل‬ ‫ د ىرل‬ٍٚ ‫ أخػذت ىكادػخػذت ىنػ‬٢‫ىك ًٌػ‬ 272
TRANSLATION:
And in ‫ َبذ َْش ُث‬and ‫اثؼز َْش ُث‬, Ḥafṣ and Ibn Kathīr al-Makkī (have iṭḥ-hār) while Ruways
has an option (of idghām or iṭḥ-hār). In ‫ظ ٓس ٓم‬, Ḥamzah and Abū Jaʿfar (have iṭḥ-hār).

COMMENTARY:
The sixteenth place is the word ‫ َبذ َْش ُث‬and ‫ ) َو ِفؼي َبد َْـش ُث َواثؼر َْـش ُث( اثؼز َْش ُث‬in all its forms,
whether singular or plural e.g. ‫اثؼز َْش َُت‬, ‫ َبذ َْش َُت‬, ‫و َبذ َْشثُؼَِا‬.َ Ḥafṣ (‫ ) َؾ ْؼن‬and Ibn Kathīr al-Makkī
(‫ ) َذ َزى‬will have iṭḥ-hār in them, while Ruways (‫ـر‬ ْ ‫ ) ِق‬has iṭḥ-hār with an option of
idghām as well (‫)وامْ ُزوْ ُـف‬.
َ
The remaining Qurrāʾ will read with idghām.

193
Ghunyat al-Ṭalabah bi Sharḥ al-Ṭayyibah: 2/1126.
289
The seventeenth and the final place is ‫ )ظ ٓس ِمِـ ٍم( ظ ٓس ٓم‬at the start of Sūrat al-Shuʿarāʾ
and Sūrat al-Qaṣaṣ. Ḥamzah (‫ ) ِفؼي‬will make iṭḥ-har of the nūn here. Abū Jaʿfar (‫)ز َ َؼصى‬
will also make iṭḥ-hār here because he has sakt on the ḥurūf muqaṭṭaʿāt.194
The remaining Qurrāʾ will read with idghām.

194
Refer to line 238 in the chapter of sakt.
290
 The Rules of the Nūn Sākinah and the Tanwīn

Ziyādāt al-Ṭayyibah:
Via the Durrah, Abū Jaʿfar has iṭḥ-hār in ‫ َوامْـ ُم ْي َر ِيلَ ُة‬of Sūrat al-Māʾidah: 3, ‫ون‬َ ُ‫ فَ َس ُِـٌْـ ِلض‬of
Sūrat al-Isrāʾ: 51 and ‫ ا ْن ًـ ُك ْن قَـ ِيِـًّا‬of Sūrat al-Nisāʾ: 135. Via the Ṭayyibah, ikhfāʾ is also
ِ
allowed for Abū Jaʿfar in these places.

Via the Shāṭibiyyah, idghām of the nūn sākinah or the tanwīn into the lām or the rāʾ
is made without ghunnah. Via the Ṭayyibah, idghām with ghunnah into the lām and
the rāʾ is transmitted by Nāfiʿ, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī, Ibn ʿĀmir al-
Shāmī, Ḥafṣ, Abū Jaʿfar and Yaʿqūb.

Via the Shāṭibiyyah, al-Dūrī ʿAlī makes idghām of the nūn sākinah or the tanwīn into
the yāʾ with ghunnah e.g. ‫ول‬ ُ ‫ َم ْن ًَـ ُل‬, ٍٗ ‫دَـ ِْ ًؼصا ً َؼص‬. Via the Ṭayyibah, he will also make
idghām into the yāʾ without ghunnah.

TEXT:
‫ى ى ٍى ى‬ ٍ‫ى‬ ‫ ًى‬،ٔ‫يْػ‬ ٍ
ٍ ‫اْلىٍٖػَ ىخ‬ ‫ٍ ىد ي‬ٜ‫ة ن‬ٙ‫ ى‬ٞ‫ ٍر ي‬ٟ‫ أى ٍك‬273
ٍٚ ٙ‫ زػ ى‬١‫ ىكخػة أخٍػ‬ٚ‫ػ‬
‫و‬ ‫ي‬ ‫د‬ ٢‫ػ‬ٌ ‫ك‬ ٚ ً ‫كؼ‬
ً ‫ر‬‫ي‬ ‫ظ‬ ً ً
TRANSLATION:
Make iṭḥ-hār of them both (the nūn sākinah and the tanwīn) by the letters of the
throat for all (the Qurrāʾ); and by the ghayn and the khāʾ Abū Jaʿfar makes ikhfāʾ.

COMMENTARY:
The first rule discussed is iṭḥ-hār. Iṭḥ-hār of the nūn sākinah and the tanwīn (‫) َب ْػِ ِْص ُ َُها‬
will be made by all the Qurrāʾ (‫ ) َؾ ْن ُنـ ٍ ّل‬when it meets the letters of the throat
(‫وف امْ َحوْ ِؼق‬
ِ ‫) ِؾ ْيسَ ُح ُص‬.

Abū Jaʿfar (‫ )ز َـ َم ْن‬will make ikhfāʾ (‫ ) َب ْد َفؼى‬of the nūn sākinah and the tanwīn by the
ِ ‫ُ َْل ِم ْن ذَا ِم ٍق كَ ْ ِْي‬, ‫ ِم ْن كَ ْ ِْيُ َْك‬, ‫ً َ ْو َم ِئ ٍش ذ َِاص َـ ٌة‬, ‫ىُ ُز ًَل‬
ghayn and the khāʾ (‫ ) َو ِفؼي قَ ِْ ٍؼن َودَـا‬e.g. ‫ ِم ْن ذ ْ ٍَْي‬, ‫للا‬
291
‫ ِم ْن قَ ُف ٍوز ز ِحح‬. By the remaining four letters of the throat, Abū Jaʿfar will also have iṭḥ-
hār.

TEXT:
‫ػة ثػجةى‬ٙ‫يػ‬ ‫ػح ٘ ن‬ٜ‫ػ‬ َّ ‫ى ٍ ٍ ي ى ى ٍ ي‬ ‫ ى ي ٍ ى ٍ ي ٍ ٍ ى ي ٍ ى ٍ ه ى ى‬274
ً ً ‫ػة ٘ػم ى و‬ٟٙ‫ بهػؼ أب كاُ ًٖج‬ٚ‫ ًيػؼ يسػ‬ٜ‫ػَ ح‬ًٜ ‫خ‬ٜ٘ ‫ل‬
TRANSLATION:
[By the ghayn and the khāʾ Abū Jaʿfar makes ikhfāʾ] except by ‫وامْـ ُم ْي َر ِيلَ ُة‬,َ ‫ون‬
َ ُ‫ فَ َس ُِـ ٌْـ ِلض‬and
(‫)ا ْن( ًـ ُك ْن )قَـ ِيِـًّا‬, where some deny it. Make qalb of them both (the nūn sākinah and the
ِ
tanwīn) with ghunnah into a mīm by the bāʾ.

COMMENTARY:
Abū Jaʿfar will make ikhfāʾ when the nūn sākinah or the tanwīn is followed by a
ghayn or a khāʾ. In this line, three exceptions are mentioned for him: ‫َوامْـ ُم ْي َر ِيلَ ُة‬
(‫ ) ََل ُم ٌْ َر ٌِ ْؼق‬of Sūrat al-Māʾidah: 3, ‫ون‬
َ ُ‫ )ً ُ ْي ِل ْؼغ( فَ َس ُِـ ٌْـ ِلض‬in Sūrat al-Isrāʾ: 51 and ‫ا ْن ًـ ُك ْن قَـ ِيِـًّا‬
ِ
(‫ )ٍَ ُك ْؼن‬of Sūrat al-Nisāʾ: 135. Though the nūn sākinah is followed by a ghayn or a khāʾ
in these examples, some have prevented (‫ )ت َ ْـ ٌؼغ َب َب‬ikhfāʾ in these three places. While
some prevent ikhfāʾ in these three places, others have permitted it. Thus, in these
three places, both ikhfāʾ and iṭḥ-hār will be allowed for Abū Jaʿfar.

The second rule mentioned is qalb. The nūn sākinah and the tanwīn will be changed
(‫ َ)وا ْك ِو ْدؼ ُِ َمـا‬into a mīm (‫ ) ِمِـ ًمـا‬when it meets a bāʾ (‫)تِـ َحا‬, whilst applying ghunnah
(‫) َمـ ْؽ قُـٌـ ٍة‬.195 This will be made by all the Qurrāʾ.

TEXT:
‫ى ٍ ى ى ٍ ي ٍ ى ىٍ ن‬
‫ػؾػة دي ى‬ ‫ى‬ َّ ‫ى ي‬ ٍ
‫ػػرل‬ ‫ػر غعجػ وح أي‬
ً ‫ ًٕيي‬٢‫ػ‬ٞ‫ك‬ ‫ لـو ىك ىرا‬٢‫ ًح ًٌػ‬ٜ‫ىكاد ًى ٍٗ ثًَل د‬ 275

195
Ibn al-Jazarī mentions that the ghunnah should be clarified, as opposed to Imam al-Shāṭibī who does not
explicitly mention it.
292
TRANSLATION:
Make idghām without ghunnah into the lām and the rāʾ; and it (ghunnah) is also
deemed (applicable for all) besides (for) Shuʿbah, Ḥamzah, al-Kisāʾī and Khalaf al-
ʿĀshir.

COMMENTARY:
The third rule is idghām. Idghām will occur without ghunnah (‫ ) َواذ ِ ْْغ ت َِل قُي ِة‬into the
lām and the rāʾ (‫ ) ِفؼي ََل ٍم َو َزا‬i.e. when the nūn sākinah or the tanwīn is followed by a
lām or a rāʾ.
Ghunnah (‫ َ)وُ َْؼي‬is also applicable (‫) َبًْؼضً ـا ث َُؼؼصى‬196 during idghām into the lām or the rāʾ
for all the Qurrāʾ, excluding Shuʿbah, Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir
(‫) ِملَ ِْؼ ِص ُظؼ ْحدَـ ٍة‬. Thus, idghām with ghunnah into the lām and the rāʾ is related by
Nāfiʿ197, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī198, Ibn ʿĀmir al-Shāmī, Ḥafṣ, Abū
Jaʿfar and Yaʿqūb.

196
Note that the hamzah of ‫ ٔبًًْضً ا‬in this verse is not a code. Additionally, those who have suggested that the
wording should be ‫( ُحوذًا ث َُؼصى‬with the jīm being a code); this is not the wording of Ibn al-Jazarī when he compiled
the Ṭayyibah. ‫ ُحوذًا ث َُؼصى‬was actually one of the responses of the Qurrāʾ from Tanta to Sheikh al-Mutawallī when he
authored al-Burhān al-Aṣdaq fī Manʿ al-Ghunnah li al-Azraq i.e. if Ibn al-Jazarī wanted to exclude the ghunnah for
al-Azraq, he could have easily have said ‚‫ ‛ ُحوذًا ث َُؼصى‬and still maintained the metre and rhyme of the poem.
197
In spite of the apparent text of the Ṭayyibah allowing ghunnah during idghām for al-Azraq, Sheikh al-
Mutawallī and those who adhere to his opinion prevent ghunnah for al-Azraq, following the view of Sheikh Al-
Izmīrī in Badāʾīʿ al-Burhān. Others allow ghunnah for al-Azraq, and this seems to have been the practice of the
fraternity of reciters until Sheikh ʿAlī al-Manṣūrī who was the first to restrict it to certain circumstances.
Subsequently, Yūsuf Afandī Zādah and al-Izmīrī prevented it completely for al-Azraq. With Sheikh al-Mutawallī’s
influence – as the Sheikh al-Qurrāʾ – amongst the fraternity of reciters in Egypt, some adopted his opinion while
others, like the Qurrāʾ from Tanta, maintained their recitation of ghunnah for al-Azraq since this is how they
received it from their teachers. Of the contemporary Qurʾānic teachers who adhere to Sheikh al-Mutawallī’s
opinion are Sheikh ʿAlī al-Ḍabbāʿ, Sheikh ʿĀmir al-Sayyid ʿUthmān, Sheikh Aḥmad ʿAbd al-ʿAzīz al-Zayyāt and
Sheikh Ibrāhīm al-Samannūdī. Amongst those who apply ghunnah for al-Azraq amongst the contemporaries are
Sheikh Muḥammad ʿAbd al-Raḥmān al-Khalījī and Sheikh Muḥammad ʿAbd al-Ḥamīd al-Iskandarī.
Coincidentally, at the start of Sheikh al-Mutawallī’s book, al-Burhān al-Aṣdaq fī Manʿ al-Ghunnah li al-Azraq, he
explicitly states that he read the entire Qurʾān applying ghunnah for al-Azraq. I read with ghunnah for al-Azraq to
Qārī Ayyūb Isḥāq.
293
Though Ibn al-Jazarī does not mention it here, in his Nashr he has restricted this
application to wherever the nūn is written (‫ ) َم ْل ُعوغ‬e.g. ‫ َب ْن َل َبكُو َل‬, َ‫ َب ْن َل َموْ َجب‬, and not when
it is not written (‫ ) َم ْو ُظول‬e.g. ‫ َبم ْن هؼ ْج َـ َل مَ ُمك‬, ‫ َبَل ث َ ْـوُوا ؿَ َّل‬. Thus, in the first two examples,
ghunnah may be applied during idghām, but not in the latter two examples. This is
the preference of Ibn al-Jazarī as well as the preference of Abū ʿAmr al-Dānī.199 This is
also how I read to my teacher, Qārī Ayyūb Isḥāq.

TEXT:
ٍ‫ٍ ٍ ى‬ ‫ى‬ ٍ ‫ ىكؽ ٍَ ىظ ىذ ٍؼ ف ال ٍ ى‬،‫ة‬ٟ‫ ث ى‬٠ٙ‫ٍ ي‬ٜ‫ ىح‬٢‫ ىكإٍ يك ًٌػ‬276
ًٖ‫ ايلىة اخذى‬٢‫ ىكد ىرل ًٌػ‬،‫اك ىكايلىة‬
ً ٠ ً ً ً
TRANSLATION:
All (the Qurrāʾ have idghām) in ‫ ً َ ْي ُمو‬with it (ghunnah); and Khalaf from Ḥamzah
omits (the ghunnah) in the wāw and the yāʾ while al-Dūrī ʿAlī has an option (of
ghunnah or without ghunnah) in the yāʾ.

COMMENTARY:
ُّ ُ ْ‫ َ)وام‬read with ghunnah (‫ )ِبِ َا‬when the nūn sākinah or the tanwīn is
All the Qurrāʾ (‫ك‬
followed by the any one of the letters from the combination ‫ً َ ْي ُمو‬.
Khalaf from Ḥamzah (‫ َ)و ِض ْق‬omits the ghunnah (‫ ) َح َش ْف‬when the nūn sākinah or the
tanwīn is followed by a wāw or a yāʾ (‫) ِف امْ َوا ِو َوامْ ََا‬.

198
If one is reciting for al-Sūsī or Abū ʿAmr al-Baṣrī with ghunnah in the lām and the rāʾ whilst applying idghām
kabīr, then it seems logical that the ghunnah be made in places like ‫هُؤْ ِم ُن َ ََل‬, ‫سً ّ َِؼن نِ َِّل ٍَن‬,ُ ‫ ثَبَر َن َزت ُّ َم‬due to the mudghām
– the nūn – being made sākin before the idghām takes place. However, Ibn al-Jazarī explicitly states that he read
without ghunnah in these places for Abū ʿAmr al-Baṣrī. Thus, ghunnah will not be made for Abū ʿAmr al-Baṣrī
when applying idghām kabīr, but could be made when reading with iṭḥ-hār for Abū ʿAmr al-Baṣrī i.e. ghunnah will
be made without idghām kabīr. See al-Nashr: 2/29. Sheikh al-Mutawallī and those who follow his school allow
ghunnah with idghām kabīr for Abū ʿAmr al-Baṣrī. See al-Rawḍ al-Naḍīr: 198-200.
199
Al-Nashr: 2/28-29. Sheikh al-Mutawallī permits idghām with ghunnah even though the nūn is not written. See
al-Rawḍ al-Naḍīr: 195-197. This seems to be Sheikh al-Mutawallī’s later opinion, since in his book al-Qawl al-
Aṣdaq fī Bayān ma Khālaf fīhi al-Aṣbahānī al-Azraq, he inclines to the preference of Ibn al-Jazarī i.e. when the nūn
is maqṭūʿ. See al-Qawl al-Aṣdaq: 24. And Allah knows best.
294
Al-Dūrī ʿAlī has an option (‫ )ا ْدذَو َ ْف‬of omitting the ghunnah – or reading it – in the
yāʾ (‫ ) ِفؼي امْ ََا‬only i.e. and not in the wāw.

TEXT:
َّ ‫ى ٍ ى ٍ ي‬ ‫ى‬ ‫ى‬ ٍ ‫ى‬ ‫ى‬ ٍ ‫ى‬ ٍ ‫ى‬ ‫ىىٍ ى ي ى‬
‫ػ ًح‬ٜ‫ ثًػيػ‬ٚ‫ أخ ًٍػيػ‬٢‫اًُػ‬٠‫ اْلػ‬٢‫كًٌػػ‬ ‫ػ ًح‬ٙ‫ٓػٖػ‬
ً ‫ػة ثًػ‬ٙ‫ػ‬ٟ‫ػ‬
ً ‫ػػركا دلي‬ٟ‫ كأكػ‬277
TRANSLATION:
They (the Qurrāʾ) have iṭḥ-hār by the two of them (the wāw and the yāʾ) when (they
come) in one word; and certainly make ikhfāʾ with ghunnah by the remaining letters.

COMMENTARY:
َ َ when they
All the Qurrāʾ will make iṭḥ-hār (‫ َ)و َب ْػؼِ َُؼؼصوا‬by the wāw and the yāʾ (‫)ِلًْؼِِـ َمـا‬
come in one word (‫ )تِـ ِكـوْـ َمـ ِة‬after the nūn sākinah.

The fourth rule is ikhfāʾ (‫) َب ْد ِفـَِ ْؼن‬, made with ghunnah (‫ )تِـلُـٌـ ِة‬when the nūn sākinah or
the tanwīn is followed by any one of the remaining letters (‫) َو ِفؼؼي امْدَ َؼوا ِكؼي‬.

295
 The Chapter on Fatḥ, Imālah and Taqlīl

Fatḥ literally means to open. Technically, it is the pronounciation of an alif by

appropriately opening the mouth so that there is no inclination (imālah) in the sound
of the alif, nor any exaggerated velarization (tafkhīm) in it.200
Imālah literally means to incline. Technically, it is the inclination of the alif towards
the yāʾ and the inclination of the fatḥah towards the kasrah.201
If the inclination is more towards the kasrah, then it is known as imālah kubrāh
(major inclination) and if the inclination is less towards the kasrah, then it is known
as imālah ṣughrā (minor inclination). Imālah ṣughrā is also called taqlīl and bayn al-
lafṭḥayn.

The 10 Qurrāʾ have different practices regarding fatḥ and imālah:

• Those who do not have imālah – Ibn Kathīr and Abū Jaʿfar.
• Those who have a little imālah – Qālūn, Warsh via al-Aṣbahānī, Ibn ʿĀmir al-
Shāmī, ʿĀṣim and Yaʿqūb.
• Those who have a lot of imālah – Warsh via al-Azraq (mostly taqlīl), Abū
ʿAmr al-Baṣrī (balanced between imālah kubrā and taqlīl), Ḥamzah, al-Kisāʾī
and Khalaf al-ʿĀshir.

Ziyādāt al-Ṭayyibah:
ٍ ‫ ُح‬of Sūrat al-Tawbah: 109. Via the
Via the Shāṭibiyyah, Qālūn has imālah in ‫صف ُ ٍَاز‬
Ṭayyibah, fatḥ will also be allowed for him.

The word ‫ ث َْو َزات‬is the only word in which Warsh via al-Aṣbahānī will have imālah
kubrā in.
200
Muʿjam Muṣṭalaḥāt ʿIlm al-Qirāʾāt al-Qurʾāniyyah: 260.
201
Muʿjam Muṣṭalaḥāt ʿIlm al-Qirāʾāt al-Qurʾāniyyah: 96.
296
Via the Shāṭibiyyah, al-Dūrī Baṣrī has fatḥ in ‫ َوامْ َج ِاز‬of ‫ َوامْ َج ِاز ِري امْ ُل ْص ِب َوامْ َج ِاز امْ ُج ُي ِة‬in
Sūrat al-Nisāʾ: 36. Via the Ṭayyibah, he has imālah as well.
Via the Shāṭibiyyah, al-Dūrī Baṣrī has imālah in ‫ امي ِاش‬when it is majrūr wherever it
comes in the Qurʾān. Via the Ṭayyibah, he has fatḥ as well.
Via the Shāṭibiyyah, al-Dūrī Baṣrī has taqlīl in ‫ اِلُ هْـ ََا‬wherever it comes. Via the
Ṭayyibah, he will additionally have fatḥ as well as imālah kubrā.
َ ْ ‫ًؼ َح‬, ‫ ً َؼوًْـوَذَؼى‬and ‫ َبهؼى‬wherever
Via the Shāṭibiyyah, al-Dūrī Baṣrī has taqlīl in ‫ًـبَ َس َفى‬, ‫َّسثَؼى‬
they come. Via the Ṭayyibah, he will also have fatḥ.
Via the Shāṭībiyyah, al-Dūrī Baṣrī has fatḥ in ‫ت َ َل‬, ‫ َؾ َط‬and ‫ َم ََّت‬wherever they come.
Via the Ṭayyibah, he will also have taqlīl.
Via the Shāṭibiyyah, al-Sūsī has imālah during idghām kabīr and waqf with a sukūn
e.g. ‫ َوث َ َؼوفـيَا َم َؽ ْ َاِل ْج َص ِاز‬, ‫فَ ِلٌَا ؿَ َش َاة امي ِاز * َزتـيَا‬. Via the Ṭayyibah, he will additionally have fatḥ as
well as taqlīl here.
Via the Shāṭibiyyah, Abū ʿAmr al-Baṣrī has taqlīl of the alif al-taʾnīth which comes on
the scale of ‫فَ ْـ َل‬, however it comes i.e. with a fatḥah e.g. ‫هَؼ ْج َوى‬, ‫ًَؼ ْح َي‬, with a ḍammah
َ ‫ ُم‬or with a kasrah e.g. ‫سِـ َما‬,ِ ‫ ِؿُ َْط‬. He will also have taqlīl of the verse-ends
e.g. ‫زؤْ َي‬,ُ ‫وس‬
of the 11 famous sūrahs. Via the Ṭayyibah, he will also have fatḥ in all these places.
(This will exclude dhawāt al-rāʾ in which Abū ʿAmr al-Baṣrī will only have imālah
kubrā via both the Shāṭibiyyah and the Ṭayyibah).

Via the Shāṭibiyyah, Hishām has imālah in ‫ َمضَ ِاز ُة‬of Sūrah Yāsīn: 73, while Ibn
Dhakwān has fatḥ. Via the Ṭayyibah, Hishām will also have fatḥ, while Ibn Dhakwān
will also have imalah. Thus, via the Ṭayyibah, Ibn ʿĀmir al-Shāmī has both imālah
and fatḥ in ‫ َمضَ ِاز ُة‬.

297
Via the Shāṭibiyyah, Hishām has fatḥ in the hamzah and the rāʾ of ‫ َز َبى‬when followed
by a mutaḥarrik e.g. ‫ز َءا َن ْو َن ًحا‬,َ ‫ز َءا َبًْ ِسًَؼُِم‬,َ in ‫سا َذ‬,َ in ‫ صَ ب ٓ َء‬and ‫ َخب ٓ َء‬. Via the Ṭayyibah, he will
have imālah in both the hamzah and the rāʾ of ‫ َز َبى‬when followed by a mutaḥarrik, as
well as imālah in ‫سا َذ‬,َ ‫ صَ ب ٓ َء‬and ‫ َخب ٓ َء‬.
Via the Shāṭibiyyah, Hishām has imālah in َُ ‫ اه َى‬of Sūrat al-Aḥzāb: 53, ‫ ؿَ ْ ٍْي َءا ِهـ ََ ٍة‬of Sūrat
ِ
َ ُ‫ ؿَاتِس‬and ‫ ؿَا ِت ٌس‬of Sūrat al-Kāfirūn. Via the Ṭayyibah, he will also have
al-Ghāshiyah: 5, ‫ون‬
fatḥ in these words.
Via the Shāṭibiyyah, Ibn Dhakwān has fatḥ in:
• Those alifs that come after a rāʾ in verbs e.g. ‫ ِا ْصذَ َؼصى‬, ‫ث َ َؼصى‬, ‫ًُـ ْفـذَ َؼصى‬, or in nouns
َ ْ ‫ث‬, ‫ ِر ْن َصى‬, ‫ام ُل َصى‬.
e.g. ‫ُشى‬
• Those alifs which precede the rāʾ maksūrah mutaṭarrifah e.g. ‫اِل ِاز‬, ‫َنَ ِز‬.
• If the rāʾ is repeated with an alif between them (and the second rāʾ with a
َ ْ ‫كَ َص ٍاز‬, ‫ذ َُاز امْلَ َؼص ِاز‬, ‫ش ِاز‬
kasrah) e.g. ‫اِلتْ َؼص ِاز‬, َ ْ ‫ ِم َن ْ َاِل‬.
• ‫ك ِف ِص ٍَن‬,َ however it comes.
• ‫ِـْي‬
َ ّ ً‫ احل ََو ِاز‬of Sūrat al-Māʾidah: 11 and Sūrat al-Ṣaff: 14.
• ‫ ُم ْزحى ٍة‬of Sūrah Yūsuf : 88.
• ‫ًَوْ َلى َُ َمًْضُ ًوزا‬of Sūrat al-Isrāʾ: 13.202
• ‫للا‬
ِ ‫ َب َىت َب ْم ُص‬of Sūrat al-Naḥl: 1.
• ‫ ِنوض ِازت َِْي‬of Sūrat al-Naḥl: 66, Sūrat al-Ṣāffāt: 46, Sūrat al-Qitāl: 5.
Via the Ṭayyibah, he has imālah in these places as well.
Via the Shāṭibiyyah, Ibn ʿĀmir al-Shāmī has fatḥ in ‫َاة‬
َ ‫ذ‬, wherever it comes. Via the
Ṭayyibah, he will also have imālah.

Via the Shāṭibiyyah, Shuʿbah has fatḥ in:

202
Ibn ʿĀmir al-Shāmī will read this as ‫ًُـوَـلى َُ َمًْضُ ًوزا‬, as opposed to ‫ًَوْ َلى َُ َمًْضُ ًوزا‬, as Ḥafṣ would read it.
298
 • ‫ ت َ َل‬wherever it comes.
• ‫ُشى‬ َ ْ ‫ َي ث‬of Sūrah Yūsuf : 19.
• The nūn of ‫ َوهَئَا‬of Sūrat al-Isrāʾ: 83. He makes imālah in the hamzah of ‫ َوهَئَا‬via
both the Shāṭibiyyah and the Ṭayyibah.
Via the Ṭayyibah, Shuʿbah additionally has imālah in the above places.
Via the Shāṭibiyyah, Shuʿbah has imālah in:
• ‫ َز َمى‬of Sūrat al-Anfāl: 17.
• ‫ ُس ًوى‬of Sūrah Ṭāhā: 58.
• ‫ ُسسً ى‬of Sūrat al-Qiyāmah: 36.
• ‫ َبذ َْزى‬and its derivatives, wherever they come. This will exclude ‫ َو ََل َبذ َْز ُاَك‬of Sūrah
Yūnus : 16, in which he will only have imālah.
• In the hamzah and the rāʾ of ‫ َز َبى‬when not followed by a mutaḥarrik, whether
a pronoun or not e.g. ‫ز َءا َن ْو َن ًحا‬,َ ‫ز َءا َبًْ ِسًَؼُِم‬,َ ‫ز َءاكَ ِاذل ٍَن َن َف ُصوا‬,َ ‫ز َءاَُا ثَؼِْـذَ ُّؼز‬,َ ٍُ ‫ز َءا‬.َ This will
exclude ‫ َز َءا َن ْو َن ًحا‬of Sūrat al-Anʿām: 76, in which he will only have imālah.
Via the Ṭayyibah, Shuʿbah additionally has fatḥ in the above places.

If the rāʾ is repeated with an alif between them (and the second rāʾ with a kasrah) e.g.
َ ْ ‫كَ َص ٍاز‬, ‫ذ َُاز امْلَ َؼص ِاز‬, ‫ش ِاز‬
‫اِلتْ َؼص ِاز‬, َ ْ ‫ ِم َن ْ َاِل‬, then Khalaf and Khallād will have taqlīl via the
Shāṭibiyyah. Via the Ṭayyibah, Khalaf will additionally have imālah kubrā, while
Khallād will add fatḥ as well as imālah. Thus, if the rāʾ is repeated:
• Khalaf has two ways – imālah (via the Ṭayyibah) and taqlīl (via the
Shāṭibiyyah).
• Khallād has three ways – imālah, fatḥ (both via the Ṭayyibah) and taqlīl (via
the Shāṭibiyyah).

299
Via the Shāṭibiyyah, Ḥamzah has taqlīl in ‫ كَؼِ ِاز‬wherever it appears and ‫ ام َح َو ِاز‬of Sūrah
Ibrāhīm : 28. Via the Ṭayyibah, he will also have fatḥ.
Via the Shāṭibiyyah, Ḥamzah has taqlīl in ‫ ث َْو َزات‬wherever it comes in the Qurʾān. Via
the Ṭayyibah, he will also have imālah kubrā.

Via the Shāṭibiyyah, al-Dūrī ʿAlī has fatḥ in ‫ فَب َو ِاز َي‬of Sūrat al-Māʾidah and ‫ ً ُ َو ِازي‬of
Sūrat al-Māʾidah: 31 and Sūrat al-Aʿrāf: 26.203 Via the Ṭayyibah, he will additionally
have imālah.
Via the Shāṭibiyyah, al-Dūrī ʿAlī has fatḥ in ‫ فَ َل ثُ َم ِاز ِفِؼِِم‬of Sūrat al-Kahf: 22. Via the
Ṭayyibah, he will additionally have imālah.
Via the Shāṭibiyyah, al-Dūrī ʿAlī has imālah in ‫ ا ْر ُُـ َما ِف امْل َِاز‬of Sūrat al-Tawbah: 40.
ِ
Via the Ṭayyibah, he will additionally have fatḥ.
Via the Shāṭibiyyah, al-Dūrī ʿAlī has imālah in ُ‫ ام َحازِئ‬of Sūrat al-Ḥashr: 24. Via the
Ṭayyibah, he will additionally have fatḥ.
Al-Dūrī ʿAlī will also have an option of imālah in the ʿayn kalimah of ‫ًَـخَا َمى‬, ‫ ُن َس َال‬of
Sūrat al-Tawbah: 54, ‫ امي َع َازى‬wherever it comes, ‫ ب َس َازى‬of Sūrat al-Baqarah: 85 and
‫ ُس ََك َزى‬of Sūrat al-Nisāʾ: 43 i.e. these words come on the scale of ‫ف َـ َال‬, thus referring to
the imālah of the alif after the tāʾ of ‫ ًَـ َخا َمى‬since the alif following the mīm will have
imālah because it is with a yāʾ. The reason for this imālah is because of the imālah
that takes place in the lām kalimah, imālah takes place in the ʿayn kalimah as well.
Thus, if imālah does not take place in the lām kalimah of this word due to ijtimāʿ al-
sākinayn e.g. ‫ًَـخَا َمى ام ٌِّ َـسب ٓ ِء‬, ‫امي َع َازى امْ َم ِس َُح‬, then no imālah will take place in the ʿayn. The
option of imālah in the ʿayn kalimah is via the Ṭayyibah only. Via the Shāṭibiyyah,
only fatḥ will be allowed in the ʿayn kalimah.
203
In line 329 of the Shāṭibiyyah, Imam al-Shāṭibī relates both fatḥ and imālah for al-Dūrī ʿAlī in ‫ فَب َواز َِي‬and ‫ً ُ َوازِي‬.
However, imālah is related from Abū ʿUthmān al-Ḍarīr while the Shāṭibiyyah’s sanad is via Jaʿfar al-Naṣibī. See
Ghayth al-Nafʿ: 194. Refer to the commentary of line 35 of the Ṭayyibah to gauge these ṭuruq from al-Kisāʾī.
300
Via the Durrah, Idrīs has fatḥ in َ‫ ُزؤْ َيك‬and ‫ ُزؤْ َي َي‬of Sūrah Yūsuf : 4, 5, 100 i.e.
when it comes without ‚‫‛ َا ْل‬. Via the Ṭayyibah, he additionally has imālah. Isḥāq will
only have fatḥ here. If it comes with ‚‫ ‛ َا ْل‬i.e. ‫امصؤْ َي‬,
ُّ then via both the Durrah and the
Ṭayyibah, imālah will be made.

The Ḥurūf al-Muqaṭṭaʿāt

Imālah, taqlīl and fatḥ in the ḥurūf al-muqaṭṭaʿāt will only take place in five letters
found in the combination ‫َح َظِ ٌْؼص‬
ٌّ َ i.e. the ḥāʾ, the yāʾ, the ṭāʾ, the hāʾ and the rāʾ.

Via the Shāṭibiyyah, Qālūn has fatḥ in the hāʾ and the yāʾ at the start of Sūrah
Maryam .204 Via the Ṭayyibah, he will also have taqlīl.
Via the Shāṭibiyyah, Warsh via al-Azraq has taqlīl in the hāʾ and the yāʾ at the start of
Sūrah Maryam . Via the Ṭayyibah, he will also have fatḥ. Warsh via al-Aṣbahānī
will only have fatḥ in the hāʾ and the yāʾ.
Via the Shāṭibiyyah, Warsh via al-Azraq has imālah kubrā in the hāʾ of َ‫ظ‬. Via the
Ṭayyibah, he will also have taqlīl. Warsh via al-Aṣbahānī will only have fatḥ here.
Via the Shāṭibiyyah, Nāfiʿ has fatḥ in the yāʾ of ‫ٌ ٓس‬. Via the Ṭayyibah, he will also
have taqlīl.

Via the Shāṭibiyyah, Hishām has imālah in the yāʾ of Sūrah Maryam . Via the
Ṭayyibah, he will also have fatḥ.

204
Though Imam al-Shāṭibī mentions taqlīl for Qālūn in the hāʾ and the yāʾ (line 741), it is not read. See Ghayth
al-Nafʿ: 381.
301
Via the Shāṭibiyyah, Abū ʿAmr al-Baṣrī has fatḥ in the yāʾ at the start of Sūrah
Maryam .205 Via the Ṭayyibah, he will also have imālah kubrā.
Via the Shāṭibiyyah, Abū ʿAmr al-Baṣrī has taqlīl in the ḥāʾ of ‫ حـ ٓم‬in the seven places
that it comes. Via the Ṭayyibah, he will also have fatḥ.

Via the Shāṭibiyyah, Ḥamzah has imālah in the yāʾ of ‫ٌ ٓس‬. Via the Ṭayyibah, he will
also have taqlīl.

TEXT:
‫ٍ ي ٍ ىٍ ىٍ ى‬ ‫ى‬ ٍ ‫ى ى ِّ ى‬ ‫ٍ ي ِّ ى ى‬ ‫ى‬ ٍ ‫ى‬ ‫ ى ٍ ى‬278
‫ػرٌػة‬
ً ‫ػرد أف ته‬ً ‫ػة ًإف د‬ٙ‫ الشػ‬ٚ‫كزػ‬ ‫ إػك طٍػة‬٢‫ات ايلػة ًء ًٌػ‬
ً ‫أ ً٘ػٔ ذك‬
TRANSLATION:
Apply imālah in all dhawāt al-yāʾ for Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir. Dualise
the nouns if you intend to identify (them).

COMMENTARY:
Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (‫ )صَ َفـا‬have imālah (‫ ) َب ِم ْـل‬in dhawāt al-yāʾ
(‫) َر َو ِاث امَِْـا ِء‬206, whether verbs, nouns or particles (‫ـك‬
ّ ِ ُ ْ‫) ِفؼي ام‬.

In the second half of the line, the author offers a way of identifying dhawāt al-yāʾ in
nouns (asmāʾ). If one intends to recognise (‫ )ا ْن ثُؼ ِص ْذ َب ْن ث َ ْـؼ ِصفَـا‬dhawāt al-yāʾ in nouns, then
ِ
place the noun in its dual form (‫) َوز َ ِّؼن َاَل ْسـ َمـا‬.

TEXT:
‫ٍ ىى ى ى ٍ ى ٍ ى ىى‬ ٍ ‫ي ى‬ ‫ى ي َّ ٍ ى ى ى ٍ ى ى ٍ ى‬
١‫ أدػ‬١‫ل اطَّتل ٘م اشذهٖػ‬٠‫ ى‬ٟ‫دل ال ى‬ٞ ١‫ة إًٕػيػّ ْػةٕػٍػذىػ‬ٟ‫ػ‬ٖ‫كرد ًٌهػ‬ 279

205
Imam al-Shāṭibī relates imālah for al-Sūsī (line 739), however, it is not read. See Ghayth al-Nafʿ: 381; al-Nashr:
2/69.
206
Those words in which the yāʾ forms part of the original word and ends with the pronounciation of an alif,
whether the yāʾ is written or not e.g. ‫امف َََّت‬, ‫امزَـا‬,
‫َُسَ ى ّ ِه‬.
302
TRANSLATION:
And return its (dhawāt al-yāʾ) verb to oneself (if you wish to indentify it), like ‫ام َف ََّت‬,
‫ُُسَ ى‬, ‫امِ ََوى‬, ‫ ِا ْصذَ َؼصى‬, ‫ ِا ْس خَ ْـ َل‬and ‫ َب َىت‬.

COMMENTARY:
If one wishes to indentify dhawāt al-yāʾ in a verb, then return its verb (‫ – ) َو ُزذ ِف ْــوَؼَِا‬the
verb of the dhawāt al-yāʾ – to oneself i.e. to the first person (mutakallim).
Subsequently, the author presents three examples of nouns and three examples of
verbs. ‫ام َف ََّت‬, ‫ ُُسَ ى‬and ‫ امِ ََوى‬are nouns. In their dual form they are ‫ام َفـذَـ ََ ِان‬, ‫ ُُسَ َي ِن‬and ‫امِ ََو َي ِن‬.
‫ ِا ْصذَ َؼصى‬, ‫ ِا ْس خَ ْـ َل‬and ‫ َب َىت‬are examples of verbs. In the first person they become ‫ ِا ْصذَ َؼصًْ ُت‬,
‫ ِا ْس َخ ْـو َ َْ ُت‬and ‫ َبثَُ ُْت‬. This indicates that these words are primarily with a yāʾ.
Examples of nouns which are with a wāw instead of a yāʾ are ‫ َظ َفا‬and ‫ َب ٌة‬which
become ‫ َظ َف َوا ِن‬and ‫ َبت َ َؼو ِان‬in their dual form. Examples of verbs which are with a wāw
are ‫ َذ َؾـا‬and ‫ هَؼ َجا‬which become ‫ َذ َؾ ْو ُث‬and ‫ هَؼ َج ْو ُث‬when in the first person.

TEXT:
‫ىٍ ي ي‬ ‫ىىٍ ي ي‬ ‫ي‬ ‫ى‬ ‫ي ى‬ ‫ىٍ ى ىٍ ى‬
ٝ‫ػػ‬ٙ‫ػ‬ ‫ ىك ى٘ػػة ثًػيىػػة وء رش‬ٝ‫ػعػ‬ ‫كذذ‬ ٝ‫ػ‬ٙ‫ ؽػ‬١‫ ىكذ ىهػةٕػ‬١‫ ىككيػً ذهػٖػ‬280
TRANSLATION:
And however (words appear on the scale of) ‫ فَ ْــوَؼى‬or ‫ – فُـ َـامَؼى‬with a ḍammah or a
fatḥah – and those (words where) their script is with a yāʾ.

COMMENTARY:
Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir will also have imālah in the feminine alif (alifāt
al-taʾnīth).207 Words with the alif al-taʾnīth appear on the scale of ‫فَ ْــوَؼى‬, whether with a

207
The alif al-taʾnīth is an additional alif (i.e. it is not primarily part of the word) which occurs on the fourth letter
or more, and indicates towards that which is feminine, whether literally or figuratively e.g. ‫اِله َْـث‬, ‫اِلُّ هْـ ََا‬. Imam al-
Shāṭibī explains how to recognise them:
ّ ِ ُ ‫ـَر ِفؼي امْـ‬
‫ك َمـَ َل‬ ِ ‫َاث امخبْ ِه‬
ِ ‫ * َو ِفؼي َب ِمـف‬...
303
 َ ْ ‫ث‬, ‫كُ ْع َوى‬, ‫س َْ َما‬,ِ ‫ ِر ْن َصى‬, or on
fatḥah, ḍammah or kasrah (‫ ) َو َن ِْ َـف فَ ْــوَؼى‬e.g. ‫ َم ْوثَؼى‬, ‫ َم ْص َض‬, ‫ُشى‬
the scale of ‫فـ َـامَؼى‬, whether its with a ḍammah or a fatḥah (َُ ‫ ) َوفُ َــامَؼى ضَ ـ ُّمـ َُ َوفَـ ْخ ُح‬e.g. ‫ب َس َازى‬,
‫س ََك َزى‬,ُ ‫ًَـخَا َمؼى‬, ‫ه َ َؼع َازى‬.

Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir will also have imālah in all those words,
whether nouns or verbs, that end with an alif which is written with a yāʾ
(َُ ‫) َو َمــا تِـَِــا ٍء َز ْسـ ُمــ‬. Examples of these follow in the next line.

TEXT:
‫ى‬ َّ ‫ى‬
١‫ ًإٕػ‬١‫ ىظذػ‬١‫ ىنٖػ‬١‫ػر ىدلل ىزكػ‬
‫ى‬ ‫ىٍ ى ى‬
‫دي‬
‫ى‬
١‫ ى٘ ىت ثىٖػ‬١‫عػ‬ ‫ يؽ ى‬١‫َّػ‬ٛ‫ ىأ‬١‫ّسدىػ‬ ‫ع ٍ ى‬ ‫ىْ ى‬ 281
TRANSLATION:
َ ْ ‫ َح‬, ‫ َبهؼى‬, ‫ضُ ؼ ًحؼى‬, ‫ َمذَؼى‬and ‫تَوَؼى‬, excluding ‫ِلى‬,َ َ ‫س َنؼى‬,َ ‫ؿَوَؼى‬, ‫ َحذؼى‬and ‫امَؼى‬.
Like (in) ‫َّسثَؼى‬
ِ

COMMENTARY:
َ ْ ‫ َح‬, ‫ َبهؼى‬, ‫ضُ ؼ ًحؼى‬, ‫َمذَؼى‬
Examples of words written with a yāʾ given by the author are: ‫َّسث َؼى‬
and ‫تَوَؼى‬.
Five exemptions are mentioned i.e. though they are written with a yāʾ, imālah will not
be made in them: ‫ِلى‬,َ َ ‫س َنؼى‬,َ ‫ؿَوَؼى‬, ‫ َحذؼى‬and ‫امَؼى‬.
ِ

TEXT:
‫ى ى‬ ‫يى‬ ‫ن‬ ‫ى ى‬ ‫ى‬ ‫ٍ ى‬ ‫ٍي‬ ِّ ‫ا‬٠‫ ىك ى٘ َّيٖيػ‬282
١‫ َك ٍبذىٖػ‬٢‫ زَلزًػ‬ٍٚ ً٘ ‫ْذا ىم ًزيدا‬ ‫ ًِك‬١‫ل إ يهٖػ‬٠‫الر ىبػة إِ ى‬
TRANSLATION:
They (Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir) make imālah in ‫امصتَـا‬, ِ ّ ‫امْ ُـوَؼى امْ ُل َوى‬, and
(‫ ِ َلَك)ُُـ َما‬. Similarly, (they will make imālah) in (those words) increased from the basic
trilateral verbs, like (in) ‫ ِاتْـذَ َـل‬.

‫َو َنـ ِْ َـف َح َص ْث فَ ْـ َل فَـ ِفـِؼَِا ُو ُحو ُذَُا * َوا ْن ُُض َب ْو ًُـ ْفـ َخ ْح فُـ َــامَؼى فَ َحؼع َل‬
ِ 304
COMMENTARY:
Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir will also have imālah (‫ َ)و َمِوُؼوا‬in the following
words: ‫ ّ ِامصتَـا‬wherever it appears, ‫ امْ ُل َوى‬of Sūrat al-Najm: 5, ‫ امْ ُـوَؼى‬of Sūrah Ṭāhā: 4 and
‫)لَك( َ َلَكُُـ َما‬
َ ِ of Sūrat al-Isrāʾ: 23.

They will also have imālah in those words which are derived from the basic trilateral
verbs i.e. thulāthī mujarrad (‫ – ) ِم ْن زُ َل ِزؼي‬even though with a wāw – but are written
with a yāʾ when they appear in their increased form i.e. mazīd (‫ ) َم ِزًسً ا‬e.g. ‫ت َ َل – ( ِاتْـذَ َـل‬
‫)ًَـ ْحوُ ْو‬, ‫ ًَسْ ه ُو( َا ْ َِل ْذهَؼى‬- ‫) َذهَؼى‬, ‫ َا ْ َِلؿْ َل‬or ‫ ً َ ْـوُو( ِا ْس َخ ْـ َل‬- ‫)ؿَ َل‬, ‫ َا ْ َِل ْس َنؼى‬or ‫) َس َنؼى – ً َ ْؼز ُنؼو( ًَـذَ َؼزنؼى‬.

TEXT:
ٍ‫ى ى‬ ٍ َّ ‫ى‬ ٍ َّ ‫ى ى‬ ٍ ‫َّ ٍ ى ى ٍ ى ٍ ى ى‬ ٍ ‫ى‬
‫ ًس شأؿ‬ٙ‫ الظ‬١‫ًرية٘ ًح الٖي ًٔ الؾعػ‬ ‫ اُرأ ٘م اؿ‬ٝ‫آم انلض ًٗ ـ‬ ً ‫كس‬ً ‫ ٘م ير‬283
‫ى‬ ‫ى ى ى ى ٍ ي‬ ٍ ‫ى‬
ٔ‫ػػػ‬ ِّ
ً ‫ ٘ػي‬ٝ‫ػػ‬ٜ‫اك كنػ‬
‫ى‬
‫أظػيػة ثًػػَل ك و‬ ٢‫ ىك ىنػ ًٖػ‬،‫ػط‬
ٍ ِّ‫ػز ًع ىك ىشػج‬
ٍ ‫انل‬ ‫ ىنػجى ى‬284
َّ ‫ػس ىك‬
TRANSLATION:
[Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir will also have imālah] with the verse-ends of
(sūrahs) al-Najm, Ṭāhā, ‚Iqraʾ‛, al-Qiyāmah, al-Layl, al-Ḍuḥā, al-Shams, Saʾala (al-
Maʿārij), ʿAbasa, al-Nāziʿāt and al-Aʿlāʾ.

COMMENTARY:
Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir will also have imālah on the verse-ends
ِ ‫ ) َم ْؽ ُز‬of 11 sūrahs: Sūrat al-Najm (‫)امي ْج ِم‬, Sūrah Ṭāhā (ََ ‫) َظ‬, Sūrat al-ʿAlaq (‫)ا ْك َص ْب‬,
(‫وش ب ٓ ِي‬
Sūrat al-Qiyāmah (‫)ام ِلَِا َم ِة‬, Sūrat al-Layl ( ِ‫)انو َْل‬, Sūrat al-Ḍuḥā (‫)امضُّ َحؼى‬, Sūrat al-Shams
(‫)امض ْم ِس‬, Sūrat al-Maʿārij (‫)سبَ ْل‬,
َ Sūrah ʿAbasa (‫) َؾـدَ َـس‬, Sūrat al-Nāziʿāt (ِ‫ َ)وامٌ ْؼزغ‬and Sūrah
208
al-Aʿlāʾ (‫)و َسـدّ ِْؼح‬.
َ

208
It is well known that imālah will not be made at each and every verse-end of these 11 sūrahs because at some of
them imālah would not even be possible e.g. ‫ ِر ْنصِي‬in Sūrah Ṭāhā, ‫ َذوَ َق‬in Sūrat al-ʿAlaq, َِ ِ‫ َو َب ِد‬in Sūrat al-Maʿārij, ‫َنثِ ًْيا‬
in Sūrah Ṭāhā etc. Thus, imālah will only be made in these sūrahs at those verse-ends which will allow for imālah
to be made. Note that in Sūrat al-Aʿlāʾ, Sūrat al-Shams and Sūrat al-Layl, imālah is possible at every single verse-
end.
305
Thereafter, the author mentions those words in which only al-Kisāʾī (‫ َ)و َؾـ ِوؼي‬will have
imālah in i.e. excluding Ḥamzah and Khalaf al-ʿĀshir.
Al-Kisāʾī will have imālah in ‫ ) َب ْحـَِـا( َب ْحَِا‬wherever it comes, but not when attached to a
wāw (‫ )ت َِــل َوا ٍو‬e.g. ‫فَبَ ْحَِاَُك‬, َِ ‫فَبَ ْحَِا ِت‬, ‫ َب ْحَِاَُا‬. However, when it comes with a wāw, which is
only in one place in the Qurʾān – ‫اث َو َب ْحَِا‬ َ ‫ َب َم‬of Sūrat al-Najm: 44 – then Ḥamzah, al-
Kisāʾī and Khalaf al-ʿĀshir will all have imālah in it.

At the end of the line, specific words that have imālah for al-Kisāʾī continues
( ِ‫) َو َؾـٌْـ َُ َمـِِّــل‬.

TEXT:
‫ ىم ٍر ىؽػةت ىْيٍ ىً ىصػػة ىـ ى‬ٝ‫يت ىِةدػ‬ ‫ػػَل ىخ ىفػػػةيىة ىك ىد ى‬ ‫ ى ٍ ى ي ي ى ى‬285
‫ػعػة‬ ً ً ً ‫ة‬ ‫ػػ‬ ‫ظ‬ ‫ٗ د‬ٞ‫٘ػعيػػػة‬
‫ى ي ى ى ٍ ى ى‬
٢‫ًػػػ‬ٛ‫ػدا‬ٞ ‫د ىكُػػػد‬٠‫ػػ‬ٞ ‫ػػةف ل‬
‫ى‬
‫د‬‫آ‬ ٢‫ػ‬ ٛ ‫ػة‬‫ػ‬ ٍ ٘‫ ى‬ٝ‫ػيػ‬ٛ‫ ىكأىن ٍ ىصة‬١‫ػضػ‬
‫ ىن ى‬ٚ‫ػ‬ ‫ ىش ى‬286
ً ً ً ً
TRANSLATION:
[Al-Kisāʾī will have imālah in] ‫ـاه‬ ُ ُ َِ‫ َمؼ ْح‬, ‫ث ََلَُا‬, ‫د ََع َـاي‬, (‫ َذ َحا)َُا‬, َِ ‫ثُلَا ِث‬, ‫ـاث‬
ِ َ‫– َم ْصض‬however it
comes – (‫ظ َحا)َُا‬,َ ‫َسَى‬,َ َِ َ‫ َبو ْ َسا ِه‬, ‫ َو َم ْؼن َؾ َعـا ِهؼي‬, ‫ – َءاَتَ ِه َؼي‬not (the one) of Sūrah Hūd  – and
‫وكَسْ َُسَ ا ِهؼي‬.َ

COMMENTARY:
Al-Kisāʾī will have imālah in ‫ـاه‬ ُ ُ َِ‫ـاه( َمؼ ْح‬
ُ ُ َِ‫ ) َمؼ ْح‬of Sūrat al-Jāthiyah: 21. This will exclude
‫ َم ْح ََ َاي‬of Sūrat al-Anʿām in which he will not have imālah.209 He will also have imālah
in ‫ )ث ََل( َوامْلَ َم ِص ا َرا ث ََلَُا‬of Sūrat al-Shams, the different forms of ‫ د ََع َـاي‬i.e. ‫د ََع َاي َُك‬, ‫د ََع َاي ُه‬,
ِ
َ‫د ََع َايَن‬, ‫ َ)و َذ َحا( َذ َحاَُا‬of Sūrat al-Nāziʿāt: 30, َِ ‫ َحق ثُلَا ِث‬of Sūrah Āl ʿImrān: 102 (َِ ‫)ثُلَا ِثـ‬, ‫ـاث‬ ِ َ‫َم ْصض‬
however it comes (‫ـاث َن َْ َف َحــا‬ ِ َ‫ ) َم ْصض‬i.e. ‫للا‬ِ ‫اث‬ ِ َ‫ َم ْصض‬, ‫ َم ْصضَ ا ِثؼي‬, ‫ َ)ظؼ َحـا( َو ْ َاِل ْز ِط َو َما َظ َحاَُا‬of Sūrat
al-Shams: 6.

209
‫ َم ْح ََ َاي‬will specifically be mentioned in line 288.
306
In the second line above, more words which only al-Kisāʾī will have imālah in are
mentioned: ‫ َ)سؼ َجؼى( َوام َْلِ ا َرا ََسَى‬of Sūrat al-Ḍuḥā: 2 and َُ َ‫ َ)و َبو ْ َسا ِهـِـ َِ( َبو ْ َسا ِه‬of Sūrat al-
ِ
Kaḥf: 63. This will exclude ٍُ ‫ فَبَو ْ َسا‬of Sūrah Yūsuf : 42.210

He will also have imālah in ‫ ) َم ْؼن َؾ َعـا ِهؼي( َو َم ْؼن َؾ َعـا ِهؼي‬of Sūrah Ibrāhīm : 36. This will
exclude ‫ َو َؾ َىص ب ٓ َذ ُم‬of Sūrah Ṭāhā: 121.211

He will furthermore have imālah in ‫اة‬ َ َ‫ َءاَتَ ِه َؼي امْ ِكذ‬of Sūrah Maryam : 30 and ‫َءاَتَ ِنے‬
‫للا‬ ِ َ ‫)ب ٓث‬, excluding ‫ َو َءاَتَ ِهؼي ِمٌْ َُ َز ْ َح ًة‬of Sūrah Hūd : 63
ُ of Sūrat al-Naml: 36 (‫ــان‬
(‫) ََل ُُؼؼو َذ‬.212
The last word mentioned at the end of these two lines is ‫ ) َوكَــسْ َُـسَ ا ِهؼؼي( َوكَسْ َُسَ ِان‬of Sūrat
al-Anʿām: 80. With the stipulation of ‚ ْ‫‛كَــس‬, ‫ اه ِـن َُسَ ِاّن‬of Sūrat al-Anʿām: 161, ٍُ ‫ِا ْحذَ َحا ٍُ َوَُسَ ا‬
ِ
of Sūrat al-Naḥl: 121 and ‫ َُسَ ِاّن‬of Sūrat al-Zumar: 57 are excluded.213

Two additional words are mentioned for al-Kisāʾī in the next line.

TEXT:
‫ام دى ى‬
‫ل‬٠‫ػ‬ ‫ام ى٘ػسٍ ى‬
‫ ى‬٠‫ػ‬ ‫يٍى ى ى ٍ ي ى‬
‫ػد ى‬ ٞ ‫رؤيػةؾ ٘ػم‬
ٍ ‫يٍى ى ى ي‬
‫ إػرؤ ىيػة ىر ىكل‬،ٝ‫ػةم ٕػ‬‫ػةف رؤي‬‫غ‬‫أى ٍك ى‬ 287
ً
TRANSLATION:
[Al-Kisāʾī has imālah in] (‫ َ)و( َب ْو َظ ِاّن ِ)َبمع َل ِت‬and ‫زؤْ َي َي‬.ُ Al-Kisāʾī and Khalaf al-ʿĀshir
(have imālah in) ‫ ُّامصؤْ َي‬while al-Dūrī ʿAlī (has imālah in) َ‫زؤْ َيك‬,ُ with ‫ ُُسَ َاي‬and ‫ َمث َْو َاي‬.

210
In ٍُ ‫ فَبَو ْ َسا‬of Sūrah Yūsuf , Ḥamzah and Khalaf al-ʿĀshir will also have imālah.
211
In ‫ َوؾ ََىص ب ٓ َذ ُم‬of Sūrah Ṭāhā, Ḥamzah and Khalaf al-ʿĀshir will also have imālah.
212
In ‫ َو َءاَتَ ِهؼي ِمٌْ َُ َز ْ َح ًة‬of Sūrah Hūd , Ḥamzah and Khalaf al-ʿĀshir will also have imālah.
213
In ‫ اه ِـن َُسَ ِاّن‬of Sūrat al-Anʿām, ٍُ ‫ ِا ْحذَ َحا ٍُ َوَُسَ ا‬of Sūrat al-Naḥl and ‫ َُسَ ِاّن‬of Sūrat al-Zumar, Ḥamzah and Khalaf al-
ِ
ʿĀshir will also have imālah.
307
COMMENTARY:
ِ ‫ ) َب ْو َظ‬of Sūrah Maryam : 31.
Al-Kisāʾī (َُ ‫ )مَـ‬will also have imālah in ‫ـان( َو َب ْو َظ ِاّن َِبمع َل ِت‬
This will exclude ‫ َو َوص تِؼَِا‬of Sūrat al-Baqarah: 132.214

He will also have imālah in ‫ـاي( ُزؤْ َي َي‬ َ َ ً ْ‫ ُ)زؤ‬of Sūrah Yūsuf : 43, 100. This will
exclude ‫ ُّامصؤْ َي‬and َ‫ ُزؤْ َيك‬which is mentioned immediately hereafter.

ُّ of of Sūrah Yūsuf :
Al-Kisāʾī and Khalaf al-ʿĀshir (‫ َ)ز َوى‬have imālah in ‫)امؼصؤْ ًَـا( ُّامصؤْ َي‬
43, Sūrat al-Ṣāffāt: 105, Sūrat al-Fatḥ: 27 and Sūrat al-Isrāʾ: 60 during waqf. Ḥamzah
will not have imālah here.

Hereafter, all those words in which al-Dūrī ʿAlī (‫ )ث َ َؼوى‬specifically has imālah, are
mentioned. They include: َ‫ ُ)زؤْ ًَـاكَ ( ُزؤْ َيك‬of Sūrah Yūsuf : 5, ‫ ) َمـ ْؽ ُُـسَ َاي( ُُسَ َاي‬of Sūrat
al-Baqarah: 38 and Sūrah Ṭāhā: 128, as well as ‫ ) َمـث َْؼو َاي( َمث َْو َاي‬of Sūrah Yūsuf : 23.
By stating ‚‫‛ َمـث َْؼو َاي‬, ٍُ ‫ َمث َْوا‬of Sūrah Yūsuf : 21 and ‫ َمث َْو ُاَك‬of Sūrat al-Anʿām are
excluded.215

TEXT:
ٍ ٟ‫ػ‬ٛ‫ػٗ يـ ٍييىػة‬
ٍ ٓ‫ي‬ ‫ ى ٍ ى‬٠‫ػػ‬‫ىص ى‬ ٍ ٟ‫ػ‬ٛ‫آذا‬ ‫ى‬ ‫ىٍ ى ى ى ٍ ى ى‬
ٗ‫ػ‬ ً ً ‫ةراًػ‬
ً ‫ار ٘ػم ث‬
ً ٗ‫ػ‬ ً ً ‫ػػة‬ٜ‫ًػ‬ٛ‫ ُمػيػةم ٘ػػم آذا‬288
TRANSLATION:
[Al-Dūrī ʿAlī has imālah in] ‫ َم ْح ََ َاي‬, with ‫ءا َرا ِهـيَا‬,َ ‫ءا َرا ِهؼِِم‬,َ ‫امؼ َج َو ِاز‬, along with ‫ ََب ِزئِ ُمك‬and ‫ظ ْل ََا ِهؼِِم‬.ُ

COMMENTARY:
Al-Dūrī ʿAlī will also have imālah in ‫ َم ْح ََ َاي‬of Sūrat al-Anʿām: 162216, ‫ ) َمــ ْؽ ب ٓ َرا ِهـٌَــا( َءا َرا ِهـيَا‬of
Sūrah Fuṣṣilat: 5, ‫ )ب ٓ َرا ِهؼِ ِْـم( َءا َرا ِهؼِِم‬which comes in seven places: Sūrat al-Baqarah: 19,
214
In ‫ َو َوص تِؼَِا‬of Sūrat al-Baqarah, Ḥamzah and Khalaf al-ʿĀshir will also have imālah.
215
In ٍُ ‫ َمث َْوا‬of Sūrah Yūsuf  and ‫ َمث َْو ُاَك‬, Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir will also have imālah.
216
This excludes ‫ َم ْح ََ ُاه‬of Sūrat al-Jāthiyah that was mentioned in line 285.
308
Sūrat al-Anʿām: 25, Sūrat al-Isrāʾ: 46, Sūrat al-Kahf: 11, 57, Sūrah Fuṣṣilat: 44 and
Sūrah Nūḥ : 7. He will also have imālah in ‫ ) َح َؼؼو ِاز( امؼ َج َو ِاز‬in Sūrat al-Shūrā: 32,
Sūrat al-Raḥmān: 24 and Sūrat al-Takwīr: 16. Furthermore, he will have imālah of
‫ ) َمـ ْؽ ََب ِزئِـ ُكـ ْم( ََب ِزئِ ُمك‬in both places in Sūrat al-Baqarah: 54 and ‫ ُ)ظ ْلَِـا ِهؼِ ِْـم( ُظ ْل ََا ِهؼِِم‬wherever it
appears.

TEXT:
‫ى‬ ٍ ‫ى ي ٍ ي‬ ‫ي‬ ‫ى‬ ‫ى‬ ‫ى‬ ‫ى‬ ‫ى‬ ٍ‫ى ى ٍ ى‬ ‫ٍ ى‬
َّ ‫ػٓػةة ىص‬
‫ػةرم‬
ً ‫اْل‬ ً‫ػ‬ ٖ‫ػ‬‫خ‬ ‫ك‬ ‫ا‬٠‫ػ‬‫ن‬ ‫ػةر‬
ً ‫ش‬ ‫ػةب‬ ‫ب‬ ‫ك‬ ‫م‬ ‫ػةر‬
ً ‫ػػ‬ ٛ ‫أ‬ ‫ػم‬ ٘ ٚ‫يػ‬ ‫ػةر‬
ً ‫ج‬ ً ‫ ًمظ‬289
TRANSLATION:
[Al-Dūrī ʿAlī has imālah in] ‫ َنـ ِم ْض ََك ٍت‬, ‫ َحد ِاز ٍَن‬, with ‫ َبه َْع ِازي‬, the derivatives of ‫ َس ِاز ُؾوا‬and an
option (between imālah and fatḥ in) ُ‫ام َحازِئ‬.

COMMENTARY:
Al-Dūrī ʿAlī will also have imālah in ‫ ) ِم ْضـ َكـا ِت( َنـ ِم ْض ََك ٍت‬of Sūrat al-Nūr: 35, ‫ًؼن( َحد ِاز ٍَن‬
َ ‫) َحد ِـاز‬
of Sūrat al-Māʾidah: 22 and Sūrat al-Shuʿarāʾ: 130, ‫ ) َمـ ْؽ َبه َْؼع ِـازي( َبه َْع ِازي‬of Sūrah Āl
ʿImrān: 22 and Sūrat al-Ṣaff: 22, as well as the derivatives of ‫ـاة َس ِـازؾُؼوا( َس ِاز ُؾوا‬ َ َ ‫ ) َوت‬i.e.
‫ َو َس ِاز ُؾوا‬of Sūrah Āl ʿImrān: 33, ‫ و ُ َس ِاز ُغ مَُِم‬of Sūrat al-Muʾminūn: 56 and ‫ُون‬َ ‫ ٌ َُس ِازؾ‬wherever
it comes.217

Thereafter, a few words are mentioned in which al-Dūrī ʿAlī has an option between
imālah and fatḥ. The first word appears at the end of this line: ُ‫ ام َحازِئ‬of Sūrat al-Ḥashr:
24 (‫) َودُـوْ ُـف امْ َد ِـازي‬.

TEXT:
ٍ ‫ي ى‬ ٍ ‫ٍ ي‬ ‫ ىحذى ى‬ٚ‫ىخيٍػ‬ ٍ ٍ ‫ى ٍ يى ى‬ ‫يت ى‬
‫ ًالدػجىػةع ىكُػم‬ٝ‫ػ‬ٜ‫ ىنػ‬١‫ة٘ػ‬ ً ‫ار ى٘ػػم‬
ً
‫ػػم يي ى‬
٠‫ػ‬ ٘ ‫ار‬
ً ‫ك‬‫أ‬ ‫ػم‬٘ ‫ػةر‬
ً ٙ 290

217
َ ‫ ٌ َُسازِؾ‬comes in seven places: Sūrah Āl ʿImrān: 114, 176, Sūrat al-Māʾidah: 41, 52, 62, Sūrat al-Anbiyāʾ: 90 and
‫ُون‬
Sūrat al-Muʾminūn: 61.
309
TRANSLATION:
[Al-Dūrī ʿAlī has an option between imālah and fatḥ in] (‫)فَ َل( ثُ َم ِاز ) ِفِؼِِم‬, with ‫ فَب َو ِاز َي‬and
‫( ;ً ُ َو ِازي‬imālah) from him (in) the ʿayn (kalimah) of ‫( ًَخَا َمؼى‬due to the) recurring
(imālah) taking place.

COMMENTARY:
In ‫ )ثُ َم ِـاز( فَ َل ثُ َم ِاز ِفِؼِِم‬of Sūrat al-Kahf: 22, ‫ ) َمـ ْؽ ب َو ِاز( فَب َو ِاز َي‬of Sūrat al-Māʾidah and ‫ً ُ َو ِازي‬
(‫ ) َمــ ْؽ ً ُ َؼو ِاز‬of Sūrat al-Māʾidah: 31 and Sūrat al-Aʿrāf: 26, al-Dūrī ʿAlī will have an option
between imālah and fatḥ.

Al-Dūrī ʿAlī will also have an option of imālah in the ʿayn kalimah of ‫َم ْؽ ( ًَـخَا َمى‬
َُ ‫ ) َؾ ِْ ِؼن ًَخَا َمؼى َؾـٌْـ‬i.e. ‫ ًَـخَا َمى‬comes on the scale of ‫ف َـ َال‬, thus referring to the imālah of the
alif after tāʾ since the alif following the mīm will have imālah because it is with a yāʾ.
Ibn al-Jazarī explains the reason for this imālah when he states ‚‫( ‛ ِاَلثْـ َدـا ُغ َوكَـ ْؽ‬recurring
imālah taking place): imālah takes place because of imālah i.e. due to the imālah in
the lām kalimah, imālah takes place in the ʿayn kalimah as well.
Thus, if imālah does not take place in the lām kalimah of this word due to ijtimāʿ al-
sākinayn e.g. ‫ًَـخَا َمى ام ٌِّ َـسب ٓ ِء‬, then no imālah will take place in the ʿayn as well.

In the next line, four additional words are given which follows this rule.

TEXT:
‫ى‬ ‫ى ى يى ى ىى ى ي ى‬ ‫ػػ ى‬‫انل ى‬ ‫ ىك ً٘ ى‬١‫ يْ ىصػةٕىػ‬ٚ‫ػػ‬
َّ ٚ‫ػ‬ ٍ ٘‫ىك‬
‫ْػػذا أشػػةرل ككػػذا شػٓػػةرل‬ ‫ػةرل‬ ً 291
TRANSLATION:
[Al-Dūrī ʿAlī has imālah in the ʿayn] of ‫ ُن َس َال‬, and of ‫امي َع َازى‬, likewise (in) ‫ ب َس َازى‬and
‫س ََك َزى‬.ُ

310
COMMENTARY:
Al-Dūrī ʿAlī will also have imālah in the ʿayn of ‫ ُن َس َال‬of Sūrat al-Tawbah: 54, ‫امي َع َازى‬
wherever it comes, ‫ ب َس َازى‬of Sūrat al-Baqarah: 85 and ‫ ُس ََك َزى‬of Sūrat al-Nisāʾ: 43.
As mentioned before, if imālah does not take place in the lām kalimah of these words
e.g. ‫امي َع َازى امْ َم ِس َُح‬, then imālah will not take place in the ʿayn kalimah as well.

TEXT:
‫ى‬
‫ل يشػػدل‬٠‫ يشػ ن‬٢‫ ىك ًٌػػ‬،‫َحػة‬ ‫ىكأى َّك نل ً ن‬ ‫ى‬
‫ػرل ىغدا‬
ٍ
‫الش ى‬ ‫ى‬ ٍ ‫ى‬ ‫ى‬
‫ ًِك‬١‫ػ‬ٙ‫ أخ ى‬٢‫ ىكاذ ىَ ًٌػ‬292
TRANSLATION:
Those who agree (with Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir in making imālah) are
َ ْ both (places of Sūrat) al-Isrāʾ; Abū ʿAmr al-Baṣrī and Yaʿqūb (make
Shuʿbah (in) ‫اِل ْ َػى‬,
imālah in) the first place (only). And (imālah) in ‫ ُس ًوى‬and (in) ‫ ُسسَ ى‬.

COMMENTARY:
From this verse onwards, the author starts mentioning those Qurrāʾ who agree (‫َ)وافَ َق‬
with Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (‫ )صَ َفا‬in making imālah.

Shuʿbah (‫ َ)ظسَ ا‬will make imālah of ‫ ْ َاِل ْ َػى‬in both places (‫ ) ِفؼي َب ْ َػؼى ِ َلَك‬of Sūrat al-Isrāʾ
(‫)اَل ْٕس َؼصى‬: 72.
Abū ʿAmr al-Baṣrī and Yaʿqūb (‫ ِ)حًـا‬will make imālah in the first one only (‫)و َبو ًَل‬.
َ
ْ َ ‫ َح‬and ‫ ً َ ْو َم امْ ِلَِا َم ِة َب ْ َػى‬of Sūrah
With the restriction to Sūrat al-Isrāʾ (‫)اَل ْٕس َؼصى‬, ‫شثَـ ٌِؼي َب ْ َػى‬
Ṭāhā: 124, 125 are excluded.

Imālah will also be made in ‫ ) َو ِفؼؼي ُس ًؼوى( ُس ًوى‬of Sūrah Ṭāhā: 58 and ‫ ) ُســسَ ى( ُسسً ى‬of
Sūrat al-Qiyāmah: 36. Those who make imālah in these two words, amongst others,
are mentioned in the next line.

311
TEXT:
ٍ ‫ي ٍ ى ي ى َّ ي ى ى ى ٍ ي ٍ ي‬ ٍ َّ ‫ي ٍ ي ٍ ي ي ى ي‬ ‫ىى ىى‬
ًًٖ ‫ أ٘ػػر اخذػ‬١‫ أدػ‬ٝ‫مزصػة يِٖى‬ ً‫ػػػ‬ ً ‫ ك٘ذ‬،ٍٖٝ‫ خ‬ٚ‫ غػ‬١‫ ثٖػ‬١‫ ر٘ػ‬293
TRANSLATION:
Shuʿbah with an option (makes imālah in) ‫ َز َمى‬and ‫ت َ َل‬. Ibn Dhakwān has an option
(between imālah and fatḥ in) ‫ ُم ْزحى ٍة‬, (‫ ًَوْلَى َُ ) َمًْضُ ًوزا‬and ‫للا‬ِ ‫ َب َىت َب ْم ُص‬.

COMMENTARY:
Shuʿbah (‫ – ُ)ظ ْؼن‬with an option (َُ ‫ – ) ُذوْ ُفـ‬will make imālah in in ‫ َ)و ِفؼؼي ُس ًؼوى( ُس ًوى‬of
Sūrah Ṭāhā and ‫ ) ُســسَ ى( ُسسً ى‬of Sūrat al-Qiyāmah. He will also make imālah with an
option of fatḥ in ‫ َ)ز َمؼى( َز َمى‬of Sūrat al-Anfāl: 17, and ‫ )تَوَؼى( ت َ َل‬wherever it comes.

Ibn Dhakwān (‫ َ)و ُمذ ِؼع ْـف‬will have imālah with an option (‫ )ا ْد ُذـ ِو ْف‬in ‫ ) ُم ْز َحـا( ُم ْزحى ٍة‬of
Sūrah Yūsuf : 88, ‫)ًُوَلى َُ( ًَوْ َلى َُ َمًْضُ ًوزا‬218 of Sūrat al-Isrāʾ: 13 and ‫للا‬
ِ ‫ َب َىت َب ْم ُص‬of Sūrat al-
Naḥl: 1.

TEXT:
‫ ى‬،ًٝ ‫ًػ‬ٛ٠‫ي‬ٛ ًً ٍٖ‫ى٘ ٍم يخ‬ ٍ ٍ ‫ي ٍ ه ى ى‬ ‫ى ي‬
ًً ‫ة ًؽػ‬ٙ‫ ى‬ٟ‫ي‬
ً ‫ذ‬
ً ‫ك‬ ً‫ػ‬ ‫غ‬
ً ً ‫ا‬ ‫ى‬
‫ػر‬‫ش‬ ‫ال‬
ً ‫ػأل‬ٛ ،ً‫ خٖػ‬٢‫ػةق ًٕػ‬ٛ‫ ًإ‬294
TRANSLATION:
Hishām – with an option – (has imālah in) ٍُ ‫اهَـا‬. Shuʿbah (has imālah in) ‫ َوهَئَا‬of (Sūrat)
ِ
al-Isrāʾ, with an option (of imālah in) its nūn. Khalaf from Ḥamzah (has imālah in the
nūn as well as the hamzah) in both of them (both sūrahs).

COMMENTARY:
Hishām (‫ ) ِمؼي‬with an option (‫ ) ُذوْ ٌـف‬will have imālah in َُ ‫ )اهَـا ٍُ( اه َى‬of Sūrat al-Aḥzāb: 53.
ِ ِ

Shuʿbah (‫ ِ)ظ ِـف‬will have imālah in the hamzah of ‫ )هَـبَى( َوهَئَا‬of Sūrat al-Isrāʾ: 83 (‫ْ)اَل ْس َؼصا‬
ِ
without an option. He will have an option of imālah in the nūn (َِ ‫) َم ْؽ ُذوْ ِـف هُوِهـ‬. Thus,
218
Ibn ʿĀmir al-Shāmī will read this as ‫ًُـوَـلى َُ َمًْضُ ًوزا‬, as opposed to ‫ًَوْ َلى َُ َمًْضُ ًوزا‬, as Ḥafṣ would read it.
312
Shuʿbah will have two ways of reading: imālah in the hamzah alone, or imālah in both
the hamzah and the nūn.
This will only apply to Sūrat al-Isrāʾ (‫ ) ْاَل ْس َؼصا‬and not to Sūrah Fuṣṣilat.
ِ
In both, Sūrat al-Isrāʾ and Sūrah Fuṣṣilat: 51 (‫)و ِفِؼِِ َما‬,
َ Khalaf from Ḥamzah (‫)ض ِـف‬
ِ will
make imālah in the nūn as well as the hamzah. Others who join Khalaf from Ḥamzah
are mentioned in the next line.

TEXT:
‫ي ٍ ه ى ى ٍ ى ي ٍ ى ى ٍ ى ى َّ ى‬ ‫ىى ى ى ىٍ ى ى ي ٍ ى‬
‫ كأدرل أكل‬،‫ ك٘ػضػرل نػػد‬،ً‫خٖػ‬ ‫ػؿ ىمَل‬‫ػة بهد را وء ظ‬ٙ‫ ك ًذي‬،‫ركل‬ 295
TRANSLATION:
Al-Kisāʾī and Khalaf al-ʿĀshir (will also have imālah in the nūn as well as the hamzah
in both sūrahs). In those (alifs) after a rāʾ, Abū ʿAmr al-Baṣrī (without an option) and
Ibn Dhakwān with an option will have imālah. Ḥafṣ has imālah in ‫ َم ْج َ ىصؼَِا‬. In the first
‫… َبذ َْزى‬

COMMENTARY:
In both, Sūrat al-Isrāʾ and Sūrah Fuṣṣilat (‫)و ِفِؼِِ َما‬,
َ Khalaf from Ḥamzah (‫)ض ِـف‬,
ِ al-Kisāʾī
and Khalaf al-ʿĀshir (‫ َ)ز َوى‬will make imālah in the nūn as well as the hamzah.
As for Khallād, he will only make imālah in the hamzah.

In those alifs that come after a rāʾ (‫) َو ِفميَـا ت َ ْــسَ َزا ٍء‬, in verbs e.g. ‫ ِا ْصذَ َؼصى‬, ‫ث َ َؼصى‬, ‫ًُـ ْفـذَ َؼصى‬, or in
nouns e.g. ‫ُشى‬ َ ْ ‫ث‬, ‫ ِر ْن َصى‬, ‫ام ُل َصى‬, Abū ʿAmr al-Baṣrī without an option (‫ط‬ ْ ‫ ) ُحؼ‬and Ibn
Dhakwān with an option (‫ ) َم َل ُذوْ ٌـف‬will have imālah kubrā.

Ḥafṣ ( ْ‫ ) ُؾــس‬will make imālah in ‫ َم ْج َ ىصؼَِا‬of Sūrah Hūd : 41 (‫)و َمؼ ْج َؼصى‬.
َ

313
At the end of this line, the first ‫ ) َو َبذ َْزى َبو ََل( َبذ َْزى‬which comes in the Qurʾān is
discussed. It continues into the next line.

TEXT:
ٍ ‫ى ٍ ى ٍ ى ى ِّ ٍ ى ى ى ٍ ٍ ى ى ى‬ ٍ‫ٍ ى‬ ‫ٍ ى ى ى‬
‫ة ى٘ ىم يىة ب ي ٍظ ى‬ٞ‫ا‬
ً‫ػة ظػذ‬ٟ‫ػة كأؽ ًضهػ‬ٟ‫كاذذط كُٖٖػ‬ ًٖ‫ػرل اخذى‬ ٠‫ ًغٔ ك ًش‬296
TRANSLATION:
[In the first ‫ َبذ َْزى‬+ Shuʿbah (has imālah without an option) and besides it (the first
‫) َبذ َْزى‬, along with ‫ُشى‬ َ ْ ‫ي ث‬,َ he has (imālah with) an option. Make fatḥ, (make) taqlīl of it
(‫ُشى‬ َ ْ ‫ َ)ي ث‬or idjāʿ of it (‫ُشى‬ َ ْ ‫ َ)ي ث‬for Abū ʿAmr al-Baṣrī.

COMMENTARY:
Shuʿbah (‫ ِ)ظ ْل‬will have imālah without an option in the first ‫ َ)و َبذ َْزى َبو ََل( َبذ َْزى‬which
comes in the Qurʾān, Sūrah Yūnus : 16. In all other places where ‫ َبذ َْزى‬comes –
besides the first place (‫ – َ)و ِس َواَُا‬along with ‫ُشى‬ َ ْ ‫ َي ث‬of Sūrah Yūsuf : 19, Shuʿbah
will have imālah with an option of fatḥ (‫)ا ْدذَو َ ْف‬.

َ ْ ‫ َي ث‬of Sūrah Yūsuf , Abū ʿAmr al-Baṣrī (‫ ) َحـخَ ْف‬will have three ways of
In ‫ُشى‬
reading: fatḥ (‫)وافْذَ ْح‬, ِ ْ ‫)و َب‬.
َ taqlīl (‫ َ)وكَ ِو ّوْؼَِـا‬and imālah kubrā (‫ْض ْـؼَِـا‬ َ

TEXT:
ٍ ٍ ‫َّ ى‬ ‫ػة) ىديٍ ى‬ٞ‫ ) ى‬ًٝ ‫ىك٘ة ث‬ ٍ ٍ ‫َّ ى ي ي ى‬ ِّ ‫ ى ى‬297
ًًٖ ‫إػرا َيذى‬ ‫ػر ًذم‬ ً ً ‫ص‬ ‫م‬
ً ً ‫ال‬ ‫كس‬ ‫ء‬‫ر‬ ‫ك‬ ‫ا‬‫إػػر‬ ٔ‫ػ‬
ً ٖ‫كُػ‬
TRANSLATION:
Warsh via al-Azraq has taqlīl in (dhawāt) al-rāʾ and the verse-ends; and (in) those
(verse-ends which end) with a hāʾ – excluding (the verse-ends) with a rāʾ – he has an
option (between taqlīl and fatḥ).

314
COMMENTARY:
Warsh via al-Azraq (‫ )حِ ْف‬will make taqlīl in dhawāt al-rāʾ (‫)امؼؼصا‬219, as well as the verse-
ends (‫ ) َو ُز ُء َوش ْاِل ٓ ِي‬of the 11 sūrahs mentioned previously without an option.220
However, those verse-ends of the 11 sūrahs should not end with the pronoun ‚‫‛َُا‬
(‫ ) َوما ِت َِ َُـا‬e.g. ‫ضُ ؼ َحىؼَِا‬, ‫ثَوَىؼَِا‬. If it does end with a hāʾ, then Warsh via al-Azraq will have
taqlīl with an option of fatḥ (‫)َي َخ ِو ْف‬. َْ
If the verse ends with a rāʾ e.g. ‫ ِر ْن َ ىصؼَِا‬, then Warsh via al-Azraq will only have taqlīl i.e.
without an option.

TEXT:
ٍ ‫ى‬ ٍ ٍ ‫ىىٍ ى يٍى ى‬ ٍ‫ى ٍ ىى ى ي ٍ ىى‬ ‫ى ٍ ى‬
‫كس ال ًم ظػد‬ ‫ي‬ ‫ي‬
ً ‫ ٘م رء‬١‫ككيػً ذهٖػ‬ ‫ػٗ كرد‬ٟ‫ات يىػػة وء ٘ػم أراْػ‬ ً ‫ ٘ػم ذ‬298
TRANSLATION:
With (an option of taqlīl or faṭh for Warsh via al-Azraq in) dhawāt al-yāʾ, with (an
option) related (in) ‫ َب َزا َنؼُِـ ْم‬. Abū ʿAmr al-Baṣrī (has taqlīl) of ‫ – فُ ْـ َل‬however it comes –
along with (taqlīl in) the verse-ends.

COMMENTARY:
Warsh via al-Azraq will also have taqlīl with an option of fatḥ in dhawāt al-yāʾ
(‫) َمـ ْؽ َر ِاث ًَــا ٍء‬, excluding the previously-mentioned dhawāt al-yāʾ which comes at the
verse-ends; in which he only has taqlīl. The dhawāt al-yāʾ for Warsh via al-Azraq
would include all the afore-mentioned places in which Ḥamzah, al-Kisā’ī and Khalaf
al-ʿĀshir have imālah in.221
Warsh via al-Azraq will also have taqlīl with an option of fatḥ in ‫َمـ ْؽ َب َزا َنؼُِـ ْم ( َوم َ ْو َب َزا َنُِم‬
‫ َ)و َز ْذ‬of Sūrat al-Anfāl: 43, in spite of it being with a rāʾ.
219
Those alifs which are written with a yāʾ and come after a rāʾ, whether a verb e.g. ‫ ِا ْص َذ َؼصى‬or a noun e.g. ‫ ِر ْن َصى‬.
220
Refer to lines 283-284.
221
Ibn al-Jazarī does not mention it here, but in the Nashr three words are excluded: ‫ َم ْصضَ اثِؼي‬, ‫اث‬ ِ َ‫ َم ْصض‬, ‫ ِمضْ ََك ٍت‬, ‫ ّ ِامصتَوا‬and
َ ِ
‫لَكُُـ َما‬. See al-Nashr: 2/50. In these words Warsh will not have taqlīl.
315
Abū ʿAmr al-Baṣrī ( ْ‫ ) َحـس‬will have taqlīl of the alif al-taʾnīth which comes on the scale
of ‫فَ ْـ َل‬, however it comes (‫ ) َو َن ِْ َـف فُ ْـوَؼى‬i.e. with a fatḥah e.g. ‫هَؼ ْج َوى‬, ‫ًَؼ ْح َي‬, with a ḍammah
e.g. ‫زؤْ َي‬,ُ ‫وس‬ َ ‫ ُم‬or with a kasrah e.g. ‫سِـ َما‬,ِ ‫ ِؿُ َْط‬. He will also have taqlīl of the verse-ends
(‫ ) َم ْؽ ُز ُء ِوش ْاِل ٓ ِي‬in the previously-mentioned sūrahs.

TEXT:
‫ى‬ ‫ى ٍ ى ى ٍ ٍي‬ ‫ى‬ َّ ‫ى‬ ‫ي ٍه‬
١‫ل ًرئ ى٘ذىػ‬٠‫ّست اْليًٖ ىـ ى‬ ‫ية ظ‬ ١‫ ىكيٍٖذىػ‬١‫ػ‬ٛ‫ ىكأ‬،‫ل ًذم ال َّرا‬٠‫ خًٖ ًش ى‬299
TRANSLATION:
*Abū ʿAmr al-Baṣrī has taqlīl of ‫فَ ْـل‬, ‫فُ ْـ َل‬, ‫ ِف ْـ َل‬and the verse-ends of the 11 sūrahs]
with an option (of fatḥ in them as well), except (in) dhawāt al-rāʾ. Al-Dūrī Baṣrī (has
taqlīl with an option of fatḥ in) ‫ َبهؼى‬, ‫ً َؼوًْـوَذَؼى‬, ‫َّسثَؼى‬
َ ْ ‫ ًؼ َح‬and (in) ‫( َم ََّت‬an option) is also
related.

COMMENTARY:
Abū ʿAmr al-Baṣrī will have taqlīl in all those words on the scale of ‫فَ ْـل‬, ‫فُ ْـ َل‬, ‫ ِف ْـ َل‬and
the verse-ends of the 11 sūrahs with an option of fatḥ as well (‫) ُذوْ ٌف‬, except in dhawāt
al-rāʾ (‫) ِس َوى ِري امؼصا‬, in which Abū ʿAmr al-Baṣrī will only have taqlīl.

Thereafter, seven words are mentioned in which al-Dūrī Baṣrī (‫ َ)ظ َوى‬will have taqlīl
with an option (‫)امْ ُزوْ ُف‬. Four are mentioned in this line: ‫)و َبهؼى( َبهؼى‬,َ ‫)وًْوَذَؼى( ً َؼوًْـوَذَؼى‬,
َ
َ ْ ‫ ) َي َح‬and ‫ َم ََّت‬is also related (‫) ِكِ َل َمذَؼى‬.
َ ْ ‫َّسثَؼى( ًؼ َح‬
‫َّسثَؼى‬
The remaining three are mentioned in the next line.

TEXT:
ٍ ‫ى ى ٍ ىى ى ى ي يٍ ى ى‬ ٍ ‫ى ٍ ي ي‬ ‫ىى ى ى‬ ‫ى‬
ٔ‫ػيػة أ ً٘ػػ‬ٛ‫ د‬ٝ‫ َجػةنػ وح ٕػػ‬ٚ‫كنػ‬ ٔ‫ػ ًِػ‬ٛ ٝ‫ػ‬ٜ‫ نػ‬١‫ كأشػٍػ‬١‫ ثىل ىن ىصػ‬300
TRANSLATION:
(Taqlīl with an option of fatḥ) in ‫ت َ َل‬, ‫ َؾ َط‬and ‫ ًـبَ َس َفى‬are related from him (al-Dūrī
Baṣrī); and from many, apply imālah (kubrā) in ‫ ُذهْـَِـا‬for him (al-Dūrī Baṣrī).
316
COMMENTARY:
The remaining three words related in which al-Dūrī Baṣrī (‫ ) َؾـ ٌْـ َُ هُـ ِل ْـل‬will have taqlīl
with an option are: ‫)ت َ َل( ت َ َل‬, ‫ )ؾ ََسؼى( َؾ َط‬and ‫)و َب َسـ َفؼى( ًـبَ َس َفى‬.
َ
While Ibn al-Jazarī attributes these differences only to al-Dūrī Baṣrī in the Ṭayyibah,
in the Nashr he relates it for the entire Abū ʿAmr al-Baṣrī: for both al-Dūrī Baṣrī as
well as al-Sūsī.222

In the word ‫) ُذهْـَِـا( ُذهْـَِـا‬, many (‫ ) َو َؾ ْؼن ََجَـا َؾـ ٍة‬transmit imālah kubrah (‫ ) َب ِمــ ْل‬for al-Dūrī
Baṣrī (َُ ‫)مَــ‬. Thus, in the word ‫ ُذهْـَِـا‬, al-Dūrī Baṣrī will have three ways of reading: (1)
taqlīl and (2) fatḥ because it comes on the scale of ‫فُ ْـ َل‬, as explained in the two verses
before this; then he will also have (3) imālah kubrā as mentioned in this line.

TEXT:
ٍ ٍ ٍ ٍ ‫ى ى ٍى ي ى ٍ ٍي‬ ٍ ‫ٍي‬ ‫ٍ ي ٍى ى‬ ‫ى ٍ ى ىى‬
ً‫ ىز ًظ‬ٟٙ‫ي الكى اْليًٖ ًغً ىكال ى‬ ‫كد‬ ‫ى‬ ٍ ‫ظر‬
ًًٖ ‫ غعجػ وح نلػة اخذ‬ًٚ٘ ‫ف رأل‬ 301
TRANSLATION:
In the two letters of ‫ز َبى‬,َ Ibn Dhakwān, Shuʿbah, Ḥamzah, al-Kisāʾī and Khalaf al-
ʿĀshir (have imālah kubrā in both letters without an option) while Hishām has a
choice (between imālah in both letters, or fatḥ in both letters). And besides the first
place (where ‫ َز َبى‬appears), Shuʿbah has a choice (between imālah in both letters with
an option of fatḥ). Abū ʿAmr al-Baṣrī (has imālah in) the hamzah (only).

COMMENTARY:
In the two letters of ‫ ) َح ْص َ ْف َز َبى( َز َبى‬i.e. the hamzah and the rāʾ, when not followed by a
sākin e.g. ‫ز َءا َن ْو َن ًحا‬,َ ‫ز َءا َبًْ ِسًَؼُِم‬,َ ٍُ ‫ز َءا‬,َ then Ibn Dhakwān (‫) ِم ْن‬, Shuʿbah, Ḥamzah, al-Kisāʾī
and Khalaf al-ʿĀshir (‫)َصدَـ ٍة‬ ْ ُ have imālah kubrā in both letters without an option, while
Hishām (‫ )م ٌََـا‬has imālah in both letters with an option of fatḥ in both letters (‫)ا ْد ُذ ِو ْف‬.

222
Al-Nashr: 2/53-54.
317
Besides the first place where ‫ َز َبى‬comes (‫ ) َوكَ ْ َْي ا َُل َول‬i.e. ‫ َز َءا َن ْو َن ًحا‬of Sūrat al-Anʿām: 76,
Shuʿbah (‫ ِ)ظ ْف‬will have imālah kubrā in both letters with an option of fatḥ (‫)امْ ُزوْ ُف‬. In
the first place – in Sūrat al-Anʿām: 76 – Shuʿbah will only have imālah in both letters
i.e. without an option.

Abū ʿAmr al-Baṣrī (‫ ) ِح ْف‬will have imālah in the hamzah only (‫ َ)وامَِْ ْم َز‬i.e. with no
imālah on the rāʾ.

The remaining Qurrāʾ will read with fatḥ.

TEXT:
‫ػػرل‬
ًّ ‫ي ٍ ه ي ن ى ِّ ٍ ي ى ي‬
‫ػػَل ىص ى‬ْ ‫ػة‬ٙ‫ػ‬ُٟٖٖ ١‫ػ‬ٜ٘ ً‫خٖػ‬ ‫ػز ىكراى‬ٍٙ ٞ‫ أى ٍك ى‬ٝ‫ػيػر ٌػيػ‬ٙ‫الؾ‬
َّ
‫ك‬‫ذ‬
‫ىي‬
‫ك‬ 302
‫و‬ ً ً ً ً
TRANSLATION:
And ‫ َز َبى‬with a pronoun, Ibn Dhakwān has an option (between imālah and fatḥ) in it
(the hamzah alone) or (an option between imālah and fatḥ in) the hamz and the rāʾ.
Apply taqlīl in both (the hamz and the rāʾ) for Warsh via al-Azraq in all (of ‫َز َبى‬
however it comes: with or without a pronoun).

COMMENTARY:
If ‫ َز َبى‬comes with a pronoun223 (‫ ) َو ُرو امض ِمـِؼ ِص‬e.g. ‫ز َءاكَ ِاذل ٍَن َن َف ُصوا‬,َ ‫ز َءاَُا ثَؼِْـذَ ُّؼز‬,َ ٍُ ‫ز َءا‬,َ then Ibn
Dhakwān (‫ ) ُمًٌؼى‬has imālah in only the hamzah (َِ ‫) ِفـِـ‬, or imālah in both the hamzah
and the rāʾ (‫) َب ْو َ ُْهؼ ٍز َو َزا‬, or an option (‫ ) ُذوْ ٌـف‬of making fatḥ in both the hamzah and the
rāʾ. Thus, Ibn Dhakwān will have three readings:
1) Imālah in the hamzah only.
2) Imālah in both the rāʾ and the hamzah.
3) Fatḥ in both the rāʾ and the hamzah.
223
This is only found in three words which appear in nine places: ‫ َز َءاكَ ِاذل ٍَن َنف َُصوا‬of Sūrat al-Anbiyāʾ: 36, ‫ َز َءاَُا ثَؼِْـذَ ُّؼز‬of
Sūrat al-Naml 10 and Sūrat al-Qaṣaṣ: 31, ٍُ ‫ َز َءا‬of Sūrat al-Naml: 40, Sūrah Fāṭir: 8, Sūrat al-Ṣāffāt: 55, Sūrat al-Najm:
13, Sūrat al-Takwīr: 23 and Sūrat al-ʿAlaq: 7.
318
Warsh via al-Azraq (‫ ) َح َؼؼصى‬will make taqlīl in both the hamzah and the rāʾ (‫ )كَ ِو ّوُِْـ َمـا‬of
‫ َز َبى‬whether it comes with a pronoun or without a pronoun (‫) ُن ًّــل‬.

In conclusion, when ‫ َز َبى‬is not followed by a sākin or a pronoun, then there are four
different readings:
1) Imālah in both the rāʾ and the hamzah – Ibn Dhakwān, Ḥamzah, al-Kisāʾī,
Khalaf al-ʿĀshir, Shuʿbah (without an option in the first place and with an
option in the remaining places) and Hishām (in one of his two options).
2) Taqlīl in both the rāʾ and the hamzah – Warsh via al-Azraq.
3) Fatḥ in the rāʾ and imālah kubrā in the hamzah – Abū ʿAmr al-Baṣrī.
4) Fatḥ in both the rāʾ and the hamzah – Qālūn, Warsh via al-Aṣbahānī, Ibn
Kathīr, Hishām (in his second option), Shuʿbah in one of his options
(excluding the first place in which he only has imālah) Ḥafṣ, Abū Jaʿfar and
Yaʿqūb.

TEXT:
‫ي ى ى‬ ٍ ‫ىىى‬ ‫َّ ى ى‬ ٍ ‫ى‬ ‫ ى ى ٍ ى‬303
‫ػٔ ى‬
‫ػيػم ىكُػٍػػة‬ ًٙ ‫ػرقً اْل ى‬
ً ‫ػي‬‫ي‬‫ك‬‫ك‬ ، ٢‫ػػ‬ٌ
ً ‫ػة‬ٍ‫ػ‬ ‫غ‬ ‫ا‬‫ٖػر‬ً ‫ل‬ ٔ‫ػػ‬ً٘ ‫ أ‬ٚ‫ػ‬
‫و‬ ًْ ‫ة‬‫ش‬ ‫كرج‬
TRANSLATION:
And (‫ َ)ز َبى‬before a sākin, make imālah of the rāʾ (only) for Shuʿbah, Khalaf al-ʿĀshir
and Ḥamzah. And during waqf, all (the Qurrāʾ stop) like (they would stop) elsewhere
(i.e. when it is not followed by a sākin or a pronoun).

319
COMMENTARY:
If ‫ َز َبى‬comes before a sākin (‫ ) َوكَ ْدـ َل َسا ِن ٍؼن‬e.g. ‫ َز َءا ِاذل ٍَن َػو َ ُموا‬, ‫ش ُنوا‬ َ ‫و َز َءا امْ ُم ْج ِص ُم‬,َ ‫َو َز َءا‬
َ ْ ‫ز َءا ِاذل ٍَن َب‬,َ ‫ون‬
َ ٌُ‫امْ ُم ْؤ ِم‬, then Shuʿbah, Khalaf al-ʿĀshir (‫ َ)ظـ َفـا‬and Ḥamzah (‫ ) ِفؼؼي‬will make imālah
‫ون‬
(‫ــل ِنوؼصا‬ْ ‫ ) َب ِم‬in the rāʾ only during waṣl.
However, during waqf (‫)وكَـ َفــا‬, َ then all the Qurrāʾ (‫ )اجلَ ِمـِـ ُؽ‬will stop like they would stop
elsewhere (ٍِ ‫ َ)و َنلَـ ِْؼ ِص‬i.e. stop like when it is not followed by a sākin or a pronoun.

TEXT:
ٍ‫ي ٍ ىي ٍ ٍ ي ٍ ى‬ ‫ى َّ ى‬ ٍ‫ىٍى ى ٍ ى ى ى‬ ‫ ى ى ى‬304
ًٖ‫ اخذى‬ٝ‫ػ‬ًٜ٘ ‫ػز‬ ٍ‫ػةر ظػز ت‬ ‫ً و‬ٛ ‫ار‬ ‫ٕػد‬ ‫َك‬ ‫ؼ‬ ‫ػر‬‫ـ‬ ‫ا‬‫ر‬ ‫ػر‬
ً ‫ػص‬ْ ٔ ‫ج‬ ‫ر‬ ‫ػةت‬
ً ًٕ ‫كال‬
ٍ
TRANSLATION:
Abū ʿAmr al-Baṣrī, al-Dūrī ʿAlī (both without an option) and Ibn Dhakwān with an
option (make imālah kubrā in) the alifs before the kasrah of a rāʾ at the end (of a
word), like ‫ اِل ِاز‬and ‫َنَ ِز‬.

COMMENTARY:
From this line, those alifs which precede the rāʾ maksūrah mutaṭarrifah are discussed
(‫ـاث كَ ْد َل َن ْـسؼ ِص َزا َظ َؼص ْف‬
ِ ‫ َ)وا َِل ِم َف‬e.g. ‫اِل ِاز‬, ‫َنَ ِز‬. Abū ʿAmr al-Baṣrī (‫) ُح ْؼز‬, al-Dūrī ʿAlī (‫ – )ث َ ُف ْؼز‬both
without an option – and Ibn Dhakwān with an option (‫) ِمٌْـ َُ ا ْدذَو َ ْف‬, will make imālah
kubrā in them.

TEXT:
‫ٍ ى ى يٍ ٍ ى‬ ‫ٍ ي ٍى ى‬ ‫ى َّ ى ى ى ى‬ ‫ ى ي ٍ ي ى‬305
‫ ىمَل‬ٚ‫ػ‬ ‫ةر ًغً ظَل رـ ًث‬‫و‬ ٞ ، ً ٖ ‫خ‬ ‫ت‬ ‫ـ‬
ً ‫َل‬ ‫ػ‬ ‫د‬ ‫ةر‬
ً ‫ض‬ ‫إػ‬‫ك‬ ، ٗ ‫ت‬ ‫ػةر‬
‫و‬ ‫ى‬ ًٖ‫كخ‬
TRANSLATION:
Al-Dūrī ʿAlī has an option (of imālah or fatḥ in) ‫امْل َِاز‬. Al-Dūrī ʿAlī (without an option)
and al-Dūrī Baṣrī with an option (have imālah in) ‫وامْ َج ِاز‬.َ Shuʿbah, Abū ʿAmr al-Baṣrī,
al-Kisāʾī, Qālūn and Ibn Dhakwān (have imālah in) ‫ُ ٍَاز‬.

320
COMMENTARY:
In ‫ )قَ ٍـاز( ا ْر ُُـ َما ِف امْل َِاز‬of Sūrat al-Tawbah: 55, al-Dūrī ʿAlī (‫ َ)َت‬has imālah with an
ِ
option of fatḥ (‫) َو ُذوْ ُف‬.

In ‫ َ)وامؼ َج ِاز( َوامْ َج ِاز ِري امْ ُل ْص ِب َوامْ َج ِاز امْ ُج ُي ِة‬of Sūrat al-Nisāʾ: 36, al-Dūrī ʿAlī (‫ )ث َ َـل‬without an
option and al-Dūrī Baṣrī (‫ ) ِظ ْة ُذوْ َف‬with an option have imālah.

ِ Abū ʿAmr al-Baṣrī (‫) َح َل‬, al-

ٍ ‫ )ُ ٍَاز( ُح‬of Sūrat al-Tawbah: 109, Shuʿbah (‫)ظ ْف‬,
In ‫صف ُ ٍَاز‬
ُ Qālūn (‫ ) ِت ْؼن‬and Ibn Dhakwān (‫ ) َم َل‬have imālah.
Kisāʾī (‫)ز ْم‬,

TEXT:
‫ٍ ى ٍ ىىٍ ه‬
‫يػٔ ىص ى‬ ‫ٍ ي‬ ٍ ‫ػر ٍر يظ‬ ‫ي يي ى ى ٍ ى ى‬
‫ل‬٠‫ػػ‬ ًٖ ِ‫ كت‬،‫ وز‬٠‫ ٌػ‬ٚ‫ىكاْليٖػً ً٘ػ‬ ‫ػؿ ىر ىكل‬ َّ ٓ‫ػ‬ ‫ كإًف د‬،‫ة‬ٍٟٖٙ‫خ‬ 306
TRANSLATION:
The two them (Qālūn and Ibn Dhakwān) have an option (of imālah in ‫)ُ ٍَاز‬. And if it
(the rāʾ) is repeated Abū ʿAmr al-Baṣrī, al-Kisāʾī and Khalaf al-ʿĀshir (have imālah
without an option) while Ibn Dhakwān and Ḥamzah have an option (of imālah or
fatḥ). Warsh via al-Azraq has taqlīl.

COMMENTARY:
Qālūn and Ibn Dhakwān have an option of imālah (‫ )ذُو ُف ُِ َما‬in ‫ُ ٍَاز‬. Thus, Shuʿbah, Abū
ʿAmr al-Baṣrī and al-Kisāʾī have imālah without an option in it, while Qālūn and Ibn
Dhakwān allow fatḥ as well.

If the rāʾ is repeated (‫ ) َوا ْن ثَـ َكؼص ْز‬with an alif between them (and the second rāʾ with a
َ ْ ‫كَ َص ٍاز‬, ‫ذ َُِاز امْلَ َؼص ِاز‬, ‫ش ِاز‬
kasrah) e.g. ‫اِلتْ َؼص ِاز‬, َ ْ ‫ ِم َن ْ َاِل‬, then Abū ʿAmr al-Baṣrī (‫ط‬
ْ ‫) ُحؼ‬, al-Kisāʾī and
Khalaf al-ʿĀshir (‫ َ)ز َوى‬have imālah without an option while Ibn Dhakwān (‫ ) ِم ْؼن‬and
Ḥamzah (‫ )فَ ْؼو ٍس‬have imālah with an option (‫)واخلُوْ ُـف‬. َ The second option for Ibn
Dhakwān is fatḥ. The second option for Ḥamzah is mentioned in the next line.

321
Warsh via al-Azraq (‫ ) َح َؼؼوى‬has taqlīl.

TEXT:
‫ٍ ي ٍ ه ى ى‬ ٍ َّ ‫ى ىى‬ ‫ٍ ى ى‬ ‫ٍ ى‬
‫ػس خٖػً ؽٍػة‬ ًُ ‫يػر‬
ً ‫ اتلٓ ًر‬٢‫كاذَ ًٌػ‬ ‫ػةر اخذىػٖػٍػة‬ ‫ى ى‬
ً ‫ ص‬ٚ‫ػةريػ‬
َّ ‫ى‬
ً ‫ػةب صج‬ً ‫لًٖػج‬ 307
TRANSLATION:
[Warsh via al-Azraq has taqlīl] of this chapter (the alifs before the rāʾ maksūrah
mutaṭarrifah); (in) ‫ َحد ِاز ٍَن‬and ‫( َوامؼ َج ِاز‬Warsh via al-Azraq) has an option (of taqlīl or
fatḥ). If the rāʾ is repeated, (then) Khallād, with an option, and Khalaf (without an
option) agree (with Warsh via al-Azraq in making taqlīl).

COMMENTARY:
Warsh via al-Azraq has taqlīl without an option in all the previously-mentioned alifs
ِ َ‫) ِنوْـد‬.
before the rāʾ maksūrah mutaṭarrifah, whether the rāʾ is repeated or not (‫ـاة‬

In ‫ًؼن( َحد ِاز ٍَن‬

َ ‫ ) َحد ِـاز‬of Sūrat al-Māʾidah: 22 and Sūrat al-Shuʿarāʾ: 130, as well as ‫َوامؼ َج ِاز‬
(‫ ) َح ِـاز‬Warsh via al-Azraq has taqlīl with an option (‫)ا ْدذَـوَـ َفـا‬.

If the rāʾ is repeated (‫) ِفؼي امخ ْك ِصًؼ ِص‬, then Khallād with an option of fatḥ (‫ ) ِك ْـس ُذوْ ٌـف‬and
Khalaf without an option (‫ )ضَ َفـا‬agree with Warsh via al-Azraq (‫ َ)وافَ َق‬in making taqlīl.
Considering that imālah was mentioned for Ḥamzah in the line before this, the
following may be extracted:
• Khalaf has two ways – imālah and taqlīl.
• Khallād has three ways – imālah, taqlīl and fatḥ.

TEXT:
‫ى ٍ ى ى ي ٍ ى ٍ ي ٍ ي ى ٍ ه ي ِّ ى‬ ‫ٍ ى ى ي ِّ ى‬ َّ ‫ى ي ٍ ي ى‬
‫ضػَل‬ ‫راة صػد كاْلٖػً ٌؾػٔ ثػ‬٠‫دػ‬ ‫ار ٌػؾػَل‬
ً ٠‫ػ‬‫ػج‬ٕ‫ا‬ ‫ػةر‬
ً ٟ‫ػ‬ ُ ً‫كخػٖػ‬ 308

322
TRANSLATION:
Ḥamzah has an option (between taqlīl or fatḥ in) ‫ كَؼِ ِاز‬and ‫ام َح َو ِاز‬. Warsh via al-Azraq
(has taqlīl without an option in) ‫ ث َْو َزات‬while Ḥamza and Qālūn have an option (of
taqlīl in ‫)ث َْو َزات‬.

COMMENTARY:
Ḥamzah (‫ )فُ ِّؼض َـل‬has taqlīl with an option of fatḥ (‫ َ)ودُـوْ ُـف‬in ‫ )كَؼِ ِـاز( كَؼِ ِاز‬wherever it
appears and ‫ )امْـ َد َؼو ِاز( ام َح َو ِاز‬of Sūrah Ibrāhīm : 28.

Warsh via al-Azraq ( ْ‫ ) ُحـس‬has taqlīl in ‫ )ث َ ْؼو َزا َت( ث َْو َزات‬wherever it comes. Ḥamzah (‫)فَضْ ـ ٌل‬
and Qālūn (‫ )ت ُؼ ِ ّج َـل‬have taqlīl with an option (‫ َ)وامْ ُزوْ ُـف‬in ‫ث َْو َزات‬. The second option for
Ḥamzah is imālah kubrā; this will be mentioned in line 321. The second option of
Qālūn is fatḥ.

TEXT:
ٍ ‫ى ى ىى ي ي‬ ٍ ‫ي ٍ ي ٍ يى ي‬ ٍ ‫ى ى‬ ‫ ى ى ٍ ى‬309
‫ػً ىَكًٌػر ى‬
ٔ‫كح ُػ‬ ‫ػً ىػَل كر‬
‫ػة خٖ و‬ٜ٘ ‫دت ظز‬ ٔ‫ ىصػػةد ىكأ ً٘ػػ‬ٚ‫يػ‬ ً ‫ككي‬
TRANSLATION:
And however ‫( َك ِف ِص ٍَن‬comes), Warsh via al-Azraq (has taqlīl in it). And make imālah
(in ‫ َ)ك ِف ِص ٍَن‬for Al-Dūrī ʿAlī, Abū ʿAmr al-Baṣrī (both without an option) and Ibn
Dhakwān with an option. And say: Rawḥ…

COMMENTARY:
َ ‫;)و َن ِْ َـف َك ِفؼ ِص‬
Warsh via al-Azraq (‫ ) َحــا َذ‬has taqlīl in ‫ك ِف ِص ٍَن‬,َ however it comes (‫ًؼن‬ َ whether
it is with lām al-taʿrīf or not, as manṣūb or majrūr.

Al-Dūrī ʿAlī (‫)ثُ ْة‬, Abū ʿAmr al-Baṣrī (‫ – ) ُح ْز‬both without an option – Ibn Dhakwān
with an option (‫ ) ُمٌَـا ُذوْ ٍـف‬and Ruways (‫ )قَ َـل‬without an option have imālah (‫ــل‬
ْ ‫ َ)و َب ِم‬in
‫ك ِف ِص ٍَن‬.َ

323
At the end of the line, Rawḥ is mentioned as having imālah. This discussion continues
into the next line.

TEXT:
‫ى ى‬ ‫ى‬ ‫ى ى ى ى ى ى‬ ‫ي ِّ ى‬ ‫ى‬ ٍ ‫ ى ٍ ي ٍ ى‬310
‫ػةب ؽػةؽ ىظػةؽ ىزاغ ل‬ ‫ًف خػةؼ ـ‬ ‫ ٌؾَل‬٢‫ ىكالػَلزًػ‬،ٔ‫ػ‬
‫ و‬ًٜٙ‫ػٗ ث‬ٟ‫٘هػ‬
TRANSLATION:
[And say: Rawḥ] is with them (in making imālah of ‫ َ)ك ِف ِص ٍَن‬in (Sūrat) al-Naml.
َ ‫ظ‬,َ ‫ضَ َاق‬, ‫ َح َاق‬and ‫سا َػ‬,َ not…
Ḥamzah (has imālah) in ‫ذ ََاف‬, ‫اة‬

COMMENTARY:
Rawḥ – like al-Dūrī ʿAlī, Abū ʿAmr al-Baṣrī, Ibn Dhakwān and Ruways (‫ – ) َم ْـؼِ ُْـم‬will
have imālah in ‫ اهؼَِا َكه َْت ِم ْن كَ ْو ٍم َك ِف ِص ٍَن‬of Sūrat al-Naml: 43 (‫) ِتيَ ْم ٍـل‬.
ِ

Ḥamzah (‫ )فُ ِّض َل‬has imālah in the alif which appears as the ʿayn kalimah in 10 trilateral
past tense verbs (‫ ;) َوامثُّـ َل ِزؼي‬five are mentioned in this line: ‫ذ ََاف‬, ‫اة‬
َ ‫ظ‬,َ ‫ضَ َاق‬, ‫ َح َاق‬and
‫سا َػ‬.َ 224
In these five, Ḥamzah exclusively makes imālah, whereas in the remaining five, others
besides Ḥamzah will also have imālah.

َ This continues into the next

At the end of the line, an exception is mentioned (‫)َل‬.
line.

TEXT:
‫ى‬ ‫ي ٍي ي ى‬ ‫ىك ىط ى‬ ‫ى ى ٍ ىى ى ى ى ى ي ٍه ى‬
‫ة‬ٜ‫ ي٘ػ‬١‫ ٌػذنػ‬ٝ‫ خٍٖػ‬٢‫ةء ىصػة ًٕػ‬ ‫ة‬ًٌٜ ًٖ‫ةب ز ٍٗ خ‬‫زاىخ كزاد خ‬ 311

224
This includes ‫ فَوَما َساقُوا‬of Sūrat al-Ṣaff: 5.
324
TRANSLATION:
[And ‫ َ;سا َػ‬not] ‫ساقَ ْت‬.َ Ibn ʿĀmir al-Shāmī with another option and Ḥamzah (without an
option have imālah in) ‫ َسا َذ‬and ‫َاة‬ َ ‫ذ‬. Hishām with an option, Ḥamzah, Khalaf al-ʿĀshir
and Ibn Dhakwān (all without another option have imālah in) ‫ صَ َاء‬and ‫ َخ َاء‬.

COMMENTARY:
Ḥamzah will not have imālah (‫ َ)َل‬in ‫ َساقَ ْت‬of Sūrat al-Aḥzāb: 10 and Sūrah Ṣād: 63.
ْ َ and Ḥamzah (‫ ) ِفٌَا‬without an option
Ibn ʿĀmir al-Shāmī with another option (‫)َك ُذوْ ٌف‬
will have imālah in ‫ َسا َذ‬and ‫َاة‬
َ ‫ذ‬.
Hishām with an option (َُ ‫) ِمؼي ُذوْ ُفـ‬, Ḥamzah, Khalaf al-ʿĀshir (‫ )فَـذًؼى‬and Ibn Dhakwān
(‫ – ) ُمـيَا‬all without another option – will have imālah in ‫ صَ َاء‬and ‫ َخ َاء‬.

Nine words have been mentioned thus far. The tenth word is ‫ َز َان‬and comes in line
315.

TEXT:
‫ى‬
‫ػػػػة‬ٜ‫ار ِّيػيػ‬ ‫ػع ى‬
٠‫ػ‬ َّ ‫ػػ‬ٟ‫ػػ‬ٞ‫إ ٍْػرا‬
‫ ىكإى ى‬ٚ‫ػػػ‬ ‫ى‬
‫ػػة‬ٜ‫ػةربًػيػ‬ ‫ط‬
‫ٍ ى ى ى‬
‫اـ‬‫ػػر‬ ْ‫ال‬
‫ى ي ٍ ي ي‬
ٝ‫ػ‬ٍ‫كخػٖػ‬ 312
ً ً ً ً ً
‫ي ى ٍى ى‬ ٍ ‫ى‬ ‫ى‬ ‫ى‬ ‫ي‬ ٍ‫ى‬ ٍ ‫ػر ى٘ػة يُيى‬‫اب ىديٍ ى‬ ‫ػر ى‬ ٍ ٍ ‫ٍى ى ى‬
ٍ ِ‫ػ‬
‫ػر‬ ‫ ىزاد ل خػٖػً اشذ‬١‫ ىكأكٕػ‬٠‫ ى‬ٟ‫ذ‬ ‫ػر‬ ‫ع ى‬ ًٙ ‫راف كال‬ٙ‫ًن‬ 313
TRANSLATION:
He (Ibn Dhakwān) has an option (in making imālah in) ‫اَل ْن َصا ِم‬,ْ ‫ ِنوض ِازت َِْي‬, ‫ا ْن َصا ُِِِن‬, ‫ِـْي‬
َ ّ ً‫احل ََو ِاز‬,
ِ ِ
ْ ِ ‫ ا ِمل ْح َص َاة‬when it is not majrūr; so (in) this and (in) the first ‫( َسا َذ‬in the Qurʾān) no
‫ػ َص َان‬,
option (in making imālah) occurs.

COMMENTARY:
Ibn Dhakwān with an option (َُ ‫ َ)ودُـوْـ ُفـ‬in making imālah in ‫ )ا َٕل ْن َؼؼصا َم( ْاَل ْن َصا ِم‬of Sūrat al-
ِ
Raḥmān: 27, 78; ‫ )صَ ِـازتِـِـٌَـا( ِنوض ِازت َِْي‬of Sūrat al-Naḥl: 66, Sūrat al-Ṣāffāt: 46, Sūrat al-
Qitāl: 5; ‫ ا ْن َصا ُِِِن‬of Sūrat al-Nūr: 33; ‫ِـْي‬ َ ّ ً‫ احل ََو ِاز‬of Sūrat al-Māʾidah: 11 and Sūrat al-Ṣaff:
ِ
325
14; ‫ ِ ْػ َص َان‬of Sūrah Āl ʿImrān: 33, 35 and Sūrat al-Taḥrīm: 12, and ‫ ا ِمل ْح َص َاة‬which is not
majrūr (‫ )قَ ِْ َؼص َمـا ُُي َْؼص‬of Sūrah Āl ʿImrān: 37 and Sūrah Ṣād: 21.
However, when ‫ ا ِمل ْح َص ِاة‬is majrūr (‫ فَِ َْو‬i.e. ‫) َمـا ُُي َْؼص‬, as in Sūrah Āl ʿImrān: 39 and Sūrah
Maryam : 11, as well as in the first ‫ َسا َذ‬in the Qurʾān – of Sūrat al-Baqarah: 10 –
Ibn Dhakwān has no option (‫ ) ََل دُـوْ َـف ْاسذَـلَ ْؼص‬i.e. he will only make imālah.

TEXT:
ٍ ٍ ‫ى ٍ ى ي ى ى ي ٍى‬ ٍ ٍ ‫ى‬ ‫ ى ى ي ى ٍ ي ٍ ي‬314
ٝ‫ػد ًٕػيىػ‬ ً ‫ػع‬ ‫٘ػم َعثًػدكف َع ًثػد اْل‬ ٝ‫ًػيىػ‬ٛ‫ آ‬ٚ‫ػ‬
‫و‬ ‫ػي‬‫ن‬ ، ً ٖ‫ةرب ْػٗ خ‬
ً ‫مظ‬
TRANSLATION:
Ibn ʿĀmir al-Shāmī has an option (of imālah in) ‫ َمضَ ِاز ُة‬. Hishām (has imālah in) ‫ؿَ ْ ٍْي‬
‫ءا ِهـ ََ ٍة‬,َ with ‫ون‬
َ ُ‫ؿَاتِس‬, ‫ ؿَا ِت ٌس‬of (Sūrat) al-Jaḥd.

COMMENTARY:
Ibn ʿĀmir al-Shāmī with an option (‫ ) َنـ ْم ُذوْ ُف‬has imālah in ‫ َمضَ ِاز ُة‬of Sūrah Yāsīn: 73.

Hishām (َْ ‫ ) ِمـَِـ‬has imālah in ‫ ؿَ ْ ٍْي َءا ِهـ ََ ٍة‬of Sūrat al-Ghāshiyah: 5. This will exclude ‫َوً ُ َع ُاف‬
‫ ؿَو َ ِْؼِِ ْم تِـئَا ِهـ ََ ٍة‬of Sūrat al-Insān: 15. Hishām also has imālah of ‫ون‬
َ ُ‫ ؿَاتِس‬and ‫ ؿَا ِت ٌس‬of Sūrat al-
Jaḥd (‫ )امْ َجؼ ْحـ ِس‬i.e. Sūrat al-Kāfirūn. By restricting it to Sūrat al-Jaḥd, ‫ون‬ َ ُ‫ َو َ َْن ُن َ ُل ؿَاتِس‬of
Sūrat al-Baqarah: 138 is excluded.

TEXT:
‫ى ٍ ى ى ى‬ ‫ى َّ ى ي ٍ ن‬ ‫ دى ىر ى‬،ً‫ يخٍٖ ه‬315
َّ ،١‫اءل ال َّرا ىذذىػ‬
‫ ىراف يرد ىغٍػة ٌػخ ٍر‬،‫ػت خٍٖة‬ ‫ـي‬ ‫ػةس ًِبى ٍر‬ ً ‫انل‬
TRANSLATION:
(Hishām has imālah in ‫ؿَ ْ ٍْي َءا ِهـ ََ ٍة‬, ‫ون‬
َ ُ‫ ؿَاتِس‬and ‫ )ؿَا ِت ٌس‬with an option (of fatḥ). Ḥamzah and
Khalaf al-ʿĀshir (have imālah in) the rāʾ of (‫حَ َصب ٓ َءى )امْ َج ْم َـ ِان‬. Al-Dūrī Baṣrī with an option
(has imālah in) ‫ امي ِاش‬when it is majrūr. Al-Kisāʾī, Shuʿbah, Khalaf al-ʿĀshir and
Ḥamzah have imālah in ‫ز َان‬.َ

326
COMMENTARY:
َ ُ‫ ؿَاتِس‬and ‫ ؿَا ِت ٌس‬with an option of fatḥ (‫) ُذوْ ٌف‬.
Hishām has imālah in ‫ؿَ ْ ٍْي َءا ِهـ ََ ٍة‬, ‫ون‬

Ḥamzah and Khalaf al-ʿĀshir (‫ )فَذَؼى‬have imālah in the rāʾ of ‫ حَ َصب ٓ َءى امْ َج ْم َـ ِان‬of Sūrat al-
Shuʿarāʾ: 61 during waṣl. When stopping, they will have imālah in the rāʾ as well as
the hamzah following it.

Al-Dūrī Baṣrī with an option (‫ َ)ظَ َة ُذوْ ًفا‬has imālah in ‫ امي ِاش‬when it is majrūr
ِ ٌ‫)ام‬.
(‫ـاش ِِب َْص‬

ُ Shuʿbah, Khalaf al-ʿĀshir (‫ َ)ظ َفـا‬and Ḥamzah (‫ )فَؼر َْص‬have imālah in ‫ َز َان‬of
Al-Kisāʾī (‫)ز ْذ‬,
Sūrat al-Muṭaffifīn: 14.

TEXT:
ٍ ‫ػً ُى‬ ‫َّ ٍ ى ن ى ٍ ي ٍ ي‬ ‫ى‬ ٍ ‫ى ن ى ى‬
ٍ ٙ‫ةْليًٍٖ ىؽ ى‬ ‫ى‬
‫ػر‬ ٖ‫ كاْل‬١‫ػٔ ذذػ‬ ً ٙ‫انل‬ ٢‫ػ‬ ٌ
ً ّ‫يػ‬ ‫ت‬
ً ‫آ‬ ‫ر‬ ً ً‫ ًؽهةٌة ُػةـ ث‬٢‫ كًٌػ‬316
TRANSLATION:
In ‫ض َـافًا‬,ِ Khallād (has imālah) with an option and Khalaf (has imālah without an
option); (in) ‫َم‬ َ ‫ َءا ِث‬in (Sūrat) al-Naml, Ḥamzah and Khalaf al-ʿĀshir (have imālah
without an option) while Khallād (has imālah) with an option.

COMMENTARY:
Khallād with an option (‫ )كَـا َم َِبمْ ُزوْ ِف‬and Khalaf without an option (‫)ض ْص‬
َ َ make imālah
in ‫ ِض َـافًا‬of Sūrat al-Nisāʾ: 9.

Ḥamzah, Khalaf al-ʿĀshir (‫ – )فَذًؼى‬with Khallād having an option (‫ – َ)وامْ ُزوْ ُـف كَ ْؼص‬make
َ ‫ َءا ِث‬of Sūrat al-Naml: 39 ( ِ‫ِـم ِفؼي امي ْمـل‬
imālah in ‫َم‬ َ ‫)ب ٓ ِث‬.

327
TEXT:
ٍ ‫ى ى ى‬ ‫ى‬ ‫ى‬ ‫ي ن ىى ى ى‬ ٍ‫ى ٍ ي ٍ ى ي ى‬ ‫ى ى ٍى ى‬
ً‫ ظةًٌق غ‬١‫ػة ْػةؼ رنػ‬ٞ‫ ك‬،‫ظَل‬ ًْ ‫ػط أ ً٘ػٔ غعػجػح‬ ً ً‫اد‬٠ٍٕ‫ كرا ا‬317
TRANSLATION:
Shuʿbah, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir, Ibn ʿĀmir al-Shāmī and Abū ʿAmr al-
Baṣrī (have imālah in) the rāʾ of the ‚openers‛ (of the sūrahs). Al-Kisāʾī, Abū ʿAmr al-
Baṣrī and Shuʿbah (have imālah in) the hāʾ of ‚Kāf‛(hā-yā-ʿayn-ṣād i.e. Sūrah Maryām
).

COMMENTARY:
The author starts discussing those who make imālah in the ḥurūf al-muqaṭṭaʿāt,
referred to as the opening of the sūrahs (‫ )امْ َف َوا ِث ِؼح‬since the sūrahs start with them.

Shuʿbah, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir (‫)َصـ َدـ ُة‬, ْ ُ Ibn ʿĀmir al-Shāmī (‫ ) َن ْف‬and
Abū ʿAmr al-Baṣrī (‫ ) ُح ًل‬have imālah in the rāʾ (‫ َ)و َزا امْ َف َوا ِث ِؼح‬of ‫ ام ٓؼص‬and ‫ام ٓـ ٓمص‬.

َ Abū ʿAmr al-Baṣrī (َ‫ ) َحا ِفغ‬and Shuʿbah (‫ َ)ظ ْف‬have imālah in the hāʾ of
Al-Kisāʾī (‫)ز َؾؼى‬,
Sūrah Maryām  (‫ـاف‬ َ ‫ ) َوَُـا َن‬i.e. in the hāʾ of ‫ن ٓؼَِـٓ ٓط‬.

TEXT:
ٍ‫ٍي ى‬ ‫ٍ ه ى‬ ‫يىة ىخيٍ ى‬
ُٔ ًٖ‫ ىكاْلي‬،‫ يغعجىػح ْ ىصة‬ٚ‫ػ‬
ٍ ‫ٍي‬ ‫ٍ ه ى‬ ‫ىك ىتٍ ي‬
ٔ‫ة اْليًٖ ىظ ىػ‬ٜ‫ػخ يغعجىػح ىص‬ 318
TRANSLATION:
And below (i.e. after Sūrah Maryam ), Shuʿbah, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir
(all without an option), Warsh via al-Azraq with an option, and Abū ʿAmr al-Baṣrī
(without an option have imālah in the hāʾ of Sūrah Ṭāhā). Shuʿbah, Ḥamzah, al-Kisāʾī,
Khalaf al-ʿĀshir and Ibn ʿĀmir al-Shāmī (have imālah in) the yāʾ of (Kāf-hā-yā) ʿayn
(ṣād); a few relate an option (of imālah in the yāʾ of Sūrah Maryam )…

328
COMMENTARY:
ُ ‫ َو َ َْت‬refers to the sūrah ‚below‛ i.e. after Sūrah Maryām ; Sūrah Ṭāhā.
‫ـت‬

ْ ُ – all without an option – Warsh

Shuʿbah, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir (‫)َصـ َدـ ُة‬
via al-Azraq with an option (‫ ) َحٌَا اخلُوْ ُف‬and Abū ʿAmr al-Baṣrī (‫ ) َح َع ْل‬without an
option will have imālah in the hāʾ of Sūrah Ṭāhā. The other option of Warsh via al-
Azraq is taqlīl, which will be mentioned in line 321.

‫ َؾ ِْ َؼن‬refers to the ʿayn at the start of Sūrah Maryām .

ْ ُ and Ibn ʿĀmir al-Shāmī (‫ ) َن َسا‬have

Shuʿbah, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir (‫)َصـ َدـ ُة‬
imālah in the yāʾ of ‫) َي َؾ ِْ َؼن( ن ٓؼَِـٓ ٓط‬.

At the end of the line, the author mentions that few (‫ )كَل‬relate the option (‫ َ)واخلُوْ ُف‬of
imālah in the yāʾ of Sūrah Maryam . This discussion continues into the next line.

TEXT:
‫ى‬ َ ‫ ي ى‬،‫عجى يح‬
ٍ ‫ى ي ى ي‬ ٍ ‫ى ى‬ ‫ى‬ ‫ى ى‬
‫ػس ىغػٍة‬ ‫ ظة ٘ن غ‬،ً‫ًغ‬ ‫ ىـػة طػٍة‬، ‫ظةـو‬ًٞ ٍٚ ‫ػر ل خ‬ ‫ى‬
‫ًلة ًٕ و‬ 319
TRANSLATION:
[A few relate an option of imālah in the yāʾ of Sūrah Maryam ] for the third imam,
but not for Hishām. (In) the ṭāʾ, Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir and Shuʿbah
(have imālah). In the ḥāʾ, Ibn Dhakwān, Shuʿbah, Ḥamzah, al-Kisāʾī and Khalaf al-
ʿĀshir (have imālah). In ‚Yāsīn‛, Shuʿbah and Khalaf al-ʿĀshir…

329
COMMENTARY:
There are few (‫ )كَ ْل‬that relate the option of imālah in the yāʾ of Sūrah Maryam  for
the third imam (‫ـر‬ ٍ ‫ ) ِمث َا ِم‬i.e. Abū ʿAmr al-Baṣrī. Thus, most transmit fatḥ for Abū ʿAmr
al-Baṣrī here.

But not for Hishām (‫ َ)َل َؾ ْن ُِضَ ا ٍم‬i.e. many transmit imālah in the yāʾ of Sūrah Maryam
 for him. Others also transmit fatḥ for him here.

Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir (‫ )صَ َفا‬and Shuʿbah (‫ ِ)ظ ْف‬have imālah in the ṭāʾ (‫َ)ظا‬
of َ‫ظ‬, ‫ ظ ٓس‬and ‫ظ ٓس ٓم‬.

ْ ُ have
Ibn Dhakwān (‫) ُم َن‬, Shuʿbah, Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (‫)َص َح ُة‬
imālah in the ḥāʾ (‫ ) َحا‬of ‫حـ ٓم‬.

At the end of the line, imālah in ‫ ٌ ٓس‬is discussed. It continues into the next line.

TEXT:
ٍ‫ي ٍي ي ى ى ي ٍ ى ٍ ى ى ٍىى‬ ٍ ‫ىى‬ ‫ ىك ىب ٍ ى‬،‫ ير ٍد يط ٍد ٌى ىظة‬320
‫ي ىبيٍ ى‬
ًٖ‫ػة يػة اخذ‬ٞ ‫ كإًذ‬،‫ را صد‬،‫ة‬ٍٟٖٙ‫ أشً خ‬٢‫ ٌػ‬ٚ‫ػ‬
TRANSLATION:
[In ‚Yāsīn‛, Shuʿbah, Khalaf al-ʿĀshir+ al-Kisāʾī, Rawḥ and Ḥamzah (have imālah in
‚Yāsīn‛). Ḥamzah and Nāfiʿ, both with an option (have taqlīl in ‚Yāsīn‛). (In the) rāʾ,
Warsh via al-Azraq (has taqlīl). Nāfiʿ (has taqlīl) with an option (in) the hāʾ and the
yāʾ (at the start of Sūrah Maryam ).

COMMENTARY:
Shuʿbah, Khalaf al-ʿĀshir (‫)ظ َفا‬, ُ Rawḥ ( ْ‫ ُ)صس‬and Ḥamzah (‫ )فَضَ ا‬have
َ al-Kisāʾī (‫)ز ْذ‬,
imālah in the yāʾ of ‫)ٌ َ ٓس( ٌ ٓس‬.

330
The discussion regarding imālah kubrā in the ḥurūf al-muqaṭṭaʿāt ends here.
Henceforth, those who have taqlīl are mentioned.

Ḥamzah (‫ )فؼي‬and Nāfiʿ (‫) َب َس ْف‬, both with an option (‫ ) ُذوْ ُف ُِ َما‬have taqlīl in the yāʾ of ‫ٌ ٓس‬.
The other option for Ḥamzah is mentioned at the start of this line i.e. imālah kubrā.
The other option for Nāfiʿ – Qālūn and Warsh via both al-Azraq and al-Aṣbahānī – is
fatḥ.

In the rāʾ of ‫ ام ٓؼص‬and ‫ام ٓـ ٓمص‬, Warsh via al-Azraq ( ْ‫ ) ُخس‬has taqlīl.

Nāfiʿ (‫ َ)وا ْر‬has taqlīl with an option (‫ )ا ْدذَ ْوف‬in the hāʾ and the yāʾ at the start of Sūrah
ِ
Maryam  (‫)َُـا ًَـا‬. This should not be confused with the hāʾ of َ‫ – ظ‬which is
mentioned immediately hereafter – and the yāʾ of ‫ ٌ ٓس‬which has already been
mentioned.

TEXT:
‫ن ى َّ ى‬
‫ػيَل‬ ٘ ‫ػة‬ٙ‫ٓيػ‬ ‫ى ٍى ى ى ٍ ى ى ى‬ ‫ى‬ ‫ن ي ٍه‬ ‫ىك ىتٍ ي‬
ٍ ‫ة‬ٞ‫خ ى‬
‫ ىظػة يظَل خًٖ ىصَل‬،‫ج‬
ً ‫ طػٍػة ظ‬ٚ‫راة ٘ػ‬٠‫دػ‬ ً 321
TRANSLATION:
And below (i.e. after Sūrah Maryam ), Warsh via al-Azraq (has taqlīl) in the hāʾ.
Abū ʿAmr al-Baṣrī has an option and Warsh via al-Azraq (without an option have
taqlīl in) the ḥāʾ (of the ḥurūf muqaṭṭaʿāt). (In) ‫ث َْو َزات‬, Ibn Dhakwān, Ḥamzah, al-Kisā’ī,
Khalaf al-ʿĀshir and Abū ʿAmr al-Baṣrī make imālah.

COMMENTARY:
The hāʾ which comes ‚below‛ (‫ َ)و َ َْت ُت‬i.e. in Sūrah Ṭāhā, Warsh via al-Azraq has taqlīl
with an option. His other option is imālah kubrā, which was mentioned in line 318.

331
Abū ʿAmr al-Baṣrī with an option (‫ ) ُح ًل ُذوْ ٌف‬and Warsh without an option (‫ ) َخ َل‬have
taqlīl in the ḥāʾ (‫ ) َحـا‬of the ḥurūf al-muqaṭṭaʿāt. The second option for Abū ʿAmr al-
Baṣrī here is fatḥ.

Here the discussion regarding imālah and taqlīl in the ḥurūf al-muqaṭṭaʿāt ends. Those
not mentioned – Ibn Kathīr, Ḥafṣ, Abū Jaʿfar and Ruways – will have fatḥ. The
author subsequently mentions miscellaneous words in which the Qurrāʾ have
differences regarding imālah in them.

Ibn Dhakwān (‫) َم ْؼن‬, Ḥamzah, al-Kisā’ī, Khalaf al-ʿĀshir (‫ )صَ ـ َفـا‬and Abū ʿAmr al-Baṣrī
(‫ ) َح ِكِـ ًمـا‬have imālah kubrā (‫ ) َمـَ َل‬in ‫ ث َْو َزات‬wherever it comes in the Qurʾān. Those who
have taqlīl in ‫ ث َْو َزات‬have already been mentioned in line 308.225

TEXT:
ٍ‫ى‬ ‫يٍى ى‬ ‫ى‬ ٍ ‫ى ي ٍ ي‬ ٍ ‫ى ٍ ي ى‬ ‫ى‬ ‫ى‬ ٍ ‫ى‬ ‫ ى ى ٍ ي ى‬322
‫كخٖػً إًد ًريػػس ثًػرؤيػة ل ثًػػأؿ‬ ٔ‫ػ‬ٙ‫ ٕػٗ يػ‬٢‫ًػ‬ٛ‫ػة‬ٟ‫ػة لًلغج‬ٞ‫ي‬ ‫كد‬
TRANSLATION:
Besides it (besides ‫ث َْو َزات‬, Warsh via) al-Aṣbahānī does not have imālah. Idrīs has an
option (of imālah) in ‫ ُزؤْ ًَـا‬when (it is) not with ‚‫‛ َا ْل‬.

COMMENTARY:
َ Warsh via al-Aṣbahānī (‫ ) ِم َل ْظَبَ َـا ِهؼي‬generally does not make
Besides ‫)وكَ ْ ُْيَُـا( ث َْو َزات‬,
imālah.226 Thus, al-Aṣbahānī has imālah kubrā without an option in ‫ ث َْو َزات‬wherever it
comes.

225
Ḥamzah has two ways of reading ‫ث َْو َزات‬: taqlīl (understood from line 308) and imālah kubrā from this line.
Nāfiʿ has three ways of reading ‫ث َْو َزات‬: Qālūn has taqlīl and fatḥ, Warsh via al-Azraq has taqlīl and Warsh via al-
Aṣbahānī has imālah kubrā.
226
Bear in mind that line 308 relates taqlīl for al-Aṣbahānī in the hāʾ of ‫ ن ٓؼَِـٓ ٓط‬and the yāʾ of ‫ٌ ٓس‬.
332
Idrīs with an option (‫ َ)و ُذوْ ُـف اذ ِْزً َــس‬has imālah with an option of fatḥ in َ‫ ُزؤْ َيك‬and ‫ُزؤْ َي َي‬
ِ
of Sūrah Yūsuf : 4, 5, 100 (‫ ;) ََل تِــبَ ْل‬without ‚‫ ‛ َا ْل‬i.e. not ‫ ُّامصؤْ َي‬wherever it comes.
Isḥāq will have fatḥ when it comes without ‚‫‛ َا ْل‬. However, when it comes with ‚‫‛ َا ْل‬,
both Idrīs and Isḥāq will only have imālah. Refer to line 287.

This line terminates the discussion of all the words in which the Qurrāʾ have imālah.
From the next line, the author discusses some matters pertaining to imālah.

TEXT:
‫ى‬ ‫ىٍى ي ى ي ى ي ٍ ى‬
ٍ ٓ ‫ ى ى ٍ ى ٍ ى ه ى ى ٍ ه ٍ ى ى‬323
ٍٚ ‫ػر ىكخ‬
ً ‫ػص‬ ًٖ ‫ل‬ ‫ػةؿ‬ٙ‫ػ‬‫ي‬ ‫ػػة‬ ٘ ‫ػم‬ٜ ٙ‫ح‬ ٍ ‫ٓػ‬
ٚ ‫كيلػس إدىػػةـ ككُػً ًإف ش‬
TRANSLATION:
Idghām (kabīr) and waqf with a sukūn will not prevent imālah taking place due to a
kasrah. And from…

COMMENTARY:
Idghām kabīr (‫ ) ٕا ْذقَــا ٌم‬and waqf with a sukūn (‫ ) َو َو ْك ٌـف ا ْن َس َك ْؼن‬will not prevent
ِ
(‫ً َ ْم َي ُؽ‬...‫ ) َوم َ ِْ َـس‬imālah – whether ṣughrā or kubrā – taking place due to a kasrah
(‫ـال ِنوْ َك ْـسؼ ِص‬ َ ْ ‫امي ِاش‬, ‫فَ ِلٌَا ؿَ َش َاة امي ِاز * َزتـيَا‬, ‫ِـْي‬
ُ ‫ ) َمــا ًُـ َم‬e.g. ‫اِل ِاز‬, ‫ُ ٍَاز‬, ‫اِل ْج َص ِاز‬, َ ِّ‫اة ْ َاِل ْج َص ِاز م َ ِفي ِؿ ِو ّـ‬
َ َ‫ ِنخ‬.

At the end of the line, the practice for al-Sūsī is discussed. This goes into the next
line.

TEXT:
‫ي ٍ ه يٍ ى‬ ٍ َّ ‫ي ِّ ى‬ ٍ ‫ىه ى ى‬
‫ خػٖػً حهذىَل‬ٚ‫يػ‬ ً ً٠ ٜ ‫اتل‬ ‫م‬ ‫ػذ‬
ً ً ‫ث‬ ‫ػة‬٘‫ىك ى‬ ‫َل‬ ٖ‫ػ‬ ُ ‫ػؼ‬
‫س ًخػَلؼ ك ًْل و‬٠‫ػػ‬
‫ػه‬ ‫ي‬
‫ ش و‬324
ٍ ‫ٍ ن‬ َّ ‫ى ي ٍ ي ى ٍ ي ى‬ ٍ ‫ي ى‬ ‫ ى ٍ ى ٍ ى ى‬325
ً‫ ىكغَل يى ًػ‬٢‫اتلػ‬
ً ‫ػرل‬ ِٕ‫كخًٖ َك‬ ًًُ ٔ‫ػة أ ِّغػ‬ٙ‫ ثً ى‬ٚ‫ػ‬
‫ثػٔ رجػٔ شة ًْ و‬
TRANSLATION:
[And from] al-Sūsī there is difference of opinion: some (relate that) taqlīl be made.
And there is no difference of opinion raised in a word with a tanwīn. In fact, before a
333
sākin, stop based on the principles layed down (for them). Al-Sūsī has an option (of
imālah in) the likes of ‫ ام ُل َصى امـ ِذؼي‬during waṣl.

COMMENTARY:
From al-Sūsī (‫ؼؼوش‬ ٍ ‫ َ)و َؾ ْن ُس‬there is difference of opinion: some will make imālah, while
others will make fatḥ during idghām kabīr and waqf with a sukūn. A few relate taqlīl
(‫ ) َو ِمدَـ ْـ ٍؼغ كُـ ِو ّ َل‬for him as well. Thus, there are three ways for al-Sūsī:
1) Imālah kubrā
2) Fatḥ
3) Taqlīl

In the second half of the line the author explains that when stopping on a word with
َ ‫ُُسً ى ِم ّـوْـ ُمـذـ ِل‬, ‫كُؼ ًصى َػا ُِ َص ًت‬, there will be no difference of opinion between
a tanwīn e.g. ‫ـْي‬
the Qurrāʾ in stopping according to their various applications (‫ ) ِت َمـا ب ِّظـ َل ِك ْف‬i.e. those
who apply fatḥ will have fatḥ, those apply taqlīl will have taqlīl, and those who apply
imālah will have imālah.227
َ َ‫وس امْـ ِكذ‬
Likewise, if a word of imālah comes before a sākin (‫ )ت َ ْـل كَ ْدـ َل َسا ِن ٍؼن‬e.g. ‫اة‬ َ ‫ ُم‬, ‫ِر ْن َصى‬
‫اِل ِاز‬, then waqf will be made on the word of imālah according to the applications of
the Qurrāʾ.

However, al-Sūsī (‫ )ً َ ِع ْف‬has an option (‫ َ)و ُذوْ ُف‬in the likes of ‫ – ام ُل َصى امـ ِذؼي‬dhawāt al-rāʾ
before a sākin – during waṣl i.e. he will have an option of making imālah or fatḥ e.g.
‫ ِر ْن َصى اِل ِاز‬, ‫للا‬ ُ ‫سَِ َؼصى‬,َ ‫امي َع َازى امْ َم ِس َُح‬.
َ ‫ىَ َصى‬, ‫للا‬

TEXT:
‫ى ي ى ٍ ى ٍ ى ى‬ ‫ى‬ ‫ى ى ى ٍ ى‬
‫ػػأل‬ٛ ‫ػز‬ ‫ىٍ ي ىى‬ ٍ ‫ػرٌى‬
‫ ىرأل‬٢‫ػ‬ ٍ ‫ ىظ‬ٚ‫ػٔ ىشةْػ‬
ً ٙ‫ػ‬ٞ ‫اق ٘ػم‬٠‫ كرا ًشػ‬ٝ‫ػ‬ٜ‫خ‬ ‫ك ًريػٔ ُػج‬
‫ً و‬
326
227
This is contrary to what Imam al-Shāṭibī mentions in line 337 of his Shāṭibiyyah. Imam al-Jazarī relates in his
Nashr that none of the Qurrāʾ practice upon this; rather, it is a view amongst grammarians. See al-Nashr: 2/75.
334
TRANSLATION:
It is related from him (from al-Sūsī, that imālah be made) before a sākin (in) the two
letters of ‫( َ;ز َبى‬imālah in only) the rāʾ (of ‫)ز َبى‬,
َ and besides this (i.e. besides when it is
before a sākīn) and (in) the hamz of ‫هَبَى‬.

COMMENTARY:
It is related (‫ َ)و ِكِـ َل‬that al-Sūsī (َُ ‫ ) َؾٌْـ‬has imālah of both the rāʾ and the hamzah of ‫َز َبى‬
(‫ ) َح ْؼصفَ ْؼي َز َبى‬before a sākin (‫ )كَـ ْدـ َل َسا ِن ٍؼن‬e.g. ‫ َز َءى امْلَ َم َص‬, ‫ز َبى امض ْم َس‬.َ 228
ِ
Similarly, imālah in the rāʾ (‫ َ)و َزا‬is related for him when it is not before a sākin (ٍُ ‫)س َؼوا‬
e.g. ‫ َز َبى َن ْو َن ًحا‬.229
They also relate imālah in the hamzah of ‫ ) َمـ ْؽ َُـ ْمؼ ِز هَــبَى( هَبَى‬for al-Sūsī.230
However, Ibn al-Jazarī has refuted all these applications mentioned in this last line for
al-Sūsī in his Nashr.231

228
Imam al-Shāṭibī suggests this for al-Sūsī in line 648 of his Shāṭibiyyah. However, Imam al-Jazarī has refuted this
as an application via the Shāṭibiyyah, the Taysīr or via the ṭuruq of the Nashr. See al-Nashr: 2/47.
229
Imam al-Shāṭibī suggests this for al-Sūsī in line 648 of his Shāṭibiyyah. However, Imam al-Jazarī has refuted this
as an application via the Shāṭibiyyah, the Taysīr or via the ṭuruq of the Nashr. See al-Nashr: 2/45.
230
Imam al-Shāṭibī suggests this for al-Sūsī in line 312 of his Shāṭibiyyah. However, Imam al-Jazarī relates that
there is concensus amongst of the ṭuruq of al-Sūsī that fatḥ will be made for him here. See al-Nashr: 2/44.
231
Likewise, Imam al-Jazarī also refutes imālah of the hamzah of ‫ َز َبى‬when followed by a sākin for Shuʿbah, even
though Imam al-Shāṭibī mentions a choice for Shuʿbah in his Shāṭibiyyah (line 648). See al-Nashr: 2/46-47.
335
 Imālah of the Hāʾ al-Taʾnīth and what is before it during
Waqf

The hāʾ al-taʾnīth is that hāʾ which comes at the end of a noun; read as a tāʾ during
waṣl and as a hāʾ during waqf e.g. ‫ َز ْح َْت‬of Sūrah Āl ʿImrān: 8, ‫ ِه ْـ َم َة‬etc.
The majority are of the opinion that imālah takes place in the letter before the hāʾ al-
taʾnīth only, whereas others like al-Dānī, Abū al-ʿAbbās al-Mahdawī and al-Shāṭibī,
argue that imālah takes place in the letter before the hāʾ al-taʾnīth as well as in the hāʾ
al-taʾnīth. Ibn al-Jazarī regards this disparity between scholars as being a difference of
expression in that imālah technically means the inclination of the fatḥah towards a
kasrah and an alif to a yāʾ. While all, including al-Dānī, would agree that this does not
take place in the hāʾ al-taʾnīth (in spite of al-Dānī and others holding this view). In
addition to this, the majority will also concede that the imālah of the letter before the
hāʾ will weaken the pronunciation of the hāʾ somewhat (in spite of them arguing that
imālah only takes place in the letter before the hā al-taʾnīth).232 And Allah knows best.

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, two practices are mentioned for al-Kisāʾī. The one is that imālah
is made before the hāʾ al-taʾnīth when it is preceded by any letter, except for the alif.
The second practice is more intricate and divides the letters into three categories:
1) Those in which there is agreement that imālah will be made – this is found in
the combination ‫فَ َجث َْت َسًْـيَ ُة ِمـ َش ْو ِذ َ ِْ ٍس‬.
2) Those in which there is agreement that no imālah will be made – this is
found in the seven letters of istiʿlāʾ – ‫غ‬ ْ ‫ – دُط ضَ ْلطٍ ِك‬and the three letters of
‫ َحا ٍغ‬.
3) Those in which imālah takes place in certain circumstances and in other
circumstances it will not: the four letters of ‫ َب ْنَِص‬when they come after a kasrah
or yāʾ sākinah, then imālah will take place, or else fatḥ will be made.
232
Al-Nashr: 2/88.
336
The Ṭayyibah also holds these two practices.

Additionally, the Ṭayyibah includes ‚ٍْ ‫ – ‛ َب‬the hamzah and the hāʾ – with the 10
letters in which imālah is prevented, irrespective of whether they are preceded by a
kasrah or yāʾ sākinah e.g. ‫ ِفـئَ ٍة‬, ‫د َِعَ ٓئَ ًة‬, ‫فَا ِنؼَِـ ٌة‬,233 or not. Thus, only fatḥ is allowed when
the hāʾ al-taʾnīth is preceded by a hamzah or a hāʾ via this view in the Ṭayyibah.

In ‫ ِف ْع َص َث‬of Sūrat al-Rūm: 30, the Shāṭibiyyah only has imālah. Via the Ṭayyibah, faṭh
will also be allowed.

All the practices that are mentioned for al-Kisāʾi above are also related for Ḥamzah via
the Ṭayyibah.

TEXT:
‫ى ىٍ ى ٍ ٍ ى‬ ‫ىى ٍ ي‬ ٍ‫ى‬
‫ى‬ ‫ى‬
‫ل بهػد ًالش ًذػهػَل كظ و‬
٢‫ػػةع ًٕهػ ًٖػ‬ ٔ‫ػػ‬ ِّ ‫ى‬ ‫ ى‬ٞ‫ ىك ى‬327
ً ‫ػيػر كُػجػٔ ٘ػي‬ ‫ً و‬ٛ‫ػػةء دأ‬
TRANSLATION:
Make imālah for ʿAlī (al-Kisāʾī) in the hāʾ al-taʾnīth and what is before it, not when
(the hāʾ al-taʾnīth comes) after (the letters of) istiʿlāʾ or the (letters of) ٍ‫ َحاغ‬.

COMMENTARY:
Al-Kisāʾī (‫ ) ِم َــ ِوؼي‬will make imālah ( ِ‫ ) َمـِِّــل‬in the hāʾ al-taʾnīth (‫ـِـر‬
ٍ ‫َــاء ثَبْ ِه‬
َ ُ‫ َ)و‬and what is
before it (‫ َ)وكَـ ْدـ ُل‬during waqf.
However, he will not make imālah when the hāʾ al-taʾnīth follows 10 letters: the seven
letters of istiʿlāʾ – ْ‫ – دُط ضَ ْلطٍ ِكغ‬and the three letters of ٍ‫ ) ََل ت َ ْــسَ ِاَل ْس ِذـ ْـ َـل و َحــاغٍ( َحاغ‬e.g.
‫ه َ ْف َز ٌة‬, ‫ذَا ِم َع ًة‬, ‫ت َ ُـوضَ ًة‬, ‫ظ ْحلَ َة‬,ِ ‫ ِحع ٌة‬, ‫َنَ كَ ُة‬, ‫ َم ْو ِؾ َؼ ٌة‬, ‫وامي ِعَ َح ُة‬,َ ‫امع َل َت‬, ‫ام َل ِازؿَ ُة‬.

The letters appearing before the hāʾ al-taʾnīth may be divided into three categories:
233
There is no example of where the hāʾ is preceded by a yāʾ sākinah.
337
 1) Those in which there is agreement that imālah will be made – this is found in
the combination ‫فَ َجث َ ْت َسًْـيَ ُة ِمـ َش ْو ِذ َ ِْ ٍس‬.
2) Those in which there is agreement that no imālah will be made – this is seven
letters of istiʿlāʾ – ْ‫ط ِكغ‬
ٍ ‫ – دُط ضَ ْل‬and the three letters of ‫ َحا ٍغ‬.
3) Those in which imālah takes place in certain circumstances and in other
circumstances, it will not: the four letters of ‫ب ْنَِص‬,َ when they come after a
kasrah or yāʾ sākinah then imālah will take place, or else fatḥ will be made.

The first two categories are outlined in this verse. The third category is mentioned
next.

TEXT:
‫ه ٍ ى ى ى‬ ‫ى‬ ‫ى‬ ‫ى‬ ٍ ‫ى ٍ ى‬ ‫ى ىى‬ ‫ ى ى ٍ ى ى ى ٍ ي ي‬328
‫ ًإف ٌػػػَل‬ٚ‫ ْػصػر وة كشػة ًْػ‬ٚ‫نػ‬ ‫ف يػة كل‬٠‫ػ‬ ً ٓ‫ شػ‬ٚ‫ػر ل نػػ‬ ‫ و‬ٟ‫كأك‬
TRANSLATION:
(ʿAlī will not make imālah in the letters of) ‫ب ْنَِص‬,َ except (when they come) after a yāʾ
with a sukūn or a kasrah. When a sākin separates (the letters of ‫ َب ْنَِص‬and the kasrah)…

COMMENTARY:
Al-Kisāʾī will also not have imālah in the letters of ‫ َ)و َب ْنَِؼ ٍص( َب ْنَِص‬i.e. the hamzah, the kāf,
the hāʾ and the rāʾ, with two conditions:
1) They should not come after a yāʾ sākinah (‫ؼون ً َـا‬ ِ ‫ؼؼن ُسـ ُك‬ ْ ‫ ) ََل َؾ‬e.g. ‫د َِعَ ٓئَ ًة‬, ‫ َنؼَِ َْئَ ِة‬,
‫ا َِلٍْ َك ِة‬, ‫ َند َِـْي ًت‬.
2) They should not come after a kasrah (‫ ) َؾ ْؼن َن ْـس َؼص ٍت‬e.g. ‫ ِفئ َ ٌة‬, ‫امـ َم َلٓئِ َكة‬, ‫ءا ِمَِ ًة‬,َ ‫اِل ٓ ِد َص ُت‬.
Thus, if the letters of ‫ َب ْنَِص‬come after a yāʾ sākinah or a kasrah, al-Kisāʾī will have
imālah in it. However, if ‫ َب ْنَِص‬comes after a fatḥah,234 alif or wāw sākinah e.g. ‫ ِا ْم َص َب ٌت‬, ‫ت َ َؼصب ٓ َء ٌت‬,
‫ َمك َة‬, ‫امضَ ْو َن ِة‬, ‫س َفا َُ ٍة‬,َ ‫َّس ًت‬
َ ْ ‫ َح‬, ‫ا ِحل َج َاز ِت‬, then al-Kisāʾī will have fatḥ.

234
The letters of ‫ َب ْنَِص‬will not come after a ḍammah.
338
Thereafter, the author discusses when a sākin letter separates them (‫) َو َسـا ِنؼ ٌن ا ْن فَ َؼع َـل‬
ِ
i.e. it comes between the letters of ‫ َب ْنَِص‬and the kasrah. This continues in the next line.

TEXT:
ٍ ‫ى ٍى ٍ ي ىٍ ى ٍى ٍ ى ٍ ى ٍ ى‬ ٍ ٍ ‫ى ٍ ى ى‬ ‫ىيلٍ ى‬
‫ػس ِبى‬
ًًٕ ‫يِي ال‬
ً ‫ْش أك د‬
ً ‫كاْلهؼ أق َكٕه‬ ًًٖ ‫ػرت اخذي‬ ‫ػز كًٌػف‬
‫و‬ ‫ػةص‬
ً ً 329
TRANSLATION:
(If another letter separates the letters of ‫ َب ْنَِص‬and the kasrah) it does not prevent
(imālah). In ‫ ِف ْع َص َث‬there is a choice (of imālah and fatḥ). And some (consider the
letters) ‚ٍْ ‫( ‛ َب‬to be) like the 10 (previously-mentioned letters); or imālah is made
(before all the letters) except (in) the alif.

COMMENTARY:
If another letter separates the letters of ‫ َب ْنَِص‬and the kasrah, then it will not prevent
imālah from taking place (‫ )مَ ِْ َـس ِِبَـاحِ ؼ ٍز‬e.g. ‫ ِو ْحؼَِ ٌة‬, ‫ ِؾـ ْد َؼص ٌت‬. However, in ‫ ِف ْع َص َث‬of Sūrat al-
Rūm: 30, there is difference of opinion (‫)ا ْد ُذ ِو ْف‬: both imālah and faṭh are allowed here.

Some (‫ َ)وامْ َح ْـ ُغ‬consider the hamzah and the hāʾ (ٍْ ‫ ) َب‬to be like the 10 letters mentioned
in the first line – ‫غ‬ ْ ‫ دُط ضَ ْلطٍ ِك‬and ‫ – َحا َغ‬i.e. no imālah will take place in them,
irrespective of whether they are preceded by a kasrah, yāʾ sākinah or not.

ُ ‫ )ًُـ َم‬is also related for al-Kisāʾī if any of the letters come before the hāʾ al-
Imālah (‫ـال‬
taʾnīth, except for the alif (‫) َب ْو كَ ْ ِْي ا َِل ِم ْف‬. The instruction for imālah comes at the start of
ُ ‫)ًُـ َم‬.
the next line (‫ـال‬

TEXT:
‫ى ٍى ٍ ي ى ٍ ى ٍ ى ى ٍ ى ي‬
‫ى ى‬ٛ ٝ‫ػ‬ َّ ‫ى ى‬ ٍ ‫ي ى ي ى ي‬
‫ػة‬ٙ‫ػ‬ ٖ‫ َحػزة ً٘سػ‬ٚ‫كاْلهػؼ خ‬ ‫ػةر ى٘ػة دػِػد ى٘ػة‬
‫خػذى ي‬ ٙ‫ػةؿ كال‬ٙ‫يػ‬ 330

339
TRANSLATION:
[Imālah is made (before all the letters) except (in) the alif]; what is preferred is what
was mentioned previously. And some relate for Ḥamzah exactly like him (al-Kisāʾī).

COMMENTARY:
Two basic practices have been outlined:
1) Imālah made in ‫ فَ َجث َْت َسًْـيَ ُة ِمـ َش ْو ِذ َ ِْ ٍس‬and ‫ َب ْنَِص‬when preceded by a kasrah or yāʾ
sākinah, while no imālah is made in ْ‫ دُط ضَ ْلطٍ ِكغ‬and ٍ‫ َحاغ‬. Some have added
the hamzah and the hāʾ (ٍْ ‫ ) َب‬to this category.
2) Imālah made in all the letters besides the alif.

In this line, Ibn al-Jazarī gives preference (‫ َ)واملُرْـذَ ُـاز‬to the first practice (‫) َمـا ثَـلَـس َمـا‬.235

In the second half of the line, it is mentioned that some ( ‫ َ)وامْ َح ْـ ُؼغ‬relate from Ḥamzah
(‫ ) َؾ ْن َ ْح َؼز َت‬the exact differences mentioned here for al-Kisāʾī (َُ ‫) ِمثْـوُـ‬.

235
Al-Nashr: 2/86.
340
 Their Practices regarding the Rāʾāt

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, Warsh via al-Azraq has tarqīq in the following:
1) َ‫ ِر ْن َصك‬of Sūrat al-Sharḥ: 4.
2) ‫ ِو ْس َز بد َْصى‬wherever it comes and َ‫ ِو ْس َزك‬of Sūrat al-Sharḥ: 2.
3) ‫ ِح ْش َز ُنـم‬of Sūrat al-Nisāʾ: 71, 102.
4) ‫ ِم َصب ٓ ًء‬of Sūrat al-Kahf: 22.
5) ‫للا‬ ِ ‫ ِافْـ ِذ َؼصب ٓ ًء ؿَ َل‬of Sūrat al-Anʿām: 140 and َِ َْ َ ‫ ِافْـ ِذ َؼصب ٓ ًء ؿَو‬of Sūrat al-Anʿām: 138.
6) ‫ ثٌَْـذَ ِؼع َؼص ِان‬of Sūrat al-Raḥmān: 35.
7) ‫ م َ َسا ِح َص ِان‬of Sūrah Ṭāhā: 63.
8) ‫ َظؼِّ َِؼؼصا تَـ ِْـ ِذؼي‬of Sūrat al-Baqarah: 125.
9) ‫ َوؾ َِض َْيث ُُـمك‬of Sūrat al-Tawbah: 24. It is restricted to Sūrat al-Tawbah to exclude
‫ ؾ َِض َْيثَؼُِم‬of Sūrat al-Mujādalah.
10) ‫ِساؿًا‬ َ ِ of Sūrah Qāf: 44.
11) َِ َْ ‫ ِر َزا َؾ‬of Sūrat al-Kahf: 18.
12) ‫ ِر َزاؿًا‬of Sūrat al-Ḥāqqah: 32.
13) ‫ فَ َـ َّل ا ْح َصا ِمؼي‬of Sūrah Hūd : 35.
ِ
14) ٍُ ‫ ِنـ ْد َؼص‬of Sūrat al-Nūr: 11.
15) ‫ م َ ِــ ْد َؼص ًت‬wherever it comes.
16) ‫ِش ٍز‬ َ َ ‫ ث‬of Sūrat al-Mursalāt: 32.
17) ‫ص ْث ُظسُ ُوز ُه‬ َ ِ ‫ َح‬of Sūrat al-Nisā: 90.
Via the Ṭayyibah, tafkhīm will also be allowed in these words for al-Azraq.

Via the Shāṭibiyyah, Warsh via al-Azraq has tafkhīm in ‫ ا َز َم‬of Sūrat al-Fajr: 7 and ‫ش‬
ّ ِ ِ ‫َِبمْ َـ‬
ِ
َ ْ ‫ َو ْاَل‬of Sūrah Ṣād: 18. Via the Ṭayyibah, tarqīq will also be allowed in these two
‫شِاق‬
ِ
words.

341
Generally, in the rāʾ maftūḥah munawwanah, Warsh via al-Azraq has difference of
opinion, whether the rāʾ is preceded by a kasrah in the same word, e.g. ‫صَ ا ِن ًصا‬, ‫ََضا‬ ً ِ ‫د‬,
ً ِ َ‫َن‬, ‫سا ِم ًصا‬,َ ‫ َ;ػا ُِ ًصا‬whether the rāʾ munawwanah and the kasrah are separated by
‫ظات ًِؼصا‬,َ ‫ِصا‬
another letter e.g. ‫ ِر ْن ًصا‬, ‫ا ْم ًصا‬, ‫س ْذ ًؼصا‬,ِ ‫ ِو ْس ًزا‬, ‫ ِح ْج ًصا‬, ‫ ِ;ظِ ًْؼصا‬where the rāʾ is preceded by a yāʾ līn
ِ
e.g. ‫ َدـ ِْ ًؼصا‬, ‫س ِْ ًؼصا‬,َ ‫ َ;ظـ ِْ ًؼصا‬or whether the rāʾ is preceded by a yāʾ maddiyyah e.g. ‫كَ ِس ًٍصا‬, ‫ـِؼصا‬ ً ‫ َن ِث‬,
ً ‫ َند‬, etc. He has three practices:
‫ِـِؼصا‬
1) Tarqīq of the rāʾ during waṣl and waqf.
2) Tafkhīm of the rāʾ during waṣl and waqf.
3) Tafkhīm of the rāʾ during waṣl, but not during waqf.
The first is related via the Shāṭibiyyah. The Ṭayyibah additionally has numbers two
and three.

Via the Shāṭibiyyah, whatever Warsh via al-Azraq applies to the rāʾ maftūḥah – its
prerequisites and its differences – will apply to the rāʾ maḍmūmah in reading it with
tarqīq. Thus, if the rāʾ maḍmūmah is preceded by a kasrah in the same word, it will
be read with tarqīq e.g. ‫ون‬ ُ ِ ‫ذ‬, ‫ون‬
َ ‫َاِس‬ َ ‫ك ِف ُص‬,َ ‫ون‬
َ ‫ؼص‬ ُ ِ َ‫ً َ ْيذ‬, ‫املُس ِز ّ ُؼص‬, ‫ً َ ْل ِف ُص‬, ‫ً َ ْل ِس ُز‬, ‫امسا ِح ُص‬, ‫امَّسبٓئِ ُؼص‬.
َ Likewise,
it will be read with tarqīq when it is preceded by a yāʾ sākinah in the same word e.g.
ٍُ ‫قَ ِْ ُؼص‬, ‫س ُِؼصوا‬,ِ ‫ َنح ُِِؼص ُه‬, ‫ ; َب َسا ِظ ُِؼص‬when it is munawwan preceded by a kasrah in the same
word e.g. ‫صَ ا ِن ٌؼص‬, ‫ ُمٌْ َف ِع ٌص‬, ‫ َ;ك ِف ٌؼص‬when it is munawwan preceded by a yāʾ sākinah in the
same word e.g. ‫ َد ِْ ٌؼص‬, ‫ِِؼص‬ ٌ ‫ َدد‬, ‫كَ ِس ًٌؼص‬, ‫ ; َح ِص ًٌؼص‬when the rāʾ and the kasrah are separated by
another letter e.g. ‫ ِر ْن ُصَُك‬, ‫ون‬ َ ‫ش‬ ُ ْ ‫ ِؾ‬, ‫ ِج ْك ٌؼص‬, ‫ ِر ْن ُؼص‬, ‫سؼ ْح ٌص‬,ِ ‫ا ِّذل ْن ُؼص‬. Via the Ṭayyibah, the rāʾ
maḍmūmah may also be read with tafkhīm.
Via the Ṭayyibah, those who relate tarqīq in the rāʾ maḍmūmah have difference of
opinion in َِ َ‫ ِن ْد ٌؼص ما ُ ْه تِـ َحا ِم ِل‬of Sūrah Ghāfir: 56 and ‫ون‬
َ ‫ش‬ُ ْ ‫ ِؾ‬of Sūrat al-Anfāl: 65. Though
they apply tarqīq in the rāʾ maḍmūmah, they will read it with tafkhīm in these two
words. Others will read these two words with tarqīq, generally applying tarqīq in all
the rāʾ’s that are maḍmūmah.

342
TEXT:
‫ى‬ ٍ ‫ٍى‬ ‫ى‬ ٍ ٍ ٍ ‫ىٍ ى‬ ِّ ‫ى ى‬ ‫ ى َّ ى ى ٍ ي ي‬331
‫ى‬
‫ػ وح ًٕػلزر ًؽ‬ٙ‫ ًَكػ‬ٚ‫أك ْػصػر وة ً٘ػػ‬ َ‫ػػ‬ ُ ‫ر‬ ‫ء‬
‫و‬ ‫ػة‬‫ي‬ ‫ف‬٠‫ػ‬ٓ‫ػ‬ ‫ ش‬ٚ‫كإػراء نػ‬
ً ً
TRANSLATION:
Apply tarqīq (in) the rāʾ (maftūḥah) after the sukūn of a yāʾ or a kasrah (when) in one
word for al-Azraq.

COMMENTARY:
The rāʾ being referred to in this line – ‚‫ – َ‛وامؼص َاء‬is the rāʾ maftūḥah since the rāʾ
maḍmūmah and maksūrah are discussed later in this chapter.

If the rāʾ maftūḥah (‫ َ)وامؼص َاء‬comes after a yāʾ sākinah (‫ؼون ًَـا ٍء‬ ِ ‫ ) َؾ ْؼن ُسـ ُك‬or a kasrah
(‫ ) َب ْو َن ْـس َؼص ٍت‬in one word (‫ؼؼن ِ َْكـ َمـ ٍة‬ ْ ‫) ِم‬, then it will be read with tarqīq (‫ؼؼق‬ ِ ّ‫ َ)زِك‬by Warsh via
al-Azraq (‫ـل ْس َز ِق‬ َ ْ ‫ ) ِم‬e.g. ‫اث‬
ٌ ‫ذ ْ ََْي‬, ‫امؼ َر ِْ َؼص‬, ‫و َِب ِْل ٓ ِد َؼص ِت‬,َ ‫للا‬
ُ ‫ ِم ََ ْل ِف َص َ ََل‬.
With the stipulation that it should be in the same word (‫ؼؼن ِ َْكـ َمـ ٍة‬ ْ ‫) ِم‬, examples like ‫ِف ْؼي‬
‫زًْ ِة‬,َ ٍ‫ت َِؼص ُسول‬, ‫ ت َِؼصت ّ َِم‬and ‫ ِم ُح ْ ِمك َزت ّ َِم‬are excluded since the yāʾ sākinah and the kasrah before
the rāʾ are in different words.

The remaining Qurrāʾ – including al-Aṣbahānī – will read it with tafkhīm.

TEXT:
ٍ ‫ىى ى‬
‫اط ى ى‬ ‫ٍى‬ َّ ‫ى ى ٍ ن‬
‫ػَل ىديٍ ى‬ َّ ‫ػر‬ ٍ ‫ ىكٕى‬332
‫ػٗ يى ى‬
‫َّت ىـة‬ ً ِٕ‫ىكالػػة ًد ىكا‬
‫ ٘ة‬١‫ػةؼ نٖػ‬ ‫ػر ىـة‬ ‫ ٌػ‬ٚ‫الصة ًْػ‬
TRANSLATION:
He (al-Azraq) does not deem the sākin (between the kasrah and the rāʾ) to prevent
(tarqīq of the rāʾ), except the ṭāʾ, the ṣād and the qāf, based on what he (previously)
stipulated.

343
COMMENTARY:
A sākīn letter between the kasrah and the rāʾ would not prevent tarqīq of the rāʾ
(‫ ) َومَـ ْم ً َ َؼص امسا ِن َؼن فَ ْع ًـل‬e.g. ٍَ ‫ا ْن َصا‬, ‫ا ْح َصا ِمي‬, ‫ ِؾـ ْد َؼص ًت‬, ‫امض ْـ َص‬,
ّ ِ َ‫ ِر ْن َصك‬, ‫اد َْصا ًخا‬.
ِ ِ ِ
However, the sākin letter should not be a ṭāʾ, a ṣād or a qāf (‫ـاف‬ ِ َ‫)قَ ِْ َؼص َظا َوامعـا ِذ َوامْل‬. If it
is one of these three letters, then the rāʾ will be read with tafkhīm e.g. ‫للا‬ ِ ‫ ِف ْع َص َث‬, ‫ِص ُه‬ َ ْ ‫ا‬,
236 ِ
‫ ِك ْع ًصا‬, ‫ِصا‬ َ ْ ‫ ِم‬, ‫صا‬
ً ْ ‫ا‬, ‫ص‬ ً ْ ‫ ِم‬, ‫ ِو ْك ًصا‬.
ِ

By ‚‫( ‛ؿَوَؼى َما ْاصذَ َؼص َظا‬based on what he – al-Azraq – previously stipulated): the kasrah
should be in the same word.

In what follows, some exceptions are mentioned.

TEXT:
‫ى ِّ ٍ ى ى ي ى‬
َّ‫ػٓػرر‬ ‫ى‬ ٍ‫ى ى‬ ‫ى ى ٍى ٍ ى‬ ٍ ِ‫ػ‬‫ ى ى ِّ ى‬333
ً ٙ‫ال‬ ‫ػػم‬ ٘ ٗ‫ػ‬‫ػخ‬ ٌ ٢‫ػ‬ ًٙ ‫ض‬ ‫ن‬ ‫ال‬ ‫ك‬ ‫ػػر‬
ً ‫ػس‬‫ك‬‫ل‬ ً ‫ل‬ ‫ر‬
‫و‬ ‫ػػر‬‫ػػظ‬ً ‫ث‬ ٚ‫ػػ‬ ُ‫كر‬
TRANSLATION:
Certainly apply tarqīq in (‫ص‬ ِ ْ َ‫ِش ٍز َ)كمْل‬
َ َ ‫ ث‬for most. Apply tafkhīm (in) foreign words,
along with (tafkhīm in those words) where it (the rāʾ) is repeated.

COMMENTARY:
In ‫ص‬ َ َ ‫ )تِــضَ َؼؼص ٍز( ث‬of Sūrat al-Mursalāt: 32 most (‫ ) ِم َل ْنـثَؼؼ ِص‬have tarqīq of the first rāʾ
ِ ْ َ‫ِش ٍز َكمْل‬
237
ْ َ‫)و َز ِكّـل‬.
(‫ؼؼن‬ َ Others relate tafkhīm in it for al-Azraq.

Foreign words (‫ َ)وا َِل ْ َْع ِمؼي‬will be read with tafhīm (‫ )فَؼ ِّرـ ْم‬by al-Azraq e.g. ‫ا ْج َصا ُِح‬, ‫ِسائِـَل‬
َ ْ ‫ا‬,
ِ ِ
ْ ِ 238
‫ػ َصان‬.

236
Only four of the seven letters of istiʿlāʾ will come as a separator (fāṣil) between the rāʾ and the kasrah: the ṭāʾ,
the ṣād, the qāf and the khāʾ.
237
During waqf on ‫ِش ٍز‬
َ َ ‫ث‬, those who have tarqīq will read the second rāʾ with tarqīq as well, and those who relate
tafkhīm will read the second rāʾ with tafkhīm.
344
Similarly, the rāʾ will also be read with tafkhīm in those words in which the rāʾ is
repeated (‫ ) َمــ َؽ املُـ َكؼص ِز‬e.g. ‫َض ًازا‬,
َ ِ ‫ ِف َص ًازا‬, ‫ام ِف َص ُاز‬, ‫ ِمسْ َز ًازا‬, ‫ِس ًازا‬
َ ْ ‫ا‬. These are the only examples of this
ِ
in the Qurʾān.

TEXT:
‫ى‬
ٍ ‫اف ىك ًذ ٍْ ى‬
‫ػػر ىؾ ًإ ىرـ‬
‫ى ي ٍ ي ى ٍ ى ى‬
‫كخػٖػً ظػيػػر‬ ٍ ‫الدى‬
ٗ‫ػ‬ ‫ ن‬ٍٟ ‫ػر غ‬
‫ػرا ًف‬ ‫ ًشذٍ ن‬٠‫ ىك ىَنٍ ى‬334
‫ػرا ىديٍ ى‬
ً
TRANSLATION:
(Tafkhīm in) the likes of ‫س ْذ ًؼصا‬,ِ excluding ‫ ِظِ ًْؼصا‬in (the opinion of) most. There is an
option (of tafkhīm or tarqīq in) ‫ َحـ ِْ َؼص َان‬, َ‫ ِر ْن َصك‬, ‫…ا َز َم‬
ِ

COMMENTARY:
This line initially discusses six words that are munawwan and have a letter separating
the rāʾ and the kasrah: ‫ ِر ْن ًصا‬of Sūrat al-Baqarah: 200, ‫ ا ْم ًصا‬of Sūrat al-Kahf: 71, ‫ ِس ْذ ًؼصا‬of
ِ
Sūrat al-Kahf: 90, ‫ ِو ْس ًزا‬of Sūrah Ṭāhā: 100, ‫ ِح ْج ًصا‬of Sūrat al-Furqān: 22 and ‫ ِظِ ًْؼصا‬of
Sūrat al-Furqān: 54.
The author refers to these six words when he states ‚‫‛ َو َ َْن َو ِس ْذ ًؼصا‬, the likes of ‫س ْذ ًؼصا‬.ِ
Most (‫ ) ِف ا َِلثَـ ْم‬have tafkhīm in these words, excluding ‫ )قَ ِْ َؼص ِظِ ًْؼصا( ِظِ ًْؼصا‬in which they
will have tarqīq. Others relate tafkhīm in all six words while tarqīq in all six words is
also related. The Shāṭibiyyah allows both tafkhīm and tarqīq in these words.

From the second half of the line, 17 words are mentioned in which Warsh via al-
Azraq has an option of tafkhīm and tarqīq (‫)ودُـوْ ُـف‬.
َ Three are mentioned in rest of
this line:
1) ‫ َحـ ِْ َؼص َان‬of Sūrat al-Anʿām: 71.
2) َ‫ ِر ْن َصك‬of Sūrat al-Sharḥ: 4.
238
In spite of the rāʾ maftūḥah being separated from the kasrah by a letter which is not a ṭāʾ, a ṣād or a qāf, it will
still be read with tafkhīm because these words are foreign.
345
 3) ‫ ا َز َم‬of Sūrat al-Fajr: 7.
ِ

The others are mentioned in the verses that follow.

TEXT:
‫ ى‬ٟ‫ػ‬
‫ػػػرا‬
ِّ ‫ى ى‬
‫اف ـ‬ ‫ػر ى‬‫ى‬ ‫ىٍ ى‬ ‫اء ىكاٌٍػذ ى‬
‫ػػر ن‬
‫ػٗ ً٘ ى‬ ٍ ‫ػذ ىر يك‬
ٍ ‫ٍى ى‬
ً ‫ػةظػر‬
ً ‫اف ش‬
ً ‫ػػ‬ ً ‫ػذ‬ٜ‫ت‬ ‫ػػرا‬ ً ‫ًكزر ك ًظ‬ 335
ٍ ‫ى ٍ ى ى ٍ ى ي‬
‫ػٔ ذ ىر ى‬ ‫ػر ى‬ ٍ ‫ى ي َّ ٍ ى ى‬
‫انػػػة‬ ً ِ‫ ٌػ‬ًٝ ‫ىك٘ػػم ًذرانػيػ‬ ‫انػة‬ ‫ػػم ًش ى‬ ٘ ‫بػ ًح‬٠‫ىن ًظػيػرة اتلػ‬ 336
TRANSLATION:
(An option of tafkhīm and tarqīq in) ‫ ِو ْس َز‬, ‫ ِح ْش َز ُنـم‬, ‫ ِم َصب ٓ ًء‬, ‫ ِافْـ ِذ َؼصب ٓ ًء‬, ‫ثٌَْـذَ ِؼع َؼص ِان‬, ‫سـا ِح َؼص ِان‬,َ ‫ظؼِّ َِؼؼصا‬,َ
َ ِ and with َِ َْ ‫ ِر َزا َؾ‬, then say ‫ ِر َزاؿًا‬.
َ ‫ ؾ َِض‬of (Sūrat) al-Tawbah, with ‫ِساؿًا‬,
‫ـِؼص ُت‬

COMMENTARY:
4) ‫ ِو ْس َز بد َْصى‬wherever it comes and َ‫ ِو ْس َزك‬of Sūrat al-Sharḥ: 2 (‫) ِو ْس َز‬.
5) ‫ ِح ْش َز ُنـم‬of Sūrat al-Nisāʾ: 71, 102.
6) ‫ ِم َصب ٓ ًء‬of Sūrat al-Kahf: 22.
7) ‫للا‬ِ ‫ ِافْـ ِذ َؼصب ٓ ًء ؿَ َل‬of Sūrat al-Anʿām: 140 and َِ َْ َ‫ ِافْـ ِذ َؼصب ٓ ًء ؿَو‬of Sūrat al-Anʿām: 138
(‫)وافْـ ِذ َؼؼصا‬.
َ
8) ‫ ثٌَْـذَ ِؼع َؼص ِان‬of Sūrat al-Raḥmān: 35.
9) ‫ َ)سـا ِح َؼص ِان( م َ َسا ِح َص ِان‬of Sūrah Ṭāhā: 63.
10) ‫ َ)ظؼِّ َِؼؼصا( َظؼِّ َِؼؼصا تَـ ِْـ ِذؼي‬of Sūrat al-Baqarah: 125.
11) ‫ـِؼص ُت امذ ْؼوتَـ ِة( َوؾ َِض َْيث ُُـمك‬
َ ‫ )ؾ َِض‬of Sūrat al-Tawbah: 24. It is restricted to Sūrat al-
Tawbah to exclude ‫ ؾ َِض َْيثَؼُِم‬of Sūrat al-Mujādalah in which only tarqīq is
allowed.
12) ‫ِساؿًا‬ َ ِ of Sūrah Qāf: 44.
13) َِ َْ ‫ ِر َزا َؾ‬of Sūrat al-Kahf: 18 (َِ ‫) َو َمــ ْؽ ِر َزا َؾـ ِْـ‬.
14) ‫ )فَـ ُل ْـل ِر َزا َؾـــا( ِر َزاؿًا‬of Sūrat al-Ḥāqqah: 32.

The remaining three are mentioned in the next line.

346
TEXT:
ٍ ٍ ‫ي ى ي ِّ ى ٍ ي‬ ٍ‫ى‬ ٍ ‫ٍ ىي ى ٍ ىن‬ ‫ إ ٍص ى‬337
ٔ‫ ًإف ىك ىغػػ‬ٝ‫ػ‬ٜ‫ف ىنػ‬٠‫ػ‬ٛ ‫تٍ ًخيػٗ ٘ػة‬ ٔ‫ػرة ىك ىصػػ‬ ‫ػػراـً ًْػجػرق ٕ ًهػج‬ ً
TRANSLATION:
(An option of tafkhīm and tarqīq in) ‫ا ْح َصا ِمؼي‬, ٍُ ‫ ِنـ ْد َؼص‬and ‫م َ ِــ ْد َؼص ًت‬. Most (relate), tafkhīm (in)
ِ
that (rāʾ maftūḥah) which has a tanwīn for him (al-Azraq) during waṣl.

COMMENTARY:
15) ‫ )ا ْح َؼؼصا ِم( فَ َـ َّل ا ْح َصا ِمؼي‬of Sūrah Hūd : 35.
ِ ِ
16) ٍُ ‫ ِنـ ْد َؼص‬of Sūrat al-Nūr: 11.
17) ‫ م َ ِــ ْد َؼص ًت‬wherever it comes.

Thereafter, Ibn al-Jazarī mentions that most (‫ َ)و َحــ ْل‬relate tafkhīm of that rāʾ maftūḥah
which has a tanwīn (‫ )ث َ ْف ِر ُِـم َمـا ه ُ ِّؼو َن‬for al-Azraq (َُ ‫ ) َؾـ ٌْـ‬during waṣl (‫ــل‬
ْ ‫)و َظ‬.
َ Thus, during
waqf, the rāʾ will be read with tarqīq.
Examples of this are presented in the next line.

TEXT:
‫ػؼ ىذ ىْ ى‬
‫ػػرا‬
‫ى ى ى ٍ ى ى ى ى ٍ ه‬
‫كظ ًػػرت ْػػذاؾ ثػه‬ ‫ػيػرا ىخػؾ ى‬
‫ػرا‬ ‫ػرا ىخج ن‬ ‫ ىْ ىظة ًْ ن‬338
‫ػرا ىخػيٍ ن‬
ً ً
TRANSLATION:
Like ‫صَ ا ِن ًصا‬, ‫دَـ ِْ ًؼصا‬, ‫ِـِؼصا‬
ً ‫ َدد‬, ‫ََضا‬ً ِ ‫ ;د‬likewise, some mention (these same differences for al-
Azraq) in (‫ص ْث ُ)ظسُ ُوز ُه‬ َ ِ ‫ َح‬.

COMMENTARY:
Most relate tafkhīm of that rāʾ maftūḥah which has a tanwīn for al-Azraq during waṣl
only. Examples of this would be those words in which the rāʾ maftūḥah munawwanah
is preceded by a kasrah in the same word, as alluded to by Ibn al-Jazarī via ‫ صَ ا ِن ًصا‬and
ً ِ َ‫َن‬, ‫سا ِم ًصا‬,َ ‫ػا ُِ ًصا‬,َ ‫اَضا‬
ً ِ ‫د‬. Consider also: ‫ظات ًِؼصا‬,َ ‫ِصا‬
‫ََضا‬ ً ِ ‫ َح‬, ‫ظبٓئِ ًؼصا‬,َ ‫ؿَا ِك ًصا‬, ‫ ُمسْ ت ًِؼصا‬, ‫ؼصا‬
ً ِ ‫ ُم ْد‬, ‫فَاحِ ًصا‬, ‫ ُمَِاحِ ًصا‬,

347
‫شا‬ً ّ ِ َ‫ ُمخ‬, ‫صا‬ ً ِ َ‫ ُمٌْخ‬, ‫ ُملَـِّ ًِؼصا‬, ‫ ُم ْلذَ ِس ًزا‬, ‫ِسا‬,
ًّ ِ ‫ ُم ْسذَـ ِل ًّؼصا‬. This would also include the aforementioned six
words where the rāʾ munawwanah and the kasrah are separated by another letter: ‫ ِر ْن ًصا‬,
‫ا ْم ًصا‬, ‫س ْذ ًؼصا‬,ِ ‫ ِو ْس ًزا‬, ‫ ِح ْج ًصا‬and ‫ظِ ًْؼصا‬.ِ By the example ‫دَـ ِْ ًؼصا‬, Ibn al-Jazarī suggests other words
ِ
like it, such as ‫ َس ِْ ًؼصا‬and ‫ ; َظـ ِْؼ ًصا‬where the rāʾ is preceded by a yāʾ līn. By ‫ِـِؼصا‬ ً ‫ َدد‬, he alludes
to other like examples where the rāʾ is preceded by a yāʾ maddiyyah: ‫كَ ِس ًٍصا‬, ‫ـِؼصا‬ ً ‫ َن ِث‬, ‫ِـِؼصا‬
ً ‫ َند‬,
‫ث َِض ًِؼصا‬, ‫هَـ ِش ًًؼصا‬, ‫ت َ ِؼع ًِؼصا‬, ‫و ِس ًًؼصا‬,َ ‫ؾ َِس ًِؼصا‬, ‫ظ ِل ًِؼصا‬,َ ‫و َح ِص ًًؼصا‬,َ ‫ َو َب ِس ًِؼصا‬, ‫ث َ ْل ِس ًًؼصا‬, ‫ِـِؼصا‬ ً ‫ثَـ ْكد‬, ‫ِـِؼصا‬
ً ِ‫ث َْع‬, ‫ث َ ْح ِش ًًؼصا‬, ‫ث َ ْفجِ ًِؼصا‬, ‫ِـِؼصا‬ ً ‫ث َ ْذـد‬,
‫ثَسْ ِم ًِؼصا‬, ‫ث َ ْف ِس ًِؼصا‬, ‫كَ َو ِاز ًًؼصا‬, ‫كَ ْم َع ِص ًًؼصا‬, ‫ َم ْسذَ ِؼع ًِؼصا‬, ‫س ْمَِ ِص ًًؼصا‬,َ ‫ ُم ٌِ ًِؼصا‬.
While this is the opinion of many, some relate tarqīq in all these words during waṣl
and waqf, while others relate tafkhīm in them during waṣl and waqf.

Likewise, some have also mentioned (‫ ) َنــ َشاكَ تَـ ْـ ٌؼغ َر َن َؼؼصا‬these same differences for al-
Azraq in ‫ص ْث ُظسُ ُوز ُه‬
َ ِ ‫ َ)و َح ِع َؼص ْث( َح‬of Sūrat al-Nisā: 90; it will be read with tafkhīm
during waṣl and with tarqīq during waqf. However, most read it with tarqīq during
waqf and waṣl.

TEXT:
‫ٍ ه ى ٍ ي ى ى‬ ‫ٍ ٍي‬ ‫ٍى‬ ِّ َّ ‫ى ى ى ى ى‬
‫ػركف ىكؽ ٍط‬‫ ًْجػر ك ًنظ‬٢‫كاْليًٖ ًٌػ‬ ٍ‫ال ىغط‬ ٢‫اؾ ذات الؾ ِّٗ ىرر ٍَ ٌػ‬ ‫ْذ‬ 339
TRANSLATION:
Likewise (these differences mentioned for al-Azraq in the rāʾ maftūḥah will apply) in
that (rāʾ) with a ḍammah: apply tarqīq (in the rāʾ maḍmūmah) in (that opinion which
is) most sound. The option (between tafkhīm or tarqīq) in ‫ ِن ْد ٌؼص‬and ‫ون‬
َ ‫ش‬ُ ْ ‫ ِؾ‬is clear.

COMMENTARY:
After discussing the rāʾ maftūḥah, the author now starts with the rāʾ maḍmūmah.

According to that which is more sound (‫ص‬ ْ َ ‫)فؼي ا َِل‬, all that is applied to the rāʾ
maftūḥah – its prerequisites and its differences – ( َ‫ ) َن َشاك‬will apply to the rāʾ
maḍmūmah in reading it with tarqīq (‫)زِكّ ْق‬.
َ Thus, if the rāʾ maḍmūmah is preceded by
348
a kasrah in the same word, it will be read with tarqīq e.g. ‫ون‬ َ ‫َاِس‬ ُ ِ ‫ذ‬, ‫ون‬ َ ‫ك ِف ُص‬,َ ‫ون‬
َ ‫ؼص‬ ُ ِ َ‫ً َ ْيذ‬, ‫املُس ِز ّ ُؼص‬,
‫ً َ ْل ِف ُص‬, ‫ً َ ْل ِس ُز‬, ‫امسا ِح ُص‬, ‫امَّسبٓئِ ُؼص‬.
َ Likewise, it will be read with tarqīq when it is preceded by a
yāʾ sākinah in the same word e.g. ٍُ ‫قَ ِْ ُؼص‬, ‫س ُِؼصوا‬,ِ ‫ َنح ُِِؼص ُه‬, ‫ ; َب َسا ِظ ُِؼص‬when it is munawwan
preceded by a kasrah in the same word e.g. ‫صَ ا ِن ٌؼص‬, ‫ ُمٌْ َف ِع ٌص‬, ‫ َ;ك ِف ٌؼص‬when it is munawwan
preceded by a yāʾ sākinah in the same word e.g. ‫ َد ِْ ٌؼص‬, ‫ِِؼص‬ ٌ ‫ َدد‬, ‫كَ ِس ًٌؼص‬, ‫ ; َح ِص ًٌؼص‬when the rāʾ and
the kasrah are separated by another letter e.g. ‫ ِر ْن ُصَُك‬, ‫ون‬ ُ ْ ‫ ِؾ‬, ‫ ِج ْك ٌؼص‬, ‫ ِر ْن ُؼص‬, ‫سؼ ْح ٌص‬,ِ ‫ا ِّذل ْن ُؼص‬.
َ ‫ش‬
Others would read this rāʾ with tafkhīm.

In the second half of the verse, two words are mentioned in which difference of
opinion is related according to those who transmit tarqīq in the rāʾ maḍmūmah
(‫)وامْ ُزوْ ُف‬: َِ َ‫ ) ِن ْد ٌؼص( ِن ْد ٌؼص ما ُ ْه تِـ َحا ِم ِل‬of Sūrah Ghāfir: 56 and ‫ون‬
َ ‫ش‬ُ ْ ‫ون( ِؾ‬
َ ‫ َ)و ِؾ ْض ُؼص‬of Sūrat al-Anfāl:
65. Though they apply tarqīq in the rāʾ maḍmūmah, they will read these two words
with tafkhīm. Others will read these two words with tarqīq, generally applying tarqīq
in all the rāʾ’s that are maḍmūmah.

TEXT:
‫ػػرم‬
ٍ ‫ي‬
ِ‫ػ‬٘ ٔ‫ػػ‬
‫ي‬
ْ ‫ػػةح‬
ً ‫ػة يىػة ى‬ٟ‫ىر َّر ىِ ى‬
‫غ‬ ‫ػر‬ ٍ ْ‫ ى‬ٚ‫ػػ‬
‫ػص‬
‫ٍ ى ي ٍ ى ى ن‬
ٍ ‫ػح ىن‬ ٜ‫ شة ًْػ‬ٚ‫ كإف دػٓػ‬340
ً ً
َّ ‫ٍ ى ٍ ي ٍ ه‬ ٍ ‫خ‬
‫ ى‬،ٗ‫ػ‬ ِّ ‫ى‬ ‫ ى ى ٍ ي ى ى ى ٍ ي ى ٍ ي ٍ ٍ ى‬341
‫ّس خًٖ إًل‬ ً ٓ ٕ‫ا‬ ‫م‬ ‫ذ‬
ً ٢‫ػ‬ٌ
ً ‫ك‬ ٌ ‫َل‬ ‫كظيػر صةء بهػد ظػرؼ اش ًذػه‬
TRANSLATION:
If (the rāʾ) sākinah comes after a kasrah, then every teacher applies tarqīq in it (the
rāʾ), o my companion. Wherever a letter of istiʿlāʾ comes after the rāʾ sākinah, then
apply tafkhīm (in it). And in (the letter of istiʿlāʾ that) has a kasrah, there is an option,
except…

COMMENTARY:
From this verse, the author starts discussing the rāʾ sākinah.

349
If the rāʾ sākinah (‫ )وٕا ْن ثَـ ُك ْؼن َسا ِنـٌَـ ًة‬comes after a kasrah (‫ؼؼن َن ْـسؼ ِص‬ ْ ‫) َؾ‬, then all the Qurrāʾ
(‫ – ) ُنــ ُّل ُمـ ْلؼ ِصي‬there is no difference of opinion here – agree that the rāʾ will be read
with tarqīq (‫ َ)زكلََِـا‬e.g. ‫ ِف ْص َؾ ْو َن‬, ‫شؿَ ًة‬, ْ ِ َ ‫م‬, ‫ثُ ْي ِش ْز ُه‬, ‫ص َُت‬
ْ ِ ‫ش ِر َم ٌة‬ ْ ِ ‫ب ْح‬, ‫و ْاظد ِْؼص‬.َ

In the second line, an exception to the rule is mentioned. Wherever a letter of istiʿlāʾ
comes after the rāʾ sākinah (‫ـر َخ َاء ت َ ْــسُ َح ْؼص ُف ْاس ِذـ ْـ َل‬
ُ ِْ ‫) َو َح‬, then it will be read with
tafkhīm (‫ )فَ ِّرـ ْم‬e.g. ‫ ِك ْص َظ ٍاش‬of Sūrat al-Anʿām: 7, ‫ ِف ْصكَ ٍة‬of Sūrat al-Anʿām: 122, ‫ َوا ْز َظاذًا‬of
ِ
Sūrat al-Tawbah: 107, ‫ ِم ْص َظاذًا‬of Sūrat al-Nabaʾ: 21 and ‫ مَحِامْ ِم ْص َظا ِذ‬of Sūrat al-Fajr: 14.
The student of Ibn al-Jazarī, Sheikh al-Nuwayrī, stipulates that the letter of istiʿlāʾ
should be in the same word as the rāʾ sākinah (‫ ) ُمذ ِؼعل‬and there should not be an alif
separating the rāʾ sākinah and the letter of istiʿlāʾ.239 The first stipulation is general and
will exclude َ‫ َو ََل ث َُع ِ ّـ ْص ذَسك‬of Sūrah Luqmān: 18, ‫ فَ ْاظد ِْؼص َظ ْد ًؼصا‬of Sūrat al-Maʿārij: 5, ‫َبهْ ِش ْز‬
‫ كَ ْو َم َم‬of Sūrah Nūḥ : 1, according to all the Qirāʾāt.240
The second stipulation of al-Nuwayrī is specific to the narration of Warsh via al-Azraq
when the rāʾ is maftūḥah; it will exclude ‫ ُ َشا ِف َؼص ُاق‬of Sūrat al-Kahf: 78, ‫ ام ِف َص ُاق‬of Sūrat al-
Qiyāmah: 28, ‫شِاق‬َ ْ ‫ش َو ْاَل‬
ّ ِ ‫ َِبمْ َـ‬of Sūrah Ṣād: 18, ‫ ِاؾ َْؼصاضً ا‬of Sūrat al-Nisāʾ: 128, ‫ؿَو َ َْ َم ِاؾ َْصاضُ ُِم‬
ِ ِ
of Sūrat al-Anʿām: 35.
However, if the letter of istiʿlāʾ after the rāʾ sākinah – or following an alif after the rāʾ
maftūḥah – has a kasrah (‫َّس‬ ِ ْ ‫) َو ِفؼي ِري امْ َك‬, then there is an option of tafkhīm or tarqīq
in the rāʾ (‫) ُذوْ ٌف‬. This is only found in ‫ ِف ْص ٍق‬of Sūrat al-Shuʿarāʾ: 63 and ‫ش ِاق‬ َ ْ ‫ اَل‬of Sūrah
ِ
Ṣād: 18.
At the end of the line, one exception is hinted at. It continues into the next line.

239
Sharḥ Ṭayyibat al-Nashr of al-Nuwayrī: 2/26.
240
Specific to the narration of Warsh via al-Azraq, if the rāʾ maftūḥah or maḍmūmah is followed by a letter of
istiʿlāʾ in a separate word, then the rāʾ will still be read with tarqīq e.g. ‫ ِم ُخ ْي ِش َز كَ ْو ًما‬of Sūrah Yāsīn: 6, ‫ ِّاذل ْن َؼص َظ ْف ًحا‬of Sūrat
al-Zukhruf: 5, ‫ امْ ُمسزِّ ُؼص * كُ ْم‬of Sūrat al-Muddath-thir: 1-2.
350
TEXT:
‫ةى‬ٙ‫ ىم ٍر ىيػ‬٠‫ػ‬ ٍ ‫ى ٍ ىى‬
‫ػع ي‬ ‫ى ٍ ي‬ ‫ى‬ َّ ‫ى َّ ى ي ى ٍ ي ى‬ ‫ غ ى‬342
ٛ‫ػر ًء ك‬ٙ‫ ْػٔ إػ‬ٚ‫نػ‬ ‫ػة‬ٙ‫اب أف حٍػخػ‬٠‫ كإػػػ‬،‫اط‬ ً ‫ػػر‬ ً
TRANSLATION:
[Except in] ‫ظ َؼؼص ِاظ‬.ِ It is correct from all (the Qurrāʾ) that tafkhīm be made (in) ‫امْ َم ْص ِء‬
and the likes of ‫ َم ْص َي‬.

COMMENTARY:
If the letter of istiʿlāʾ following the rāʾ has a kasrah, then one has an option between
reading it with tafkhīm or tarqīq for Warsh via al-Azraq. However, the word ‫اَل ( ِظ َؼؼص ِاظ‬
ِ
‫ ِ)ظ َؼؼص ِاظ‬is an exception to this: though the ṭāʾ has a kasrah, it will only be read with
tafkhīm wherever it appears in the Qurʾān.

Thereafter, a matter in which all the Qurrāʾ – including Warsh via al-Azraq – agree
upon is mentioned. It is correct (‫ ) َوامؼع َؼو ُاة‬according to all the Qurrāʾ (‫ ) َؾ ْؼن ُنـ ٍ ّل‬that
tafkhīm be made (‫ ) َب ْن ًُ َفؼرـ َمـا‬in ‫ امْ َم ْص ِء‬of Sūrat al-Baqarah: 102 and Sūrat al-Anfāl: 24, as
well as the likes of ‫ ) َوهَؼ ْح ُؼو َم ْصًَـ َما( َم ْص َي‬wherever it comes. By stating ‚‫( ‛ َوهَؼ ْح ُؼو َم ْصًَـ َما‬the likes
of Maryam), other words in which the rāʾ sākinah is followed by a yāʾ meant e.g. ‫املَ ْصًَة‬.
Thus, even though some books, like that of Makkī ibn Abī Ṭālib, al-Ahwāzī, amongst
others, mention tarqīq in the rāʾ sākinah when followed by a kasrah or yāʾ sākinah,
the practice of all is to read these words with tafkhīm.

TEXT:
ٍ ‫ى ِّ ٍ ى ٍ ى ي ٍ ى ٍ ى ى ى‬ ٍ ‫ىٍ يٍى‬ ‫ػد ىْ ٍصػر ى‬
‫ ى ى ٍ ى‬343
ٔ‫ػػػ‬ ً ‫سػٔ ٘ػة د‬ًٙ ٌ ‫ كإًف دػرـ‬،ٗ‫ٌخػ‬ ٔ‫ػػػ‬ ً ٍٜ٘ ‫ػةر وض أك‬
ً ‫ن‬ ‫و‬ ‫كبه‬
TRANSLATION:
[If the rāʾ sākinah] comes after a circumstantial kasrah, or (the rāʾ sākinah comes after
a kasrah in) a separate (word), then apply tafkhīm (in the rāʾ). If you apply rawm (on
the rāʾ during waqf), then (the rāʾ will be recited) as you would during waṣl.

351
COMMENTARY:
If the rāʾ sākinah comes after a circumstantial kasrah (‫) َوت َ ْــسَ َن ْسؼ ٍص َؾ ِـاز ٍط‬, whether it’s a
temporary hamzah e.g. ‫ ِا ْزحِ ِـي‬, ‫ ِا ْم َص َبت‬, or whether it’s due to two sākin letters coming
together e.g. ‫ َب ِم ْازَتَ تُوا‬, ‫ ِم َم ِن ْازث ََؼض‬, ‫ا ِن ْازثَـ ْدـ ُذـم‬, the rāʾ will be read with tafkhīm (‫)فَ ِّرـ ْم‬.
ِ
Similarly, if the rāʾ sākinah comes after a kasrah which is in a separate word
(‫ ) َب ْو ُمٌْ َف ِؼع ْـل‬e.g. ‫ز ِ ّة ْازحِ ُـون‬,َ ‫ز ِ ّة ْاز َحـ ْم ُِ َما‬,َ then the rāʾ will be read with tafkhīm (‫)فَ ِّرـ ْم‬.

If rawm is being made on the rāʾ during waqf (‫) َوا ْن ث َ ُؼص ْم‬, then the rāʾ will be recited as it
ِ
is during waṣl (‫)فَ ِمثْـ َل َمـا ث َ ِؼع ْـل‬. So in words like ‫ ام ِكـ َدؼ ِص‬and ‫وامْ َف ْج ِص‬,َ all the Qurrāʾ will read
the rāʾ with tarqīq when applying rawm. In words like ‫ ً َ ْل ِس ُز‬and ‫ِـِؼص‬ ٌ ‫ َدد‬, all besides
Warsh via al-Azraq will have tafkhīm in the rāʾ, considering al-Azraq’s previously-
mentioned applications.

TEXT:
‫ ٍ ي‬ٛ‫ػٗ ىكا‬
ٍ ‫خ‬ِّ ‫ى‬ ٍ ‫ٍى‬ ‫ي ي‬ ‫َّ ٍ ي ى ٍ ٍ ي ٍ ى‬ ِّ ‫ ى ى‬344
‫ص‬ً ٌ ً‫ػ‬
ً ُ ٠ ‫ال‬ ‫ف‬٠‫ػ‬
ً ٓ ‫ ش‬٢‫ىكًٌػ‬ ‫ػّس‬
ً ‫ أك دس‬،ٔ‫ػ‬ٙ‫ػَ إػرا إف دػ‬ ً ُ‫كر‬
‫ى‬
‫اك ًإ ى٘ػةٕ ػػ ًح‬
ٍ َ‫ػرُػيػػػ‬ ٍ ‫أى ٍك ىْ ٍصػػػر‬
ٍ ‫اك دى‬ ‫ح‬
‫ ى ى ٍ ى ي ٍ ٍ ى ٍ ى ى ى‬345
ٜ‫ػد ية شة ًْػ‬
‫و‬ ً ‫و‬ ً ً ‫ به‬ًٚ٘ ٚ‫٘ة ٕػٗ دسػ‬
TRANSLATION:
Apply tarqīq in the rāʾ if you are making imālah, or if the rāʾ has a kasrah. And in
(the rāʾ) with a sukūn during waqf, apply tafkhīm; and support (this view), except
when it comes after a yāʾ sākinah, or a kasrah, or tarqīq (of the rāʾ) or imālah.

COMMENTARY:
If imālah is being made in the rāʾ (‫ )ا ْٕن ثُـ َم ْـل‬then it should be read with tarqīq
(‫ ) َو َز ِكّ ِؼق امؼصا‬e.g. ‫ ِر ْن َصى‬, ‫ُشى‬ َ ْ ‫ َب‬.
َ ْ ‫ث‬, ‫ِسى‬

Thereafter, the rāʾ maksūrah is discussed (‫ـَّس‬ ِ َ ‫ ;) ٔب ْو حُ ْك‬it will be read with tarqīq
(‫ ) َو َز ِكّ ِؼق امؼصا‬by all the Qurrāʾ e.g. ‫ز ْس ٍق‬,ِ ‫فَ ِاز ٌط‬, ‫و َِب ُّمزتُؼ ِص‬.َ

352
 241
If the rāʾ is read with a sukūn during waqf (‫ؼون امْ َو ْك ِـف‬ ِ ‫) َو ِفؼي ُس ُك‬, then generally it will
be read with tafkhīm (‫)فَ ِّرـ ْم‬, except when it comes after a yāʾ sākinah
(‫ ) َما مَـ ْم حَ ُك ْؼن ِم ْؼن ت َ ْــ ِس ًَـا َسا ِنـيَ ِة‬e.g. ‫َل ضَ ِْ َؼص‬,َ ‫ َ;وامْ َح ِم َِؼص‬or comes after a kasrah (‫ ) َب ْو َن ْسؼ ٍص‬e.g. ‫ ُنـ ِف َؼص‬,
‫ ; ِر ْن ٌؼص‬or after a rāʾ muraqqaqah i.e. ‫ِش ٍز‬ َ َ ‫ ث‬according to al-Azraq; or after imālah e.g.
‫ ِو َِب ْ َِل ْْس َِاز‬, ‫ا َِلتْ َؼص ِاز‬. Thus, during waqf, the rāʾ will be full in‫ام َل َم ُص‬, ‫امخ ََكزُ ُؼص‬, ‫املَسْ ِز‬, ‫َُّس‬ ٍ ْ ‫د‬, ‫ا ِْلهْؼِ َُاز‬,
‫اِل ُم ُوز‬.

ِ ُ ْ‫( ‛ َواه‬assist this view), he

Abū Bakr ibn al-Jazarī, explains that by his father stating ‚‫ص‬
refutes the opinion that when stopping on a rāʾ maksūrah, one can only stop with
tarqīq.242

241
Though Ibn al-Jazarī encourages the practice of tafkhīm in general, there are specific places where he has given
َ ْ ‫ ِم‬of Sūrah Yūsuf : 99, ‫ََّس‬
other preferences e.g. ‫ ؿَ ْ َْي امْ ِل ْع ِص‬of Sūrah Sabaʾ: 12, ‫ص‬ ِ ْ ٌ of Sūrat al-Fajr: 4.
242
Sharḥ Ṭayyibat al-Nashr of Abū Bakr ibn al-Jazarī: 139.
353
 The Lāmāt

Ziyādāt al-Ṭayyibah:
According to the Shāṭibiyyah, Warsh via al-Azraq will have taghlīṭḥ of the lām
maftūḥah when it is preceded by a ṭāʾ maftūḥah, ṭḥāʾ maftūḥah, ṭāʾ sākinah or ṭḥāʾ
sākinah e.g. ‫امع َل ُق‬, ‫واه َْعوَ َق‬,َ ‫وت َ َع َل‬,َ ‫ػ َ َمل‬,َ ‫ت َِؼل ٍم‬, ‫ػل‬,َ ‫ َم ْعوَؽ ِ امْ َف ْج ِص‬, ‫ َب ْػ َ َمل‬. Via the Ṭayyibah, tarqīq
of the lām is also allowed in these lāms for Warsh via al-Azraq.243

According to the Shāṭibiyyah, Warsh via al-Azraq has tarqīq in the first lām of ٍ‫َظ ْو َعال‬
in Sūrat al-Ḥijr: 26, 28, 33 and Sūrat al-Raḥmān: 14. Via the Ṭayyibah, he will also
have taghlīṭḥ of the lām.

Warsh via al-Aṣbahānī will read like Qālūn in all these lāms.

TEXT:
‫ىى‬ ‫ى‬ ٍ ‫ى‬ ‫ىٍ ى ى ي‬ ‫ى ى َّ ى‬ ٍ ‫ ى ى ٍ ى ه ى‬346
‫ف غػة ود اك ـػة وء ككػػة‬٠‫ػ‬
ً ٓ‫بهػد ش‬ ‫ػػط لـو ىػٖػػلػػة‬
ً ‫كأزرؽ ًٕػٍػذ‬
TRANSLATION:
Al-Azraq makes taghlīṭḥ of the lām with a fatḥah (when it) comes after the sukūn of a
ṣād, ṭāʾ or ṭḥāʾ.

COMMENTARY:
Warsh via al-Azraq (‫ َ)و َب ْس َز ٌق‬with have taghlīṭḥ (‫ؼؼؼــا‬ َ ‫ )قَـو‬of the lām with a fatḥah
(‫ؼؼح ََل ٍم‬
ِ ‫ ) ِمـ َفـ ْذ‬when it comes after a ṣād, ṭāʾ or ṭḥāʾ (‫ ) َظـا ٍذ ٔب ْو َظـا ٍء َو َػــا‬that have a sukūn
ِ ‫ )ت َ ْــسَ َس ُك‬e.g. ‫ً َ ْع َل‬, ‫س ََ ْع َل‬,َ ‫ ِا ْظو َ ْوَُا‬, ‫ ِم ْن َب ْظ َل ِج ُمك‬, ‫ا ْظ َل ًحا‬, ‫فَ ْع َل امْ ِر َع ِاة‬, ‫ َم ْعوَؽ ِ امْ َف ْج ِص‬, ‫ َب ْػ َ َمل‬, ‫ون‬
(‫ؼون‬ َ ‫ًُ ْؼو َ ُم‬.
ِ

TEXT:
ٍ ‫ٍي‬ ٍ ‫ٍى‬ ‫ى‬ ٍ ‫ىٍ ٍ يىٍ ى‬ ٍ ‫ىٍ ىٍ ى ى ٍ ى ي ٍ ى ى‬
ًًٖ ‫ػً اخذ‬
ً ُ٠‫ ال‬ٚ‫ػ‬
ً ًْ ‫ٔ ٘م شة‬ٙ‫أك ًإف ح‬ ًًٕ ‫ة أ‬ٟ‫ كإف يػعٔ ًذي‬،‫ة‬ٟ‫أك ذذ ًع‬ 347
243
The Shāṭibiyyah and the Ṭayyibah agree regarding their rules pertaining to the lām maftūḥah when it is
preceded by a ṣād maftūḥah or ṣād sākinah.
354
TRANSLATION:
Or when it’s (the ṣād, ṭāʾ or ṭḥāʾ) fatḥah. There is an option (between taghlīṭḥ or
tarqīq) if there is an alif in it (between the lām maftūḥah and the ṣād, ṭāʾ or ṭḥāʾ), or
imālah is made, (or an option in the lām) with is sākin because of waqf.

COMMENTARY:
Warsh via al-Azraq will also have taghlīṭḥ of the lām maftūḥah when the ṣād, ṭāʾ or
ṭḥāʾ before it has a fatḥah (‫ ) َب ْو فَ ْذ ِحَِا‬e.g. ‫امعوَو َت‬, ‫ظوَ َح‬,َ ‫ ُم َفع ًل‬, ‫ظل‬,َ ‫ًُ َعو ُحوا‬, ‫امع َل ُق‬, ‫واه َْعوَ َق‬,َ ‫ َبظوَ َؽ‬,
ُ َ‫وامْ ُم َعوـل‬,ُ ‫ظوـ ْل ُـت‬,َ ‫ػ َ َمل‬,َ ‫ت َِؼل ٍم‬, ‫ػل‬.َ
‫وت َ َع َل‬,َ ‫ ُم َـع َ ٍل‬, ‫ظو َ ًحا‬,َ ‫اث‬

There is an option between taghlīṭḥ and tarqīq (‫ )ا ْد ُذ ِو ْف‬if an alif (‫ ) َب ِم ْف‬is placed
(‫ ) َوٕا ْن ًَؼ ُح ْل‬between the lām maftūḥah and one of these three letters e.g. ‫ ِف َع ًاَل‬, ‫ًَعامَ َحا‬, ‫ظا َل‬,َ
‫ َبفَ َعا َل‬, ‫فَ َعا َل‬.
There is also an option between taghlīṭḥ and tarqīq (‫ )ا ْد ُذ ِو ْف‬if imālah (‫ ) َب ْو ا ْن ً ُ َم ْل‬takes
ِ
place in the alif after the lām maftūḥah e.g. ‫ظل‬,َ ‫ً َ ْع َل‬, ‫ً َ ْعوَىؼَِا‬.
There is also an option between taghlīṭḥ and tarqīq (‫ )ا ْد ُذ ِو ْف‬if the lām maftūḥah is
read as sākin due to waqf (‫ ) َم ْؽ َسا ِن ِؼن امْ َو ْك ِـف‬e.g. ‫وظ َل‬
َ ُ ً ‫ َب ْن‬, ‫وت َ َع َل‬,َ ‫ػل‬,َ ‫وفَ ْع َل‬.َ

TEXT:
ٍ‫ ٍالم ىر ىصػط‬٢‫ػس ٌػ‬
‫ٓ ي‬ٍ ‫ىٍ يى ى ٍى‬ ٍ ‫ى‬ ‫ى‬ َّ َّ ‫ػد‬‫ ى ى ٍ ى‬348
ً ً ‫ػة كإه‬ٟٙ‫تٍ ًخي‬ ‫إفة ًء ىكإلة كالغط‬ ٜ‫ك ًرئ ًن‬
TRANSLATION:
(An option between taghlīṭḥ or tarqīq) is (also) related by the ṭāʾ and the ṭḥāʾ; the
more sound (opinion) is its (the lām’s) tafkhīm. The opposite (i.e. tarqīq) is
preponderant in the verse-ends.

355
COMMENTARY:
An option of taghlīṭḥ and tarqīq is also related by the ṭāʾ and the ṭḥāʾ
ْ َ ‫ )وا َِل‬is tafkhīm of the lām maftūḥah
(‫ ;) َو ِكِ َل ِؾٌْـسَ امعا ِء َوامؼا‬the more sound opinion (‫ص‬
(‫ )ث َ ْف ِرميَُِـا‬by the ṭāʾ and ṭḥāʾ.

The opposite (‫ َ)وامْ َـ ْك ُـس‬i.e. tarqīq, is preponderant (‫ َ)ز َح ْؼح‬by the verse-ends (‫) ِفؼي اِل ٓ ِي‬
e.g. ‫ َو ََل َظل‬of Sūrat al-Qiyāmah: 31, ‫ فَ َعل‬of Sūrat al-Aʿlāʾ: 15, ‫ َوا َرا َظل‬of Sūrat al-ʿAlaq:
ِ
10. Note that in these three places only tarqīq with taqlīl will be allowed.

TEXT:
‫ػػٗ ا﵀ يْػٔ ٌى َّخ ى‬
‫ػة‬ٙ‫ػ‬ ‫اش ى‬ٍ ‫ى ى ٍ ي ى‬
‫ ك‬،‫ذْػػرت‬ ‫ػذ ىىػيٍ ي‬
‫ػر ى٘ػة‬
َّ ‫ى ى‬
‫ كط‬،‫ػةؿ‬ ‫ى ى ى ى ٍ ى‬
ً ‫ ْػذاؾ غٖػ و‬349
TRANSLATION:
Likewise (tarqīq is preferred) in ٍ‫ظوْ َعال‬.َ All (views) besides what I mentioned, are
anomalous. And the name of Allah, all apply tafkhīm (in it)…

COMMENTARY:
Likewise ( َ‫) َنـ َشاك‬, tarqīq will also be preferred in the first lām of ٍ‫ َظوْ َعال‬in Sūrat al-Ḥijr:
26, 28, 33 and Sūrat al-Raḥmān: 14.

All other views besides what Ibn al-Jazarī has mentioned here (‫ )قَـ ِْ ُؼص َمـا َر َن ْؼص ُث‬should be
244
considered as anomalous (‫)وصَ ـش‬.
َ

All the Qurrāʾ (‫ ) ُنـ ٌّل‬will have tafkhīm (‫ )فَرـ َمـا‬of the lām in the name of Allah
ِ ‫ ) َو ْاس َــم‬when followed by a fatḥah or a ḍammah. This continues into the next line.
(‫للا‬

244
For example, the author of al-Kāfī, Ibn Shurayḥ, relates taghlīṭḥ of the lām maḍmūmah after a ṣād or a ṭḥāʾ e.g.
ٌ‫فَ ْعل‬, ‫ َم ْؼوُو ًما‬.
356
TEXT:
ٍ َّ ‫ى ي ى‬ ‫ى ٍ ى ي ى‬ ٍ ‫ٍي‬ ‫ٍ ىٍ ىٍ ى ى ى‬
ً‫ػَ يك ًغػ‬ ‫ ل ٘ػر و‬،‫ػةؿ‬
ُ ‫ و‬ٙ‫ كاخذػ ًٖػً ثػهػد ٘ػ‬،ٗ‫ػد ذذعػ وح كؽػ‬ ً ‫ به‬ٚ‫ ً٘ػ‬350
TRANSLATION:
[All apply tafkhīm in it] after a fatḥah or a ḍammah. And there is an option (of
tafkhīm or tarqīq) after (a letter) in which imālah takes place; no (option) is described
after (a letter of) tarqīq.

COMMENTARY:
All the Qurrāʾ will have tafkhīm of the lām in the name of Allah when followed by a
fatḥah or a ḍammah (‫ ) ِم ْؼن ت َ ْــ ِس فَ ْذ َحـ ٍة َوضَ ّ ٍـم‬e.g. ‫ َا ُلل‬, ‫للا‬
ِ ‫ول‬ُ ‫ز ُس‬.َ The implied opposite is that
after a kasrah it will be read with tarqīq e.g. ‫َب ِلل‬.ِ

If the lām of Allah comes after a letter in which imālah takes place ( ٍ‫)تَـ ْــسَ ُمـ َمـال‬, then
there is an option between tafkhīm and tarqīq of the lām (‫)وا ْد ُذـ ِو ْـف‬. This is found in
the narration of al-Sūsī: ‫للا‬ ُ ‫ َو َسَِ َؼصى‬of Sūrat al-
َ ‫ ه َ َؼصى‬of Sūrat al-Baqarah: 55 and ‫للا‬
Tawbah: 94.

There is no difference of opinion (‫ َ)َل‬ascribed (‫ ) ُو ِظ ْـف‬to when it comes after a rāʾ

ِ ‫ َبفَلَ ِْ َؼص‬, ‫للا‬
muraqqaqah (‫ ) ُم َؼصك ٍؼق‬in the narration of Warsh via al-Azraq e.g. ‫للا‬ ُ ‫ش‬ُ ّ ِ َ‫ًُـخ‬, ‫َو َ ِذل ْن ُص‬
‫للا َب ْن َد ُؼص‬.
ِ The lām here will be read with tafkhīm in spite of the rāʾ muraqqaqah before
245
it.

245
This is particularly mentioned due to some who have a tendency of reading the rāʾ muraqqaqah with imālah
instead. See al-Nashr: 2/117.
357
 Waqf upon the Last Letter

This chapter discusses the various ways of stopping based upon the ḥarakah on the
last letter.

TEXT:
ٍ ‫َّ ٍ ى َّ ِّ ٍ ى َّ ي ي‬ ٍ ‫ي‬ ‫ي ي ىى‬ ٍ‫ى‬ ‫ ى ى ٍ ي‬351
‫ كرـ‬ٝ‫ػ‬ٜ‫ػ‬ًٙٙ ‫ػم كالؾػٗ اط‬ً ٌ‫ الر‬٢‫ٗ ًٌػ‬ٟ‫ كل‬،‫ف‬٠‫ُ ًً الصٓػ‬٠‫ ال‬٢‫كالغٔ ًٌػ‬
TRANSLATION:
The primary (way) in waqf is (with) a sukūn. Certainly apply ishmām and rawm in
the rafʿ and ḍammah for them (the Qurrāʾ).

COMMENTARY:
From amongst the ways of making waqf, the primary manner (‫ ) َوا َِل ْظ ُل ِفؼي َامو ْك ِف‬is with
ُ ‫)امس ُك‬.
a sukūn (‫ؼون‬ ُّ Since ibtidāʾ is only possible with a ḥarakah, the primary manner of
waqf – which is the opposite of ibtidāʾ – is with a sukūn i.e. removing the ḥarakah
(iskān).

In rafʿ (nominative case) and ḍammah (‫) ِفؼي امصفْـؽ ِ َوامض ّ ِـم‬, the Qurrāʾ (‫ َ)ومَُِ ْم‬also have
ُ e.g. ‫و َزت ُّ َم ْ َاِل ْن َص ُم‬,َ ‫و َ ْس خَ ِـ ُْي‬, ‫ َد ِْ ٌؼص‬.
ِ ْ ) and rawm (‫)وز ْم‬
ishmām (َُ ‫اِ َمـٌـ‬
The difference between rafʿ and ḍammah is that the former indicates towards that
which is declinable (muʿrab) while the latter indicates to that which is indeclinable
(mabnī).

TEXT:
‫ٍ ى ِّ ى ٍ ى ٍ ي ى ي ي ٍ ى ى‬ ‫ى ٍىٍ ىى‬ ٍ َّ ‫ى ٍىٍيى‬
‫ػضَل‬ ‫ػر يػراـ مص‬
ً ‫ص‬ ٕٓ‫ا‬‫ك‬ ‫ػر‬‫اْل‬ ٢‫ػ‬ ٌ
ً ‫ل‬ ‫ ث‬،‫ػت كإٍذ ًط‬
ً ‫ انلػ‬٢‫ة ًٌػ‬ٟٙ‫ه‬ٜ٘‫ كا‬352
TRANSLATION:
Prevent both of them (rawm and ishmām) in the naṣb and fatḥah, but in the jarr and
the kasrah, rawm is made generally.
358
COMMENTARY:
Rawm and ishmām are not allowed on a fatḥah and on a naṣb (‫) َوا ْمٌَ ْـ ُِ َما ِفؼي امي ْع ِـة َوامْ َف ْذ ِح‬
e.g. ‫ َذو َ َق‬, ‫ام َـام َ ِم َْي‬, ‫ َد ِْ َؼص‬.
The difference between naṣb (accusative case) and fatḥah is that the former indicates
towards that which is declinable (muʿrab) while the latter indicates to that which is
indeclinable (mabnī).

Rawm is allowed on a kasrah and jarr (‫ )ت َ َل ِفؼي امْ َج ّ ِؼص َوامْ َك ْسؼ ِص ًُ َؼصا ُم ُم ْسؼ َج َل‬e.g. ‫َبمْلَ َ ِمل‬,ِ ‫امص ِح ِح‬,
‫ض ٍء‬.
َْ
The difference between jarr (genitive case) and kasrah is that the former indicates
towards that which is declinable (muʿrab) while the latter indicates to that which is
indeclinable (mabnī).

TEXT:
ٍ ‫ٍ ى ي ي ٍ ى ىىه ى ى ىى‬ ٍ ‫ى‬ ٍ ‫ى َّ ٍ ي ٍ ى ي ى‬
ٝ‫ػركػ‬‫ػٗ إًطػػػةرة ل ظ‬ٟ‫ػة٘ػ‬ٙ‫إًط‬ ٝ‫ػؼ اْل ى ىركػ‬
ً ‫ كإػركـ التيػةف ثًجػه‬353
TRANSLATION:
Rawm is bring a part of the ḥarakah; their ishmām is an indication with not ḥarakah.

COMMENTARY:
This line defines rawm and ishmām.
246
Rawm means to read the ḥarakah partially (َْ ‫ـان ِت َدـ ْـ ِؼغ احل ََص َنـ‬
ُ َِْ‫) َوامؼص ْو ُم اَلث‬. Due to it being
read partially, its sound is weakened or lowered due to the shortening of its timing;
those close by are able to hear it.247

246
Ikhtilās shares this definition. However, ikhtilās differs from rawm in the following:
1) Ikhtilās is allowed on all three ḥarakāt e.g. َ‫ َب ِزَن‬, ‫ًَؼِ َِّس ْي‬, ‫ًَبْ ُم ُصَُك‬.
2) Ikhtilās is not restricted to waqf.
3) In ikhtilās, most of the ḥarakah remains (two-thirds of the ḥarakah remains) while in rawm most of the
ḥarakah is lost (one-third of the ḥarakah is maintained).
359
Ishmām is an indication to a ḍammah (‫ )ا ْ َِـا ُمؼِ ُْـم اصَ ـــ َا َز ٌت‬soon after reciting the sukūn;
ِ ِ
there is no ḥarakah read when applying ishmām (َْ ‫) ََل َح َؼص َنـ‬.

TEXT:
‫ى‬ ٍ ‫ى ٍ ي ِّ ٍ ى ن ي‬ ًّ ‫ى‬ ‫ىىى‬ ‫ىي‬ ٍ ‫ى‬ ‫ى ٍ ى‬
‫ػػدا‬ًٜ ‫ كلًٖػٓػٔ اخ ًذػيػةرا أشػ‬،‫ػػػة‬ٛ ‫ؼ كردا‬٠‫ػػ‬
‫ػرك كك و‬ ‫ ى‬354
‫ و‬ٙ‫ نػ‬٢‫ أثًػ‬ٚ‫كنػ‬
TRANSLATION:
Transmissions are related (regarding rawm and ishmām) from Abū ʿAmr and the
Kufis; and (rawm and ishmām) is a chosen practice linked to all the Qurrāʾ.

COMMENTARY:
There are transmissions (‫ )ه َ ًّؼعـا‬relating both rawm and ishmām (‫ َ)و َزذَا‬stemming from
ٍ ‫)و ُن‬.
Abū ʿAmr al-Baṣrī (‫ َ)و َؾ ْؼن َبتِؼي َؾـ ْمؼ ٍصو‬and the Kufis (‫ؼؼوف‬ َ
However, in spite of no transmission from the other Qurrāʾ, it is a chosen practice
(‫ )ا ْد ِذـَِ ًـازا‬linked (‫ )ب ْسـ ٌِــسَ ا‬to all the Qurrāʾ (‫)و ِنوْـ ُكـ ِ ّل‬.
َ

TEXT:
‫ى‬ ٍ ‫ٍ ىٍ ى ىٍ ى ٍ ى‬ ‫ٍى‬
ٍ ‫ال ىت‬ ٍ ‫ى ٍى‬ َّ ‫ ى ي ٍ ي ى‬355
ٍٗ ‫ّس ىكؽ‬
‫و‬ ْ ‫ك‬ ‫ا‬ ‫اك‬
‫و‬ ‫ك‬ ‫ك‬ ‫أ‬ ‫ػة‬‫ي‬ ‫د‬
ً ‫ه‬‫ب‬ ٚ ٘
ً ٗ ٢‫ػ‬ٌ
ً ، ‫ػم‬ٜ ٘‫ا‬‫ك‬ ، ‫ي‬
ً ٙ
ً ‫الؾ‬ ‫ة‬ٞ ًٖ‫كخ‬
TRANSLATION:
(There is) difference of the hāʾ al-ḍamīr (regarding rawm and ishmām): prevent (them
both); and in the preferred (opinion, it is allowed) after a yāʾ, or a wāw, or a kasrah or
ḍammah.

All these can only be acquired from an expert. See Ghunyat al-Ṭalabah bi Sharḥ al-Ṭayyibah: 2/1386.
247
Sharḥ Ṭayyibat al-Nashr of al-Nuwayrī: 2/47.
360
COMMENTARY:
In the hāʾ al-ḍamīr (‫ )َُا امض ِم ِْي‬there is difference of opinion (‫ َ)و ُذوْ ُف‬between the Qurrāʾ
as to whether rawm and ishmām is applied on it: some allow it unrestrictedly, while
others do not allow it at all, and a third opinion allows it in certain circumstances.

َ Ibn al-Jazarī alludes to the opinion which does not allow rawm and
By ‚‫‛وا ْمٌَـ ْؽ‬,
ishmām on the hāʾ al-ḍamīr.
The preferred opinion (‫ ) ِفؼي ْ َاِل َ َْت‬is: it is not allowed if the hāʾ al-ḍamīr comes after a yāʾ
sākinah (‫) ِم ْن ت َ ْـ ِس ًَـا‬, a wāw sākinah (‫) َب ْو َوا ٍو‬, a kasrah (‫َّس‬ ٍ ْ ‫ ) ٔب ْو َن‬or a ḍammah (‫ُض‬ْ َ ‫ ) َو‬e.g. َِ ِْ ‫ ِف‬,
َِ َْ َ ‫ام‬, ٍُ ‫ذ ُُشو‬, ٍُ ‫و ِمـَِ ْؼصضَ ْو‬,َ َِ ‫ ِت‬, ٍُ ‫ َب ْم ُص‬.
ِ
The implied opposite is that if it comes after an alif, fatḥah, or another sākin letter
before it, then it will be allowed e.g. ٍُ ‫ ِا ْحذَـ َحا‬, َُ ‫م َ ْن ثُؼ ْزو َ َف‬, َُ ٌْ ‫ ِم‬, َُ ‫ َؾ ْي‬, َُ ْ‫م َـسُ ه‬.

TEXT:
ٍ ‫ى ي ى ٍىى‬ ٍ‫ى‬ ‫ى‬ ٍ ‫ى ي ٍى ٍ ى‬ ٍ‫ى ى‬
‫ػم‬ٜ‫ػة ا٘ذ‬ٙ‫ػ‬ٞ‫يػّ ًِك‬‫ػر و‬ ‫ ي‬ٞ‫ ىك‬356
ً ‫ػةر ًض ت‬
ً ‫ن‬ ‫ػم ٘ػػم‬
ً ٙ‫يػر ك ً٘يػٗ اْلػ‬
‫ػةء دأ ًج و‬
TRANSLATION:
Both of them (rawm and ishmām) are prevented (in) the feminine hāʾ, the mīm al-
jamʿ, along with the circumstantial ḥarakah.

COMMENTARY:
َ ِ are not permitted (‫ )ا ْمذٌََـ ْؽ‬on the following:
Both rawm and ishmām (‫)لَكُُـ َمـا‬
1) The hāʾ al-tanʾnīth (‫ِـر‬ ٍ ‫ ) َوَُـا ُء ثَبْ ِه‬i.e. that feminie tāʾ which is read as a hāʾ
during waqf e.g. ‫اجلَي َة‬.
2) The mīm al-jamʿ (ِ ‫ ) َو ِم ُِـم امْ َجـ ْمـؽ‬e.g. ‫ؿَو َـ ِْؼِِم‬.
3) A circumstancial ḥarakah (‫ًـم‬ ٍ ‫ ) َم ْؽ َؾ ِـاز ِط َ َْتؼ ِص‬e.g. ‫كُـ ِم ام َْ َل‬, ‫ َبهْ ِش ِز امي َاش‬, ‫وَح‬
َ ِ ‫كُ ْل ب‬, ‫ِواهْؼ َح ْص‬
‫( ان‬the latter two examples are when naql is applied).
ِ

361
 Waqf based upon the Written Script

The written script here refers to the script that ʿUthmān  utalised when compiling
the various maṣāḥif. This is referred to as the script of ʿUthmān  or the rasm of
ʿUthmān .
Considering the script, waqf is of two types: that which is agreed upon and that in
which there is differences. This chapter is dedicated to the latter.

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, Qunbul stops on ‫اث‬ َ َِ‫ َُ ِْؼ‬of Sūrat al-Muʾminūn: 36 with a tāʾ. Via
the Ṭayyibah, he also stops on it with a hāʾ.

Via the Durrah, Yaʿqūb stops with a hāʾ al-sakt on the yāʾ mutakallim which is
mushaddad e.g. ‫ثَ ْـوُوا ؿَ َّل‬, ‫وح ا َِل‬ ِ ْ ‫ ِت ُم‬, ‫املَ ْو ُل َ َِلي‬, ‫ َذو َ ْل ُت ِت ََسَ ي‬. Via the Ṭayyibah, he also
َ ُ ً, ‫ص ِِخ‬
ِ
stops without the hāʾ al-sakt.
Via the Durrah, Yaʿqūb stops with a hāʾ al-sakt on the nūn mushaddadah of the third
person feminine plural pronoun i.e. ‫ ُُؼؼن‬e.g. ‫مَُِن‬, ‫ ِفِؼُِن‬, ‫ؿَو َ ِْؼُِن‬, ‫حوَُِن‬.
ْ َ Via the Ṭayyibah, he
also stops without the hāʾ al-sakt.
Via the Durrah, Ruways stops with a hāʾ al-sakt on ‫ ً َؼوًْـو َ ََّت‬of Sūrat al-Māʾidah: 31,
َ ْ ‫ ًؼ َح‬of Sūrat al-Zumar: 56, ‫ ًـبَ َس َفى‬of Sūrah Yūsuf : 84 and ‫ زَـم‬wherever it comes.
‫َّس َىت‬
Via the Ṭayyibah, he also stops without the hāʾ al-sakt.

Via the Durrah, Yaʿqūb stops without a hāʾ al-sakt on the unbroken masculine plural
َ ُ‫امْ ُموف‬, ‫و ََل امضب ِٓم ّ َْي‬,َ ‫امْ ُمذـ ِل َْي‬, ‫ون‬
noun (jamʿ mudhakkar sālim) e.g. ‫ام َـام َ ِم َْي‬, ‫ون‬ َ ‫امْ ُم ْف ِو ُح‬. Via the
Ṭayyibah, he also stops with the hāʾ al-sakt.

362
Via the Shāṭibiyyah, Ibn Dhakwān reads ٍْ ‫ ا ْكـذَـ ِس‬of Sūrat al-Anʿām: 90 with ṣilah in the
kasrah on the hāʾ.248 Via the Ṭayyibah, Ibn Dhakwān reads with a kasrah on the hāʾ
without any ṣilah i.e. with ikhtilās.

Via the Shāṭibiyyah, al-Kisāʾī stops with ithbāt of the yāʾ in ِ‫ َوا ِذ امي ْمل‬of Sūrat al-Naml.
Via the Ṭayyibah, he will also have ḥadhf of the yāʾ in ‫وا ِذ‬.َ

Via the Shāṭibiyyah, Ḥamzah and al-Kisāʾī stop with ithbāt of the yāʾ in ‫ تِؼِـ ِس امْ ُـ ْم ِي‬of
Sūrat al-Rūm: 53. Via the Ṭayyibah, they will also have ḥadhf of the yāʾ in ‫تِؼِـ ِس‬.
Ḥamzah reads ‫ تِؼِـ ِس امْ ُـ ْم ِي‬as ‫ثَؼِْ ِس امْ ُـ ْم َي‬.
TEXT:
‫ٍ ى‬ ‫ى ٍ ن ي ي ن ِّ ى ن‬ ٍ ‫ػةع ى٘ػة يرش‬ ِّ ‫ي‬ ٍ
ٍٗ ًٖ ‫ إٓػ‬٢‫ػػػةل ًٌػػ‬ ‫دػة اد‬٠‫ػػٗ ظذٌػة ثج‬ ً ً ‫ ىكًُػً ًٕػٓػٔ ثًةدػجى‬357
TRANSLATION:
Stop for all (the Qurrāʾ) by following that which was scripted: (considering) the
omissions, the additions and the joined (compounds) in the words.

COMMENTARY:
All the Qurrāʾ (‫ ) ِمـ ُكـ ٍ ّل‬will make waqf (‫ َ)و ِك ْـف‬considering the rasm (‫ ) َِب ِث ّـدَـاغِ َمـا ُز ِســ ْم‬i.e.
considering the omissions (‫ ) َح ْشفًـا‬e.g. ‫اه َُ َك َن ِت َِ ت َ ِع ًْيا‬, the additions (‫ )زُ ُحوثًـا‬e.g. َْ ََ ُِ ‫ َما‬, the
ِ
joined compounds (‫ )ا ِث ّ َؼع ًـاَل‬e.g. ‫ ِتئْ َس َما‬or the cut compounds e.g. ‫ ِتئْ َس َما‬of the words
(‫) ِفؼؼي امْ َك ِ ْـمل‬.

TEXT:
ٍ ‫ي ى ٍ ى ن ى‬ ‫يٍ ى‬ ‫ى‬ ٍ ٍ ‫ى‬ ٍ‫ه ى‬ ٍ ٓ‫ٕى‬
ًًِ ‫ ْ ًذػجػخ دػةء ٌػ‬١‫ػسػ‬ٛ‫ػة ًء أ‬ْٟ ًًٖ ‫ة اخذي‬ٟ‫ي‬ ‫ ًذ‬٠‫ػ‬ٙ‫ ي‬ٟ‫ ي‬ٜ‫ يظركؼ خ‬ٚ‫ػ‬ ً 358

248
In line 653 of the Shāṭibiyyah, an option of kasrah without ṣilah (ikhtilās) as well as madd (ṣilah) is related for
Ibn Dhakwān. However, only ṣilah is allowed via the Shāṭibiyyah. See Ghayth al-Nafʿ: 216; al-Nashr: 2/142.
363
TRANSLATION:
However, there are places in which differences are related in them, like the feminine
hāʾ written as a tāʾ; so stop…

COMMENTARY:
Though the Qurrāʾ are unanimous in making waqf according to the rasm, there are
ٌ ‫ ) ُح‬in which they have difference of opinion (‫) َؾْنْ ُ ُمؼو ِفهيَا ا ْد ُذ ِو ْف‬.
specific words (‫صوف‬

Henceforth, the author starts discussing the first category: ibdāl. It is further
subdivided into two:
i. That which may be applied consistently.
ii. That which is applied in specific words.

Ibn al-Jazarī starts discussing the first type.

From the places in which the Qurrāʾ have differences, is the feminine hāʾ (‫) َنِـا ِء بهْـثَؼى‬,
which is written as a flat/open (‫ـاء‬ ْ َ‫ ) ُن ِذـد‬e.g. ‫ َز ْحَت‬in its seven places, ‫ ِه ْـ َمت‬in its 11
ً َ ‫ـت ث‬
places.249

At the end of the line, the author mentions how one should stop on these words. The
discussion continues into the next line.

TEXT:
ٍ َّ ‫ى َّ ى ى ٍ ى ى ى ى‬
ٝ‫ػرؽػةت ىكلت ىرصػػ‬ ٘ ‫كإػػَلت‬
ٍ ‫ىى ى ىٍ ى‬
ٝ‫ػضػ‬ ‫ثةٍٕ ى‬
ٟ‫ كذات ب‬،َ‫ػة ىر ىصػة ىظػػ‬ٟ‫ػ‬ 359
ً
TRANSLATION:
[So stop] with a hāʾ for al-Kisāʾī, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī and Yaʿqūb.
َ َ‫ َم ْؼصض‬and (‫و ََل َث ) ِح َْي‬.َ
Al-Kisāʾī (stops with a hāʾ on) َْ ‫ َو َر َاث تَؼِْؼ َجـ‬, ‫) َبفَ َص َءًْـ ُذ ُـم( امل َث‬, ‫ـاث‬

249
These are the 13 words written with a flat/open tāʾ that the author mentions in his famous Muqaddimah.
364
COMMENTARY:
In all those words written with an open tāʾ, waqf will be made (‫ – )فَـ ِل ْف‬whether it is
250
waqf ikhtibārī or iḍṭirārī – with a hāʾ (‫ ِ)َبمْؼَِـا‬by al-Kisāʾī (‫)ز َحـا‬,
َ Ibn Kathīr al-Makkī,
251
Abū ʿAmr al-Baṣrī and Yaʿqūb (‫ؼؼق‬ٍ ّ ‫) َح‬.
The remaining Qurrāʾ – Nāfiʿ, Ibn ʿĀmir al-Shāmī, ʿĀṣim, Ḥamzah, Abū Jaʿfar and
Khalaf al-ʿĀshir – will make waqf with a tāʾ.252

Thereafter, the second type under the category of ibdāl is discussed: specific words in
which there is difference of opinion:
1) َْ ‫ َو َر َاث تَؼِْؼ َجـ‬of Sūrat al-Naml: 60. This will exclude ‫ َر َاث تَـ ِْـ ِي ُمك‬of Sūrat al-Anfāl:
1, ِ‫ َر َاث امْ ََ ِمـْي‬and ِ‫امض َمال‬ ّ ِ ‫ َر َاث‬of Sūrat al-Kahf: 17,18, amongst other places, in
which all will stop with a tāʾ.
2) ‫ َ)وامــل َث( َبفَ َص َءًْـ ُذ ُـم امل َث‬of Sūrat al-Najm: 19.
3) ‫ـاث‬َ َ‫ َم ْؼصض‬in four places: Sūrat al-Baqarah: 207, 265, Sūrat al-Nisāʾ: 114 and Sūrat
al-Taḥrīm: 1.
4) ‫ َو ََل َث ِح َْي‬of Sūrah Ṣād: 3.
Al-Kisāʾī (َْ ‫ َ)زحــ‬will stop on all these four words with a hāʾ.
The remaining Qurrāʾ will stop with a tāʾ.

TEXT:
ٍ ٍ ‫ىٍ ٍ ى‬ ٍ ْ‫يد ٍـ ى‬
‫ػٗ زى ى‬ ٍ ‫ى‬ ‫ىٍى ى ي ٍ ٍ ي ى‬
ٝٙ‫ ثً ى‬َّٝٙ ‫ خ‬ٝٙ‫ ل ً ى‬ٝٙ‫ي‬ ‫ ًذ‬،‫ل‬٠‫ػ‬ ٝ‫ يىػة أثى‬،‫اض‬
‫ػد ًزف خًٖ ىر و‬ٞ ‫ةت‬ٟ‫ي‬ٞ 360

250
Note that imālah will take place for al-Kisāʾī based upon the principles mentioned for him previously.
251
This will include ‫ص ْث ُظسُ ُوز ُه‬
َ ِ ‫ َح‬of Sūrat al-Nisāʾ: 90 for Yaʿqūb which he reads as ‫ص ًت ُظسُ ُوز ُه‬
َ ِ ‫ َح‬.
252
Bear in mind that these rules mentioned here will also apply to those words in which the Qurrāʾ have
differences regarding whether they are read as singular or plural e.g. ‫ َ َِك َم ُت َزت ّ َِم‬of Sūrat al-Anʿām, ‫ـِؼن‬ َ ‫ َء َايثٌ ِم ّـوسبٓئِـ ِو‬and
‫ قَـِـ َح ِت امْ ُج ِ ّة‬of Sūrah Yūsuf . These words are all written with a flat/open tāʾ, as mentioned in the Muqaddimah.
365
TRANSLATION:
Al-Bazzī (without an option), Qunbul with an option, and al-Kisāʾī (without an option
َ َِ‫( َُ ِْؼ‬with a hāʾ). (In) ‫ـت‬
stop on) ‫اث‬ ِ َ ‫ي َبت‬,َ Ibn Kathīr, Ibn ʿĀmir al-Shāmī, Abū Jaʿfar and
Yaʿqūb (stop with a hāʾ). (In) َْ ‫ ِفـِـ َم‬, َْ ‫ ِم َم‬, َْ ‫ػ‬,َ َْ ‫… ِت َم‬

COMMENTARY:
Al-Bazzī without an option ( ْ‫) ُُـس‬, Qunbul with an option (‫ ِ)س ْن ذ َُوف‬and al-Kisāʾī
without an option (‫ َ)ز ٍاط‬stop on ‫َاث‬
َ ِ‫ َُ ِْؼ‬of Sūrat al-Muʾminūn: 36 – both of them –
with a hāʾ.
The remaining Qurrāʾ will stop on it with a tāʾ.

ِ َ ‫ َي َبت‬of Sūrah Yūsuf : 4, Sūrah Maryam : 42, 43, 44, 45, Sūrat al-Qaṣaṣ: 42
In ‫ـت‬
and Sūrat al-Ṣāffāt: 44, Ibn Kathīr (‫) ُذ ْم‬, Ibn ʿĀmir al-Shāmī (‫) َنـ ْم‬, Abū Jaʿfar and
Yaʿqūb (‫ )ز َ َؼوى‬stop with a hāʾ.
The remaining Qurrāʾ will stop on it with a tāʾ.

Thereafter, the author starts discussing the hāʾ al-sakt. It may be divided into two
types:
i. Those places in which it may be applied consistently.
ii. Specific words in which it is applied.

There are five instances where it is applied consistently. The first instance is in five
words; the mā istifhāmiyyah (the interrogatory ‚mā‛) in which alif is dropped due to
a preposition (letter of jarr). Four of them are mentioned in this line: َْ َ ‫ ِفمي‬, َْ ‫ ِم َم‬, َْ ‫ َػ‬and
َْ ‫ ِت َم‬.

366
TEXT:
‫ى َّ ٍ ي ٍ ي ي‬ ‫ىٍ ى ي‬ ‫ىه ى ٍ ي‬ ٍ
ٍٖٝ‫ ي٘ػظػد ًد اش وٗ خ‬٢‫ ىكًٌػ‬،ٔ‫ًك‬ ٠‫ػ‬ٞ‫ ىك‬٢‫ػ‬ٞ‫ ك‬،١‫ت كجنػ‬ٞ ‫ ًخػَلؼ‬َّٝٙ ‫ ًم‬361
TRANSLATION:
[In َْ ‫ ِفـِـ َم‬, َْ ‫ ِم َم‬, َْ ‫ػ‬,َ َْ ‫ ِت َم‬and] َْ ‫ ِمم‬, al-Bazzī and Yaʿqūb have an option (of stopping with a
hāʾ or without it). Yaʿqūb (stops with a hāʾ on) ‫ ُِ َؼي‬and ‫ُ َُو‬. (In) mushaddad words, he
(Yaʿqūb) has an option (in stopping with a hāʾ or not).

COMMENTARY:
The fifth word is َْ ‫ ِمم‬. Al-Bazzī (‫ ) َُ ْة‬and Yaʿqūb (‫ ُ)ػ ًدؼى‬stop on these five words
wherever they appear by adding a hāʾ, with an option of not adding the hāʾ as well
(‫) ِدـ َل ٌف‬.
The second instance is in ‫ ُ َُو‬and ‫ ِ َه‬wherever they come. Yaʿqūb without an option
ِ will stop on it by adding a hāʾ al-sakt i.e. ٍْ ‫ ُ َُو‬and َْ ََ ُِ .
(‫)ػ ٌّل‬
Thereafter, the third and the fourth instances are mentioned: certain words that are
mushaddad (‫اس‬ ٍ ْ ‫ ) ُمـضَ ـس ِذ‬in which Yaʿqūb will stop with a hāʾ al-sakt with an option
(َُ ‫) ُذوْ ُف‬. These specific places are mentioned in the next line.

TEXT:
ٍ ‫ي ى ى‬ ‫ ى‬ٙ‫ ىَعلى‬٠‫ػعػ‬
ٍ ‫ى‬ ٍ ‫ ى ٍ ي ى َّ ي َّ ى ٍ ى ٍ ي ى ى‬362
ٔ‫ف ىكُػػ‬٠‫ٌػ‬٠‫ ي٘ػ‬ٚ‫ػيػ‬ ً ً ًٜ ‫ث‬ ٔ‫ػ‬ِ‫ػ‬ٛ ‫ كاْلػهػؼ‬،ٚ‫ػػ‬ٞ ٢‫ ًإٕػ‬٠‫َنػ‬
TRANSLATION:
[In mushaddad words, Yaʿqūb has an option in stopping with a hāʾ or not] The likes
of ‫ امَؼي‬and ‫ُُؼؼن‬. Some transmit – and they are few – (stopping with a hāʾ in) the likes
ِ
َ ُ‫امْ ُموف‬.
of ‫ ام َـام َ ِم َْي‬and ‫ون‬

COMMENTARY:
The third instance is the yāʾ mutakallim which is mushaddad (‫ ) َ َْن ُؼو امَؼي‬e.g. ‫ث َ ْـوُوا ؿَ َّل‬,
ِ
‫وح ا َِل‬ ِ ْ ‫ ِت ُم‬, ‫املَ ْو ُل َ َِلي‬, ‫ َذو َ ْل ُت ِت ََسَ ي‬.
َ ُ ً, ‫ص ِِخ‬
ِ
367
The fourth instance is the nūn mushaddadah of the third person feminine plural
pronoun (‫ )ُُؼؼن‬e.g. ‫مَُِن‬, ‫ ِفِؼُِن‬, ‫ؿَو َ ِْؼُِن‬, ‫حوَُِن‬.
َْ
The fifth instance that is transmitted by some (‫ – ) َوامْ َدـ ْـ ُؼغ هَـ َل ْـل‬though they are few
ْ َ‫ – َ)وك‬is the unbroken masculine plural noun (jamʿ mudhakkar sālim) e.g. ‫ام َـام َ ِم َْي‬,
(‫ــل‬
َ ُ‫ؼون( امْ ُموف‬
‫ون‬ َ ‫) ِتٌَؼ ْحؼ ِو ؿَام َ ِم‬, ‫و ََل امضب ِٓم ّ َْي‬,َ ‫امْ ُمذـ ِل َْي‬, ‫ون‬
َ ُ‫ـِؼن ُمؼوف‬ َ ‫امْ ُم ْف ِو ُح‬.
In all of these Yaʿqūb, with an option, will stop with hāʾ al-sakt.

TEXT:
‫ىى‬ ‫ٍ ن‬ ‫ى ى َّ ى ٍ ي ٍ ن‬ ‫ى ىٍى ى ى ى ٍ ى ى ىى ى ى‬
‫ ىك ىكغػَل ىظػذٌػة‬،‫ػر خٖػٍػة‬ ‫كزػٗ ى‬ ١‫ كأشػٍػػ‬١‫ كظػصػردػ‬١‫ككيٖػذػ‬ 363
TRANSLATION:
Ruways with an option (stops with a hāʾ on) ‫ً َؼوًْـو َ ََّت‬, ‫َّس َىت‬
َ ْ ‫ًؼ َح‬, ‫ ًـبَ َس َفى‬and ‫زَـم‬. And during
waṣl, drop (the hāʾ)…

COMMENTARY:
After discussing these five instances where hāʾ al-sakt will be applied, specific words
are mentioned in which it will be made.
Ruways with an option (‫ )قَ ْؼص ُذوْـ ًفـا‬will stop with hāʾ al-sakt in ‫ ً َؼوًْـو َ ََّت‬of Sūrat al-
َ ْ ‫ ًؼ َح‬of Sūrat al-Zumar: 56, ‫ ًـبَ َس َفى‬of Sūrah Yūsuf : 84 and ‫زَـم‬
Māʾidah: 31, ‫َّس َىت‬
wherever it comes.

Thereafter, seven words are mentioned in which the Qurrāʾ have differences regarding
the hāʾ al-sakt. All agree that the hāʾ al-sakt is read during waqf. Their differences are
during waṣl. Those who drop the hāʾ al-sakt during waṣl (‫ ) َو َو ْظ ًـل َحـ َشفَـا‬are mentioned.
It continues into the next line.

368
TEXT:
ٍ ٍ
ٝ‫ ًظ ىصػةثًػيىػ‬ٝ‫ ًْذىةثًػيىػ‬،‫ػر‬ ٞ ‫ػة‬‫ك‬
‫ى‬
٢‫ػػ‬ٌ
ٍ ‫ى‬
ٝ‫ػ‬ ‫ػي‬ ٞ ‫ػة‬٘
ٍ ‫ى ٍ ىى ى‬
‫ ىك ى‬ٝ‫ػ‬ ‫ػي‬ ٕ ‫ػة‬٘‫ك‬ ٝ‫ػ‬‫ػي‬ ٛ ‫ػة‬‫ف‬‫ يشٍٖ ى‬364
‫و‬ ً ً ً ً ً
TRANSLATION:
[And during waṣl, drop (the hāʾ) in] َْ ‫سوْ َعـا ِهـَِـ‬,ُ َْ ‫ َمـا ِمـَِـ‬and َْ ‫ َمـا ُِـَِـ‬for Ḥamzah and Yaʿqūb.
(In) َْ ‫ ِنخَاتِـَِـ‬and َْ ‫… ِح َسـاتِـَِـ‬

COMMENTARY:
Ḥamzah (‫ ) ِفؼؼي‬and Yaʿqūb (‫)ػـا ُِؼ ٍص‬ َ drop the hāʾ al-sakt during waṣl in َْ ‫ ُسوْ َعـا ِهـَِـ‬of Sūrat
al-Ḥāqqah: 29, َْ ‫ َمـا ِمـَِـ‬of Sūrat al-Ḥāqqah: 28 and َْ ‫ َمـا ُِـَِـ‬of Sūrat al-Qāriʿah: 10.

Thereafter, َْ ‫ ِن َخاتِـَِـ‬of Sūrat al-Ḥāqqah: 19, 25 and َْ ‫ ِح َسـاتِـَِـ‬of Sūrat al-Ḥāqqah: 20, 26 are
discussed. It continues into the next line.

TEXT:
ٍ‫ٍ ى‬ ‫ػٗ ىك ىك ٍ ي ى ٍ ى‬
ٍ ٟ‫ٍ ي‬ٜ‫ىخ‬ ‫ ىك ىيذى ى‬،‫ اٍُػذىػدقٍ ىط ىٍػة يكػجنة‬،َّٚ ‫ ىك‬365
ٍٚ ‫ػس أط ًج ىه‬ ًْ ‫ػد ٍق‬
ً ‫ػة ارذ‬ٞ‫ّس‬ ٍٚ ‫ػص‬ ً
TRANSLATION:
[In َْ ‫ ِنخَاتِـَِـ‬and َْ ‫ ِح َسـاتِـَِـ‬+ Yaʿqūb (drops the hāʾ during waṣl). (In) ٍْ ‫ا ْكـذَـ ِس‬, Ḥamzah, al-
Kisāʾī, Khalaf al-ʿĀshir and Yaʿqūb (drop the hāʾ). (In) َْ ‫ )م َ ْم( ًَـد َ َسٌـ‬they (Ḥamzah, al-
Kisāʾī, Khalaf al-ʿĀshir and Yaʿqūb also drop the hāʾ). And ٍْ ‫ا ْكـذَـ ِس‬, it is read with a
kasrah by Ibn ʿĀmir al-Shāmī. Apply ishbāʿ (in it)…

COMMENTARY:
Yaʿqūb (‫)ػن‬ َ drops the hāʾ al-sakt during waṣl in َْ ‫ ِنخَاتِـَِـ‬in both places, as well as
َْ ‫ ِح َسـاتِـَِـ‬in both places.

Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir (‫ )صَ َفـا‬and Yaʿqūb (‫ ُ)ػـدًـا‬will drop the hāʾ al-sakt
during waṣl in ٍْ ‫ ا ْكـذَـ ِس‬of Sūrat al-Anʿām: 90.

369
They (‫ ) َؾْنْ ُ ْـم‬i.e. Ḥamzah, al-Kisāʾī, Khalaf al-ʿĀshir and Yaʿqūb will also drop the hāʾ
al-sakt during waṣl in َْ ‫ مَ ْم ًَـدَ َسٌـ‬of Sūrat al-Baqarah: 259.
Ibn ʿĀmir al-Shāmī (‫ – ) ِن ْـس‬both Hishām and Ibn Dhakwān – read ٍْ ‫ ا ْكـذَـ ِس‬with a
ُ ْ ‫)و َن‬.
kasrah (‫َّسَُـا‬ َ This continues into the next line.

TEXT:
ٍ ‫ى ى َّ ٍ ي ى ى‬ ‫ن ى ى ٍ ي‬ ٍ ‫ى ًّ َّ ى ى‬ ًّ ‫ى‬ ٍ ‫ي‬
ٔ‫ة الرشػٗ أصػ‬ْٙ ٔ‫ ْػ‬ٚ‫ًرض كنػ‬ ٍٔ‫ أيػة ثًػأيػة ٘ػة ىػ‬،ًٝ ‫ خػٖػ ًٍػ‬ٍٚ ً٘ 366
TRANSLATION:
[Apply ishbāʿ in ٍْ ‫ ]ا ْكـذَـ ِس‬for Ibn Dhakwān with another option. Ruways, Ḥamzah and
al-Kisāʾī (stop on) ‫ َب ًّي‬of ‫ ; َب ًّي ما‬and for all (the Qurrāʾ stopping) as it is scripted is better.

COMMENTARY:
Ibn ʿĀmir al-Shāmī reads ٍْ ‫ ا ْكـذَـ ِس‬with a kasrah. Ibn Dhakwān with an option (َِ ‫) ِم ْن دُـوْـ ِفـ‬
makes ishbāʿ (‫ ) َب ْص ِح َـ ْن‬i.e. ṣilah, in the kasrah of the hāʾ. Ibn Dhakwān’s other option is
like Hishām: kasrah on the hāʾ without any ṣilah i.e. with ikhtilās.

Here, the seven specific words regarding the differences of hāʾ al-sākt between the
Qurrāʾ ends.

In ‫ َب ًّي ما ثَسْ ُؾوا‬of Sūrat al-Isrāʾ: 110, Ruways (‫)قَـ َف ْل‬, Ḥamzah and al-Kisāʾī (‫ ِ)ز ًض‬will stop
on ‫) َبًًّـا تِـبًًَّـا مـا( َب ًّي‬. The implied opposite is that the remaining Qurrāʾ would stop on the
‫ َما‬. However, considering that these two words are written separately, waqf on either of
the two i.e. on ‫ َب ًّي‬or on ‫ َما‬would be correct for all the Qurrāʾ. This is what Ibn al-Jazarī
mentions thereafter when he relates that out of consideration for the rasm (‫) َ َِك امص ْس ُـم‬
this – stopping on either of the two words – is better (‫ ) َب َحـ ْل‬for all the Qurrāʾ
(‫) َو َؾ ْؼن ُنـ ٍ ّل‬.

370
TEXT:
ٍ ‫ى ى ى ٍ ى ى ى‬ ‫ى ى ٍ ى‬ ٍ ‫ ى ى ى ى ٍ ى ى َّ ي ى ى ٍ ى ى‬367
‫ل كإػيػةء رف‬٠‫ػةؼ ظػػ‬ ً ٕٓ‫ك ًريػٔ ثًة‬ ‫ ككيػػٓػأف‬ٝ‫ػػ‬ٛ‫ْػػػذاؾ كيػٓػأ‬
TRANSLATION:
Likewise, (it is better to stop considering the rasm in) َُ ‫ َوًْـ َكـبَهــ‬and (‫)للا‬
َ ‫ َ;وٍْ َ ََكن‬it is
related that Abū ʿAmr al-Baṣrī (stops) on the kāf and al-Kisāʾī (stops) on the yāʾ.

COMMENTARY:
In the same manner that it is better for all the Qurrāʾ to stop considering the rasm
before this (‫) َب َح ْـل‬, likewise ( َ‫ ) َن َـــشاك‬waqf is better on َُ ‫ َوًْـ َكـبَهــ‬and ‫للا‬
َ ‫) َوًْـ َكـبَهــ َُ َو َوًْــ َكـبَ ْن( َو ٍْ َ ََكن‬
of Sūrat al-Qaṣaṣ: 82 for all the Qurrāʾ. However, it is related (‫ َ)و ِكِـ َل‬that Abū ʿAmr al-
Baṣrī (‫ ) َح َؼؼوى‬stops on the kāf (‫ـاف‬ ِ ‫ ِ)َبمْ َك‬i.e. ‫ َوًْم‬and al-Kisāʾī (‫ َ)ز ْن‬stops on the yāʾ (‫ـاء‬ َ َِ‫َ)وامْـ‬
i.e. ‫و ْي‬.َ

TEXT:
‫ى ىى ى ى ٍ ي ٍي ي‬ ‫ى ى ى‬
‫ً ٌي ٍرُىػةف انلِّ ى‬ٍٟ ٓ‫ال‬ ‫ىى‬
‫ ىر ىشػة‬ٝ‫ػت ًظٍلػ‬ ‫ ٘ػة ظص‬١‫ًريػٔ نٖػ‬ ‫ػصػة‬ ً ً ‫ػةؿ شػةؿ‬
ً ٘‫ك‬ 368
TRANSLATION:
(In) ِ‫ َو َمـال‬of (Sūrahs) ‚Saʾala‛, al-Kahf, Furqān and al-Nisāʾ (waqf should also be in
consideration of the rasm); it is related that (waqf be made on) ‫ َما‬only for Abū ʿAmr
al-Baṣrī and al-Kisāʾī.

COMMENTARY:
This line discusses ‚ ِ‫ َ‛و َمـال‬which comes in four places: ‫ فَ َمالِ ِاذل ٍَن َن َف ُصوا‬of Sūrat al-Maʿārij:
36 (‫)سـا َل‬, َ ‫ َمالِ ُ َشا امْ ِكذَ ِاة‬of Sūrat al-Kahf: 49 (‫)ام َكِ ِْف‬, ِ‫ َمالِ ُ َشا امص ُسول‬of Sūrat al-Furqān: 7
ِ َ‫ )فُ ْصك‬and ‫ فَ َمالِ ُ ُؤ َٓل ِء امْلَ ْو ِم‬of Sūrat al-Nisāʾ: 78 (‫)ام ٌِ ّ َـسـا‬. Waqf here would also be better
(‫ـان‬
considering the rasm for all the Qurrāʾ i.e. either on ‫ َما‬or ‫ َمال‬. However, waqf is related
(‫ ) ِكِـ َل‬only on the ‫ـة( َما‬ ُ ‫ )ؿَوَؼى " َمـا" َح ْس‬for Abū ʿAmr al-Baṣrī (َُ ‫ ) ِح ْف ُؼـ‬and al-Kisāʾī (‫)ز َسـا‬.
َ

371
TEXT:
‫ٍى‬ ‫ن‬ ‫ى‬ ‫ى‬ ٍ َّ ‫ى ٍ ى‬ ٍ ‫ ى ى ى َّ ٍ ى ي‬369
ً‫ػ‬ً ًٕ ‫ ًُػً رصػة ًَحػة ثًةل‬،ٗ‫ْػٗ ؽػ‬ ‫ي‬
‫ر إػزخػر ًؼ‬٠‫ػ‬
ً ٛ ٚ‫ػ‬
ً ‫ الرَح‬ٝ‫ػة أيػ‬ٞ
TRANSLATION:
Ibn ʿĀmir al-Shāmī (reads) the hāʾ of ََ ‫( َبًُّـ‬in Sūrat) al-Raḥmān, (Sūrah) Nūr and
(Sūrat) al-Zukhruf with a ḍammah (during waṣl). Al-Kisāʾī, Abū ʿAmr al-Baṣrī and
Yaʿqūb stop (on it) with an alif.

COMMENTARY:
Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬reads the hāʾ in ََ ‫ )َُـا َبًُّـ ََ( َبًُّـ‬in ‫ َبًُّـ ََ امثـلَ َـل ِن‬of Sūrat al-Raḥmān:
َ ٌُ‫ َبًُّـ ََ امْ ُم ْؤ ِم‬of Sūrat al-Nūr: 31 and ‫ ًـبًَُّـ ََ امسا ِح ُص‬of Sūrat al-Zukhruf: 49 with a
31, ‫ون‬
ḍammah (‫ )ضَ ـم‬during waṣl i.e. ‫ َبًُّـ َُ امثـلَ َـل ِن‬, ‫ون‬
َ ٌُ‫ َبًُّـ َُ امْ ُم ْؤ ِم‬, ‫ًـبًَُّـ َُ امسا ِح ُص‬.
Al-Kisāʾī (‫)ز َحـا‬,َ Abū ʿAmr al-Baṣrī and Yaʿqūb (‫ ِ)حًـا‬stop on it with an alif (‫ ِ)َب ْ َِل ِم ِـف‬i.e.
‫ َبًُّؼَِا‬. The remaining Qurrāʾ, including Ibn ʿĀmir al-Shāmī, will stop on it with a sukūn
on the hāʾ i.e. َْ ‫ َبًُّـ‬.

TEXT:
‫ ىك ى‬ٚ‫ػذ ٍؼ ل ىصػةْػ‬ ‫ى ٍى ي ٍ ي ٍ ى‬ ‫ف ىكبػةٍٕػيىػة ًء ظ ى‬٠‫ػ‬
‫ي‬ ‫ى ى‬
ِّ‫ػأي‬
‫ػة‬ٙ‫ػ‬ ‫ً و‬ ً ‫ػع‬ ‫د‬ ‫ف‬‫إ‬
ً ‫ػةء‬‫ايل‬‫ك‬ ‫ػة‬ٙ‫ػ‬ ً ً ٜ‫إػ‬ ٚ‫ػ‬
ً ْ 370
TRANSLATION:
(Waqf on) ‫ َو َ َكً ّ ِْؼن‬is (with) a nūn (for all the Qurrāʾ) while Abū ʿAmr al-Baṣrī and
Yaʿqūb (stop) with a yāʾ. Yaʿqūb (stops with a yāʾ on those words in which) the yāʾ is
dropped (in the rasm) due to a sākin (following it).

COMMENTARY:
On ‫و َ َكً ّ ِْؼن‬,َ wherever it comes, Abū ʿAmr al-Baṣrī and Yaʿqūb (‫ ) ِحـ َمـا‬stop with a yāʾ
(‫ َ)وتِـامْـَِـا ِء‬i.e. ‫و َ َك ّي‬,َ while the remaining Qurrāʾ will stop on the nūn (‫ؼون‬
ُ ُّ ٌ‫)امـ‬.

372
 َ will stop with a yāʾ (‫ َ)وامَِْـا ُء‬on those words in which the yāʾ is dropped in
Yaʿqūb (‫)ػـ َمـا‬
the rasm due to a sākin following it (‫)ا ْن ثُؼ ْحـ َش ْف ِم َسـا ِن ٍؼن‬. They total 11 words which
ِ
come in 17 places. They are mentioned in the following lines.

TEXT:
‫ٍ ى ٍ يٍ ى‬ ‫اْل ى ى‬ ٍ ‫ى‬ ‫ إٍ ى‬ٚ‫ػيػ‬ ٍ ‫ي‬ ٍ‫ي ٍ ي ٍ ى‬
‫ػػة ًد‬ٞ ‫ػش‬
ً ٜ ‫ج‬ ‫ف‬
ً ٠‫ػ‬‫ظ‬ ‫اخ‬ ‫ار‬
ً ٠‫ػ‬ ‫ػةؿ‬
ً ‫غ‬ ‫د‬
ً ‫ا‬٠‫ػػ‬ ً ‫ػؼ د‬ ً ِ‫ػرد ًف يػؤ ًت ح‬ ً ‫ي‬
371
TRANSLATION:
(These words are) ‫ًُؼ ِصذ ِْن‬, ‫ً ُ ْؼؤ ِث‬, ‫ً َ ْل ِغ‬, ‫ثُل ِْن‬, ‫امْ َوا ِذ‬, ِ‫ظال‬,َ ‫امْ َج َو ِاز‬, ‫وادْضَ ْو ِن‬,َ ‫هُ ْي ِج‬, and ‫َُــا ِذ‬.

COMMENTARY:
Yaʿqūb will stop with a yāʾ on 11 words that come in 17 places. 10 words are
mentioned in this line:
1) ‫ – )ًُؼ ِصذ ِْن( ًُؼ ِصذ ِْن امص ْحـم ِن‬Sūrah Yāsīn: 23.
2) ‫ – )ً ُ ْؼؤ ِث( َو َم ْن ً ُ ْؼؤ ِث امْ ِح ُْكَ َة‬Sūrat al-Baqarah: 269.253
ii. ‫للا‬ ُ ‫ – )ً ُ ْؼؤ ِث( َو َس ْو َف ً ُ ْؼؤ ِث‬Sūrat al-Nisāʾ: 146.
3) ‫ – )ً َ ْل ِؼغ( ً َ ْل ِغ امْ َحق‬Sūrat al-Anʿām: 57.254
4) ‫ – )ثُـل ِْؼن( ثُل ِْن اميُّ ُش ُز‬Sūrat al-Qamar: 5.
5) ‫ – )امْ َؼؼوا ِذ( امْ َوا ِذ امْ ُملَس ِش‬Sūrah Ṭāhā: 12.
ii. ‫ – امْ َوا ِذ امْ ُملَس ِش‬Sūrat al-Nāziʿāt: 16.
iii. ِ‫ – َوا ِذ امي ْمل‬Sūrat al-Naml: 18.
iv. ‫ – امْ َوا ِذ ْ َاِلًْ َم ِن‬Sūrat al-Qaṣaṣ: 30.
6) ‫)ظـالِ ( َظالِ امْ َج ِح ِح‬ َ – Sūrat al-Ṣāffāt: 163.
7) ‫اث‬ ُ َ‫ – )امْ َج َؼو ِاز( امْ َج َو ِاز امْ ُمً ْ َض ئ‬Sūrat al-Raḥmān: 24.
ii. ‫ – امْ َج َو ِاز امْ ُكً ِس‬Sūrat al-Takwīr: 16.
8) ‫ – )ادْضَ ْؼو ِن( َوادْضَ ْو ِن امْـَِ ْؼو َم‬Sūrat al-Māʾidah: 3.
9) ‫ – )هٌُْ ِؼج( ه ُ ْي ِج امْ ُم ْؤ ِم ٌِ َْي‬Sūrah Yūnus : 103.

253
ِ ُ ً, with a kasrah on the tāʾ.
Yaʿqūb reads this word as ‫ؼؤْث‬
254
Yaʿqūb reads this word as ‫ً َ ْل ِغ امْ َحق‬, and not ‫ ًَـ ُل ُّط امْ َحق‬as found in the conventional narration of Ḥafṣ.
373
 10) ‫ – )َُــا ِذ( مََِا ِذ ِاذل ٍَن‬Sūrat al-Ḥajj: 54.
ii. ‫ – تِؼَِا ِذ امْ ُـ ْم ِي‬Sūrat al-Rūm: 53.
The eleventh word for Yaʿqūb is mentioned at the end of the next line.

TEXT:
ٍ‫ى ى ه ى ى ى ي‬ ٍ‫ى‬ ٍ ‫ى‬ ٍ َّ ‫ ىكاٌى ى‬372
‫ػة ًد ُػةؼ دـ‬ٜ‫ ييػ‬،‫ز‬٠‫ػػ‬ٌ ‫ػة‬ٟ‫ػد ثًػ‬ً ٟ‫ت‬ ‫ػػة ًد إػػركـً يرـ‬ٞ ٔ‫ػ‬
ً ٙ ‫انل‬ ‫د‬
ً ‫ا‬‫ك‬‫ػَ ى‬
TRANSLATION:
Al-Kisāʾī agrees (with Yaʿqūb in stopping with a yāʾ in) ِ‫ َوا ِذ امي ْمل‬and (‫ تِؼِـ ِس )امْ ُـ ْم ِي‬of
(Sūrat al-Rūm). Ḥamzah (agrees with Yaʿqūb) in ‫ ثَؼِْ ِس امْ ُـ ْم َي‬of it (the same sūrah). Ibn
Kathīr (agrees with Yaʿqūb in ‫ ًُيَا ِذ )امْ ُميَا ِذ‬of (Sūrah) Qāf.

COMMENTARY:
Al-Kisāʾī (‫ ُ)ز ْم‬agrees (‫ َ)وافَ َؼق‬with Yaʿqūb – in stopping with a yāʾ – in ِ‫ َوا ِذ امي ْمل‬and ‫تِؼِـ ِس‬
‫ امْ ُـ ْم ِي‬of Sūrat al-Rūm (‫امؼؼصو ِم‬
ُّ ‫)َُــا ِذ‬.
Ḥamzah (‫ )فَؼؼو ٌس‬agrees with Yaʿqūb in ‫ )ث َؼِْـ ِس( ثَؼِْ ِس امْ ُـ ْم َي‬in the same Sūrah (‫ )تِؼَِـا‬i.e. Sūrat
al-Rūm.255
Ibn Kathīr al-Makkī (‫ ) ُذ ْم‬agrees with Yaʿqūb in ‫ ًُيَا ِذ امْ ُميَا ِذ‬of Sūrah Qāf: 41 (‫)كَ َـاف‬.

Since the place in Sūrah Qāf was not mentioned in the previous line for Yaʿqūb, this
would be the eleventh word in which he stops with a yāʾ, because only 10 were
mentioned in the previous line.

TEXT:
‫اؽ‬‫ك‬ ‫ػػّ ى٘ ى‬ٙ‫ثػةٍٕػيىػة ٕػ ى‬
‫ػػػم ىكاؿ ى‬ ‫ػػةؽ‬
ٍ ‫ٍ ى‬
‫ػػً ث ى‬
‫ػػةد ثى‬ٟ‫ػ‬ ُ ‫ك‬ ، ٗ‫ػ‬ٟ‫ػ‬
ٍ‫ي‬
ً ‫و‬ ً ً ً ‫و‬ ً ً ً ً ٖ‫ًِب‬
ٍ 373

255
Ḥamzah reads ‫ تِؼِـ ِس امْ ُـ ْم ِي‬as ‫ثَؼِْ ِس امْ ُـ ْم َي‬.
374
TRANSLATION:
With an option for them (al-Kisāʾī, Ḥamzah and Ibn Kathīr al-Makkī). Ibn Kathīr al-
Makkī (stops with a yāʾ) in ‫َُا ٍذ‬, ‫َب ٍق‬,َ ٍ‫ َوال‬and ‫و ٍاق‬.َ

COMMENTARY:
The three Qurrāʾ mentioned in the last verse – al-Kisāʾī, Ḥamzah and Ibn Kathīr al-
Makkī – have an option in stopping with a yāʾ in these words (‫)خبوْ ِفؼِ ِْـم‬.
ُِ

Thereafter, four words which come in 10 places are mentioned for Ibn Kathīr al-
Makkī. Ibn Kathīr al-Makkī (‫ــم‬ ّ ٍ ‫ ) ِمـ َم‬stops (‫ َ)و ِك ْــف‬with a yāʾ (‫ )تِـامْـَِـا‬in ‫ )تِؼَِــا ٍذ( َُا ٍذ‬of Sūrat
al-Raʿd: 7, 33, Sūrat al-Zumar: 23, 36 and Sūrah Ghāfir: 33; ‫ ََب ٍق‬of Sūrat al-Naḥl: 96;
ٍ‫ َوال‬of Sūrat al-Raʿd: 11; and ‫ َو ٍاق‬of Sūrat al-Raʿd: 34, 37 and Sūrah Ghāfir: 31.

375
 Their practices Regarding Yāʾāt al-Iḍāfah

The differences that the Qurrāʾ have concerning the yāʾ al-iḍāfah are whether it should
be read as maftūḥah or sākinah.
Their differences are found in 212 yāʾ’s and divided into six categories:
1) The yāʾ al-iḍāfah is followed by a hamzat al-qaṭ‘, which is maftūḥah. This is found
in 99 places.
2) The yāʾ al-iḍāfah followed by hamzat al-qaṭʿ, which is maksūrah. They total 52.
3) The yāʾ followed by hamzat al-qaṭʿ, which is maḍmūmah. They amount to 10.
4) The yāʾ followed by hamzat al-waṣl, which is lām al-taʿrīf. They are 14.
5) The yāʾ followed by hamzat al-waṣl, which is not lām al-taʿrīf. They count 7.
6) The yāʾ which is not followed by a hamzah. This type amounts to 30.

Ziyādāt al-Ṭayyibah:
Warsh via al-Aṣbahānī has iskān in the following:
1) ‫ َو ِِل ِفِؼَِا َمئَ ِاز ُة بد َْصى‬of Sūrah Ṭāhā: 18.
2) ‫ اد َْو ِثؼي ان‬of Sūrah Yūsuf : 100.
ِ ِ
3) ‫ َب ْو ِسؾْـ ٌِؼي َب ْن َب ْص ُك َص‬of Sūrat al-Naml: 51 and ‫ َب ْو ِسؾْـ ٌِؼي َب ْن َب ْص ُك َص‬of Sūrat al-Aḥqāf: 15.
4) ‫ َو َم ْح ََاي‬of Sūrat al-Anʿām: 162.
He contradicts Warsh via al-Azraq in these places.

Warsh via al-Aṣbahānī will contradict Nāfiʿ – both Qālūn and Warsh via al-Azraq –
in reading ‫ َر ُزو ِهؼي َب ْكـ ُذ ْـل‬of Sūrah Ghāfir: 26 with a fatḥah.

376
Via the Shāṭibiyyah, al-Bazzī has iskān and Qunbul reads with a fatḥah in ‫ ِؾ ْي ِسي َب َوم َ ْم‬of
Sūrat al-Qaṣaṣ: 78. Via the Ṭayyibah, al-Bazzī will also have a fatḥah while Qunbul
will additionally read with iskān.256

Via the Shāṭibiyyah, Hishām reads with a fatḥah in ‫ َو َما ِِل ََل َب ْؾ ُحسُ ِاذلي فَ َع َص ِّن‬of Sūrah
Yāsīn: 22. Via the Ṭayyibah, he also has iskān.
Via the Shāṭibiyyah, Hishām reads with a fatḥah in َ‫ َم ِاِل ََل َب َزى امُِْسْ ُُس‬of Sūrat al-Naml:
20. Via the Ṭayyibah, he also has iskān. Via the Durrah, Ibn Wardān has iskān here
and via the Ṭayyibah, he will also read with a fatḥah.

Via the Shāṭibiyyah, Hishām has iskān in ‫ َو ِِل ه َ ْـ َج ٌة َوا ِحسَ ٌت‬of Sūrah Ṣād: 23 and iskān in
‫ َب َزُ ِْع َي َب َؾ ُّؼز‬of Sūrah Hūd : 92. Via the Ṭayyibah, he will also read with a fatḥah in
both these places.

Via the Shāṭibiyyah, Ibn Dhakwān has iskān in ‫ َما ِمؼي َب ْذؾُو ُنـم‬of Sūrat al-Ghāfir: 41. Via
the Ṭayyibah, he will also read with a fatḥah.

Via the Durrah, Abū Jaʿfar reads with a fatḥah in ‫ َب ِه ّؼي ب ِوف امْـ َك ِْ َل‬of Sūrah Yūsuf : 59.
Via the Ṭayyibah, he will also have iskān.

Via the Durrah, Ruways adds a yāʾ sākinah in ‫ ًـ ِـ َحا ِذ ََل د َْو ٌف‬of Sūrat al-Zukhruf: 68. Via
the Ṭayyibah, he also reads the yāʾ with a fatḥah.

TEXT:
‫ىى ىى‬ ٍ ‫ٍى‬ ٍ ‫ى‬
‫ ى‬ًٞ ٔ‫ػ‬ ‫ىٍ ى ٍ ى ٍ ٍ ى ي ى‬
‫ػةؼ‬
ً ‫ك‬ ‫ك‬ ‫ػة‬ْٟ ‫ػم‬
ً ٠‫ ال‬٢‫ ًٌػ‬٢‫ػ‬
‫ؽ‬ ‫ث‬ ‫ةؼ‬
ً ‫ػؾ‬ ٙ‫ػٔ ية ال‬
ً ‫ٕحصػخ ثًػَلـً إ ًٍه‬
374
256
In line 339 of the Shāṭibiyyah, Imam al-Shāṭibī relates a general option (khulf) for both transmitters of Ibn
Kathīr i.e. al-Bazzī and Qunbul. However, Ibn al-Jazarī explains that a fatḥah for al-Bazzī and a sukūn for Qunbul
is not from the ṭarīq of the Shāṭibiyyah. See al-Nashr: 2/165. See also Ḥall al-Mushkilāt: 79, Kanz al-Maʿānī: 159.
377
TRANSLATION:
The yāʾ al-muḍāf is not the lām (kalimah) of the verb, but in its placing is like the hāʾ
and the kāf.

COMMENTARY:
The yāʾ al-iḍāfah (‫ ) َي املُؼضَ ِاف‬does not form part of the original word i.e. it does not fall
on any of the root-letters; not the fāʾ, ʿayn or lām kalimah of the verb
( ِ‫ـت ت َِـل ِم امْ ِف ْــل‬
ْ ‫)مَُ َْس‬. Rather, the yāʾ al-iḍāfah (‫ )ت َ ْـل ُِ َؼي‬may assume the same position as a
hāʾ, a kāf (‫ـاف‬ ِ ‫ ) َنَِـا َو َن‬or any other pronoun e.g. ‫ا ِ ّّن‬, َُ ‫اه‬, ‫اه َم‬, ‫ ِر ْن ِصي‬, ٍُ ‫ ِر ْن ُص‬, َ‫ ِر ْن ُصك‬, ‫س َخجِ سُ َّن‬,َ
ِ ِ ِ
ٍُ ُ‫س خَجِ س‬,َ َ‫س خَجِ سُ ك‬.َ

TEXT:
‫ى‬ ِّ ٍ ‫ى‬
‫ال ٍغجى ى‬ ‫ىي‬ ‫ٍى‬ ٍ ‫ٍ ه ى ٍ ي ى ى‬
‫ ٌػذى ٍط‬٢‫ةف ى٘ػم ى٘ػٓػ‬
ً ٟ ‫كف‬
ً ‫ذر‬ ‫ػز اجٍػذىػ ٍط‬
‫ و‬ٙ‫ػ‬ًٟ‫ف ث‬٠‫دًػصػم كتًصػهػ‬
375
TRANSLATION:
(In) 99 (places the yāʾ al-iḍāfah if followed by a) a hamzah with a fatḥah. Al-Aṣbahānī
and (Ibn Kathīr) Makkī read ‫ َر ُزو ِهؼي‬with a fatḥah.

COMMENTARY:
The first category is discussed in this line: the yāʾ al-iḍāfah that is followed by a
َ ‫) ِث ْـسـ ٌؽ َو ِج ْسـ ُـ‬. In the lines
hamzat al-qaṭ‘ which is maftūḥah (‫)ِبِ َـ ْمؼ ٍز اهْ َفـذَ ْؼح‬. They total 99 (‫ؼون‬
that follow, 24 places are mentioned in which the Qurrāʾ have differences.

Warsh via al-Aṣbahānī (‫ )ا ََل ْظَبَ َ ِان‬and Ibn Kathīr al-Makkī (‫ ) َمـ ْؽ َمـ ِكّؼي‬read the following
place with a fatḥah (‫)فَـ َخ ْح‬.
1) ‫ َر ُزو ِهؼي َب ْكـ ُذ ْـل‬of Sūrah Ghāfir: 26 (‫ون‬
ِ ‫) َر ُز‬.
The remaining Qurrāʾ will read this place with iskān.

378
TEXT:
ِّ ‫ى‬ ‫ى َّ ى ى‬ ِّ ‫ي ي ى‬ ٍ ِّ ‫اص ىه ٍٔ ل ىؽيٍف يدكن ي ى‬
‫ ى‬٢‫ّس ًٕػ‬ ٍ ‫ ى‬376
ٔ‫ػػ‬
ً ٖ‫ػ‬‫ظ‬ ‫ػػة‬ٞ ‫ل‬ ‫ك‬ ‫أ‬ ١‫ػػ‬ ٛ ‫إ‬
ً ً‫ػ‬‫ش‬٠‫ػ‬ ‫ي‬ ٢‫ػ‬ ٕ
ً ‫ك‬ ً ً ً ‫ك‬
‫ى ي ٍ ى‬ ‫ى‬ ِّ ٍ ‫ى ٍ ى‬ ‫ى‬ ِّ ‫ ى ن ى ي ٍ ى ٍ ى ِّ ى‬377
‫ػػٗ ىكد ىرل‬ ْ‫ أرا‬٢‫ػػ‬ٛ‫ ى٘ػم ًإ‬٢‫ػ‬ ‫تػ ًذ‬ ‫ أ ىرل‬١‫ػػ‬ٜ‫ٓػ‬ ً ٕ ‫ػػٗ كإػجػػز‬ٞ‫ ك‬،‫٘ػػدا‬
TRANSLATION:
Abū ʿAmr al-Baṣrī, Nāfiʿ and Abū Jaʿfar (read) ‫ ِا ْح َـ ْل ِم ّؼي‬, ‫ضَ َْ ِفؼي‬, ‫ ُذوِهؼي‬, ‫ََّس ِمؼي‬
ْ ّ ِ ٌ, ‫)ًَبْ َر َن( ِم ّؼي‬
(‫ ) َبتِؼي‬of Sūrah Yūsuf , the first two places where ‫ ا ِ ّّن‬comes in it (Sūrah Yūsuf 
ِ
with a fatḥah). They (Abū ʿAmr al-Baṣrī, Nāfiʿ and Abū Jaʿfar), and al-Bazzī (read)
‫ َومـ ِكـ ٌِ ّؼي َبزا ُنـم‬, (‫ون‬
َ ‫ص‬ُ ِ ‫) ِم ْن( ثَؼ ْحـ ِذؼي ) َبفَ َل ثُ ْح‬, along with ‫( ا ِ ّّن َب َز ُاَك‬with a fatḥah). And Ibn Kathīr
ِ
al-Makkī…

COMMENTARY:
Abū ʿAmr al-Baṣrī ( ِ‫) َحـ ِو ّــل‬, Nāfiʿ and Abū Jaʿfar (‫ ) َمــسً ا‬read the following with a fatḥah:
2) ‫ ِا ْح َـ ْل ِم ّؼي َءاً َ ًة‬of Sūrah Āl ʿImrān: 41 (‫) َو ْاح َـ ْل ِِل‬.
3) ‫ ِا ْح َـ ْل ِم ّؼي َءاً َ ًة‬of Sūrah Maryam : 10 (‫) َوا ْح َـ ْل ِِل‬.
4) ‫ ضَ َْ ِفؼي َبمَُ َْس‬of Sūrah Hūd : 78 (‫)ضَ َْ ِفي‬.
5) ‫ ِم ْن ُذوِهؼي َب ْو ِمـ ََب ٓ َء‬of Sūrat al-Kahf: 102 (‫)ذ ُِوّن‬.
6) ‫ََّسمؼي َب ْم ِصي‬ ِ ْ ّ ِ ٌ‫ َو‬of Sūrah Ṭāhā: 26 (‫ََّس ِمؼي‬
ْ ّ ِ ٌ).
7) ‫ ًَبْ َر َن ِم ّؼي َبتِؼي‬of Sūrah Yūsuf : 80 (‫وس َف‬ ُ ُ ً ‫) َو ِمؼي‬.
ُ ِ ‫ ا ِ ّّن َب َز ِاّن َبؾ‬of Sūrah Yūsuf : 36 (‫)ا ِه ّؼؼى َبو ََلَُــا‬. The pronoun here refers to
8) ‫ْص‬
ِ ِ
Sūrah Yūsuf  i.e. the first two places where it appears in the sūrah.
9) ُ‫ ا ِه ّؼي َب َزا ِهؼي َب ْحـ ِمل‬of Sūrah Yūsuf : 36 (‫)ا ِه ّؼؼى َبو ََلَُــا‬.
ِ ِ
The remaining Qurrāʾ will read these places with iskān.

Abū ʿAmr al-Baṣrī, Nāfiʿ and Abū Jaʿfar (‫ َ)وُُــ ْم‬and al-Bazzī (‫ َ)وامْـ َد ّ ِؼز‬will read the
following places with a fatḥah:
10) ‫ َومـ ِكـ ٌِ ّؼي َبزا ُنـم‬of Sūrah Hūd : 29 (‫)مَ ِكـ ٌِ ّؼى َب َزى‬.
379
 11) ‫ َومـ ِكـ ٌِ ّؼي َبزا ُنـم‬of Sūrah al-Aḥqāf: 23 (‫)مَ ِكـ ٌِ ّؼى َب َزى‬.
12) ‫ون‬
َ ‫ص‬ ُ ِ ‫ ِم ْن ثَؼ ْحـ ِذؼي َبفَ َل ثُ ْح‬of Sūrat al-Zukhruf: 51 (‫)َتـ ِذ َؼي‬. َْ
13) ‫ ا ِ ّّن َب َز ُاَك تِؼز ْ ٍَْي‬of Sūrah Hūd : 84 (‫) َمـ ْؽ ا ِه ّؼؼي َب َزا ُنــ ْم‬.
ِ ِ
The remaining Qurrāʾ – including Qunbul – read with iskān.

At the end of the second line, Ibn Kathīr al-Makkī is mentioned. This continues into
the next line.

TEXT:
‫ىٍ ي‬ ‫ى ى ِّ ي ٍ ى ى ٍ ى‬ ‫ي َّ ٍ ى ى‬ ‫ى ٍ ي‬ ‫ي‬ ٍ‫ي‬
٢‫ػ‬ًٜ ‫ػ‬ٛ‫ كَي يز‬٢‫ػ‬ًٜ ‫ْشدػ‬ ‫ػّ ُٔ ظ‬ٙ‫كال‬ ‫ي‬
٢‫ًػ‬ٛ‫ػد‬ٙ‫ زػٗ ال‬،٢‫ًػ‬ٛ‫ كاذْرك‬٢‫ًػ‬ٛ٠‫أدن‬ 378
TRANSLATION:
[And Ibn Kathīr al-Makkī reads+ ‫ ُا ْذؾ ُِوّن َب ْس خَجِ ْة مَ ُمك‬, ‫( فَ ْار ُن ُصو ِهؼي َب ْر ُن ْص ُنـم‬with a fatḥah). Nāfiʿ,
Abū Jaʿfar and (Ibn Kathīr) al-Makkī (read) ‫شثَـ ٌِؼي‬ ْ َ ‫ َح‬and ‫( م َ ََ ْح ُ هزُـ ٌِؼي‬with a fatḥah).

COMMENTARY:
Ibn Kathīr al-Makkī will read the following places with a fatḥah:
14) ‫ ُا ْذؾ ُِوّن َب ْس خَجِ ْة مَ ُمك‬of Sūrah Ghāfir: 60 (‫)ا ْذ ُؾوِهؼي‬.
15) ‫ فَ ْار ُن ُصو ِهؼي َب ْر ُن ْص ُنـم‬of Sūrat al-Baqarah: 152 (‫)و ْار ُن ُصو ِهؼي‬.
َ
The remaining Qurrāʾ will read these two places with iskān.

Nāfiʿ, Abū Jaʿfar (‫ )زُـم امْ َمـسَ ِهؼي‬and Ibn Kathīr (‫ـم‬ ّ ِ َ ‫ َ)وامل‬will read the following places with a
fatḥah:
16) ‫شثَـ ٌِؼي َبؾْـ َمى‬ ْ َ ‫ َح‬of Sūrah Ṭāhā: 125 (‫شثَـ ٌِؼي‬ ْ َ ‫) َح‬.
17) ‫ م َ ََ ْح ُ هزُـ ٌِؼي َب ْن ث َْش َُ ُحوا‬of Sūrah Yūsuf : 13 (‫)وَي ُ هزُـ ٌِؼي‬.
َْ

It continues in the next line.

380
TEXT:
‫ٍ ي ى‬ ‫ى ٍ ي‬ ‫ى‬ ‫ىٍي‬ ‫ى ى ٍ ىى ى‬ ‫ي‬ ٍ‫ى ٍ ى‬
‫ػػدا‬ٞ َ‫ كادػٔ زًػػ‬،٢‫ ش ًبي ًٖػ‬٢‫ًػ‬ٛ٠ٖ‫حج‬ ‫ى‬ ‫ي‬
‫ ك٘ػػدا‬،ٚ‫ًػ‬ٛ‫ د ًهػدا‬٢‫ًػ‬ٛ‫ ٘ػم دأ٘ػرك‬379
TRANSLATION:
Along with (a fatḥah in) ‫ ثَبْ ُم ُصو ِه ّؼي‬and ‫ َبث َ ِـسَ ا ِهـ ٌِؼي‬. Nāfiʿ and Abū Jaʿfar (read) ‫ ِمـَِـ ْحوُ َو ِهؼي‬and
(‫( َسدِـَ ِوؼي ) َب ْذ ُؾوا‬with a fatḥah). Nāfiʿ, Abū Jaʿfar and al-Bazzī (read)…

COMMENTARY:
18) ُ‫ ثَبْ ُم ُصو ِه ّؼي َب ْؾ ُحس‬of Sūrat al-Zumar: 64 (‫) َمـ ْؽ ثَبْ ُم ُؼصو ِهؼي‬.
19) ‫ َبث َ ِـسَ ا ِهـ ٌِؼي َب ْن‬of Sūrat al-Aḥqāf: 17 (‫)ث َ ِــسَ ا ِه ْؼن‬.
The remaining Qurrāʾ will read these four places with iskān.

Nāfiʿ and Abū Jaʿfar (‫ َ)و َمــسَ ا‬will read the following places with a fatḥah:
20) ‫ ِمـَِـ ْحوُ َو ِهؼي َء َب ْص ُك ُص‬of Sūrat al-Naml: 40 (‫)ً َ ْحوُ َو ِهؼي‬.
21) ‫ َسدِـَ ِوؼي َب ْذ ُؾوا‬of Sūrah Yūsuf : 108 (‫)سخِِ ِوؼي‬. َ
The remaining Qurrāʾ will read these two places with iskān.

َ Abū Jaʿfar (‫ ) ِز ْؼؼق‬and al-Bazzī (‫ ) ُُــسَ ا‬are mentioned.

At the end of the line, Nāfiʿ (‫)واثْـ ُل‬,
The discussion continues into the next line.

TEXT:
‫ى‬ ‫ى‬ ‫ى ى‬ ٍ ٍ‫ىىٍ ي ى‬ ‫ ىذ ىف ى‬380
‫ػَل‬َّٙ ‫ػر هوـِ ىظػ‬
ٍ ‫اْلػةب ظ‬
ً ً ‫ى‬ ٢‫ػ‬ ُ
ً ‫ة‬‫ب‬‫ ىك ى‬،‫ل‬٠‫ػ‬
‫ى‬ ٞ ‫َل‬ ‫ػ‬ ‫ص‬ ٢‫ػ‬ ٜ
ً ‫ كذذػط أك ًز‬،٢‫ًػ‬ٛ‫ػر‬
‫ػ‬‫ن‬
TRANSLATION:
*Nāfiʿ, Abū Jaʿfar and al-Bazzī read] ‫( فَ َع َ ِهؼصؼي‬with a fatḥah). Warsh via al-Azraq and al-
Bazzī (read) ‫( َب ْو ِسؾْـ ٌِؼي‬with a fatḥah). And the remaining (yāʾāt) of this category, Nāfiʿ,
Ibn Kathīr al-Makkī, Abū Jaʿfar and Abū ʿAmr al-Baṣrī (read with a fatḥah).

381
COMMENTARY:
Nāfiʿ, Abū Jaʿfar and al-Bazzī will read the following place with a fatḥah:
22) ‫ فَ َع َ ِهص َؼي َبفَ َل‬of Sūrah Hūd : 51 (‫)فَ َع َ ِهؼصؼي‬.

Warsh via al-Azraq (‫ ) َح َـل‬and al-Bazzī (‫ ) َُ َؼوى‬will read the following places with a
fatḥah (‫)وفَـ ْذ ُؼح‬:
َ
23) ‫ َب ْو ِسؾْـ ٌِؼي َب ْن َب ْص ُك َص‬of Sūrat al-Naml: 51 (‫) َب ْو ِسؾْـ ٌِؼي‬.
24) ‫ َب ْو ِسؾْـ ٌِؼي َب ْن َب ْص ُك َص‬of Sūrat al-Aḥqāf: 15 (‫) َب ْو ِسؾْـ ٌِؼي‬.

All the remaining yāʾāt which fall under this category (‫ـاة‬ ِ ‫ ) َو ََب ِكؼي ام َد‬i.e. followed by a
hamzat al-qaṭʿ which is maftūḥah – 75 yāʾāt – Nāfiʿ, Ibn Kathīr al-Makkī, Abū Jaʿfar
(‫ ) ِح ْؼص ٌم‬and Abū ʿAmr al-Baṣrī (‫ ) َحـم َـل‬will read with a fatḥah.

Hereafter, the author mentions those Qurrāʾ who agree with Nāfiʿ, Ibn Kathīr al-
Makkī, Abū Jaʿfar and Abū ʿAmr al-Baṣrī in reading certain yāʾāt of this category with
a fatḥah.

TEXT:
‫ػر ى٘ػة‬ِّ ْ‫ ي‬١‫ ٕى ىهِّٖػ‬،ًٍٖ‫ اْلي‬ٚ‫ػذ ً٘ ى‬ ٍ ‫ي‬
ٕ ٢‫ًٕػ‬ ‫ ىك ى٘ػة‬،‫ػؤ‬
ٍ‫ي ى ي‬ ‫ى‬ ‫ ى ى ى‬381
ً ‫ نػل ْ و‬٢‫ ٘ ًهػ‬٢‫كاٌػَ ًٌػ‬
ٍ
TRANSLATION:
Ḥafṣ and Ibn ʿĀmir al-Shāmī agree (with them i.e. agree with Nāfiʿ, Ibn Kathīr al-
Makkī, Abū Jaʿfar and Abū ʿAmr al-Baṣrī) in ‫ َم ِـؼي‬. Hishām (without an option) and
Ibn Dhakwān with an option (agree with them and read the yāʾ with a fatḥah in
‫ َما ِمؼي ) َب ْذؾُو ُنـم‬. Ibn ʿĀmir al-Shāmī (reads) ‫( م َ َـ ِو ّ َؼي‬with a fatḥah).

382
COMMENTARY:
Those who agree with Nāfiʿ, Ibn Kathīr al-Makkī, Abū Jaʿfar and Abū ʿAmr al-Baṣrī in
reading certain yāʾāt in this category with a fatḥah are mentioned. They total 10
places:257
1) ‫ َم ِـ َي َبتَسً ا‬of Sūrat al-Tawbah: 83 (‫ – ) َم ِـؼي‬Ḥafṣ (‫ ) ُؾـل‬and Ibn ʿĀmir al-Shāmī
(‫ ) ُن ْفؼ ٍؤ‬will read it with a fatḥah.
2) ‫ َم ِـ َي َب ْو َز ِ َحيَا‬of Sūrat al-Mulk: 28 (‫ – ) َم ِـؼي‬Ḥafṣ (‫ ) ُؾـل‬and Ibn ʿĀmir al-Shāmī
(‫ ) ُن ْفؼ ٍؤ‬will read it with a fatḥah.
3) ‫ َما ِمؼي َب ْذؾُو ُنـم‬of Sūrat al-Ghāfir: 41 (‫ – َ)و َما ِِل‬Hishām without an option (‫ )مُ ْـش‬and
Ibn Dhakwān with an option (‫ ) ِم َن اخلُوْ ُف‬will read with a fatḥah.
4) ‫ م َ َـ ِو ّ َؼي َب ْزحِ ُؽ‬of Sūrah Yūsuf : 46 (‫ – )م َ َـ ِو ّؼى‬Ibn ʿĀmir al-Shāmī (‫ ) ُن ّ ِؼص َمـا‬will read
the yāʾ with a fatḥah.
ُ ‫ م َ َـ ِو ّ َؼي َءا ِث‬of Sūrah Ṭāhā: 10 (‫ – )م َ َـ ِو ّؼى‬Ibn ʿĀmir al-Shāmī (‫ ) ُن ّ ِؼص َمـا‬will read the
5) ‫ـَمك‬
yāʾ with a fatḥah.
6) ُ‫ م َ َـ ِو ّ َؼي َب ْ َػل‬of Sūrat al-Mu’minūn: 100 (‫ – )م َ َـ ِو ّؼى‬Ibn ʿĀmir al-Shāmī (‫ ) ُن ّ ِؼص َمـا‬will
read the yāʾ with a fatḥah.
7) ‫ـَمك‬ُ ‫ م َ َـ ِو ّ َؼي َءا ِث‬of Sūrat al-Qaṣaṣ: 29 (‫ – )م َ َـ ِو ّؼى‬Ibn ʿĀmir al-Shāmī (‫ ) ُن ّ ِؼص َمـا‬will read the
yāʾ with a fatḥah.
8) ‫ م َ َـ ِو ّ َؼي َبظ ِوـ ُؽ‬of Sūrat al-Qaṣaṣ: 38 (‫ – )م َ َـ ِو ّؼى‬Ibn ʿĀmir al-Shāmī (‫ ) ُن ّ ِؼص َمـا‬will read the
yāʾ with a fatḥah.
9) ‫ م َ َـ ِو ّ َؼي َبتْـوُـ ُف‬of Sūrah Ghāfir: 36 (‫ – )م َ َـ ِو ّؼى‬Ibn ʿĀmir al-Shāmī (‫ ) ُن ّ ِؼص َمـا‬will read the
yāʾ with a fatḥah.
The tenth place is mentioned in the next line.

TEXT:
‫ي ٍ ه ى ى ٍ ي ِّ ي ى َّ ى‬ ‫ي ى‬ ٍ ‫ٍي‬ ٍ
‫ػة‬ٜ‫ػٗ ت ىصػٓػ‬ٟ‫ػ‬
ً ٖ‫ ْػ‬ٚ‫ كخ‬،ً‫خٖػ‬ ‫ػة‬ٛ‫ ًدم د ِّك‬ٜ‫ ًن‬،ًٖ‫ اْلي‬٢‫ ًٕػ‬ٍٚ ٘‫ ى‬٢‫ ًف ى‬ٞ‫ىر‬ 382
257
Bear in mind that Nāfiʿ, Ibn Kathīr al-Makkī, Abū Jaʿfar and Abū ʿAmr al-Baṣrī will read the yāʾ with a fatḥah in
these 10 places.
383
TRANSLATION:
Ibn Dhakwān (without an option) and Hishām with an option (read ‫( َب َزُ ِْع َي ) َب َؾ ُّؼز‬with
a fatḥah). Ibn Kathīr al-Makkī with another option (reads ‫( ِؾ ْي ِسي ) َب َوم َ ْم‬with a fatḥah).
And from all of them (all the Qurrāʾ), iskān is made.

COMMENTARY:
10) ‫ َب َزُ ِْع َي َب َؾ ُّؼز‬of Sūrah Hūd : 92 (‫ – َ)زُ ِْع َي‬Ibn Dhakwān without an option (‫) َم ْن‬
and Hishām with an option (‫ ) ِمؼي اخلُوْ ُف‬will read with a fatḥah.

Ibn Kathīr al-Makkī will read a fatḥah with an option of iskān (‫ ) ُذ ِّوهَـا ُذوْ ٌف‬in ‫ِؾ ْي ِسي َب َوم َ ْم‬
of Sūrat al-Qaṣaṣ: 78 (‫) ِؾ ْي ِسي‬.
The reading of a fatḥah for Ibn Kathīr was previously discussed in line 380 when Ibn
al-Jazarī stated ‚‫ـاة ِح ْؼص ٌم َحـم َـل‬
ِ ‫‛و ََب ِكؼي ام َد‬.
َ The reason for mentioning it again here is to
highlight the option of iskān for him.

In this category – the yāʾ al-iḍāfah followed by a hamzat al-qaṭʿ which is maftūḥah –
there are four places in which all the Qurrāʾ agree that they will be read with iskān
(‫) َو َؾ ْن ُنـ ِو ّؼِ ُِـم ج َ َسـكـٌَـا‬. These places are mentioned in the next line.

TEXT:
‫ي‬ ٍ ‫ى ى ٍ ى‬ ٍ‫ى ٍى ى ٍ ى‬ ‫ى‬ ٍ َّ ِّ ٍ ‫ى‬ ٍ‫ىٍ ى‬
٢‫ػ‬ًٜ ‫ػر ن‬
‫ ٘ػم ْص و‬ٚ‫ةف ٘م َخ ًصيػ‬ ً ٜ‫ كاث‬٢‫ًػ‬ٛ‫ أ ًر‬٢‫ػ‬ًٜ ‫ اد ًجهػ‬٢‫ػ‬ٜ‫ تٍ ًذػ‬٢‫ػ‬ًٜ ‫ درَح‬383
TRANSLATION:
[All the Qurrāʾ make iskān in] ‫وث َ ْؼص َحـ ْمـ ٌِؼي‬,َ ‫ثَـ ْفـ ِذـ ٌِ ّؼي‬, ‫ فَاثـ ِح ْــ ٌِؼي‬and ‫ َب ِهزؼي‬. 52 (yāʾāt) are regarded
with a kasrah.

384
COMMENTARY:
All the Qurrāʾ will read with iskān in the following four places:258
1) ‫ َوث َ ْؼص َحـ ْمـ ٌِؼي َب ُنن‬of Sūrah Hūd : 47 (‫)حَ ْص َ ْح ٌِؼي‬.
2) ‫ َو ََل ثَـ ْفـ ِذـ ٌِ ّؼي َب ََل‬of Sūrat al-Tawbah: 49 (‫)ث َ ْف ِذـ ٌِ ّؼي‬.
3) َ‫ فَاثـ ِح ْــ ٌِؼي َب ُْ ِسك‬of Sūrah Maryam  (‫)اث ِح ْــ ٌِؼي‬.
4) ‫ َب ِهزؼي َبه ُْؼؼ ْص امَ َْ َم‬of Sūrat al-Aʿrāf: 143 (‫) َب ِهزؼي‬.
ِ

In the second half of the line, the second category is discussed: 52 yāʾāt al-iḍāfahs
َ ‫ ) َوازْيَ ِان َم ْؽ َ َْخ ِس‬followed by hamzat al-qaṭʿ which is maksūrah (‫) َمـ ْؽ َن ْسؼ ٍص ُؾ ٌِؼي‬.
(‫ِؼن‬

TEXT:
‫ى ن ٍ ى‬
٢‫ًػ‬ٛ‫ػد‬ٙ‫ػهػة لًٖ ى‬٘ ‫ػةرم‬ ‫ ٍ ى‬ٛ‫ىػةت أى‬ٜ‫ثىػ‬
‫ػػ‬ ٢‫ػ‬ ٛ ‫ ىَت ي‬٢‫ىػذػ‬ٜ‫ػط نػجىةدم ٕى ٍه‬
‫ػد‬ ٍ ‫ ٌىةٌٍػذى‬384
ً ً ً ً ً ً ً
TRANSLATION:
Then, Nāfiʿ and Abū Jaʿfar read with a fatḥah (in) ‫ ِت ِـ َحا ِذي‬, ‫م َ ْـيَ ِذ َؼي‬, ‫س خَجِ سُ ِهؼي‬,َ ‫ تَيَا ِثؼي‬and ‫َبه َْع ِازي‬
in both places.

COMMENTARY:
In this category, the Qurrāʾ have differences in 10 places: eight are mentioned in this
line.

Nāfiʿ and Abū Jaʿfar (‫ ) ِنوْ َمـسَ ِهؼي‬read the following with a fatḥah (‫)وافْـذَ ْؼح‬:
1) ‫ ِت ِـ َحا ِذي اه ُـمك‬of Sūrat al-Shuʿarāʾ: 52 (‫) ِؾـ َحا ِذي‬.
ِ
2) ‫ م َ ْـيَ ِذ َؼي ا َل‬of Sūrah Ṣād: 78 (‫)م َ ْـٌَـ ِذؼي‬.
ِ
3) ‫ َس خَجِ سُ ِهؼي ا ْن‬of Sūrat al-Kahf: 69 (‫)َتِـسُ ِهؼي‬.َ
ِ
4) ‫ َس خَجِ سُ ِهؼي ا ْن‬of Sūrat al-Qaṣaṣ: 27 (‫)َتِـسُ ِهؼي‬. َ
ِ
5) ‫ َس َخجِ سُ ِهؼي ا ْن‬of Sūrat al-Ṣāffāt: 102 (‫)َتِـسُ ِهؼي‬. َ
ِ
258
While the Qurrāʾ agree in these four, they are not included within the 99 yā’āt al-iḍāfahs counted in this
category. See al-Nashr: 2/166-167.
385
 6)‫ تَيَا ِثؼي ا ْن‬of Sūrat al-Ḥijr: 71 (‫ـاث‬
ِ ٌَ‫)تَـ‬.
ِ
7)‫ َبه َْع ِازي ا َل‬of Sūrah Āl ʿImrān: 52 (‫) َبه َْؼع ِـازي َمـ ًــا‬.
ِ
8)‫ َبهْ َع ِازي ا َل‬of Sūrat al-Ṣaff: 14 (‫) َبه َْؼع ِـازي َمـ ًــا‬.
ِ
The remaining Qurrāʾ will read these places with iskān.

TEXT:
‫ى ن‬ ‫ى‬
٢‫ػة يظػ ًٖػ‬ٜ‫ زػ‬١‫ػةب ًإٕػػ‬ ‫ ٍ ى‬٢‫ػ‬
‫اْل‬ ‫ىك ىبةًُ ى‬ ٍ ‫ٍ ي‬
َّ ‫ ىك ىن‬،‫ػد‬
٢‫ػٗ ير يشػ ًٖػ‬
ٍ
‫ زًػَ ص‬٢‫دًػ‬٠‫ ىكإخ ى‬385
ً
TRANSLATION:
Abū Jaʿfar and Warsh via al-Azraq (read) ‫( اد َْو ِثؼي‬with a fatḥah). Nāfiʿ, Abū Jaʿfar and
ِ
Ibn ʿĀmir al-Shāmī (read) ‫( َو ُز ُس ِ َّل‬with a fatḥah). Nāfiʿ, Abū Jaʿfar and Abū ʿAmr al-
Baṣrī (read) the remaining (yāʾāt) of this category (with a fatḥah).

COMMENTARY:
Abū Jaʿfar (‫ ) ِز ْؼق‬and Warsh via al-Azraq ( ْ‫ ) ُحـس‬will read the following with a fatḥah:
9) ‫ اد َْو ِثؼي ان‬of Sūrah Yūsuf : 100 (‫)وٕاد َْو ِثؼي‬.
َ
ِ ِ
Nāfiʿ, Abū Jaʿfar and Ibn ʿĀmir al-Shāmī (‫ َ)و َؾـم‬will read the following with a fatḥah:
َ ‫ َو ُز ُس ِ َّل ان‬of Sūrat al-Mujādalah: 21 (‫)ز ُسـ ِوؼي‬.
10) ‫للا‬ ُ
ِ

In the remaining yāʾāt of this category (‫ـاة‬ ِ ‫ – َ)و ََب ِك َؼي امْ َد‬42 yāʾāt – Nāfiʿ (‫)امَؼؼى‬, Abū Jaʿfar
ِ
(‫ )ز َـًٌـا‬and Abū ʿAmr al-Baṣrī (‫ ) ُحـ ِوؼي‬will read with a fatḥah.

TEXT:
‫ى ٍ ىى‬ ٍ ‫ىى‬ ِّ ‫ي ن ي‬ ‫يى‬ ‫ى ى‬ ‫ ى ى‬386
ٍ ‫ ىكدى‬٢‫ػ‬ٛ‫ يظ ٍز‬٢‫اذ ىَ ٌػ‬
‫ػرم ْػٗ نَل‬ ً ‫ص‬ ‫أ‬‫ك‬ ٢‫ػ‬ ٘ ‫أ‬ ، ‫َل‬ ‫ن‬ ‫م‬ ‫ػد‬
ً ‫ػَل‬ ْ ٢‫ػ‬ ًِ ‫ي‬ ‫ذ‬
ً ٠ ً ً ‫ك‬
TRANSLATION:
Ibn ʿĀmir al-Shāmī agrees (with Nāfiʿ, Abū Jaʿfar and Abū ʿAmr al-Baṣrī) in (reading a
fatḥah in) ‫ َو ُح ْ ِهزؼي‬and ‫و َما ث َْو ِفـَ ِلؼي‬.َ Ḥafṣ (agree in ‫ً َ ِس َي )امَ َْ َم‬. Ibn ʿĀmir al-Shāmī and Ḥafṣ
ِ
(agree in) ‫ َوب ِ ّمؼي‬and ‫ َب ْح ِصي‬.
386
COMMENTARY:
From here, the author starts mentioning those who agree (‫ َ)وافَ َؼق‬with Nāfiʿ, Abū Jaʿfar
and Abū ʿAmr al-Baṣrī in reading the yāʾāt of this category with a fatḥah. They are 15
in total:
1) ‫للا‬ِ ‫ َو ُح ْ ِهزؼي ا َل‬of Sūrah Yūsuf : 86 (‫ – ) ُح ْ ِهزؼي‬Ibn ʿĀmir al-Shāmī (‫ ) َن َـل‬reads it
ِ
with a fatḥah.
2) ‫ َو َما ث َْو ِفـَ ِلؼي اَل َِب ِلل‬of Sūrah Hūd : 88 (‫ – َ)وث َْو ِفِ ِلؼي‬Ibn ʿĀmir al-Shāmī (‫) َن َـل‬
ِ
reads it with a fatḥah.
3) ‫ ً َ ِس َي ام َ َْ َم‬of Sūrat al-Māʾidah: 28 (‫ – )ًَـ ِسي‬Ḥafṣ (‫ )ؿُ ًل‬reads it with a fatḥah.
ِ
4) ‫ َوب ِ ّمؼي امؼَِـ ِْ ِؼن‬of Sūrat al-Māʾidah: 116 (‫ – )ب ِ ّمؼي‬Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬and Ḥafṣ
ِ
(‫ )ؿَ َل‬read it with a fatḥah.
5) ‫ َب ْح ِصي اَل‬of Sūrah Yūnus : 72 (‫ – َ)و َب ْحؼ ِصي‬Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬and Ḥafṣ
ِ
(‫ )ؿَ َل‬read it with a fatḥah.
6) ‫ َب ْح ِصي اَل‬of Sūrah Hūd : 29 (‫ – َ)و َب ْحؼ ِصي‬Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬and Ḥafṣ
ِ
(‫ )ؿَ َل‬read it with a fatḥah.
7) ‫ َب ْح ِصي اَل‬of Sūrah Hūd : 51 (‫ – َ)و َب ْحؼ ِصي‬Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬and Ḥafṣ
ِ
(‫ )ؿَ َل‬read it with a fatḥah.
8) ‫ َب ْح ِصي اَل‬of Sūrat al-Shuʿarāʾ: 51 (‫ – َ)و َب ْحؼ ِصي‬Ibn ʿĀmir al-Shāmī (‫ ) َن ْـم‬and Ḥafṣ
ِ
(‫ )ؿَ َل‬read it with a fatḥah.
9) ‫ َب ْح ِصي اَل‬of Sūrat al-Shuʿarāʾ: 109 (‫ – َ)و َب ْحؼ ِصي‬Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬and Ḥafṣ
ِ
(‫ )ؿَ َل‬read it with a fatḥah.
10) ‫ َب ْح ِصي اَل‬of Sūrat al-Shuʿarāʾ: 127 (‫ – َ)و َب ْحؼ ِصي‬Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬and Ḥafṣ
ِ
(‫ )ؿَ َل‬read it with a fatḥah.
11) ‫ َب ْح ِصي اَل‬of Sūrat al-Shuʿarāʾ: 145 (‫ – َ)و َب ْحؼ ِصي‬Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬and Ḥafṣ
ِ
(‫ )ؿَ َل‬read it with a fatḥah.
12) ‫ َب ْح ِصي اَل‬of Sūrat al-Shuʿarāʾ: 164 (‫ – َ)و َب ْحؼ ِصي‬Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬and Ḥafṣ
ِ
(‫ )ؿَ َل‬read it with a fatḥah.

387
 13) ‫ َب ْح ِصي اَل‬of Sūrah Sabaʾ: 47 (‫ – َ)و َب ْحؼ ِصي‬Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬and Ḥafṣ (‫)ؿَ َل‬
ِ
read it with a fatḥah.
The remaining two are mentioned in the next line.

TEXT:
‫ىي ىٍ ى ى‬ ‫ي ٍ ه ى‬ ‫ى‬ ٍ ْ ‫ يد ن٘ػة‬٢‫ آثىةاػ‬٢‫ يد ىَعاػ‬387
‫ػة‬ٜ‫ ككػٔ أشٓػ‬،١‫ ىر ِّبػػ‬١‫ػة خٖػً إًٕػ‬ٜ‫ ىك ىبػ‬،‫ػػس‬ ً ً ً
TRANSLATION:
Ibn Kathīr al-Makkī and Ibn ʿĀmir al-Shāmī (agree in reading) ‫ ُذ َؾـبٓئِؼي‬and ‫( َءاتَـب ٓ ِءي‬with
a fatḥah). Qālūn with another option (reads ‫( ا َل َزتِّؼي )ان‬with a fatḥah). And all (the
ِ ِ
Qurrāʾ) make iskān…

COMMENTARY:
14) ‫ ُذ َؾـبٓئِؼي اَل‬of Sūrah Nūḥ : 6 (‫ – ) ُذؿَائِؼي‬Ibn Kathīr al-Makkī (‫ ) ُذ ًمــا‬and Ibn
ِ
ʿĀmir al-Shāmī (‫ ) ِن ْــس‬read it with a fatḥah.
15) ‫ َءاتَـب ٓ ِءي اتْ َؼصا ُِ َح‬of Sūrah Yūsuf : 38 (‫ – )ب ٓ ََبئِؼي‬Ibn Kathīr al-Makkī (‫ ) ُذ ًمــا‬and Ibn
ِ
ʿĀmir al-Shāmī (‫ ) ِن ْــس‬read it with a fatḥah.

Qālūn reads with a fatḥah, along with an option of iskān (‫ َ)وت َـٌَـا ُذوْ ٌف‬in ‫ ا َل َزتِّؼي ان‬of
ِ ِ
Sūrah Fuṣṣilat: 50 (‫)امَؼى َزتِّؼؼى‬.
ِ
The reading of a fatḥah for Qālūn was previously discussed in line 385 when Ibn al-
ِ ‫‛و ََب ِكؼي امْد‬. The reason for mentioning it again here is to
Jazarī stated ‚‫ـاة امَؼؼى ز َـًٌـا ُحـ ِوؼي‬
ِ َ َ َ
highlight the option of iskān for him.

At the end of the line those places in which all the Qurrāʾ agree in reading with iskān
are mentioned (‫) َو ُنـ ٌّل َب ْس َكـٌَـا‬. This discussion continues into the next line.

388
TEXT:
‫ى ٍ ٍ ى ٍ ى ٍ ى ن ى َّ ٍ ى‬ ‫ى‬ ٍ‫ى‬ ‫ى‬ ٍ ‫ي‬
٢‫ػ‬ًٜ ‫ ًلػر ًف ٘ػػم ثػهػد ًردا أخردػ‬ٛ‫أ‬ ٢‫ػ‬ًٜ ‫ػ‬ٛ٠‫ دد ينػ‬٢‫ػ‬ًٜ ‫ػ‬ٛ٠‫ يىد ينػ‬٢‫ ذ ِّر َّيػ ًذػ‬388
TRANSLATION:
*And all (the Qurrāʾ) make iskān in] ‫ َر ُزو ِهؼي‬, ‫ًَسْ ُؾوهَـ ٌِؼي‬, ‫ثَسْ ُؾوهَـ ٌِؼي‬, ‫ َبه ِْؼؼ ْ ِهصؼي‬, along with (that
which is) after ‫ ِزذ ًْءا‬and ‫ َبد ْصثَـ ٌِؼي‬.

COMMENTARY:
The Qurrāʾ agree in reading with iskān in nine places:259
1) ‫ َر ُزو ِهؼي ا ِه ّؼي‬of Sūrat al-Aḥqāf: 15 (‫) ُر ّ ِزًـ ِذؼي‬.
ِ
2) َِ َْ َ‫ ًَسْ ُؾوهَـ ٌِؼي ام‬of Sūrah Yūsuf : 33 (‫)ًَسْ ؾُؼوهَـ ٌِؼي‬.
ِ
3) َِ َْ َ‫ ثَسْ ُؾوهَـ ٌِؼي ام‬of Sūrah Ghāfir: 43 (‫)ثَسْ ؾُؼوهَـ ٌِؼي‬.
ِ
4) ‫ ثَسْ ُؾوهَـ ٌِؼي ا َل‬of Sūrah Ghāfir: 41 (‫)ثَسْ ؾُؼوهَـ ٌِؼي‬.
ِ
5) ‫ َبه ِْؼؼ ْ ِهصؼي ا َل‬of Sūrat al-Aʿrāf: 14 (‫) َبه ِْؼ ْؼص ِن‬.
ِ
6) ‫ فَبَه ِْؼؼ ْ ِهصؼي ا َل‬of Sūrat al-Ḥijr: 36 (‫) َبه ِْؼ ْؼص ِن‬.
ِ
7) ‫ فَبَه ِْؼؼ ْ ِهصؼي ا َل‬of Sūrah Ṣād: 79 (‫) َبه ِْؼ ْؼص ِن‬.
ِ
8) ‫ ِزذ ًْءا ً ُ َؼع ِّسكُـ ٌِؼي ا ِه ّؼي‬of Sūrat al-Qaṣaṣ: 34 (‫) َمــ ْؽ تَـ ْــسَ ِزذًا‬.
ِ
9) ‫ م َ ْو ََل َبد ْصثَـ ٌِؼي ا َل‬of Sūrat al-Munāfiqūn: 10 (‫) َبد ْصثَـ ٌِؼي‬.
ِ

TEXT:
ٍ
‫ةْليػًٍٖ زى ى‬
ٍٚ‫ػ‬ٙ‫ػ‬ ‫ي‬ ِّ ‫ى ن ى ى‬ ‫ةذذى ى‬ ٍ ‫ ى ٍ ى ى ِّ ٍ ى ٍ ى ٍ ه ى‬389
ً ‫كؼ ًث‬
ً ‫ أ‬١‫ػػ‬ٛ‫ كأ‬،‫٘ػدا‬ ٍٚ ‫ػع‬ ٌ ‫ػز نظػر‬ً ٟٙ‫د ؽػٗ ال‬ٜ‫ك ًن‬
TRANSLATION:
The (yāʾ) by the hamzah with a ḍammah is 10. So certainly read (all 10 places) with a
fatḥah for Nāfiʿ and Abū Jaʿfar. (In ‫ َب ِه ّؼي ب ِوف )امْـ َك ِْ َل‬, Abū Jaʿfar (reads with a fatḥah) with
another option.

259
These nine places are not included within the 52 yā’āt al-iḍāfahs counted in this category. They are merely
mentioned for clarification.
389
COMMENTARY:
In this line, the third category is discussed: that yāʾ followed by hamzat al-qaṭʿ which
is maḍmūmah (‫ ) َو ِؾ ْيسَ ضَ ّ ِـم امَِْ ْمؼ ِز‬There are 10 places in which the Qurrāʾ have differences
(‫)ؾ َْض ٌؼص‬. Ibn al-Jazarī does not mention these 10 places here, but does so in his
Nashr.260
Nāfiʿ and Abū Jaʿfar (‫ ) َمـسًّ ا‬will read these 10 places with a fatḥah (‫)فَافْذَؼ َح ْن‬.
From these 10 places, Abū Jaʿfar has an option of reading with a fatḥah and with
iskān (‫ ِ)َبمْرُـوْ ِف زَـ َم ْؼن‬in ‫ َب ِه ّؼي ب ِوف امْـ َك ِْ َل‬of Sūrah Yūsuf : 59 (‫وف‬
ِ ‫)و َب ِه ّؼؼى ب‬.
َ

TEXT:
ٍ ‫ى ٍ ى ٍي ٍ ىٍى ٍ ى ى ى‬ ٍ ‫ى ى‬ ٍ ‫ى‬ ‫ٍ ي ِّ ي‬
‫د لـً إهػر ًؼ أربػػم نػظػرت‬ٜ‫ك ًن‬ ‫خ‬ٜ‫ػدم ىشٓػ‬ ً ٟ‫ ثًهػ‬٢‫ًػ‬ٛ٠‫ لًٖػٓػٔ آد‬390
TRANSLATION:
All the Qurrāʾ (read with) iskān (in ‫ َءاثُوِهؼي )بفْؼ ِص ْػ‬and (‫وف‬
ِ ‫ ِت َـ ِْ ِسي )ب‬. (The yāʾāt) by the lām
al-taʿrīf are 14.

COMMENTARY:
All the Qurrāʾ (‫ ) ِنوْـ ُكـ ِ ّل‬will read ‫ َءاثُوِهؼي بفْؼ ِص ْػ‬of Sūrat al-Kahf: 96 (‫ )بٓثُوِهؼي‬and ‫وف‬
ِ ‫ ِت َـِْ ِسي ب‬of
Sūrat al-Baqarah: 40 (‫ ) ِت َـؼِْـ ِسي‬with iskān (‫)س َكـيَ ْت‬. َ

Thereafter, the fourth category of yāʾ al-iḍāfah is discussed: that yāʾ followed by
hamzat al-waṣl which is a lām al-taʿrīf (‫) َو ِؾ ْيس ََل ِم امْ ُـ ْؼص ِف‬. They are 14 (‫) َب ْزتَــ ْؽ َؾـضَ َؼص ْث‬.

260
These 10 places are: ‫ َوا ِه ّؼي ب ِؾ َُشَُا‬of Sūrah Āl ʿImrān: 36, ُ‫ ا ِه ّؼي ب ِزًس‬of Sūrat al-Māʾidah: 29, َُ ُ ‫ فَا ِه ّؼي بؿَ ِّشت‬of Sūrat al-
ِ ِ ِ
Māʾidah: 115, ‫ ا ِه ّؼي ب ِم ْص ُث‬of Sūrat al-Anʿām: 14, ‫ُة‬ُ ‫ ؿَ َشاتِؼي ب ِظ‬of Sūrat al-Aʿrāf: 156, ُ‫ ا ِه ّؼي ب ْصِِس‬of Sūrah Hūd : 54, ‫َب ِه ّؼي‬
ِ ِ
‫ ب ِوف‬of Sūrah Yūsuf : 59, ‫ ا ِه ّؼي بمْـ ِلؼي‬of Sūrat al-Naml: 29, ُ‫ ا ِه ّؼي ب ِزًس‬of Sūrat al-Qaṣaṣ: 27, and ‫ ا ِه ّؼي ب ِم ْص ُث‬of Sūrat al-
ِ ِ ِ
Zumar: 11. See al-Nashr: 2/169.
390
TEXT:
‫ى ٍ ىٍى ى‬ ‫ى‬ ‫ى ى ى‬ َّ ‫ ىم‬،٢‫ػر ىـ ىر ِّبػ‬
َّ ‫ ىظ‬،‫الم‬َّ
٢‫ػ‬ًٜ ‫ٖٓػ‬ٞ‫ ٘ػػم أ‬،٢‫ًػ‬ٛ‫ آدػة‬،‫اف‬ ً
‫ى‬
‫ػػر‬ ‫خ‬ ‫ل‬ ‫أ‬ ٢‫ػ‬ ٜ
ً ‫ػ‬ ‫ص‬ ً ٢‫ ىر ِّبػ‬391
‫ى‬ ‫ى‬ ‫ي ٍ يي ن‬ ‫ى‬ ٍ ‫ي‬ ‫ى‬ ‫ى‬ ‫ى‬ ٍ‫ى‬ ‫ى‬ ‫ ى ى ى‬392
‫ ْػجػػة‬١‫ ًٕ ًهجػة ًدم طػٓػرق ًرؽػ‬،‫ٌػز‬ ‫ شػجػة‬،‫ػجػيػة‬ ً ٛ‫ ًنػجػة ًد ال‬،٢‫ًػ‬ٛ‫أراد‬
TRANSLATION:
Ḥamzah (reads) ‫زتِّؼي ِاذلي‬,َ ‫ َحص َم َزتِّؼي‬, the second two places where ‫ َمس ٌِؼي‬comes, ‫َءاَتَ ِهؼي‬
َ َ‫)امْـ ِكـخ‬, along with ‫ َب ُْوَـ َكـ ٌِؼي‬, ‫ َب َزا َذ ِهؼي‬, ‫ ِؾ َحا ِذي‬of (Sūrat) al-Anbiyāʾ and of (Sūrah) Sabaʾ
(‫اة‬
(with a sukūn). (In ‫)اذل ٍَن‬ ِ ‫ ِمـ ِــ َحا ِذي‬, Rawḥ, Ḥamzah, al-Kisāʾī and Ibn ʿĀmir al-Shāmī
(read with a sukūn).

COMMENTARY:
Ḥamzah (‫ )فُ ْؼز‬reads the following places with iskān (‫)س َكـيَ ْت‬: َ
1) ‫َت‬ ُ ‫ َزتِّؼي ِاذلي ًُؼ ْحِِؼي َوًُ ِم‬of Sūrat al-Baqarah: 258 (‫) َزتِّؼي امـ ِشي‬.
2) ‫ َحص َم َزتِّؼي امْ َف َوا ِح َش‬of Sūrat al-Aʿrāf: 33 (‫) َحؼص َم َزتِّؼي‬.
ُّ ُّ ‫ َمس ٌِؼي‬of Sūrat al-Anbiyāʾ: 83 (‫) َمسـ ٌِؼي َاَلد ََؼص ِان‬.
3) ‫امَض‬
4) ‫ َمس ٌِؼي امض َْ َع ُان‬of Sūrah Ṣād: 41 (‫) َمسـ ٌِؼي َاَلد ََؼص ِان‬.
The clause ‚‫ ‛ َب ََلد ََؼص ِان‬restricts ‫ َمسـ ٌِؼي‬to the second or last two places and excludes ‫َمس ٌِؼي‬
ُّ of Sūrat al-Aʿrāf: 188 and ‫ َمس ٌِؼي امْـ ِكـ َد ُؼص‬of Sūrat al-Ḥijr: 54 before it.
‫امسو ِء‬
5) ‫اة‬ َ ‫ َءاَتَ ِهؼي امْـ ِكـ َخ‬of Sūrah Maryam : 30 (‫)بٓثَـا ِهؼي‬.
ُ ‫ َب ُْوَـ َكـ ٌِؼي‬of Sūrat al-Mulk: 28 (‫) َمــ ْؽ َبُْوَ َكـ ٌِؼي‬.
6) ‫للا‬
7) ‫للا‬ ُ ‫ َب َزا َذ ِهؼي‬of Sūrat al-Zumar: 38 (‫) َب َزا َذ ِهؼي‬.
8) ‫ون‬ َ ‫ ِؾ َحا ِذي امعا ِم ُح‬of Sūrat al-Anbiyāʾ: 105 (‫) ِؾـ َدـا ِذ ا َِلهْـدِـَِـا‬.
9) ‫ ِؾ َحا ِذي امض ُك ُوز‬of Sūrah Sabaʾ: 13 (‫)سـدَـا‬. َ
The remaining Qurrāʾ will read these nine places with a fatḥah.

10) ‫ ُك ْل ِم ّـ ِــ َحا ِذي ِاذل ٍَن َءا َمٌُوا‬of Sūrah Ibrāhīm : 31 (‫ – ) ِمـ َدـا ِذي‬Rawḥ (ٍُ ‫)صـ ْك ُؼص‬,
ُ
Ḥamzah, al-Kisāʾī (‫ ِ)زضً ؼى‬and Ibn ʿĀmir al-Shāmī (‫ ) َنـدَـا‬will read it with iskān.
The remaining Qurrāʾ will read this with a fatḥah.

391
TEXT:
‫ى‬ ‫ى ٍه ى ى ى ىٍ ى‬ ‫ى‬ ٍ ‫ى ن ى ى ى‬
‫ى‬ َّ
‫ ْصػة‬٢‫ ًٌػػ‬ٚ‫ػ‬ٜٓ ً ‫ أش‬٢‫ كآيةدًػ‬،‫ز‬٠‫ٌػ‬ ‫ػدم ىنس‬ ً ٟ‫ خ‬،‫ ىك ًف انلِّدا ًَحػة طٍة‬393
TRANSLATION:
Abū ʿAmr al-Baṣrī, Yaʿqūb, Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (read ‫ ) ِؾـ َحا ِذي‬in a
proclamation (with iskān). Ḥafṣ and Ḥamzah (read ‫( َؾِْ ِسي )امؼا ِم ِم َْي‬with iskān).
ِ ‫ َء َاي ِثؼي‬for Ḥamzah and Ibn ʿĀmir al-Shāmī.
Certainly read with iskān (‫)اذل ٍَن‬

COMMENTARY:
By ‚‫‛ َو ِف ام ِيّسَ ا‬, Ibn al-Jazarī refers to ‫ ِؾـ َحا ِذي‬which comes after a proclamation i.e. which
comes after ‫ًَـا‬:
11) ‫ ًـ ِـ َحا ِذي ِاذل ٍَن َءا َمٌُوا‬of Sūrat al-ʿAnkabūt: 56 (‫ – ) َو ِف ام ِيّسَ ا‬Abū ʿAmr al-Baṣrī, Yaʿqūb
ِ Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (‫ )صَ َفا‬will read it with iskān.
(‫)حًـا‬,
12) ‫ِسفُوا‬ َ ْ ‫ ًـ ِـ َحا ِذي ِاذل ٍَن َب‬of Sūrat al-Zumar: 53 (‫ – ) َو ِف ام ِيّسَ ا‬Abū ʿAmr al-Baṣrī, Yaʿqūb
(‫)حًـا‬,ِ Ḥamzah, al-Kisāʾī and Khalaf al-ʿĀshir (‫ )صَ َفا‬will read it with iskān.

The remaining Qurrāʾ will read these two places with a fatḥah.
13) ‫ َؾِْ ِسي امؼا ِم ِم َْي‬of Sūrat al-Baqarah: 124 (‫ – ) َؾِْـ ِسي‬Ḥafṣ (‫ ) َؾ َط‬and Ḥamzah (‫)فَ ْؼو ٌس‬
read it with iskān.
The remaining Qurrāʾ will read it with a fatḥah.
14) ‫ َء َاي ِثؼي ِاذل ٍَن‬of Sūrat al-Aʿrāf: 146 (‫ – َ)وب ٓ َي ِثؼي‬Ḥamzah (‫ ) ِفؼؼي‬and Ibn ʿĀmir al-
261
Shāmī (‫ ) َن َسـا‬read it with iskān (‫)اس ِكٌَؼن‬.
ْ
The remaining Qurrāʾ will read it with a fatḥah.

TEXT:
‫ٍ ى‬ ٍ ‫م ى٘ ندا يظ‬٠ٍ ‫ ُى‬،‫ةذذى ٍط يظ نَل‬
ٍ ‫ى‬ ‫ى ٍ ى ى ٍ ٍى ٍ ى ٍ ه ى‬
٢‫ػ‬ًٜ ٞ ٗ‫ػ‬‫ػز ًط‬ ً ٌ ٢‫ػ‬ًٜ ‫ػم يلٍذىػ‬ ‫غ ًٔ شج‬٠‫ ًز ال‬ٙٞ ‫د‬ٜ‫ك ًن‬ 394
261
The son of Ibn al-Jazarī, Abū Bakr, writes in his commentary that the instruction ‚‫ ‛ َب ْس ِكٌَؼن‬is not required but
merely for added clarity. See Sharḥ Ṭayyibat al-Nashr: 154.
392
TRANSLATION:
(The yāʾāt) by the hamzat al-waṣl are seven. (Read) ‫ مَ َْذَـ ٌِؼي‬with a fatḥah for Abū ʿAmr
al-Baṣrī. Nāfiʿ, Abū Jaʿfar, Abū ʿAmr al-Baṣrī, Rawḥ and al-Bazzī (read) ‫ كَ ْو ِمي‬with a
fatḥah.

COMMENTARY:
The fifth category of yāʾ al-iḍāfah is discussed in this line: that yāʾ followed by hamzat
al-waṣl which is not lām al-taʿrīf ( ِ‫) َو ِؾ ْيسَ َ ُْه ِز امْ َو ْظل‬.262 They count seven (‫)س ْدـ ٌؽ‬.
َ
263

Abū ʿAmr al-Baṣrī (‫ ) َح ًل‬reads ‫ م َ َْذَـ ٌِؼي اثؼز َْش ُث‬of Sūrat al-Furqān: 27 with a fatḥah (‫)فَافْذَ ْح‬.

Nāfiʿ, Abū Jaʿfar (‫) َمسً ا‬, Abū ʿAmr al-Baṣrī (‫) ُح ْؼز‬, Rawḥ (‫ ِ)صـ ْم‬and al-Bazzī (‫ ) َُ ٌِؼي‬read ‫كَ ْو ِمي‬
‫ اثؼز َُشوا‬of Sūrat al-Furqān: 30 (‫ )كَ ْو ِمي‬with a fatḥah.

TEXT:
‫ن ي‬ ‫ه‬ ٍ ٍ ‫ةى‬ٙ‫ ىك ىب ٍهدم غ ًٍ ىش‬،‫ػر‬ٍ‫ى‬ ‫ِّ ى‬
‫ ىظةًٌػق ى٘ػدا د ى٘ػة‬٢‫ػرم ًنلىٍ ًصػ‬
ً ‫ًذ‬
ْ ً ً
‫ه‬ ‫ ظج‬٢‫ًإن أ ًخػ‬ 395
TRANSLATION:
Ibn Kathīr al-Makkī and Abū ʿAmr al-Baṣrī (read ‫)اظ َع َفـ ِْـ ُخ َم‬ ْ ‫ ا ِه ّؼي‬and (َِ ‫)اصسُ ْذ ِت‬
ْ ‫( َب ِِخ‬with
ِ
a fatḥah). Shuʿbah, Nāfiʿ, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī, Abū Jaʿfar and
ُ ْ ‫( ت َ ْـ ِسي‬with a fatḥah). Abū ʿAmr al-Baṣrī, Nāfiʿ, Abū Jaʿfar and
Yaʿqūb (read ُ‫)اَس َُ َب ْحَس‬
Ibn Kathīr al-Makkī read (‫ ِر ْن ِصي )ا ْر َُ َحا‬and(‫( ِميَ ْف ِِس )ا ْرُ َْة‬with a fatḥah).

262
This category does not have a general principle that may be applied consistently, like the general principle in
the first category is that Nāfiʿ, Ibn Kathīr al-Makkī, Abū Jaʿfar, and Abū ʿAmr al-Baṣrī will read with a fatḥah; the
general principle in the second category is that Nāfiʿ, Abū Jaʿfar and Abū ʿAmr al-Baṣrī will read with a fatḥah; and
the general principle in the third category is that Nāfiʿ and Abū Jaʿfar will read with a fatḥah.
263
This category will only total six in the Qirāʾah of Ibn ʿĀmir al-Shāmī and one of the options of Ibn Wardān (via
the Ṭayyibah) who read َِ ‫ َب ِِخ َب ْصسُ ْذ ِت‬with a hamzat al-qaṭʿ.
393
COMMENTARY:
Ibn Kathīr al-Makkī and Abū ʿAmr al-Baṣrī (‫ ) َح ْد ٌؼص‬read ‫ ا ِه ّؼي ْاظ َع َفـ ِْـ ُخ َم‬of Sūrat al-Aʿrāf:
ِ
144 (‫ )اهّؼِي‬and َِ ‫ َب ِِخ * ْاصسُ ْذ ِت‬of Sūrah Ṭāhā: 30-31 with a fatḥah.
ِ
Shuʿbah (‫)ظ ْف‬, ِ Nāfiʿ, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī, Abū Jaʿfar and Yaʿqūb
ُ ْ ‫ ِم ْن ت َ ْـ ِسي‬of Sūrat al-Ṣaff: 6 (‫ َ)وت َ ْـ ِسي‬with a fatḥah.
َ َ read ُ‫اَس َُ َب ْ َحس‬
(‫)َسا‬
Abū ʿAmr al-Baṣrī (‫غ‬ ٌ ‫) َحا ِفؼ‬, Nāfiʿ, Abū Jaʿfar (‫ ) َمـسً ا‬and Ibn Kathīr al-Makkī (‫ ) ُذ َمـا‬read
‫ ِر ْن ِصي * ا ْر َُ َحا‬of Sūrah Ṭāhā: 42-43 (‫ ) ِر ْنؼ ِصي‬and ‫ ِميَ ْف ِِس * ا ْرُ َْة‬of Sūrah Ṭāhā: 41-42 (‫) ِميَ ْف ِسؼي‬
with a fatḥah.

In this category – yāʾ followed by hamzat al-waṣl which is not lām al-taʿrīf – there is
no yāʾ in which there is consensus on it being read with a fatḥah or with iskān.264

TEXT:
ٍ ‫ ىكٕى‬،‫ػذ ين ٍد‬ ٍ ‫ى ن ي‬ ‫ى ي‬ ٍ ٍ ‫ى ى ى‬
ٍ ‫ػز ٌىػذى‬ٙ‫ػ‬ ‫ىى‬
‫ػط‬ ٕ ‫ح ٘ػدا‬٠‫ػ‬
‫ و‬ٛ ‫ل‬٠‫ػ‬ ‫ثىح ًت ًش‬ ‫ػط‬ ‫و‬ ٞ ‫َل‬ً ‫ث‬ ٚ‫ػيػ‬ً ‫ز‬‫َل‬ ‫ ز‬٢‫ ىك ًٌػ‬396
TRANSLATION:
In 30 (yāʾāt) there is no hamzah (after it). Nāfiʿ, Abū Jaʿfar, Hishām and Ḥafṣ (read)
‫ – تَـ ِْـ ِذؼي‬except the one in (Sūrah) Nūḥ  – (with a) fatḥah. And Hishām…

COMMENTARY:
The sixth category of yāʾ al-iḍāfah – that yāʾ which is not followed by a hamzah
(‫ – )ت َِل َُـ ْمؼ ٍز‬is discussed in this line. The Qurrāʾ differ regarding 30 places (‫ـِؼن‬
َ ‫) َو ِفؼي ز َ َل ِز‬
in this category.

264
Al-Nashr: 2/171. However, one notices that Abū ʿAmr al-Baṣrī reads all seven yāʾāt in this category with a
fatḥah.
394
[1-2] Nāfiʿ, Abū Jaʿfar (‫) َمـسً ا‬, Hishām (‫ )مُ ْـش‬and Ḥafṣ ( ْ‫ ) ُؾـس‬read ‫ـْي‬ َ ‫ تَـ ِْـ ِذؼي ِنوعائِـ ِف‬of Sūrat al-
Baqarah: 125 and Sūrat al-Ḥajj: 26 (‫ – )تَـ ِْـ ِذؼي‬excluding ‫ تَـ ِْـ ِذؼي ُم ْؤ ِمًٌا‬of Sūrah Nūḥ : 28
(ٍ‫ – ) ِس َؼوى هُؼوخ‬with a fatḥah (‫)فَـذَ ْؼح‬.
The remaining Qurrāʾ will read these two places with iskān.

The end of the line mentions Hishām. The discussion continues into the next line.

TEXT:
‫ىى‬ ‫ٍ ى‬ ٍ َّ ‫ٍ ى ى‬ ‫ى ٍ ي ٍن ى‬ ‫ه‬
‫ل دل‬٠‫ػ ى‬ٛ ‫ ًٔ يرد‬ٙ‫انل‬ ٢‫ ًٌػ‬٢‫ ًٕػ‬،‫إًذ لذ‬ ‫ت خٍٖة ىنَل‬ٞ ًٚ ‫ ًدي‬٢‫ ًٕػ‬،‫ة‬ٟ‫ف ثً ى‬٠ٍ ‫ىن‬ 397
TRANSLATION:
*Hishām+ and Ḥafṣ (read a fatḥah in ‫ )تَـ ِْـ ِذؼي‬of it (Sūrah Nūḥ ). Al-Bazzī with an
option, Ḥafṣ, Nāfiʿ and Hishām (read) ‫( َو ِِل ِذ ٍِن‬with a fatḥah). (In) ‫ َم ِاِل‬of (Sūrat) al-
Naml, Al-Kisāʾī, ʿĀṣim, Ibn Kathīr al-Makkī…

COMMENTARY:
[3] Hishām (‫ َ)وم َ ْؼح‬and Ḥafṣ (‫ ) َؾ ْو ٌن‬read ‫ تَـ ِْـ ِذؼي ُم ْؤ ِمًٌا‬of Sūrah Nūḥ : 28 (‫ )تِؼَِا‬with a
fatḥah. The pronoun in ‫ تِؼَِا‬refers to Sūrah Nūḥ  mentioned in the line before.
The remaining Qurrāʾ will read it with iskān.

[4] Al-Bazzī with an option (‫) َُ ْة ُذوْ ًفا‬, Ḥafṣ (‫)ؿَ َل‬, Nāfiʿ (‫ )ا ْر‬and Hishām (‫ َ)َل َر‬read ‫َو ِِل‬
ِ
‫ ِذ ٍِن‬of Sūrat al-Kāfirūn: 6, with a fatḥah.
The remaining Qurrāʾ will read it with iskān.

[5] Thereafter, َ‫ َم ِاِل ََل َب َزى امُِْسْ ُُس‬of Sūrat al-Naml: 20 ( ِ‫ ) ِمؼي ِفؼي امي ْمل‬is discussed. It
continues into the next line.

395
TEXT:
‫ٍي ه ى ٍي‬ ٍ ‫ى ى‬ ‫ٍ ٍي ي ٍ ى‬
ًٔ ِ‫ ىك ٍرش ٌةج‬ٝ‫ ى٘ه‬ٍٚ ً٘ ‫ ى٘ ًع‬ٍٚ ٘‫ ى‬،‫يند‬ ٢‫ ى٘ة ْػةف ًٕػ‬،‫ ى٘ ًع‬،‫ ىكاْليًٖ خذ نلىة‬398
TRANSLATION:
[(In) ‫ َم ِاِل‬of (Sūrat) al-Naml, Al-Kisāʾī, ʿĀṣim, Ibn Kathīr al-Makkī+ Ibn Wardān and
Hishām, both with an option, (read with a fatḥah). Ḥafṣ (reads) ‫ َم ِـي‬and ‫َو َما َك َن ِِل‬
(with a fatḥah). Transmit (a fatḥah) for Ḥafṣ and Warsh – via both al-Azraq and al-
Aṣbahānī – with him (in ‫و َم ْن َم ِـي ِم َن )امْ ُم ْؤ ِم ٌِ َْي‬.َ

COMMENTARY:
ُ ʿĀṣim (‫)ه َ َؼوى‬, Ibn Kathīr al-Makkī (‫ – ) َذ ََل‬all without an option – Ibn
Al-Kisāʾī (‫)ز ْذ‬,
Wardān (‫ ) ُذ ْش‬and Hishām, both with an option (‫ َ)وامْ ُزوْ ُف‬will read َ‫ َم ِاِل ََل َب َزى امُِْسْ ُُس‬of
Sūrat al-Naml with a fatḥah.
The remaining Qurrā – including Ibn Wardān and Hishām in their second option –
will read it with iskān.

[6-13] Ḥafṣ ( ْ‫ )ؿُس‬reads ‫ ) َم ِـي( َم ِـي‬with a fatḥah in eight places:

1. ‫ َم ِـي تَـ ٌِؼي ا ِْسبٓئَِ َل‬of Sūrat al-Aʿrāf: 105.
ِ
2. ‫ َم ِـي ؿَسُ ًّوا‬of Sūrat al-Tawbah: 83.
3. ‫ َم ِـي َظ ْد ًؼصا‬of Sūrat al-Kahf: 67.
4. ‫ َم ِـي َظ ْد ًؼصا‬of Sūrat al-Kahf: 72.
5. ‫ َم ِـي َظ ْد ًؼصا‬of Sūrat al-Kahf: 75.
6. ‫ َم ْن َم ِـي َو ِر ْن ُص‬of Sūrat al-Anbiyāʾ: 24.
7. ‫ ان َم ِـي َزتِّؼي‬of Sūrat al-Shuʿarāʾ: 62.
ِ
8. ‫ َم ِـي ِزذ ًْءا‬of Sūrat al-Qaṣaṣ: 34.
The remaining Qurrāʾ will read them with iskān.

396
 َ ‫ ) َما َن‬of Sūrah Ibrāhīm : 22 and ‫َما‬
[14-15] Ḥafṣ ( ْ‫ )ؿُس‬also reads ‫ـان ِمؼي( َو َما َك َن ِِل ؿَوَ َْ ُمك‬
‫ َك َن ِِل ِم ْن ِؿ ْ ٍمل‬of Sūrah Ṣād: 69 with a fatḥah. The clause ‚‫ـان ِمؼي‬ َ ‫ ‛ َما َن‬will refer to both
these places.
The remaining Qurrāʾ will read these two places with iskān.

[16] Ḥafṣ ( ْ‫)ؿُس‬, along with Warsh – via both al-Azraq and al-Aṣbahānī – (‫) َم ْـ َُ َو ْز ٌص‬,
read ‫ َو َم ْن َم ِـي ِم َن امْ ُم ْؤ ِم ٌِ َْي‬of Sūrat al-Shuʿarāʾ: 118 (‫ ) َم ْن َم ِـي ِم ْن‬with a fatḥah. The added
‚‫ ‛ ِم ْن‬in ‚‫ ‛ َم ْن َم ِـي ِم ْن‬will exclude ‫ َم ْن َم ِـي َو ِر ْن ُص‬of Sūrat al-Anbiyāʾ, that was previously
mentioned specifically for Ḥafṣ.
The remaining Qurrāʾ will read them with iskān.

TEXT:
‫ى ى‬ ٍ ٘ ٢‫َش ىَكاػ‬
‫ػة‬ٛ‫ د َّك‬١‫ ىك ىرااًػػ‬ٚ‫ػ‬
‫ي ٍ ي‬
ً ً ‫ ى‬،‫نػد‬
‫ى‬
‫ة‬ٜ‫ػة ىصػ‬ٟ‫ي‬ َّ ‫ ينػ نَل ىن‬٢‫ػ‬ٟ‫ىك ٍص‬
‫ ذ ى‬٢‫ ىكٕػ‬،ٗ‫ػ‬ 399
ً ً ً
TRANSLATION:
Ḥafṣ, Nāfiʿ, Abū Jaʿfar and Ibn ʿĀmir al-Shāmī (read) ‫( َو ْحؼِِيي‬with a fatḥah). Warsh via
al-Azraq and Ḥafṣ (read ‫( َو ِِل ِفِؼَِا ) َمئَ ِاز ُة بد َْصى‬with a fatḥah). Ibn Kathīr al-Makkī
َ ُ and ‫( ِم ْن َو َزب ٓ ِءي‬with a fatḥah).
(reads) ‫ش َكٓئِؼي‬

COMMENTARY:
[17-18] Ḥafṣ (‫) ُؾ ًـل‬, Nāfiʿ, Abū Jaʿfar and Ibn ʿĀmir al-Shāmī (‫ ) َؾـم‬read ‫ َو ْحؼِِيي ِِلل‬of
Sūrah Āl ʿImrān: 20 and ‫ َو ْحؼِِيي ِن َِّلي‬of Sūrat al-Anʿām: 79 with a fatḥah. Both these
places are intended by ‚‫‛و ْ َِجؼي‬.
َ
The remaining Qurrāʾ will read these two places with iskān.

[19] Warsh via al-Azraq (‫ ) َحـيَا‬and Ḥafṣ ( ْ‫ ) ُؾـس‬read ‫ َو ِ َِل ِفِؼَِا َمئَ ِاز ُة بد َْصى‬of Sūrah Ṭāhā: 18
(‫ ) َو ِمؼي ِفهيَـا‬with a fatḥah.

397
The remaining Qurrāʾ – including Warsh via al-Aṣbahānī – will read it with iskān.

[20-21] Ibn Kathīr al-Makkī (‫ ) َذوهَـا‬reads ‫ش َكٓئِؼي كَامُوا‬ َ ُ ‫ َبٍْ َن‬of Sūrah Fuṣṣilat: 47 (‫)ش َكئِؼي‬
َ ُ and
‫ ِم ْن َو َزب ٓ ِءي َو َكه َْت‬of Sūrah Maryam : 5 (‫ ) ِم ْؼن َو َزا ِئؼؼى‬with a fatḥah.
The remaining Qurrāʾ will read it with iskān.
TEXT:
‫ى َّ ى‬
‫ػة‬ٜ‫ػيػ‬ ‫ػً ن‬
ٍ ‫ىٍ ى ه ى ى ي‬
ٖ‫ػ‬‫ِب‬ ‫ذ‬ ‫ل‬ ٝ‫ػ‬ ‫ػض‬ ‫ه‬‫ج‬ ٢‫ػ‬ ٕ
ً ‫ػة‬
‫ٍ ىى‬
ٜ ‫ث‬ ‫ذ‬ ‫إ‬ ١‫ػ‬ ً ‫د‬‫ة‬ٙ‫ ىم ى‬،ٗ‫ػ‬ٍ ْ‫اط ى‬ً ‫ أى ٍر ًض ى‬400
‫ِص‬
‫و‬ ً ً ً
TRANSLATION:
Ibn ʿĀmir al-Shāmī (reads ‫ َب ْز ِِض َ)و ِاس َـ ٌة‬and (‫ِصا ِظي ) ُم ْس خَ ِلـِـ ًمـا‬ َ ِ (with a fatḥah). Nāfiʿ and
Abū Jaʿfar (read) ‫( َو َم َم ِاِت ِلل‬with a fatḥah). Hishām, with an option, and Ḥafṣ (without
an option, read) ‫( َو ِِل ه َ ْـ َج ٌة‬with a fatḥah).

COMMENTARY:
[22-23] Ibn ʿĀmir al-Shāmī (‫ ) َنـ ْم‬reads ‫ َب ْز ِِض َو ِاس َـ ٌة‬of Sūrat al-ʿAnkabūt: 56 (‫ ) َب ْز ِِض‬and
‫ِصا ِظي ُم ْس َخ ِلـِـ ًمـا‬
َ ِ ‫ َو َبن ُ َشا‬of Sūrat al-Anʿām: 153 (‫)ِصا ِظي‬
َ ِ with a fatḥah.
The remaining Qurrāʾ will read these two places with iskān.

[24] Nāfiʿ (‫ )ا ْر‬and Abū Jaʿfar (‫ )ز ٌََـا‬read ‫ َو َم َم ِاِت ِلل‬of Sūrat al-Anʿām: 162 with a fatḥah.
ِ
The remaining Qurrāʾ will read it with iskān.

[25] Hishām with an option (‫ َ)َل َر ِ ُخبـوْ ٍـف‬and Ḥafṣ without an option (‫ ) َؾـِـٌَـا‬read ‫َو ِِل ه َ ْـ َج ٌة‬
‫ َوا ِحسَ ٌت‬of Sūrah Ṣād: 23 (ٌَ ‫ ) ِمؼي ه َ ْـؼ َجـ‬with a fatḥah.
The remaining Qurrāʾ will read it with iskān.

TEXT:
ٍ ‫ى ى ى ٍ ه ي‬ ‫ي‬ ٍ‫ي‬ ٍ ٍ
‫ػً ىغ ًٖػيىػة‬
‫ث ًِبػٖ و‬٠‫ًنػجػة ًد ل ىػ‬ ‫ يىػة‬،‫ا ًل ىك ٍرش‬٠‫يػ‬ًٜ٘ ‫ دؤ‬٢‫ا ثًػ‬٠‫ي‬ًٜ٘ ‫ىكيليؤ‬ 401
398
TRANSLATION:
Warsh via both al-Azraq and al-Aṣbahānī (reads ‫ َومْ َُ ْؤ ِمٌُوا تِؼي )مَ َـوُِم‬and(‫ون‬
ِ ُ‫ث ُْؤ ِمٌُوا ِِل )فَاؾْـذَؼ ِزم‬
(with a fatḥah). (In ‫ًـ ِـ َحا ِذ ََل )د َْو ٌف‬, Ruways, with an option, and Shuʿbah (without an
option, read with a fatḥah).

COMMENTARY:
[26-27] Warsh via both al-Azraq and al-Aṣbahānī (‫ َ)و ْز ُص‬reads ‫ َومْ َُ ْؤ ِمٌُوا تِؼي م َ َـوُِم‬of Sūrat
al-Baqarah: 186 (‫ ) َومْ َُ ْؤ ِمٌُوا تِؼي‬and ‫ون‬
ِ ُ‫ َوا ْن م َ ْم ث ُْؤ ِمٌُوا ِِل فَاؾْـذَؼ ِزم‬of Sūrat al-Dukhān: 21 with a
ِ
fatḥah.
The remaining Qurrāʾ will read these two places with iskān.

[28] Thereafter, ‫ ًـ ِـ َحا ِذ ََل د َْو ٌف‬of Sūrat al-Zukhruf: 68 (‫ ) َي ِؾـدَـا ِذ ََل‬is discussed. Ruways,
with an option (‫)قَ ْؼو ٌج ِ ُخبـوْ ٍـف‬, and Shuʿbah, without an option, will read the yāʾ with a
fatḥah i.e. ‫ًـ ِـ َحا ِذ َي ََل د َْو ٌف‬.
This discussion continues into the next line.

TEXT:
‫ي ٍ ه ي ى‬ ‫ى َ ى ِّ ٍ ى‬ ‫ ى ٍ ى ٍ ي ى ٍ ي ٍ ي ى ى‬402
ًٔ ٖ‫ ل ىح خػٖػً كػ‬ٚ‫ػ‬ ٓ‫يػس شػ‬ ٢‫ ىك ًٕػ‬،‫ػر د ىَع طٍة‬ ‫ طٓ و‬ٚ‫كاْلذؼ خ‬
TRANSLATION:
Dropping (the yāʾ is related) for Ḥafṣ, Rawḥ, Ibn Kathīr al-Makkī, Ḥamzah, al-Kisāʾī
and Khalaf al-ʿĀshir (in ‫)ًـ ِـ َحا ِذ ََل د َْو ٌف‬. Apply iskān (in ‫ َو َما ِِل َ)َل َب ْؾ ُحسُ ِاذلي فَ َع َص ِّن‬of (Sūrah)
Yāsīn for Hishām, with an option, Yaʿqūb, (Ḥamzah and Khalaf al-ʿĀshir).

COMMENTARY:
Ḥafṣ (‫) َؾ ْن‬, Rawḥ (‫)ص ْكؼ ٍص‬,
ُ Ibn Kathīr al-Makkī (‫) ُذؿَا‬, Ḥamzah, al-Kisāʾī and Khalaf al-
ʿĀshir (‫ )صَ َفا‬will drop the yāʾ (‫ َ)وامْ َح ْش ُف‬i.e. ‫ًـ ِـ َحا ِذ ََل د َْو ٌف‬.

399
The remaining Qurrāʾ – Nāfiʿ, Abū ʿAmr al-Baṣrī, Ibn ʿĀmir al-Shāmī, Abū Jaʿfar and
Ruways in his second option – will read the yāʾ with iskān i.e. ‫ًـ ِـ َحا ِذ ْي ََل د َْو ٌف‬.

[29] Hishām with an option (‫)َل َخ دُـوْ ٌـف‬, َ Yaʿqūb ( ِ‫)ػـوَل‬,

ُ Ḥamzah and Khalaf al-ʿĀshir
(‫ )فَذًؼى‬read ‫ َو َما ِِل ََل َب ْؾ ُحسُ ِاذلي فَ َع َص ِّن‬of Sūrah Yāsīn: 22 (‫ )ً َ ٓـس‬with iskān (‫)سـ ِكّ ْؼن‬.
َ The code
for Ḥamzah and Khalaf al-ʿĀshir comes at the start of the next line.
The remaining Qurrāʾ with read it with a fatḥah.

TEXT:
ٍ ‫ يْػػٔ ٌىػذى‬ٚ‫ ىك ىب ٍه ىد ىشػةْػ‬،ً‫ػ‬ ‫ي ٍ ه‬ ‫ ىك ىُمٍيى ى‬،١‫ ىذذنػ‬403
‫ زىػجٍ ه‬ٝ‫ػةم ثػ‬
ٍ ‫ى‬ٜ‫ػخ ىصػ‬
‫ػط‬ ‫و‬ ً ٖ ‫خ‬ ‫ػط‬ ً ً
TRANSLATION:
[Ḥamzah and Khalaf al-ʿĀshir.] Qālūn, Abū Jaʿfar and Warsh via al-Azraq, with an
option, (read) ‫( َو َم ْح ََاي‬with iskān). All (the Qurrāʾ read yāʾ al-iḍāfah) after a sākin with
a fatḥah.

COMMENTARY:
[30] Qālūn (َِ ‫) ِتـ‬, Abū Jaʿfar (‫ـت‬
ٌ ‫ )ز َـ ْد‬and Warsh via al-Azraq with an option (‫) َحـٌَ ْؼح ُذوْ ٌـف‬
read ‫ َو َم ْح ََاي‬of Sūrat al-Anʿām: 162 with iskān. Warsh via al-Aṣbahānī will read like
Qālūn.
The remaining Qurrāʾ will read it with a fatḥah.

If the yāʾ al-iḍāfah comes after a sākin (‫ ) َوت َ ْـسَ َسـا ِن ٍؼن‬e.g. ‫واي َي‬,َ ‫و ُزؤْ َي َي‬,َ or the likes of ‫ا َِل‬,
ِ ِ
‫ؿَ َّل‬, ‫ِلي‬,َ َ then all the Qurrāʾ (‫ ) ُنــ ٌّل‬will read it with a fatḥah (‫)فَـذَ ْؼح‬.265

ِ ْ ‫ ِت ُم‬of Sūrah Ibrāhīm : 22; Ḥamzah will read the yāʾ with a kasrah i.e.
265
The only exception to this is ‫ص ِِخ‬
ِّ ِ ‫ص‬
‫ِخ‬ ِ ْ ‫ ِت ُم‬. See line 713 of the Ṭayyibah, al-Nashr: 2/298-299.
400
 Their practices Regarding the Additional Yāʾāt

Yāʾāt al-zawāʾid refer to those yāʾ’s which are not written in the muṣḥaf but are read
by the Qurrāʾ. Hence, they are called the yāʾāt al-zawāʾid (the additional yāʾ’s) because
they are added in recitation based on transmission, though they are not written.266
The difference that the Qurrāʾ have regarding them is whether to read them or not i.e.
make ithbāt or ḥadhf of them; either during waṣl and waqf, during waṣl only or
during waqf only.

The total number of yāʾāt al-zawāʾid is 123. They are divided into two categories, those
appearing in the middle of a verse (‫ ) َوسط اِلٓي‬and those that appear at the end of a
verse (‫) َز ْبش اِلٓي‬. Those which appear in the middle of verses total 37. The number of
yāʾ’s which appear at the end of verses are 86.

Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, Qālūn has ḥadhf of the yāʾ in ‫ ً َ ْو َم امخ َل ِق‬of Sūrah Ghāfir: 15 and ‫ً َ ْو َم‬
‫ امذـيَا ِذ‬of Sūrah Ghāfir: 32.267 Via the Ṭayyibah, he also has ithbāt during waṣl (and
ḥadhf during waqf) in these two places.

266
The difference between the yāʾāt al-zawāʾid and yāʾāt al-iḍāfah are five:
1) The yāʾāt al-zawāʾid comes in nouns e.g. ِ‫اِلاغ‬, ‫ امْ َج َوا ِز‬and in verbs e.g. ‫ً َ ْو َم ًَبْ ِث‬, ‫ََّس‬
ِ ْ ٌ ‫وام َْلِ ا َرا‬,َ but do not come
ِ
in particles. The yāʾāt al-iḍāfah will come in particles as well.
2) The yāʾāt al-zawāʾid are not written in the muṣḥaf while the yāʾāt al-iḍāfah are.
3) The differences that the qurrāʾ have regarding the yāʾāt al-zawāʾid are whether they should be read or
not, while the differences that they have regarding the yāʾāt al-iḍāfah are whether they should be read as
sākinah or as maftūḥah.
4) The yāʾāt al-zawāʾid are aṣliyyah or zāʾidah – as will be made clear later – while the yāʾāt al-iḍāfah are
always zāʾidah (not part of the root-letters).
5) The differences applied to the yāʾāt al-zawāʾid are during waṣl and waqf whereas in the yāʾāt al-iḍāfah it
is applied during waṣl only.
267
In line 435 of the Shāṭibiyyah, Imam al-Shāṭibī relates an option of ithbāt and ḥadhf for Qālūn. However, Ibn
al-Jazarī relates that ithbāt is not via any of the ṭuruq of the Shāṭibiyyah or the Taysīr. See al-Nashr: 2/190-191;
Ghayth al-Nafʿ: 510.
401
In this entire chapter, al-Aṣbahānī will agree with al-Azraq regarding all the yāʾāt.
However, he differs with al-Azraq in two places:
1) َ‫ ا ْن ث َ َؼص ِن َبَن‬of Sūrat al-Kahf: 39 (‫) َمـ ْؽ ث َ َؼؼص ِن‬.
ِ
2) ‫ون َبُْسَ ُنـم‬ ِ ‫ ًـلَ ْو ِم اثـ ِح ُـ‬of Sūrah Ghāfir: 38 (‫ؼون‬ِ ‫)اثـدِـ ُـ‬.
In these two places al-Aṣbahānī will agree with Qālūn, having ithbāt of the yāʾ during
waṣl only and not during waqf. Al-Azraq will have ḥadhf of the yāʾ in these two places
during waṣl and waqf.

Qunbul has differences in the following:

1) ‫ َوثَلَـح ْل ُذؿَب ٓ ِء‬of Sūrah Ibrāhīm : 40 – via the Shāṭibiyyah, he has ḥadhf of the
yāʾ during waṣl and waqf. Via the Ṭayyibah, he will also have ithbāt during
waṣl and waqf.
2) ‫ َم ْن ًَـذ ِؼق َوً َ ْؼع ِ َّْب‬of Sūrah Yūsuf : 90 – via the Shāṭibiyyah, he has ithbāt of
the yāʾ during waṣl and waqf. Via the Ṭayyibah, he will also have ḥadhf
during waṣl and waqf.
3) ‫ ه َ ْؼصثَـؽ ِ َوهَـوْ َـ ْة‬of Sūrah Yūsuf : 12268 – via the Shāṭibiyyah, he has ḥadhf of the
yāʾ during waṣl and waqf.269 Via the Ṭayyibah, he will also have ithbāt during
waṣl and waqf.
ُ ‫ فَ َما َءاَتَ ِن َے‬of Sūrat al-Naml: 36 – via the Shāṭibiyyah, he has ḥadhf of the yāʾ
4) ‫للا‬
during waqf. Via the Ṭayyibah, he will also have ithbāt during waqf. During
waṣl, ḥadhf is made via both the Shāṭibiyyah and the Ṭayyibah.

Via the Shāṭibiyyah, al-Sūsī has ḥadhf of the yāʾ during waṣl and waqf in * ‫ش ِؾ َحا ِذ‬ ْ ّ ِ َ‫فَخ‬
270
‫ون امْلَ ْو َل‬
َ ‫ ِاذل ٍَن ٌ َْس خَ ِم ُـ‬of Sūrat al-Zumar: 17-18. Via the Ṭayyibah, al-Sūsī additionally

268
Ibn Kathīr al-Makkī reads ‫ ٍَ ْصث َـ ْؽ‬with a nūn i.e. ِ ‫ه َ ْؼصثَـؽ‬.
269
In line 441 of the Shāṭibiyyah, Imam al-Shāṭibī relates an option of ithbāt and ḥadhf for Qunbul. However, Ibn
al-Jazarī relates that ithbāt is not via the ṭarīq of the Shāṭibiyyah or the Taysīr. See al-Nashr: 2/187; Ghayth al-Nafʿ:
319-320.
402
reads the yāʾ with a fatḥah during waṣl; and during waqf, he will also read the yāʾ as
sākinah.

Via the Shāṭibiyyah, Hishām has ithbāt of the yāʾ during waṣl and waqf in ‫ون فَ َل‬
ِ ُ‫زُـم ِنَس‬
of Sūrat al-Aʿrāf: 195.271 Via the Ṭayyibah, he will also have ḥadhf during waṣl and
waqf.

Via the Durrah, Ruways has ithbāt of the yāʾ of ‫ ًـ ِـ َحا ِذ‬during waṣl and waqf in ‫ًـ ِـ َحا ِذ‬
ِ ‫ فَاثـ ُل‬of Sūrat al-Zumar: 16. Via the Ṭayyibah, Ruways also has ḥadhf of the yāʾ
‫ون‬
during waṣl and waqf.

TEXT:
‫ي‬ ٍ
ٍ‫اْل ى ىةيل‬ ‫ة دىثٍجي ي‬ٙ‫ ى٘ػة يرش ى‬١‫ادكا ىنٖىػ‬
‫ى ي‬ َّ ‫ى ٍ ى‬
‫ ًكػٔ د ى٘ػػة‬٢‫ ًٕػ‬ٚ‫ػ‬
ً ٢‫ػ‬ٌ
ً ‫ػخ‬ ً ‫ز‬ ٢‫ػ‬‫اتل‬
ً ٢‫ػ‬ٞ‫ ك‬404
TRANSLATION:
These yāʾāt are added (in recitation) to the rasm. Hishām, Yaʿqūb and Ibn Kathīr al-
Makkī (read the yāʾ) in both conditions (waṣl and waqf).

COMMENTARY:
These yāʾāt (‫ َ)وُ َْؼي‬are added (‫ َ)سا ُذوا‬in recitation – based on transmission – to the rasm
(‫)ؿَوَؼى َمـا ُز ِ ََسا‬.

The author starts by mentioning the general practice of Hishām (‫) ِمؼي‬, Yaʿqūb (‫)ػـ ٌّل‬ ِ
and Ibn Kathīr al-Makkī (‫) ُذ َمــا‬: they will read the yāʾ (‫ـت‬
ُ ‫ )ثَثْ ُد‬during both waṣl and waqf
(‫) ِفؼي امْ َحام َ ِْ ِؼن‬.
270
In line 339 of the Shāṭibiyyah, Imam al-Shāṭibī relates reading the yāʾ as maftūḥah during waṣl and as sākin
during waqf for al-Sūsī. However, Ibn al-Jazarī relates that ḥadhf during waṣl and waqf is what should be restricted
to via the ṭarīq of theTaysīr, and therefore, the Shāṭibiyyah. See al-Nashr: 2/189-190.
271
In line 431-432 of the Shāṭibiyyah, Imam al-Shāṭibī relates an option of ithbāt and ḥadhf for Hishām. However,
Ibn al-Jazarī relates that ithbāt during waṣl and waqf is what should be restricted to via the ṭarīq of theTaysīr, and
therefore, the Shāṭibiyyah. See al-Nashr: 2/184-185; Ghayth al-Nafʿ: 259-260.
403
Thus, wherever their codes appear in this chapter, making ithbāt of the yāʾ during
waṣl and waqf is intended.

TEXT:
‫ى ن ى ى ي‬ ٍ ‫ى ٍ ن ى‬ ‫ي‬ ‫ي‬ ٍ ‫ن ىى‬ ٍ َّ ‫ ى ى َّ ى‬405
‫ ك ً٘ػةاػح‬،‫ػق ٘ػػدا‬
‫كغػَل ًرض ًظٍ و‬ ‫ كدػسػجػػخ‬،‫ػٔ ًٌػػدا‬ ً ٙ‫ػ‬ٜ‫كأكؿ إػ‬
TRANSLATION:
Ḥamzah (makes ithbāt of the yāʾ in) the first place of (Sūrat) al-Naml. Ḥamzah, al-
Kisāʾī, Abū ʿAmr al-Baṣrī, Nāfiʿ and Abū Jaʿfar have ithbāt (of the yāʾ) during waṣl
(only). And (the yāʾāt total) come as 100…

COMMENTARY:
Ḥamzah (‫ ) ِفــسً ا‬also reads the yāʾ of ٍ‫ َبثُ ِم ُّسوىَ ِن ِت َمال‬of Sūrat al-Naml: 36 ( ِ‫ َ)و َبو َل امـٌـ ْمـل‬during
waṣl and waqf.272
Since the first place in Sūrat al-Naml is specified ( ِ‫) َو َبو َل امـٌـ ْمـل‬, the second place is
ُ ‫فَ َما َءاَتَ ِنے‬.
excluded i.e. ‫للا‬

Thereafter, the general practice for Ḥamzah, al-Kisāʾī (‫)ز َض‬, ِ Abū ʿAmr al-Baṣrī (‫غ‬ٍ ‫) ِح ْفؼ‬,
Nāfiʿ and Abū Jaʿfar (‫) َمــسً ا‬: they will read the yāʾ during waṣl only, not during waqf.
Thus, wherever their codes appear in this chapter, making ithbāt of the yāʾ during
waṣl only is intended.

The remaining Qurrāʾ – Ibn Dhakwān, ʿĀṣim and Khalaf al-ʿĀshir – will have ḥadhf
i.e. they will not read the yāʾ during waṣl and waqf. Thus, wherever their codes appear
in this chapter, it refers to this general practice of theirs.273

272
ِّ ‫ َبثُ ِمس‬, as mentioned in line 149
Bear in mind that Ḥamzah and Yaʿqūb make idghām of the two nuns here i.e. ‫ُّون‬
of this poem.
273
Al-Nuwayrī mentions in his commentary that occasionally they differ from this practice of theirs. See Sharḥ
Ṭayyibat al-Nashr: 2/110.
404
At the end of the line, the total number of yāʾāt al-zawāʾid is mentioned. It continues
into the next verse.

TEXT:
ٍٚ‫ػديىػ‬ٍٟ ‫ار ىح‬٠‫ػ‬ ‫ى‬ ‫ى‬ ٍ َّ ‫ى‬ ٍ ‫ى‬ ٍ ‫ى‬ ِّ ‫ ٍ ى ى ٍ ي ى ى ى ٍ ي ى‬406
ً ً ‫اع اْل‬ ً ‫ ادل‬١‫ػرم ًإٕػ‬ ً ‫ يص‬ٚ‫ػ‬ٙ‫ تهٖػ‬،‫ًإظدل ك ًنػظػركف أدػخ‬
ٍ ‫ى ى‬ ‫ى‬ ‫ى‬ ‫ى‬ ‫ى‬ ٍ ‫ى َّ ٍ ى‬ ٍ ‫ػه‬‫ ىت َّذػج ى‬ٚ‫ػ‬ٍ ‫ىةدم يي ٍؤتيى‬ٜ‫ػ‬ٙ‫ال‬
‫ً ي‬ٟ‫ػ‬ ٍ ‫ ى‬407
‫ دػػرف‬٢‫ كًٌػ‬،‫ػة‬ٙ‫الشػرا ش‬ ً ً ٚ‫ػ‬ ‫د‬‫ر‬ ‫خ‬ ‫أ‬ ٚ‫ػ‬ ً ً ً ً ْ
TRANSLATION:
[And the yāʾāt total] come as 121. Nāfiʿ, Abū Jaʿfar, Ibn Kathīr al-Makkī, Abū ʿAmr al-
Baṣrī and Yaʿqūb (apply their afore-mentioned practices in) ‫ثُ َـ ِو ّ َم ِن‬, ‫ََّس‬ ِ ْ ٌ, ِ‫امَؼى امـساغ‬, ‫امْ َج َؼو ِاز‬,
ِ
‫ ًَؼِْ ِسٍَ ِن‬of (Sūrat) al-Kahf, ‫امـ ُمـٌَـا ِذ‬, ‫ً ُ ْؤ ِثـَِ ِؼن‬, ‫ ثَـذـ ِح َـ ِن‬and ‫ َبد ْصث َ ِؼن‬of (Sūrat) al-Isrāʾ. In ‫…ث َ َؼص ِن‬

COMMENTARY:
َ ‫ ) َو ِمائ َ ُة ا ْحسَ ى َو ِؾ ْـض ُؼص‬yāʾāt al-zawāʾid in which the Qurrāʾ have
There is a total of 121 (‫ون‬
ِ
differences.274

Nāfiʿ, Abū Jaʿfar, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī and Yaʿqūb (‫)َسـا‬ َ َ will apply
their aforementioned practices in the following:275
1) ‫ ثُ َـ ِو ّ َم ِن ِمما ؿُ ِو ّ ْم َت ُز ْصسً ا‬of Sūrat al-Kahf: 66 (‫)ثُ َـ ِو ّـ َم ْؼن‬.
2) ‫ََّس * ُ َْل‬ ِ ْ ٌ ‫ َوام َْلِ ا َرا‬of Sūrat al-Fajr: 4-5 (‫)ٌ َْسؼ ِص‬.
ِ
3) ‫ ُمِ ِْع ِـ َْي ا َل اِلا ِغ‬of Sūrat al-Qamar: 8 (‫)امَؼى امـسا ِغ‬.
ِ ِ
With the addition of ‚‫ ‛ ٕ َا َل‬other places like ‫ِة َذؾ َْو َت اِلا ِغ‬ ُ ِ‫ بح‬and ‫ ً َ ْو َم ًَسْ ُغ اِلا ِغ‬are excluded
and this particular place of Sūrat al-Qamar is specified.
4) ‫ امْ َج َو ِاز ِف امْ َح ْح ِص‬of Sūrat al-Shūrā: 32 (‫)امْ َج َؼو ِاز‬.

274
This is the general number given by Ibn al-Jazarī here and in the Nashr. However, if one counts them
individually as mentioned in the Nashr, they amount to 123. Refer to the notes of Sheikhah Maryam Mikhlāfī
prepared on the yāʾāt al-zawāʾid.
275
Nāfiʿ, Abū Jaʿfar and Abū ʿAmr al-Baṣrī will read the yāʾ during waṣl in these places while Ibn Kathīr al-Makkī
and Yaʿqūb will read it during waṣl and waqf.
405
‚‫ ‛امْ َج َؼو ِاز‬does not refer to ‫اث‬ ُ َ‫ امْ َج َو ِاز امْ ُمً ْ َض ئ‬of Sūrat al-Raḥmān: 24 nor ‫ امْ َج َو ِاز امْ ُكً ِس‬of Sūrat
al-Takwīr: 16, because it is not possible to add a yāʾ to these two during waṣl due to
the sākin after it.276
5) ‫ َب ْن ًَؼِْ ِسٍَ ِن َزتِّؼي‬of Sūrat al-Kahf: 24 (‫)ًَؼِْـ ِسً َ ْؼن َنؼِ ِْـف‬.
The restriction to Sūrat al-Kahf (‫ ) َنؼِ ِْـف‬will exlude ِ‫ َب ْن ًَؼِْ ِسًَـ ٌِؼي َس َوب ٓ َء امسخِِل‬of Sūrat al-
Qaṣaṣ; here it is written with a yāʾ.
6) ‫ ً َ ْو َم ًُـيَا ِذ امْ ُميَا ِذ‬of Sūrah Qāf: 41 (‫)امـ ُمـٌَـا ِذ‬.
7) ‫ ً ُ ْؤ ِثـَِ ِؼن َد ِْ ًؼصا ِم ْن حِ ٌـ ِخ َم‬of Sūrat al-Kahf: 40 (‫)ً ُ ْؤ ِثَِ ْؼن‬.
8) ‫ َبَل ثَـذـ ِح َـ ِن َبفَ َـ َعُ َْت‬of Sūrah Ṭāhā: 93 (‫)ث َذـدِـ َـ ْؼن‬.277
9) ‫ َبد ْصث َ ِؼن ا َل ً َ ْو ِم‬of Sūrat al-Isrāʾ: 62 (‫) َبد ْصث َ ِؼن اَل ْس َؼصا‬.
ِ ِ
The restriction to Sūrat al-Isrāʾ excludes ‫ م َ ْو ََل َبد ْصثَـ ٌِؼي ا َل َب َخ ٍل‬which is written as well as
ِ
read with a yāʾ.
The remaining Qurrāʾ will not read the yāʾ during waṣl and waqf in these places.

At the end of the line َ‫ ا ْن ث َ َؼص ِن َبَن‬of Sūrat al-Kahf: 39 is mentioned. This continues into
ِ
the next verse.

TEXT:
‫ى‬ ‫ى‬ ٍ‫ي‬ ٍ ‫ىى ٍ ي ى ىٍ ى‬ ‫ ىظػػَ زي ى‬٢‫ػػد ثػ‬ٍٞ ‫ف أى‬٠‫ ىكادَّج يهػ‬408
‫ػة‬ٙ‫ػً رـ ش‬ ً ٟ‫ػ‬ ْ ‫ػو‬
ً ‫ج‬ ‫ج‬ ‫د‬٠‫ػ‬ ٞ ‫ت‬
ً ‫ػأ‬‫ي‬ ‫ك‬ ‫ػة‬ٙ‫ػ‬ ً ً ً ً
TRANSLATION:
[In ‫ ]ث َ َؼص ِن‬and ‫ون َب ُْ ِس َُك‬
ِ ‫اثـ ِح ُـ‬, Qālūn, Ibn Kathīr, Abū ʿAmr al-Baṣrī, Yaʿqūb and Abū Jaʿfar
(read according to their afore-mentioned practices). Al-Kisāʾī, Nāfiʿ, Abū Jaʿfar, Ibn
Kathīr al-Makkī, Abū ʿAmr al-Baṣrī and Yaʿqūb (read according to their afore-
mentioned practices in) ‫ ًَبْ ِث‬of (Sūrah) Hūd and ِ ‫ هَـ ْدـف‬of (Sūrat) al-Kahf.

276
The practice of Yaʿqūb during waqf on ‫ امْ َج َؼوا ِز‬that comes in ‫ امْ َج َوا ِز امْ ُمً ْ َض ئَ ُاث‬of Sūrat al-Raḥmān: 24 and ‫امْ َج َوا ِز ْام ُكً ِس‬
of Sūrat al-Takwīr: 16, has been explained in line 370-371.
277
Abū Jaʿfar will read the yāʾ as maftūḥah during waṣl, as will be explained in line 417-418 of this chapter.
406
COMMENTARY:
Qālūn (‫) ِتؼي‬, Ibn Kathīr, Abū ʿAmr al-Baṣrī, Yaʿqūb (‫ؼؼق‬ ٌّ ‫ ) َح‬and Abū Jaʿfar (‫ )زُـ َمـا‬will read
according to their practices in:
10) َ‫ ا ْن ث َ َؼص ِن َبَن‬of Sūrat al-Kahf: 39 (‫) َو ِفؼي ث َ َؼؼص ْن‬.
ِ
11) ‫ون َب ُْ ِس َُك‬ ِ ‫ اثـ ِح ُـ‬of Sūrah Ghāfir: 38 (‫ؼون َبُْــ ِس‬
ِ ‫) َواث ِح ُـ‬.
With the clause ‚‫‛ َبُْــ ِس‬, which restricts it to Sūrah Ghāfir, other places like ‫فَاثـ ِح ُـ ِوّن‬
ُ ‫ ًُؼ ْح ِح ْح ُ ُمك‬of Sūrah Āl ʿImrān: 31 and ‫ِص ٌاظ‬
‫للا‬ َ ِ ‫ون ُ َشا‬ ِ ‫ َواثـ ِح ُـ‬of Sūrat al-Zukhruf: 61 are
278
excluded.
The remaining Qurrāʾ will not read the yāʾ during waṣl and waqf in these two places.

Al-Kisāʾī (‫)ز ْم‬, ُ Nāfiʿ, Abū Jaʿfar, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī and Yaʿqūb
َ َ will read according to their practices in:
(‫)َسـا‬
12) ‫ ً َ ْو َم ًَبْ ِث ََل حَ َك ُم ه َ ْف ٌس‬of Sūrah Hūd : 105 (‫) َوًَـبْ ِث ُُؼو َذ‬.
With the restriction to Sūrah Hūd , other places like ‫ ًِبْ ِثؼي َِبمض ْم ِس‬of Sūrat al-
Baqarah: 258 and ‫ ًَبْ ِثؼي ت َ ْـ ُغ َء َاي ِث َزت ّ َِم‬of Sūrat al-Anʿām: 158 are excluded.
13) ‫ َما ُنـيا هَـ ْدـف ِ فَ ْازث َسا‬of Sūrat al-Kahf: 64 (‫)ه َ ْدـف ِ َنؼِ ِْـف‬.
With the restriction to Sūrat al-Kahf, ‫ ًـبَ ََبَنَ َما ه َ ْح ِلي‬of Sūrah Yūsuf : 65 is excluded.
The remaining Qurrāʾ will not read the yāʾ during waṣl and waqf in these two places.

TEXT:
ٍ‫ٍ ي ٍ ن ى ى ى ى‬ ‫ي ي ى‬ َّ ‫ى ٍ ى‬ ًّ ٍ ‫ي‬ ‫يٍي‬
َ‫ػػ‬
ً ً‫ ز‬ٚ‫ػ‬
ً ٕ‫شػً ًزف خٖػٍػة كتصػأ‬٠‫ي‬ ٢‫ ىك ىي ٍردػم حذػ ًِػ‬،‫ف ز ًػت ىظِػة‬٠‫ػ‬
ً ‫ دؤد‬409
TRANSLATION:
(In) ‫ُون‬
ِ ‫ث ُْؤث‬, Abū Jaʿfar, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī and Yaʿqūb (read
according to their principles). Qunbul, with an option, (reads the yāʾ during waṣl and
waqf in) ‫ ٍَ ْصثَـ ْؽ‬and ‫ ًَـذ ِؼق‬of (Sūrah) Yūsuf. (In) ‫ج َ ْسبَمْ ِن‬, Abū Jaʿfar…

278
‫ِص ٌاظ‬
َ ِ ‫ون ُ َشا‬
ِ ‫ َواثـ ِح ُـ‬of Sūrat al-Zukhruf: 61 will be discussed in line 413.
407
COMMENTARY:
ِ ‫ َحَّت ث ُْؤث‬of Sūrah Yūsuf : 66 – Abū Jaʿfar (‫ـة‬
14) ‫ُون َم ْو ِزـلًا‬ ْ ُ‫)ز‬, Ibn Kathīr al-Makkī,
Abū ʿAmr al-Baṣrī and Yaʿqūb (‫ ) َحلًّـا‬will read according to their principles.
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf.

Qunbul with an option (‫ ِ)س ْن ُذوْـ ًفـا‬will read the yāʾ during waṣl and waqf in:
15) ‫ ه َ ْؼصثَـؽ ِ َوه َـوْ َـ ْة‬of Sūrah Yūsuf : 12 (‫)وٍَ ْصثَـ ْؽ‬.
َ
279

16) ‫ َم ْن ًَـذ ِؼق َوً َ ْؼع ِ َّْب‬of Sūrah Yūsuf : 90 (‫وس َف‬ ُ ُ ً ‫)ًَذـ ِلؼي‬.
The clause ‚‫وس َف‬ ُ ُ ً‛ applies to both ‫ َوٍَ ْصثَـ ْؽ‬and ‫ًَذـ ِلؼي‬.
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf.

At the end of the line ‫ فَ َل ج َ ْسبَمْ ِن َما مَُ َْس َ ََل ِت َِ ِؿ ْ ٌمل‬of Sūrah Hūd : 46 (‫ َ)وج َ َسـبَمْ ِؼن‬is
mentioned. It goes into the next line.

TEXT:
َّ ‫ى ي ى ى ى ٍ ي‬ ٍ ‫ى ٍ ي‬ ‫ي‬ ‫ى‬
‫إذا ىد ى‬ َّ ،‫ىة‬ٜ‫َحػة ىص‬
ٍٗ ‫اع يظ‬
ً ‫إػد‬ ‫ف كيػدع‬٠‫ػً ُةل‬ ً ٖ ‫٘م خ‬ ٍٗ ٞ ‫ػةف‬
ً ‫ن‬ ١‫ادلا ًنػ‬ ‫ ً ن‬410
TRANSLATION:
[In ‫ج َ ْسبَمْ ِن‬, Abū Jaʿfar+ Abū ʿAmr al-Baṣrī, Yaʿqūb and Warsh (read according to their
principles). Abū Jaʿfar, Abū ʿAmr al-Baṣrī, Yaʿqūb, Warsh (all without an option), and
with an option for Qālūn, (read according to their principles in) ‫اِلاغِ ا َرا َذؿَ ِان‬. (In) ‫ًَسْ ُغ‬
ِ
‫اِلا ِغ‬, Abū ʿAmr al-Baṣrī…

279
Ibn Kathīr al-Makkī reads ‫ ٍَ ْصث َـ ْؽ‬with a nūn i.e. ِ ‫ه َ ْؼصثَـؽ‬.
408
COMMENTARY:
17) ‫ فَ َل ج َ ْسبَمْ ِن َما مَُ َْس َ ََل ِت َِ ِؿ ْ ٌمل‬of Sūrah Hūd : 46 (‫ – َ)وج َ َسـبَمْ ِؼن‬Abū Jaʿfar (‫ؼؼق‬
ِ ‫) ِز‬, Abū
ʿAmr al-Baṣrī, Yaʿqūb (‫ ِ)حًـا‬and Warsh (‫) َحٌَا‬280 read according to their
principles.
There is no need to restrict ‚‫ َ‛وج َ َسـبَمْ ِؼن‬to Sūrah Hūd  because ‫ض ٍء‬
ْ َ ‫ فَ َل ج َ ْسبَمْـ ٌِؼي َؾ ْن‬of
Sūrat al-Kahf: 70 is written with a yāʾ. This is further mentioned in verse 424.
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf.

18-19) ‫ِة َذؾ َْو َت اِلاغِ ا َرا َذؿَ ِان فَوُْ َ ْس خَجِ َ ُحوا ِِل‬ ُ ِ‫ بح‬of Sūrat al-Baqarah: 186 – Abū Jaʿfar,
ِ
Abū ʿAmr al-Baṣrī, Yaʿqūb, Warsh (‫)ه‬, ْ ُ all without an option, and Qālūn with an
َ ُ‫) َم ْؽ ُذوْ ِـف كَام‬, read according to their principles.
option (‫ون‬
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf in both.

At the end of the line ‫ ً َ ْو َم ًَسْ ُغ اِلا ِغ‬of Sūrat al-Qamar: 6 (‫ ) َوًَـسْ ُغ امـسا ِغ‬is mentioned. It
continues into the next line.

TEXT:
‫ػذىػدل ىل أى َّك نل ىكادَّػجى ى‬ٟ‫ػ‬
ٍٚ‫ػػهػ‬ ٍ ‫ى ٍ ي‬ ٍ‫ى‬
‫ػَ ىظَ ىصن‬ ٍ ‫اْلةد ز‬ ٍ ‫ ٍد يص ٍد زى ى‬ٞ‫ ي‬411
ً ٙ‫كإػ‬ ً ً ‫ ىك ى‬،‫ل‬٠‫ػ‬
‫ ىش ى‬٢‫ ٌػػ‬ٚ‫ىػ‬ٛ‫دك‬ٙ‫ دي‬،َ‫ىظػ‬
‫ػة ىك ىصػػة‬ٙ‫ػ‬ ‫اب ىصػػة‬ ‫ػض ى‬
٠‫ػ‬ ‫ ىك ىَكٍٕ ى‬،‫ػدا‬
‫ ى ي ٍ ن ى ن‬412
٘ ‫كُػٔ ًَحػة‬
ً ً ً ً
TRANSLATION:
[In ِ‫ًَسْ ُغ اِلاغ‬, Abū ʿAmr al-Baṣrī+ al-Bazzī, Warsh, Abū Jaʿfar and Yaʿqūb (read
according to their principles). Abū Jaʿfar, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī,
Yaʿqūb and Warsh (read according to their principles in) ‫وامْ َحا ِذ‬.َ (In) ‫ – امْ ُم ِْ َخ ِس‬not the first
one – and ‫اثـ َح َـ ِن َوكُل‬, Abū ʿAmr al-Baṣrī, Yaʿqūb, Nāfīʿ and Abū Jaʿfar (read according
to their principles). Warsh, Ibn Kathīr al-Makkī, Abū ʿAmr al-Baṣrī and Yaʿqūb (read
280
Both al-Azraq and al-Aṣbahānī are intended here – as well as in this entire chapter of yāʾāt al-zawāʾid – as will
be clarified in line 423-424.
409
according to their principles in) ‫كمْ َج َو ِاة‬.َ Ḥamzah, Nāfiʿ, Ibn Kathīr al-Makkī, Abū
ʿAmr al-Baṣrī, Abū Jaʿfar and Yaʿqūb (all read according to their afore-mentioned
principles). (The yāʾāt al-zawāʾid) come (in)…

COMMENTARY:
20) ِ‫ ً َ ْو َم ًَسْ ُغ اِلاغ‬of Sūrat al-Qamar: 6 (‫ – َ)وًَـسْ ُغ امـسا ِغ‬Abū ʿAmr al-Baṣrī (‫) ُح ْم‬, al-Bazzī
( ْ‫) ُُس‬, Warsh ( ْ‫) ُخس‬, Abū Jaʿfar and Yaʿqūb (‫ )ز َ َؼوى‬read according to their
principles.
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf.

21) ‫ امْ َـا ِن ُف ِفِ َِ َوامْ َحا ِذ َو َم ْن‬of Sūrat al-Ḥajj: 25 (‫ – َ)وامْ َدـا ِذ‬Abū Jaʿfar (‫) ِز ْؼق‬, Ibn Kathīr al-
Makkī, Abū ʿAmr al-Baṣrī, Yaʿqūb (‫ ) َح ٌّق‬and Warsh (‫ ) َخ َ ْن‬will read according
to their principles.
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf.

22-23)‫ فَِ َُو امْ ُمِْ َخ ِس َو َم ْن‬of Sūrat al-Isrāʾ: 97 and Sūrat al-Kahf: 17 (‫– ) َوامْـ ُمؼِْـذَـ ِسى ََل َبو ًَل‬
Abū ʿAmr al-Baṣrī, Yaʿqūb (‫)حًـا‬, ِ Nāfīʿ and Abū Jaʿfar (‫ ) َمـسً ا‬will read according to
their principles.
With the stipulation ‚‫‛ ََل َبو ًَل‬, the first place, ‫ فَِ َُو امْ ُمِْخَ ِسي‬of Sūrat al-Aʿrāf: 178, is
excluded and the second two places of Sūrat al-Isrāʾ and Sūrat al-Kahf are stipulated.
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf.

24) ‫ َو َم ِن اثـ َح َـ ِن َوكُل‬of Sūrah Āl ʿImrān: 20 (‫ – ) َواثـدَــ َـ ْؼن َوكُ ْل‬Abū ʿAmr al-Baṣrī, Yaʿqūb
ِ Nāfīʿ and Abū Jaʿfar (‫ ) َمـسً ا‬will read according to their principles.
(‫)حًـا‬,
The additional ‚‫ – َ‛وكُـ ْل‬which comes at the start of the second line – specifies this
place in Sūrah Āl ʿImrān and excludes ‫للا‬ ِ ‫ َبَنَ َو َم ِن اثـدَـ َــ ٌِؼي َو ُس ْح َح َان‬of Sūrah Yūsuf :
108.
410
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf.

25) ‫ َوحِ َف ٍان َكمْ َج َو ِاة َوكُسُ ٍوز‬of Sūrah Sabaʾ: 13 (‫ – َ)و َكمْؼ َج َؼو ِاة‬Warsh (‫) َحــا‬, Ibn Kathīr al-
Makkī, Abū ʿAmr al-Baṣrī and Yaʿqūb (‫ ) َح ٌّؼق‬will read according to their
principles.
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf.

26) ٍ‫ َبثُ ِم ُّسوه َ ِؼن ِت َمال‬of Sūrat al-Naml: 36 (‫ – )ثُ ِم ُّسوه َ ِؼن‬Ḥamzah (‫) ِفؼؼي‬, Nāfiʿ, Ibn Kathīr al-
Makkī, Abū ʿAmr al-Baṣrī, Abū Jaʿfar and Yaʿqūb (‫ َ)سـ َمـا‬will all read according
to their principles, except for Ḥamzah who will read the yāʾ during waṣl and
waqf as mentioned in line 405.281
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf.

‫ خا‬at the end of the line refers to the yāʾāt al-zawāʾid that will still be mentioned; ( ‫َو َخ َاء‬
:‫) ِم ْن َي َء ِاث امز َوا ِئس‬.

TEXT:
‫ى‬
‫ل ىظػػَل‬٠‫ػ‬ ‫ػػر وؼ زىػ ى‬ ‫ف يز ٍخ ي‬٠‫ػهػ‬ ‫ىكادَّج ي‬ ‫ى‬
‫ ًف ىكل‬٠ٍ ‫ف يىة اخظ‬٠‫ػ‬
‫ٍ ى‬ ‫َّ ي‬ ‫يٍ ي‬
ً ً ً ِ‫ ات‬٢‫كف ًٌػ‬ ً ‫ ُتػز‬413
‫ى ى‬
‫اؼ ٕػدل‬
ٍ ‫ى‬
ً ‫كف الن ىر‬
‫ ْي ي‬،ٗ‫ ي‬ٟ‫ٍ ي‬ٜ‫ ىخ‬٢‫ػ‬ٛ
‫د‬ ً ً ‫ا‬
‫ى ٍ ى ى‬
‫د‬ ‫ػ‬ٞ ‫ػد‬ ُ ‫ف‬٠‫ػ‬ ‫َش ٍكذي ي‬
ٙ‫ػ‬ ‫ف إ ٍف أى ٍ ى‬٠‫ ىخةٌيػ‬414
ً ً ً ً
TRANSLATION:
[The yāʾāt al-zawāʾid come in] ‫ون ِف‬ ِ ‫ثُؼر ُْز‬, (‫ون )ًـب ِوِل ْ َاِلمْ َح ِاة‬
ِ ‫ َواثـ ُل‬, ‫ادْضَ ْو ِن َو ََل‬, ‫ون‬
ِ ‫ َواثـ ِح ُـ‬of (Sūrat)
al-Zukhruf: Abū Jaʿfar, Yaʿqūb and Abū ʿAmr al-Baṣrī (apply their principles). They
(Abū Jaʿfar, Yaʿqūb and Abū ʿAmr al-Baṣrī) relate (their principles in) ‫ون ا ْن‬ ِ ُ‫وذَاف‬,َ
ِ
ِ ‫ش ْن ُخ ُم‬
‫ون‬ ِ ُ‫ ِنَس‬of (Sūrat) al-Aʿrāf, Hishām…
َ ْ ‫ َب‬, ‫وكَسْ َُسَ ِان‬.َ (In) ‫ون‬

281
ِّ ‫ َبثُ ِمس‬.
As mentioned before, Ḥamzah and Yaʿqūb make idghām of the two nuns here i.e. ‫ُّون‬
411
COMMENTARY:
Abū Jaʿfar, Yaʿqūb (‫ )ز َ َؼؼوى‬and Abū ʿAmr al-Baṣrī (‫ ) َح َــل‬will apply their principles in:
ِ ‫ َو ََل ثُؼر ُْز‬of Sūrah Hūd : 78 (‫ون ِفؼي‬
27) ‫ون ِف ضَ َْ ِفي‬ ِ ‫) ُ ُْت ُؼز‬.
With ‚‫ ‛ ِفؼي‬added, this place in Sūrah Hūd  is specified and excludes ‫ون * كَامُوا‬ ِ ‫َو ََل ثُؼر ُْز‬
‫ َب َوم َ ْم‬of Sūrat al-Ḥijr: 69.
28) ‫ون ًـب ِوِل ْ َاِلمْ َح ِاة‬ِ ‫ َواثـ ُل‬of Sūrat al-Baqarah: 197 (‫ؼون َي‬ ِ ‫)اث ُل‬.
With ‚‫ َ‛ي‬added, this place in Sūrat al-Baqarah is specified and excludes other places
like ‫ون‬ ِ ‫واي َي فَاثـ ُل‬.َ
ِ
29) ‫ َوادْضَ ْو ِن َو ََل ج َ ْضذَ ُؼصوا‬of Sūrat al-Māʾidah: 44 (‫)ادْضَ ْو ِن َو ََل‬.
With ‚‫ َ‛و ََل‬added, this place is specified in Sūrat al-Māʾidah and excludes ‫َوادْضَ ْو ِن َو ِِل ِثـم‬
of Sūrat al-Baqarah: 150 in which the yāʾ is written.
30) ‫ِص ٌاظ‬ َ ِ ‫ون ُ َشا‬ ِ ‫ َواثـ ِح ُـ‬of Sūrat al-Zukhruf: 61 (‫ؼون ُسد ُْؼؼص ٍف‬ ِ ‫) َواثدِـ ُـ‬.
Sūrat al-Zukhruf is specified and excludes ‫للا‬ ُ ‫ فَاثـ ِح ُـوِهؼي ًُؼ ْح ِح ْح ُ ُمك‬of Sūrah Āl ʿImrān: 31 and
‫ فَاثـ ِح ُـوِهؼي َو َب ِظَ ُـوا َب ْم ِصي‬of Sūrah Ṭāhā: 90 in which all agree that the yāʾ is written and read.
It will also exclude ‫ون َب ُْ ِس َُك‬ ِ ‫ اثـ ِح ُـ‬of Sūrah Ghāfir that was previously discussed in line
408.
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf in these places.

They – Abū Jaʿfar, Yaʿqūb and Abū ʿAmr al-Baṣrī – (‫ ) َؾٌْؼِ ُُم‬will read according to their
principles in:
31) ‫ون ا ْن ُنـٌْـ ُذـم‬ ِ ُ‫ َوذَاف‬of Sūrah Āl ʿImrān: 175 (‫ؼون ا ْن‬ ِ ُ‫)ذَاف‬.
ِ ِ
32) ‫ون ِم ْن كَ ْد ُل‬ َ ْ ‫ ِت َما َب‬of Sūrah Ibrāhīm : 22 (‫ؼون‬
ِ ‫ش ْن ُخ ُم‬ ِ ‫ش ْن ُذـ ُم‬
َ ْ ‫) َب‬.
33) ‫ َوكَسْ َُسَ ِان َو ََل َبذَا ُف‬of Sūrat al-Anʿām: 80 (‫)كَـسْ َُـسَ ِاّن‬.
With ‚ ْ‫‛كَـس‬, this specific place in Sūrat al-Anʿām is intended and excludes other places
َ ‫للا َُسَ ا ِهؼي مَـ ُك ٌْ ُت ِم َن امْ ُمذـ ِل‬
like ‫ـْي‬ َ ‫ م َ ْو َبن‬of Sūrat al-Zumar: 57 and ‫ كُ ْل اهـ ٌِؼي َُسَ ا ِهؼي َزتِّؼي‬of Sūrat
ِ
al-Anʿām: 161.

412
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf in these three
places.

Thereafter, ‫ون فَ َل‬

ِ ُ‫ زُـم ِنَس‬of Sūrat al-Aʿrāf: 195 is discussed. It continues into the next
line.

TEXT:
‫ٍى ٍ ىي‬ ‫ي ٍ ه‬
ٍ ‫ ب ى ِّظ‬،١‫نػ‬ٜ‫ػً ى‬ ‫ى َّ ي‬ ٍ ‫ى ى‬ ‫ي ٍه‬
‫ا‬٠ِ‫ػط ح‬ ‫ػر ًنجىػة ًد اذذ‬ ً ٖ‫خ‬ ٠ِ‫ ًنجىة ًد ٌةدػ‬،‫ػخ‬
‫خًٖ ًَحػة زػج و‬ 415
TRANSLATION:
ِ ُ‫ ِنَس‬of Sūrat al-Aʿrāf, Hishām+ with an option, Abū ʿAmr al-Baṣrī, Yaʿqūb and
[In ‫ون‬
Abū Jaʿfar (read according to their principles). Ruways with an option (has ithbāt of
the yāʾ in) ‫ون‬ِ ‫ًـ ِـ َحا ِذ فَاثـ ُل‬. (In) ‫ش ِؾ َحا ِذ‬
ْ ّ ِ َ‫فَخ‬, al-Sūsī reads with a fatḥah (on the yāʾ)…

COMMENTARY:
34) ‫ون فَ َل‬ ِ ُ‫ زُـم ِنَس‬of Sūrat al-Aʿrāf: 195 (‫ون َاَلؾ َْؼص ِاف‬ ِ ُ‫ – ) ِنِـس‬Hishām with an option
(‫)م َـسَ ى ُذوْ ٌـف‬, Abū ʿAmr al-Baṣrī, Yaʿqūb (‫)حـا‬ ً ِ and Abū Jaʿfar (‫ـت‬ ٍ ‫ )ز َـ ْد‬will read
according to their principles.
The restriction to Sūrat al-Aʿrāf will exclude ‫ فَ ِكِسُ وِهؼي َحـ ِمَ ًـا‬of Sūrah Hūd : 55 and
ِ ُ‫ َن َْ ٌس فَ ِكِس‬of Sūrat al-Mursalāt: 39. In the former, all agree that it is written with a yāʾ
‫ون‬
and the latter only holds a difference for Yaʿqūb, as will be explained in line 418.
The remaining Qurrāʾ will read with ḥadhf during waṣl and waqf here.

ِ ‫ ًـ ِـ َحا ِذ فَاثـ ُل‬of Sūrat al-Zumar: 16 (‫ – ) ِؾ َحا ِذ فَاثـ ُلو‬Ruways has an option
35) ‫ون‬
(‫ ) ُذوْ ٌـف ِقًٌؼى‬i.e. he will have ithbāt of the yāʾ during waṣl and waqf, as well as
ḥadhf of the yāʾ during waṣl and waqf.282

282
Bear in mind that the discussion here is on the word ‫ ِؾـ َحا ِذ‬, which comes in the middle of the verse. The
ِ ‫ فَاثـ ُل‬are discussed in line 418.
differences regarding ‫ون‬
413
Thereafter, ‫ون امْلَ ْو َل‬
َ ‫ش ِؾ َحا ِذ * ِاذل ٍَن ٌ َْس خَ ِم ُـ‬
ْ ّ ِ َ‫ فَخ‬of Sūrat al-Zumar: 17-18 (‫ )ث ِ َّض ْؼص ِؾ َدـا ِذ‬is
discussed. It continues into the next line.

TEXT:
‫ن ى‬ ٍ ‫ىٍ ى‬ ‫ى‬ ‫ يخٍٖ ىً يكجى‬٢‫ػً يىٖػ‬ ‫ى ٍى ٍ ي‬ ٍ ‫ٍي‬
١‫ا ى٘دا دجىػ‬٠‫عػ‬ ‫اذ ىذ ي‬‫ػٔ ك‬
‫و‬ ٙ‫ج‬ ‫ػةف‬
ً ‫آد‬ ١‫ػ‬ ً ُ ٠ ‫ال‬‫ك‬ ً‫ػ‬
ً ٖ‫ ثًةْل‬416
TRANSLATION:
[In ‫ش ِؾ َحا ِذ‬
ْ ّ ِ َ‫فَخ‬, al-Sūsī reads with a fatḥah on the yāʾ] with an option (of ḥadhf of the
yāʾ), and during waqf, al-Sūsī (reads the yāʾ as sākinah) with an option (of ḥadhf of
the yāʾ); Yaʿqūb (reads the yāʾ in it). (In) ‫للا‬ ُ ‫فَ َما َءاَتَ ِن َے‬, Nāfiʿ, Abū Jaʿfar, Ruways read
with a fatḥah…

COMMENTARY:
36) ‫ون امْلَ ْو َل‬
َ ‫ش ِؾ َحا ِذ * ِاذل ٍَن ٌ َْس خَ ِم ُـ‬
ْ ّ ِ َ‫ فَخ‬of Sūrat al-Zumar: 17-18 (‫ – )ث ِ َّض ْؼص ِؾ َدـا ِذ‬al-Sūsī (‫)ً َـ ُلوا‬
reads it with a fatḥah during waṣl, with an option of ḥadhf as well (‫)َبمْ ُزوْ ِـف‬.ِ
During waqf (‫)وامْ َو ْك ُـف‬, َ al-Sūsī (‫ )ً َـ ِوؼي‬will read the yāʾ as sākinah as well as
ḥadhf of it (‫) ُذوْ َف‬. Yaʿqūb (‫ ُ)ػ َدؼى‬reads it during waqf and drops it during waṣl
due to ijtimāʿ al-sākinayn (two sākin letters meeting).
The remaining Qurrāʾ, excluding Yaʿqūb, have ḥadhf during waṣl and waqf.

ِ َ ‫ )بٓث‬is discussed. It continues into

ُ ‫ فَ َما َءاَتَ ِن َے‬of Sūrat al-Naml: 36 (‫ـان ه َ ْم ٍـل‬
Thereafter, ‫للا‬
the next line.

TEXT:
‫اذذى ٍط ىْ ىذا دىتَّج ى‬
ٍٚ ‫ػه‬
ٍ ٍ ‫ٍ يٍ ي‬
‫ف‬ ‫د‬‫ػر‬ ‫ي‬ ، ‫ر‬‫ز‬ ٚ‫ػ‬ ‫ث‬ ٍ ‫ ىظ ىص‬ٍٚ ‫نة ىك يخٍٖ هً ىخ‬ٜ‫ يظ ٍز ين ٍد ىكُ ًٍ ىك ٍه‬417
ٚ
ً ً ً ً ً
TRANSLATION:
[(In) ‫للا‬ُ ‫فَ َما َءاَتَ ِن َے‬, Nāfiʿ, Abū Jaʿfar, Ruways+ Abū ʿAmr al-Baṣrī and Ḥafṣ read with a
fatḥah (during waṣl); stop for Yaʿqūb (without an option) and for Ḥafṣ, Abū ʿAmr al-

414
Baṣrī, Qālūn and Qunbul – all with an option – (with ithbāt). (In) ‫ًُؼ ِصذ ِْن‬, and likewise
(in) ‫ثَـذـ ِح َـ ِن‬, read with a fatḥah…

COMMENTARY:
ِ َ ‫ – )بٓث‬Nāfiʿ, Abū Jaʿfar (‫) َمسً ا‬, Ruways
ُ ‫ فَ َما َءاَتَ ِن َے‬of Sūrat al-Naml: 36 (‫ـان ه َ ْم ٍـل‬
37) ‫للا‬
(‫)قَ َدؼى‬, Abū ʿAmr al-Baṣrī (‫ ) ُح ْز‬and Ḥafṣ ( ْ‫ )ؿُس‬read the yāʾ with a fatḥah during
waṣl (‫) َوافْذَ ُحؼوا‬.
The remaining Qurrāʾ – Ibn Kathīr al-Makkī, Ibn ʿĀmir al-Shāmī, Shuʿbah, Ḥamzah,
al-Kisāʾī, Khalaf al-ʿĀshir and Rawḥ – will drop it during waṣl due to ijtimāʿ al-
sākinayn.
During waqf (‫)و ِك ْف‬, َ Yaʿqūb without an option (‫;)ػ ْـيًا‬َ and Ḥafṣ (‫) َؾ ْن‬, Abū ʿAmr al-Baṣrī
(‫) َح َس ْن‬, Qālūn (‫ ) ِت ْؼن‬and Qunbul (‫ – ُ)س ْز‬all with an option (‫ – َ)و ُذوْ ٌف‬have ithbāt. Their
second option is ḥadhf.
The remaining Qurrāʾ – Warsh, al-Bazzī, Ibn ʿĀmir al-Shāmī, Shuʿbah, Ḥamzah, al-
Kisāʾī, Abū Jaʿfar and Khalaf al-ʿĀshir – will drop the yāʾ during waqf.

Thereafter, ‫ ا ْن ًُؼ ِصذ ِْن امص ْحـم ِن‬of Sūrah Yāsīn: 23 (‫ )ًُؼ ِصذ ِْن‬and ‫ )ث َخدِـ َـ ْن( ثَـذـ ِح َـ ِن َبفَ َـ َعُ َْت َب ْم ِصي‬of
ِ
Sūrah Ṭāhā: 93. It continues into the next line.

TEXT:
ٍ ٍ ‫ىى‬ ‫اذ ىَ ثةٍٕ ى‬ ‫ى ى‬ ٍ ‫ى‬ ٍ ‫ ىك يكػٔ ي‬،‫نػة‬ٜ‫ػً ىث‬
ٍ ‫ ى‬418
ٔ‫ػة يصػػد ىك ىز ىظػػ‬ٛ‫ا ًدم د‬٠‫ػ‬ ً ‫ك‬ ٔ‫ػػ‬ ‫ك‬ ‫م‬ً ‫ال‬ ‫كس‬ً ‫ر‬ ًُ‫ك‬
TRANSLATION:
[(In) ‫ًُؼ ِصذ ِْن‬, and likewise (in) ‫ثَـذـ ِح َـ ِن‬, read with a fatḥah] (during waṣl for) Abū Jaʿfar and
stop (for Abū Jaʿfar with ithbāt). And (in) all the ends of the verses, Yaʿqūb (has
ithbāt of the yāʾ during waṣl and waqf). (In) ‫تِـامْ َوا ِذ‬, Ibn Kathīr al-Makkī and Warsh
agree (with Yaʿqūb). And Qunbul…

415
COMMENTARY:
38) ‫ ا ْن ًُؼ ِصذ ِْن امص ْحـم ِن‬of Sūrah Yāsīn: 23 (‫ – )ًُؼ ِصذ ِْن‬Abū Jaʿfar (‫ )ز َـٌَـا‬reads it with a fatḥah
ِ
during waṣl (‫)افْذَ ْح‬. He will stop on it (‫ َ)و ِك ْـف‬making ithbāt of a yāʾ sākinah.
The remaining Qurrāʾ have ḥadhf in it.283

The same will apply to ‫ )ث َخدِـ َـ ْن( ثَـذـ ِح َـ ِن َبفَ َـ َعُ َْت َب ْم ِصي‬of Sūrah Ṭāhā: 93 (‫ ) َن َشا ث َخدِـ َـ ْن‬i.e. Abū
Jaʿfar (‫ )ز َـٌَـا‬reads it with a fatḥah during waṣl (‫)افْذَ ْح‬. He will stop on it (‫ َ)و ِك ْـف‬making
ithbāt of a yāʾ sākinah.
Line 407 explained that Abū Jaʿfar will read the yāʾ in ‫ث َخدِـ َـ ْن‬. In this line, it explains
that the yāʾ will be maftūḥah.

Henceforth, the author starts discussing those yāʾāt which come at the end of the
verses (‫وش ْاِل ٓ ِي‬
ِ ‫) ُز‬. They total 86. Of the 38 places that was discussed, ‫ََّس‬
ِ ْ ٌ of Sūrat al-
Fajr is at the end of a verse.284 Thus, 85 places remain. They are discussed from here.

At all the verse-ends (‫وش ْاِل ٓ ِي‬

ِ ‫)و ُنـ ُّل ُز‬, ْ ‫)ػ‬
َ Yaʿqūb (‫ــل‬ َ has ithbāt of the yāʾ during waṣl
and waqf. Those yāʾāt which are exclusively for Yaʿqūb are 59:

No. Sūrah Verse No. Place

39 Al-Baqarah 40 ِ ‫فَ ْاز َُ ُح‬
‫ون‬
40 Al-Baqarah 41 ِ ‫فَاثـ ُل‬
‫ون‬
41 Al-Baqarah 152 ِ ‫َو ََل حَ ْك ُف ُص‬
‫ون‬

283
Note that in the last three examples: ‫ون امْ َل ْو َل‬
َ ‫ش ِؾ َحا ِذ * ِاذل ٍَن ٌ َْس َخ ِم ُـ‬
ْ ّ ِ َ‫فَخ‬, ‫للا‬
ُ ‫ فَ َما َءاَتَ ِن َے‬and ‫ ا ْن ًُؼ ِصذ ِْن امص ْحـم ِن‬the yāʾ comes
ِ
before a sākin. Thus, if ithbāt of a yāʾ sākinah is made, it will be dropped due to ijtimāʿ al-sākinayn.

Bear in mind that Yaʿqūb will stop with a yāʾ in ‫ا ْن ًُؼ ِصذ ِْن امص ْحـم ِن‬, as explained in lines 370-371.
284 ِ
There is difference of opinion as to whether ‫ون امْلَ ْو َل‬
َ ‫ش ِؾ َحا ِذ * ِاذل ٍَن ٌ َْس َخ ِم ُـ‬
ْ ّ ِ َ‫ فَخ‬of Sūrat al-Zumar: 17-18 is a verse-end
or not: according to the first Madanī count and the Makkīs, it is not the end of a verse, while according to the
second Madanī count, the Kūfīs and Baṣrīs, it is counted as a verse-end. See al-Tas-hīl fī ʿAdd Āy al-Tanzīl: verse
54.
416
42 Āl ʿImrān 50 ِ ‫َو َب ِظَ ُـ‬
‫ون‬
43 Al-Aʿrāf 195 ‫ون‬ ِ ‫فَ َل ثُ ْي ِؼ ُص‬
44 Yūnus  71 ‫ون‬ ِ ‫َو ََل ثُ ْي ِؼ ُص‬
45 Hūd  55 ِ ‫زُـم ََل ثُ ْي ِؼ ُص‬
‫ون‬
46 Yūsuf  45 ِ ُ‫فَبَ ْز ِسو‬
‫ون‬
47 Yūsuf  60 ‫ون‬ ِ ُ ‫َو ََل ث َ ْل َصت‬
48 Yūsuf  94 ِ ُ‫م َ ْو ََل َب ْن ثُ َف ٌِ ّس‬
‫ون‬
49 Al-Raʿd 30 ‫َمذَ ِاة‬
50 Al-Raʿd 32 ‫ِؾلَ ِاة‬
51 Al-Raʿd 36 ‫َمب ٓ ِة‬
52 Al-Ḥijr 68 ‫ون‬ِ ‫فَ َل ث َ ْفضَ ُح‬
53 Al-Ḥijr 69 ‫ون‬ ِ ‫َو ََل ثُؼر ُْز‬
54 Al-Naḥl 2 ‫ون‬ ِ ‫فَاثـ ُل‬
55 Al-Naḥl 51 ‫ون‬ ِ ‫فَ ْاز َُ ُح‬
56 Al-Anbiyāʾ  25 ‫ون‬ِ ُ‫فَا ْؾ ُحس‬
57 Al-Anbiyāʾ  37 ِ ُ‫فَ َل ج َ ْس خَ ْـجِ و‬
‫ون‬
58 Al-Anbiyāʾ  92 ‫ون‬ ِ ُ‫فَا ْؾ ُحس‬
59 Al-Muʾminūn 26 ‫ِت َما َنشتُو ِن‬
60 Al-Muʾminūn 39 ‫ون‬ِ ُ ‫ِت َما َنشت‬
61 Al-Muʾminūn 52 ‫ون‬ ِ ‫فَاثـ ُل‬
62 Al-Muʾminūn 98 ‫ون‬
ِ ‫َض‬ ُ ُ ‫َب ْن ًَؼ ْح‬
63 Al-Muʾminūn 99 ‫ون‬ِ ‫َز ِ ّة ْازحِ ُـ‬
64 Al-Muʾminūn 108 ‫ون‬ ِ ‫َو َُل حُ َ ِكّ ُم‬
65 Al-Shuʿarāʾ 12 ‫ون‬ ِ ُ ‫ٍُ َك ِّشت‬
66 Al-Shuʿarāʾ 14 ‫ون‬ ِ ُ‫ً َ ْل ُذو‬
67 Al-Shuʿarāʾ 62 ‫َسَِؼِْ ِس ٍِن‬
68 Al-Shuʿarāʾ 78 ‫ًَؼِْ ِس ٍِن‬
69 Al-Shuʿarāʾ 79 ِ‫ٌ َْس ِلْي‬
417
70 Al-Shuʿarāʾ 80 ِ‫ٌ َْض ِفْي‬
71 Al-Shuʿarāʾ 81 ِ‫ُُث ًُؼ ْحَِْي‬
72 Al-Shuʿarāʾ 108 ‫ون‬ِ ‫َو َب ِظَ ُـ‬
73 Al-Shuʿarāʾ 110 ‫ون‬ ِ ‫َو َب ِظَ ُـ‬
74 Al-Shuʿarāʾ 117 ِ ُ ‫َنشت‬
‫ون‬
75 Al-Shuʿarāʾ 126 ‫ون‬ ِ ‫َو َب ِظَ ُـ‬
76 Al-Shuʿarāʾ 131 ‫ون‬ ِ ‫َو َب ِظَ ُـ‬
77 Al-Shuʿarāʾ 144 ‫ون‬ ِ ‫َو َب ِظَ ُـ‬
78 Al-Shuʿarāʾ 150 ‫ون‬ ِ ‫َو َب ِظَ ُـ‬
79 Al-Shuʿarāʾ 163 ‫ون‬ ِ ‫َو َب ِظَ ُـ‬
80 Al-Shuʿarāʾ 179 ‫ون‬ ِ ‫َو َب ِظَ ُـ‬
81 Al-Naml 32 ‫ون‬ ِ ُ‫ج َ ْضَِس‬
82 Al-Qaṣaṣ 33 ‫ون‬ِ ُ‫ً َ ْل ُذو‬
83 Al-ʿAnkabūt 56 ‫ون‬ ِ ُ‫فَا ْؾ ُحس‬
84 Yāsīn 25 ‫ون‬ ِ ‫اَس ُـ‬ َ ْ َ‫ف‬
85 Al-Ṣāffāt 99 ‫َسَِؼِْ ِس ٍِن‬
86 Ṣād 8 ‫ؿَ َش ِاة‬
87 Ṣād 14 ‫ِؾلَ ِاة‬
88 Al-Zumar 16 ‫ون‬ ِ ‫فَاثـ ُل‬
89 Ghāfir 5 ‫ِؾلَ ِاة‬
90 Al-Zukhruf 27 ‫َسَِؼِْ ِس ٍِن‬
91 Al-Zukhruf 63 ‫ون‬ ِ ‫َو َب ِظَ ُـ‬
92 Al-Dhāriyāt 56 ‫ون‬ ِ ُ‫ِم ََ ْـ ُحس‬
93 Al-Dhāriyāt 57 ‫ون‬ ِ ‫ً ُ ْع ِـ ُم‬
94 Al-Dhāriyāt 59 ِ ُ‫ٌ َْس خَ ْـجِ و‬
‫ون‬
95 Nūḥ  3 ‫ون‬ ِ ‫َو َب ِظَ ُـ‬
96 Al-Mursalāt 39 ‫ون‬ ِ ُ‫فَ ِكِس‬
97 Al-Kāfirūn 6 ‫ِذ ٍِن‬

418
In what follows, those who agree (‫ َ)وافَ َؼق‬with Yaʿqūb are mentioned. They are 26
places in total:
98) ‫ َخاتُوا امعر َْص تِـامْ َوا ِذ‬of Sūrat al-Fajr: 9 (‫ – ِ)َبمْ َؼوا ِذ‬Ibn Kathīr al-Makkī (‫ ) َذهَــا‬and
Warsh ( ْ‫ ) ُحــس‬will read according to their principles: Ibn Kathīr making ithbāt
during waṣl and waqf and Warsh making ithbāt during waṣl only.
The remaining Qurrāʾ have ḥadhf during waṣl and waqf.

ْ ‫ َ)و َس َح‬is mentioned. It continues into the next line.

At the end of the line, Qunbul (‫ــل‬

TEXT:
ٍ ‫َّ ى‬ ‫ى ٍ ٍي ي ى‬ ٍ ‫ي‬ ٍ ٍ‫ي‬
‫اتلَل ًؽ ى٘م‬ ،‫دل‬ٞ ًٖ‫زً ٍَ يظ ٍؿ ىزَك اْلي‬ ‫م‬ٙ‫ يصػ ى‬٢‫ ىكد ىنػة ًء ًٌػ‬،ً‫ػ‬
‫ ًِبٖ ًً ىكُ و‬419
TRANSLATION:
[And Qunbul] has an option during waqf. Ḥamzah, Warsh, Abū Jaʿfar, Abū ʿAmr al-
Baṣrī (all without an option), Qunbul with an option and al-Bazzī (without an option,
read according to their principles). (In) ‫امخ َل ِق‬, along with…

COMMENTARY:
ُ ِ on ‫تِـامْ َوا ِذ‬, allowing both ithbāt
ْ ‫ َ)و ُس َح‬has an option during waqf (‫)خبوْ ِف َو ْك ٍـف‬
Qunbul (‫ــل‬
and ḥadhf.

99) ‫ َوثَلَـح ْل ُذؿَب ٓ ِء‬of Sūrah Ibrāhīm : 40 ‫ – َ)و ُذ َؾـا ِء‬Ḥamzah (‫) ِفؼي‬, Warsh (‫) ُحـ َم ْؽ‬, Abū
Jaʿfar (‫) ِز ْق‬, Abū ʿAmr al-Baṣrī (‫ط‬ ْ ‫ – ) ُح‬all without an option – Qunbul with an
option (‫ َ)س َك امْ ُزوْ ُف‬and al-Bazzī without an option (‫ ) ُُسَ ى‬will read according to
their principles i.e. the first four with ithbāt during waṣl only, while al-Bazzī
has ithbāt during waṣl and waqf. Qunbul has an option of ithbāt and ḥadhf
during waṣl and waqf.
The remaining Qurrāʾ have ḥadhf during waṣl and waqf.

419
At then end of the line ‫ ً َ ْو َم امخ َل ِق‬of Sūrah Ghāfir: 15 (‫ )امخ َل ِق‬is dicussed, It continues
into the next line.

TEXT:
‫ي ي‬ ٍ ‫ػذى ى‬ٙ‫ىكال ٍ ي‬ ‫ ى ى ي ٍ ي ٍ ي ٍ ى ى ٍ ي ٍ ي‬420
‫ػذ ٍر‬ٛ‫ ىك ًنػي ًدم ىك‬،‫ػةؿ ًدف‬
ً ‫ػه‬ ٍ ‫ػً ثي‬
‫ػر‬ ٖ‫ة ًد خػذ دـ صػٔ ك ًريػٔ اْل‬ٜ‫ت‬
TRANSLATION:
[In ‫امخ َل ِق‬, along with] ‫امذـيَا ِذ‬, Ibn Wardān, Ibn Kathīr al-Makkī and Warsh (read
according to their principles). It is said that an option is related for Qālūn (in these
two places). Ibn Kathīr al-Makkī (has ithbāt during waqf and waṣl in) ِ‫امْ ُمخَ َـال‬. (In) ‫و ِؾَ ِس‬,َ
‫…وه ُُش ِز‬
َ

COMMENTARY:
100-101) ‫ ً َ ْو َم امخ َل ِق‬of Sūrah Ghāfir: 15 (‫ )امخ َل ِق‬and ‫ ً َ ْو َم امذـيَا ِذ‬of Sūrah Ghāfir: 32 ( ‫َم ْؽ‬
‫ – )ثَيَا ِذ‬Ibn Wardān (‫) ُد ْـش‬, Ibn Kathīr al-Makkī (‫ ) ُذ ْم‬and Warsh (‫ ) ُح ْـل‬read
according to their principles: Ibn Wardān and Warsh have ithbāt during waṣl
only while Ibn Kathīr has ithbāt during waṣl and waqf. An option of ithbāt
during waṣl is also related (‫ َ)و ِكِـ َل امْ ُزوْ ُـف‬for Qālūn (‫ )ت ُ ْؼص‬in these two places.
The remaining Qurrāʾ have ḥadhf during waṣl and waqf.

102) ِ‫ امْـ َكـح ُِْي امْ ُمخَ َـال‬of Sūrat al-Raʿd: 9 ( ِ‫ – ) َوامْـ ُمـذَـ َــال‬Ibn Kathīr al-Makkī has ithbāt
during waṣl and waqf (‫) ِذ ْن‬.
The remaining Qurrāʾ have ḥadhf during waṣl and waqf.

Thereafter, 19 places are mentioned for Warsh:

103) ‫ َوذ ََاف َو ِؾَ ِس‬of Sūrah Ibrāhīm : 14 (‫)و ِؾـِـ ِس‬.
َ
104) ‫ فَ َحق َو ِؾَ ِس‬of Sūrah Qāf: 14 (‫)و ِؾـِـ ِس‬.
َ
105) ‫ ًَؼز َُاف َو ِؾَ ِس‬of Sūrah Qāf: 45 (‫)و ِؾـِـ ِس‬.
َ
420
 106-111) ‫ ؿَ َشاتؼِي َوه ُُش ِز‬of Sūrat al-Qamar: 16, 18, 21, 30, 37, 39 (‫)وهُ ُــش ْز‬.
َ

TEXT:
‫ى ٍ ي ي ى‬ ‫ى ٍى ي‬ ‫ ي ى ِّ ي ى ى ى ى ٍ ى‬421
‫ػيػرم‬
ً ٓ ً ‫ػ‬ ‫ػ‬ ٛ ٠‫ػ‬ ٙ‫ػ‬ ‫ص‬ ‫ػر‬ ‫د‬ ‫ف‬٠‫ػ‬
ً ٕ ‫ػز‬
ً ‫ذ‬ ‫ةخ‬ ٌ ‫م‬ ‫يػػر‬
ً ‫ػذ‬
ً ٛ ‫ ًف ُػػةؿ ٘ػػم‬٠‫يسػذثػ‬
‫ي‬ ٍ ٍ ‫ن‬ ‫ي ى‬ ‫ى ى‬ ‫ى‬ ٍ ‫ى‬ ‫ى ه‬ ‫يٍ ي‬ ٍ ‫ دي‬422
ٍٚ ‫دل ى٘ػدا ىكاْليػٖػً ىظػ‬ٞ ‫ػن‬ ً ٛ‫ة‬ٞ ‫أ‬ ٍ ٘‫ػر ى‬
ٚ‫ػ‬ ‫ أك ى‬،‫د‬٠ ‫ص‬ ‫كف‬
ً ‫ػذ‬ ًِ ‫ػ‬ ٜ ‫ح‬ ٚ‫يػ‬
ً ‫د‬ً ‫ػر‬
TRANSLATION:
ِ ُ‫فَاؾْـذَؼ ِزم‬, ‫ون‬
[In ‫و ِؾَ ِس‬,َ ‫ٍُ َكـ ِّشت ُ َؼو ِن كَــا َل َ]وه ُُش ِز‬, along with ‫ه َ ِشًؼ ِص‬, ‫ون‬ ِ ‫ث َ ْؼص ُحـ ُم‬, ‫ىَ ِكـِؼ ِص‬, ‫مَـ ُذ ْؼص ِذ ٍِن‬, ‫ون‬ِ ‫ًُـٌْـ ِل ُش‬, Warsh
(has ithbāt of the yāʾ during waṣl only). (In) ‫ َب ْن َص َم ِن‬and ‫ َبُـٌَ ِؼن‬, Al-Bazzī, Nāfiʿ, Abū Jaʿfar
(all without an option) and Abū ʿAmr al-Baṣrī with an option (read according to their
principles).

COMMENTARY:
112) ُّ‫ون * كَا َل َسًَضُ س‬ ِ ُ ‫ َو َبذ َُاف َب ْن ًُـ َك ِّشت‬of Sūrat al-Qaṣaṣ: 34-35 (‫)ٍُكَـ ِّشت ُ َؼو ِن كَــا َل‬.
The added ‚‫ ‛كَا َل‬restricts it to this place in Sūrat al-Qaṣaṣ and excludes ‫ون‬ ِ ُ ‫َبذ َُاف َب ْن ًُـ َك ِّشت‬
‫ * َوً َ ِؼض َُق‬of Sūrat al-Shuʿarāʾ: 12-13.
113) ْ‫ون َن َْ َف ه َ ِشًؼ ِص * َومَلَس‬ َ ‫ فَ َس َخ ْـوَ ُم‬of Sūrat al-Mulk: 17-18 (‫) َمــ ْؽ هَـ ِشًؼؼ ِصي‬.
114) َُ ‫ون * فَسَ ؿَا َزتـ‬ ِ ُ‫ فَاؾْـذَؼ ِزم‬of Sūrat al-Dukhān: 21-22 (‫ؼون‬ ِ ُ‫)فَا ْؾذَؼ ِزم‬.
115) ‫ون‬ ِ ‫ َب ْن ث َ ْؼص ُحـ ُم‬of Sūrat al-Dukhān: 20 (‫)ث َ ْؼص ُحـ ُمؼوا‬.
116) ‫ فَ َك ِْ َف َك َن ىَ ِكـِؼ ِص‬of Sūrat al-Ḥajj: 44 (‫)هَـ ِكـِؼ ِصي‬.
117) ‫ فَ َك ِْ َف َك َن ىَ ِكـِؼ ِص‬of Sūrah Sabaʾ: 45 (‫)هَـ ِكـِؼ ِصي‬.
118) ‫ فَ َك ِْ َف َك َن ىَ ِكـِؼ ِص‬of Sūrah Fāṭir: 26 (‫)هَـ ِكـِؼ ِصي‬.
119) ‫ فَ َك ِْ َف َك َن ىَ ِكـِؼ ِص‬of Sūrat al-Mulk: 18 (‫)هَـ ِكـِؼ ِصي‬.
120) ‫ مَـ ُذ ْؼص ِذ ٍِن‬of Sūrat al-Ṣāffāt: 56 (‫ًؼن‬ ِ ‫)ث ُْؼص ِذ‬.
121) ‫ون‬ ِ ‫ َو ََل ًُـٌْـ ِل ُش‬of Sūrah Yāsīn: 23 (‫ون‬ ِ ‫)ًٌُْـ ِل ُـش‬.
Warsh has ithbāt of the yāʾ during waṣl only in these 19 places.
The remaining Qurrāʾ have ḥadhf during waṣl and waqf.

Thereafter, two places in Sūrat al-Fajr are mentioned:

421
 122) ‫ َزتِّؼي َب ْن َص َم ِن‬of Sūrat al-Fajr: 15 (‫)ب ْن َؼص َم ْؼن‬.
َ
123) ‫ َزتِّؼي َبُـٌَ ِؼن‬of Sūrat al-Fajr: 16 (‫) َب َُاه َ ِؼن‬.
Al-Bazzī (‫) ُُـسَ ى‬, Nāfiʿ, Abū Jaʿfar (‫ – ) َمـسً ا‬all without an option – and Abū
ʿAmr al-Baṣrī with an option (‫ؼؼن‬ ْ ‫ َ)وامْرُـوْ ُـف َح‬will read according to their
principles.

TEXT:
‫ى ى ٍى ٍ ى ى‬ ٍ ‫ى‬ ‫ػٔ ىديٍ ي‬
ٍ ْ‫ػر ى٘ػة يذ‬ ‫ ى ى َّ ى ٍ ي ٍ ي ى‬423
ٍ ِ‫ػ‬
‫ػر‬ ‫ ْػػةلزر ًؽ اشػذ‬٢‫ًػ‬ٛ‫ػة‬ٟ‫ىكالغ ىج ى‬ ‫ػػر‬ ً ‫ج‬ٜ‫ ر‬ٚ‫كطػذ نػ‬
TRANSLATION:
All besides what is mentioned here for Qunbul is anomalous. And al-Aṣbahānī (his
transmission) is firmly placed like that of al-Azraq (in this chapter).

COMMENTARY:
All besides what is mentioned here (‫ )قَ ِْ ُؼص َمـا ُر ِن ْؼؼص‬for Qunbul should be considered as
anomalous (‫) َوصَ ـش َؾ ْؼن كٌُْ ُدـ َل‬.285

In this chapter, Warsh via al-Aṣbahānī (‫ ) َو َاَل ْظ َدؼَِـا ِه ُّؼي‬will be like Warsh via al-Azraq
(‫) َن َــاَل ْس َز ِق‬. In line 39, Ibn al-Jazarī explained that wherever the code ‫ ح‬comes in the
uṣūl, it will refer to Warsh via al-Azraq and al-Aṣbahānī will read like Qālūn.
However, in this chapter, ‫ ح‬will refer to both al-Azraq as well as al-Aṣbahānī.

TEXT:
ٍ ‫ٍى ٍ ى‬ ‫ى ي ٍي‬ ٍ‫ى‬ ٍ‫ى ٍ ى‬ ٍ ‫ى‬ ‫ػػرن إدَّػج ي‬
‫ػم دى ى‬
ٍ ‫ى‬
‫ ًً كخًٖ اْلػذ ًؼ ٘ػخ‬ٟٓ‫ ًف ال‬ًٚ ٕ‫تصأ‬ ‫ ىكزػجىػخ‬،‫ن‬٠ ‫ػه‬
ً ً ً ً ٘ 424

285
Differences mentioned specifically for Qunbul in this poem were: ‫ه َ ْؼصثَـؽ ِ َوهَـوْ َـ ْة‬, ‫ َم ْن ًَـذ ِؼق َوً َ ْؼع ِ َّْب‬in line 409; ‫فَ َما َءاَتَ ِن َے‬
ُ in line 417; ‫ َِبمْ َؼوا ِذ‬in line 418 and ‫ َوثَ َلـح ْل ُذؿَب ٓ ِء‬in line 419.
‫للا‬
422
TRANSLATION:
With (him i.e. al-Aṣbahānī differing with al-Azraq in) ‫ ث َ َؼص ِن‬and ‫ون‬ ِ ‫اثـ ِح ُـ‬. Make ithbāt (for
all in the Qurrāʾ in) ‫ ج َ ْسبَمْـ ٌِؼي‬in (Sūrat) al-Kahf, while the option of dropping (the yāʾ)
for Ibn Dhakwān (is also related).

COMMENTARY:
While al-Aṣbahānī agrees with al-Azraq in all the yāʾāt in this chapter, he differs with
al-Azraq in two places:
1) َ‫ ا ْن ث َ َؼص ِن َبَن‬of Sūrat al-Kahf: 39 (‫) َمـ ْؽ ث َ َؼؼص ِن‬.
ِ
2) ‫ون َب ُْ ِس ُنـم‬ ِ ‫ ًـلَ ْو ِم اثـ ِح ُـ‬of Sūrah Ghāfir: 38 (‫ؼون‬ِ ‫)اثـدِـ ُـ‬.
In these two places al-Aṣbahānī will agree with Qālūn, having ithbāt of the yāʾ during
waṣl.

ْ َ ‫ فَ َل ج َ ْسبَمْـ ٌِؼي َؾ ْن‬of Sūrat al-Kahf: 70 (‫)ج َ ْسبَمْ ِن ِف ام َكِ ِْف‬, the yāʾ is read during waṣl
In ‫ض ٍء‬
and waqf for all the Qurrāʾ as it is written in the maṣāḥif. However, there is an option
of dropping the yāʾ during waṣl and waqf (‫ َ)و ُذوْ ُف امْ َح ْـش ِف‬for Ibn Dhakwān (‫ـت‬ ْ ‫) َم‬.
This yāʾ is written in the muṣḥaf and therefore not counted amongst the yāʾāt al-
zawāʾid. It is mentioned here since the discussion involves the yāʾāt.

423
 Individual Renditions of the Qirāʾāt and Combining them

This chapter discusses the entire rendition of the Qurʾān – a khatm – by either
reciting each Riwāyah/Qirāʾah individually (ifrādan) or by combining them (jamʿ).

TEXT:
ٍ ‫ى‬ ‫ٍ ى ي ي ِّ ى‬ ‫ٍ ى ى ٍى‬ ٍ ‫ ى ى‬425
‫ى‬
‫ػ ًح‬ٙ‫ئ ًِبػذػ‬ َّ ‫ػد ىص ى‬
‫ػػػةر و‬
ً ُ ٔ‫ػػ‬ْ ‫اد‬‫ػػر‬ٌ ‫إ‬
ً ‫ح‬
ً ‫ػ‬ٙ‫ػ‬ ً ‫ا‬‫ال‬ ‫ة‬
ً ‫ػػةد‬‫ن‬ ٚ‫ػ‬ً٘ ‫ل‬‫ػر‬ ُ‫ك‬
TRANSLATION:
Of the practices of our leading Qurʾānic teachers, is a singular rendition of every Qāriʾ
in a khatm.

COMMENTARY:
It was the practice of the earlier Qurʾānic teachers to complete a khatm for each
riwāyah, independently. They would not combine one transmission with that of
another.
Abū al-Ḥasan ʿAlī al-Ḥuṣrī al-Qayrawānī read the Seven Qirāʾāt to his teacher, Abū
Bakr al-Qaṣrī, reciting 90 khatms; each time he completed one khatm in a
transmission, he would start another transmission until he completed it in a period of
10 years.
Abū Ḥafṣ al-Kattānī, who was a famous student of Ibn Mujāhid, read to him for many
years and did not go beyond the Qirāʾah of ʿĀṣim. Al-Kattānī relates that he asked Ibn
Mujāhid to start teaching him another Qirāʾah, but Ibn Mujāhid refused.
Abū al-Fatḥ Faraj ibn ʿUmar al-Wāsiṭī, one of the teachers of Ibn Siwār, read
numerous khatms of various riwāyāt and Qirāʾāt over a period of many years, never
combining one transmission with that of another.286

286
Al-Nashr: 2/194.
424
This was the practice until the end of the fourth hijrī century and the start of fifth
hijrī century; the period of Abū ʿAmr al-Dānī, al-Ahwāzī, al-Hudhalī, Ibn Shīṭā, and
others.287

TEXT:
‫ػم‬
ٍ َّ
‫ػج‬‫ةٕػص‬ ‫ث‬ ٍ ‫ػػر أى‬
‫ك‬
‫ٍى ٍ ى ى‬
‫ػظػر أ ٍك أ ٍكػسى ى‬‫ه‬ٕ‫ة‬ ‫ث‬ ‫ػم‬
ٍ ‫ٍى‬
ٙ‫ػ‬ ‫اْل‬ ‫ػم‬
ٍ ‫ى‬
ٙ‫ػ‬ ‫ْل‬
ً ‫ا‬٠‫ػ‬
‫ ى َّ ي ى َّ ي‬426
ٖ‫ػ‬ٞ‫ يؤ‬١‫ظػذػ‬
ً ً ً ً ً ً
TRANSLATION:
Until they were capable to combine multiple (transmissions) in the 10 Qirāʾāt, or in
more (than the 10 Qirāʾāt) or in the Seven (Qirāʾāt).

COMMENTARY:
Once a student was proficient in reading various transmissions individually, the
master would permit him to combine various Qirāʾāt.
Al-Kamāl ʿAlī ibn Shujāʿ read a khatm to Imam al-Shāṭibī for al-Bazzi, thereafter a
khatm for Qunbul, then combined them both – the entire Ibn Kathīr – in an
independent khatm. In this manner he continued reading until he completed 19
khatms from the Sabʿah. Only the transmission of Abū al-Ḥārith remained, then only
Imam al-Shāṭibī permitted him to combine all Seven.
Likewise, al-Taqī al-Ṣāʾigh only permitted one to combine the Sabʿah once he had read
21 individual khatms for each transmission amongst the Sabʿah, then subsequently
combining both transmitters of each Reader (Qāriʾ). The same would apply if one
wanted to read the ʿAsharah to al-Taqī al-Ṣāʾigh. In this manner, Ibn al-Jundī, Ibn al-
Ṣāʾigh, Ibn al-Baghdādī, and other students of al-Taqī al-Ṣāʾigh, completed 20
individual khatms by him before being permitted to combine Qirāʾāt.
Ibn al-Jazarī’s teacher, ʿAbd al-Wahhāb al-Qarawī read the Seven Qirāʾāt via al-Iʿlān in
40 individual khatms to his teacher, Aḥmad ibn Muḥammad al-Qūṣī.
287
Al-Jamʿ bi al-Qirāʾāt al-Mutawātirah: 156.
425
Those teachers who were lenient, would allow a student to complete a khatm for each
of the Qurrāʾ amongst the Sabʿah, except for Nāfiʿ and Ḥamzah, in which they would
separate Qālūn, Warsh, Khalaf and Khallād; thus rendering nine individual khatms.
Only hereafter, would they be allowed to combine various Qirāʾāt.
Once competency was gained, permission would be given to combine various Qirāʾāt.
Ibn al-Jazarī relates that after completing a khatm in the Qirāʾāh of Abū ʿAmr al-Baṣrī
with both his transmitters, and subsequently the Qirāʾah of Ḥamzah with both his
transmitters to his teacher, Ibn al-Sallār, he requested permission to combine multiple
Qirāʾāt, but Ibn al-Sallār refused. Permission to combine Qirāʾāt was only granted
once the student gained competency, like Abū al-ʿIzz al-Qalānisī, who read all 50
Qirāʾāt of the Kamīl to Abū al-Qāsim al-Hudhalī in one khatm. Similarly, al-Kamāl
Ibn Fāris combined 12 Qirāʾāt to Abū al-Yumn Zayd al-Kindī in one khatm.288

TEXT:
ٍ ‫ى‬ ٍ ‫ى ى ٍ يى ى ٍ ي يي‬ ٍ ‫ ى ى ٍ ي ى ى ٍ ى ي ي ٍ ى‬427
‫ػة يػأخػػذق ثًػةٕػعػػر ًؼ‬ٛ‫كىػيػر‬ ً‫ػ‬ً ُ٠‫ػخػذػةرق ثًػةٕػ‬ٛ ‫ػة‬ٜ‫كَجػهػ‬
TRANSLATION:
Our combining (of the Qirāʾāt) that we have chosen is via the ‚waqf method‛, others
besides us have taken to (combining Qirāʾāt) via the ‚ḥarf method‛.

COMMENTARY:
Ibn al-Jazarī mentions two systems of combining Qirāʾāt in this verse:
1) Al-jamʿ bi al-waqf (the waqf method) – the reciter starts with the narration he
has chosen until reaching an appropriate place to stop. He will then start at
the place he began and recite for the next narration or reading in sequence if
it is not already included in the first narration or reading, continuing in this
same manner until he has exhausted all the differences in the portion read
and continue on to the next portion.
288
Al-Nashr: 2/196.
426
This is the methodology of those from Levant. It requires more rigorous focus,
stronger aptitude in recollection (of the ways of recitation) and demands more time.
This is what Ibn al-Jazarī generally adopted when reading to his teachers from Egypt
and Sham.289

2) Al-jamʿ bi al-ḥarf290(the ḥarf method) – the reciter starts with the Riwāyah he
has chosen291 and upon reaching a word which has any differences, he will
repeat all the differences found in that word according to the sequence of the
Transmitters and Readers until he has exhausted all the differences. It does
not matter whether the difference read is in the uṣūl or in the farsh. If waqf is
allowed on that particular word being read, the reciter may stop upon
completion of all the differences. If waqf is not allowed on the word, he will
exhaust all the differences and continue until reaching a place where waqf is
suitable. This takes place if the difference is restricted to one word. However,
if the difference is connected to two words e.g. madd munfaṣil, ṣilah, sakt etc.,
the reciter will join the two words to complete the differences and seek a
proper place to stop at. In this manner he will continue his recitation.
This is the practice of those from Egypt. Though it allows ease in facilitating that all
the awjuh are read, at times, the lustre of recitation is lost.292 This is likely due to
intermittent joining of varying words to each other which results in unintended
meanings occuring. Therefore, some prerequisites for combining Qirāʾāt are given,
like consideration for waqf and ibtidāʾ. Ibn al-Jazarī mentions this in the next line.

289
Al-Nashr: 2/201.
290
This is also referred to as ‫ امْ َج ْم ُؽ امْ َح ْصِفؼي‬or ‫امْ َج ْمؽ ْام ِ ْك ِمؼي‬.
291
Generally, one starts with Qālūn since Imam Shāṭibī has placed Qālūn first. However, other practices do exist
where Warsh is placed first due the differences peculiar to his narration. It is also mentioned that the expert need
not start with any fixed narrator but will begin with the narration following the last which he had ended with in
the previous verse. Check Laṭāʾif al-Ishārāt: 1/339-400.
292
Al-Nashr: 2/201.
427
TEXT:
‫ٍ ي ٍ ى ٍىى‬ ‫ػت ىك ٍيلي‬
ٍ ِّ ‫ى ى ي ى‬ ‫ىٍ ى ٍ ى ىٍ ن ى ٍ ى‬ ٍ ‫ ب ى‬428
‫ الدا‬ٚ‫ػضػد ظػصػػ‬ ً ‫ك‬ ‫ػر‬ ‫ي‬ ‫ل‬ ‫ك‬ ‫ا‬ ‫ػد‬‫ ٌٖػيػرع كُػٍػة كاثػ ًذ‬ًٝ ‫ْش ًـػ‬ ً
TRANSLATION:
(Combining of the Qirāʾāt) with its prerequisite: so observe waqf and ibtidāʾ, do not
mix (the Qirāʾāt incorrectly) and strive for excellence in recitation.

COMMENTARY:
This line mentions four conditions for one intending to combine Qirāʾāt:
1) Consider waqf.
2) Consider ibtidāʾ.
3) Not mixing the Qirāʾāt incorrectly.
4) Application of the all the rules of Tajwīd.

ُ ‫ َو َما ِم ْن امـ ٍَ اَل‬, one would never stop on َ‫ امـ‬to complete the
ُ ‫ ََل امـ ََ اَل‬or ‫للا‬
Thus, in ‫للا‬
ِ ِ ِ ِ ِ
various Qirāʾāt. Similarly, in ‫ َو َما َب ْز َسوْـيَاكَ اَل َكٓفَـ ًة ِنوي ِاش‬or ‫شا َوهَـ ِش ًٍصا‬
ً ّ ِ َ‫و َما َب ْز َسوْـيَاكَ اَل ُمخ‬,َ one
ِ ِ
would never stop on َ‫ َب ْز َسوْـيَاك‬when combining various Qirāʾāt.
Likewise, in ‫ون امص ُسو َل َواًـا ُنـ ْم َب ْن ث ُْؤ ِمٌُوا َِب ِلل َزتِّـ ُكـم‬ َ ‫ًُؼ ْر ِص ُح‬, one would never start of ‫ َواًـا ُنـم‬.
ِ ِ
Similarly, one would never start from ‫ ان‬in ‫للا ُ َُو امْ َم ِس َُح‬ َ ‫ كَامُوا ان‬or ‫للا ََث ِم ُر زَوـث َ ٍة‬
َ ‫كَامُوا ان‬.
ِ ِ ِ
Tarkīb (‫ـة‬ ْ ّ‫ ) َو ََل ً ُ َؼص ِن‬refers to the mixing or muddling of various riwāyāt or ṭuruq. In the
arena of transmission (‫) ِز َواً َ ًة‬, the mixing of riwāyāt is not allowed because it results in
deceit of transmission.293 If it is done by those knowledgeable, then it is considered an
impediment in them (‫) َؾ َْة‬.294 If the Qirāʾāt are linked – one to the other – e.g. ‫فَذَوَلّى‬
ٍ ‫ َءا َذ ُم ِم ْن َ ِزت ّ َِ َ َِك َم‬and ‫اث‬
‫اث‬ ٌ ‫فَذَوَلّى َءا َذ َم ِم ْن َ ِزت ّ َِ َ َِك َم‬, then it is completely prohibited.
Finally, the rules of Tajwīd must be adhered to whenever reciting the Qurʾān, this
includes when one is combining multiple Qirāʾāt.

293
This may be allowed for laity in the arena of recitation (‫)ؿَ َل َسدِـَلِ امْ ِل َص َاء ِت َوامخِّ َل َو ِت‬.
294
Al-Nashr: 1/19.
428
TEXT:
‫ى ى‬ ٍ ‫ىٍ ى ى ٍ ى ٍ ى‬ ‫ى ى‬ ‫ى‬ َّ ‫ي‬ ٍ ‫ى‬
‫ ىكُػٍػة‬ًٝ ‫ ىنٖػيػ‬ٚ‫ػػ‬٘ ًٝ ‫صػ‬٠‫حجػدا ثًػ‬ ‫ػذم ًإذا ى٘ػػة ىكُػٍػػة‬
ً ٕ‫ػر ا‬ًٞ ‫ػة‬ٙ‫ ٌةل ى‬429
TRANSLATION:
The expert is one who when he stops, he starts from the way (of recitation) upon
which he stopped.

COMMENTARY:
From this line, one gauges that a set sequence (tartīb) is not a prerequisite. Though
experts like Abū al-Ḥasan ʿAlī ibn ʿUmar al-Qayjāṭī stipulated that sequencing should
be maintained, Ibn al-Jazarī suggests in this verse that an expert is not restricted to
any particular sequence. He relates that he met experts who did not restrict
themselves to a fixed sequence, but due to their proficiency and training would
combine based on the interrelationship between riwāyāt (‫)ثَيَ ُاسة‬. For example, if they
started with qaṣr, then they would follow it with fuwayq al-qaṣr, then tawassuṭ until
the level of ṭūl; or if they started with fatḥ, they would follow it with those who have
taqlīl, then by those who have imālah kubrā; or if they started with naql, they would
follow it with taḥqīq, then with sakt. These various combinations is what he applied
when reading to his teacher, Abū al-Maʿālī Ibn al-Labbān.295
Therefore, Ibn al-Jazarī suggests in this line that an expert, when stopping on any
particular riwāyah, he is able to start recitation with the very wajh he stopped with
e.g. if he stops with sakt on ‫اة َب ِمِـ ٌم‬ ٌ ‫ ؿَ َش‬for Ḥamzah, he will start with sakt in the next
verse when reading ‫وا َرا ِكِ َل مَُِ ْم ََل ثُ ْف ِسسُ وا ِف ْ َاِل ْز ِط‬.َ
ِ
TEXT:
ِّ ‫ن ي ٍ ى ٍ ن ي ى‬ ‫يٍ ى‬ ٍ‫ى ى‬ ٍ‫ي ى‬ ٍ‫ى‬
‫ػردػجىػة‬ ٘ ‫ ًنػجػة‬٠‫ػػػرا مصذػ‬
ً ‫ُمػذ‬
‫ى‬ ‫ى‬ ‫ن‬ ‫ى‬
‫ ٌػأُػربػة‬ًٝ ‫ػفػً أُػربػة ثًػػ‬
ً ‫حه‬ 430

295
Al-Nashr: 2/204-205.
429
TRANSLATION:
Joining the closest (difference), then the closest (thereafter); with brevity,
comprehensiveness and sequencing.

COMMENTARY:
Ibn al-Jazarī continues explaining the manner of combining Qirāʾāt in this line: one
would join the closest difference to the place of waqf, the closest thereafter until all
the Qirāʾat have been read e.g. ‫ون‬ ْ ُ ٌَ‫ون امعوَو َت َو ِمما َز َس ْك‬
َ ‫اه ً ُ ْي ِف ُل‬ َ ‫ َوًُـ ِلِـ ُم‬, one would first read the
ṣilah since it is closest to the place of waqf before reading the taghlīṭḥ of the lām for
Warsh via al-Azraq.
With brevity (‫ ) ُمرْـذَ ِؼع ًؼصا‬implies that one seeks the shortest way to complete the Qirāʾāt
i.e. by omitting additional words not required when combining the Qirāʾāt. For
instance, in the previous example given, when stopping on ‫ون‬ َ ‫ًُـ ْي ِف ُل‬, one need not repeat
from ‫ون امعوَو َت‬
َ ‫ – َوًُـ ِلِـ ُم‬or from the start of the verse – to complete the ṣilah which is the
next difference required to be read.
Whatever method is adopted in combining the Qirāʾāt, the comprehensive completion
(‫ ) ُم ْسذَ ْؼو ِؾـدًـا‬of all the awjuh is required.
Likewise, whichever sequencing is adopted, it should be maintained when combining
the Qirāʾāt, whether it is by starting for Qālūn first, or those who make qaṣr, or those
who make fatḥ, and so forth.296

TEXT:
‫ٍ ي‬ٜ‫خ إ ٍف ييػػر ٍد أى ٍف ىح‬٠‫ػ‬
‫ضػجىػة‬ ً
‫ٍ ى‬
‫ػد الظػيي‬ ٜ ‫ن‬ ‫ػة‬‫إػذػأىدثى‬
َّ ‫ى ٍ ى ٍ ى ٍ ى ى ى ى‬
‫ُػػةر ك‬٠‫كٕػيػٖػزـً إػ‬ 431
ً ً ً
TRANSLATION:
Enjoin respect and etiquette by the teachers if he intends to excel.

296
Al-Nashr: 2/205.
430
COMMENTARY:
Many books have been written regarding the etiquette required for students, and this
is not the place to recount all of them. We take a few lessons from the life of my
teacher’s teacher, Qārī Anīs Aḥmad Khan .
Maintaining a Good Relationship with One’s Teachers

Qārī Anīs Aḥmad  asserted that only through maintaining a good relationship with
one’s teacher and sincerely loving the teacher, would the true blessings of instruction
be acquired by the student.297 Qārī Anīs  himself, had intense love and respect for
his teachers. By mere mention of their names, he would become emotional. He would
often mention their exemplary traits.
After having completed the Sabʿah Qirāʾāt in Deoband by Qārī Ḥifṭḥ al-Raḥmān, he
further pursued the study of Qirāʾāt in Lucknow, yet still maintained correspondence
with his teacher, Qārī Ḥifṭḥ al-Raḥmān, via letters.
Punctuality
He was extremely punctual with his daily lessons by his teacher, Qārī Muḥibb al-Dīn.
He spent five years maintaining this punctuality, studying Qirāʾāt under various
Qurʾānic experts in Lucknow: Qārī Muḥammad Sabiq al-Lucknawī, Qārī ʿAbd al-Hādī
Sikandar al-Makkī and Qārī Muḥibb al-Dīn.

TEXT:
‫ٍ ى ٍ ى ي ى ٍ ى ٍ ى ي‬ ‫ى ٍ ى ي‬ ‫ٍي‬
‫ال ي‬ ‫ػد إد ٍ ى‬
‫ىى ٍ ى‬
‫ػرع‬ ‫ػؾ‬ٛ ًٝ ‫ إػٍػر ًش كا﵀ ًإٕػيػ‬٢‫ًٌػ‬ ‫ػرع‬ ‫ػظ‬ٛ ‫ؿ‬٠‫ػ‬
ً ‫غ‬ ً‫ػةـ‬ٙ‫ػ‬ ً ‫كبػه‬ 432

297
Al-Qasṭāllānī also mentions this when he relates that depending upon the level of appraisal and honour one has
of his/her teacher, this is the amount of benefit he/she will derive from their teachers’ knowledge. See Laṭāʾif al-
Ishārāt: 653.

It is therefore necessary to deem one’s teachers competent in their areas of instruction.

431
TRANSLATION:
After completion of the uṣūl, we embark on the farsh, and to Allah alone we implore.

COMMENTARY:
The uṣūl are those differences between the Qurrāʾ that have consistent precepts which
govern them. The farsh are those differences between the Qurrāʾ which are not
governed by set precepts and cannot be applied consistently.
In this line, the author has completed all the differences in the uṣūl for the Qurrāʾ and
hereafter embarks on explaining the differences in the farsh for them. Concludingly,
he beseeches Allah for divine enablement.

[This commentary on the uṣūl of the Ṭayyibah was completed on the 29th night of Ramaḍān
1441/22 May 2020, only through the mercy and will of Allah .

May Allah accept it and may it be a means of my salvation in the Herefter. I beseech Allah to
forgive my many sins, have mercy upon me, my family, my teachers and students. I implore Allah
to enter us all into Jannah without reckoning.

These are difficult and trying times; may Allah protect all our centres and institutions dedicated to
Islamic pedagogy, grant strength and steadfastness to those who have devoted their lives to the
service of His Din.]

432
 The Chapter on the Takbīr

Some authors, like al-Hudhalī and al-Qasṭallānī, have placed the chapter of takbīr i.e.
to say ‚Allah Akbar‛, at the start of their books, while others like al-Ṣafāqusī have
placed it at the end of their works.

Ibn al-Jazarī discusses the reason and origin of the takbīr in his Nashr:298 Ḥāfiṭḥ Abū
al-ʿAlāʾ al-Hamadhānī relates with his sanad to Aḥmad ibn Faraḥ, who transmits from
al-Bazzī that the origin of the takbīr is that revelation ceased from the Prophet  for
a while. The polytheists remarked that Muḥammad’s lord had deserted him.
Subsequently, Sūrat al-Ḍuḥā was revealed. The Prophet  then said: ‚Allah Akbar‛
(upon its revelation) and he was instructed to say the takbīr when he reached al-Ḍuḥā
and at the end of every sūrah. Ibn al-Jazarī states thereafter that this is the view of the
majority of experts, like Abū al-Ḥasan ibn Ghalbūn, Abū ʿAmr al-Danī and Abū al-
Ḥasan al-Sakhāwī, amongst others from the earlier and later scholars. They explained
that the Prophet  made takbīr out of thanks to Allah for refuting the polytheists.
Others say he made takbīr in affirmation of his mission and in refutation against the
polytheists. It is also said that he made takbīr out of joy and happiness that revelation
descended.

The placing of the takbīr is before the basmalah i.e. it will be recited before the
basmalah. Thus, takbīr can only be made when reciting the basmalah as well. Like the
istiʿādhah, the takbīr is not considered as part of the Qurʾān.

298
Al-Nashr: 2/406.
ِ ْ ‫ فَلَا َل امْ ُم‬،‫ح‬
َ ‫ش ُن‬
،َُ ُّ ‫ كَ َل محمس ًا َزت‬:‫ون‬ ُ ْ ‫ اهْـ َل َع َؽ َؾ ِن امْ َو‬ ‫فَ َص َوى امْ َحا ِفغُ َبت ُو امْ َـ َلء ِتـ ِا ْس َيا ِذ ٍِ َؾ ْن َب ْ َحسَ ْج ِن فَ َصخٍ َؾ ِن امْ َدؼ ّ ِز ِ ّي َبن ْ َاِل ْظ َل ِف ر ِ ََل َبن امي ِِب‬
‫ )كُوْ ُت( َوُ َشا كَ ْو ُل‬،‫ك ُس َوز ٍت َحَّت َ َْي ِ َت‬ ّ ِ ُ ‫ َب ْن ٍُ َك ِ ّ ََّب ا َرا ت َوَ َف « َوامضُّ َحى» َم َؽ َذاثِ َم ِة‬ ‫ َوب ِم َص امي ِ ُِّب‬،"‫ " َا ُلل َب ْنـ َدؼص‬: ‫ فَ َلا َل امي ِ ُِّب‬،»‫فَ َ َْنم َ ْت ُس َوز ُت « َوامضُّ َحى‬
ِ
‫ صُ ْكؼ ًصا ِلل ِم َما َنش َة‬ ‫ فَ َكدؼؼ َص امي ِ ُِّب‬:‫ كَامُوا‬،‫اّن َو َب ِب امْ َح َس َن امس َزا ِو ِ ّي َوكَ ْ ِْي ِه ِم ْن ُمذَ َل ِّس ٍم َو ُمذَبَ ِّد ٍص‬ َ ‫امْ ُج ْمُِو ِز ِم ْن بَئِمخِيَا َ َك ِب امْ َح َس َن ْج ِن كَوْ ُح‬
ّ ِ ِ ‫ون َو َب ِب َ ْػ ٍصو اِل‬
ْ ُ َ
ِ ْ ‫ِس ًوزا ب ْي ِت ُْنولِ ام َو‬
.‫ح‬ َ ِ ِ َ ْ
ُ ُ ‫ َوكِ َل ف َص ًحا َو‬،‫ كال َا ُلل َب ْنـ َدؼ ُص ثَ ْعسًلا م َما بَنَ ؿَو ََْ َوحَكشً ًحا نوَكف ِص ٍَن‬:‫ َوكَا َل ت َ ْـضُ ُِم‬،‫ش ِن َْي‬
ِ ِ ْ ِ َ َ ِ ً ِ ِ ْ ‫امْ ُم‬
433
Ziyādāt al-Ṭayyibah:
Via the Shāṭibiyyah, the takbīr is primarily transmitted from al-Bazzī. Essentially, the
wording of the takbīr for al-Bazzī is ‚‫‛ َا ُلل َب ْنـدَ ُؼص‬. The Shāṭibiyyah also allows the tahlīl
299
ُ ‫ ََل امـ ََ اَل‬for al-Bazzī, even though it is via the ṭarīq of Ibn al-Ḥubāb. This is
i.e. ‫للا‬
ِ ِ
what Abū ʿAmr al-Dānī read to Abū al-Fatḥ Fāris ibn Aḥmad.300 No taḥmīd is
mentioned in the Shāṭibiyyah for al-Bazzī. Via the Ṭayyibah, the taḥmīd is also
transmitted for al-Bazzī.
The Shāṭibiyyah also allows the takbīr for Qunbul. However, no tahlīl and no taḥmīd
is allowed for him.301 Via the Ṭayyibah, the tahlīl is also transmitted for Qunbul. Via
the Ṭayyibah, a minority transmit the taḥmīd for Qunbul as well.
Via the Shāṭibiyyah, the takbīr is transmitted for both al-Bazzī and Qunbul from the
start of Sūrat al-Ḍuḥa or from the end of Sūrat al-Ḍuḥā.302 Via the Ṭayyibah, the
takbīr is also transmitted for them from the start of Sūrah Inshirāḥ.

Via the Ṭayyibah, the takbīr – without the tahlīl and taḥmīd – is also transmitted for
al-Sūsī from the start of Sūrah Inshirāḥ.
Via the Ṭayyibah, takbīr khāṣṣ – without the tahlīl and the taḥmīd – is transmitted
for all 10 of the Qurrāʾ. Takbīr khāṣṣ (a specific takbīr) is that takbīr which is
specificically made by the sūrahs of the khatm (suwar al-khatm). The suwar al-khatm
refer to those sūrahs from Sūrat al-Ḍuḥā until Sūrat al-Nās.
Via the Ṭayyibah, takbīr ʿām – without the tahlīl and the taḥmīd – is transmitted for
all 10 of the Qurrāʾ at the start of every sūrah.303
299
The ṭarīq of the Shāṭibiyyah goes through Abū Rabīʿah, and not Ibn al-Ḥubāb. See line 35 for details on the
ṭuruq.
300
See line 1132-1133 of the Shāṭibiyyah; al-Taysīr: 184-185.
301
Al-Nashr: 2/431.
302
See line 1128 of the Shāṭibiyyah. See also Shifāʾ al-Ṣudūr: 887; al-Nashr: 2/421.
303
This will obviously exclude Sūrat al-Tawbah because takbīr is made before the basmalah, and at the start of
Sūrat al-Tawbah, no basmalah is read.
434
TEXT:
ٍ ٍ ٍ ‫ٍ ى ِّ ى ى‬ ٍ َّ ‫ى‬
‫خ ى‬ ٍ‫ٍى ٍ ى‬ ٍ َّ ‫ ى ي َّ ي‬1000
ًٗ ٖ‫ ًٔ إ ًه‬ٞ‫ٓي أ‬ٙ‫ إػ‬ٚ‫ػ‬
ً ‫ن‬ ‫ع‬ ‫غ‬ ًٗ ‫ذ‬ ‫ػػخ‬ٕ‫ا‬ ‫د‬ٜ ‫ن‬
ً ‫ػي‬
ً ً ‫ػح اتل‬ٜ‫كش‬
‫ج‬ ٓ
TRANSLATION:
The practice of the takbīr by the khatm is sound from the Makkīs and the people of
knowledge.

COMMENTARY:
Initially, the ruling of the takbīr is given i.e. that it is a sunnah stemming from the
Prophet , as may be seen at the start of this chapter.
Thereafter, the author indicates, generally, as to where the takbīr should be made:
when ending a khatm (‫)امْؼر ْ َِت‬.
Subsequently, it is mentioned from whom the takbīr is transmitted: from the Makkīs
and those who possess knowledge (‫) َب ُْلِ امْ ِـ ْ ِمل‬. The learned – ‚‫ – ‛ َب ُْلِ امْ ِـ ْ ِمل‬is a general
reference to scholars of Fiqh, Tafsīr, Ḥadīth and Qirāʾāt, the likes of Imam al-Shāfiʿī,
Sufyān ibn ʿUyaynah, Mujāhid and Ibn Jurayj.

TEXT:
‫ى‬ َّ ‫ي ٍ ى ى ٍ ى‬ ‫َّ ى‬ ‫ى‬ ‫ي ِّ ى‬
‫ػػػةت‬
ً ِ‫ػػػ وح زًػ‬ٙ‫ أاًػ‬ٚ‫شٖ ًصػػٔ خػػ‬ ‫الػػػػَل ًة‬ ‫ػػةؿ ىك ىدلل‬
‫ ًف ُك ظػ و‬1001
TRANSLATION:
In all circumstances and during ṣalāh (the takbīr is transmitted) in continuity from
reliable experts.

COMMENTARY:
The takbīr is related in all circumstances out of ṣalāh ( ٍ‫ك َحال‬ ّ ِ ُ ‫ ِ)ف‬e.g. when one is
reciting alone, in a gathering, in a circle of learning, in the class situation with a
teacher, and so forth. Likwise, it is practised in ṣalāh as well (‫)و َ َِلى امع َل ِت‬.
َ

435
Al-Ḥasan ibn Muḥammad ibn ʿUbayd Allah al-Makkī304 relates that he was leading
the people in Tarāwīḥ Prayer in the Ḥaram of Mecca during the month of Ramaḍān.
When it came to the night of the khatm, he made takbīr from the end of Sūrat al-
Ḍuḥā until the end of the Qurʾān in ṣalāh. When he terminated the ṣalāh, he saw
Imam al-Shāfiʿī had prayed behind him. Imam al-Shāfiʿī then said to him: ‚You have
done well, you have obtained the Sunnah.‛305

The second part of the line alludes to an unbroken transmission of the takbīr from
reliable experts. With our asānīd mentioned at the start of this book to Imam Ibn al-
Jazarī who said: ʿUmar ibn al-Ḥasan informed us, from Abū al-Ḥasan ʿAlī ibn Aḥmad,
from ʿUmar ibn Muḥammad, from ʿAbd al-Raḥmān ibn Muḥammad, from Aḥmad
ibn Muḥammad, from Abū Ṭāhir al-Mukhliṣ that Yaḥyā ibn Muḥammad ibn Ṣāʿid
related to them from Aḥmad ibn Abī Bazzah – al-Bazzī – who said:
‚I heard Ibn Sulaymān saying: I read to Ismāʿīl ibn ʿAbd Allah ibn Qusṭanṭīn, then,
when I reached ﴾‫﴿ َوامضُّ َحؼى‬, he said to me: ‘Make takbīr until the end, for I read to
ʿAbd Allah ibn Kathīr and when I reached ﴾‫﴿ َوامضُّ َحؼى‬, he said to me: make takbīr until
the end; and he informed him that he read to Mujāhid who instructed him with this,
and Mujāhid informed him that he read to Ibn ʿAbbās who instructed him with this,
and Ibn ʿAbbās informed him that he read to Ubayy ibn Kaʿb who instructed him
with this, and Ubayy informed him that the Prophet  instructed him to do this.’‛

Ibn al-Jazarī relates in his Nashr that the practice of takbīr is transmitted by
trustworthy imams; it is so widespread and well-known, maintaining its continuity,
that it has reached the stature of tawātur.306

304
He was the student of Ibn Kathīr al-Makkī, and would lead the people in ṣalāh in the Ḥaram of Mecca. Al-
Bazzī was his student. See Ghāyat al-Nihāyah: 1/232.
305
Fatḥ al-Waṣīd: 2/392.
306
Al-Nashr: 2/410.
436
TEXT:
ٍ ‫ى ٍ ى َّ ى‬
ِّ ‫ػػد يغ‬
‫ػػععةى‬ ٍ ‫ى‬ ‫ى‬ ٍ ‫ٍ ى َّ ٍ ى ى‬
‫ الؾح‬ًٚ٘ ‫اح أك‬ ‫ أك ًؿ ان ًْش و‬ًٚ٘ 1002
ُ ‫ػػر أك أك وؿ‬
‫آخ و‬ً ٚ‫ً٘ػػ‬
TRANSLATION:
From the start of (Sūrah) Inshirāḥ, or from (Sūrat) al-Ḍuḥā – its start or its end –
(the takbīr) has been authenticated.

COMMENTARY:
In this line, Ibn al-Jazarī discusses where specifically takbīr is related. Three places are
mentioned:
1) The start of Sūrah Inshirāḥ (‫شا ٍخ‬ َ ِ ْ ‫ – ) ِم ْن َبولِ او‬Abū al-ʿAlāʾ al-Hamadhānī,
amongst others, relate takbīr here.
2) The end of Sūrat al-Ḍuḥā (‫ – ) َب ْو ِم َن امضُّ َحى ِم ْن ب ٓ ِد ٍص‬Abū ʿAmr al-Dānī, al-
Hudhalī, amongst others, relate takbīr here.
3) The start of Sūrat al-Ḍuḥā ( ٍ‫ – ) َب ْو َبول‬al-Shāṭibī, Abū al-ʿAlāʾ al-Hamadhānī,
and others relate takbīr here.
Takbīr made in these places is referred to as takbīr khāṣṣ (a specific takbīr) i.e. takbīr
is specificically made by the suwar al-khatm.

The differences as to where the takbīr should commence from is based on the
narration mentioned at the beginning of this chapter, when Jibrīl  recited Sūrah al-
Ḍuḥā to the Prophet . Does one regard the takbīr of the Prophet  to be at the
start of his own recitation or the ending of Jibrīl’s  recitation? In the case of the
former, the takbīr would be made at the start of the sūrah, and in the case of the
latter, it would be made at the end of the sūrah.

TEXT:
ٍ
‫د‬ًٙ ‫﵀ ىظػػػ‬ ‫ى ِّ ٍ ى ٍ ه ى ٍ ي‬ ٍ ‫ى ى ىٍ ي ٍ ي‬ َّ
ً ‫ ىكبهػػؼ بهػػد‬،ٔ‫ٖػػ‬ٞ ‫ ىكرجػٔ إًف دػ ًرد‬،‫ٓذا‬ٞ ‫ةس‬
ً ًٜٖ‫ل‬ 1003

437
TRANSLATION:
In this manner until (Sūrat) al-Nās. And if you wish, read ‚‫للا‬ ُ ‫ ‛ ََل امـ ََ اَل‬before (the
ِ ِ
takbīr); and according to some, (read) ُ‫ َو ِلل امْ َح ْمس‬after (the takbīr and the tahlīl).

COMMENTARY:
Where the takbīr ends is mentioned in the initial part of this line: until the end of
Sūrat al-Nās. ‚‫ ‛ ِنوي ِاش‬in the line actually means ‚‫ ‛ا َل امي ِاش‬i.e. until Sūrat al-Nās. ‚‫‛ُ َك َشا‬
ِ
means in the same manner that one commenced the takbīr i.e. if one commenced the
takbīr from the start of Sūrat al-Ḍuḥā or Sūrah Inshirāḥ, then one would continue
making it at the start of every sūrah thereafter until the start of Sūrat al-Nās.
Similarly, if one commenced the takbīr from the end of Sūrat al-Ḍuḥā, one would
continue making it at the end of every sūrah until the end of Sūrat al-Nās.307

Thereafter, Ibn al-Jazarī discusses the wording of the takbīr. Essentially, its wording is
‚‫ ;‛ َا ُلل َب ْنـ َد ُؼص‬this is what is transmitted for al-Bazzī via the ṭarīq of Abū Rabīʿāh,308 as
well as what is transmitted for Qunbul.
One may also recite the tahlīl – ‫للا‬ ُ ‫ – ََل امـ ََ اَل‬before the takbīr i.e. ‫للا‬ ُ ‫ََل امـ ََ اَل‬
ُ ‫للا َو‬
ِ ِ ِ ِ
‫ب ْنـ َد ُؼص‬.َ 309 This is generally transmitted from al-Bazzī via the ṭarīq of Ibn al-Ḥubāb.
Others also transmit the tahlīl from Qunbul.
Some also add ‚ ُ‫ َ‛و ِلل امْ ُح ْمس‬after the takbīr. This is transmitted by some ṭuruq from Ibn
al-Ḥubāb, from al-Bazzī.310

307
None of those who relate takbīr commences at the start of the Sūrah al-Ḍuḥā or Sūrah Inshirāḥ and terminates
it at the end of Sūrat al-Nās. See al-Nashr: 2/423. Ghayth al-Nafʿ: 631.
308
Refer to line 35 for the details pertaining to the ṭuruq of al-Bazzī.
309
Madd al-Taʿṭḥīm would also be allowed when reciting the tahlīl according to those who transmit madd al-
taʿṭḥīm. See al-Nashr: 2/439.
310
Note that those who transmit taḥmīd do not transmit it from the start of Sūrat al-Ḍuḥā. See al-Nashr: 2/437.
438
What is important to note is the sequence explained between the takbīr, the tahlīl and
the taḥmīd: the tahlīl comes before the takbīr and the taḥmīd comes after the takbīr
i.e. ُ‫للا َب ْنـدَ ُؼص َو ِلل امْ َح ْمس‬ ُ ‫ ََل امـ ََ اَل‬. Additionally, it is important to know that there is no
ُ ‫للا َو‬
ِ ِ
transmission which allows the taḥmīd without the tahlīl i.e. it is not allowed to make
taḥmīd except if one is making the tahlīl as well. Also, one is not allowed to separate
these, one from the other i.e. separate the tahlīl from the takbīr, or the takbīr from the
taḥmīd; all transmissions require that they be recited together in one breath.311

TEXT:
‫ي ى‬ ٍ‫ى‬ ‫ٍ ي‬ ‫ ى ٍ ي ٍ ى ِّ ى ى َّ ٍ ي ٍ ي ى‬1004
‫ ىكل ً يصػ و‬،‫ػد‬
‫ ًِػػَل‬ٛ ‫س‬٠‫ػ‬ ‫و‬ ‫ػ‬‫َح‬ ‫كف‬
ً ‫د‬ ٚ‫ػ‬‫ػ‬ً٘ ‫َل‬ ‫ػػج‬ٜ‫كإػػك لًٖجػػػزم كرككا ر‬
TRANSLATION:
All (these varying transmissions) are transmitted for al-Bazzī; and (transmitted) from
Qunbul without the ḥamd. And for al-Sūsī, (the takbīr) is (also) transmitted.

COMMENTARY:
ُّ ُ ْ‫ َ)وام‬mentioned in the previous line are transmitted for al-Bazzī:
All these variations (‫ك‬
1) Takbīr alone.
2) Takbīr with tahlīl.
3) Takbīr with tahlīl as well as taḥmīd.

It is transmitted for Qunbul as well, however taḥmīd for Qunbul is not widespread
ِ ‫) ِم ْن ذ‬. Thus, two ways are more commonly transmitted for Qunbul:
(‫ُون َ ْح ٍس‬
1) Takbīr alone.312
2) Takbīr with tahlīl.
A minority, like Abū al-Karam al-Mubārak, relates the taḥmīd for Qunbul as well.313

311
Al-Nashr: 2/436-437.
312
This is what is suggested by Imam al-Shāṭibī when he states: ‫وؾ َْن كُـٌْـ ُحلٍ ت َ ْـ ٌغ تِـ َخ ْكدِْيِ ٍِ َخ َل‬.َ See line 1133.
313
Al-Nashr: 2/431.
439
Abū ʿAmr al-Dānī relates that the takbīr alone, or takbīr with tahlīl, are both sound
ِ َ this is for al-Bazzī as well as Qunbul.314
and good (‫;)َصَ َحان َحِِّسَ ان‬

The takbīr is transmitted for al-Sūsī as well; this is without the tahlīl and without the
taḥmīd. This discussion for al-Sūsī continues into the next line.

TEXT:
‫ى‬ ٍ ‫ى‬ ‫ى ٍ ي ِّ ٍ ى َّ ي ي‬ ‫ٍ ى‬ٛ‫ ا‬ًٚ٘ ‫ي يق‬ ٍ ‫ ى‬1005
‫م‬٠ً ‫ أكؿ ُك يصػػػذ‬،ٗ‫ػػػ‬ًٟ ‫ َك‬ٚ‫خػػػ‬ ‫ ىك ير ًكم‬،‫اح‬
‫ػْش و‬
ً ً
‫سج ي‬
ً ‫د‬
TRANSLATION:
His (al-Sūsī’s) takbīr is from (Sūrah) Inshirāḥ. It (the takbīr) is (also) related from all
of them (all 10 of the Qurrāʾ); at the start (of every sūrah) consistently.

COMMENTARY:
Abū al-ʿAlāʾ al-Hamadhānī transmits the takbīr for al-Sūsī via all his narrations from
him. The takbīr for al-Sūsī will commence at the start of Sūrah Inshirāḥ.315

Takbīr khāṣṣ – without the tahlīl and the taḥmīd – is also transmitted for all 10 of the
Qurrāʾ (‫ ) َو ُز ِوي َؾ ْن ُ َِكِّ ِْم‬by Abū al-Karam al-Mubārak, Abū al-ʿAlāʾ al-Hamadhānī and
Abū al-Qāsim al-Hudhalī from the end of Sūrat al-Ḍuḥā or the start of Sūrah
Inshirāḥ.316
Note that none of the Qurrāʾ besides Ibn Kathīr al-Makkī will make takbīr from the
start of Sūrat al-Ḍuḥā.

314
Al-Nashr: 2/431; Jāmiʿ al-Bayān: 798.
315
Ghāyat al-Ikhtiṣār: 2/719.
316
Al-Nashr: 2/410; Sharḥ Ṭayyibat al-Nashr of al-Nuwayrī: 2/637-638.
440
Likewise, al-Hamadhānī and al-Hudhalī also transmit takbīr – without the tahlīl and
ٍّ ُ ‫) َبو ُل‬.317 This is
the taḥmīd – for all 10 the Qurrāʾ at the start of every sūrah (‫ك ٌ َْس َخ ِوي‬
referred to as takbīr ʿām (a general takbīr) i.e. it is generally made at the start of every
sūrah.

When making takbīr for al-Sūsī, or any of the Qurrāʾ who allow sakt and waṣl
between two sūrahs – including Ḥamzah –, takbīr will only be made when reading
the basmalah.318

Note that the tahlīl and the taḥmīd are only allowed by the suwar al-khatm.319

TEXT:
ٍ ‫ي ًّ ى ى ٍ ى ى ى ٍ ى ى ٍ ى‬ ٍ ‫ٍن ٍ ى‬ َّ ‫ى ٍ ى ٍ ى ى‬
ٔ‫ػػ‬ًٙ ‫ كدػػي ذا أ ًصػػز ٘ػػة َيذ‬،‫ِك‬ ٔ‫يٗ ىكرٍة إًف د ًػ‬
ً ‫م َع الر ًظ‬ٜ٘‫كا‬ 1006
TRANSLATION:
Prevent stopping on ‚‫ ‛امص ِحِـ ِم‬when you join (the takbīr) to everything; besides this,
allow whatever (ways) are possible.

COMMENTARY:
In this line, the author discusses the different ways of joining the takbīr to the
basmalah and the sūrah. By the sūrahs of the khatm (suwar al-khatm) i.e. from Sūrat
al-Ḍuḥā, there are eight possible ways of joining. Ibn al-Jazarī highlights the one way
which is not allowed i.e. joining the end of the first sūrah to the takbīr, subsequently
joining the takbīr to the basmalah and stopping at the end of the basmalah; on ‫امص ِحِـ ِم‬.

317
This will obviously exclude Sūrat al-Tawbah because takbīr is made before the basmalah, and at the start of
Sūrat al-Tawbah, no basmalah is read.
318
Al-Nashr: 2/437, 439-440.
319
Thus, if tahlīl and taḥmīd are made for any of the 10 Qurrāʾ besides al-Bazzī or Qunbul, it would be permitted.
However, what is essentially transmitted is the takbīr alone, without the tahlīl and the taḥmīd.
441
Besides this, all the remaining seven ways are allowed and may be divided into three
categories:
1) Considering that the takbīr is connected to the end of the sūrah. There are
two ways in this category:
i. Joining the takbīr to the end of the first sūrah and stopping on it.
Then stopping at the end of the basmalah, separating the basmalah
from the start of the next sūrah.
ii. Joining the takbīr to the end of the first sūrah and stopping on it.
Then joining the basmalah to the start of the next sūrah.320
2) Considering that the takbīr is connected to the start of the sūrah. There are
two ways in this category:
iii. Stopping at the end of the first sūrah. Then joining the takbīr to the
basmalah, and separating the basmalah from the next sūrah.
iv. Stopping at the end of the first sūrah. Then joining the takbīr to the
basmalah, and joining the basmalah to the next sūrah.321
3) Where the takbīr holds the possibility of being connected to either the start,
or the end of a sūrah. There are three ways in this category:
v. Separating all i.e. stopping at the end of the first sūrah, then stopping
on the takbīr, on the basmalah, and subsequently reciting the next
sūrah.

320
If one makes qaṭʿ at the end of a sūrah whilst applying this takbīr i.e. considering that it is connected to the end
of the sūrah, then after reciting the last verse of the sūrah, one would join it with the takbīr, and thereafter
terminate recitation. When one commences recitation thereafter again i.e. after qaṭʿ, one would start without the
takbīr. If one reads the sajdah at end of Sūrat al-ʿAlaq, then one would first join the takbīr to the last verse of the
sūrah, then subsequently make takbīr to perform the sajdah. Thereafter, one would not make takbīr when starting
Sūrat al-Qadr.
321
If one makes qaṭʿ at the end of a sūrah whilst applying this takbīr i.e. considering that it is connected to the
start of the sūrah, then after reciting the last verse of the sūrah, one would not read the takbīr, and terminate
recitation after reciting the last verse of the sūrah. When one commences recitation thereafter again i.e. after qaṭʿ,
one would start with the takbīr. If one reads the sajdah at end of Sūrat al-ʿAlaq, then after reciting the last verse,
one would first make takbīr to perform the sajdah. After performing the sajdah, one would make takbīr when
starting Sūrat al-Qadr.
442
 vi. Joining all in one breath i.e. joining the end of the first sūrah to the
takbīr, then joining the takbīr to the basmalah, and subsequently
joining the basmalah to the next sūrah.
vii. Stopping at the end of the first sūrah, reading the takbīr and stopping
on it. Then joining the basmalah to the next sūrah.

The following is a diagram of these ways:

1 Join Stop Stop Takbīr is connected to the
2 Join Stop Join End of the Sūrah

3 Stop Join Stop Takbīr is connected to the

Basmalah

2nd Sūrah
1st Sūrah

4 Stop Join Join Start of the Sūrah

Takbīr

5 Stop Stop Stop Takbīr is connected to

6 Join Join Join either: the Start or End of
the Sūrah
7 Stop Stop Join
8 Join Join Stop Not Allowed

Between Sūrat al-Layl and Sūrat al-Ḍuḥā – as well as between any of the other sūrahs
besides the suwar al-khatm – there are five ways of joining: the first two ways will not
be allowed since the takbīr is not considered as part of the ending of these sūrahs. The
five ways allowed are as follows:
1 Stop Join Stop
2 Stop Join Join
Basmalah

2nd Sūrah
1st Sūrah

Takbīr

3 Stop Stop Stop

4 Join Join Join
5 Stop Stop Join

443
Between Sūrat al-Nās and Sūrat al-Fātiḥah, five ways are allowed, excluding the two
ways which consider the takbīr to be at the start of Sūrat al-Fātiḥah:

1 Join Stop Stop

Sūrat al-Fātiḥah
2 Join Stop Join
Sūrat al-Nās

Basmalah
Takbīr
3 Stop Stop Stop
4 Join Join Join
5 Stop Stop Join

Note that these variations in the takbīr are differences which are permitted and not
differences which are compulsory.322 Thus, choosing one of these variations between
the sūrahs are sufficient, as one would normally do when joining any two sūrahs
when not reading the takbīr.323 These are not differences which would result in the
transmission being deficient if not read.324

322
The teacher of Abū ʿAmr al-Dānī, Abū al-Fatḥ Fāris ibn Aḥmad, relates that it is not compulsory for one to
make takbīr when ending the khatm. If one does it, it will be good since it is a pratice of the Prophet , the
Companions and the Successors ; if one does not make takbīr, there will be no reproach upon him. See al-
Nashr: 2/411.
323
Ibn al-Jazarī relates that some of his expert teachers would instruct that a different wajh be chosen between each
sūrah. In this manner, one would read all the variations. Some teachers would let their students read all the awjuh
in the first place of its appearance only. The objective is to grasp the knowledge of all the variations allowed. The
practices of teachers in implanting this knowledge into their students may differ. Al-Nashr: 1/268, 2/436.
324
Thus, if one chooses not to make takbīr at all, this would also be permitted.
444
If one is starting recitation and intends applying the takbīr at the start of the sūrah,
eight ways are allowed:325
1 Stop Stop Stop
2 Stop Stop Join

Start of the Sūrah

3 Stop Join Stop
Istiʿādhah

Basmalah
4 Stop Join Join

Takbīr
5 Join Stop Stop
6 Join Stop Join
7 Join Join Stop
8 Join Join Join

325
If one adds to these eight ways, the four ways that are generally allowed when starting recitation, there would
be 12 ways in total.

Al-Ṣafāqusī, Sulṭān al-Mazzāḥi and Muḥammad al-Baqarī have prevented joining the istiʿādhah to the takbīr –
whether its being read with the tahlīl and the taḥmīd, or without it – and then stopping on it. They argue that the
takbīr is transmitted as either connected to the start of the sūrah or to the ending of the sūrah, and the istiʿādhah is
neither part of the start or the ending of a sūrah. The answer given to their logical question to prevent this manner
of joining is that all allow the istiʿādhah to be joined to the basmalah without any reproach. If it is allowed to join
the istiʿādhah – which is not Qurʾān – to the basmalah – which is Qurʾān –, then there should be no problem in
joining it to the takbīr which is also not part of the Qurʾān. Essentially, one would be joining two independent
utterances – both not part of the Qurʾān – to each other. See Hidāyat al-Qārī: 2/604-605.
445
 Etiquette when Completing a Khatm

TEXT:
‫ٍ ٍ ى ى ًّ ى ٍ ى ن‬
‫ػةل ىذ ىْػ ى‬
ٍ‫ػرق‬ ‫ ي َّ ٍ ى ٍ ى ٍ ي ى ٍ ى ٍ ى ٍ ى ى‬1007
‫ًإف ًطػػبخ ظػػَل كار ًتػ‬ ‫اْلِ ىر ٍق‬ ‫س‬ٙ‫د كاْل‬ٙ‫ثٗ اُرإً اْل‬
TRANSLATION:
Then recite (Sūrat) al-Ḥamd and the five (verses of) al-Baqarah if you wish, reaching
(the end of a khatm) and embarking (on another khatm), as it (this practice) is
mentioned (by the Prophet ).

COMMENTARY:
From this line, the author discusses additional etiquette observed by reciters when
completing their khatm of the Qurʾān.

One of them is mentioned in a ḥadīth of the Prophet :

.» ُ‫للا؟ فَلَا َل « َامْ َحا ُّل امْ ُم ْص َ َِتل‬ ِ ‫ َسبَ َل َز ُخ ٌل َز ُسو َل‬:‫ كَا َل‬ ‫َؾ ِن اجْ ِن َؾح ٍاش‬
ِ ‫ َب ُّي امْ َـ َملِ َب َح ُّة ا َل‬:‫ فَلَا َل‬ ‫للا‬
ِ
ʿIbn ʿAbbās  reports that a man asked the Messenger of Allah : ‚What deed is
most beloved by Allah?‛ He then replied: ‚al-hāll al-murtaḥil‛.

When questioned about what was meant by ‚al-hāll al-murtaḥil‛, the Prophet 
explained that it was that person who upon completing his khatm of the Qurʾān,
he/she immediately starts the next.326
When starting the new khatm, the practice of Ibn Kathīr al-Makkī was to read Sūrat
al-Fātiḥah and the first five verses of Sūrat al-Baqarah.
‫ َؾ ِن‬، ‫ َؾ ْن َبت َؼ ّ ِي ْج ِن َن ْـ ٍة‬،‫ َؾ ِن ا ْج ِن َؾح ٍاش‬،‫ َو َؾ ْن ُم َجا ُِس‬،‫ َؾ ْن ِذ ْز ََبش َم ْو َل ا ْج ِن َؾح ٍاش‬،‫للا ْج ِن َن ِث ٍْي‬
ِ ‫َؾ ْن َؾ ْح ِس‬
ْ
‫اس﴾ افْـذَـذَؼ َح ِم َن‬ ِ ‫الن‬
َّّ ‫ب‬ ِّ ‫ َواه َُ َك َن ِا َرا كَ َص َب ﴿قُل اَّ ُعوذُ ِب َّر‬، ‫ ؿَ َل امي ِ ِ ِّب‬ ‫ َوكَ َص َب َبت َؼ ُّي جْ ُن َن ْـ ٍة‬، ‫امي ِ ِ ِّب‬
ِ
ْ ْ ْ
.‫﴾﴾ زُـم َذؿَا ِتسُ ؿَا ِء امْ َر ْ ِت زُـم كَا َم‬۵﴿ ‫ک ُہم ال ُمف ِل ُحو َّن‬ َّ ‫﴿اَّلحم ُد﴾ زُـم كَ َص َب ِم َن امْ َح َل َص ِت ا َل ﴿واُول ِئ‬
َّ
ُ َّ ِ
326
Al-Nashr: 2/444-445; Sunan al-Tirmidhī: 2891.
446
ʿAbd Allah ibn Kathīr transmits from Dirbās, the client of Ibn ʿAbbās, and from
Mujāhid, from Ibn ʿAbbās, from Ubayy ibn Kaʿb , from the Prophet ; Ubayy
ibn Kaʿb  read to the Prophet , and upon reading Sūrat al-Nās, he would start
reading Sūrat al-Ḥamd and Sūrat al-Baqarah until ‚‫ون‬ َ ‫‛امْ ُم ْف ِو ُح‬. Thereafter he would
make the duʾā upon completion of a khatm before separating and departing.327

Ibn al-Jazarī relates in his Nashr that this was not only the practice in the Qirāʾah of
Ibn Kathīr, but for all the Qirāʾāt throughout the Islamic centres, to the extent that
one would not find an individual completing a khatm, except that they would
immediately commence the next khatm by reciting Sūrat al-Fātiḥah and the first five
verses of Sūrat al-Baqarah.328

By stating ‚‫( ‛ا ْن ِصئْ َت‬if you wish), he alludes that this practice is not compulsory.
ِ

TEXT:
ٍ ‫ى ٍ ىي ى ٍ ى ٍ ي ي ٍ ى ى‬
ٝ‫ضةثى‬‫ يػػػخ ًذٗ مصػػذ‬ٚ‫ة ٘ػػ‬٠‫دنػػ‬
ٍ
ٝ‫ال ىصةثى‬
ٍ ‫ي‬
ٚ ‫ػ‬ُ ٠ ‫ػ‬٘ ‫ ٍػ ى‬ٛ‫ع ىكأى‬
‫خ ي‬ ‫ ى ٍ ي‬1008
‫كاد‬
ً ً
TRANSLATION:
Supplicate (Allah) whilst you are certain of acceptance; the prayer of one who makes a
khatm is certainly answered.

COMMENTARY:
Ibn al-Jazarī alludes to a ḥadīth of the Prophet  related by al-Tirmidhī:
.‫ون َِب َْل َخاتَـة‬
َ ‫للا َو َبهْـ ُذـم ُمو ِكـ ُي‬
َ ‫ُا ْذ ُؾوا‬
ِ
Call upon Allah, convinced that (He) will answer (your call/prayer).329

327
Al-Nashr: 2/441.
328
Al-Nashr: 2/444.
329
Al-Nashr: 2/463; Sunan al-Tirmidhī: hadith 3401.
447
The second half of the line alludes to the ḥadiṭh:
.‫َم ْن َدذَ َـم امْ ُلصب ٓ َن فَ َ ُل َذؾ َْو ٌت ُم ْس َخ َجات َ ٌة‬
Whoever makes a khatm of the Qurʾān, his prayer will be answered.330

Al-Qasṭallānī and al-Ṣafāqusī331 mention that those who complete their khatms vary:
• Those who embark on repentance (istighfār) before duʿā.
• Those who gather together upon the khatm and made duʿā collectively.
• Those who immediately start on another khatm without any duʿā at the end
of the khatm.
• Those who feed others – or the needy – upon completion.
Al-Qasṭallānī advises that one combine all of these: make istighfār, duʿā, immediately
start the next khatm and feed others.332

TEXT:
َّ ‫اليٍػػدم إ ىل‬
‫الص ى‬
‫ة ًء‬ٙ‫ػػ‬
‫ٍ ي ٍى ٍى‬
‫م‬ ٌ ‫ر‬‫ػػػ‬‫ػذ‬ٕ ‫ى‬
‫ك‬ ‫ء‬ ‫ ثػػأ ى ىدب ادل ى‬١‫ىػ‬ٜ‫ػهػذىػ‬
‫َع‬
ٍ ‫ ى ٍ ي‬1009
‫كٕػي‬
ً ً ً ً ً ً
‫ى ى َّ ى ى ٍ ى ي‬
‫ ىك ىب ٍه ي‬ٝ‫ػػػ‬ ٍ ‫ ى ٍ ي ٍ ى ٍ ى ٍ ي ى ى ٍ ى‬1010
‫ػػػد‬ ٖ‫ ًة رج‬٠ٖ‫٘ػػػم الػػػػ‬ ‫ يد‬ٙ‫ػع‬ ٕ‫ة كا‬ًٟ‫ ث‬ٝ‫ص‬٠‫ص ًط ال‬ٙ‫كٕػي‬
TRANSLATION:
And due attention should be given to the etiquette of prayer, and let the hands be
raised to the heavens, then let the face be wiped with them; render praises along with
salutations (upon the Prophet ) before and after (the prayer).

COMMENTARY:
When supplicating Allah, one should adhere to the etiquette of supplication. Ibn al-
Jazarī mentions some of them in these two lines:

330
Al-Nashr: 2/455; al-Muʿjam al-Kabīr of al-Ṭabarānī: ḥadīth 647.
331
Ghayth al-Nafʿ: 669.
332
Laṭāʾif al-Ishārāt: 4450.
448
 • Raising ones hands when making duʿā.
• Starting the duʿā with the praises of Allah and salutations upon the Prophet
.
• Wiping the hands over the face after the duʿā.

Ibn ʿAbbās  relates:

.‫ َوا ْم َس ُحوا تِؼِِ َما ُو ُحوُ َُمك‬،‫ َو ََل ج َ ْسبَمُو ٍُ ت ُِؼؼِ ُِوزَُا‬،‫ون َب ُنـ ِفّـ ُكـم‬ َ ‫ا َرا َسبَمْ ُذ ُـم‬
ِ ‫للا فَ ْاسبَمُو ٍُ تِـ ُح ُع‬
ِ
If you ask from Allah, then ask Him (by raising) the insides of your palms, not the
backs of them; then wipe your palms over your faces.333
Also related is:
ِ ‫ا َرا َظل َب َحسُ َُك فَوَِْـ ْحسَ ْب ِتخَ ْح ِمَ ِس‬
.‫ زُـم ًَسْ ُؾوا َما صَ َاء‬، ‫ َوً ُ َؼع ِ ّّل ؿَ َل امٌـد ّ ِِؼي‬،َِ َْ َ ‫ َوامثّـيَا ِء ؿَو‬،‫للا‬
ِ
If one of you prays, then be sure to start with the praise of Allah, glorify Him, send
salutations upon the Prophet , then pray for what you wish.334
There are many other reports that Ibn al-Jazarī mentions at the end of his Nashr to
substantiate these practices.

Additional etiquette that he mentions when supplicating Allah are:

• Sincerity when making duʿā.
• Refraining from eating food which is prohibited.
• Being in the state of wuḍūʾ.
• Facing the qiblah when supplicating.
• Displaying humility when supplicating Allah.335

333
The Sunan of Abū Dāwūd: 4/284; al-Muʿjam al-Kabīr of al-Ṭabarānī: 9/197.
334
The Sunan of Abū Dāwūd: 4/280. It also has َِ ّ ‫( تِـ َخ ْمجِ َ ِس َ ِزت‬and glorify their Lord) in place of ‫للا‬
ِ ‫( ِت َخ ْح ِمَ ِس‬and praise
Allah). See Ghunyat al-Ṭalabah bi Sharḥ al-Ṭayyibah: 5/3571.
335
Al-Nashr: 2/457-459.
449
 Conclusion of the Poem

TEXT:
ٍ َّ ‫ى ن ي ى‬ ‫ى‬ ‫ن‬ َّ ٍ‫ى‬ ٍ ِّ َّ ‫ ى ي ى ى َّ ى ي‬1011
‫ى‬
ٝ‫ذثػػػػػ‬ٟ‫إٔ ًٍيػػػػػح شػػػػػ ًهيدة م‬ ٝ‫ػيػجىػ‬‫ًلةـ إف‬ٛ ٗ‫ػة دػ‬ٜ‫ػ‬ٟ‫ػ‬ٞ‫ك‬
TRANSLATION:
Here the poem of the Ṭayyibah concludes: one thousand verses, felicitous and refined.

COMMENTARY:
The author concludes his poem with the next few lines; they comprise approximately
one thousand lines (‫) َبمْ ِفِ ًة‬. He describes the poem as felicitous (‫ َ)س ِـَسَ ًت‬and refined
(َْ َ ‫) ُمَِشت‬. Felicitous in that it is easy for its student to memorise and comprehend,
allowing him/her to grasp the knowledge of Qirāʾāt effortlessly. It is also refined in
that it contains the essence of what should be read in the Nashr.

TEXT:
‫ٍ ى‬ ‫ت ٍصػػػػم ىكت ٍصػػػػه ى‬ ‫ى‬ ٍ ‫ى ٍ ى‬
‫ةا ًح‬ًٙ ‫ي ىك ىشػػػػج ًه‬ ً ً ‫و‬ ً ‫ ًح‬ٜ‫ طهجىةف ىكش ىؿ ىشػ‬ٍٚ ً٘ ً‫ ثًةلركـ‬1012
TRANSLATION:
(Completed) in Turkey, (the month of) Shaʿbān, in the middle of the year 799 (A.H).

COMMENTARY:
Ibn al-Jazarī compiled the Ṭayyibah when he was in Bursa, Turkey (‫)َب ُّمصو ِم‬.ِ 336

He started writing the Nashr at the start of Rabīʿ al-Awwal, 799/1396 and completed
it in Dhū al-Ḥijjah of the same year; completing it in a period of approximately nine
months. The Ṭayyibah he completed in the month of Shaʿbān of the same year, at the
age of 48.337

336
Bursa is a large city in northwest Turkey, lying in the foothills of roughly 2,500m-high Mount Uludağ near the
Sea of Marmara.
337
See al-Nashr: 2/469; Sharḥ Ṭayyibat al-Nashr of al-Nuwayrī: 2/662.
450
TEXT:
ٍ ‫ى‬ ٍ ‫ى‬ َّ ‫ى ى ى ى ٍ ي ي‬ ٍ ‫ي ِّ ي‬ ‫ى‬ ‫ ى ى ٍ ى ى ٍ ي‬1013
‫صم‬ ً ‫ ًف ن‬ٚ‫ْػذا أصػزت ُك ٘ػ‬ ‫ػػرم‬
ً ِ٘ ‫ػػة ًٕػػك‬ٟ‫كُػػد أصزت‬
TRANSLATION:
I grant authorization of it (the Ṭayyibah) to every muqriʾ (teacher of the Qurʾān),
likewise, I grant authorization to everyone in my time.

COMMENTARY:
One of the ways of carrying over (taḥammul) knowledge from a master is via ijāzah
(authorization from the teacher), especially for those who had to travel far and were
not able to spend lengthy periods reading or listening to the master.
Ijāzah is of various types. Some of them are:338
1) Ijāzah to a specific person in something specific – the student receives ijāzah
for a specific text e.g. the Muqaddimat al-Jazariyyah, the Shāṭibiyyah etc.
2) Ijāzah to a specific person in something general – the student receives ijāzah
to transmit all the mentor’s transmissions i.e. transmit all the master’s
transmissions in books of Tajwīd, Qirāʾāt, Ḥadīth, Fiqh, Tafsir etc.
3) Ijāzah in something specific to a general group – ijāzah to the entire
population of South Africa in the Ṣaḥīḥ of Imam al-Bukhārī.
4) Ijāzah in something general to a general group – ijāzah to everyone who is
alive during the lifetime of the master for all his transmissions e.g. Ibn Ḥajar
al-Haytamī (d. 909-974) transmits from al-Suyūṭī (849-911) even though the
former was approximately three years old when the latter passed away, and
they never met; al-Suyūṭī gave ijāzah to all who lived in his lifetime for all his
transmissions.339

338
See Tadrīb al-Rāwī: 447.
339
See the Thabat of Ibn Ḥajar al-Haytamī: 91.
451
In this line, Ibn al-Jazarī uses these various types of ijāzah. He first grants
ّ ِ ُ ‫ – ) ِم‬teacher of the Qurʾān – to read
authorization specifically to every muqriʾ (‫ك ُم ْل ِصي‬
and teach what the Ṭayyibah comprises (‫) َب َح ْزثُؼَِا‬. The pronoun in ‫ َب َح ْزثُؼَِا‬refers to the
Ṭayyibah. In the second half of the line, he grants a general authorization (ijāzah
ʿāmmah) to every scholar who lives during his lifetime to transmit on his behalf. He
does not specify what exactly he grants them ijāzah in. Al-Nuwayrī suggests that it is
most likely ijāzah ʿāmmah for all his transmissions to accommodate for the many who
were not able to meet him and yearned to transmit from him.340

Technically, a muqriʾ is one who transmits Qirāʾāt after having has grasped its
meticulous articulation from an expert.341

TEXT:
ٍ ‫ى ى ى ي ي ى َّ ي ٍ ي‬
‫اْلىػ ى‬ ‫ة إٍ ي‬ٟ‫ػ‬
‫ ٍه ىذػجى‬ٙ‫ػ‬ ‫ػرـ ى‬ ‫ ى ى ن ى‬1014
ٍ ‫ػظ‬
‫ػػز ًرم‬ ٚ‫ػػػد ابػػػ‬ٙ‫كُػػػة ُم‬ ‫ػر‬
ً ً ‫ًركايػح ًث‬
TRANSLATION:
(I grant authorisation) in transmission (from me) with its required prerequisites; this
is stated by Muḥammad Ibn al-Jazarī.

COMMENTARY:
The required prerequisite alluded to in this line is competency in whatever one
transmits (‫) َب ُْ ِوَة‬.

Thereafter, the author emphasizes this authorization in that it is not merely what he
has written, but what he articulates as well (‫)وكَ َ ُال‬,
َ impressing his name to this
authorization.

340
Sharḥ Ṭayyibat al-Nashr of al-Nuwayrī: 2/662.
341
Latāʾif al-Ishārāt: 1/357.
452
TEXT:
‫ٍيٍ ى ي‬ ‫ىى ي‬ ٍ َّ ٍ ‫ ى ٍ ى ي ي ى‬1015
‫ػػراف‬ ‫ ًدقً إيٍػ‬٠‫ يصػػػ‬ٚ‫ػػ‬
ٍ ‫ ٘ػ‬ٝ‫ػػ‬
ً ‫ػ‬ٜ‫ذل‬ ٚ‫ ي‬ٙ‫الرظػػػػ‬ ًٝ ًٖ ‫ ثًٍؾػػػ‬ٝ‫َحػػػ‬‫ير‬
TRANSLATION:
May The Most Merciful have mercy upon him through His grace, and his conviction
of forgiveness through His kindness.

COMMENTARY:
As the author started his poem seeking the mercy and forgiveness of Allah ( ‫كَـا َل ُم َحمـ ٌس‬
‫ؼؼن امْؼ َج َؼز ِزي * َي َرا امْؼ َج َـللِ ْاز َحـ ْمـ َُ َو ْاس ُذ ْؼص َوا ْقـ ِفؼ ِص‬
ُ ْ‫ُؼؼو ات‬
َ ُ), he ends his poem supplicating Allah’s
mercy and forgiveness.

In the second half of the line the author positively aspires for forgiveness from Allah,
as all are advised to do, when Allah states in a sacred ḥadīth:
.‫ فَوْ ََ ُؼن تِؼي َد ِْ ًؼصا‬،‫َبَنَ ِؾ ْيسَ َػ ِّن َؾ ْح ِسي‬
I am (to my slave) what he thinks of me, so let him think good/positive thoughts of
me.342

342
There are many variations of this particular ḥadīth in the different commentaries and books of ḥadīth as well.
See Ghunyat al-Ṭalabah bi Sharḥ al-Ṭayyibah for some of them and their sources.
453
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