Tuhfah Al Talabah Cover

A Gift to the Students
Regarding the Simplification

of the Ten Recitations
By
Abū Yūsuf
Munowar Harneker
Noorun Mubeen Publications
2022 Munowar Harneker
Any part of this book may be reproduced for personal use or for free distribution only,
provided that no changes are made to it.
Published by Noorun Mubeen Publications

First Edition, 2022
Cape Town, South Africa
Email: [email protected]
Website: noorunmubeenpublications.wordpress.com
Cover design by Munowar Harneker.
Dedicated to
the nobility
who strive to acquire
this noble science.
‫إِنَّمَا الْأَعْمَالُ بِال ِّنيَّاتِ وَإِنَّمَا ِلكُلِّ امْرِئٍ مَا َنوَى‬
“Actions are but by intentions

and every man shall have what he intended…”
(Ṣaḥīḥ Bukhārī and Muslim)

System of Transliteration
English Arabic English Arabic

ẓ ‫ظ‬ ’ ‫أ‬
‘ ‫ع‬ b ‫ب‬
gh ‫غ‬ t ‫ت‬
f ‫ف‬ th ‫ث‬
q ‫ق‬ j ‫ج‬
k ‫ك‬ ḥ ‫ح‬
l ‫ل‬ kh ‫خ‬
m ‫م‬ d ‫د‬
n ‫ن‬ dh ‫ذ‬
w ‫و‬ r ‫ر‬
h ‫ه‬ z ‫ز‬
y ‫ي‬ s ‫س‬
ā ‫َا‬ sh ‫ش‬
ī ‫َي‬ ṣ ‫ص‬
ū ‫َو‬ ḍ ‫ض‬
ay ‫َي‬ ṭ ‫ط‬
aw ‫َو‬
Introduction
All praise is due to Allah N, the Cherisher and Sustainer of the entire
universe; and the peace and blessings of Allah be upon our Prophet
Muḥammad C, his family and his companions.
The Shāṭibiyyah of Imam al-Shāṭibī is the primary text studied in the field
of Qirā’āt. In this brilliant work, Imam al-Shāṭibī condenses the rules of the
Seven Qirā’āt into a poem of just more than a thousand lines. The rhyme
and metre of the poem facilitates the memorisation of the rules of the Qirā’āt.
The study of the poem is not without its challenges though, especially due
to the coding system utilised throughout by Imam al-Shāṭibī.
Since its time, the Shāṭibiyyah has received widespread acceptance amongst
the fraternity of the Qurrā’ and many later scholars have been influenced by
it. Thus many other books written on Qirā’āt follow the same sequence of
discussions as found in the Shāṭibiyyah. This book deviates from that
methodology. It seeks to simplify the study of the Qirā’āt and is based on
the following pedagogical principles.
1) Moving from the simple to the complex.
This was the major consideration behind the rethinking of the presentation
of the sequence of the chapters. In the Shāṭibiyyah, the chapter on Nūn
Sākinah and Tanwīn comes fairly late in the poem, yet it is one of the easiest
and shortest of chapters. In this book, it is one of the earlier chapters.
Similarly, the chapter on Idghām Kabīr is one of the longest and most
complex. In the Shāṭibiyyah, it is one of the earlier chapters; in this book it
is one of the latest.
This principle has also been applied within the exercises found in the book.
In each exercise, the shorter verse segments generally come before the
lengthier ones.
2) Moving from the most common to the least common.
Another consideration taken into account when deciding on the sequence of
chapters was to look at the prevalence of the different applications in the
recitation of the Qur’an. Those which appear more frequently have been
given precedence to those which are not as common, or which are applied
by only a few of the Qurrā’. It is for this reason that the chapter on Madd is
one of the earlier chapters in this book, even though there are others which
come later which are much easier to master than it.
3) Moving from the known to the unknown.
Those chapters which the student will have some familiarity with due to their
knowledge of Tajwīd come earlier in the book, such as the chapters on Nūn
Sākinah and Tanwīn and on Madd. Those chapters which have applications
specific to other Qirā’āt and which the student will not be familiar with come
later, such as the chapters on the Two Hamzahs.
4) Immediate application.
One of the things that made the study of Qirā’āt most challenging for me
was that there was no opportunity provided to apply the rules that were
being taught. We learnt all the uṣūl of the Seven Qirā’āt, and then only a
year later started to implement and recite all of these rules. This book seeks
to change that approach to the teaching of Qirā’āt by providing the student
with an immediate opportunity to apply the particular rule being taught.
Thus for each chapter, there is an exercise included based on the rules of
that chapter.
5) Scaffolding.
Reciting one new Qirā’ah is difficult enough, but reciting seven at the same
time is immensely challenging, even for the best of students. To have to
immediately apply all the varied applications found within the Seven Qirā’ah
when commencing one’s khatm is no mean feat, and the initial stages are
the most difficult for the student who still has to come to grips with all the
new applications. There is thus the risk that the student might lose
motivation to continue during these initial challenging stages.
In this book, the student will be eased into the applications with the
complexity increasing at a gradual rate. The exercise for the first chapter
includes only verses that contain that particular rule. The exercise for the
second chapter then contains verses for that particular chapter, as well as the
previous one. In like manner, the verses for each of the subsequent chapters
have been carefully selected to include only those verses which contain
applications for that particular chapter, as well as the previous ones. It is for
this reason that many of the verses end abruptly in the middle of a verse at
a place where waqf would normally not be made.
6) Differentiated teaching.
All learners do not have the same aptitude, ability and capacity for
memorisation, and the teacher should take that into account in his teaching.
Thus the exercises included in this book may be completed according to
varying degrees of difficulty.
a) The first level would be to recite the selected verses for those
Qurrā’ who have that particular application, and to recite for each
Qāri’ individullay.
b) The second level would be to recite the verses jam‘an for all the
Seven Qurrā’. The teacher should also determine with this should
be done from memory alone or with the aid of marking the verses
beforehand.1
c) The third level would be to complete the above and then go on to
cite the evidence from the Shāṭibiyyah for each application.
7) Breaking it down.
Some of the chapters in the Shāṭibiyyah are quite long and complicated. In
this book, these chapters have been breaking down into different sub-sections
to make it easier for the student to process them. Thus the chapter on Waqf
for Ḥamzah and Hishām and the one on Idghām Kabīr have each been split
into seven sub-sections.
The book has also been written in the form of bullet points rather than
paragraphs, so that the student can easily focus on reading one issue at a
time, processing it, and then moving on.
8) Summarising lengthy discussions.
The longer chapters in this book are all concluded with a summary in the
form of a table. There is also an entire section of the book dedicated to this,
in which the entire uṣūl of the Seven Qirā’āt is summarised in a single table,
followed by summaries for each of the Riwāyāt individually.
9) Giving explanations for the rules.
The books of Qirā’āt normally just clarify what the different applications and
pronunciations are, whereas explaining the reasoning behind them is treated
as a separate science known as tawjīhāt. However, understanding the
reasoning behind certain rules might help the student in memorising them.
Thus at times some possible explanations are offered in this book. This
comes primarily in the chapters on Idghām.
1 My suggestion would be to initially require the student to recite from memory alone and then
switch to marking the verses later on as the number of applications in the verses increase.
The changes to the approach of studying Qirā’āt found in this book have not
been implemented simply for the sake of change, but rather for the reasons
outlined above. However, it is still vital for the student to have some
familiarity with the primary texts that are relied upon in this science,
particularly the Shāṭibiyyah. Thus each chapter includes the relevant verses
from the Shāṭibiyyah that the student should hopefully be able to quote as
the evidence for a particular application.
In his discussion of the uṣūl, Imam al-Shāṭibī brings many discussions that
could possibly have been placed within the farsh. For example, in the chapter
on the Hā’ al-Kināyah, only the first one-and-a-half lines discuss the general
precepts of the Qurrā’, while the remainder of the chapter is dedicated to
applications found in specific words. The same applies to most of the other
chapters as well.
In this book, only those verses which mention general precepts of the Qurrā’
have been extracted from the Shāṭibiyyah and selected for inclusion. This
significantly reduces the amount of verses the student will have to memorise.
The entire uṣūl of the Shāṭibiyyah spans 444 verses. This amount has been
reduced to approximately a quarter of that in this book, with the total being
just slightly more than a 100 verses. This is roughly the same amount of
verses as found in the Jazariyyah, which the student attempting to study this
book should have memorised. Thus he should hopefully be able to manage
to memorise the amount of verses found in this book, which would cover a
significant amount of the uṣūl.
Ideally the student should study the entire uṣūl of the Shāṭibiyyah, and
memorise it as well if possible. Therefore extension activities have been
included in this book, in which the student should read the relevant chapters
of the Shāṭibiyyah, together with its commentary, after completing each
chapter in this book. The teacher could decide whether to do this with the
student, or whether to assign it as personal reading. If it is opted to not do
the extension activities while studing the book, then it should at least be
done after the book has been completed.
The Shāṭibiyyah is a lāmiyyah, with every verse ending in a lām. Sometimes
a particular discussion within the poem terminates in the middle of a verse
rather than at the end of it. In these cases, the entire verse is quoted in this
book in order to maintain the rhyme of the poem, but the part that is
superfluous to the discussion at hand has been shaded in grey in order to
indicate this. If the discussion begins in the middle of a verse rather than at
the beginning, then the irrelevant part at the start has been omitted.

The vast majority of this book is dedicated to the uṣūl of the Seven Qirā’āt.
However, brief discussions regarding the Three Qirā’āt have been included
as well. The reason for this is that on completion of this book, the student
should commence reciting a khatm for the Seven Qirā’āt, and would likely
use the book, “al-Budūr al-Zāhirah” to mark the changes of the Qurrā’ in
his muṣḥaf. The Budūr contains the rules for all Ten Qirā’āt, not only the
Seven, and so it would be useful for the student to have some familiarity with
the uṣūl of the Three Qirā’āt as well, so as not to be confused by any
discussions regarding them found in the book.
The student may also refer to the discussion regarding the Three Qirā’āt in
this book prior to commencing the study of the Durrah and reciting a khatm
for the Three Qirā’āt.
In compiling this book, I have relied primarily on the text of my teacher,
Qāri’ Saleem Gaibie, entitled “Ghunyah al-Ṭalabah fī Taysīr al-Sab’ah”. I
have thus named this book after that one and titled it “Tuḥfah al-Ṭalabah fī
Taysīr al-‘Asharah”. I do not say that this book is superior to the Ghunyah.
Rather, with it, this book becomes complete.
May Allah N accept this humble effort and may He make this book a means
of facilitating the teaching and studying of the noble science of Qirā’āt, amīn.
Abū Yusuf, Munowar Harneker

5 January 2022 / 2 Jumādā al-Ukhrā 1443
Contents
Chapter 1: Overview of the Ten Qirā’āt 1
❖ The Qurrā’ 2
❖ The Ruwāt 4
❖ The Difference Between a Qāri’ and a Rāwī 8
❖ The Codes of the Qurrā’ and Ruwāt 9
❖ The Differences Between Khilāf Jā’iz and Khilāf Wājib 13
Chapter 2: The Uṣūl of the Seven Qirā’āt 14
❖ The Isti‘ādhah 15
❖ How to Make Waqf on the Last Letter of a Word 19
❖ The Basmalah 24
❖ Nūn Sākinah and Tanwīn 30
❖ Madd 33
❖ The Mīm al-Jam‘ 46
❖ The Hā’ al-Kināyah 57
❖ The Hamzah 62
❖ The Rā’āt 79
❖ The Lāmāt 83
❖ Imālah 87
❖ Taḥrīrāt 109
❖ Two Hamzahs 115
❖ Waqf for Ḥamzah and Hishām 137
❖ Idghām Ṣaghīr 166
❖ Idghām Kabīr 196
❖ Waqf According to the Rasm 228
❖ The Yā’āt al-Iḍāfah 231
❖ The Yā’āt al-Zawā’id 237
Chapter 3: Summaries of the Uṣūl of the Seven Qirā’āt 243
❖ Summary of the Applications of the Qurrā’ 244
❖ Summaries of the Uṣūl of the Seven Qirā’āt 249
❖ Summary of the Textual Evidences 262
❖ Summary of Khilāf Ja’iz and Khilāf Wājib 280
Chapter 4: The Uṣūl of the Three Qirā’āt 282
❖ Abū Ja‘far 285
❖ Ya‘qūb 288
❖ Khalaf al-‘Āshir 291
Chapter 5: Farshī Changes 294
Chapter 1
Overview
of the Ten Qirā’āt
Chapter 1
______________________________________________________________
The Qurrā’
❖ The Qur’an was revealed by Allah N via the angel Jibrīl I to the
Prophet Muḥammad C.
❖ The Qur’an was revealed according to Seven Aḥruf. This allowed the
Qur’an to be recited with different awjuh (applications). For example: qaṣr
or madd; iẓhar or idghām; taḥqīq or tas-hīl; and so on.
❖ The Prophet C taught the Ṣaḥābah J, who in turn taught the Tābi‘ūn,
who in turn passed it on to the next generation, and so on up until our
time. Different Ṣaḥābah J were taught to recite in different ways and
they transmitted according to what they were taught. we
❖ In the generation of the Tābi‘ūn and those after them, there arose certain
individuals who became famous for teaching the Qur’an according to a
particular manner of recitation.
❖ Each of these individuals became known as a Qāri’, and the Qirā’āt that
we have are named after them.
❖ These Qurrā’ chose which particular awjuh they wanted to apply in their
recitation of the Qur’an, out of all the different awjuh that they grasped
from their teachers. For example, one would choose to recite with qaṣr
while another would choose to apply madd.
❖ Thus a Qirā’ah is essentially the ikhtiyār (preference) of a particular
individual with regard to how to recite the Qur’an. Their scope for
choosing their preferences was not unrestricted – it was limited to what
had been passed down to them by the Ṣaḥābah J.
❖ The Qurrā’ were spread across the different major Muslim centres of that
time: Madīnah, Makkah, Baṣrah, Shām and Kūfah.
2
Overview of the Ten Qirā’āt
______________________________________________________________
❖ There are initially Seven Qirā’āt that are studied, followed by another
Three, to give a total of Ten Qirā’āt that are in our times considered
authentic.
❖ The Seven Qirā’āt are studied via a text known as the Shāṭibiyyah,
authored by Imām al-Shāṭibī.
❖ The Three Qirā’āt are studied via a text known as the Durrah, authored
by Imām Ibn al-Jazarī.
❖ In this book, initally the Seven Qirā’at only will be studied. Thereafter the
Three Qirā’āt will be discussed.
❖ The names of the Ten Qurrā’ are outlined in the diagrams below.
The Shāṭibiyyah
Madīnah Makkah Basrah Shām Kūfah
Ibn Abū Ibn
Nāfi' 'Āsim
Kathīr 'Amr 'Āmir
Hamzah
Kisā'ī
The Durrah
Madīnah Basrah Kūfah
Abū Ja'far Ya'qūb Khalaf
3
Chapter 1
______________________________________________________________
The Ruwāt
❖ Each of the 10 Qurrā’ mentioned above had two outstanding students who
passed on his manner of recitation.
❖ Each one became known as a Rāwī, and the different Riwāyāt we have are
attributed to them.
❖ A Rāwī relates from his Qāri’ either as his direct student or via a chain of
narration, with one or more intermediaries between the two.
❖ The Riwāyāt are outlined in the diagrams below:
The Shāṭibiyyah
Nāfi' Ibn Kathīr Abū 'Amr Ibn 'Āmir
Qālūn Bazzī Dūrī Hishām
Ibn
Warsh Qunbul Sūsī
Dhakwān
'Āsim Hamzah Kisā'ī
Shu'bah Khalaf Abū al-Harith
Hafs Khallād Dūrī-Kisā'ī
4
______________________________________________________________
The Durrah
Abū Ja'far Ya'qūb Khalaf
Ibn Wardān Ruways Ishāq
Ibn Jammāz Rawh Idrīs
5
Chapter 1
______________________________________________________________
Exercise
a) Fill in the blanks in the diagrams below:
Nāfi' Abū 'Amr
Bazzī Hishām
Ibn
Qunbul
Dhakwān
Hamzah
Shu'bah Abū al-Harith
Hafs Dūrī-Kisā'ī
Ya'qūb
Ibn Wardān Idrīs
Ibn Jammāz Ishāq
6
______________________________________________________________
Extension Activity
a) Read or watch the commentary on the poem, “The Qurrā’ Couplets”.
To do so, scan the QR codes or click the links below.
Read Watch
b) Read the book “Narratives on the Seven Great Readers” by Qāri’ Saleem
Gaibie. To do so, scan the QR code or click the link below.
Read
7
Chapter 1
______________________________________________________________
The Difference Between a Qāri’ and a Rāwī

❖ Generally, a Rāwī would simply faithfully transmit that which he learned
from his teacher, without applying his own ikhtiyār as to how to recite.2
❖ This is then essentially the difference between a Qāri’ and a Rāwī: the
Qāri’ had his ikhtiyār while the Rāwi did not.
❖ This is why, for example, Kisā’ī is not regarded as a Rāwī of Ḥamzah,
despite being one of his students – as he chose to recite differently than
what Ḥamzah did.
❖ This also explains how Khalaf is both a Rāwī and Qāri’.
➢ Khalaf the Rāwī simply transmits what he learnt from the Qāri’
Ḥamzah3 without deviating from that.
➢ Khalaf the Qāri’ however, applied his own ikhtiyār regarding how
to recite, which differed with the recitation of Ḥamzah.
➢ For example, Khalaf as a Rāwī recites with ṭūl in the mudūd while
Khalaf as a Qāri’ applies tawassuṭ instead.
2 They did, however, have limited scope for doing so. For example, in Sūrah Rūm, verse 54, Ḥafṣ
was taught to recite (‫ )ضعف‬by his teacher, ‘Aṣim. His own preference, however, was to recite (‫)ضعف‬
instead.
3 Via an intermediary.
8
______________________________________________________________
The Codes of the Qurrā’ and Ruwāt

❖ In the Shāṭibiyyah, Imam al-Shāṭibī utilises a system of codes to refer to
the Qurrā’ and Ruwāt.
❖ Each Qāri’ or Rāwī is referred to by a particular letter of the Arabic
alphabet.
❖ The letters that are used as codes for a particular individual are the
following: (‫)أَبج دهز حطي َكم نصع فضق رست‬
❖ Which letter refers to which Qāri’ or Rāwī is indicated in the table below.4
Warsh ‫ج‬ Qālūn ‫ب‬ Nāfi‘ ‫أ‬ ‫أَبج‬
Qunbul ‫ز‬ Bazzī ‫ه‬ Ibn Kathīr ‫دهز د‬
Sūsī ‫ي‬ Dūrī ‫ط‬ Abū ‘Amr ‫حطي ح‬
Ibn Dhakwān ‫م‬ Hishām ‫ل‬ Ibn ‘Āmir ‫ك‬ ‫َكم‬
Ḥafṣ ‫ع‬ Shu‘bah ‫ص‬ ‘Āṣim ‫نصع ن‬
Khallād ‫ق‬ Khalaf ‫ض‬ Ḥamzah ‫ف‬ ‫فضق‬
Dūrī-Kisā’ī ‫ت‬ Abū al-Ḥarith ‫س‬ Kisā’ī ‫ر‬ ‫رست‬
4 The table should be read from right to left.
9
Chapter 1
______________________________________________________________
❖ Besides the above, Imām al-Shāṭibī also uses certain letters, as well as
certain words, as codes to refer to groups of individuals.
➢ For example, the letter (‫ )ش‬is a code that refers to both Ḥamzah and
Kisā’ī.
➢ An example of a word code is the word (‫)حق‬, which refers to both
Ibn Kathīr and Abū ‘Amr.
➢ Since these combined letter and word codes do not appear that much
in the lines of poetry quoted in this book, they will not be discussed
here.
➢ The letter (‫ )و‬is used as a fāṣilah, i.e. it separates one discussion from
the next. The (‫ )و‬indicates the end of the discussion and what follows
it is a new one.
❖ When a word is used as code by Imām al-Shāṭibī in his poem, the initial
letter of that word refers to the Qāri’ or Rāwī.
➢ E.g. the word (‫ )امام‬refers to Nāfi‘ since it begins with a (‫)أ‬.
ِ
➢ E.g. the word (َ‫ )بدأ‬refers to Qālūn since it begins with a (‫)ب‬.
❖ In this book, if a word is utilised as a code by Imām al-Shāṭibī, then the
initial letter will be underlined and highlighted in green.
10
‫‪Overview of the Ten Qirā’āt‬‬
‫______________________________________________________________‬
‫‪Exercise‬‬
‫‪a) In the lines of poetry quoted below, name each Qāri’ or Rāwī that is‬‬
‫‪being referred to by the words that are used as codes.‬‬
‫َ َ‬ ‫ً‬ ‫ََ َ‬ ‫َ ٌ‬ ‫ورتَ ْْيٍ ٍب ُ‬ ‫َوب َ ْس َم َلٍ بَ ْ َ‬

‫َوَتَ ُّم ٍ‬
‫ل‬ ‫ٍد ْريَةٍ‬ ‫ٍم ْوهٍاٍ‬
‫ٍن‬ ‫ٍجالٍ‬ ‫ر‬ ‫ٍس َّن ٍة‬ ‫ْيٍ ُّ‬
‫الس َ‬ ‫‪100‬‬
‫َ َ َ ُ َ َّ َ‬ ‫َ ْ َ ْ َُْ ُ‬ ‫َ َ ْ ُ َ َ ْ َ ُّ َ َ ْ َ َ َ ٌ‬
‫ل‬
‫ٍص ٍ‬ ‫َتٍٍكٍـلٍٍٍجٍلٍياهٍٍح‬‫وصلٍ واسك‬ ‫اح ٍة‬ ‫ووصلكٍ بْيٍ السورتْيٍٍفٍص‬ ‫‪101‬‬
‫ُّ َ‬ ‫َ‬
‫ل ٌفٍ ٍج ُ‬ ‫َ َ َ َّ َ َّ ُ َّ َ ْ َ َ ُ‬
‫ل‬
‫الط ٍ‬ ‫يدهٍُ َواض ُحٍ‬ ‫َوف ٍَ‬
‫يهاٍ خ‬ ‫ج ٌهٍ ذك ْرت ٍُه‬‫لَكٍ حبٍ ٍو‬
‫والٍ نصٍ ٍ‬ ‫‪102‬‬
‫ُْ َ َ‬ ‫َ‬
‫ٍد ًّ‬ ‫ُْ َ‬ ‫ُْ‬ ‫ٍينْ َفص ْلٍفَالْ َق ْ َ‬
‫ْصٍٍبٍَاد ْر ُهٍ َ‬ ‫فَإ ْن َ‬
‫ٍراٍ َوُمض ٍ‬
‫ل‬ ‫ٍرويكٍ‬‫ِبلفه َمٍاٍ ٍي‬ ‫ٍالًٍا‬
‫ٍط ٍ‬ ‫‪169‬‬
‫‪11‬‬
Chapter 1
______________________________________________________________
Extension Activity
a) Read the introduction of the Shāṭibiyyah, as well as its commentary from
the book, “The Legacy of Qāri’ Ayyūb on the Principles of the Shāṭibiyyah”.
b) Memorise the introduction of the Shāṭibiyyah.
12
______________________________________________________________
The Differences Between

Khilāf Jā’iz and Khilāf Wājib
❖ Khilāf Jā’iz is when there is more than one way of reciting that is allowed,
and the reciter may restrict himself to just one of these ways when reciting
to a teacher for ijāzah.
➢ Example: madd ‘āriḍ. Qaṣr, tawassuṭ, and ṭūl are allowed. It is fine
if only one way is read, and the khatm will not be regarded as
deficient if this is done.
❖ Khilāf Wājib is when there is more than one way of reciting that is
allowed, and all of them must be read when reciting to a teacher for ijāzah.
The reciter may not restrict himself to just one of these ways.
➢ Example: madd badal for Warsh. Qaṣr, tawassuṭ, and ṭūl are
related. All three ways must be read when reading a khatm for
Warsh. If this is not done, the khatm would be regarded as
deficient.
13
Chapter 2
The Usūl
of the Seven Qirā’āt
The Usūl of the Seven Qirā’āt
______________________________________________________________
The Isti‘ādhah
❖ The isti‘ādhah is to seek refuge in Allah from Shayṭān.
❖ The ruling regarding the isti‘ādhah is that it is mustaḥab, while a minority
say that it is wājib.
➢ This is based on verse 98 of Sūrah Naḥl which reads:
َّ ‫)فاذا قرأْت القرأن فاس تعذ ِبلل من‬.
(‫الش يطان َّالرجي‬
ِ
❖ The isti‘ādhah is done before recitation, while a minority say that it is
done after recitation.
❖ The isti‘ādhah should be done loudly for all the Qurrā’, even though there
are some reports suggesting that it be done softly for Ḥamzah and Nāfi‘.
❖ The preferred wording of the isti‘ādhah is to read it as follows:
(‫)أعوذ ِبهلل من الش يطان الرجي‬. This is due to the wording of the verse in Sūrah
Naḥl.
➢ If the reciter changes or increases the wording, then this is allowed.
➢ However, the altered wording should be one that is authentically
transmitted by the scholars of Qirā’āt.
➢ Thus if there is no transmission, it should be avoided. Moreover, if
there is a transmission but it is not authentic, then it too should be
avoided.
15
Chapter 2
______________________________________________________________
❖ When commencing recitation at the beginning of a sūrah, there are four

ways that are allowed:
1) The ta’awwudh. Then the basmalah. Then the start of the sūrah.
2) Joining the ta’awwudh with the basmalah. Then the start of the sūrah.
3) The ta’awwudh. Then joining the basmalah with the start of the
sūrah.
4) Joining the ta’awwudh with the basmalah with the start of the sūrah.
❖ When commencing recitation in the middle of a sūrah, there are two ways
that are allowed if the basmalah is omitted:
1) The ta’awwudh. Then the verse.
2) Joining the ta’awwudh with the verse.
Textual Evidence for Reciting the Isti‘ādhah

َ َ ْ ُ َّ ْ َ ْ َ ُ َ ْ َ َ ْ َّ َ ْ َ َ َ َ
‫ل‬
ٍ ‫ج‬ ‫اراٍم َنٍٍالشيْ َطانٍ باهللٍمس‬
ًٍ ‫ج َه‬ ‫إذاٍماٍأردتٍادلهرٍتقرأٍفاستع ٍذ‬ 95
95. Whenever you intend to recite, the seek protection

loudly in Allah from Shaytan, generally.
16
‫‪The Usūl of the Seven Qirā’āt‬‬
‫______________________________________________________________‬
‫‪Recite the following, with all the various ways that are allowed.‬‬
‫‪)١‬‬
‫أعوذٍباهللٍمنٍالشيطانٍالرجيم ﴿﴾‬
‫َّ‬ ‫ٰ‬ ‫َ‬ ‫َّ ْ‬ ‫ْ َّ‬
‫بسمٍٍاللـهٍالرْحـنٍٍالرحيمٍٍ﴿﴾‬
‫ْ َ ْ ُ َّ َ ْ َ‬
‫بٍال َعالم ٍَ‬
‫ْيٍٍ‬ ‫اْلم ٍدٍللـهٍر ٍ‬
‫‪)٢‬‬
‫كٍ ْاْلَ ْس َفلٍٍم ٍَ‬
‫نٍانلَّارٍٍ َولَنٍٍ ََت ٍَدٍل َ ُه ٍْمٍنَصريٍاً‬ ‫ْ‬ ‫َّ‬ ‫َ‬
‫ْيٍفٍٍادلر ٍ‬ ‫َ‬ ‫ُ‬ ‫َّ ْ‬
‫نٍالمنافق ٍ‬‫إٍ‬
‫‪)٣‬‬
‫ب ْسمٍٍاللَّـهٍ َّ‬
‫الر ْْحَـٰنٍٍ َّ‬
‫الرحيمٍٍ﴿﴾‬
‫ََْ َ ُ‬
‫ٍالقارع ٍةٍ﴿‪﴾١‬‬
‫‪)٤‬‬
‫ب ْسمٍٍاللَّـهٍ َّ‬
‫الر ْْحَـٰنٍٍ َّ‬
‫الرحيمٍٍ﴿﴾‬
‫َ ُ‬ ‫َْ ُ‬
‫ٍال َهاك ٍُمٍاتلََّكث ٍُرٍ﴿‪﴾١‬‬
‫‪17‬‬
Chapter 2
______________________________________________________________
Extension Activity
a) Read the chapter on the Isti‘ādhah from the Shāṭibiyyah, as well as its
commentary from the book, “The Legacy of Qāri’ Ayyūb on the Principles
of the Shāṭibiyyah”.
b) Memorise this chapter of the Shāṭibiyyah.
18
______________________________________________________________
How to Make Waqf on the Last Letter of a Word

❖ There are three manners of stopping:
➢ Waqf bi al-Iskān.
➢ Waqf bi al-Rawm.
➢ Waqf bi al-Ishmām.
❖ The applications of rawm and ishmām are related from Abū ‘Amr and the
Kūfīs, but may be applied when reading for the other Qurrā’ as well.
Iskān
❖ The conventional manner of stopping on a word is waqf bi al-iskān, i.e.
to replace the last ḥarakah with a sukūn.
➢ E.g. (‫ )وَل الضَّ الي‬will be read as (‫)وَل الضَّ الي‬.
➢ When this last letter that now has a sukūn is preceded by a letter of
madd, as in the example above, then a madd ‘āriḍ arises and it may
be pulled to the length of qaṣr, tawassuṭ or ṭūl.
➢ This applies to all the Qurrā’ and reading all three lengths falls under
khilāf jā’iz.
19
Chapter 2
______________________________________________________________
Rawm
❖ In the Jazariyyah, rawm is defined as reciting the last ḥarakah partially.
❖ In the Shāṭibiyyah, it is defined as reciting the last ḥarakah in a soft voice,
such that only those who are near to the reciter will be able to hear it. 5
❖ Rawm may only be applied on a kasrah or a ḍammah, not on a fatḥah.
➢ E.g. (‫ )أ َّلرحي‬and (‫)ن ۡس تعي‬.
➢ Since the ḥarakah is read, there is no madd ‘āriḍ that arises and thus
the letter of madd will only be read with qaṣr.
➢ When applying rawm on a word that ends in kasratān or ḍammatān,
only the ḥarakah will be read and not the tanwīn.
✓ E.g. (‫ )ريۡب‬and (‫)عذاب‬.
Ishmām
❖ Ishmām is to stop by replacing the last ḥarakah with a sukūn and then to
circle the lips soon thereafter.6 It may only be seen, not heard.
❖ It may only be applied on a ḍammah, and the circling of the lips is done
to indicate towards this ḍammah that is originally there before being
replaced with a sukūn.
➢ E.g. (‫ )ن ۡس تعي‬and (‫)عذاب‬.
➢ If the last letter is preceded by a letter of madd, then qaṣr, tawassuṭ
or ṭūl may be made, just as is the case when stopping with iskān.
Cases when Rawm and Ishmām are Not Allowed
5 See the Shāṭibiyyah, line 368.
6 See the Shāṭibiyyah, line 369.
20
______________________________________________________________
❖ Rawm and ishmām may not be applied in following three instances:

➢ If the last letter is a tā’ marbūṭah. E.g. (‫)غش َٰ وة‬.
➢ If the last letter is a mīm al-jam‘. E.g. (‫)علۡيۡ ۡم‬.7
➢ If the last letter has a temporary ḥarakah when reading waṣlan. E.g.
the word (‫ )يشا‬in the phrase (‫ ;)من يشا أ َّلل‬and the word (‫ )وعصوا‬in the
ِ ِ
phrase (‫)وعصوا أ َّلرسول‬.
❖ The scholars differ with regard to making rawm and ishmām on a hā’ al-
ḍamīr, i.e. a pronoun hā’ that indicates to a single male.
➢ One group allows rawm and ishmām to be made on the hā’ al-ḍamīr
without restriction.
➢ Another group allows it in certain cases but not in others. They do
not allow it when:
✓ The hā’ is preceded by a ḍammah. E.g. (‫)قلبه‬.
✓ The hā’ is preceded by a wāw sākinah. E.g. (‫ )عقلوه‬and (‫)وَشوه‬.
✓ The hā’ is preceded by a kasrah. E.g. (‫)وقلبه‬.
✓ The hā’ is preceded by a yā’ sākinah. E.g. (‫ )فيه‬and (‫)اليه‬.
ِ
7 The mīm al-jam‘ is mentioned as there are some of the Qurrā’ who read it with ṣilah when
reading waṣlan. They will stop on it with iskān only, not with rawm or ishmām.
21
Chapter 2
______________________________________________________________
Textual Evidence for Rawm

َ َ َ َّ ُ َ ً ُ َ ْ َ َُْ َ
ٍ ‫ب َص ْوتٍ خفٍ ُكٍ دانٍ تنَ َّو‬
‫ال‬ َ ‫الم‬
‫ح َّركٍ َواقفٍا‬ ُ ٍ‫اع‬ ‫ورومكٍٍإسم‬ 368
368. Your application of rawm

is to make the ḥarakah heard when stopping,
in a hidden voice that every near one can hear.
Textual Evidence for Ishmām
َ َ ْ َ َ َ َ ُ ٌ ْ َ َ ُ َّ َ ُ ُ َ ْ ُ َ ْ َ
ُ ‫اقٍالش َفاه‬
َ ‫ٍب َعيْ َد‬
‫ل‬
ٍ ‫ح‬ ‫الٍ صوتٍ هناكٍ فيص‬ٍ ٍ‫يسكن‬ ‫ٍمٍا‬ ‫واالشمامٍإطب‬ 369
369. Ishmām is the circling of the lips soon after

a sukūn being read with no sound at all emerging.
22
______________________________________________________________
Exercise
a) Recite the following for all the Qurrā’, applying iskān, rawm and
ishmām with all the different lengths of madd that are applicable.
َ‫ْي‬ َ ٰ َ ‫ح َ ح ُ َّ َ ح‬
ٍ ‫) ٱْلم ٍدٍهللٍربٍٱلعلم‬١
ٍ‫) ٱ َّلرنَٰمۡحٍٍٱ َّلرحيم‬٢

ُ ‫اكٍن َ حستَع‬
ٍ‫ْي‬ َ َّ‫اك ٍَن حعبُ ُدٍِإَوي‬
َ َّ‫) إي‬٣
َ ‫بٍ َال‬
َ ‫ٍريح‬
ٍ‫بٍفيه‬
َ ‫َ َ ح‬
ٍ ُ ٰ‫)ٍذٰلكٍٱلكت‬٤
َ َ َ
ٍُ ‫اٍح حو‬
‫ل‬ ‫)ٍم‬٥
b) Cite the evidence from the Shāṭibiyyah for the applications of rawm and
ishmām.
Extension Activity
a) Read the chapter on Waqf ‘alā Awākhir al-Kalim from the Shāṭibiyyah, as
well as its commentary from the book, “The Legacy of Qāri’ Ayyūb on the
Principles of the Shāṭibiyyah”.
23
Chapter 2
______________________________________________________________
The Basmalah
❖ All the Qurrā’ will read the basmalah when starting recitation at the
beginning of a sūrah.
❖ When commencing recitation in the middle of a sūrah, the reciter has the
option of choosing to read the basmalah or not.
❖ When ending one sūrah and beginning the next, then theoretically there
are four ways of reading, of which only three are allowed. The three ways
that are allowed are:
➢ Stop at the end of the sūrah. Stop at the end of the basmalah. Then
the beginning of the next sūrah.
➢ Stop at the end of the sūrah. Join the basmalah with the beginning
of the sūrah.
➢ Join the end of the sūrah with the basmalah with the beginning of
the sūrah.
❖ The fourth way that is not allowed is:
➢ Join the end of the sūrah with the basmalah and stop at the end of
the basmalah. Then the beginning of the next sūrah.
➢ This last way is not allowed as it gives the impression that the
basmalah is connected with the end of the sūrah, which is not the
case.
❖ Example:
﴾٧﴿ ‫وَل الضَّ الي‬
﴾﴿ ‫بسم اللَّـه َّالرْح ٰ ن َّالرحي‬
﴾١﴿ ‫امل‬
24
______________________________________________________________
❖ The Qurrā’ differ with regard to the third allowed way mentioned above,
i.e. joining the end of the sūrah with the basmalah with the beginning of
the sūrah. There are three different ways of reading:
➢ The basmalah will be read.
‫وَل الضَّ الي‬
‫بسم اللَّـه َّالرْح ٰ ن َّالرحي‬
﴾١﴿ ‫امل‬
➢ The basmalah will not be read. Instead, a saktah will be made
between the end of the first sūrah and the beginning of the next.
When doing this, the last letter of the word before the saktah will
be read with iskān.
﴾ ‫﴿ سكتة‬
﴾١﴿ ‫امل‬
➢ The basmalah will not be read, nor will a saktah be made. Instead,
the last word of the first sūrah is joined with the first word of the
next one. This is known as waṣl.
﴾١﴿ ‫امل‬
❖ The views of the Qurrā’ are as follows:
➢ Qālūn, Ibn Kathīr, ‘Āṣim and Kisā’ī will read the basmalah.
➢ Ḥamzah will read with waṣl.
➢ According to one interpretation of the Shāṭibiyyah, Warsh, Abū
‘Amr and Ibn ‘Āmir will read all three ways: basmalah, sakt and
waṣl.
25
Chapter 2
______________________________________________________________
➢ According to another interpretation of the Shāṭibiyyah, only Warsh

will read all three ways while Abū ‘Amr and Ibn ‘Āmir will only read
with two ways: sakt and waṣl.
❖ Some of the scholars do not differentiate between any of the sūrahs of the
Qur’ān. Others however, make a distinction for four specific sūrahs:
➢ Sūrah Humazah
➢ Sūrah Muṭaffifīn
➢ Sūrah Balad
➢ Sūrah Qiyāmah
❖ In these four sūrahs, those who read with saktah will read with basmalah
instead. Similarly, those who read waṣl will apply sakt instead for these
four sūrahs.
❖ The only sūrah that does not have the basmalah is Sūrah Tawbah. This is
because it was “revealed with the sword”.
➢ Thus when commencing recitation with this sūrah, the basmalah
will not be read. Similarly, when stopping at the end of Sūrah Anfāl
and then commencing Sūrah Tawbah, the basmalah will not be read.
➢ When joining Sūrah Anfāl with Sūrah Tawbah, all the Qurrā’ will
read the same, and there are two ways of reading:
✓ With sakt.
✓ With waṣl.
26
______________________________________________________________
Textual Evidence for the Awjuh when

Joining one Sūrah with Another
َ َ ً َ ََ ٌ َ ُ ‫ورتَ ْْيٍ ٍب‬ َ ْ َ‫َوب َ ْس َم َلٍ ب‬
ٍ ‫َوَتَ ُّم‬
‫ل‬ ٍ‫ٍد ْريَة‬ ٍ‫ٍم ْوهٍا‬
‫ٍن‬ ٍ‫ٍجال‬ ‫ر‬ ‫ٍس َّن ٍة‬ ُّ ٍ‫ْي‬
َ ‫الس‬ 100
َ َّ َ ُ َ َ َ ُ َُْ ْ َ ْ َ ٌ َ َ َ ْ َ َ ُّ َ ْ َ َ ُ ْ َ َ
‫ل‬
ٍ ‫ٍص‬ ‫ٍٍكـٍلٍٍٍجٍلٍياهٍٍح‬
ٍ ‫َت‬‫وصلٍ واسك‬ ‫اح ٍة‬‫ووصلكٍ بْيٍ السورتْيٍٍفٍص‬ 101
َ ُّ َ
ُ ‫ل ٌفٍ ٍج‬ ُ َ َ ْ َ َّ ُ َّ َ َّ َ َ َ
‫ل‬
ٍ ‫الط‬ ٍ‫يدهٍُ َواض ُح‬ ٍَ ‫َوف‬
‫يهاٍ خ‬ ‫ج ٌهٍ ذك ْرت ٍُه‬‫لَكٍ حبٍ ٍو‬
ٍ ٍ‫والٍ نص‬ 102
100. Reciting the basmalah between two sūrahs

is a practice of Qālūn,
Kisā’ī, ‘Āṣim and Ibn Kathīr, as transmitted.
101. Joining between two sūrahs is
eloquently done by Ḥamzah.
And join or make a saktah for Ibn ‘Āmir, Warsh and Abū ‘Amr.
102. There is no text for this:
rather it is preference given to a view that I have mentioned;
and regarding it there is difference of views,
the neck of which is clear and well-known.
27
‫‪Chapter 2‬‬
‫______________________________________________________________‬
‫‪Recite the following with all the various ways that are allowed.‬‬
‫‪)١‬‬
‫وَل الضَّ الي ﴿‪﴾٧‬‬
‫بسم اللَّـه َّالرْح ٰ ن َّالرحي ﴿﴾‬
‫امل ﴿‪﴾١‬‬
‫‪)٢‬‬
‫وا ٰل ربك فارغب ﴿‪﴾٨‬‬
‫ِ‬
‫َّ‬
‫بسم اللـه َّالرْح ٰ ن َّالرحي ﴿﴾‬
‫والتي و َّالزيتون ﴿‪﴾١‬‬
‫‪)٣‬‬
‫أَليس اللَّـه بأَحك الحاِكي ﴿‪﴾٨‬‬
‫اقرأْ ِبس ربك َّاَّلي خلق ﴿‪﴾١‬‬
‫‪)٤‬‬
‫ان َّه َكن ت َّو ًاِب ﴿‪﴾٣‬‬
‫ِ‬
‫َّ‬
‫بسم اللـه َّالرْح ٰ ن َّالرحي ﴿﴾‬
‫تبَّت‬
‫‪)٥‬‬
‫يومئذ للَّـه ﴿‪﴾١٩‬‬
‫ويل للمطففي ﴿‪﴾١‬‬
‫‪28‬‬
______________________________________________________________
Extension Activity
a) Read the chapter on the Basmalah from the Shāṭibiyyah, as well as its
29
Chapter 2
______________________________________________________________
Nūn Sākinah and Tanwīn

❖ The rules of nūn sākinah and tanwīn are four: iẓhār, idghām, iqlāb and
ikhfā’.8
❖ With regard to the Seven Qurrā’, they only have differences regarding
idghām.
❖ Idghām is of two types: with ghunnah and without ghunnah .
❖ Ḥafṣ, as well as the majority of the other Qurrā’, read with idghām with
ghunnah in the letters found in (‫ )ينمو‬and without idghām in the lām and
the rā’.
❖ Khalaf on the other hand reads without idghām in the yā’ and wāw as
well. Thus he reads with idghām with ghunnah only in the nūn and the
mīm, and he will read without ghunnah in the lām, the rā’, the yā’ and
the wāw.
Textual Evidence for Idghām without Ghunnah for Khalaf

ََ ٌَ َ َ ُ ْ ْ ُ َ َْ ْ ُ
ٍ ‫َوِفٍ ال َواوٍ َواْلَاٍ دون َهاٍٍخلفٍٍٍت‬
‫ل‬ ‫َوُكٍ بيَن ُموٍ أدغ ُمواٍ َم َعٍ غ َّن ٍة‬ 287
287. In (‫)ينمو‬, all make idghām with ghunnah,

but in the wāw and the yā’, Khalaf recites without it.
8For revision of these concepts, check The Road to Acquiring Proficiency with the Qur’an, pg.
49 – 54 and pg. 131.
30
‫______________________________________________________________‬
‫‪a) Recite the following for Khalaf.‬‬
‫ش َوٍةٍ َول َ ُه ٍمح‬
‫‪ )١‬غ َ ٰ‬
‫ُ ُ‬
‫‪َ )٢‬منٍ َيق ٍ‬
‫ولٍ‬
‫ُُ‬ ‫ُ‬ ‫‪ )٣‬بَلٍ َّ ُّ‬
‫َّلواٍفٍٍعتُوٍٍ َونفورٍ‬
‫َ َ ح َ ََٗ‬
‫بٍمثلٍٍٍ‬‫‪ٍ)٤‬أنٍيۡض ٍ‬
‫‪َ ٍ)٥‬أ ََتح َع ُلٍٍف َ‬

‫يهاٍ َمنٍ ُي حفس ٍُدٍفيهاَ‬
‫ح‬ ‫َ‬ ‫َ ُ ُ َّ َ َّ َ‬
‫الٍبك ٌرٍ‬ ‫ولٍإن َها َبق َرٍةٍالٍٍفار ٍ‬
‫ضٍ َو ٍ‬ ‫‪ٍ)٦‬يق ٍ‬
‫ٱهللٍٍ َع حه َد ٍهُ‬
‫فٍ َّ ُ‬ ‫ََ ُح َ‬
‫‪ٍ)٧‬فلنٍٍُيل ٍ‬
‫ح‬ ‫َ‬ ‫َ‬ ‫َ َ َ َ َ َٗ ََ‬
‫تٍبهٍ‬ ‫ٰ‬
‫‪ٍ)٨‬منٍكسبٍٍسيئ ٍة وأحط ٍ‬
‫ُ‬ ‫َ َح َُ َ َ‬
‫كٍمنك حمٍ‬
‫لٍذٰل ٍ‬
‫‪ٍ)٩‬منٍيفع ٍ‬
‫َ‬
‫‪َ ٍ)١٠‬ولن َيتَ َم َّن حوٍُه‬
‫َ َ ٰ َ َ ٰ َ َ َّ َ َ ح َ ُ ْ‬
‫نٍٱَّلينٍٍأۡشك ٍ‬
‫وا‬ ‫َعٍحيوةٍٍوم ٍ‬
‫‪ٍ ٍ)١١‬‬
‫اٍه َوٍب ُم َز ححزحهۦٍم َنٍٱلح َع َذابٍٍأَ ُ‬

‫نٍي َع َّمرٍَ‬ ‫ََ ُ‬
‫‪ٍ)١٢‬وم‬
‫‪31‬‬
Chapter 2
______________________________________________________________
b) Recite the above for all the Seven Qurrā’.
c) Identify all the changes in the verses above and cite the evidence from
the Shāṭibiyyah for each reading.
Extension Activity
a) Read the chapter on the Rules of Nūn Sākinah and Tanwīn from the
Shāṭibiyyah, as well as its commentary from the book, “The Legacy of Qāri’
Ayyūb on the Principles of the Shāṭibiyyah”.
32
______________________________________________________________
Madd
❖ For Ḥafṣ, the different types of madd are: madd lāzim, madd ‘āriḍ, madd
muttaṣil and madd munfaṣil.9
❖ In the applications of the Seven Qurrā’, there is also madd badal and madd
līn.
The Lengths of Madd

❖ The intrinsic length of the letters of madd is 2 ḥarakāt. To recite according
to this intrinsic length is to apply qaṣr.
❖ To recite the letters of madd longer than this length is to apply madd.
When applying madd, there are two lengths: tawassuṭ (4 ḥarakāt) and ṭūl
(six ḥarakāt).
Madd Lāzim
❖ All the Qurrā’ agree on making madd in madd lāzim. They also all agree
that the length of madd lāzim will be ṭūl.
➢ E.g. (‫ )الم‬and (‫)الضَّ الي‬.
67 – 80 and pg. 134 – 135.
33
Chapter 2
______________________________________________________________
Madd ‘Āriḍ
❖ All the Qurrā’ have the options of reading with qaṣr, tawassuṭ and ṭūl in
madd ‘āriḍ li al-sukūn.
َّ َّ
َّ ‫ِمۡسِبٍٱهلل‬
➢ E.g. ١ٍ‫نَٰمۡحٍٱلرحيم‬ ‫ٍٱلر‬
‫ح‬ ُ َ
➢ ٍ ‫ِليلٰفٍق َري‬
E.g. ١ ‫ش‬
Madd Muttaṣil
❖ Madd muttaṣil is when a hamzah follows a letter of madd in the same
word.
➢ E.g. (‫)جاء‬, (‫ )ِجء‬and (‫)سوء‬.
❖ All the Qurrā’ agree on making madd in madd muttaṣil. However, they
do not all agree on the length to which it should be pulled.
❖ All the Qurrā’ except Warsh and Ḥamzah read with tawassuṭ in madd
muttaṣil.
❖ Warsh and Ḥamzah on the other hand read with ṭūl in madd muttaṣil.
34
______________________________________________________________
Textual Evidence for Madd Muttaṣil

َ ُ َ ْ َْ َ َ َ ْ َ ُ َ َْ ٌ َ َ
َ ْ ‫اؤ َهاٍ َب ْع َدٍ َك‬
‫ال‬
ٍ ‫ٍطو‬ ‫أوٍال َو ُاوٍع ْنٍضمٍلِقٍالهمز‬ ‫ْس ٍة‬ ‫إذاٍ ألفٍ أوٍ ي‬ 168
168. When an alif, a yā’ that comes after a kasrah,

or a wāw coming after a ḍammah meets a hamzah,
then they should be lengthened.10
10This line mentions that a madd muttaṣil must be lengthened but does not specify how long each
of the Qurrā’ lengthen it. That information is gathered from commentaries on the Shāṭibiyyah.
Imām al-Sakhāwī, the student of Imam al-Shāṭibī, relates what the practice of his teacher was. See
Ibrāz al-Ma‘ānī, pg. 114.
35
Chapter 2
______________________________________________________________
Exercise
a) Recite the following for Warsh and for Ḥamzah.
ٍٰ َ َ ٍ‫ك‬
‫َعٍ ُه ٗدىٍمنٍ َّربه ٍمح‬ َ ََٰٓ ْ ُ
ٍ ‫) أولئ‬١
ْ ُ ُ ‫ح ُ ح َ ح َ َ َٰٓ َ ح‬
ٍ ‫ِإَوذٍقلناٍللملئكةٍٱسجد‬
‫وا‬ ٍ )٢
َّ ٓ ‫ح‬ ‫َ ح‬
‫ِإَون م حن َهٍا‬
ٍ ٍ‫جٍم حن ُهٍٍٱل َما ٍُء‬
ٍُ ‫) فيَخ ُر‬٣
‫ٓ َح‬ ُ
ٍ ‫)ٍ َوي َ حسف‬٤
ٍ‫كٍٱدل َما ٍَءٍ َوَن ُن‬
َ َ ‫َ َّ َ ٓ َ َ ٓ ٗ َ َ َ َ َ َّ َ ٓ َ ٓ ٗ َ َ ح‬
‫ج به‬
ٍ ‫نٍٱلسماءٍٍما ٍءٍفأخر‬ ٍ ‫)ٍوٱلسما ٍءٍبنا ٍءٍوأنز ٍلٍم‬٥
36
______________________________________________________________
Madd Munfasil
❖ The Qurrā’ differ with regard to making madd in madd munfaṣil.
Some of them apply madd while others do not, i.e. they read with
qaṣr. With regard to those who apply madd, some apply tawassuṭ
while others apply ṭūl.
❖ The following Qurrā’ apply qaṣr:
➢ Qālūn (in one wajh)
➢ Ibn Kathīr
➢ Dūrī-Baṣrī (in one wajh)
➢ Sūsī
❖ The following Qurrā’ apply tawassuṭ:
➢ Qālūn (in his other wajh)
➢ Dūrī-Baṣrī (in his other wajh)
➢ Ibn ‘Āmir
➢ ‘Āṣim
➢ Kisā’ī
❖ The following Qurrā’ apply ṭūl:
➢ Warsh
➢ Ḥamzah
37
Chapter 2
______________________________________________________________
Combinations of Madd Munfaṣil and Muttaṣil
Munfaṣil Muttaṣil Qurrā’ / Ruwāt
1) 2 4 Qālūn, Ibn Kathīr, Dūrī, Sūsī
2) 4 4 Qālūn, Dūrī, Ibn ‘Āmir, ‘Āṣim,

Kisā’ī
3) 6 6 Warsh, Ḥamzah
Textual Evidence for Madd Munfaṣil

َ َ ُْ َ َ ُْ َ ُْ
ًّ ‫ٍد‬ َ ْ ‫فَإ ْن ٍَينْ َفص ْلٍفَالْ َق‬
َ ٍ‫ْصٍٍبٍَاد ْر ُه‬
ٍ ‫ٍراٍ َوُمض‬
‫ل‬ ٍ‫ِبلفهمٍاٍ ٍيٍرويك‬ ‫ٍالًٍا‬
ٍ ‫ٍط‬ 169
169. If they are separated, then qaṣr is applied by

Qālūn and Dūrī-Baṣrī with khulf for the two of them,
and also by Sūsī and Ibn Kathīr.
38
‫______________________________________________________________‬
‫‪a) Recite the following for all the Seven Qurrā’.‬‬
‫َ َ ح َ ح َ ٰ َ ُ َ ُّ َ َ َٰٓ َ َ ح َ َ‬
‫ونٍإلٍٍأشدٍٍٱلعذابٍ‬ ‫‪ )١‬ويو ٍمٍٱلقيمةٍيرد ٍ‬
‫ََٰٓ َ ُّ َ َّ ُ ح ُ ُ ْ َ َّ ُ‬
‫ك ٍمُ‬ ‫واٍرب‬
‫اسٍٱعبد ٍ‬‫‪ )٢‬يأيهاٍٱنل ٍ‬
‫َّ ٓ َ ح َ ح َ ٓ َ ح َ‬
‫‪ )٣‬إنٍاٍأوحينٍاٍإْلكٍ‬
‫‪ُُ ٍ)٤‬كَّ َمٍا ٍٓأَ َضا ٓ ٍَءٍلَهمُ‬
‫َ َٰٓ ُ َ ٓ َ ح ُ ُ َ َ ُ َ ُ‬
‫ك ٍمح‬ ‫ونٍأنفس‬
‫‪ٍ)٥‬هؤال ٍءٍتقتل ٍ‬
‫َ ح َ َ َٰٓ َ ُ َ ح َ ُ َ‬ ‫ح‬ ‫ُ‬ ‫َّ ُ َ ح َ ُ َ ٓ َ َ َ َ ح َ َ َ َ‬ ‫َّ ٰ‬
‫‪ٍ)٦‬لكنٍٱهللٍٍيشهدٍبماٍأنزلٍإْلكٍأنز ٍلۥٍٍبعلمهۦٍ ٍوٱلملئك ٍةٍيشهد ٍ‬
‫ون‬
‫َ ٰ َ ٓ ح ََٰٓ َ ح ُ ُ ْ ح َ َ َّ ٓ َ ح َ ح ُ َ َ ح ُ‬
‫ك ٍمح‬ ‫‪ٍ)٧‬يبِنٍإسءيلٍٱذكرواٍنعمِتٍٱلِتٍأنعمتٍعلي‬
‫َّ َّ َ َ َ ح َ ح ٓ َ َ ح َ َ َ ٗ‬
‫بٍمثلٍ‬ ‫ٱهللٍالٍٍيستۡح ٍۦٍأنٍيۡض ٍ‬
‫ن ٍ‬ ‫‪ٍ)٨‬إ ٍ‬
‫نُ‬ ‫َ َٓ َ َح‬ ‫َ ُْٓ َ َح َ ُ َ َ ُ ح ُ َ َ َ ح ُ‬

‫كٍٱدلما ٍءٍوَن ٍ‬
‫لٍفيهاٍمنٍيفس ٍدٍفيهاٍويسف ٍ‬
‫‪ٍ)٩‬قالوٍا أَتع ٍ‬
‫َ ٓ َ ٰ َ َٰٓ ُ َ ٓ َ َ ٓ َ ٰ َ َٰٓ ُ َ ٓ َ َ ُ ح‬
‫ضللٍٍ َّ ُ‬
‫ٱهللٍ‬ ‫ل هؤال ٍءٍومنٍي‬ ‫الٍإ ٍ‬
‫لٍهؤال ٍءٍو ٍ‬ ‫‪ٍ)١٠‬الٍٍإ ٍ‬
‫‪b) Identify all the changes in the verses above and cite the evidence from‬‬
‫‪the Shāṭibiyyah for each reading.‬‬
‫‪39‬‬
Chapter 2
______________________________________________________________
Madd Badal
❖ Madd badal is when a letter of madd is preceded by a hamzah.
➢ E.g. (‫)ءامنوا‬, (‫ )اميان‬and (‫)أُوتوا‬.
ِ
❖ All the Qurrā’ except Warsh apply qaṣr in madd badal.
❖ Warsh on the other hand has three lengths: qaṣr, tawassuṭ and ṭūl. This
is known as tathlīth.
❖ Note that the tathlīth in madd badal for Warsh is khilāf wājib. Therefore
all three lengths have to be applied for every single occurrence of madd
badal when reading for Warsh.
❖ There are certain words that are an exception to the normal rule for Warsh
and in which he will only have qaṣr. Some of these words are:
➢ The word (‫سءيل‬
َٰ ۡ ‫)ا‬.
ِ
➢ Words in which the hamzah comes after a sākin ṣaḥīḥ, as in
(‫)ق ۡرءان‬.
40
______________________________________________________________
Textual Evidence for Madd Badal

َ ُ َ ‫ْصٍ َو َق ْدٍ يُ ْر َوىٍ ل‬
ٌ ْ ‫َف َق‬ َُ َْ َ َ
‫ٍو ْرش‬
ٍ ‫ٍٍٍم َط َّو‬
‫ال‬ ٍ َّ ‫ٍمغ‬
‫ري‬ ‫اٍب ْع َدٍه ْمزٍثابتٍأو‬
َ ‫َو َم‬ 171
َ َ ً ََُ َ ‫َو َو َّس َط ُهٍ قَ ْو ٌمٍ َك‬
ٍ ‫ُمث‬
‫ل‬ ٍ‫ل ْي َمان‬
ٍ ‫ل‬ ٍ‫آت‬
ٍ ٍ‫ءآل َهة‬ ٍ ‫آم َنٍ هؤ‬
‫ال‬ 172
171. In that madd which comes after a hamzah

– whether affirmed or altered –
then apply qaṣr in it.
And ṭūl has been related from Warsh,
172. while a group applies tawassuṭ in it: such as (‫)ءامن‬,
)‫ (ءاَت‬,)‫ (ه ٰ ؤَلء ءاله ًة‬and (‫)لِليمان‬, which are presented as examples.
41
Chapter 2
______________________________________________________________
Exercise
a) Recite the following for Warsh (with tathlīth in madd badal).
ْ ُ َ َ َ َّ
ٍ ‫) َوبَّشٍٱَّل‬١
ٍ‫ينٍءامنوا‬
َ َ َ َّ َ َ
ٍ‫ٍءاد ٍَم‬ ‫) وعلم‬٢
َ ْ ُ
ٍ‫) َو َءاتواٍٱ َّلزك ٰو َة‬٣
َ ‫ََ ح َحَٓ َ َ ح َ ح‬
ٍٍ‫ن‬
ٍ ‫)ٍوأغرقناٍءالٍفرعو‬٤
ُ َ ‫ُح‬
ٍ‫)ٍ َوقلنَاٍيََٰٓـَاد ُمٍٱ حسك حن‬٥
َّ َ َ ٓ
ٍ ‫)ٍ َوبَا ُءوٍبغضبٍم َنٍٱ‬٦
ٍ‫هلل‬
ُ َ َ َ ٗ َ ُ ُ ‫ََ ُ ْ ََٓ َح‬
‫ك ٍمٍح‬ ‫)ٍوءامنواٍبماٍأنزلتٍمصدقاٍلماٍمع‬٧
‫يٍأُوفٍب َع حهد ُك ٍمح‬
ٓ ‫)ٍ َوأَ حوفُواٍْب َع حهد‬٨
َ ‫ج ُد ٓواٍْإ َّالٍٓإبحل‬
ٍ‫يس‬
َ ْ ُ ُ ‫ح ُ ح َ ح َ َ َٰٓ َ ح‬
َ ‫ٓأِلد َمٍفَ َس‬ٍ‫وا‬
ٍ ‫)ٍِإَوذٍقلناٍللملئكةٍٱسجد‬٩
42
______________________________________________________________
Madd Līn
❖ The letters of līn are distinct from the letters of madd, but they resemble
them.
❖ The intrinsic length of the letters of līn is less than 2 ḥarakāt. This is
known as maddun mā (a madd of sorts).
❖ If madd is made in the letters of līn, it could be to the length of either
tawassuṭ or ṭūl.
❖ In the madd ‘āriḍ li al-sukūn, madd can be made in both the letters of
madd and the letters of līn. This applies to all the Qurrā’ and this
application falls under khilāf jā’iz.
❖ If the letter of līn is followed by a hamzah in the same word, then Warsh
will make madd in it. As before, this will either be to the length of tawassuṭ
or ṭūl. This application falls under khilāf wājib.
➢ E.g (‫ )َشء‬and (‫)سوء‬.
43
Chapter 2
______________________________________________________________
Textual Evidence for Madd Līn

َ ُ ْ َ ‫بكلْ َمة‬
ْ ‫ٍٍاوٍ َو ٌاوٍٍفَ َو‬ َ َ ْ َ َ َْ َْ ُ ْ َ ْ
ٍ ‫ج َهانٍ ج‬
‫ل‬ ٍ
‫ن‬ ‫ٍوه ْم َز ٍة‬ ‫ِإَونٍتسكنٍاْلاٍبْيٍفتح‬ 179
َ ْ ُ ُْ ْ ْ ُ ُ َْ َ ُْ َ ْ َ ُ ْ َ ْ ََ
ٍ ‫ٍسكونٍال َوقفٍللكٍأعم‬
‫ل‬ ‫وعند‬ ‫ٍٍٍو َوقف ٍُه‬
‫ب ُطولٍ وقْصٍ وصلٍٍورش‬ 180
179. If a yā’ has a sukūn and comes between

a fatḥah and a hamzah
in one word – or if this applies to a wāw –
then two ways of reading are beautified:
172. with ṭul or qaṣr11 for Warsh,

whether reading through or stopping;
and when a sukūn arises due to stopping,
then this applies to all.
11What is meant by qaṣr here is actually tawassuṭ. Refer to the commentaries on the Shāṭibiyyah
for more detail.
44
______________________________________________________________
Exercise
a) Recite the following for Warsh (with tawassuṭ and ṭūl in madd līn).
َ ‫َّ َّ َ َ َ ٰ ُ َ ح‬
ٍٍ‫هللٍَعٍُكٍَشءٍقدير‬ ٍ ‫) إنٍٱ‬١
ٗ‫َ ح‬ ‫َّ ح‬ ‫َح‬ ‫َ َّ ُ ْ َ ح ٗ َّ َ ح‬
‫الٍَتزيٍٍنف ٌسٍٍ َعنٍنفسٍٍشيٍا‬
ٍ ٍ‫واٍيوما‬ٍ ‫) وٱتق‬٢
ُ ُ َ َ ‫َ َ ح َ َّ ح‬
ٍ‫خ فيه‬ ٍَ ‫) م‬٣
ٍ ‫نٍٱلطْيٍٍكهيٍةٍٱلطريٍٍفأنف‬
َ َ ‫َ ح‬ َ َ
ٍٍٍ‫فٍيُ َوٰري سو َء ٍةٍأخيه‬
ٍ ‫)ٍل ُرييَ ُهۥٍك حي‬٤
ُ َ ‫َ َ ُ َّ ح َ َّ ح‬
ٍ‫هللٍٱل َمثل‬
ٍ ‫لٍٱلسو ٍءٍو‬
ٍ ‫)ٍمث‬٥
b) Recite the above for all the Seven Qurrā’, excluding Ḥamzah.
Extension Activity
a) Read the chapter on Madd from the Shāṭibiyyah, as well as its commentary
from the book, “The Legacy of Qāri’ Ayyūb on the Principles of the
Shāṭibiyyah”.
45
Chapter 2
______________________________________________________________
The Mīm al-Jam‘

❖ The mīm al-jam‘ is that mīm which indicates towards plurality. It is found
in the pronouns (‫)ه‬, (‫ )ك‬and (‫)ت‬.
Ṣilah of the Mīm al-Jam‘

❖ The default state of the mīm al-jam‘ is that it takes a sukūn. Reading it
with a sukūn is known as iskān. This is the practice of most of the Qurrā’.
❖ Some of the Qurrā’ read the mīm al-jam‘ with ṣilah instead.
❖ Ṣilah means to join. In this application, the mīm is joined to a wāw
sākinah and will thus necessarily take a ḍammah.
❖ It will thus be read as (‫)هو‬, (‫ )كو‬and (‫)تو‬.
❖ As the name implies, this will only happen when joining these pronouns
to the word that follows them. If waqf is made on them, the mīm will be
read with a sukūn by all the Qurrā’, including those who make ṣilah.
❖ The above discussion applies to the mīm al-jam‘ that is followed by
mutaḥarrik letter. When it is followed by a sākin letter, none of the Qurrā’
will make ṣilah.
➢ E.g. (‫)ه ألۡم ۡفسدون‬.
❖ Further details regarding the mīm al-jam‘ that is followed by a sākin letter
will be discussed later.
46
______________________________________________________________
❖ From amongst the Seven Qurrā’, those who read with ṣilah are:
➢ Qālūn (in one wajh)
➢ Ibn Kathīr
❖ The other wajh for Qālūn is to read with iskān, which is the application
of all the other Qurrā’.
❖ When reading for Qālūn, iskān will be read first, followed by ṣilah.
❖ To read both ways for Qālūn falls under khilāf wājib.
❖ When ṣilah is made of the mīm al-jam‘ and it is followed by a hamzah
al-qaṭ‘, a madd munfaṣil arises. E.g. (‫)ه ا ََّل‬
ۡ
ِ
➢ Qālūn will read with both qaṣr and tawassuṭ, in that order.
➢ Ibn Kathīr will read with qaṣr only.

➢ In this specific instance only, Warsh will join them in making ṣilah.12
He will read with ṭūl of the madd munfaṣil according to his normal
rule.
12The general practice of Warsh is to make takhfīf whenever there is a hamzah al-qaṭ‘ preceded
by a sākin letter. The normal manner of this takhfīf for him is to make naql. However, naql will
not be made on to a mīm al-jam‘. Thus he makes ṣilah instead as the manner of takhfīf.
47
Chapter 2
______________________________________________________________
Combination of Mīm al-Jam‘ and Madd Munfaṣil (1)13
Qurrā’ / Ruwāt Munfaṣil Mīm al-Jam‘
E.g. (‫)لما مع ۡك وَل تكون ٓوا أَ َّول‬
Qālūn, Dūrī, Sūsī 2 Iskān (1
Qālūn, Dūrī, 4 Iskān (2

Ibn ‘Āmir, ‘Āṣim, Kisā’ī
Warsh, Ḥamzah 6 Iskān (3
Qālūn, Ibn Kathīr 2 Ṣilah (4
Qālūn 4 Ṣilah (5
13 Since the verse is read from right to left, the tables should be read in the same way as well.
48
______________________________________________________________
Combination of Mīm al-Jam‘ and Madd Munfaṣil (2)
Qurrā’ / Ruwāt Munfaṣil Mīm al-Jam‘
E.g. (‫)له ۡم ءامنوا بما أَنزل أ َّلل‬
Qālūn, Dūrī, Sūsī 2 Iskān (1
Qālūn, Dūrī, 4 Iskān (2

Ibn ‘Āmir, ‘Āṣim, Kisā’ī
Ḥamzah 6 Iskān (3
Qālūn, Ibn Kathīr 2 Ṣilah (4

(with qaṣr)
Qālūn 4 Ṣilah (5
(with tawassuṭ)
Warsh 6 Ṣilah (6
(with ṭūl)
49
Chapter 2
______________________________________________________________
Textual Evidence for Ṣilah of the Mīm al-Jam‘

َ َ ْ ٌ َُ َ ً َ َ ُ َ ْ َ ْ َْ َ ْ َ
‫ل‬
ٍ ‫ٍج‬ ٍٍ‫ٍوٍقالونٍٍ ٍبتَخيريه‬ ٍٍ‫دراك‬ ٍ ‫لٍُم َّر‬
‫ك‬ ٍ ‫لٍض ٍَّمٍميمٍٍاَّلمعٍٍقب‬
ٍ ‫وص‬ 111
111. Recite the mīm al-jam‘ with ṣilah when it comes

before a mutaḥarrik letter
for Ibn Kathīr, while Qālūn is clear in having a choice.
َ ُ ْ َ ُ ْ َ َ ُ َْ َ َ َ ْ ََ َ ‫ٍه ْمزٍٍٍالْ َق ْطعٍٍٍصلْ َهاٍٍل‬
َ َْ ْ َ
‫ل‬
ٍ ‫ون ٍبع ٍد ٍتلكم‬
ٍ ‫ها ٍالاق‬
ٍ ‫وأسكن‬ ‫ٍو ْرشٍه ٍْم‬ ٍ‫ل‬ٍ ‫نٍٍقب‬
ٍ ‫وم‬ 112
112. When it comes before a hamzah al-qaṭ‘,

apply ṣilah for Warsh.
And thereafter the rest read with iskān, in order to complete it.
50
‫______________________________________________________________‬
‫‪a) Recite the following for:‬‬
‫‪➢ Ibn Kathīr.‬‬
‫‪➢ Qālūn.‬‬
‫ٍس حمعه حمٍ‬ ‫ٍو َ َ ٰ‬

‫َع َ‬ ‫هللٍٍ َ َ ٰ‬
‫َعٍقُلُوبه حم َ‬ ‫‪َ )١‬ختَ َمٍٱ َّ ُ‬
‫ُ َ َّ ُ َ ُ َ‬ ‫َ‬ ‫‪ٍَ )٢‬وٱ ََّّل َ‬

‫ينٍٍمنٍق حبلك حمٍل َعلك حمٍت َّتقونٍ‬
‫َّ ح َ ُ ْ ََٰٓ َ ُ ُ ح ُ ح ُ َ‬ ‫ُ ْ ََٰٓ َ َ َ ٰ ُ ٗ‬
‫ون‬
‫‪ )٣‬أولئكٍَعٍهدىٍمنٍربهمٍوأولئكٍهمٍٱلمفلح ٍ‬
‫ُ‬ ‫ُ‬ ‫َّ َ ح‬ ‫ٰ‬ ‫َ َ ٓ َّ ُ ح ُ ُ ح ُ ح ُ َ َ َ‬

‫ونٍولكنٍالٍيشعرون‬ ‫‪ٍ)٤‬أالٍإنهمٍهمٍٱلمفسد ٍ‬
‫َ َ ُ ح َ ٓ َ ح َ ٰ ُّ َ َّ َ َ ُ ح َ َ ٰ ُ َ‬
‫‪ٍ)٥‬ولهمٍفيهاٍأزوجٍمطهرةٍوهمٍفيهاٍخِلونٍ‬
‫ٰ‬ ‫َ‬ ‫َ َ َّ ٓ َ َ ٓ َ ح َ َ ح َ ُ َ َ َ َّ ُ ُ ح َ َ َ َ ُ ح ُ ُ‬
‫هللٍبنورهمٍوتركهمٍفٍظلمتٍ‬ ‫‪ٍ)٦‬فلماٍأضاءتٍماٍحو ٍلۥٍذهبٍٱ ٍ‬
‫َ َ ََٰٓ َ َ ُ َ ح ُ َ ح َ ٓ ح َ َ َّ ٓ َ َ َ ُ َ ح َ ٓ ح َ َ‬
‫ال‬
‫‪ٍ)٧‬قالٍيـادمٍأۢنبئهمٍبأسمائهمٍفلماٍأۢنبأهمٍبأسمائهمٍق ٍ‬
‫ح َ ُ ٓ ْ َّ َ َ ُ‬
‫ك حمٍإ َّنماٍَ‬ ‫ٰ‬ ‫َ‬ ‫َٰ َ‬
‫‪ٍ)٨‬إلٍشيطينهمٍقالواٍإناٍمع‬
‫َ‬ ‫َ ح َ ح َ ُ ْ َ َ ح َ ح َ ح َ ح ُ َ َ ُ ح َ َ ح َ ح َ َ َّ‬
‫واٍِبلٰقهم ٍٍفٱستمتعتمٍِبلٰقكمٍكماٍٱستمت ٍعٍٱَّلينٍٍمنٍ‬ ‫‪ٍ ٍ)٩‬فٱستمتع ٍ‬
‫َ ُ ْٓ‬ ‫َ ح ُ َ َ ح َ ُ ح ُ ح َ َّ‬
‫قبلكمٍِبلٰقهمٍوخضتم ٍ‬
‫ٍكٱَّليٍخاضوٍاٍٍ‬
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______________________________________________________________
ُْٓ َ ‫ح‬ َ ٰ َ ‫َ َ ُ ْ َّ َ َ َ ُ ْ َ ُ ٓ ْ َ َ َّ َ َ َ َ ح ُ ُ ح‬
ٍ‫لٍبعضه ٍمٍإلٍٍبعضٍٍقالوٍا‬ ٍ ‫واٍقالوٍاٍءامناٍِإَوذا خ‬
ٍ ‫ينٍءامن‬
ٍ ‫واٍٱَّل‬
ٍ ‫)ٍِإَوذاٍلق‬١٠
َََ ‫َ َ ُ ح‬ ُ ُّ ٓ َ ُ ‫َ ُ َ ُ َ ُ َ َ َ َ َّ ُ َ َ ح ُ ح‬
ٍٍ‫ندٍربك ٍمٍأفل‬ ٍ ‫ٱهلل عليك ٍمٍْلحاجوكمٍبهۦٍع‬ ٍ ٍ‫ح‬ٍ ‫أَتدثونهمٍبماٍفت‬
َ ُ ‫َح‬
ٍ ‫تعقل‬
‫ون‬
b) Recite the above for all the Seven Qurrā’.14
14 Excluding Khalaf in numbers 8 and 10.
52
______________________________________________________________
The Ḥarakāt of the Letters in the Pronoun (‫)ه‬

❖ The pronouns (‫ )ك‬and (‫ )ت‬will always have a ḍammah on the kāf and the
tā’. The mīm originally has a sukūn, and if it takes a ḥarakah, it takes a
ḍammah.
➢ E.g. (‫ )ربُّك َّاَّلي‬and (‫)أَنت الفقراء‬.
❖ With regard to the pronoun (‫ )ه‬however, the ḥarakah on both the hā’
and the mīm could take various forms, depending on the circumstance in
which the pronoun is found. The default is that the hā’ has a ḍammah
and that the mīm has a sukūn.
❖ If the hā’ is preceded by a kasrah or a yā’ sākinah, then the hā’ will take
a kasrah instead of a ḍammah.
➢ E.g. (‫)ِب ۡم‬, (‫ )فۡيم‬and (‫)مثلۡيم‬. This will apply for all the Seven Qurrā’.
❖ If in this case (the hā’ preceded by a kasrah or a yā’ sākinah), the mīm al-
jam‘ is additionally followed by a sākin letter, then the Qurrā’ have
different applications.
➢ E.g. (‫)ي ۡومهم أ ََّّلي‬.
➢ Abū ‘Amr will read both the hā’ and the mīm with a kasrah, i.e. he
will read (‫)ي ۡومهم أ ََّّلي‬.
➢ Ḥamzah and Kisā’ī will read both the hā’ and the mīm with a
ḍammah, i.e. they will read (‫)ي ۡومهم أ ََّّلي‬.
➢ The remaining Qurrā’ will read the hā’ with a kasrah and the mīm
with a ḍammah, as in the riwāyah of Ḥafṣ.
➢ The above applies when reading waṣlan. When making waqf on
(‫)ي ۡومهم‬, all the Qurrā’ will read the hā’ with a kasrah and the mīm
with a sukūn.
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Chapter 2
______________________________________________________________
❖ Note however, that in the words (‫)علۡيم‬, (‫ )الۡيم‬and (‫)َلْيم‬, Ḥamzah will read
ِ
the hā’ with a ḍammah, both waṣlan and waqfan.
❖ Thus the following will apply in the likes of the example below:
ْ َ
E.g. (ُ‫) َعل ْي ِهمُُال ِق َتال‬
Waṣlan
Abū ‘Amr Ḥamzah and Kisā’ī The Others
ْ َ ْ َ ْ َ
(ُ‫) َعل ْي ُِه ِمُُال ِق َتال‬ (ُ‫) َعل ْيهمُُال ِق َتال‬ (ُ‫) َعل ْي ِهمُُال ِق َتال‬
Waqfan
Ḥamzah The Others
َ َ
(‫) َعل ْيهم‬ (‫) َعل ْي ِهم‬
54
______________________________________________________________
Textual Evidence for Ḥarakah of the Mīm al-Jam‘

َ ْ ََ ُ ْ َ ْ ُ َ ‫اٍقبْ َل‬
َ َ ُّ َ ُ ْ َ 113
ٍ ‫ِتٍٍال َع‬
ٍ‫ل‬ ٍ ‫كٍ‘ٍٍ َو َب ْع ٍَدٍٍال َهاءٍٍٍك‬
ٍ ‫ْسٍٍٍف‬ ٍ ‫ن ل‬
ٍ ‫ٍسـاك‬ ْ ‫ٍو‬
‫صـلٍضـمه‬ َ ‫ٍدون‬ ‫ومن‬
َ َ ْ َ َّ َ ْ ُ ْ َ ْ َْ َ ً َ َْ َ َْ َ ْ َ ْ َ ْ َ َ
‫ل‬
ٍ ‫شــمل‬ٍ ٍٍ‫ْسٍالهاءٍٍبالضم‬
ٍ ‫لٍك‬ٍ ‫لٍٍالهاٍٍأوٍٍٍاْلاءٍٍساكنٍا وِفٍالوص‬
ٍ ‫ْسٍٍقب‬
ٍ ‫ م ٍعٍالك‬114
113. Without making ṣilah, read it with a ḍammah

when it comes before a sākin letter, for all the Qurrā’.
The son of ‘Alā reads it with a kasrah when it comes after a hā’,
114. and the hā’ is preceded by a kasrah or a yā’ sākinah;
and during waṣl, the kasrah of the hā’ is read with a ḍammah
by Ḥamzah and Kisā’ī.
55
Chapter 2
______________________________________________________________
Exercise
a) Recite the following for all the Seven Qurrā’.
َ‫وا ْ َعلَ حيها‬ ُ َ َّ ُ َ ‫َ ح‬
ٍ ‫) عنٍقبلته ٍمٍٱلِتٍٍكن‬١
‫لٍ َربه ٍُمٍٱل ح َوسيلَ ٍَةٍ َأ ُّي ُهمٍٍح‬ َ َ َُ‫َح‬
ٍٰ ‫ونٍإ‬
ٍ ‫) يبتغ‬٢
َ َ ُ َّ ُ ‫َ ح‬ ْ ُ َ َ َ َّ ‫َ َ ح‬
ٍ ‫وع ُد‬
‫ون‬ ‫واٍمنٍيومه ٍمٍٱَّليٍي‬ ٍ ‫ينٍكفر‬ ٍ ‫) فويلٍٍلَّل‬٣
َّ َ َ َ ٓ ُ َ ‫َّ ُ ح‬ َ ‫َ ُ َ ح‬
ٍ ‫ن‬
‫ٱهلل‬ ٍ ‫تٍ َعل حيه ٍُمٍٱَّللةٍٍ َوٱل َم حسكنَةٍٍ َوبَا ُءوٍبغضبٍٍم‬ ٍ ‫) وُضب‬٤
َّ َ ‫ح‬ َ َّ ْ ٓ ُ ُ َ َ ‫ُ َ ح َ َ ح ُ َّ ُ َ ح‬
ٍ ٍ‫ن‬
‫ٱهلل‬ ٍ ‫الٍِببلٍٍم‬ ٍ ‫نٍماٍثقفوٍاٍإ‬ ٍ ‫تٍعليه ٍم ٱَّلل ٍةٍأي‬ ٍ ‫) ُضب‬٥
b) Identify all the changes in the verses above and cite the evidence from
Extension Activity
a) Read the chapter on Sūrah Umm al-Qur’ān from the Shāṭibiyyah, as well
as its commentary from the book, “The Legacy of Qāri’ Ayyūb on the
56
______________________________________________________________
The Hā’ al-Kināyah

❖ The hā’ al-kināyah is that pronoun which refers to a third person single
male. It is thus also called the hā’ al-ḍamīr.
❖ The default state of the hā’ al-kināyah is that it takes a ḍammah.
➢ E.g. (‫)ل‬.
❖ However, if it is preceded by a kasrah or a yā’ sākinah it takes a kasrah
instead.
➢ E.g. )‫ (فيه‬,)‫ (به‬and (‫)عليه‬.
❖ The hā’ al-kināyah is at times read with ṣilah and at times without.
➢ If it has a ḍammah, ṣilah is made by joining it to a wāw sākinah.
✓ E.g. (‫)لو ما‬.
➢ If it has a kasrah, ṣilah is made by joining it to a yā’ sākinah.
✓ E.g. (‫)بهۦ كثريٗا‬.
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Chapter 2
______________________________________________________________
❖ Whether the hā’ al-kināyah is read with ṣilah or not depends on what
follows and precedes it. There are four possibilities:15
After Hā‘ al-Kināyah Before
Sukūn Hā‘ al-Kināyah Ḥarakah
Sukūn Hā‘ al-Kināyah Sukūn
Ḥarakah Hā‘ al-Kināyah Ḥarakah

Ḥarakah Hā‘ al-Kināyah Sukūn
➢ If it is followed by a sukūn, none of the Qurrā’ will read it with ṣilah.

It is thus irrelevant whether it is preceded by a ḥarakah or a sukūn.
✓ E.g. (‫ )ول الحمد‬and (‫)واليه المصري‬.
ِ
➢ If it is followed by a ḥarakah and is preceded by a ḥarakah, all the
Qurrā’ will read it with ṣilah.
✓ E.g. (‫ )لو ما‬and (‫)بهۦ كثريٗا‬.
➢ If it is followed by a ḥarakah and is preceded by a sukūn, of the
Seven Qurrā’, only Ibn Kathīr will read it with ṣilah.
✓ E.g. (‫ )فيه هدً ى‬will be read by Ibn Kathīr as (‫)فيهي هدً ى‬.
15 Since Arabic is read from right to left, the table should be read in the same way as well.
58
______________________________________________________________
Textual Evidence for Ṣilah of the Hā’ al-Kināyah

َ ُ ْ ُ ْ َّ ُ َ ْ َ َ َ َ َ ْ ُ َ ُ َ ْ َ َ 158
ٍ ‫كٍ ٍ ُوص‬
‫ل‬ ٍ ‫يكٍ ٍلل‬
ٍ ‫ن ومٍاٍ ٍقبل ٍهٍ ٍاتلحر‬
ٍ ‫ٍساك‬ ٍ ْ‫ٍمض َم ٍرٍٍقب‬
َ ٍ‫ل‬ ٍ‫ول ٍمٍٍيصلوٍاٍٍهٍا‬
َ ُ َ ٌ َْ ُْ َ ً َُ َ َّ َ َ
‫ال‬
ٍ ‫صٍٍأخ ٍوٍٍو‬ ٍ ‫ْيٍٍالبْنٍٍٍكثريه ٍْم َوف‬
ٍ ‫يهٍٍمهاناٍ مع ٍهٍٍحف‬ ٍُ ‫ َو َماٍٍقبْل ٍُهٍٍالت ْسك‬159
158. They did not apply ṣilah of the hā’ al-ḍamīr

when it comes before a sākin;
in that which is preceded by a ḥarakah, all apply ṣilah;
159. and in that which is preceded by a sukūn, Ibn Kathīr applies ṣilah.
In ( ً‫)فيه مهان‬, Ḥafṣ is with him, a brother in following him.
59
‫______________________________________________________________‬
‫‪a) Recite the following for Ibn Kathīr.‬‬
‫ُ‬
‫‪ )١‬بَنيه َويَ حعق ُ ٍ‬
‫وب‬
‫ً‬
‫‪ )٢‬فيهۦٍ ُم َهاناٍ‬
‫َ ح‬
‫ٱعبُ حد ٍهٍُ َو ح‬
‫ٱص َط حٍ‬
‫بٍ‬ ‫‪ )٣‬ف‬
‫ٰ‬ ‫ح ََ ُٰ َ َ َ ُٰ َ‬ ‫ُ‬ ‫َ ٗ َح‬
‫لٍٍ‬ ‫‪ )٤‬شاكراٍْلنعمهٍٍٱجتبى ٍهٍوهدى ٍهٍإ ٍ‬
‫َ‬ ‫ح َ َ ُ‬ ‫ُ ُ ُ َ ُ ُّ ُ ُ َّ ح َ َ َ ُّ ُ ُ‬
‫ونٍذ َر ٗ ٍ‬
‫اعٍ‬ ‫وهٍث ٍَّمٍفٍٍسلسلةٍٍذ حرع َها َس حب ُع ٍ‬ ‫وهٍثمٍٍٱَّلحيمٍٍصل ٍ‬ ‫وهٍفغل ٍ‬ ‫‪ٍ)٥‬خذ ٍ‬
‫َ ح ُ ُ‬
‫ك ٍُ‬
‫وه‬ ‫فٱسل‬
‫ُ‬ ‫َح ح َ َح َحَ ح َح َحُ ح‬ ‫َ َّ َ َ َ َ ٰ ُ َ َ َ ُ ُ َ َ َ ح َ ح‬
‫‪ )٦‬وٱتبعٍٍهوى ٍهٍفمثلهۥ كمثلٍٍٱلَكبٍٍإنٍَتملٍٍعليهٍيلهثٍٍأ ٍوٍتۡتك ٍه ٍ‬
‫ح‬
‫يَل َهث‬
‫ُ‬ ‫َ‬ ‫ح‬ ‫َ‬ ‫ح‬ ‫َُحَ ح ُ ْ َح ُ ُ‬ ‫َ َ ح َ َ ُ َ َّ َ َ‬
‫واٍبعضك ٍم لعضٍٍعدوٍ‬ ‫‪ )٧‬فأخرجهماٍمماٍكناٍفيهٍوقلناٍٱهبط ٍ‬
‫ح َ ح َ ُ ُ َ َّ‬ ‫ُ‬ ‫ََ َُ ُ ْ َ ُ‬
‫وهٍعندٍٍ ٍ‬
‫ٱهلل‬ ‫ريٍَتد ٍ‬
‫نٍخ ٍ‬ ‫وا ْلنفسكمٍم ٍ‬ ‫‪ٍ)٨‬وماٍتقدم ٍ‬
‫ح‬ ‫َ‬ ‫َ‬ ‫ُ ُ َٰ َ َ ح‬ ‫َ َّ َ ٓ‬ ‫َ‬ ‫َح َ‬
‫نٍٱلسماءٍٍفيه ظلمتٍٍورعدٍٍوبرقٍ‬ ‫‪ٍ)٩‬أ ٍوٍكصيبٍٍم ٍ‬
‫َٓ‬ ‫ُ َّ َ ٓ َ َ ٓ َ َ ُ َّ َ ح ْ‬
‫‪ٍُ)١٠‬كمٍاٍأضا ٍءٍلهمٍمشوٍاٍفيهٍِإَوذاٍٍ‬
‫‪60‬‬
______________________________________________________________
Extension Activity
a) Read the chapter on the Hā’ al-Kināyah from the Shāṭibiyyah, as well as
its commentary from the book, “The Legacy of Qāri’ Ayyūb on the Principles
61
Chapter 2
______________________________________________________________
The Hamzah
❖ The hamzah is the only throat letter that has the qualities of jahr and
shiddah. It is thus regarded as a hard letter to pronounce.
❖ The Qurrā’ therefore have different ways of easing its pronunciation. This
is known as takhfīf.
The Isolated Hamzah

❖ The isolated hamzah is a hamzah that is not followed by another one.
❖ It could either have a ḥarakah or it could be sākin.
❖ If it is sākin then of the Seven Qurrā’, Sūsī will read with takhfīf.
❖ His manner of making takhfīf is to make ibdāl. He will thus change the
hamzah into a letter of madd.
❖ The letter of madd will be in accordance with the ḥarakah preceding the
hamzah.
➢ E.g. He will read (‫ )بأْ ًسا‬as (‫)ِب ًسا‬.
➢ E.g. He will read (‫ )جئت‬as (‫)جيت‬.
➢ E.g. He will read (‫ )مؤمنون‬as (‫)مومنون‬.
❖ Note that Sūsī has a number of exceptions to this general rule, which for
the sake of simplicity will not be discussed.
62
______________________________________________________________
❖ Warsh will at times agree with Sūsī in making ibdāl.

➢ He will primarily do so if the hamzah is the fā’-kalimah of the word,
irrespective of the ḥarakah preceding it.
✓ Thus of the above examples, he will only make ibdāl of (‫)مؤمنون‬
into (‫)مومنون‬.16
➢ He will also make ibdāl if the hamzah is the ‘ayn-kalimah, on
condition that it is preceded by a kasrah.
✓ E.g. He will make ibdāl of (‫ )وبئ‬into )‫(وبري‬.
 He will not, however, make ibdāl of (‫)بأْ ًسا‬.
❖ Warsh will also have takhfīf of the hamzah that is mutaḥarrik.
➢ This will occur when the hamzah is:
✓ the fā’-kalimah of the word
✓ it has a fatḥah
✓ and it is preceded by a ḍammah.
❖ His manner of takhfīf is to make ibdāl of the hamzah into a wāw.

➢ E.g. He will read (‫ )مؤ َّج ًِل‬as (‫)مو َّج ًِل‬.
16In the example of (‫)بأْ ًسا‬, the hamzah is the ‘ayn-kalimah and in (‫ )جئت‬it is the lām-kalimah. Note
that there are also other exceptions for Warsh.
63
Chapter 2
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Textual Evidence for Ibdāl of the Ḥamzah Mufradah

َ ُ َ ‫ٍٍح ْر َف‬
َ ٍ‫يها‬ َ َ‫ف‬
َ ‫ٍو ْر ٌشٍٍٍيُر‬ َ ْ ْ َ ً َ ْ َ َ َ َ 214
ٌ‫ٍه ْم َزٍة‬
ٍ ‫ٍٍمبَد‬
‫ال‬ ٍٍ‫ٍٍٍمد‬ ٍٍٍ‫اءٍٍمنٍٍ ٍٍالفعل‬
ٍ ‫تٍٍف‬
ٍ ‫إذاٍٍسكن‬
َ َ َْ َّ ْ َ َّ َ َ ْ ْ َ ُ َْ َ َ َُْ َ
ٍ ‫حٍٍإث ٍَرٍ ٍٍالضمٍٍ ٍٍَن ٍُوٍ ٍٍ ُمؤ َّج‬
‫ل‬ ٍ ‫تفت‬ ٍ ‫اوٍعن ٍُهٍإ‬
‫ن‬ ٍ ‫اءٍوالو‬ٍ ‫ىٍجلةٍاِليو‬ ٍ ‫ سو‬215
َ ْْ ْ َ َ ْ َ ًّ َ ْ َ ْ َ َّ ُّ ُ
ُ ٍٍ‫ٍٍُك‬ ُّ ‫ َويُبْ َد ُلٍٍ ٍٍل‬216
‫ل‬
ٍ ‫ومٍٍاهم‬ ٍ ‫ريٍٍَم ُز‬ٍ ‫نٍٍالهمزٍٍٍمدٍاٍٍغ‬ ٍ‫م‬ ٍ ‫ٍٍم َسك‬
‫ن‬ ٍٍ‫لسوس‬
214. If the fā’-kalimah of the verb is a hamzah that is sākin,

then Warsh relates it as a letter of madd, changing it –
215. except the category of words derived from (‫)اَليواء‬.
ِ
And changing it into a wāw is related from him
if it has a fatḥah and comes after a ḍammah,
as in the likes of (‫)مؤ َّجِل‬.
216. And ibdāl is made for Sūsī of every hamzah that is sākin,
by changing it into a letter of madd –
except that which is majzūm, for that is omitted.
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‫______________________________________________________________‬
‫‪➢ Sūsī.‬‬
‫‪➢ Warsh.‬‬
‫َح ٗ َ ٗ‬
‫‪ )١‬بأساٍشديدا‬
‫حَُ ََ َح‬
‫الٍتق َربَا‬
‫‪ )٢‬شئتماٍو ٍ‬
‫َّ َ ُ ح ُ َ ح َ‬
‫ونٍبٱلغ حيبٍ‬
‫‪ )٣‬ٱَّلينٍٍيؤمن ٍ‬
‫ح‬ ‫َّ َ َّ ح َ َ َ ٰ َ ح َ َ ح ُ ْ‬ ‫ُ‬
‫َ‬ ‫ُ‬
‫وا بسورةٍٍمنٍمثلهٍ‬ ‫‪ٍِ)٤‬إَونٍكنتُ حٍمٍفٍٍ َريحبٍٍمماٍنزنلاٍ ٍ‬
‫َعٍعبدناٍفأت ٍ‬
‫َ‬ ‫ُٗ َ‬ ‫َ َّ َ ح َ َّ ُ‬
‫‪ٍ)٥‬فإماٍيأتينكمٍمِنٍٍهدىٍفمن‬
‫َ‬ ‫َ ح‬ ‫ُ‬ ‫ح َ َ ح ُ ح َ ح ٗ َ َّ ٰ ُ ح َ َ َّ ُ ُ ح‬
‫ٱهللٍُمرجٍٍ َّماٍكنتُ حٍمٍتكتُ ُمونٍ‬
‫ِإَوذ قتلتمٍٍنفساٍفٱدَٰٔرت ٍمٍفيهاٍو ٍ‬
‫‪ٍ ٍ)٦‬‬
‫َح َ‬ ‫َ َّ َ ُ ح ُ َ َ ٓ ُ َ َ ح َ َ َ ٓ ُ َ‬
‫كٍومٍاٍأنز ٍلٍمنٍقبل ٍ‬
‫ك‬ ‫ونٍبمٍاٍأنز ٍل إْل ٍ‬
‫ينٍيؤمن ٍ‬
‫‪ٍ)٧‬وٱَّل ٍ‬
‫ََ ُح َ ُ حَ َ ح ََ ُ ح ُ َ ُ َ‬
‫الٍه ٍمٍينْصونٍ‬
‫الٍيؤخ ٍذٍمنهاٍعدلٍٍو ٍ‬
‫‪ٍ)٨‬و ٍ‬
‫َ‬
‫اسٍقَال ُ ٓوٍا ٍْأنُ حؤم ٍُ‬
‫نٍ َكماَ‬ ‫نٍٱنلَّ ٍُ‬ ‫وا ٍْ َك َمٍا ٍٓ َء َ‬
‫ام ٍَ‬ ‫َ‬
‫‪ٍ)٩‬ل ُه حٍم َءامنُ ٍ‬
‫‪َ ٍ)١٠‬ر َّبنَاٍ َالٍٍتُ َؤاخ حذنٍَا ٍٓإنٍنَّسيناَ‬
‫‪65‬‬
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______________________________________________________________
b) Recite the above for all the Seven Qurrā’.17
Extension Activity
a) Read the chapter on the Isolated Ḥamzah from the Shāṭibiyyah, as well as
its commentary from the book, “The Legacy of Qāri’ Ayyūb on the Principles
17 Excluding Khalaf in number 9.
66
______________________________________________________________
Naql
❖ Naql literally means ‘to transfer’. It is one of the ways of making takhfīf
of the hamzah.
❖ Of the Seven Qurrā’, it is applied primarily by Warsh.
❖ It takes place when a hamzah mutaḥarrikah is preceded by a sākin ṣahīh.
➢ E.g. (‫)أَل ۡم أَقل‬.
❖ The ḥarakah of the hamzah is transferred to the sākin letter preceding it.
Thereafter, the hamzah is dropped.
➢ E.g. (‫ )أَل ۡم أَقل‬will be read as (‫)أَلم قل‬.
❖ In order for naql to take place, the hamzah and the sākin ṣahīh must be
in separate words.
➢ Thus in the likes of (‫)قرأن‬, (‫ )وينأَون‬and (‫)الخبء‬, Warsh will not make
naql.
❖ Although the lām al-ta‘rīf is written joined to the word that follows it, it
is considered as being separate.
➢ Thus Warsh will make naql in the likes of (‫ )و َاْلرض‬and will read it
as (‫)ولرض‬.
➢ Note that the likes of (‫ )ف أ ۡ َْل ۡرض‬will be read as (‫ )فلرض‬and not as ( ‫ف‬
‫)لرض‬.
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❖ In order for naql to take place, the sākin letter preceding the hamzah must
be a ṣahīh one.
➢ Thus if it is a letter of madd, naql will not take place. Instead madd
will be made.
✓ E.g. (‫)قال ٓوا ان َّما‬.
ِ
➢ However, if the sākin letter is a letter of līn, naql will be made.
✓ E.g. (‫ )خل ۡوا ا ٰل‬will be read as (‫)خلو ٰل‬.
ِ
➢ In the likes of (‫)عذاب أَلي‬, the word (‫ )عذاب‬ends in a tanwīn. The
tanwīn has the pronunciation of a nūn sākinah. Therefore naql will
take place and the ḥarakah of the hamzah will be transferred to the
nūn sākinah, despite it not being written.
✓ Therefore (‫ )عذاب أَلي‬will thus be read as (‫)عذابن لي‬.
❖ If the sākin letter preceding the hamzah is a mīm al-jam‘, naql will not
take place. Instead ṣilah will be made.
➢ E.g. (‫ )لهم ءامنوا‬will be read as (‫ )لهمو ءامنوا‬and not as (‫)لهم امنوا‬.
❖ In the likes of (‫)ءاتيۡنا‬, a madd badal is present in which Warsh will have
tathlīth. If it is preceded by a sākin ṣahīh, such as in (‫)ولقدۡ ءاتيۡنا‬, naql will
be made and the hamzah will be omitted. There is thus technically no
madd badal present any longer. Despite this, tathlīth will still be made.
➢ Thus Warsh will read (‫ )ولقد اتيۡنا‬while applying qaṣr, tawassuṭ and
ṭūl. This is because the original state of the word is considered and
not its circumstantial one.
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______________________________________________________________
❖ َ there are two ways

When commencing recitation on the likes of (‫)اْلرض‬,
of reading:
➢ The hamzah al-waṣl is read with a fatḥah and naql is made i.e. it is
read as (‫)الرض‬.
➢ The hamzah al-waṣl is omitted and naql is made i.e. it is read as
(‫)لرض‬.
❖ When commencing recitation on the likes of (‫)أ ْۡلخر‬, tathlīth of the madd
badal will only be made if the hamzah al-waṣl is read. If it is omitted, only
qaṣr will be made.
➢ Thus Warsh will read (‫ )اَلخر‬while applying qaṣr, tawassuṭ and ṭūl,
but will only apply qaṣr when reading (‫)َلخر‬.
❖ Ḥamzah also applies naql at times, but only does so when making waqf.
❖ However, he hasl khulf regarding this application. Thus stopping with
naql is optional for him.
➢ E.g. (‫)خل ۡوا ا ٰل‬, (‫)و َاْلرض‬, (‫ )أَل ۡم أَقل‬and (‫)ولقدۡ ءاتيۡنا‬.18
ِ
 Note that there will not be an option of stopping with naql in the
likes of (‫)لهم ءامنوا‬, as naql is not made on to a mīm al-jam‘.
18 The other way(s) of reading for him will be discussed in the next chapter.
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Chapter 2
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Textual Evidence for Naql

َ ْ ْ ْ ْ َ َّ ُ َ ‫ َو َحر ْكٍٍٍل‬226
ٍ ‫واحذف ٍُهٍٍ ُم ْسه‬
‫ل‬ ٍٍ‫كٍٍال َه ْم ٍز‬ ٍ ‫ٍٍساكنٍٍ ٍٍآخ ٍر َصح‬
ٍ ‫يحٍٍبش‬ َ ٍٍ‫ٍٍُك‬ ٍٍ‫ٍو ْرش‬
َ َّ َ ْ ْ ٌََ ْ َ ٌْ ُ ْ ْ َْ َ
ٍ ‫ٍوعن َد ٍهُ َر َوىٍ خلفٍ فٍ ال َو ْصلٍ َسك ًتاٍ ُمقل‬
‫ل‬ ٍ‫ َوع ْنٍٍْح َز ٍةٍٍفٍال َوقفٍخلف‬227
226. Give a ḥarakah for Warsh to every sākin ṣahīh

that comes at the end of a word,
according to the ḥarakah of the hamzah, and omit it, easing recitation;
227. and for Ḥamzah, there is khulf when making waqf.
And by it Khalaf relates a short sakt during waṣl…
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‫______________________________________________________________‬
‫‪a) Recite the following for Warsh.‬‬
‫َ َ َ َ ح َ ُ َّ ُ‬
‫كمٍح‬ ‫‪ )١‬قالٍألمٍأقلٍل‬
‫َّ ُ ُ ح َ ُ‬
‫ۡرضٍم ۢن ٍَب حقلهاَ‬
‫‪ )٢‬مماٍتۢنبتٍٱْل ٍ‬
‫ابٍأَْل ُمٍۢبماٍَ‬ ‫‪َ )٣‬ول َ ُه حم َ‬

‫ٍع َذ ٌ‬
‫ُ ْ ََٰٓ َ ُ‬ ‫حَ‬ ‫َ‬ ‫ح‬

‫‪َ ٍ)٤‬ويُفس ُدونٍفٍٱْلۡرضٍٍأولئكٍهمٍ‬
‫َ‬ ‫ح َ َّ ح َ ٰ ُ‬
‫ٍءالٍف حر َع حونٍ‬
‫كمٍم حن َ‬ ‫‪ٍِ)٥‬إَوذٍَنين‬
‫نٍي حفس ُدٍفيهاَ‬ ‫يف ٗةٍقَال ُ ٓوا ْ ٍَأ ََتح َع ُلٍف َ‬

‫يه َ‬
‫اٍم ُ‬ ‫َ َ‬
‫ۡرضٍخل‬
‫حَ‬ ‫‪ٍ)٦‬إّن َ‬
‫ٍجاعلٍفٍٱْل ٍ‬
‫َح‬ ‫َّ َ َ َ ُ ْ َ َ ُ ْ َّ ٰ َ ٰ َ َّ َ ُ ح َ َّٰ َ ح‬
‫‪َ ٍ)٧‬وبَّشٍٱَّلينٍٍءامنواٍوعملواٍٱلصلحتٍٍأنٍلهمٍجنتٍَتريٍمنٍَتتهاٍ‬
‫َ‬
‫ٱ حْلَنح َهٰ ُرٍٍ ُُكَّ َم ُ‬
‫اٍرزقُواٍْم حنهاَ‬
‫ح َ ُ ٓ ْ َّ َ ُ َّ‬ ‫َ َ َ ْ َ َ‬
‫اٍم َعك حمٍإن َما‬ ‫‪ٍِ)٨‬إَوذاٍخل حواٍإ ٰلٍش َيٰطينهمٍقالواٍإن‬
‫َ َ َّ َ َ َ َ ح َ ح َ ٓ َ ُ َّ َ ُ َّ َ َ َ ُ ح َ َ ح َ َ َٰٓ َ َ َ َ‬
‫‪ٍ)٩‬وعلمٍءادمٍٱٍْلسما ٍءٍُكهاٍثمٍعرضهمٍَعٍٱلملئكةٍفقالٍٍ‬
‫َ‬ ‫ََ ُ ُح‬ ‫ح‬ ‫َ‬ ‫َ َ ُ ُ َ َ َّ َّ َ ح‬
‫ْيٍٍ‬
‫هللٍوبٍٱْلومٍٍٱٓأۡلخرٍٍوماٍهمٍبمؤمن ٍ‬
‫‪ٍ)١٠‬منٍيقولٍءامناٍبٍٱ ٍ‬
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Sakt
❖ Sakt is to make a pause without taking a breath and then continue
reciting.
❖ For Ḥafṣ, it is applied only in 4 specific verses, and this is in order to
ensure that the correct meaning of the verse is conveyed.
❖ For other Qurrā’, it is applied on a sākin letter that is followed by a
hamzah al-qaṭ‘. This is in order to secure the correct pronunciation of the
hamzah.19
❖ Of the Seven Qurrā’ via the Shāṭibiyyah, it is applied by Ḥamzah.20
However, it is applied in different manners.
❖ In the first manner of application sakt will only be made by Khalaf and
not Khallād. In this manner of application, Khalaf will have sakt on the
following:
➢ When the hamzah and the sākin letter are in two separate words.
E.g. (‫)أَل ۡم أَقل‬.21 As mentioned before, this will include the lām al-ta’rīf,
as despite being written together, the lām and the hamzah following
it will be regarded as separate. E.g. (‫)اْلرض‬. َ
➢ On the word (‫)َشء‬, irrespective of the ḥarakah on the hamzah, i.e.
it is applied on (‫)َشء‬, (‫ )َشء‬and (‫)شيئًا‬.
19 Thus if looking at the previous chapter, generally speaking where Warsh has naql, sakt will be
applied by Ḥamzah.
20 Ḥamzah has special rules that are applied specifically when stopping on words which contain a
hazmah. This chapter only discusses his rules that are applied when reading waṣlan. The rules
regarding his applications when reading waqfan are discussed in a later chapter.
21 This includes the letter of līn but excludes the letters of madd. It also includes the tanwīn.
72
______________________________________________________________
❖ In the second manner of application sakt will be made by both Khalaf and
Khallād. In this manner of application, they will have sakt on the
following:
➢ َ
On the lām al-ta’rīf specifically. E.g. (‫)اْلرض‬.
➢ On the word (‫)َشء‬.
❖ The table below summarises the above discussion:

Manners of Applying Sakt for Ḥamzah
Manner 1 Manner 2
Khalaf Khallād Khalaf & Khallād
Two separate words
‫ال‬ No sakt ‫ال‬
‫َشء‬ ‫َشء‬
❖ The table may also be represented as follows:

Manners of Applying Sakt for Ḥamzah
Khalaf Khalaf & Khallād Khallād
Two separate words
‫ال‬ ‫ال‬ No sakt
‫َشء‬ ‫َشء‬
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Chapter 2
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❖ When reading for the entire Ḥamzah, in the likes of (‫)أَل ۡم أَقل‬, first taḥqīq
– which is the absence of sakt – will be read and then sakt. This is because
both Khalaf and Khallād can read without sakt, whereas only Khalaf reads
with sakt.
❖ َ and (‫)َشء‬, first sakt will be read and then
However, in the likes of (‫)اْلرض‬
taḥqīq. This is because both Khalaf and Khallād can read with sakt,
whereas only Khallād reads without sakt.
❖ As mentioned in the previous chapter, the entire Ḥamzah has an option

of making naql when stopping. The other option would be to read
whatever is being read waṣlan, i.e. either with the sakt or without it.
➢ Thus when stopping on the likes of (‫)أَل ۡم أَقل‬, both Khalaf and Khallād
may stop by making naql. If the naql is not made, then Khalaf may
read either with sakt or with taḥqīq,22 whereas Khallād can only read
with taḥqīq.
➢ When stopping on the likes of (‫)و َاْلرض‬, both Khalaf and Khallād
may stop by making naql. If the naql is not made, then a saktah
must be made instead. Neither Khalaf nor Khallād may read with
taḥqīq when stopping on the lām al-ta‘rīf.
➢ The manner of how to stop on )‫ (َشء‬,)‫ (َشء‬and (‫ )شيئًا‬will be
discussed in a later chapter.
22If sakt is being applied when reading waṣlan, then that is what will be applied when making
waqf; whereas if taḥqīq is being applied when when reading waṣlan, then this is what will be
applied when making waqf.
74
______________________________________________________________
Manners of Stopping for Ḥamzah

(‫) َأل ۡم َأقل‬ (‫)و َاْلرض‬
Khalaf Khallād Khalaf & Khallād
Naql Naql Naql
Taḥqīq Taḥqīq
Sakt Sakt
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Chapter 2
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Textual Evidence for Sakt

َ ْ ُ ُْ ْ ْ ْ َ َّ ُ ْ
‫ل‬
ٍ ‫سه‬ ‫كٍال َه ْم ٍزٍواحذف ٍهٍم ـ‬ٍ ‫ش‬‫يحٍب ـ‬
ٍ ‫صح‬ ‫َـ‬ ٍ‫ٍســـاكنٍٍ ٍٍآخر‬ َ ٍ ٍٍ‫ٍُك‬ ٍ ‫ َو َحر‬226
ٍ ٍٍ‫كٍٍل َو ْرش‬
َ َّ َ ُ ً ْ َ ْ َ ْ ٌَ َ َ ٍ‫ٍخلْ ٌف‬
ُ‫ٍوع ْنـ َد ٍه‬ ُ ْ ْ َْ َ
‫ل‬
ٍ ‫اٍمقل‬ ‫َر َوىٍٍخلفٍٍفٍالوصـلٍسـكت‬ ‫ َوع ْنٍْح َزةٍفٍال َوقف‬227
ََ َْ ْ َ َّ َ ُ ََ ْ َ ُ ََْ
ٍ ٍ‫لت ْعريفٍعن‬
ٍ ‫ْح َز ٍةٍت‬
‫ل‬ َّ ‫لم ٍل‬
ٍ ‫َدلىٍال‬ ٍ‫ٍوشـيْئًا ’ٍ َو َب ْعضـ ُه ْم‬ ُ ‫ك‬
‫تٍفٍَشء‬ ‫ ويسـ‬228
َ ُ ْ َّ َ ُ ُ ََ ْ َ َ َ ْ َ َ 229
‫ٍوشــيْ ًئـاٍل ْمٍٍ يَز ٍد ’ٍٍ َونلَـاف ٍع دل‬
ٍ ٍ
‫ل‬
ٍ ‫انلـقـلٍنـقـ‬ ‫ىٍيـونـسٍآالنٍبـ‬ ‫وَشء‬
ٍ
226. Give a ḥarakah for Warsh to every sākin ṣahīh

that comes at the end of a word,
according to the ḥarakah of the hamzah,
and omit it, easing recitation;
227. and for Ḥamzah, there is khulf when making waqf.
And by it23 Khalaf relates a short sakt during waṣl
228. while also making sakt in (‫ )َشء‬and (‫)شيئًا‬. And some of them,
at the lām al-ta‘rīf, read a saktah for Ḥamzah
229. and at (‫ )َشء‬and (‫)شيئًا‬, but nothing else. And for Nāfi‘
in Sūrah Yūnus, naql is related in (‫)أَٓلن‬.
23 i.e. by the sākin ṣaḥīḥ that comes at the end of a word.
76
‫______________________________________________________________‬
‫‪a) Recite the following for Ḥamzah.‬‬
‫َ َ َ َ ح َ ُ َّ ُ‬
‫كمٍح‬ ‫‪ )١‬قالٍألمٍأقلٍل‬
‫َّ ُ ُ ح َ ُ‬
‫ۡرضٍم ۢن ٍَب حقلهاَ‬
‫‪ )٢‬مماٍتۢنبتٍٱْل ٍ‬
‫َ‬ ‫ح َ َّ ح َ ٰ ُ‬
‫ٍءالٍف حر َع حونٍ‬
‫كمٍم حن َ‬ ‫‪ٍِ)٣‬إَوذٍَنين‬
‫نٍي حفس ُدٍفيهاَ‬ ‫يف ٗةٍقَال ُ ٓوا ْ ٍَأ ََتح َع ُلٍف َ‬

‫يه َ‬
‫اٍم ُ‬ ‫َ َ‬
‫ۡرضٍخل‬
‫حَ‬ ‫‪ٍ)٤‬إّن َ‬
‫ٍجاعلٍفٍٱْل ٍ‬
‫َح‬ ‫َّ َ َ َ ُ ْ َ َ ُ ْ َّ ٰ َ ٰ َ َّ َ ُ ح َ َّٰ َ ح‬
‫‪َ ٍ)٥‬وبَّشٍٱَّلينٍٍءامنواٍوعملواٍٱلصلحتٍٍأنٍلهمٍجنتٍَتريٍمنٍَتتهاٍ‬
‫َ‬
‫ٱ حْلَنح َهٰ ُرٍٍ ُُكَّ َم ُ‬
‫اٍرزقُواٍْم حنهاَ‬
‫ح َ ُ ٓ ْ َّ َ ُ َّ‬ ‫َ َ َ ْ َ َ‬
‫اٍم َعك حمٍإن َما‬ ‫‪ٍِ)٦‬إَوذاٍخل حواٍإ ٰلٍش َيٰطينهمٍقالواٍإن‬
‫َ َ َّ َ َ َ َ ح َ ح َ ٓ َ ُ َّ َ ُ َّ َ َ َ ُ ح َ َ ح َ َ َٰٓ َ َ َ َ‬
‫‪ٍ)٧‬وعلمٍءادمٍٱٍْلسما ٍءٍُكهاٍثمٍعرضهمٍَعٍٱلملئكةٍفقالٍٍ‬
‫ُ‬ ‫َ ُ ح َ َ ٰ َ ُ ُ ح َ ح ً َّ ۢ َ ح َ َ ح َ َ َّ‬
‫‪ٍ)٨‬الٍتغِنٍشفعتهمٍشيٍاٍإالٍمنٍبعدٍأنٍيأذنٍٱهللٍ ٍ‬
‫ََُ ح َ َ ٌ َ‬
‫ابٍأْلمٌٍ‬ ‫‪ )٩‬ولهمٍعذ‬
‫حَ‬ ‫َ‬ ‫ح‬
‫‪َ ٍ)١٠‬ويُفس ُدونٍفٍٱْل ٍ‬
‫ۡرضٍ‬
‫‪77‬‬
Chapter 2
______________________________________________________________
Extension Activity
a) Read the chapter on Naql of the Ḥarakah of the Ḥamzah to the Sākin
preceding it from the Shāṭibiyyah, as well as its commentary from the book,
“The Legacy of Qāri’ Ayyūb on the Principles of the Shāṭibiyyah”.
78
______________________________________________________________
The Rā’āt
❖ The rā’ is read full when it has a fatḥah or ḍammah, and is read empty
when it has a kasrah.
❖ Similarly, if it is sākin, it is read full when it is preceded by a fatḥah or
ḍammah, and is read empty when it is preceded by a kasrah.24
❖ The above are the rules for Ḥafṣ, as well as for most of the other Qurrā’.
❖ For Warsh however, in the case where the rā’ maftūhah or maḍmūmah is
preceded by a kasrah or a yā’ sākinah in the same word, then he will read
it flat instead of full.
➢ E.g. (‫)َكفرة‬, (‫ )وز ٗيرا‬and (‫)ألۡخ ۡريَٰت‬.
➢ E.g. (‫)يبّشك‬, (‫ )نذير‬and (‫)خري‬.

❖ If the kasrah is separated from the rā’ by a sākin letter, this does not
prevent him from reading it flat.
➢ E.g. (‫)الشعر‬.
➢ However, if the sākin letter is a letter of isti‘lā’, then the rā’ will be
read full.
✓ E.g. (‫)اْصه‬.
ِ
➢ An exception to this is if the letter of isti‘lā’ is the khā’. In this case
the rā’ will be read flat.
✓ E.g. (‫)اخراج‬.
ِ
63 – 66 and pg. 133.
79
Chapter 2
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❖ If the rā’ is found in a non-Arabic word, then Warsh will read it full.
➢ E.g. (‫سءيل‬َٰ ۡ ‫)ا‬, (‫ )ا ۡب َٰرهۧم‬and (‫)ِعران‬.
ِ ِ
❖ If the rā’ is repeated in the word, then Warsh will read it full.
➢ E.g. (‫)فر ًارا‬.
❖ If the rā’ is in a word that is on the pattern of (‫)فع ًِل‬, then Warsh will have
two ways of reading: tafkhīm and tarqīq. Tafkhīm will be read first.
➢ E.g. (‫)ذك ًرا‬.
❖ Note that besides the above, there are also certain specific words in which
Warsh has different rules. For the sake of simplicity, they will not be
discussed here.
Textual Evidence for Tarqīq of the Rā’ for Warsh

َ َ ُ ُ ْ َ ْ َ ٌ َ ً َ َّ َ ُ َ َ َّ ُ ٌ َ َ َّ َ َ
‫ل‬
ٍ ‫مسكنةٍ ياءٍ أوٍ الكْسٍ موص‬ ‫ٍٍو ْرشٍٍٍُكٍ َراءٍ َوقبْل َهٍا‬ ‫ورقق‬ 343
343. Warsh applies tarqīq to every rā’ which is preceded

by a yā’ sākinah or a kasrah, that is joined in one word.
80
‫______________________________________________________________‬
‫َ ح ً َ ح َ َّ‬
‫‪ )١‬قوالٍغريٍٱٍَّلي‬
‫ح ٌ َ َ ُۢ َ ح َ َ َ‬ ‫َ‬
‫ْيٍذٰل ٍ‬
‫كٍ‬ ‫‪َ )٢‬والٍبكرٍعوانٍب‬
‫َُ َ حٌ ح ُ ْ‬
‫‪ )٣‬هوٍخريٍٱهبطواٍ‬
‫َ ُ َ َّ ُ‬
‫‪ٍ)٤‬ذٰلك حٍم خ حريٍلك حٍمٍٍ‬
‫ُ ْ ََٰٓ َ ُ ُ ح َ ٰ ُ َ‬
‫‪ٍ)٥‬أولئكٍهمٍٱلخْسونٍ‬
‫َ ُ ُ ح َ َ َٰ ٗ‬
‫ۡرضٍفرشاٍ‬
‫‪ٍ)٦‬لك ٍم ٱْل ٍ‬
‫َّ َ َ َ َ ٌ َّ َ َ ح َ‬
‫خٰشع َ‬
‫ْيٍٍ‬ ‫‪ٍِ)٧‬إَونهاٍلكبريةٍإالٍَعٍٱل‬
‫ٓ‬ ‫ح‬ ‫َ‬ ‫َ َ ٓ ح ََٰٓ َ ح ُ ُ ْ ح َ َ َّ ٓ َ ح َ ح ُ َ َ ح ُ ح َ َ ح ُ ْ‬

‫‪ٍ)٨‬يٰبِنٍإسءيلٍٱذكرواٍنعمِتٍٱلِتٍأنعمتٍعليكمٍوأوفواٍبعهديٍ ٍ‬
‫ُ‬ ‫َ ح ُ ح َّ ٰ َ َ ح َ‬ ‫ُ‬
‫أوفٍبعهدكمٍِإَوَّيٍفٱرهبونٍٍ‬
‫َ َ َّ ٓ َ َ ٓ َ ح َ َ ح َ ُ َ َ َ َّ ُ ُ ح َ َ َ َ ُ ح ُ ُ َ َّ‬
‫هللٍبنورهمٍوتركهمٍفٍظلمٰتٍالٍ‬
‫بٍٱ ٍ‬‫‪ٍ)٩‬فلماٍأضاءتٍماٍحو ٍلۥ ذه ٍ‬
‫ُح ُ َ‬
‫ْص ٍ‬
‫ون‬ ‫يب‬
‫ٍوبٍٱٓأۡلخ َرٍةٍ ُهمٍح‬

‫ك َ‬‫َح َ‬ ‫َ َّ َ ُ ح ُ َ َ ٓ ُ َ َ ح َ َ َ ٓ ُ َ‬
‫كٍوماٍأنزلٍمنٍقبل‬‫ينٍيؤمنونٍبماٍأنز ٍل إْل ٍ‬
‫‪ٍ ٍ)١٠‬وٱٍَّل ٍ‬
‫َ‬
‫يُوقنُ ٍ‬
‫ون‬
‫‪81‬‬
Chapter 2
______________________________________________________________
Extension Activity
a) Read the chapter on the Rā’āt from the Shāṭibiyyah, as well as its
82
______________________________________________________________
The Lāmāt
❖ The lām will generally be read with tarqīq. It will only be read with
tafkhīm if it is in the word (‫ )هللا‬and is additionally preceded by a fatḥah
or a ḍammah.
➢ E.g. (‫ )رسول الل‬and (‫)عبد الل‬.
❖ The above are the rules for Ḥafṣ, as well as for most of the other
Qurrā’.
❖ Warsh however, will read the lām that has a fatḥah as full if it is preceded
by a (‫)ص‬, (‫ )ط‬or (‫)ظ‬, with these letters having either a fatḥah or a sukūn.
➢ E.g. (‫)أ َّلصل ٰوة‬, (‫ )طلعت‬and (‫)ظ َّل‬.
➢ E.g. (‫)وس يصلون‬, (‫ )مطلع‬and (‫)أَظل‬.
❖ Reading the lām as full is known as taghlīẓ of the lām.
❖ If the lām is made sākin due to waqf, then Warsh will have khulf, reading
it with both taghlīẓ and tarqīq. Reading with taghlīẓ is preferred.
➢ E.g. (‫)يوصل‬.
83
Chapter 2
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Textual Evidence for Taghlīẓ of the Lām for Warsh

َ ُّ َ َ ُ ْ َ َّ ْ َ َّ َ َ َ ْ َ ٌ َ َ َّ َ َ
‫ال‬
ٍ ‫َن‬ ‫أوٍ الطاءٍ أوٍ للظاءٍ قبلٍ ت‬ ‫ٍٍو ْرشٍٍٍفت َحٍ الٍمٍ ل َصاد ٍهٍا‬ ‫وغلظ‬ 359
َ َ ُ َ َّ َ َّ ُ ً ْ َ َ ْ َ َ َ ْ َ ُ َْ ْ َ ُ َ
‫ل‬
ٍ ‫وص‬ ‫اٍثمٍظلٍوي‬ ٍ ‫ومطلعٍأيض‬ ‫تٍك َصلته ٍْم‬ ‫إذاٍفتحتٍأوٍسكن‬ 360
359. Warsh applies taghlīz to a lām that has a fatḥah

if there is a ṣād, a ṭā’ or a ẓā’ that comes before it
360. which has a fatḥah or a sukūn, as in (‫)صِلِتم‬,
)َّ‫ (ظل‬,)‫ (مطلع‬and (‫)يوصِل‬.
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‫______________________________________________________________‬
‫لصلَوٍةٰ‬ ‫وا ٍْبٍٱ َّ‬
‫لص ٍح‬
‫بٍ ٍَوٱ َّ‬ ‫‪ٍَ )١‬وٱ حستَعينُ ٍ‬
‫َ َ َّ َ َّ َ َ َ ُ ْ‬
‫ين ظلم ٍ‬
‫وا‬ ‫‪ )٢‬فبدلٍٱَّل ٍ‬
‫ك ٍُم ٱلح َغ َم َ‬
‫امٍ‬
‫َ َ َّ ح َ َ َ ح ُ‬
‫‪ )٣‬وظللناٍعلي‬
‫َ َ َ ح َ َ َ َّ َ َ َ ُ ْ ح ٗ َ َّ َ ٓ‬
‫وا رجزاٍمنٍٱلسماءٍٍ‬
‫‪ٍ)٤‬فأنزنلاٍَعٍٱَّلينٍٍظلم ٍ‬
‫َ ُ ْٓ َ ُ َ ُ ح َ ح ُ َ‬ ‫ََ َ َُ َ ََ‬
‫اٍولٰكنٍكنواٍأنفسهمٍيظلم ٍ‬
‫ون‬ ‫‪ٍ)٥‬وماٍظلمون‬
‫ْيَ‬ ‫ٰ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫َ َ ُ ْ َّ َ ٰ َ َ َ ُ ْ َّ َ ٰ َ َ ح َ ُ ْ‬
‫واٍمعٍٱلركع ٍ‬ ‫‪ٍ)٦‬وأقيمواٍٱلصلوٍةٍوءاتواٍٱلزكوٍة ٍوٱركع ٍ‬
‫َ ٰ َ ح َّ ُ ح َ َ ح ُ ح َ ُ َ ُ‬
‫‪ٍ)٧‬يقومٍإنكمٍظلمتمٍأنفسكم‬
‫ُ َ‬ ‫ح‬ ‫َّ َ ُ ح ُ َ ح َ ح َ ُ ُ َ َّ َ‬
‫لصل ٰوٍَة َوم َّماٍ َر َزق َنٰ ُه حمٍيُنفقونٍ‬ ‫ينٍيؤمنونٍبٍٱلغيبٍٍويقيمونٍٱ‬
‫‪ٍ)٨‬ٱَّل ٍ‬
‫مٍم َش حواٍْفيهٍِإَوذَآٍأَ حظلَمٍَ‬

‫‪ُُ ٍ)٩‬كَّ َمآٍأَ َضا ٓ َءٍل َ ُه َّ‬
‫ُ ْ ََٰٓ َ ُ‬
‫ٍهمٍُ‬
‫حَ‬ ‫َ َ ح َ ُ َ َ ٓ َ َ َ َّ ُ ٓ َ ُ َ َ َ ُ ح ُ َ‬
‫ۡرضٍأولئك‬ ‫ون فٍٍٱْل ٍ‬
‫‪ٍ)١٠‬ويقطعونٍماٍأمرٍٱهللٍٍبه ٍۦٍأنٍيوصلٍويفسد ٍ‬
‫ح َٰ ُ َ‬
‫ونٍ‬
‫ْس ٍ‬ ‫ٱل خ‬
‫ٍ‬
‫‪85‬‬
Chapter 2
______________________________________________________________
Extension Activity
a) Read the chapter on the Lāmāt from the Shāṭibiyyah, as well as its
86
______________________________________________________________
Imālah
❖ The three ḥarakāt are the fatḥah, the kasrah and the ḍammah. The fatḥah
has an upward sound whereas the kasrah has a downward sound.
❖ Imālah means to incline the sound of the fatḥah towards the kasrah, or to
incline an alif towards a yā’. It is thus a sound that lies between these two.
❖ Imālah is of two types: kubrā and ṣughrā.
➢ Imālah kubrā is where the inclination of the sound is made such
that it is equally between that of the fatḥah and the kasrah. It is
similar to the pronunciation of the word “air” in English.25
✓ Imālah kubrā is more commonly known as simply imālah.
➢ Imālah ṣughrā is where the inclination of the sound is made such
that is closer to the fatḥah than the kasrah. It is similar to the
pronunciation of the vowel in the word “sad” in English.
✓ Imālah ṣughrā is more commonly known as taqlīl.
Fatḥah
Taqlīl
Imālah
Kasrah
❖ Of the applications of Seven Qurrā’ the following may be noted:
25 The examples given here of the sounds that are similar in English are merely to give the reader
some idea of the sound of the pronunciations. The pronunciation of these English words might
differ based on the accent of the person, and thus the correct pronunciation can only be learned
by listening to and imitating a competent teacher.
87
Chapter 2
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➢ Taqlīl is applied primarily by Warsh.

➢ Imālah is applied primarily by Ḥamzah and Kisā’ī.
➢ Abū ‘Amr at times applies taqlīl and at others imālah.
➢ For Qālūn, Ibn ‘Āmir and Shu‘bah, the applications of taqlīl and /
or imālah are found only rarely.
➢ For Ḥafṣ, imālah is found only once in the Qur’an – in the word
(‫رٰىٰ ا‬ٜ ‫ – )م ۡج‬whereas taqlīl is not found at all.
➢ For Ibn Kathīr, there is no imālah or taqlīl at all.
❖ The applications of taqlīl and imālah are found predominantly in the

following categories of words:
➢ Words ending in an alif maqṣūrah (an alif that is written as a yā’).
➢ Words ending in an alif maqṣūrah preceded by a rā’.
➢ Words ending in a rā’ maksūrah preceded by an alif.
➢ Words ending in a tā’ marbūṭah / hā’ al-ta’nīth.
88
______________________________________________________________
Words ending in an Alif Maqṣūrah

❖ The first category of words in which taqlīl and imālah will take place are
those ending in an alif maqṣūrah, i.e. an alif that is written as a yā’.
➢ E.g. (‫ )أ ۡس تو ٰى‬and (‫)أجتب ٰىه‬.
❖ This category of words is known as dhawāt al-yā’.
❖ The word (‫ )اَلُّ نيا‬also falls under this category, even though the alif is
written as mamdūdah and not maqṣūrah.
❖ In the likes of (‫)هدً ى‬, the alif will be omitted when reading waṣlan but will
be established when making waqf.
❖ The Qurrā’ have the following applications regarding dhawāt al-yā’:
➢ Warsh has khulf, reading both fatḥ and taqlīl. Fatḥ will be read first.
✓ In the likes of (‫)مص ًّل‬, the conditions are present for Warsh to
make taghlīẓ of the lām. However, this will only be done if
reading with fatḥ of the yā’. When reading with taqlīl of the
yā’, the lām will be read with tarqīq.
➢ If the word is on the pattern of (‫)فعّل‬, (‫ )فعّل‬or (‫)فعّل‬, then Abū ‘Amr
will have taqlīl.
✓ E.g. (‫)َيي‬, (‫ )عيس‬and (‫)موس‬.
➢ Ḥamzah and Kisā’ī have imālah.
➢ The remaining Qurrā’ will generally read with fatḥ.
89
Chapter 2
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❖ In the words (‫)ال‬, (‫ )ح َّّت‬and (‫ – )عّل‬as well as (‫ )َلى‬and (‫ – )زك‬all the

ِ
Qurrā’ read with fatḥ.
❖ If the alif maqṣūrah is followed by a sākin letter in the next word, then all
the Qurrā’ read with fatḥ.
➢ E.g. (‫)موس ألۡكت َٰ ب‬.
90
______________________________________________________________
Textual Evidence for Imālah of Dhawāt al-Yā’

for Ḥamzah and Kisā’ī
َ َّ َ ُ ْ َ َ ْ َ َ َ ََ َ ‫ٍْحْ َزةٍٍٍُمنْ ُه ْمٍ َوٍالْك َسائ ُّي‬
ُ‫ٍٍٍب ْع َدٍه‬ ََ
‫ل‬
ٍ ‫اْلاءٍ حيثٍ تأص‬
ٍ ٍ‫االٍ ذوات‬
ٍ ‫أم‬ ‫و‬ 291
291. Ḥamzah and Kisā’ī after him

apply imālah in dhawāt al-yā’ where the yā’ is the origin.
Textual Evidence for Taqlīl of Dhawāt al-Yā’

for Warsh
َ ُ ُ ْ ُْ ُ َ َ ْ َ َ
ٍ ‫ك ُه ٍْم ٍ َوذ َواتٍاْلاٍلٍاْللفٍج‬
‫ل‬ َ‫ٍوِفٍأَرٍا‬ َ ْ َ‫ْيٍب‬
َ ٍ‫ْي‬ َ ْ َ‫شٍٍب‬ٌ َ َّ ُ َ
ٍ ‫ٍو ْر‬
ٍ‫وذوٍالراء‬ 314
314. In dhawāt al-rā’, Warsh reads bayn bayn26; and in (‫)أَرا كهم‬
and in dhawāt al-yā’, for him there is khulf that is beautified.
Textual Evidence for Taqlīl of Dhawāt al-Yā’

for Abū ‘Amr
َ ْ ُ َ َ ْ ْ َ َ َّ َ َ َ ْ ََ َْ ََ
َ ‫ٍف ْع ََل‬
ٍ َ‫ىٍراه َماٍاعت‬
‫ل‬ ‫يٍٍسو‬
ٍ ‫تقدمٍللبْص‬ َ‫ٍوآخ ُرٍآيٍمٍا‬ ‫وكيفٍأتت‬ 316
316. However (‫ )فعّل‬comes, and in the verse-ends that have been

mentioned before, (there is taqlīl) for Baṣrī,
except those words which have a rā’.
26 The term “bayn bayn” here refers to the application of taqlīl.
91
‫______________________________________________________________‬
‫‪➢ Kisā’ī.‬‬
‫‪➢ Ḥamzah.‬‬
‫‪➢ Abū ‘Amr.‬‬
‫ىٰ‬ ‫َ‬ ‫َ َ َ ح َ َ َ ح ُ ُ ح َ َّ َ َّ ح‬
‫نٍ ٍوٱلسلو ٍ‬ ‫‪ )١‬وأنزنلاٍعليكمٍٱلم ٍ‬
‫ُ ْ ََٰٓ َ َ َ ٰ ُ ٗ‬
‫‪ )٢‬أولئكٍَعٍهدى‬
‫ٍادلنْياَ‬ ‫ۡت ُوا ْ ْ َ‬
‫ٍاْليَاةَ ُّ‬ ‫ُ ْ ََٰٓ َ َّ َ ْ‬
‫ٍاش َ َ‬ ‫كٍاَّلين‬
‫‪ )٣‬أولئ ٍ‬
‫َ َ‬
‫ِق ُم َ ٍٰ‬
‫وس‬ ‫‪ٍِ)٤‬إَوذٍٱ حست حس ٍٰ‬
‫ُٗ‬ ‫َ َّ َ ح َ َّ ُ‬
‫‪ٍ)٥‬فإماٍيأتينكمٍمِنٍهدى‬
‫ْيَ‬ ‫َ‬ ‫ح‬ ‫ُ َ َ‬
‫وس أربع ٍ‬ ‫‪ )٦‬م ٍَٰٓ‬
‫َ َ ح َ ٰ َ ٓ َّ‬
‫‪ٍ)٧‬الٍيصلىهاٍإ ٍ‬
‫ال‬
‫َ ُ‬ ‫َ ٰ َ ح َّ ُ ح َ َ ح ُ ح َ ُ َ ُ‬ ‫ح َ َ ُ َ ٰ َ‬
‫ك ٍمُ‬ ‫وسٍلق حومهۦٍيقومٍإنكمٍظلمتمٍأنفسكمٍبٍٱّتاذ‬ ‫‪ٍِ)٨‬إَوذٍقالٍم‬
‫ْ َ‬ ‫ح حَ َ‬
‫لٍفتُوبُ ٓواٍإ ٍٰ‬
‫ل‬ ‫ٱلعج ٍ‬
‫َ ٗ ُ َّ ح َ َ َٰٓ َ َّ َ ٓ‬ ‫حَ‬ ‫َ ََ َ ُ‬ ‫ُ َّ‬
‫ىٍإلٍٱلسماءٍ‬ ‫ۡرضٍجيعاٍثمٍٱستو ٍ‬ ‫ق لكمٍ َّماٍفٍٱْل ٍ‬ ‫‪ٍ)٩‬ه َوٍٱَّليٍٍخل ٍ‬
‫َ‬
‫ٍس َمٰ َوٰتٍ‬‫نٍ َس حب َع َ‬ ‫ف َس َّوى ٰ ُه ٍَّ‬
‫‪92‬‬
______________________________________________________________
‫ح‬ َ ‫ح َ ح َ ح ُ ُّ ح ُ َ ح َ ح ُ ح‬ ُ َ ‫ُ َ َ َح ُ ُ ح‬
ٍٍ‫َلٍٱْل ٍرٍبٍٱٍْلرٍٍ ٍوٱلعب ٍدٍبٍٱلعبد‬
ٍ ‫اصٍفٍٱلقت‬
ٍ ‫ب عليك ٍمٍٱلقص‬ ٍ ‫)ٍكت‬١٠
َ ‫َ ح ُ َ ح ُ َ َ َ ح ُ َُ ح‬
ٍ‫ٍلۥٍمنٍأخيه‬ َ ‫نثٍفمنٍع‬
ٍ ‫ف‬ ٍٰ ‫نث بٍٱْل‬
ٍٰ ‫ٍوٱْل‬
93
Chapter 2
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Words ending in an Alif Maqṣūrah preceded by a Rā’

❖ The second category of words in which taqlīl and imālah will take place
are those which end in an alif maqṣūrah and are additionally preceded by
a rā’.
➢ E.g. (‫ )ب ّۡش ٰى‬and (‫)أشۡ َٰتىه‬.
❖ This category of words is known as dhawāt al-rā’.
❖ It may be gauged from the above that dhawāt al-rā’ is a subset of dhawāt
al-yā’.
❖ The Qurrā’ have the following applications regarding dhawāt al-rā’:
➢ Warsh has taqlīl only. Fatḥ is not read.
➢ Ḥamzah and Kisā’ī, as well as Abū ‘Amr have imālah.
✓ Note the difference for Abū ‘Amr: in dhawāt al-yā’ he has taqlīl
if on the scale of (‫)فعّل‬, whereas in dhawāt al-rā’ he has imālah.
➢ The remaining Qurrā’ will generally read with fatḥ.
❖ If in dhawāt al-rā’ the alif maqṣūrah is followed by a sākin letter in the
next word, then all the Qurrā’ read with fatḥ. However, Sūsī will have
both fatḥ and imālah.
➢ E.g. (‫)أَرى أ ۡلهدۡ هد‬.
94
______________________________________________________________
Textual Evidence for Imālah of Dhawāt al-Rā’

for Ḥamzah, Kisā’ī and Abū ‘Amr
َ ُْ َ ُ َ َ َ ْ َ ْ َ ً ْ ُ َ َ َ ََْ ََ
ٍ ‫ٍو َحف ُص ُه ٍْم يُ َوالٍبمجراهاٍوِفٍهودٍأنز‬
‫ال‬ ٍ‫وماٍبعدٍراءٍٍشٍاعٍٍحٍكما‬ 311
311. That alif which comes after a rā’ (is read with imālah) by
Ḥamzah, Kisā’ī and Abū ‘Amr. And Ḥafṣ
follows suit in (‫ )مجراها‬which was revealed in Sūrah Hūd.
Textual Evidence for Taqlīl of Dhawāt al-Rā’

for Warsh
‫ل‬
َ ُ ُ ْ ُْ ُ َ َ ْ
ٍ ‫ٍاْللفٍج‬
ََ ْ َُ
‫ٍوذ َواتٍاْلاٍل‬ ‫كه م‬ َ‫ٍوِفٍأَرٍا‬
َ ٍ‫ْي‬ َ ْ َ‫ٍو ْر ٌشٍٍب‬
َ ْ َ‫ْيٍب‬ َّ ُ‫َوذ‬
َ ‫وٍالراء‬ 314
314. In dhawāt al-rā’, Warsh reads bayn bayn27; and in (‫)أَرا كهم‬
and in dhawāt al-yā’, for him there is khulf that is beautified.
27 The term “bayn bayn” here refers to the application of taqlīl.
95
‫______________________________________________________________‬
‫‪➢ Kisā’ī.‬‬
‫ٍوٱنلَّ َصٰ َر ٰ‬ ‫َّ َّ َ َ َ ُ ْ َ َّ َ َ ُ ْ‬

‫ىٍ‬ ‫ينٍٍهادوا ٍَ‬ ‫ٍوٱَّل‬
‫ينٍءامنوا ٍ‬ ‫‪ )١‬إنٍٱَّل ٍ‬
‫ىٍوب ُ ح َ‬
‫ّش ٍٰ‬
‫ى‬ ‫ٍو ُه ٗد َ‬ ‫ْيٍيَ َديحه َ‬‫‪ُ )٢‬م َصد ٗقاٍل َماٍبَ ح َ‬
‫َ َ‬ ‫َ‬ ‫ٍعل ُمواٍْل َ َمنٍ ٱ حش َ َ‬
‫‪َ )٣‬ولَ َق حد َ‬
‫اٍلۥٍفٍٱٓأۡلخ َرٍةٍم حنٍخلٰقٍ‬ ‫ۡتى ٰ ٍُهٍ َم ٍُ‬
‫ىٰ‬ ‫َ‬ ‫ٰ‬ ‫َ َ ُ ْ َ َ ح ُ َ ح َ َّ َ َّ َ َ َ ُ ً َ ح َ َ‬
‫‪ٍ)٤‬وقالواٍلنٍيدخلٍٱَّلنةٍٍإالٍمنٍكنٍهودا أ ٍوٍنصر ٍ‬
‫ِتٍنَ َرىٍٱ َّ َ‬
‫هللٍ‬ ‫‪َ ٍ)٥‬ح َّ ٰ‬
‫َّ‬ ‫َ َ َ ح َ ٰ َ َ ح َ ُ ُ َ َ َّ َ ٰ َ ٰ َ َّ ٰ َ َّ‬
‫ِتٍتتب َعٍملتَ ُه حمٍ‬ ‫ىٍح‬
‫ودٍوالٍٱنلصر ٍ‬ ‫‪ )٦‬ولنٍترَضٍعنكٍٱْله ٍ‬
‫َ‬ ‫ح‬ ‫َّ َ ٰ َ ٰ َ‬ ‫َّ َ ٰ َ ٰ َ َ ٰ َ ح َ َ َ‬ ‫َ‬ ‫ح‬ ‫ََ َ حَُ ُ َ‬
‫ى ليستٍٍ‬ ‫ىٍَعٍَشءٍوقالتٍٱنلصر ٍ‬ ‫ودٍليستٍٱنلصر ٍ‬ ‫‪ )٧‬وقالتٍٱْله ٍ‬
‫ح َ ُ ُ َ َٰ َ ح َ ُ ح َ ح ُ َ‬
‫ونٍٱلحك َتٰبٍَ‬ ‫ودٍَعٍَشءٍوهمٍيتل‬ ‫ٱْله ٍ‬
‫‪b) Recite the above for all the Seven Qurrā’.‬‬
‫‪c) Identify all the changes in the verses above and cite the evidence from‬‬
‫‪96‬‬
______________________________________________________________
Words ending in a Rā’ Maksūrah preceded by an Alif

❖ The third category of words in which taqlīl and imālah will take place are
those which end in a rā’ that has a kasrah and is additionally preceded by
an alif.
َ
➢ E.g. (‫ )ألنَّار‬and (‫)أبح َصٰره حٍم‬.
❖ The Qurrā’ have the following applications regarding these words:
➢ Warsh has taqlīl only. Fatḥ is not read.
➢ Abū ‘Amr and Dūrī-Kisā’ī have imālah.
➢ Note that Ḥamzah and Abū al-Ḥārith have fatḥ in this category and
not imālah as they had in the other two.
➢ Thus is in this category, the two rāwīs of Kisā’i have differing
applications: Abū al-Ḥārith has fatḥ while Dūrī-Kisā’ī has imālah.
❖ Note that it is the kasrah on the rā’ that is the cause for the taqlīl and
imālah. Thus if the rā’ has a ḍammah or fatḥah instead, then no taqlīl or
imālah will take place.
➢ E.g. (‫ )ألنَّار‬and (‫)ألنَّار‬.
❖ However, if the rā’ originally has a kasrah but then becomes sākin
(normally due to waqf), then taqlīl and imālah will still take place.
➢ E.g. (١٠ٍ‫)وأُول َٰ ئك ۡه وقود ألنَّار‬.

➢ Note that the rā’ in this case will be read with tarqīq when applying
taqlīl or imālah.
97
Chapter 2
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Textual Evidence for Imālah of the Rā’ Mutaṭarrifah Maksūrah

for Abū ‘Amr and Dūrī-Kisā’ī
َََُْ ً َ َ ُْ ْ َ ْ َ ْ‫ت‬ََ َ َ َ ََْ َ َ َ
‫ل‬
ٍ ‫بكْسٍأملٍٍتٍدٍَعٍٍحٍـميدٍاٍوتقب‬ ٍ ‫وِفٍألفاتٍقبل ٍراٍطرفٍأت‬ 321
321. In those alifs that come before a rā’

that is at the end of a word
and which comes with a kasrah,
apply imālah for Dūrī-Kisā’ī and Abū ‘Amr.
Textual Evidence for Taqlīl of the Rā’ Mutaṭarrifah Maksūrah

for Warsh
َ َ َ َ ْ َ َ ٌْ ََ
ٍ ‫يعٍ الَابٍ كنٍ ُمقل‬
‫ل‬ ‫وٍورشٍٍٍج‬ …………………… 324
324. And Warsh applies taqlīl in the entire chapter.
98
‫______________________________________________________________‬
‫‪➢ Dūrī-Kisā’ī.‬‬
‫ُ ْ ََٰٓ َ َ ح َ ٰ ُ َّ ُ ح َ َ ٰ ُ َ‬
‫‪ )١‬أولئكٍأصحبٍٱنلارٍٍهمٍفيهاٍخِل ٍ‬
‫ون‬
‫َّ‬ ‫ُ‬ ‫َ‬ ‫ح‬ ‫َ ُ ْ ََٰٓ َ َ‬
‫ٰ‬
‫‪ )٢‬فأولئكٍأصحبٍٱنلارٍٍ‬
‫َّ‬ ‫ُ َّ َ ح َ ُّ ُ ٓ َ ٰ َ َ‬
‫‪ )٣‬ثمٍأضطرٍه ٍۥٍإلٍعذابٍٱنلارٍٍ‬
‫َ‬ ‫ٌ‬ ‫َ َ َ َٰٓ َ ح َ ٰ ح َ ٰ َ َ َ ُ ح َ َ‬
‫َع أبصرهمٍغشوةٍولهمٍعذابٍعظيمٍ‬ ‫‪ )٤‬و ٍ‬
‫ح َ َ ح َ َٰ َ ُ ح َ َ ح ُ َ َ ٓ َ ُ ح َ َ ُ ح ُ َ َ ُ َ ُ‬
‫ون أنفسكمٍ‬ ‫ٍ‪ٍِ)٥‬إَوذٍأخذناٍميثقكمٍالٍتسفكونٍدماءكمٍوالٍّترج ٍ‬
‫َ ٰ ُ ح ُ َّ َ ح َ ح ُ ح َ َ ُ ح َ ح َ ُ َ‬
‫منٍديركمٍثمٍأقررتمٍوأنتمٍتشهد ٍ‬
‫ون‬
‫نكمٍمنٍد َيٰره ٍمح‬ ‫ُ‬ ‫ُ َّ َ ُ ح َ َٰٓ ُ َ ٓ َ ح ُ ُ َ َ ُ َ ُ ح َ ُ ح ُ َ َ ٗ‬
‫‪ )٦‬ثمٍأنتمٍهؤالءٍتقتلونٍأنفسكمٍوّترجونٍفريقا م‬
‫مٍم َش حواٍْفيهٍِإَوذَآٍأَ حظلَمٍَ‬
‫ٍُكَّ َمآٍأَ َضا ٓ َءٍل َ ُه َّ‬
‫َ َ ُ حَح ُ َح َ ُ َح َ َٰ ُ ح ُ‬
‫فٍأبصرهم‬ ‫ق ُيط ٍ‬ ‫‪ )٧‬يكادٍٱلب ٍ‬
‫‪99‬‬
Chapter 2
______________________________________________________________
Words ending in a Tā’ Marbūṭah

❖ The fourth category of words in which imālah will take place are those
which end in a tā’ marbūṭah.
➢ E.g. (‫ )ألضَّ ل َٰ ل‬and (‫)ألشَّ جرة‬.
❖ Of the Seven Qurrā’, only Kisā’ī will have imālah in these words.
❖ The imālah will only be made when stopping on these words.
❖ To know whether or not Kisā’ī will apply imālah, one needs to look at the
letter preceding the tā’ marbūṭah.
❖ He has two madhāhib regarding his application in this category of words.
❖ The First Madh-hab
➢ If the letter preceding the tā’ marbūṭah is one of ten letters found in
the code (‫)حق ضغاط عص خظا‬, then imālah will not be made.
✓ E.g. (‫ )ألۡقارعة‬and (‫لصل ٰوة‬
َّ ‫)أ‬.
➢ If the letter preceding the tā’ marbūṭah is one of four letters found
in the code (‫)أَكهر‬, then imālah will only be made if that letter is
preceded by a yā’ sākinah or a kasrah.
✓ E.g. (‫ )أ َْليكة‬and (‫)ألۡمل َٰ ئكة‬.
✓ If it is preceded by a sākin letter and thereafter a kasrah, then

imālah will be made, as in (‫)لعْب ًة‬.
✓ If it is preceded by a fatḥah or a ḍammah, then imālah will not
be made, as in (‫ )مطهَّرة‬and (‫)ألَّتَّ لكة‬.
➢ In the remaining letters, imālah will be made with no conditions
attached to it.
100
______________________________________________________________
❖ The Second Madh-hab

➢ Imālah will be made in all the letters except the alif.
✓ Thus imālah will be made in the likes of (‫)ألۡقارعة‬, (‫ )مطهَّرة‬and
(‫)ألَّتَّ لكة‬.
✓ Imālah will not be made in the likes of (‫)أ َّلصل ٰوة‬.
101
Chapter 2
______________________________________________________________
Textual Evidence for Imālah of the Tā’ Marbūṭah for Kisā’ī

َ ْ َْ َ ْ َ ْ ُ َ ُ َ َ ُ ْ َْ َ
ٍ ‫ريٍ َعّشٍ ْلَ ْعد‬
‫ال‬ ‫ممالٍٍالكسائيٍٍٍغ‬ ‫َوِفٍ هاءٍ تأنيثٍ ال ُوقوفٍ َوقبْل َهٍا‬ 339
َ ُ ْ ْ َ َ َ ُ ‫ج َم ُع َها ٍ َحق ٍض َغ‬
ٍ ‫َوأك َه ُرٍ َب ْع َدٍ اْلَاءٍ ي َ ْسك ُنٍ ُمي‬
‫ل‬ َ ‫اط‬
‫ٍعصٍخظٍا‬ ْ َ‫َوي‬ 340
َ ُ ْ َ َّ َ ْ َ ْ َ ْ َ ُ ُ ْ َ َ َ َ ْ َ ُ َ ْ َ ْ َ ْ َ
‫ل‬
ٍ ‫ويضعفٍبعدٍالفتحٍوالضمٍأرج‬ ‫أوٍالكْسٍواِلسَكنٍليسٍِباج ٍز‬ 341
َ َ ْ ْ َ ُ َ ََ ْ َ ْ َْ َْْ َ
‫ل‬ ‫سوىٍ ألفٍ عن َدٍٍالك َسائي‬
ٍ ‫ٍٍٍم َّي‬ ‫ٍوْلْك ٍْه ٍ َو َب ْعض ُه ٍْم‬‫لعبهٍمائهٍوجهه‬ 342
339. In the feminine hā’ that is stopped upon,

and in that which precedes it,
Kisā’ī makes imālah, except in ten letters
340. which are gathered in (‫)حق ضغاط عص خظا‬.
And in the letters of (‫ )أَكهر‬which come after a yā’ sākinah,
imālah is applied,
341. or if they come after a kasrah –
and a sākin letter does not prevent this.
But the imālah is weakened if they come after a fatḥah
or a ḍammah.
342. Examples are )‫ (وْجه‬,)‫ (مائه‬,)‫ (لعْبه‬and (‫)ليكه‬. And some
apply imālah for Kisā’ī in all besides the alif.
102
______________________________________________________________
Exercise
a) Recite the following for Kisā’ī
َ َ ٰ َ َّ ْ ُ َ َ ‫ُ ْ ََٰٓ َ َّ َ ح‬
‫) أولئكٍٱَّلينٍٍٱشۡتوٍاٍٱلضلل ٍة‬١
َّ َ ‫َ َح‬
‫ج َرٍَة‬َ ‫لش‬ ‫) َوالٍتق َربَاٍهٰذهٍٱ‬٢
َ َٰٓ َ ‫َ َ ح‬ َ َ َّ ُ
ٍ‫ٍع َرض ُه حمٍَعٍٱل َملئكة‬ ‫) ثم‬٣
َٗ َ َ‫ح‬ َ ‫) إّن‬٤
‫ۡرضٍخليف ٍة‬ ٍ ‫ٍجاعلٍفٍٱٍْل‬
َ‫ٍم َط َّهرٍة‬ ُّ ‫يهآٍأَ حز َوٰج‬
َ ‫)ٍ َول َ ُه حمٍف‬٥
َ ََ َ
َ‫شوٍة‬ٰ َ ‫َع أبح َصٰره حمٍغ‬ ٍَٰٓ ‫)ٍو‬٦
َ َّ َ ُ ُ َ ‫َّ َ ُ ح ُ َ ح َ ح‬
‫ٍٱلصل ٰوٍَة‬ ‫) ٱَّلينٍيؤمنونٍبٱلغيبٍويقيمون‬٧
َ َّ َ ‫َ ُ ح َ ََٰٓ َ َ ُ ح ُ ح َ َ َ َ ح ُ َ ح‬
ٍٍ‫نٍأنتٍوزوجكٍٱٍَّلنة‬ ٍ ‫) وقلنا يـادمٍٱسك‬٨
b) Recite the above for all the Seven Qurrā’, excluding Ḥamzah in number
3.
103
Chapter 2
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Summary of those who make Taqlīl and Imālah

Taqlīl
Dhawāt al-Yā’ Dhawāt al-Rā’ Rā’ Maksūrah Tā’ Marbūṭah
Warsh
Warsh Warsh
with khulf
Abū ‘Amr
in (‫)فعّل‬
Imālah
Dhawāt al-Yā’ Dhawāt al-Rā’ Rā’ Maksūrah Tā’ Marbūṭah
Abū ‘Amr Abū ‘Amr
Ḥamzah Ḥamzah
Kisā’ī Kisā’ī Kisā’ī

Dūrī-Kisā’ī
104
______________________________________________________________
Some Other Common Imālahs

❖ The chapter on imālah is much broader than just the four categories of
words discussed above.
❖ There are many other words in which imālah will take place, but these do
not follow any particular rule.
❖ Moreover, imālah in these words is not restricted to only the Qurrā’
mentioned in the preceding chapters.
❖ Of these other words, there are a few that appear frequently throughout
the Qur’an, and thus is it would be useful to be aware of them.
❖ These words are as follows:
➢ The words (‫ )جاء‬and (‫)شاء‬.
✓ Ibn Dhakwān and Ḥamzah have imālah.28
➢ The word (‫)الَكفرين‬.29
✓ Warsh has taqlīl while Abū ‘Amr and Dūrī-Kisā’ī have imālah.
➢ The word (‫ )النَّاس‬which has a kasrah on the sīn.30
✓ Dūrī-Baṣri alone will have imālah.
28 Note that due to the madd muttaṣil present in these words, their readings will be different as
Ibn Dhakwān will have tawassuṭ while Ḥamzah will have ṭūl.
29 Note that in (‫ )الَكفرون‬and (‫ )َكفر‬there will be no imālah.
30 Note that if the word (‫ )الناس‬has a fatḥah or ḍammah on the sīn, there will be no imālah.
َّ
However, if one stops on this word with a temporary sukūn, then imālah will still take place.
105
Chapter 2
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Textual Evidence for Imālah of (‫ )جاء‬and (‫)شاء‬

for Ibn Dhakwān and Ḥamzah
َ ْ َُ ْ َ َ َ َ ُ َ َ َ ْ َ َ َ َ ْ َ ْ َ ُّ
ْ ‫اغ‬ َ َ
‫ل‬
ٍ ‫أملٍخابٍخافواٍطابٍضاقتٍفتجم‬ ٍ ‫تٍب َم‬
‫اَض‬ ‫َوكيْفٍاثللِثٍغريٍز‬ 318
‫ل‬
َ َ ٍٍ‫اءٍ ٍابْ ُنٍ ذَ ْك َوان‬
َ ‫ٍوِفٍ َش‬
ٍ ‫اءٍ َم َّي‬ َ ‫َو َج‬ ُ َ َ ‫اءٍ َش‬
ٍْ ‫اءٍ َو َزادٍٍف‬
‫ٍز‬
ُ َ َ َ َ َ
َ ‫اغواٍ َج‬‫وحاقٍ وز‬ 319
318. However the trilateral past tense verb comes,

except (‫)زاغت‬,
apply imālah in them – (‫)ضاقت‬, (‫)طاب‬, (‫)خافوا‬, (‫)خاب‬,
319. (‫)شاء‬, (‫)جاء‬, (‫)زاغوا‬, (‫ )حاق‬and (‫ – )زاد‬for Ḥamzah.
And Ibn Dhakwān applies imālah in (‫ )جاء‬and (‫)شاء‬.
Textual Evidence for Imālah of (‫)الَكفرين‬

for Abū ‘Amr and Dūrī-Kisā’ī
َ َُْ ً َ َ ُْ ْ َ ْ َ ََ َ َ َ َ
ٍ َ‫ٍاٍوتقب‬
‫ل‬ ‫بكْسٍأملٍٍتٍدٍَعٍٍحٍـميد‬ ٍْ ‫َوِفٍ ألفاتٍ قبْلٍ َراٍ َط َرفٍ أت‬
‫ت‬ 321
َ ُ ْ َْ َّ ُ ْ ْ َّ ُ َّ َ ْ ََ
ٍ ‫ْحَار َكٍٍ َوالكفارٍ َواقت ْسٍ تلَنض‬
‫ل‬ ْ‫ٍم ٍع‬
َ ‫ٍاْل َمار‬ َ ْ
‫كأبصارهمٍوادلارٍثم‬ 322
َ َ
‫ٍل‬
ٍ ‫ٍٍح‬ َ ‫ٍروٍ ِبُلْف‬
‫ٍٍصٍد‬ ُ ‫ٍو‬
ْ ‫ىٍٍم‬ َ ‫َو َهار‬
َ ‫ٍٍر‬ َ ‫ينٍ الَْكفر‬
‫ينٍ بيَائ ٍه‬ َ ‫َو َم ْعٍ َكفر‬ 323
321. In those alifs that come before a rā’

that is at the end of a word
and which comes with a kasrah,
apply imālah for Dūrī-Kisā’ī and Abū ‘Amr.
106
______________________________________________________________
322. As in )‫ (الحمار‬,)‫ (اَلَّ ار‬,)‫(أَبصاره‬,

)‫ (الكفَّار‬,)‫ (ْحارك‬and make analogy based on this.
323. As well as in (‫ )َكفرين‬and (‫ )الَكفرين‬which comes with a yā’.
[Apply imālah] in (‫ )هار‬for Kisā’ī, Ibn Dhakwān with khulf,
Shu‘bah and Abū ‘Amr…
Textual Evidence for Taqlīl of of (‫)الَكفرين‬

for Warsh
َ َ َ َ ْ َ َ ٌْ ََ
ٍ ‫يعٍ الَابٍ كنٍ ُمقل‬
‫ل‬ ‫وٍورشٍٍٍج‬ …………………… 324
324. And Warsh applies taqlīl in the entire chapter.
Textual Evidence for Imālah of (‫)النَّاس‬

for Dūrī-Baṣrī
َ ُ َْ ُْ ُ
ٍ ‫َوخلف ُه ُمٍفٍانلَّاسٍفٍاَّلرٍٍحٍص‬
‫ل‬ …………………… 331
331. And there is khulf in (‫ )النَّاس‬which is in the case of jarr

for Abū ‘Amr.31
31This does not mean that the entire Abū ‘Amr reads with both fatḥ and imālah, as the apparent
meaning of the text seems to convey. Instead, Dūrī reads with imālah while Sūsī reads with fatḥ,
and in this way there is considered to be khulf in this word for Abū ‘Amr. This is what Imām al-
Sakhāwī relates from Imām al-Shātībī. See Taqrīb al-Shāṭibiyyah, pg. 119.
107
Chapter 2
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Exercise
a) Recite the following for all the Seven Qurrā’.
ٍ‫) َوم َنٍٱنلَّاس‬١
َ ‫كٰفر‬ َ ‫ح‬ ُ ُ َّ َ
ٍ‫ين‬ ‫هللٍُميُۢطٍبٍٱل‬ٍ ‫) ٍوٱ‬٢
َّ ٓ َ َ
ٍُ ‫) َول حوٍشا َءٍٱ‬٣
‫هلل‬
َ‫ين‬ ٰ َ ‫َ َّ ُ ْ َّ َ َّ َ ُ ُ َ َّ ُ َ ح َ َ ُ ُ َّ ح ح‬
ٍ ‫اسٍ ٍوٱْلجارٍةٍأعدتٍللكفر‬ ٍ ‫ار ٱلِتٍٍوقودهاٍٱنل‬ ٍ ‫واٍٱنل‬
ٍ ‫) ٍفٱتق‬٤
َ َ ُ َّ َ ٓ َ ٓ َّ
ٍ ‫هللٍل ُم حهتَ ُد‬
‫ون‬ ٍ ‫) ِإَونٍا إنٍشاءٍٱ‬٥
َّ َ ُ ٓ َ َّ َ َ
ٍ ‫اٍجا َءه حمٍكتٰبٍم حنٍعندٍٱ‬
ٍ‫هلل‬ ‫) ولم‬٦
َ ‫كٰفر‬ َ ‫َ َ ح َ ُ َّ َ َ ح‬ ْ َ َ ْ ُ َ َّ ُ َ ٓ َ َّ َ َ
ٍ‫ين‬ ٍ ٍ‫اٍع َرفواٍكف ُرواٍبهۦٍفلعنةٍٱ‬
‫هللٍَعٍٱل‬ ‫)ٍفلما جاءهمٍم‬٧
‫ح‬ َّ ُ َُ َ
ٍ ‫ام َّناٍبٍٱ‬
ٍ‫هللٍ َوبٍٱْلَ حومٍٍٱٓأۡلخر‬ َ ‫ٍء‬
َ ‫ول‬ ‫اس منٍيق‬ ٍ َّ‫) َوم َنٍٱنل‬٨
b) Identify all the changes in the verses above and cite the evidence from
Extension Activity
a) Read the chapter on Imālah, Fatḥ and Bayn al-Lafẓayn and the chapter on
the Madh-hab of Kisā’ī regarding Imālah of the Hā’ al-Ta’nīth and that which
precedes it during Waqf from the Shāṭibiyyah, as well as its commentary
from the book, “The Legacy of Qāri’ Ayyūb on the Principles of the
Shāṭibiyyah”.
b) Memorise these two chapters of the Shāṭibiyyah.
108
______________________________________________________________
Taḥrīrāt
❖ The science of Taḥrīrāt revolves around placing restrictions on certain
ways of reading, thus preventing certain awjuh from being recited.
❖ Since the Shāṭibiyyah is just one Ṭarīq out of many, there are not many
taḥrīrāt in the Sab‘ah.
❖ However, when one reads for the ‘Asharah Kubrā, then there a lot of
taḥrīrāt to be found.
❖ Some of the taḥrīrāt for the Shāṭibiyyah are discussed below.
109
Chapter 2
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Tarbī‘ for Warsh

❖ Tarbī‘ means to do something four times. Tarbī‘ for Warsh means to recite
in four different ways for Warsh, when reciting jam‘an.
❖ This occurs when certain applications come together in the same segment
of a verse.
Combination of Madd Badal and Dhawāt al-Yā’
❖ In previous chapters it was mentioned that Warsh has tathlīth in the madd
badal and that he has both fatḥ and imālah in dhawāt al-yā’.
❖ Thus if a verse contains both madd badal and dhawāt al-yā’, then the three
awjuh in the former multiplied by the two in the latter, logically results in
a total of six different ways of reading, which are detailed in the table
below.
Madd Badal Dhawāt al-Yā’
1) Qaṣr Fatḥ
2) Tawassuṭ Fatḥ
3) Ṭūl Fatḥ
4) Qaṣr Taqlīl
5) Tawassuṭ Taqlīl
6) Ṭūl Taqlīl
❖ However, of the above there are two awjuh which are not allowed:
 Qaṣr with Taqlīl.
 Tawassuṭ with Fatḥ.
110
______________________________________________________________
❖ Therefore only four ways will be allowed.

❖ When reciting jam‘an, the sequence of the applications will depend on
whether the madd badal or dhawāt al-yā’ comes first in the verse.
❖ In the following verse, the madd badal comes first and then the dhawāt
al-yā’:32
َ َ ‫َ َ َ َ َ ُ ٓ ْ َّ ٓ ح‬
ٍٰ‫يسٍأ َب‬‫ٓأِلد ٍم فسجدواٍإالٍإبل‬
Dhawāt al-Yā’ Madd Badal
Fatḥ Qaṣr (1
Taqlīl Qaṣr
Fatḥ Tawassuṭ
Taqlīl Tawassuṭ (2
Fatḥ Ṭūl (3
Taqlīl Ṭūl (4
32 Since the verse is read from right to left, the table should also be read in the same way.
111
Chapter 2
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❖ In the following verse, the dhawāt al-yā’ comes first and then the madd
badal:
َ َّ َ َ
‫اد ٍُم‬
ٍ ‫َء‬ ٍَٰٓ ‫فتَل‬
‫ِق‬
Madd Badal Dhawāt al-Yā’
Qaṣr Fatḥ (1
Tawassuṭ Fatḥ
Ṭūl Fatḥ (2
Qaṣr Taqlīl
Tawassuṭ Taqlīl (3
Ṭūl Taqlīl (4
Combination of Madd Badal and Madd Līn

❖ Warsh has tathlīth in the madd badal and he has tawassuṭ and ṭūl in madd
līn.
❖ This combination should also logically result in a total of six different
awjuh.
❖ However, as before there are two that are prevented, leaving only four
that are read.
❖ The two that are prevented are:
 Qaṣr in the badal with ṭul in the līn.
 Tawassuṭ in the badal with ṭul in the līn.
112
______________________________________________________________
❖ In the following verse, the madd badal comes first and then the madd līn:
ً ‫ٍ َش ح‬
‫يٍٍا‬
ُ َ
ٍ‫َءاتيحتُ ُموه َّن‬
Madd Līn Madd Badal
Tawassuṭ Qaṣr (1
Ṭūl Qaṣr
Tawassuṭ Tawassuṭ (2
Ṭūl Tawassuṭ
Tawassuṭ Ṭūl (3
Ṭūl Ṭūl (4
❖ Note that the restrictions discussed above are not mentioned in the text
of the Shāṭibiyyah itself and thus there is no textual evidence provided
for this chapter.
113
‫______________________________________________________________‬
‫ُ‬
‫يسٍٰ‬ ‫وسٍ َوع َ‬ ‫ٍم َ ٰ‬
‫وِت ُ‬ ‫‪َ )١‬و َمآٍأ َ‬
‫حَحَ‬ ‫ُ‬ ‫َ‬ ‫ََٰٓ َ ُّ َ َّ َ َ َ ُ ْ ُ َ َ َ ح ُ ُ ح‬
‫اصٍفٍٱلقتَلٍ‬
‫ب عليك ٍمٍٱلقص ٍ‬ ‫‪ )٢‬يأيهاٍٱَّلينٍٍءامنواٍكت ٍ‬
‫َ َّ ُ َ ُ َ‬ ‫َ‬ ‫ُ‬ ‫َ َ ٰ َ ُ ح َّ ُ ح َ‬
‫ِتٍ َويُريك حٍم َءايٰتهۦٍل َعلك حمٍت حعقل ٍ‬
‫ون‬ ‫هللٍٍٱل َم حو ٍٰ‬ ‫‪ )٣‬كذلكٍيۡحٍٱ‬
‫ۡت ُوٍا ٍْٱ ح َ‬
‫ْليَ ٰوٍَة ٱٍ ُّدل حنيَاٍبٍٱٓأۡلخرةٍَ‬ ‫ُ ْ ََٰٓ َ‬
‫كٍٱ ََّّل َ‬
‫ينٍٍٱ حش َ َ‬ ‫‪ )٤‬أولئ‬
‫َََح َ َ َ َُٓ ُ ح َ َ ح ُ َ َ حٗ ََ َ حَ ُ َ‬
‫ال يهتد ٍ‬
‫ون‬ ‫‪ٍ)٥‬أولوٍكنٍءاباؤهمٍالٍيعقلونٍشيٍاٍو ٍ‬
‫ُ ُ ح ُ ح ُ َ َّ‬ ‫َ ح َ ُ ُّ ُ َ َّ‬ ‫َ َ ح‬
‫هللٍ‬ ‫‪ )٦‬فإنٍت َنٰ َزعتُ حمٍفٍَشءٍفردوهٍإلٍٱهللٍ ٍوٱلرسولٍٍإنٍكنت ٍم تؤمن ٍ‬
‫ونٍبٍٱ ٍ‬ ‫ُ‬ ‫َّ‬ ‫َ‬
‫ح‬ ‫َ‬ ‫َ ح‬
‫ٍوٱْلومٍٍٱٓأۡلخرٍٍ‬
‫‪114‬‬
______________________________________________________________
Two Hamzahs
❖ As mentioned before, the hamzah is regarded as a difficult letter to
pronounce.
❖ The Qurrā’ therefore have different ways of easing its pronunciation,
known as takhfīf.
❖ One of the places in which takhfīf will occur is when two hamzahs come
together.
❖ This could occur in one word or in two words.
Two Hamzahs in One Word

❖ When there are two hamzahs in a single word, the first hamzah will always
be the hamzah al-istifhām.
❖ Therefore the first hamzah will always have a fatḥah.
❖ The second hamzah could have any of the three ḥarakāt: fatḥah, kasrah
or ḍammah.
❖ There are thus three possibilities of two hamzahs in one word, as in the
examples below:
➢ (‫)ءأَنت‬: fatḥah and a fatḥah.
➢ (‫)أَءن َّك‬: fatḥah and a kasrah.
➢ (‫)أَءنزل‬: fatḥah and a ḍammah.
115
Chapter 2
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❖ There are two different ways the Qurrā’ make takhfīf in the above two
hamzahs.
❖ The first is tas-hīl, which is to recite the hamzah between a hamzah and
a letter of madd.
➢ (‫)ءأَنت‬: the second hamzah is read between a hamzah and an alif.
➢ (‫)أَءن َّك‬: the second hamzah is read between a hamzah and a yā’.
➢ (‫)أَءنزل‬: the second hamzah is read between a hamzah and a wāw.
❖ The second way of takhfīf is idkhāl, which is to insert an alif between the
two hamzahs.
➢ (‫ )ءأَنت‬will be read as (‫)ءاأَنت‬.
➢ (‫ )أَءن َّك‬will be read as (‫)أَاءن َّك‬.
➢ (‫ )أَءنزل‬will be read as (‫)أَاءنزل‬
❖ Some of the Qurrā’ combine both the above applications, reciting with
both idkhāl and tas-hīl.
➢ (‫ )ءأَنت‬will be read as (‫)ءاأَنت‬.
➢ (‫ )أَءن َّك‬will be read as (‫)أَاءن َّك‬.
➢ (‫ )أَءنزل‬will be read as (‫)أَاءنزل‬
❖ Other Qurrā’ do not apply takhfīf, thus reciting both hamzahs with
taḥqīq.
❖ Of the Seven Qurrā’, only Hishām applies both takhfīf and taḥqīq. His
rules will thus be discussed separately.
116
______________________________________________________________
❖ There are thus four applications in total:

➢ Idkhāl and tas-hīl.
➢ Tas-hīl (without idkhāl).
➢ Idkhāl (without tas-hīl).
➢ Taḥqīq (without tas-hīl and without idkhāl).
❖ However, in the category of (َ‫ )ءأ‬there is a fifth way of reading, which is
ibdāl. The second hamzah is thus changed into a letter of madd, i.e. an
alif.
➢ E.g. (‫ )ءأََل‬is read as (‫)ءاَل‬.33
➢ If there is a sākin following this alif, then a madd lāzim will occur
and it will be pulled to the length of ṭūl.
➢ E.g. (‫ )ءأَنت‬is read as (‫)ءأنت‬.
33 Note that there will be no tathlīth of madd badal here as the letter of madd is circumstantial.
117
Chapter 2
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❖ The above applications are applied by the Qurrā’ in the following ways:
➢ Qālūn and Abū ‘Amr have tas-hīl with idkhāl.
✓ Abū ‘Amr additionally has tas-hīl without idkhāl in the
category of (ُ‫)ءأ‬.
➢ Warsh and Ibn Kathīr have tas-hīl (without idkhāl).
✓ Warsh additionally has ibdāl into an alif in the category of (َ‫)ءأ‬.
➢ Ibn Dhakwān and the Kūfīs have taḥqīq.
Two Hamzahs in One Word

َ‫ءأ‬ ‫ءا‬ ُ‫ءأ‬
ِ
Qālūn & Abū ‘Amr Tas-hīl with Idkhāl
Abū ‘Amr Tas-hīl
Warsh & Ibn Kathīr Tas-hīl
Warsh Ibdāl
Ibn Dhakwān & Kūfīs Taḥqīq
118
‫______________________________________________________________‬
‫‪➢ Qālūn and Abū ‘Amr.‬‬
‫‪➢ Warsh and Ibn Kathīr.‬‬
‫‪➢ Ibn Dhakwān and the Kūfīs.‬‬
‫نتٍقُلْتٍَ‬‫ٍءأَ َ‬ ‫يسٍٱٍبْ ٍَ‬

‫نٍ َم ْريَ َم َ‬ ‫‪ِ )١‬إَوذٍْقَ َالٍٱ َّ ٍُ‬
‫هللٍيَـٰع َ‬
‫َ َ َ َ ْ َ ُ َ َّ َ‬ ‫َ َّ ُ ْ َ َ ْ ُ َ‬
‫الٍوتقطعونٍٱلسبيلٍ‬ ‫‪ )٢‬أئنكمٍتلأتونٍٱلرج ٍ‬
‫ٍعلَيْهٍٱَّل ْك ُرٍٍم ۢنٍبَيْنناَ‬ ‫‪ )٣‬أَ ُءنز َل َ‬
‫ح‬ ‫َّ َّ َ َ َ ُ ْ َ َ ٓ ٌ َ َ ح ح َ َ َ ح َ ُ ح َ ح َ ح ُ ح ُ‬
‫ينٍكفرواٍسواءٍعليهمٍءأنذرتهمٍأمٍلمٍتنذرهمٍٍ‬ ‫‪ٍ)٤‬إنٍٱٍَّل ٍ‬
‫ْيَ‬ ‫َ‬ ‫ُ‬ ‫َ ُ ُ َ َّ َ َ َ ح‬
‫‪ٍ)٥‬يقولٍأءنكٍلمنٍٱلمصدق ٍ‬
‫َ‬ ‫ح‬ ‫َ ح‬
‫نٍبَيحنناٍَ‬‫ِقٍٱَّلك ُرٍٍ َعل حيه م ٍۢ‬ ‫‪ )٦‬أ ُءل َ‬
‫ْ‬ ‫َٰ ُ‬ ‫ْ‬ ‫ُْ ََُ ُ ُ َ‬
‫ري من ذلك ٍم ٍ‬ ‫ل أؤنبئكم ِب ٍ‬ ‫‪ )٧‬ق ٍ‬
‫‪119‬‬
Chapter 2
______________________________________________________________
Two Hamzahs in One Word: Hishām

❖ In all three categories, Hishām has more than one way of reading.
❖ In all three categories, he will read with taḥqīq with idkhāl.
❖ In the category of (َ‫)ءأ‬, he will additionally read with tas-hīl with idkhāl,
the same as Qālūn and Abū ‘Amr.
❖ In the category of (‫)ءا‬, he will additionally read with taḥqīq without idkhāl,
ِ
the same as Ibn Dhakwān and the Kūfīs.
➢ However, in seven places in the Qur’an, this wajh of taḥqīq without
idkhāl is not allowed.
❖ In the category of (‫)أَء‬, he will additionally read with taḥqīq without idkhāl,
the same as Ibn Dhakwān and the Kūfīs.
➢ There are only three examples of this in the Qur’an:
(‫)أَءنزل‬, (‫ )أَءلۡقي‬and (‫)أَؤنبئك‬.
➢ In two of these, (‫ )أَءنزل‬and (‫)أَءلۡقي‬, he will have a third way of reading
as well, which is tas-hīl with idkhāl.
120
______________________________________________________________

Two Hamzahs in One Word for Hishām
َ‫ءأ‬ ‫ءأ‬ ُ‫ءأ‬
Taḥqīq with Idkhāl
Taḥqīq Taḥqīq
(without idkhāl).34 (without idkhāl)
Tas-hīl with Idkhāl Tas-hīl with Idkhāl
in (‫ )أَءنزل‬and (‫)أَءلۡقي‬
Textual Evidence for Tas-hīl and Ibdāl

of the Second of Two Hamzahs in a Single Word
َُ ْ َ ٌْ ُ ْ ْ َ َ َ َ ْ ََْْ َ َ ْ ُ ُ ََْ
‫ل‬
ٍ ‫مة سماٍٍوبذاتٍالفتحٍخلفٍٍلٍـتجم‬
ٍ ‫وتسهيلٍأخرىٍهمزتْيٍبكل‬ 183
َ َّ َ ُ َ ْ ُ َ ََْ َ ْ َ ْ َّ َّ َ َ َ ْ ْ َ ْ َ ً َ َُْ
‫ل‬
ٍ ‫ت لٍورشٍٍٍوِفٍ بغدادٍ يروىٍ مسه‬
ٍ ‫وقلٍأل ٍفاٍعنٍأهلٍمْصٍتبدل‬ 184
183. Tas-hīl of the second of two hamzahs in a single word

is applied by Nāfi‘, Ibn Kathīr and Abū ‘Amr.
In the one that has a fatḥah there is khulf for Hishām;
184. and read by changing it into an alif
as related from the people of Egypt
for Warsh, while in Baghdād it is related with tas-hīl.
34 In seven places in the Qur’an, this wajh is not allowed.
121
Chapter 2
______________________________________________________________
Textual Evidence for Idkhāl

between Two Hamzahs in a Single Word
and for Hishām’s Readings
ََ ُ َ ٌْ ُ ْ َ ْ َََْ ْ ُ َ ٌ َّ ُ ْ َ ْ َ ْ َ ْ َ ْ َ َ ُّ َ َ
‫ال‬
ٍ ‫ٍو‬ ‫ٍذٍٍوقبلٍالكْسٍخلفٍٍلٍـه‬
ٍ ‫ٍج ٍة بٍهاٍ ٍٍلـ‬ ‫ومدكٍقبلٍالفتحٍوالكْسٍٍح‬ 196
196. Your making madd before a fatḥah and a kasrah

is applied by Abū ‘Amr,
Qālūn and Hishām;
but when before a kasrah, there is khulf for Hishām.
َ ْ
ٍ ‫ْلَفص‬
‫ل‬ َ ‫َو َج‬
ٍ‫اء‬ ًّ َ‫ِبُلْفه َماٍ ٍب‬
ٍ‫ٍرٍا‬ َ ‫الضمٍٍلَ ٍََّّب‬
‫ٍٍحٍبيبُ ٍُه‬
َّ َ ْ َ َ ُّ َ َ
ٍ‫ومدكٍقبل‬ 200
َ ْ َ َ ُ ََ ْ َ ْ َ َ َ ْ ََ َ َْ
ٍ َ‫ٍٍٍواعت‬
‫ل‬ ‫ٍٍٍوِفٍ الَاِقٍ كٍقالون‬
‫ٍحفص‬ ‫ك‬ ٍْ ‫ٍواٍلٍهشامه‬
‫ٍم‬ ‫َوِفٍآلٍعمرانٍرو‬ 201
200. Your making madd before a ḍammah is applied by

Hishām and Abū ‘Amr – with khulf for both of them –
and by Qālūn.
And it comes in order to separate.
201. In Sūrah Āl ‘Imrān it is related for Hishām
that he reads like Ḥafṣ,
while in the other places he reads like Qālūn.
122
______________________________________________________________
Exercise
a) Recite the following for Hishām.
ٍَ‫نتٍقُلْت‬َ َ‫ٍءأ‬ ٍَ ْ‫يسٍٱٍب‬
َ ‫نٍ َم ْريَ َم‬ ٍُ َّ ‫) ِإَوذٍْقَ َالٍٱ‬١
َ ‫هللٍيَـٰع‬
َ َّ َ ُ َ ْ َ َ َ َ َ ُ ْ َ َ ْ ُ َّ َ
ٍ‫الٍوتقطعونٍٱلسبيل‬ ٍ ‫) أئنكمٍتلأتونٍٱلرج‬٢
َ‫ٍعلَيْهٍٱَّل ْك ُرٍٍم ۢنٍبَيْننا‬ َ ‫) أَ ُءنز َل‬٣
‫ح‬ ُ ‫َّ َّ َ َ َ ُ ْ َ َ ٓ ٌ َ َ ح ح َ َ َ ح َ ُ ح َ ح َ ح ُ ح‬
ٍٍ‫ينٍكفرواٍسواءٍعليهمٍءأنذرتهمٍأمٍلمٍتنذرهم‬ ٍ ‫)ٍإنٍٱٍَّل‬٤
َ‫ْي‬ َ ُ ‫َ ُ ُ َ َّ َ َ َ ح‬
ٍ ‫)ٍيقولٍأءنكٍلمنٍٱلمصدق‬٥
َ ‫ح‬ ‫َ ح‬
ٍَ‫نٍبَيحننا‬ٍۢ ‫ِقٍٱَّلك ُرٍٍ َعل حيه م‬ َ ‫) أ ُءل‬٦
ْ ُ َٰ ْ َ ُ ُ ََُ ُْ
ٍ ‫ري من ذلك ٍم‬ ٍ ‫ل أؤنبئكم ِب‬ ٍ ‫) ق‬٧
Extension Activity
a) Read the chapter on Two Hamzahs in One Word from the Shāṭibiyyah,
as well as its commentary from the book, “The Legacy of Qāri’ Ayyūb on
the Principles of the Shāṭibiyyah”.
123
Chapter 2
______________________________________________________________
Two Hamzahs in Two Words

❖ When there are two hamzahs in two separate words, the first hamzah
could have any of the three ḥarakāt. Similarly, the second could also have
any of the three ḥarakāt.
❖ There are thus theoretically nine possible combinations, of which eight
appear in the Qur’an.
❖ The first hamzah will be at the end of a word while the second hamzah
will be at the beginning of the next word.
❖ The combinations may be divided into two categories:
➢ The ḥarakāt are the same.
➢ The ḥarakāt differ.
❖ In this chapter, it is only Nāfi‘, Ibn Kathīr and Abū ‘Amr that read with
takhfīf. The entire Ibn ‘Āmir as well as the Kūfīs will read with taḥqīq.
124
______________________________________________________________
Two Hamzahs in Two Words: The Same Ḥarakāt

❖ The combinations in this category are:
➢ Both have a fatḥah: (َ‫)ء أ‬. E.g. (‫)جاء أَمرن‬.
➢ Both have a kasrah: (‫)ء ا‬. E.g. (‫)من أ َّلسماء ان‬.
ِ ِ
➢ Both have a ḍammah: (ُ‫)ء أ‬. E.g. (‫)أَولياء أُول ٰـئك‬.
❖ In the first combination, the following applications are found:
➢ Qālūn, Bazzī and Abū ‘Amr will have ḥadhf of the first hamzah.
✓ E.g. They will read (‫ )جاء أَمرن‬as (‫)جا أَمرن‬.
✓ Due to the omission of the first hamzah, there will no longer
be a madd muttaṣil in the first word. However, considering the
circumstiantial state, a madd munfaṣil now arises and they will
each read according to their rules previously discussed.
✓ However, considering the origin of the word, madd may still
be applied.
✓ The consideration of the circumstantial state will be read first
and the consideration of the original state will be read second.
➢ Warsh and Qunbul will read with tas-hīl of the second hamzah.
✓ E.g. They will read (‫ )جاء أَمرن‬as (‫)جاء أَمرن‬.
✓ Additionally, they will also read with ibdāl of the second
hamzah into an alif.
✓ E.g. They will read (‫ )جاء أَمرن‬as (‫)جاء امرن‬. In this particular
example, due to a sākin letter now following the alif, they will
read it with ṭūl due to it being madd lāzim.
125
Chapter 2
______________________________________________________________
✓ E.g. They will read (‫ )جاء أَحدك‬as (‫)جاء احدك‬. In this particular
example, due to a mutaḥarrik letter following the alif, they will
read it with qaṣr. Warsh will not have tathlīth.
❖ In the second combination, the following applications are found:
➢ Qālūn and Bazzī will have tas-hīl of the first hamzah.
✓ E.g. They will read (‫ )من أ َّلسماء ان‬as (‫)من أ َّلسماء ان‬.
ِ ِ
✓ Considering the circumstantial state, due to the hamzah in the
first word being read with tas-hīl, the cause for making madd
is altered and thus it will be read with qaṣr.
✓ However, considering the original state of the hamzah, madd
may still be applied.
✓ In this instance, consideration of the original state will be read
first and the consideration of the circumstantial state will be
read second.
➢ Warsh and Qunbul have tas-hīl of the second hamzah.
✓ E.g. They will read (‫ )من أ َّلسماء ان‬as (‫)من أ َّلسماء ان‬.
ِ ِ
✓ Additionally, they will read with ibdāl of the second hamzah
into a yā’ sākinah.
✓ E.g. They will read (‫ )من أ َّلسماء ان‬as (‫)من أ َّلسماء ين‬. In this
ِ
particular example, due to a sākin letter now following the yā’
sākinah, they will read it with ṭūl due to it being madd lāzim.
➢ Abū ‘Amr will read with ḥadhf of the first hamzah.
✓ E.g. He will read (‫ )من أ َّلسماء ان‬as (‫)من أ َّلسما ان‬.
ِ ِ
✓ As before both qaṣr and madd could be applied, and they will
be read in that sequence.
126
______________________________________________________________
❖ In the third combination, the following applications are found:

➢ Qālūn and Bazzī will have tas-hīl of the first hamzah.
✓ E.g. They will read (‫ )أَولياء أُول ٰـئك‬as (‫)أَولياء أُول ٰـئك‬.
✓ As before, they will read with both madd and qaṣr, in that
sequence.
➢ Warsh and Qunbul have tas-hīl of the second hamzah.
✓ E.g. They will read (‫ )أَولياء أُول ٰـئك‬as (‫)أَولياء أُول ٰـئك‬.
✓ Additionally, they will read with ibdāl of the second hamzah
into a wāw sākinah.
✓ E.g. They will read (‫ ) َأولياء ُأول ٰـئك‬as (‫) َأولياء وول ٰـئك‬. In this
particular example, due to a mutaḥarrik letter now following
the wāw sākinah, it will be read with qaṣr. Warsh will not have
tathlīth.
➢ Abū ‘Amr will read with ḥadhf of the first hamzah.
✓ E.g. He will read (‫ )أَولياء أُول ٰـئك‬as (‫)أَوليا أُول ٰـئك‬.
✓ As before, both qaṣr and madd could be applied, and they will
be read in that sequence.
127
Chapter 2
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Summary
Two Hamzahs in Two Words: The Same Ḥarakāt
Maftūḥah Maksūrah Maḍmūmah
(‫)جاء أَمرن‬ (‫)من أ َّلسماء ان‬ (‫)أَولياء ُأول ٰـئك‬
ِ
Qālūn 1) Tas-hīl of 1st with tawassuṭ
Like Abū ‘Amr
& Bazzī 2) Tas-hīl of 1st with qaṣr
Warsh 1) Tas-hīl of 2nd
& Qunbul 2) Ibdāl of 2nd
1) Ḥadhf of 1st with qaṣr
Abū ‘Amr
2) Ḥadhf of 1st with tawassuṭ
Ibn ‘Āmir
Taḥqīq
& Kūfīs
128
______________________________________________________________
Textual Evidence for Ḥadhf and Tas-hīl

of the First of Two Hamzahs in Separate Words
in which the Ḥarakāt Agree
َ ْ َ ْ ْ َ َ َ َ ُ َ َ ْ ََ
َ ‫وَلٍفٍات َفاقه َم‬
ٍ ‫إذاٍ كنتَاٍ م ْنٍ ُك َمتَْيٍٍف َِتٍ ال َع‬
‫ٍل‬ ً‫اٍمعٍا‬ ٍ ‫وأسقط‬
‫ٍاال‬ 202
َ َّ َ َ َ ُ ََْ َ َ ُ َ َّ ‫جاٍ أَ ْم ُرنَاٍم َن‬
َ‫ٍالس ٍَماٍإ َّنٍ أ ْوْلٍا‬ َ ‫َك‬
‫ل‬
ٍ ‫أولئكٍ أنواعٍ اتفاقٍ َتم‬ 203
َ ْ َ ْ َ َ ََ َْْ ُّ ‫ٍٍٍوٍال ْ َب‬
ُ ُ ََ
ٍ ‫َوِفٍ غ ْريهٍ كْلٍَاٍ َوَكل َواوٍ َس َّه‬
‫ل‬ ‫يٍٍٍفٍالفتحٍ َوافقٍا‬ َ ‫ون‬ ‫وٍقال‬ 204
202. Dropping the first of the two when their ḥarakāt agree
and when they are in two words, is applied by Abū ‘Amr.
203. As in )‫السما ا َّن‬ ‫ (من‬,)‫ (جا أَمرن‬and (‫)أُولئك أَوليا‬:
ِ َّ
these are the types that are beautifully in agreement.
204. Qālūn and Bazzī agree with this way of reading for a fatḥah,
but in others they apply tas-hīl like a yā’ and like a wāw.

of the Second of Two Hamzahs in Separate Words
in which the Ḥarakāt Agree
َ َ َْ َ ُ َْ َ ََْ َُْ ْ َ َْ َ ْ ُ
ٍ ‫ٍالمدٍعن َهاٍتبَ َّد‬
‫ال‬ ‫وقدٍقيلٍُمض‬ ٍ ُ‫ٍوٍقنب‬
‫ل‬ ٍ‫ش‬ٍ ‫َواالخ َرىٍك َمدٍعندٍٍور‬ 206
206. The second of the two is read like a madd

by Warsh and Qunbul;
and it is said that it is completely changed into a madd for them.
129
Chapter 2
______________________________________________________________
Textual Evidence for Qaṣr and Madd

of a Letter of Madd before a Changed Ḥamzah
َ َ ْ َ َ َ َ ُّ َ ْ َ ُ ُ ْ َ ْ ُ َ َ ُ ْ َ ََْ َ ُْ َ ْ
‫ال‬
ٍ ‫َيزٍ قْصهٍ والمدٍ ماٍ زالٍ أعد‬ ٍ َّ ‫ٍمغ‬
‫ري‬ ‫ِإَونٍحرفٍمدٍقبل ٍهمز‬ 208
206. If a letter of madd comes before a changed hamzah,35

then qaṣr of it is allowed – but madd remains preferred.36
35i.e. a madd that is read with tas-hīl or that is dropped.

36The apparent meaning of this line indicates that even in the case where the first hamzah is
dropped, madd would still be the preferred way of reciting. However, there are scholars who give
preference to qaṣr in this case instead, due to the cause of the madd (i.e. the hamzah) being
removed completely. See al-Wāfī, pg. 94 – 95.
130
______________________________________________________________
Exercise
a) Recite the following for:
➢ Qālūn and Bazzī.
➢ Warsh and Qunbul.
➢ Abū ‘Amr.
ُ‫ور‬ ُّ َّ َ ََ ََُْ ََٓ َ

ٍ ‫) إذاٍجاءٍأمرناٍوفارٍٱتلن‬١
َ ‫لصـٰدق‬ َّ ‫نتٍم َنٍٱ‬ ُ
َ ‫نٍك‬ ٓ َّ َ
ٍ‫ْي‬ ‫لس َماءٍٍإ‬ ‫نٍٱ‬
ٍ ‫) م‬٢
َ َ َ َٰٓ َ ُ ُ ٓ َ ْ َ ٓ ُ َ َ
ُّ ٰ
ٍ‫ٍلۥٍمنٍدونه ٍۦٍأوْلاءٍأولـئكٍفٍضلـلٍمبْي‬ ٍُ ‫) َوليْ َس‬٣
ُ ٌ َ َ ٓ َ َْ َ َ ََ َْ
ٍٍ‫ٍَعٍسفرٍأوٍجا َءٍأحدٍمنكم‬ ٰ ‫) أو‬٤
131
Chapter 2
______________________________________________________________
Two Hamzahs in Two Words: Different Ḥarakāt

❖ The combinations in this category are:
➢ Fatḥah then kasrah: (‫)ء ا‬. E.g. (‫)تفىء ا ٰل‬
ِ ِ
➢ Fatḥah then ḍammah: (ُ‫)ء أ‬. E.g. (‫)جاء أُ َّم ًة‬
➢ Kasrah then fatḥah: (َ‫)ء أ‬. E.g. (‫)من أ َّلسماء أَو‬
➢ Kasrah then ḍammah: (ُ‫)ء أ‬.
This combination does not appear in the Qur’an.
➢ Ḍammah then fatḥah: (َ‫)ء أ‬. E.g. (‫)نشاء أَصبن ٰهم‬
➢ Ḍammah then kasrah: (‫)ء ا‬. E.g. (‫)يشاء ا ٰل‬
ِ ِ
❖ In the above combinations, Ibn ‘Āmir and the Kūfīs read with taḥqīq.
❖ Only Nāfi‘, Ibn Kathīr and Abū ‘Amr will read with takhfīf. Furthermore,
the reading for all of them will be the same.
❖ In the first and second combination, they will read with tas-hīl of the 2nd
hamzah.
➢ E.g. (‫ )تفىء ا ٰل‬will be read as (‫)تفىء ا ٰل‬.
ِ ِ
➢ E.g. (‫ )جاء أُ َّم ًة‬will be read as (‫)جاء أُ َّم ًة‬
❖ In the third combination, they will read with ibdāl of the 2nd hamzah into
a yā’ maftūḥah.
➢ E.g. (‫ )من أ َّلسماء أَو‬will be read as (‫)من أ َّلسماء يو‬.
❖ In the fourth combination, they will read with ibdāl of the 2nd hamzah
into a wāw maftūḥah.
➢ E.g. (‫ )نشاء أَصبن ٰهم‬will be read as (‫)نشاء وصبن ٰهم‬.
132
______________________________________________________________
❖ In the fifth combination, they will have two ways of reading:

➢ Tas-hīl of the 2nd hamzah.
✓ E.g. (‫ )يشاء ا ٰل‬will be read as (‫)يشاء ا ٰل‬.
ِ ِ
➢ Ibdāl of the 2 hamzah into a wāw maksūrah.
nd
✓ E.g. (‫ )يشاء ا ٰل‬will be read as (‫)يشاء و ٰل‬.

ِ
❖ An easy way of remembering the above rules are as follows:
1) If the first hamzah has a fatḥah, tas-hīl will be made.
2) If the second hamzah has a fatḥah, ibdāl will be made.
3) If neither of the two hamzahs has a fatḥah, both tas-hīl and ibdāl
will be allowed.
133
Chapter 2
______________________________________________________________
Summary
Two Hamzahs in Two Words: Different Ḥarakāt
Nāfi‘ Ibn Kathīr Abū ‘Amr
(‫)تفىء ا ٰل‬ Tas-hīl
ِ
(‫)جاء أُ َّم ًة‬ Tas-hīl
(‫)من أ َّلسماء أَو‬ Ibdāl into Yā’
(‫)نشاء أَصبن ٰهم‬ Ibdāl into Wāw
1) Tas-hīl
(‫)يشاء ا ٰل‬
ِ 2) Ibdāl into Wāw
134
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of the Second of Two Hamzahs in Separate Words
in which the Ḥarakāt Differ
َ ْ ُ ً َّ ُ َ َ ْ َ َ َ َ َ ْ ْ ُ ُ َ
‫ال‬
ٍ ‫لٍٍمعٍ جاءٍ أمةٍ انز‬ َ ‫لفه َم‬
ٍ ‫ٍاٍس َمٍا تفءٍ إ‬ ‫َوت ْسهيلٍاالٍخ َرىٍفٍاخت‬ 209
‫ل‬
َ ُ َْ ََ َْ ْ ُ َ ْ َ َ
ٍ ‫ٍسه‬ ‫فنوعنٍقلٍكْلاٍوَكلواو‬ َ‫الس ٍَماءٍ أَوٍ ائْتنٍا‬
َّ ‫اءٍ أَ َصبْنَاٍ ٍَو‬
ُ ‫ن َ َش‬ 210
َ َْ ْ َ ُ ََ َُْ َ ُْ َ ُ ْ َ
ٍ ‫لٍ كْلَاءٍ أقيَ ُسٍ َم ْعد‬
‫ال‬ ٍ ‫ل يشاءٍ إ‬ ٍ ‫َون ْو َعنٍ من َهاٍ أبْد‬
ٍ ‫الٍ منهماٍ وق‬ 211
َ َ ُْ ُ َ َ َ ُ َ ْ ُ َّ ُ ْ َ ْ َ ْ َ َ
ٍ ‫َوُكٍ ب َه ْمزٍ الكٍ َيبْ َداٍ ُمفص‬
‫ل‬ ‫اوهٍا‬
ٍ ‫وعنٍ أكَثٍ ٍالقراءٍ تبدلٍ و‬ 212
209. Tas-hīl of the second of the two when they differ

is applied by Nāfi’, Ibn Kathīr and Abū ‘Amr.
As in )‫ (جاء أُ َّم ًة‬,)‫(تفيء ال‬,
ِ
210. (‫ )نشاء أَصبنا‬and (‫)السماء أَو ائتنا‬:
َّ
so in the first two, read with tas-hīl like a yā’ and like a wāw;
211. and in the second two, make ibdāl. And read
(‫ )يشاء ال‬like a yā’: this is more in agreement with logic,
ِ
212. but most of the Qurrā’ make ibdāl into a wāw.
And all read with a complete hamzah when beginning, clarifying it.
135
Chapter 2
______________________________________________________________
Exercise
a) Recite the following for Nāfi‘, Ibn Kathīr and Abū ‘Amr.
َّ ْ َ َٰٓ َ َ ٓ َ ٰ َّ َ ْ َ َّ ُ ٰ َ َ
ٍ ‫) فقـتلواٍٱلِتٍٍتبِغٍحِتٍتفءٍإلٍأمرٍٱ‬١
‫هلل‬
ٍْ‫اٍو َج َعلْنَـٰ ُهم‬
َ ‫ض‬ ً ْ َ ُ َ ْ َ َ ْ َ ْ َ َ ُ ُ َّ َ َ ُ ُ َّ ً َّ ُ َ ٓ َ َ َّ ُ
‫) ُكٍماٍجاءٍأمةٍرسولهاٍكذبوهٍفأتبعناٍبعضهمٍبع‬٢
َ َ َ
ٍ ‫أحاد‬
‫يث‬
َ َ َ َ ْ َ ٓ َ َّ َ ً َ َ َ ْ َ َ ْ ََْ
ٍ‫) فأمطرٍعليناٍحجارةٍمنٍٱلسماءٍٍأوٍٱئتناٍبعذابٍأْلم‬٣
ٍْ‫) أَنٍل َّ ٍْوٍن َ َشا ٓ ُءٍأَ َصبْنَـٰ ُهمٍب ُذنُوبهم‬٤
َ ٓ َ َ َّ
ٍٰ ‫ىٍمنٍيَشا ُءٍإ‬
‫ل‬ ‫هللٍ َي ْهد‬ ٍُ ‫)ٍ ٍَوٱ‬٥
Extension Activity
a) Read the chapter on Two Hamzahs in Two Words from the Shāṭibiyyah,
as well as its commentary from the book, “The Legacy of Qāri’ Ayyūb on
136
______________________________________________________________
Waqf for Ḥamzah and Hishām

❖ As mentioned before, the hamzah is regarded as a difficult letter to
pronounce.
❖ The Qurrā’ therefore have different ways of easing its pronunciation,
known as takhfīf.
❖ Ḥamzah and Hishām apply takhfīf when stopping on a word that has a
hamzah.
❖ The hamzah could occupy one of three positions in a word:

➢ The hamzah mubtadi’ah: the hamzah at the beginning of a word.
➢ The hamzah mutawassiṭah: the hamzah in the middle of a word.
➢ The hamzah mutaṭarrifah: the hamzah at the end of a word.
❖ Neither Ḥamzah nor Hishām apply takhfīf in the hamzah mubtadi’ah.
❖ Ḥamzah applies takhfīf to the hamzah mutawassiṭah as well as the hamzah
mutaṭarrifah.
❖ Hishām only applies takhfīf to the hamzah mutaṭarrifah.
❖ The hamzah could either be sākinah or mutaḥarrikah.
137
Chapter 2
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Textual Evidence for Takhfīf of the Ḥamzah

Mutawassiṭah and Mutaṭarrifah for Ḥamzah
َ ْ َ َ َّ َ َ ْ َ ً ْ َ َ َ َ َ َ َ ْ ْ ْ َْ
‫ال‬
ٍ ‫إذاٍ كنٍ وسطاٍ أوٍ تطرفٍ مَن‬ ‫ٍس َّهلٍ ه ْم َزٍُه‬ ‫َوٍْح َزةٍٍٍُعن َدٍ ال َوقف‬ 235
235. Ḥamzah, when making waqf,

eases the pronunciation of the hamzah
when it appears as mutawassiṭah or mutaṭarrifah.
Textual Evidence for Takhfīf of the Ḥamzah Mutaṭarrifah

for Hishām
َ َ َ َ ٌ َ ُ ُ ُْ َ
ٍ ‫ٍماٍ ت َط َّرفٍ ُم ْسه‬
‫ل‬ ٍٍ‫َيقولٍ ٍهشام‬ ٍ‫………………ومثل ُه‬ 242
242. And similarly,

Hishām reads like him when it is mutaṭarrifah, easing it.
138
______________________________________________________________
The Hamzah Sākinah

❖ The hamzah sākinah could either be in the middle of a word or at the
end, but never at the beginning.
❖ In the hamzah sākinah, Ḥamzah and Hishām will make ibdāl of it into a
letter of madd.
❖ The letter of madd will be in accordance with the ḥarakah that precedes
the hamzah.
➢ E.g. (‫ )أ َّلرأْس‬would be read as (‫)أ َّلراس‬.
➢ E.g. (‫ )بئس‬would be read as (‫)بيس‬.
➢ E.g. (‫ )ألمؤمنون‬would be read as (‫)ألمومنون‬.
➢ E.g. (ْ‫ )أقرأ‬would be read as (‫)أقرا‬.
➢ E.g. (‫ )هي‬would be read as (‫)هي‬.
❖ In the above examples, the sukūn on the hamzah is a permanent one.
❖ However, the takhfīf will be applied even if the sukūn on the hamzah is
temporary.
➢ E.g. (‫ )ألم ُل‬would be read as (‫)ألمِل‬.
➢ E.g. (‫ )أمرئ‬would be read as (‫)أمرى‬.
➢ E.g. (‫ )أللُّؤلؤ‬would be read as (‫ )أللُّؤلو‬by Hishām and as (‫ )أللُّولو‬by
Ḥamzah.
❖ In the above examples, another way of making takhfīf is allowed, which

is to read with rawm and tas-hīl.
➢ E.g. (‫ )ألم ُل‬would be read as (‫)ألم ُل‬.
139
Chapter 2
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Textual Evidence for Ibdāl of the Ḥamzah Sākinah

into a Letter of Madd
َ َّ َ َ ْ َ ُ ُ َْ َ َ ‫ٍح ْر َف‬ َ ُْ ْ َ َ
َ ‫ٍعنْ ُه‬
‫ال‬
ٍ ‫َن‬ ‫َوم ْنٍ قبْلهٍ َتريكهٍ قدٍ ت‬ ً‫ٍم َسكنٍا‬
ُ ‫ٍمد‬ ‫فأبدل‬ 236
236. So change it (the hamzah) for him (Ḥamzah) into a letter of madd
when it has a sukūn
and before it a ḥarakah has appeared.
Textual Evidence for Rawm and Tas-hil

of the Ḥamzah Mutaḥarrikah
that is Mutaṭarrifah and preceded by a Ḥarakah
َ َ ْ َّ ُ ْ َ ً ً ُ ٌ َ ْ َ ُ ْ َّ ُ َ ْ َ َ َ
ْ‫ٍُمَ ٍر‬
ٍ ‫ٍس َّه‬
‫ل‬ ‫َر ٍَكٍ َط َر ٍفاٍٍفالَ ْعضٍ بالروم‬ ‫ٍاتلحريكٍأوٍألف‬
ٍ ‫وماٍقبله‬ 252
252. That hamzah which is preceded by a ḥarakah or an alif

and which is mutaḥarrikah and mutaṭarrifah,
then some read it with rawm and tas-hīl.
140
______________________________________________________________
Exercise
➢ Hishām.
➢ Ḥamzah.
َ ‫اٍهمٍب ُم حؤمن‬
ٍ‫ْي‬
ُ ََ
‫) وم‬١
َ ُ ‫ََ َ ح َ ُ ح َح َح ُ ح ُ ح َ ُ ح‬
ٍ ‫) ءأنذرتهمٍأمٍلمٍتنذره ٍم الٍيؤمن‬٢
‫ون‬
ُ‫ن‬ ‫َ َ ٓ َ َ َ َّ ُ َ ُ ٓ ْ َ ُ ح‬
ٍ ‫اسٍقالواٍأنؤم‬ ٍ ‫)كماٍءامنٍٱنل‬٣
ُ َّ
ٍٍ‫هللٍي َ حستَ حهزئ‬
ٍُ ‫) ٱ‬٤
ْ ُ ‫َّ َ َّ ح َ َ َ ٰ َ ح َ َ ح‬ ُ
ٍ ‫ٍريحبٍمماٍنزنلاٍَعٍعبدناٍفأت‬
‫وا‬ َ ‫ِإَونٍكنتُ حمٍف‬ ٍ)٥
141
Chapter 2
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The Hamzah Mutaḥarrikah

❖ The hamzah mutaḥarrikah could either be preceded by a sākin letter or a
letter that has a ḥarakah.
❖ If the sākin letter is an alif, then the manner of takhfīf will be different to
the other letters.
The Hamzah Mutaḥarrikah Preceded by a Sākin Letter

Other than an Alif
❖ If the sākin letter is any letter other than a wāw or a yā’, then naql will be
made.
➢ E.g. (‫ )يس َـمون‬will be read as (‫)يسمون‬.
➢ E.g. (‫ )أَفـد ًة‬will be read as (‫)أَفـده‬.
➢ E.g. (‫ )مس ُ ًوَل‬will be read as (‫)مس ًوَل‬.
➢ E.g. (‫ )ألقرءان‬will be read as (‫)ألقران‬.
➢ E.g. (‫ )ألخبء‬will be read as (‫)ألخب‬.
➢ E.g. (‫ )ألمرء‬will be read as (‫)ألمر‬.
➢ E.g. (‫ )دفء‬will be read as (‫)دف‬.
❖ In the examples above where the hamzah is mutaṭarrifah, then waqf may
be made with rawm and ishmām, as per normal, after the naql has taken
place.
➢ Thus (‫ )ألمرء‬may be read as (‫ )ألمر‬with rawm; and (‫ )دفء‬may be read
as (‫ )دف‬with rawm or as (‫ )دف‬with ishmām.
142
______________________________________________________________
❖ If the sākin letter is a wāw or a yā’, then two ways of reading will be
allowed:
1) Naql.
2) Ibdāl of the hamzah will be made into a wāw or a yā’. Thereafter,
idghām will be made of the first letter into the second.
➢ E.g. (‫ )س ًوءا‬may be read as (‫ )س ًوا‬or as (‫)س ًوا‬.
➢ E.g. (‫ )س يئت‬may be read as (‫ )سيت‬or as (‫)سيَّت‬.
➢ E.g. (‫ )سوءَِٰتما‬may be read as (‫ )س َٰو ِتما‬or as (‫)س َّ َٰو ِتما‬.
➢ E.g. (‫ )شيئًا‬may be read as (‫ )ش ًيا‬or as (‫)ش ًيا‬.
✓ In the above examples, the hamzah is mutawassiṭah and thus
only Ḥamzah will have takhfīf, not Hishām.37
➢ E.g. (‫ )سوء‬may be read as (‫ )سو‬or as (‫)سو‬.
➢ E.g. (‫ )ِجء‬may be read as (‫ )ِج‬or as (‫)ِج‬.
➢ E.g. (‫)السوء‬
َّ may be read as (‫)السو‬
َّ or as (‫)السو‬.
َّ
➢ E.g. (‫ )َشء‬may be read as (‫ )َش‬or as (‫)َش‬.
✓ In the above examples, the hamzah is mutaṭarrifah and waqf
may be made with rawm and ishmām, as per normal, after the
naql has taken place.
37In (‫ )سو ًءا‬and (‫)شيئًا‬, even though the hamzah is written at the end of the word, because an alif is
pronounced after it, it will be regarded as mutawassiṭah and not mutaṭarrifah.
143
Chapter 2
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❖ However, if the wāw or a yā’ is zā’idah (i.e. it is not one of the root letters
of the word) then only one of the two ways of reading will be allowed,
which is ibdāl with idghām.
➢ E.g. (‫ )قروء‬may only be read as (‫ )قرو‬and not as (‫)قرو‬.
➢ E.g. (‫ )مري ًٔـا‬may only be read as (‫ )مر ًّي‬and not as (‫)مرّي‬.
144
______________________________________________________________
Textual Evidence for Naql of the Ḥamzah Mutaḥarrikah

Preceded by a Sākin
َ َ ْ َ ُ ْ َّ َ ْ َ َّ َ ُ ْ ْ َ َ َ َ َ ْ
‫ل‬
ٍ ‫وأسقطهٍ حِتٍ يرجعٍ اللفظٍ أسه‬ ‫َو َحركٍ بهٍ َماٍ قبْل ُهٍ َمت َسكنًٍا‬ 237
237. Transfer its ḥarakah38 to the sākin letter before it

and then drop it, such that the pronunciation becomes easy.
Textual Evidence for Idghām in the Wāw or Yā’ that is Aṣlī

َ ُ َ ْ َ ْ َ َ َّ َ ْ ‫َ َ َ ُ ٍَن‬
ٍ ‫أوٍ اْلَاٍ ف َع ْنٍ َب ْعضٍ باالٍدَغمٍ ْح‬
‫ل‬ ‫ٍاصَلٍت َسك َنٍقبْل ٍُه‬
ٍ ‫او‬
ٍ ‫وماٍو‬ 251
251. In that wāw which comes before it (a hamzah)

and which is aṣlī and has a sukūn
– or a yā’ – then some apply idghām.
Textual Evidence for Idghām

in the Wāw or Yā’ that is Zā’idah
َ َ ُ َ ََ َ َ ُ َ َْ َ َ َْ
ٍ ‫يدتاٍ م ْنٍ قبْلٍ َح َِّتٍ ُيف َّص‬
‫ل‬ ٍ ‫ٍمبْد‬
‫ال إذاٍٍز‬ ‫َويُ ْدغ ُمٍ فيهٍالواوٍ واْلاء‬ 240
240. He makes idghām of the wāw and yā’ into it (the hamzah)
after having changed it,
when they are zā’idah and come before it,
so as to distinguish them.
Exercise
38 i.e. the ḥarakah of the hamzah.
145
‫______________________________________________________________‬

‫‪➢ Hishām.‬‬
‫ح‬ ‫َّ َّ َ َ َ ٰ ُ َ‬
‫َع ُكٍٍَشءٍ‬ ‫هللٍ ٍ‬‫‪ )١‬إنٍٱ ٍ‬
‫َ حٗ‬ ‫َ ح ٌ َ َّ ح‬ ‫َّ َ ح‬ ‫َ َّ ُ ْ‬
‫ٍعنٍنفسٍشيٍا‬ ‫واٍيَ حو ٗماٍالٍَتزيٍنفس‬ ‫‪ٍ )٢‬وٱتق ٍ‬
‫َ‬ ‫ٓ‬ ‫ُ‬ ‫ح‬ ‫ح َح َ َُ ُ َ ُ‬ ‫َ‬ ‫ح‬ ‫ح َ َّ ح َ ٰ ُ‬
‫‪ِ )٣‬إَوذٍَنينكمٍمنٍءالٍفرعونٍيسومونكمٍسو ٍء ٍ‬
‫يٍتُهٍٍُ‬ ‫تٍبهۦٍٍ َخط ٓ َ‬ ‫ٍسيئَ ٍٗة َوأَ َ‬
‫حٰ َط ح‬ ‫ب َ‬ ‫ََ َ َ‬
‫نٍك َس َ‬ ‫َلٍم‬‫‪ٍ)٤‬ب ٰ‬
‫َح َ ح‬ ‫َ َ َ َ َّ ُ َ ح ُ َ َ ُ َ ُ َ‬
‫ْيٍٱل َم حر ٍء‬ ‫اٍيفرقونٍبهۦٍٍب‬ ‫‪ٍ)٥‬فيتعلمونٍمنهماٍم‬
‫َح ُ ُ َ َ َح َُ ْ‬
‫وا‬
‫‪ )٦‬أمٍتريدونٍأنٍتسٍل ٍ‬
‫َ َ َ َ َ َ ح َ َ ُ َّ َ َ ح ُ ح َ َ ُ ح َ ُ َ‬
‫سٍل ٍ‬
‫ون‬ ‫ت ولكمٍماٍكسبتمٍوالٍت‬ ‫‪ )٧‬لهاٍماٍكسب ٍ‬
‫‪146‬‬
______________________________________________________________
The Hamzah Mutaḥarrikah Preceded by an Alif

❖ If the hamzah that is preceded by an alif comes in the middle of a word,
then tas-hīl will be made.
➢ E.g. (‫ )جاءك‬will be read as (‫)جاءك‬.
➢ In this case, either madd or qaṣr could be made. Madd will be read
first, followed by qaṣr.
➢ The hamzah here is regarded as mutawassiṭah, and thus only
Ḥamzah will read with takhfīf.
❖ If the hamzah that is preceded by an alif comes at the end of a word, then
ibdāl of the hamzah will be made into an alif. There will thus be two alifs
in succession. The second alif will then be dropped.
➢ E.g. (‫ )جاء‬will first become (‫ )جاا‬and then be read as (‫)جا‬.
➢ In this case, three lengths of madd could be applied: qaṣr, tawassuṭ
or ṭūl. It will be read in that sequence.
➢ For Ḥamzah:
✓ Considering the original case, ṭūl will be made.
✓ Cosidering the circumstantial case, qaṣr will be made.
✓ Considering the intermediary case, which is that the first alif
is followed by a temporary sukūn, a madd ‘āriḍ arises and thus
tawassuṭ may be applied as well.
147
Chapter 2
______________________________________________________________
➢ For Hishām:
✓ Considering the original case, tawassuṭ will be made.
✓ Cosidering the circumstantial case, qaṣr will be made.
✓ Considering the intermediary case, which is that the first alif
is followed by a temporary sukūn, a madd ‘āriḍ arises and thus
ṭūl may be applied as well.
➢ Thus both Ḥamzah and Hishām will have all three lengths.
❖ In the likes of (‫)أ ُّلسفهاء‬, the three readings outlined above will apply.
However, there will be another two additional awjuh.
❖ In this case, the hamzah may be read with tas-hīl with rawm as well.
❖ As before, both madd and qaṣr may be applied. It will be read in that
sequence. The reading of madd will be with ṭūl for Ḥamzah and with
tawassuṭ for Hishām.
❖ Thus there are a total of five awjuh. This is known as khamsah al-qiyās.
➢ The reading will be as follows:
✓ (‫ )أ ُّلسفها‬with qaṣr.
✓ (‫ )أ ُّلسفها‬with tawassuṭ.
✓ (‫ )أ ُّلسفها‬with ṭūl.
✓ (‫ )أ ُّلسفهاء‬with rawm and tas-hīl, with madd.
✓ (‫ )أ ُّلسفهاء‬with rawm and tas-hīl, with qaṣr.
148
______________________________________________________________
Textual Evidence for Tas-hīl of the Ḥamzah Mutaḥarrikah

that is Mutawassiṭah and preceded by an Alif
َ َ َ ُ َ َ ْ َ ْ ُ َّ َ
ٍ ‫ي ُ َسهل ُهٍ َم ْه َماٍ ت َو َّس َطٍ َم ْدخ‬
‫ل‬ ‫ى‬ َ
ٍ ‫س َوىٍأنهٍمنٍبعدٍماٍألفٍجر‬ 238
238. Except when it comes after an alif,

then he makes tas-hīl of it when it is mutawassiṭah.
Textual Evidence for Ibdāl of the Ḥamzah Mutaḥarrikah

that is Mutaṭarrifah and preceded by an Alif
َ َ ْ ََ َ ‫ْصٍأَ ْو‬
ُ ُ ‫َويَ ْق‬ َْ َ َ ُ
ٍ ‫ٍي ْمِضٍَعٍال َمدٍأ ْط َو‬
‫ال‬ ٍ‫َويُبْد ُلٍ َم ْه َماٍ ت َط َّرفٍ مثل ُه‬ 239
239. But he makes ibdāl of it when it is mutaṭarrifah

into an alif like it,
while applying qaṣr or continuing to apply madd, lengthening it.
Textual Evidence for Rawm and Tas-hīl

of the Ḥamzah Mutaḥarrikah
that is Mutaṭarrifah and preceded by an Alif
َ َ ْ َّ ُ ْ َ ً ً َ ُ ٌ َ َ ُ ْ َّ ُ َ ْ َ َ َ
‫ل‬ ‫َر ٍَكٍ َط َر ٍفاٍ فالَ ْعضٍ بالروم‬ ‫حريكٍأ ْوٍألفٍُم ٍْر‬ ٍ ‫وماٍقبله‬
‫ٍاتل‬ 252
252. That hamzah which is preceded by a ḥarakah or an alif

and which is mutaḥarrikah and mutaṭarrifah,
then some read it with rawm and tas-hīl.
149
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Exercise
➢ Hishām.
➢ Ḥamzah.
َ َ َّ َّ
َ ْ ‫ك َف ُروا‬
ٌ‫ٍس َوا ٓ ٍء‬ ٍ‫ين‬
ٍ ‫) إنٍٱَّل‬١
ُ‫لس َف َها ٓ ٍء‬
ُّ ‫ام َنٍٱ‬ َ ُ ‫َ ُْٓ َُ ح‬
َ ٓ ‫ٍك َما‬
َ ‫ٍء‬ ‫) قالواٍأنؤمن‬٢
‫ح َ ح َ َ َ ٗ َ َ َّ ٓ َ َ ٓ َ ح‬ َّ َ َ َ ‫َ َ ُ ُ ح‬
ٍ ٍ‫) مثلهمٍكمثلٍٱٍَّليٍٱستوق ٍدٍناراٍفلماٍأضاءت‬٣
ٓ َ َّ َ َ َ ‫َح‬
ٍ‫)ٍأوٍكصيبٍمنٍٱلسماء‬٤
َ
َ‫) ُُكَّ َمآٍأ َضا ٓ ٍء‬٥
ٍَ‫ٍشآء‬ َ ‫َٓ َح َ َ َ َح ح َ ُ ْ َ َح‬ ْ َ

‫) ٍَمش حواٍفيهٍِإَوذاٍأظلمٍعليه ٍم قامواٍولو‬٦
ٗ‫لس َما ٓ ٍَءٍبنَا ٓ ٍء‬ ٍَ ‫ۡرضٍف َر ٰ ٗش‬
َّ ‫اٍوٱ‬ َ َ‫َ ََ َ ُ ُ ح‬ َّ
ٍ ‫) ٱَّليٍجعلٍلك ٍم ٱْل‬٧
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The Hamzah Mutaḥarrikah Preceded by a Ḥarakah

❖ If the hamzah mutaḥarrikah is preceded by another mutaḥarrik letter,
then there are nine possible combinations:
1) A hamzah maftūḥah preceded by fatḥah.
➢ E.g. (‫)سأَل‬. Tas-hīl will be made and it will be read as (‫)سأَل‬.
2) A hamzah maftūḥah preceded by kasrah.
➢ E.g. (‫)خاطئة‬. Ibdāl into a yā’ will be made and it will be read as (‫)خاطية‬.
3) A hamzah maftūḥah preceded by ḍammah.
➢ E.g. (‫)يؤيد‬. Ibdāl into a wāw will be made and it will be read as (‫)يويد‬.
4) A hamzah maksūrah preceded by fatḥah.
➢ E.g. (‫)يئسن‬. Tas-hīl will be made and it will be read as (‫)يئسن‬.
5) A hamzah maksūrah preceded by kasrah.
➢ E.g. (‫)خاطئي‬. Tas-hīl will be made and it will be read as (‫)خاطئي‬.
6) A hamzah maksūrah preceded by ḍammah.
➢ E.g. (‫)س ئلوا‬. In this instance there are two ways of reading:
✓ Tas-hīl will be made and it will be read as (‫)س ئلوا‬. This is
according to the view of Sībawayh.
✓ Ibdāl into a wāw will be made and it will be read as (‫)سولوا‬.
This is according to the view of al-Akhfash.
151
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7) A hamzah maḍmūmah preceded by fatḥah.

➢ E.g. (‫)يقرءون‬. Tas-hīl will be made and it will be read as (‫)يقرءون‬.
8) A hamzah maḍmūmah preceded by kasrah.
➢ E.g. (‫)م ۡس َّۡتزءون‬. In this instance there are two ways of reading.
✓ Tas-hīl will be made and it will be read as (‫)م ۡس َّۡتزءون‬. This is
according to the view of Sībawayh.
✓ Ibdāl into a yā’ will be made and it will be read as (‫)م ۡس َّتۡزيون‬.
This is according to the view of al-Akhfash.
9) A hamzah maḍmūmah preceded by ḍammah.
ۡ ‫)رءوس‬. Tas-hīl will be made and it will be read as (‫)رءوس ۡك‬.
➢ E.g. (‫ك‬
❖ An easy way of remembering the above rules is as follows:

1) If the hamzah and the letter preceding it have the same ḥarakāt, then
tas-hīl will be made.
2) If the hamzah and the letter preceding it have different ḥarakāt, then:
a) If the letter preceding the hamzah has a fatḥah, then tas-hīl
will be made.
b) If the hamzah has a fatḥah, then ibdāl will be made.
c) If neither the hamzah nor the letter preceding it has a fatḥah,
then both tas-hīl and ibdāl will be allowed.
152
______________________________________________________________
Textual Evidence for Ibdāl of Ḥamzah Maftūḥah

into a Yā’ when preceded by a Kasrah
or into a Wāw when preceded by a Ḍammah
and of Tas-hīl in other Combinations of Ḥarakāt
َ َُ ً َ‫ٍه ْم َزٍُه َدلىٍ َفتْحهٍ ي‬
َ َّ َ ْ َ ْ َ ْ َ ُ ْ ُ َ
ٍ ٍ‫اءاٍ َو َو ًاواٍ ُمو‬
‫ال‬ ‫ويسمعٍبعدٍالكْسٍوالضم‬ 241
َ َ َ ُ َُ
ٌ ‫ولٍ ه َش‬ ُْ َ ْ َ‫ْيٍ ب‬ َ
َ ْ َ‫هذاٍ ب‬ َ
ٍ ‫امٍ َماٍٍت َط َّرفٍ ُم ْسه‬
‫ل‬ ‫يق‬ ٍ‫ْيٍٍ َومثل ُه‬ ٍ‫َوِفٍ غ ْري‬ 242
241. He causes the hamzah that comes after a kasrah or a ḍammah to be

heard – when it has a fatḥah – as a yā’ or a wāw, changing it.
242. But in combinations other than this, he reads it as bayn bayn.
And similarly,
Hishām reads like him when it is mutaṭarrifah, easing it.
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Textual Evidence for Ibdāl of the Ḥamzah Maḍmūmah

and for Ibdāl of the Ḥamzah Maksūrah
into a Wāw when preceded by a Ḍammah
َ َ ْ َ َّ َ ْ َ ْ َ ْ َ ُ َ ْ َ َ
‫ال‬
ٍ ‫االخفشٍبعدٍالكْسٍذاٍالضمٍأبد‬ ٍ ‫و‬ ………………...……… 245
َ َ ْ َ َْ ََ َْ َ َ َ ْ َ ْ َْ
ٍ ‫َحَكٍ فيهماٍ كْلاٍ وَكلواوٍ أعض‬
‫ل‬ ٍ‫ٍفٍعكسه ‘ٍ َو َم ْن‬ ‫ بيَاءٍ ‘ٍ َوعن ُهٍال َو ُاو‬246
ٍ
245. al-Akhfash changes the hamzah that has a ḍammah

and comes after a kasrah
246. into a yā’; and into a wāw when the ḥarakāt are reversed.
And whoever relates regarding these two that they should be read like a
yā’ or like a wāw, then he has made things difficult.
154
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The Hamzah Mutawassiṭah bi al-Zawā’id

❖ If the hamzah is found at the beginning of the word but then becomes
mutawassiṭah due to another letter preceding it, then both takhfīf and
taḥqīq will be allowed in the hamzah. Takhfīf will be read first.
❖ The manner of takhfīf will be according to the rules discussed before.
❖ This occurs when the hamzah is preceded by one of the following:
➢ A fā’. E.g. (‫)فـَامنوا‬.
➢ A wāw. E.g. (‫)وأَنت‬.
➢ A sīn. E.g. (‫)سأُلقى‬.
➢ A kāf. َ
E.g. (‫)َكن َّه‬.
➢ A hamzah. E.g. (‫)ءأَنت‬.
➢ A lām al-ta’kīd. E.g. (‫)ْلنت‬. َ
➢ A lām al-jarr. E.g. (‫)ْلبويه‬. َ
➢ A bā’. E.g. (‫)بأَم َٰو لك‬.
➢ A hā’ al-tanbīh. E.g. (‫)ه ٰـأَنت‬.
➢ A yā’ al-nidā’. E.g. (‫)ي ٰٰـَادم‬.
✓ In the above two instances, both madd and qaṣr will be allowed
when reciting the hamzah with tas-hīl.
➢ A lām al-ta‘rīf. E.g. (‫)أ َْلرض‬.
✓ In this instance, takhfīf will be made by making naql, as discussed
before. Note that reading with taḥqīq only will not be allowed.
The second reading would be to read with sakt.
➢ The above letters are included in the code (‫)ه َّيا لكسب الوفاء‬.
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Textual Evidence for Takhfīf and Taḥqīq

in the Ḥamzah Mutawassiṭah bi al-Zawā’id
َ ْ ُ ْ ‫َد َخلْ َنٍ َعلَيْهٍ فيهٍ َو‬ َْ
ٍ ‫ج َهانٍ أعم‬
‫ل‬ ًٍ ‫َو َماٍ فيهٍٍيُلفٍ َواس‬
‫طاٍ ب َز َوائ ٍد‬ 248
248. In that which is found in the middle of a word

due to extra letters
entering upon it, two ways of reading are applied.
156
______________________________________________________________
Exercise
a) Recite the following for Ḥamzah.
َ َّ‫اك ٍَن حعبُ ُدٍِإَوي‬
ٍ‫اك‬ َ َّ‫) إي‬١
َ‫) يََٰٓ َأ ُّيها‬٢

َ َ َ َّ ‫َ ُ ٓ ْ َّ َ َ ُ ح‬
ُ ‫اٍَنح ُن‬
ٍ ‫ون‬ٍ ‫ٍم حستَ حهز ُء‬ ‫) قالواٍإنا معكمٍإنم‬٣
َ َ َ ‫َّ َّ َ َ َ ُ ْ َ َ ٓ ٌ َ َ ح ح‬
‫نذ حر َت ُه ٍمح‬ ‫ينٍكفرواٍسواءٍعليهمٍءأ‬ ٍ ‫) إنٍٱَّل‬٤
َ ََٰٓ ْ ُ َ ‫َّ ح‬ ٗ ُ ٰ َ َ َ ََٰٓ ْ ُ
ٍ‫ك‬
ٍ ‫) أولئكٍَعٍهدىٍمنٍربهمٍوأولئ‬٥
َ ‫ك‬
َ‫ٍوبٍٱٓأۡلخرٍة‬ َ ‫َح‬ َ ُ ٓ َ َ َ ‫َ َّ َ ُ ح ُ َ َ ٓ ُ َ َ ح‬
‫كٍوماٍأنزلٍمنٍقبل‬ ٍ ‫) ٍوٱَّلينٍٍيؤمنونٍبماٍأنز ٍل إْل‬٦
ُ َ َ َ َ َ َٰٓ َ َ ‫َ َ َّ َ َ َ ح َ ح َ ٓ ُ َّ َ ُ َّ َ َ ُ ح َ َ ح‬
ٍٍ‫ال أۢنبٍون‬ ٍ ‫) وعل ٍم َءادمٍٱْلسما ٍَءٍُكهاٍثمٍع َرضهمٍَعٍٱلملئكةٍفق‬٧
39‫ء‬
ٓ َ ُ َٰٓ َ ٓ َ ‫َ ح‬
ٍ ‫بأسماءٍٍهؤال‬
39 This verse should be read by making waqf on each of the underlined words.
157
Chapter 2
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Takhfīf Rasmī
❖ The above rules of takhfīf qiyāsī are known as takhfīf i.e. takhfīf based on
analogy.
❖ However, takhfīf may also be done according to the script of the Qur’an.
This is known as takhfīf rasmī.
❖ Takhfīf rasmī may be done in two manners:

1) Ḥadhf.
َ
➢ ٍَ ٍ‫)خٰس‬, the hamzah is not written as part of
E.g. In the likes of (‫ْي‬
the rasm. Thus waqf may be done according to takhfīf rasmī by
َ
ٍَ ‫)خٰس‬.
omitting the hamzah. It will thus be read as (‫ٍْي‬
➢ E.g. Similarly, in the likes of (‫)م ۡس َّۡتزءون‬, the hamzah is also not
written as part of the rasm and thus waqf may be done according to
takhfīf rasmī by omitting the hamzah. The zāy in the word will now
be followed by a wāw sākinah, and it will thus necessarily have to
take a ḍammah. It will therefore be read as (‫)م ۡس َّتۡزون‬.
2) Ibdāl.
ٓ
➢ In the likes of (ٍ‫) َءانَاي‬, the hamzah is written according to the rasm
on a yā’. Thus takhfīf may be made according to the rasm by making
ibdāl into a yā’. It will thus be read as (‫)ءاني‬. It will be read with a
sukūn if making waqf bi al-iskān, while rawm will also be allowed.
Note that iskān may be done with all three lengths of madd while
rawm will be done with qaṣr.
158
______________________________________________________________
➢ In the likes of (‫)َشك ٰ ؤا‬, the hamzah is written according to the rasm
on a wāw. Thus takhfīf may be made according to the rasm by
making ibdāl into a wāw. It will therefore be read as (‫)َشك ٰ وا‬. It will
be read with a sukūn if making waqf bi al-iskān, while rawm and
ishmām will also be allowed. Note that iskān and ishmām may be
done with all three lengths of madd while rawm will be done with
qaṣr.
❖ Note that ibdāl will generally take place only if the hamzah is
mutaṭarrifah, not if it is mutawassiṭah. Thus in the likes of (‫)وأَح َّب َٰ ؤه‬, even
though the hamzah is written on a wāw, ibdāl into a wāw will not take
place. Only takhfīf qiyāsī will be done in this instance. However, there are
a few rare instances, such as the words (‫)هز ًؤا‬40 and (‫)النشأة‬, where ibdāl
will take place even though the hamzah is mutawassiṭah.
❖ Takhfīf rasmī is based purely on transmission, and thus there are no
specific rules that govern when it will take place.
40 This word is read as (‫ )هز ًوا‬in the Riwāyah of Ḥafṣ but is read as (‫ )هزؤًا‬in the Qirā’ah of Ḥamzah.
159
Chapter 2
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Textual Evidence for Takhfīf Rasmī

َ َ َ
ٍ ‫كنٍ ُم َسه‬
‫ل‬ َ ‫َر َو ْواٍ َأنَّ ُهٍ ب‬
ٍ ٍ‫اْلط‬
ََ
ٍ‫……………………وق ْد‬.. 244
َ َ َّ َ َ ْ ُ َْ ََ ْ َ
َ ‫ٍاْلَاٍيََلٍوال ْ َواوٍ َو‬
َ ‫اْل ْذف‬
ٍ ‫االخفش ٍَب ْع َدٍالك ْْسٍذاٍالضمٍأ ْب َد‬
‫ال‬ ٍ‫و‬ ‫ٍر ْس َم ٍُه‬ ‫فف‬ 245
244. It has been related that he makes tas-hīl

according to the script:
245. so he follows the script in the hamzah being written as a yā’,
as a wāw, or it being omitted.
al-Akhfash changes the hamzah that has a ḍammah
and comes after a kasrah…
Textual Evidence for How to Stop with Ḥadhf

on the Likes of (‫)مس َّتزءون‬
َ ْ َُ َ ُ َ ٌ ْ ََ َ َ َْ ُ ْ َْ َ ُ ْ َ ْ ُ َ
ٍ ‫ْسٍ قبْلٍ قيلٍ وأْخ‬
‫ل‬ ‫ٍاْلذفٍ فيهٍ َوَنوٍٍه وضمٍٍوك‬ ‫و ٍمستهزءون‬ 247
247. There is ḥadhf in (‫ )مس َّتزءون‬and the likes of it,

and it is read with a ḍammah.
It is said that it is read with a kasrah before it,
but this is abandoned.
160
______________________________________________________________
Exercise
➢ Hishām.
➢ Ḥamzah.
ُ َّ
ٍ‫هللٍي َ حستَ حهزئ‬
ٍُ ‫) ٱ‬١
َ َ َ َّ ‫َ ُ ٓ ْ َّ َ َ ُ ح‬
ُ ‫اٍَنح ُن‬
ٍ ‫ٍم حستَ حهز ُء‬
‫ون‬ ‫) قالواٍإنا معكمٍإنم‬٢
ٍَ‫ٍخٰسٍْي‬ َ ًَ َ ْ ُ ُ ‫َُ حَ َُ ح‬
‫) فقلناٍلهمٍكونواٍقردة‬٣
ُ َ َ َ َ َ َٰٓ َ َ ‫َ َ َّ َ َ َ ح َ ح َ ٓ ُ َّ َ ُ َّ َ َ ُ ح َ َ ح‬
ٍ‫ٍءادمٍٱٍْلسما ٍَءٍُكهاٍثمٍع َرضهمٍَعٍٱلملئكةٍفقالٍأۢنبٍون‬ َ ‫)ٍوعلم‬٤
ُ َ ْ َّ َ ْ َ َّ
ٍ‫هللٍم ْنٍعبَادهٍٱل ُعل َمـَٰٓؤا‬
ٍَ ‫)ٍإن َماٍُيَشٍٱ‬٥
َٓ َ ‫َ ح‬
ٍٍ‫ٍءاناي‬ ‫) ومن‬٦
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Summary of Waqf for Ḥamzah and Hishām

❖ When stopping on a word that has a hamzah, the following must be
considered:
➢ Whether the hamzah is sākinah or mutaḥarrikah.
✓ If sākinah, then whether the sukūn is intrinsic or
circumstantial.
✓ If mutaḥarrikah, then whether the letter preceding it is sākinah
or mutaḥarrikah.
✓ If it is sākinah, then whether that letter is an alif or not.
✓ If not an alif, then whether or not it is a wāw or yā’, and if so,
then whether they are aṣlī or zā’idah.
✓ If an alif, then whether the hamzah is mutawassiṭah or
mutaṭarrifah.
➢ Whether the hamzah mutawassiṭah is mutawassiṭah bi al-zawā’id or
not.
➢ Whether or not the hamzah is written in the script of the Qur’an,
and if so then how it is written.
➢ The table below represents the different conditions in which the
hamzah could be found, as well as the rule that will be applied in
each case.
162
______________________________________________________________
Summary of Waqf for Ḥamzah and Hishām

Condition Rule Example
1 Hamzah sākinah
Hamzah sākinah and sukūn is
Ibdāl ‫ي ۡؤمنون‬
a permanent
1) Ibdāl
Hamzah sākinah and sukūn is
b 2) Tas-hīl ‫ألم ُل‬
temporary due to waqf
with rawm
Hamzah mutaḥarrikah preceded
2
by a sākin letter
Hamzah mutaḥarrikah preceded by
a a sākin letter other than wāw, yā’ or Naql ‫يس َـمون‬
alif
Hamzah mutaḥarrikah preceded by
b Idghām ‫قروء‬
a sākin wāw or yā’ that is zā’idah
Hamzah mutaḥarrikah preceded by 1) Naql
c ‫شيئًا‬
a sākin wāw or yā’ that is aṣlī 2) Idghām
1) Tas-hīl
Hamzah mutaḥarrikah that is with madd
d mutawassiṭah and preceded by an ‫جاءك‬
alif 2) Tas-hīl
with qaṣr
163
Chapter 2
______________________________________________________________
Khamsah
al-Qiyās
1 - 3) Ibdāl
and ḥadhf
Hamzah mutaḥarrikah that is with qaṣr,
e mutaṭarrifah and preceded by an tawassuṭ ‫أ ُّلسفهاء‬
alif and ṭūl
4 - 5) Rawm
and tas-hīl
with madd
and qaṣr
Hamzah mutaḥarrikah preceded
3
by a ḥarakah
‫سأَل‬
The hamzah and preceding letter
a Tas-hīl ‫خاطئي‬
have the same ḥarakāt
‫رءوسك‬
The hamzah and preceding letter
b
have different ḥarakāt
The letter preceding the hamzah ‫يئسن‬
i Tas-hīl
has a fatḥah ‫يقرءون‬
‫خاطئة‬
ii The hamzah has a fatḥah Ibdāl
‫يؤيد‬
iii Neither of the two has a fatḥah 1) Tas-hīl ‫س ئلوا‬
164
______________________________________________________________
2) Ibdāl ‫م ۡس َّتۡزءون‬
‫ف َـامنوا‬
The Hamzah Mutawassiṭah 1) Takhfīf
4 ‫ه ٰـأَنت‬
bi al-Zawā’id 2) Taḥqīq
َ‫أ‬
41‫ْلرض‬
5 Takhfīf Rasmī
َ ٍ‫َخٰس‬
ٍ‫ْي‬
The hamzah is not written in the
a Ḥadhf
script ‫م ۡس َّتۡزءون‬
َٓ
The hamzah is written in the script ٍ ‫َءانا‬
‫ي‬
b Ibdāl
as a yā’ or a wāw ‫َشك ٰ ؤا‬
Extension Activity
a) Read the chapter on Waqf for Ḥamzah and Hishām from the Shāṭibiyyah,
as well as its commentary from the book, “ The Legacy of Qāri’ Ayyūb on
41 In the lām al-ta’rīf, taḥqīq without sakt is not allowed. Only naql and sakt will be read.
165
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Idghām Ṣaghīr
❖ Idghām literally means “to assimilate”. Technically it is when two letters
become one mushaddad letter.
➢ The first letter is called the mudgham while the second is called the
mudgham fīh.
❖ Idghām may be divided into two types: idghām ṣaghīr and idghām kabīr.
➢ If the mudgham is sākin, then it is idghām ṣaghīr.
E.g. (‫ )أَم من‬becomes (‫)أَم َّمن‬
➢ If the mudgham is mutaḥarrik, then it is idghām kabīr.
E.g. (‫ )رحي مل‬becomes (‫)رحي َّمل‬.
❖ This chapter deals with idghām ṣaghīr, looking specifically at:
➢ The letter (‫ )ذ‬in the word (‫)اذ‬.
ِ
➢ The letter (‫ )د‬in the word (‫)قد‬.
➢ The letter (‫ )ت‬which indicates towards femininity.
➢ The letter (‫ )ل‬in the words (‫ )هل‬and (‫)بل‬.
❖ In these chapters, it may be noted that those who generally apply idghām
are: Abū ‘Amr, Hishām, Ḥamzah and Kisā’ī. However, they do have a few
places where they apply iẓhār.
❖ Those who strictly apply iẓhār only are Qālūn, Ibn Kathīr and ‘Āṣim.
❖ Warsh and Ibn Dhakwān generally read with iẓhār but have a few places
where they read with idghām instead.
❖ In order to easily remember whom of the Qurrā’ make idghām, it may
be helpful to bear in mind the following:
166
______________________________________________________________
➢ Although all the Qurrā’ were well-versed in the Arabic language and
its related sciences, there were some who excelled in these fields and
rose to greater prominence than others.
➢ In the biographies of the Qurrā’, specific mention is made of Abū
‘Amr and of Kisā’ī with regard to their proficiency in the sciences of
the Arabic language. In addition to being Imams in Qirā’āt, they
were also Imams in Arabic grammar and morphology, just as
Sībawayh, al-Akhfash, al-Farrā’ and others were. Thus, their
opinions and views are cited and relied upon in the books of Arabic
grammar.
➢ Similarly, Ḥamzah also excelled in these fields.
➢ The above are all Qurrā’, whereas Hishām is a Rāwī. It is interesting
to note that although Hishām and Ibn Dhakwān are both the Rāwīs
of Ibn ‘Āmir, more praise is lavished on Hishām with regard to his
oratory skill and prowess regarding the Arabic language. It is said
that Hishām would give the Jumu‘ah khuṭbah while Ibn Dhakwān
would lead the people in the ṣalāh.
➢ Thus it may be noted that those of the Qurrā’ who were experts in
the Arabic language are those who apply idghām.
➢ This is understandable as idghām is made to ease pronunciation and
harmonise the sound of the letters, with consideration being given
to the similarity between the two letters regarding their sound, their
167
Chapter 2
______________________________________________________________
makhārij and their ṣifāt, and Arabic linguists would have a greater
appreciation for these factors.42
42 Allah knows best, but perhaps it is their proficiency in the Arabic language that inclined these
Qurrā’ to give preference to making idghām in their recitation. However, their preferences are still
restricted to what has been transmitted. They do not base their applications on their intellect alone.
It is related from Abū ‘Amr that he said, “If it were not for the fact that I can only recite what I
read (to my teachers), then I would recite in such-and-such a manner.” See The Seven Readers,
pg. 28.
168
______________________________________________________________
The (‫ )ذ‬of (‫)اذ‬

ِ
❖ Idghām of the letter (‫ )ذ‬in the word (‫ )اذ‬will be made by all the Qurrā’
ِ
into the letters (‫ )ذ‬and (‫)ظ‬.43
➢ This is because in these two cases, the relationship between the (‫)ذ‬
and the letter that follows it is either that of mithlān or
mutajānisān.44
➢ E.g. (‫ )اذ َّذهب‬and (‫)اذ َّظل‬.
ِ ِ
❖ The Qurrā’ differ with regard to six letters in the Qur’an, with some of
them making idghām and others applying iẓhār.
➢ These letters are: the (‫ )د‬and (‫ ;)ت‬the (‫)ص‬, (‫ )ز‬and (‫ ;)س‬and the
(‫)ج‬.45
➢ The reason for them differing is because in this case the relationship
between the (‫ )ذ‬and the letter that follows it is that of mutaqāribān.
➢ These letters are combined in the following code, where the initial
letter of each word that is underlined indicates to the mudgham fīh:
(‫)نعم اذ تمشَّ ت زينب صال دلُّها * س َّي جال واص ًِل من تو َّصِل‬
ِ
43 The (‫ )ث‬is not mentioned since the (‫ )ذ‬of (‫ )اذ‬is not followed by this letter in the Qur’an.
ِ
44 According to the precept laid down by Ibn al-Jazarī in the Jazariyyah, idghām will be made in
these situations. Refer to line 50 of the Jazariyyah:
(‫قـل َّرب وبٰـل ََّل وأَب ن‬: ‫)وأَ َّول مـثـل وجـنـس ان سـك ن أَدغـم ك‬
45 The letters have been listed here grouped according to their makhārij. The (‫ )ط‬is not mentioned
since the (‫ )ذ‬of (‫ )اذ‬is not followed by this letter in the Qur’an.
ِ
169
Chapter 2
______________________________________________________________
❖ Looking at the applications of the Qurrā’, we find that:

➢ Nāfi‘, Ibn Kathīr and ‘Āṣim apply iẓhār in all.
➢ Abū ‘Amr and Hishām apply idghām in all.
❖ The remaining Qurrā’ and Ruwāt are Ibn Dhakwān, Khalaf, Khallād and
Kisā’ī.
➢ Ibn Dhakwān has:
✓ Idghām into the (‫)د‬.
✓ Iẓhār in all the others.
➢ Khalaf has:
✓ Idghām into the (‫ )د‬and (‫)ت‬.
✓ Iẓhār in the (‫)ص‬, (‫)ز‬, (‫ )س‬and (‫)ج‬.
➢ Khallād and Kisā’ī have:
✓ Idghām into the (‫)د‬, (‫)ت‬, (‫)ص‬, (‫ )ز‬and (‫)س‬.
✓ Iẓhār in the (‫)ج‬.
❖ It may be deduced from the above that:

➢ The entire Ibn ‘Āmir will have idghām into the (‫)د‬.
➢ The entire Ḥamzah will have idghām into the (‫ )د‬and (‫)ت‬.
➢ Only Abū ‘Amr and Hishām will have idghām into the (‫)ج‬.
170
______________________________________________________________
❖ The table below shows which of the Qurrā’ apply idghām, according to
the different letters that are the mudgham.
The (‫ )ذ‬of (‫)اذ‬

ِ
Mudgham Fīh Idgham Applied By Example
(‫)ج‬ Abū ‘Amr; Hishām ‫اذ جاءه‬
ِ
(‫)ص‬ ‫واذ ْصفنا‬
ِ
(‫)ز‬ Abū ‘Amr; Hishām; Khallād; Kisā’ī ‫واذ زيَّن‬
ِ
(‫)س‬ ‫اذ سعتموه‬
ِ
Abū ‘Amr; Hishām; Khallād; Kisā’ī;
(‫)ت‬ َ‫اذ ت َّْبأ‬
Khalaf46 ِ
Abū ‘Amr; Hishām; Khallād; Kisā’ī;
(‫)د‬ ‫اذ دخلوا‬
Khalaf; Ibn Dhakwān47 ِ
46 This could have also been given as: Abū ‘Amr; Hishām; Ḥamzah; Kisā’ī.
47 This could have also been given as: Abū ‘Amr; Ibn ‘Āmir; Ḥamzah; Kisā’ī.
171
Chapter 2
______________________________________________________________
❖ In order to help remember the above, it might be helpful to bear in mind

the following:
➢ The makhraj of the (‫ )ذ‬is the tip of the tongue touching the edge of
the upper central incisors.
➢ The makhraj of the (‫ )د‬and (‫ )ت‬is the tip of the tongue touching the
gumline of the upper central incisors. Their makhraj is thus very
close to that of the (‫ )ذ‬and therefore of those who make idghām,
most or all make it in these letters.
➢ The (‫ )د‬shares the ṣifah of jahr with the (‫)ذ‬, whereas the (‫ )ت‬has
hams. The (‫ )د‬would thus be closer to the (‫ )ذ‬than what the (‫ )ت‬is,
and thus there are more who make idghām in the (‫)د‬.
➢ The makhraj of the (‫)ص‬, (‫ )ز‬and (‫ )س‬is the tip of the tongue lying
below the upper central incisors. Their makhraj is thus also very
close to that of the (‫)ذ‬, but perhaps may be considered as not as close
as that of the (‫ )د‬and (‫)ت‬. Thus of those who make idghām, there
are many who do it in these three letters, but not as many as those
who make it in the (‫ )د‬and (‫)ت‬.
➢ The makhraj of the (‫ )ج‬is the centre of the tongue touching the
palate above. Although still close in makhraj to that of the (‫)ذ‬, it is
clearly the one that is the furthest away, and thus of those who make
idghām, this letter has the least amount.
172
______________________________________________________________
Textual Evidence for Iẓhār and Idghām

of the (‫ )ذ‬of (‫)اذ‬
ِ
َ َ َ ً َ َ َ ُّ َ َ َ ٌ َ ْ َ ْ َّ َ َ ْ ْ َ َ
ٍ ‫ٍم ْنٍت َو َّص‬
‫ل‬ ٍ ‫جـمالٍواص‬
‫ل‬ ٍ ٍ ‫ِم‬ ٍَ ‫صال ٍ ٍدل َهٍا‬
َّ ‫س‬ ٍ ٍ ‫نعم ٍإ ٍذ ٍ ٍتمشت ٍ ٍزينب‬ 259
َ َ ٌ َ ْ َ َّ َ َ َ ْ َ َ َ‫ٍو َامٍٍنٍَسٍيْمهٍا‬َ
َ ‫ٍىٍٍد‬ ْ َ‫ار َهاٍٍأ‬
َ‫ٍجر‬ ُ ‫فٍَإ ْظ َه‬
‫ٍل‬
ٍ ‫وأظهرٍٍرٍياٍٍقٍولٍ واصفٍٍج‬ 260
َ ٌ َ ُ ُ ْ ُ ًْ ُ ْ َ ْ ََ ُ َ ُ ٌ َ ً ْ َ َ َ ْ ََ
‫ٍال‬
ٍ ‫وأدغمٍ ٍضٍنَكٍٍ واصلٍ ٍتٍومٍ ٍدٍرٍه وأدغمٍ ٍمٍوَلٍٍ وجدهٍٍدٍائٍمٍ و‬ 261
259. The letters of idghām for (‫ )اذ‬are the (‫)ت‬, (‫)ز‬, (‫)ص‬, (‫)د‬, (‫ )س‬and (‫)ج‬.
ِ
260. Iẓhār is made at them by Nāfi‘, Ibn Kathīr and ‘Āṣim.
Kisā’ī and Khallād make iẓhār at the (‫)ج‬.
261. Khalaf makes idghām at the (‫ )ت‬and the (‫)د‬.
And Ibn Dhakwān makes idghām at the (‫)د‬.48
48 Those not mentioned are Abū ‘Amr and Hishām. They will make idghām at all the six letters.
173
‫______________________________________________________________‬
‫‪➢ Ibn ‘Āmir.‬‬
‫‪➢ Kisā’ī.‬‬
‫واٍولَـٰكنٍقَ َس ْ‬ ‫ْ‬ ‫َََْٓ‬

‫تٍقُلُوبُ ُه ٍمْ‬ ‫ٍجا ٓ َء ُهمٍبَأ ُسنَاٍتَ َ َّ‬
‫ۡض ُع َ‬ ‫الٍإذْ َ‬ ‫‪ )١‬فلو‬
‫ْ َ َ َْٓ َْ َ ََ ً َ ْ‬
‫‪ِ )٢‬إَوذٍَصفناٍإْلكٍنفراٍمنٍٱَّلنٍٍ‬
‫َ ْ َ ٓ ْ َ ْ ُ ُ ُ َ َّ ْ ُ ْ ُ َ َ ْ ُ ْ َ ٰ ُ َ ُ ْ َ‬
‫ٍخ ْرياً‬ ‫تٍبأنفسهم‬ ‫ونٍ ٍوٱلمؤمنـ ٍ‬ ‫‪ٍ )٣‬لوالٍإذٍسمعتموهٍظنٍٱلمؤمن ٍ‬
‫ينٍٱ َّتبَ ُعواٍ َو َرأَ ُواٍٱلْ َع َذ ٍَ‬
‫ابٍ َو َت َق َّط َع ْ‬
‫تٍبهمٍُ‬ ‫بأٍَٱ ََّّل َ‬
‫ينٍٍٱتُّب ُعواٍم َنٍٱ ََّّل ٍَ‬ ‫‪ )٤‬إذٍْتَ َ َّ‬
‫ابُ‬ ‫َ‬ ‫ْ‬ ‫َْ‬
‫ٱْلسب ٍ‬
‫ْ َ َ ُ َ َٰ َ ُ َ َ َ َ‬
‫عٍمنْ ُه ٍمٍْ‬ ‫اوۥ ٍدٍففز‬
‫‪ )٥‬إذٍدخلواٍَعٍد ٍ‬
‫َ‬ ‫َْ ُ ْ َ ْ َْ ََ‬
‫اغتٍٱ ْْلب ْ َصـٰرٍٍُ‬
‫ُ ْ ْ َ َ‬
‫ٍجا ُءوكمٍمنٍفوقكمٍومنٍأسفلٍمنكمٍِإَوذٍز‬
‫ْ َٓ ُ‬
‫‪ )٦‬إذ‬
‫وبٍٱ ْ َ‬
‫ْلنَاج َرٍ‬
‫ُْ ُ‬ ‫ََ‬
‫َوبَلغتٍٱلقل ُ ٍ‬
‫‪174‬‬
______________________________________________________________
The (‫ )د‬of (‫)قد‬

❖ Idghām of the letter (‫ )د‬in the word (‫ )قد‬will be made by all the Qurrā’
into the letters (‫ )د‬and (‫)ت‬.49
➢ E.g. (‫ )قد دَّخلوا‬and (‫)قد تَّب َّي‬.
❖ The Qurrā’ differ with regard to eight letters in the Qur’an, with some of
➢ These letters are: the (‫ )ظ‬and (‫;)ذ‬50 (‫)ص‬, (‫ )ز‬and (‫ )ج( ;)س‬and (‫;)ش‬
and the (‫)ض‬.
(‫)وقد سبت ذي ًِل ضفا ظ َّل زرنب * جلته صباه شائق ًا ومعلَِّل‬.
❖ Qālūn, Ibn Kathīr and ‘Āṣim apply iẓhār in all these letters.
❖ Abū ‘Amr, Hishām, Ḥamzah and Kisā’ī apply idghām in all.51
❖ The remaining Ruwāt are Warsh and Ibn Dhakwān.
➢ Warsh has:
✓ Idghām into the (‫ )ض‬and the (‫)ظ‬.
✓ Iẓhār in the (‫)ذ‬, (‫)ص‬, (‫)ز‬, (‫)س‬, (‫ )ج‬and the (‫)ش‬.
49 The (‫ )ط‬is not mentioned since the (‫ )د‬of (‫ )قد‬is not followed by this letter in the Qur’an.
50 The (‫ )ث‬is not mentioned since the (‫ )د‬of (‫ )قد‬is not followed by this letter in the Qur’an.
51 There is one exception to this for Hishām. In ( ‫ )لقد ظلمك‬of Sūrah Ṣād, verse 24, he will have
iẓhār.
175
Chapter 2
______________________________________________________________
➢ Ibn Dhakwān has:

✓ Idghām into the (‫)ض‬, (‫)ظ‬, (‫ )ذ‬and )‫(ز‬.52
✓ Iẓhār in the (‫)ص‬, (‫)س‬, (‫ )ج‬and (‫)ش‬.
❖ It may be deduced from the above that:
➢ The entire Ibn ‘Āmir will have idghām into the (‫)ض‬, (‫)ظ‬, (‫ )ذ‬and
)‫(ز‬.
52 He will have khulf with regard to the (‫)ز‬. This comes in (‫ )ولقد زيَّنَّا‬of Sūrah Mulk, verse 5.
176
______________________________________________________________
the different letters that are the mudgham fīh.
The (‫ )د‬of (‫)قد‬
(‫)ج‬ ‫قد جاءك‬
(‫)ش‬ ‫قد شغفها‬
Abū ‘Amr; Hishām; Ḥamzah; Kisā’ī
(‫)ص‬ ‫ْصفن ٰـه‬
َّ ‫ولقد‬
(‫)س‬ ‫قد سع‬
(‫)ز‬ Abū ‘Amr; Hishām; Ḥamzah; Kisā’ī; ‫ولقد زيَّنَّا‬

(‫)ذ‬ Ibn Dhakwān53 ‫ولقد ذرأْن‬
(‫)ظ‬ Abū ‘Amr; Hishām; Ḥamzah; Kisā’ī; ‫فق د ظ ل‬

Ibn Dhakwān; Warsh54
(‫)ض‬ ‫قد ضلُّوا‬
53 This could have also been given as: Abū ‘Amr; Ibn ‘Āmir; Ḥamzah; Kisā’ī.
54 This could have also been given as: Abū ‘Amr; Ibn ‘Āmir; Ḥamzah; Kisā’ī; Warsh.
177
Chapter 2
______________________________________________________________
❖ In order to help remember the above, it might be helpful to bear in

mind the following:
➢ The makhraj of the (‫ )د‬is the tip of the tongue touching the
gumline of the upper central incisors.
➢ Thus of the letters that are the mudgham fīh, the (‫)ج‬, (‫)ش‬,
(‫)ص‬, and )‫ (س‬are the furthest from the (‫ )د‬and thus have the
least amount of Qurrā’ applying idghām in them.
➢ The (‫ )ذ‬is closer in makhraj to the (‫ )د‬than the previously
mentioned letters and thus there are more who make idghām
in it.
➢ The (‫ )ز‬on the other hand has the same makhraj as the (‫)ص‬
and (‫)س‬. However, it shares the ṣifah of jahr with the (‫)د‬,
whereas the (‫ )ص‬and (‫ )س‬have hams. The (‫ )ز‬would thus be
closer to the (‫ )د‬than what the (‫ )ص‬and (‫ )س‬are, and thus
there are more who make idghām in the (‫)ز‬.
➢ The (‫ )ظ‬has the same makhraj as the (‫ )ذ‬and thus there does
not seem to be any clear reason as to why more of the Qurrā’
make idghām into the (‫ )ظ‬as compared to the (‫)ذ‬. However,
this perhaps could be due to the (‫ )ظ‬having the ṣifāt of isti‘lā’
and and iṭbāq, whereas the (‫ )ذ‬does not.
➢ Interestingly, the (‫ )ض‬is the furthest away from the (‫ )د‬in
terms of makhārij, yet all the Qurrā’ who make idghām apply
it here. This could perhaps be due to the similarity in sound
between the (‫ )ض‬and the (‫)د‬.
178
______________________________________________________________

of the (‫ )د‬of (‫)قد‬
َ َّ ً َ ُ َ َ َْ َ َ َّ َ َ َ ً ْ َ ْ َ َ َ ْ َ َ
ٍ ‫شائ ٍقاٍ ٍ َو ُم َعل‬
‫ل‬ ٍ ٍ ٍ‫جلت ُه‬
ٍ ٍ ٍ‫صباه‬ ٌٍ ‫ضفا ٍ ٍظل ٍ ٍَز ْرن‬
ٍ ‫ب‬ ٍ ٍ‫ل‬
ٍ ‫سحبت ٍ ٍذي‬
ٍ ٍ ‫ٍوق ٍد‬ 262
َ َ ْ َ َ ْ َ َّ َ ٌ ْ َ َ َ ْ َ َ ً‫حٍا‬ َ َّ َ َ َ ٌ َ َ َ َ ْ َ َ
‫ل‬
ٍ ‫شٍٍضٍـرٍٍظٍمآنٍوامت‬
ٍ ‫وأدغمٍٍور‬ ٍ ‫فٍأٍظهرهاٍ ٍنٍـجمٍ ٍبٍداٍ ٍدٍلٍ واض‬ 263
َ َْ َ ْ َّ َ َْ َ ٌ َ ْ ُ َ َ ْ ََ
ٍ ‫ٍَز َوىٍ ٍظٍل ُهٍ َوغ ٌرٍ ت َس َّداهٍُ ُك‬
‫لك‬ ‫ل‬
ٍ ‫وأدغمٍ ٍمٍروٍ واكفٍ ٍضٍريٍ ٍذٍاب‬ 264
َ َ َُ َُْ َ ٌ ‫ه َش‬ ْ ٌَ
‫ل‬
ٍ ‫حٍم‬‫امٍٍ ٍب َصادٍ حرفهٍ مت‬ ٍ ‫ َوِفٍ َح ْرفٍ َزيَّنَاٍ خل‬265
‫ف ‘ٍٍ َو ُمظه ٌٍر‬
ٍ
262. The letters of idghām for (‫ )قد‬are the (‫)س‬, (‫)ذ‬, (‫)ض‬, (‫)ظ‬, (‫)ز‬,
(‫)ج‬, (‫ )ص‬and (‫)ش‬.
263. Iẓhār is made at them by ‘Āṣim, Qālūn and Ibn Kathīr.
Warsh makes idghām at the (‫ )ض‬and the (‫)ظ‬.
264. Ibn Dhakwān makes idghām at the (‫)ض‬, (‫)ذ‬,
(‫ )ز‬and the (‫)ظ‬,
265. while in the occurrence of (‫ )زيَّنا‬there is khilāf.
And Hishām makes iẓhār in the one place of Sūrah Ṣād.55
55 Those not mentioned are Abū ‘Amr, Ḥamzah and Kisā’ī. They will make idghām at all the
eight letters. Other than his one exception, Hishām will also have idghām in all the letters.
179
‫______________________________________________________________‬
‫‪➢ Kisā’ī.‬‬
‫نٍقبَْلٍبٍٱ ْلَينَـٰتٍٍ َوبٍٱ ََّّلىٍقُلْتُمٍْ‬

‫َ‬ ‫ُْ َْ ََٓ ُ ْ ُ ٌ‬
‫ٍر ُسلٍم‬ ‫‪ )١‬قلٍقدٍجاءكم‬
‫ٍمبْيٍٍ‬ ‫ٍضلَـٰل ُّ‬‫َ‬ ‫اٍح ًّباٍإنَّاٍل َ َ َ‬

‫َنى ٰ َهاٍف‬ ‫ٍش َغ َف َه ُ‬ ‫َْ َ‬
‫‪ )٢‬قد‬
‫‪َ )٣‬ولَ َق ْد َ َّ‬
‫ٍَص ْفنَـٰ ُهٍبَيْنَ ُهمٍْ‬
‫َ َّ‬ ‫َْ َ ََْ‬ ‫َ ْ َ َ َّ ُ َ َ َّ ُ ُ َ‬

‫اٍوتشتََكٍٓإلٍٱهلل‬ ‫هللٍق ْولٍٱلِتٍٍَتَـٰدلكٍفٍزوجه‬ ‫‪ٍ)٤‬قدٍسمعٍٱ ٍ‬
‫َّ‬
‫وماٍللشيَـٰطْيٍ‬ ‫ٍو َج َعلْنَـٰ َه ُ‬
‫اٍر ُج ً‬ ‫يح َ‬‫لس َما ٓ ٍَءٍٱ ُّدلنْيَاٍب َم َصـٰب َ‬ ‫‪َ ٍ)٥‬ولَ َق ْد َ‬
‫ٍز َّي َّناٍٱ َّ‬
‫َ َ َ ْ َ َ ْ َ َ َ َّ َ َ ً َ ْ َ ْ‬
‫‪ )٦‬ولقدٍذرأناٍَّلهنمٍكثرياٍمنٍٱٍَّلنٍٍ ٍوٱِلنسٍٍ‬
‫ََ َ َ َْ‬
‫‪ )٧‬فق ْدٍظل َمٍنف َس ُهٍ‬
‫ً‬ ‫َ‬ ‫ۢ‬ ‫َّ َ ْ َ ُّ َ َ ٰ ً‬ ‫َ‬ ‫َ‬ ‫ُّ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َّ َّ َ َ َ‬
‫هللٍقدٍضلواٍضلـلٍبعيداٍ‬ ‫ينٍكفرواٍوصدواٍعنٍسبيلٍٱ ٍ‬ ‫‪ )٨‬إنٍٱَّل ٍ‬

‫‪180‬‬
______________________________________________________________
The Feminine (‫)ت‬

❖ Idghām of the letter (‫ )ت‬that indicates to femininity will be made by all
the Qurrā’ into the letters (‫)ت‬, (‫ )د‬and (‫)ط‬.
➢ E.g. (‫)زالت تل‬, (‫ )أَثقلت دَّعوا‬and (‫)وقالت َّطائفة‬.
❖ The Qurrā’ differ with regard to six letters in the Qur’an, with some of
➢ These letters are: the (‫ )ظ‬and (‫;)ث‬56 (‫)ص‬, (‫ )ز‬and (‫ ;)س‬and the (‫)ج‬.
(‫ جعن وروداً ِبرداً عطر الطِل‬... ‫)وأَبدت س نا ثغر صفت زرق ظلمه‬.
❖ Qālūn, Ibn Kathīr and ‘Āṣim apply iẓhār in all these letters.
❖ Abū ‘Amr, Ḥamzah and Kisā’ī apply idghām in all.
❖ The remaining Ruwāt are Warsh and Ibn ‘Āmir.

➢ Warsh has:
✓ Idghām into the (‫)ظ‬.
✓ Iẓhār in the other letters.
56 The (‫ )ذ‬is not mentioned since the (‫ )ت‬of femininity is not followed by this letter in the Qur’an.
181
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➢ Ibn ‘Āmir has:

✓ Idghām into the (‫)ص‬, (‫ )ث‬and (‫)ظ‬.57
✓ Iẓhār in the (‫)ز‬, (‫ )س‬and (‫)ج‬.58
The Feminine (‫)ت‬

(‫)ج‬ ‫وجبت جنوِبا‬

(‫)ز‬ Abū ‘Amr; Ḥamzah; Kisā’ī ‫خبت زدن ٰهم‬
(‫)س‬ ‫أَنۢبتت س بع‬
(‫)ص‬ Abū ‘Amr; Ḥamzah; Kisā’ī; ‫لهدمت ص َٰو مع‬

(‫)ث‬ Ibn ‘Āmir ‫ك َّذبت ثمود‬
Abū ‘Amr; Ḥamzah; Kisā’ī;

(‫)ظ‬ ‫َكنت ظالم ًة‬
Ibn ‘Āmir; Warsh
57 The (‫ )ص‬only comes twice in the Qur’an: in (‫ )حِصت صدوره‬of Sūrah Nisā’, verse 90 and in
(‫ )لهدمت ص َٰومع‬of Sūrah Ḥajj, verse 40. In (‫)لهدمت ص َٰومع‬, Hishām has iẓhār instead of idghām.
58 The (‫ )ج‬only comes twice in the Qur’an: in (‫ )نضجت جلوده‬of Sūrah Nisā’, verse 56 and in ( ‫وجبت‬
‫ )جنوِبا‬of Sūrah Ḥajj, verse 36. In (‫)وجبت جنوِبا‬, Ibn Dhakwān has khulf. This is according to what
is mentioned in the Shāṭibiyyah.
182
______________________________________________________________
❖ In order to help remember the above, it might be helpful to bear in mind

the following:
➢ The makhraj of the (‫ )ت‬is the tip of the tongue touching the gumline
of the upper central incisors.
➢ Thus of the letters that are the mudgham fīh, the (‫)ج‬, (‫ )ز‬and (‫)س‬
are the furthest from the (‫ )د‬and thus have the least amount of
Qurrā’ applying idghām in them.
➢ The (‫ )ص‬has the same makhraj as the (‫ )ز‬and (‫ )س‬and thus there
does not seem to be any clear reason as to why more of the Qurrā’
make idghām into the (‫ )ص‬as compared to the (‫ )ز‬and (‫)س‬.
However, this perhaps could be due to the (‫ )ص‬having the ṣifāt of
isti‘lā’ and and iṭbāq, whereas the (‫ )ز‬and (‫ )س‬do not.
➢ The (‫ )ث‬is closer in makhraj to the (‫ )ت‬than the (‫ )ز‬and (‫)س‬, and
thus there are more Qurrā’ who apply idghām in it.
➢ The (‫ )ث‬has the same makhraj as the (‫ )ظ‬and thus there does not
seem to be any clear reason as to why more of the Qurrā’ make
idghām into the (‫ )ظ‬as compared to the (‫)ث‬. However, this perhaps
could be due to the (‫ )ظ‬having the ṣifāt of isti‘lā’ and iṭbāq, whereas
the (‫ )ث‬does not.
183
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of the Feminine (‫)ت‬
َ َ َ ً َ ً ُ ُ َ ْ َ َ ْ َ ُ ْ ُ ْ َ َ ْ َ َ َ ْ َََْ
‫ل‬
ٍ ‫وداٍ بار ٍداٍ عطرٍ الط‬
ٍ ‫جـمعنٍ ور‬
ٍ ‫ظلم ٍه‬ٍ ٍ ‫صفت ٍ ٍزرق‬
ٍ ٍ ‫سنا ٍ ٍثغر‬
ٍ ٍ‫ت‬
ٍ ‫وأب ٍد‬ 266
َ َُ َ َ ٌْ َ َ ْ ََ ُُ ُ ُ ََْ ُ َُ َ ْ
ٍ ‫ٍمت ُهٍ ٍبٍدورٍه وأدغمٍ ٍورشٍٍ ٍظٍافرٍاٍ ٍوُمو‬
‫ال‬ ً َ ‫ار ٍهاٍٍ ٍدٍرٍ ٍن‬ ‫فإظه‬ 267
َ َّ َ ُ ٌ ْ َ َ َ ََْ
ٍ ‫َوُمل‬
‫ل‬ ًٍ‫ْصة‬
َ ْ ‫ُع‬ ٍٍ‫َوِف‬ ٍ ‫ٍَز‬
ٍ‫ك‬ ُ ُ ْ َ ٌ َ
‫وأظهرٍ ٍكٍهفٍ وافرٍ ٍسٍيبٍ ٍجٍودٍه‬ 268
َ ْ َ ْ َ ْ ُْ ُ ْ ََ َ َ َ ٌ َ ْ َ َ 269
ٍ َ‫وانٍ ٍُيفت‬
‫َل‬ ٍ ‫وِفٍوجبتٍخلفٍٍابنٍذك‬ ْ‫ت‬ َ ُ
ٍ ‫امٍ ٍلهدم‬ َ َ َ
ٍ ‫ٍوٍأظهرٍ راويهٍ ٍهش‬
ٍ
266. The letters of idghām for the feminine (‫)ت‬

are the (‫)س‬, (‫)ث‬, (‫)ص‬, (‫)ز‬, (‫)ظ‬
and (‫)ج‬.
267. Iẓhār is made at them by Ibn Kathīr, ‘Āṣim and Qālūn.
Warsh makes idghām at the (‫)ظ‬.
268. Ibn ‘Āmir makes iẓhār at the (‫)س‬, (‫ )ج‬and (‫)ز‬,
269. while his narrator Hishām makes iẓhār in (‫)لهدمت‬.
And in (‫)وجبت‬, there is khulf for Ibn Dhakwān.59
59 Those not mentioned are Abū ‘Amr, Ḥamzah and Kisā’ī. They will make idghām at all the six
letters.
184
‫______________________________________________________________‬
‫‪➢ Kisā’ī.‬‬
‫ابَ‬ ‫ُ َّ َ َ َ ْ ُ ُ ُ ُ َ َّ ْ َ ٰ ُ ْ ُ ُ ً َ ْ َ َ َ ُ ُ ْ َ َ‬
‫‪ُ)١‬كماٍنضجتٍجلودهمٍبدنلـهمٍجلوداٍغريهاٍْلذوقواٍٱلعذ ٍ‬
‫ۡتٍَّ‬‫َ َ َ َ َ ْ ُ ُ َُ َ ُُ َْ ََْ ُ َْ َ َ ُْ َْ‬
‫‪ )٢‬فإذاٍوجبتٍجنوبهاٍفَكواٍمنهاٍوأطعمواٍٱلقان ٍعٍ ٍوٱلمع ٍ‬
‫ٍسعرياًٍ‬‫تٍز ْدنَـٰ ُه ْم َ‬ ‫ُ َّ َ َ‬
‫اٍخبَ ْ‬ ‫‪ُ)٣‬كم‬
‫ٍسۢنبُلَةٍمائَ ُة َ‬
‫ٍحبةٍَّ‬ ‫ُ‬
‫ٍُك ُ‬ ‫َ َ َ َ َّ َ َ َ ْ َ ْ َ َ َ َ‬
‫‪)٤‬كمثلٍحبةٍأۢنبتتٍسبعٍسنابلٍف‬
‫وك ْمٍأَ ْو ٍُي َقـٰتلُواٍقَ ْو َم ُه ٍمْ‬
‫َْ َُٓ ُ ْ َ َ ْ ُ ُ ُُ ْ َ َُ ٰ ُ ُ‬
‫‪ٍ)٥‬أوٍجاءوكمٍحْصتٍصدورهمٍأنٍيقـتل‬
‫َْ‬ ‫َ َّ َ ْ َ ُ ُ‬
‫ٍو َع ٌدٍبالقار َعةٍ‬ ‫ود َ‬ ‫‪)٦‬كذبتٍثم‬
‫َ َْ َ َ ْ َ َ ً ََ َ َْ َ ْ َ َ َ ًْ َ َ‬ ‫َ َ‬
‫‪َ ٍ)٧‬وك ْمٍق َص ْمنَاٍمنٍقريةٍكنتٍظالمةٍوأنشأناٍبعدهاٍقوماٍءاخر ٍ‬
‫ينٍَ‬
‫‪185‬‬
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The (‫ )ل‬of (‫ )هل‬and (‫)بل‬

❖ Idghām of the letter (‫ )ل‬in the words (‫ )هل‬and (‫ )بل‬will be made by all
the Qurrā’ into the letters (‫ )ل‬and (‫)ر‬.
➢ The relationship between the (‫ )ل‬and (‫ )ر‬is that of mutaqāribān.
Despite this none of the Qurrā’ make iẓhār of the (‫)ل‬, as they do
with other letters which are mutaqāribān. Perhaps this is because
the (‫ )ل‬and (‫ )ر‬share the ṣifah of inḥirāf.
➢ E.g. (‫)هل لَّك‬.60
➢ E.g. (‫ )بل لَّعَنم‬and (‫)بل َّرفعه‬.61
❖ The Qurrā’ differ with regard to eight letters in the Qur’an, with some of
➢ These letters are: the (‫ ;)ض‬the (‫ ;)ن‬the (‫ )ط‬and (‫ ;)ت‬the (‫ )ظ‬and
(‫ ;)ث‬and the (‫ )ز‬and (‫)س‬.62
(‫ سري نواها طلح ض ومبتِل‬... ‫)أََل بل وهل تروي ثنا ظعن زينب‬.
❖ Nāfi‘, Ibn Kathīr, Ibn Dhakwān and ‘Āṣim apply iẓhār in all these letters.
60 The letter (‫ )ر‬does not appear after the word (‫ )هل‬in the Qur’an.
61 Similarly, idghām of the letter (‫ )ل‬in the word (‫ )قل‬will always be made into the (‫ )ل‬and (‫)ر‬. E.g.
(‫ )قل لَّك‬and (‫)قل َّرب‬.
62 The (‫)د‬, (‫ )ذ‬and (‫ )ص‬are not mentioned since the (‫ )ل‬of ( ‫ )هل‬and (‫ )بل‬is not followed by these
letters in the Qur’an.
186
______________________________________________________________
❖ Abū ‘Amr generally applies iẓhār. However, in two places only in the
Qur’an he has idghām. This is in the phrase (‫)هل تر ٰى‬, which comes in
Sūrah Mulk, verse 3 and Sūrah Ḥāqqah, verse 8.63
❖ Kisā’ī applies idghām in all.
❖ The remaining Ruwāt and Qurrā’ are Hishām and Ḥamzah.
➢ Hishām has:
✓ Idghām into the (‫)ط‬, (‫)ت‬, (‫)ظ‬, (‫)ث‬, (‫ )ز‬and (‫)س‬.64
✓ Iẓhār in the (‫ )ض‬and (‫)ن‬.
➢ Ḥamzah has:
✓ Idghām into the (‫)ت‬, (‫ )ث‬and (‫)س‬.
✓ Iẓhār in the (‫)ض‬, (‫)ن‬, (‫)ط‬, (‫ )ظ‬and (‫)ز‬.65
❖ It may be deduced from the above that the entire Ibn ‘Āmir will have iẓhār
in the (‫ )ن‬and (‫)ض‬.
63 Note that the exception is restricted to the word (‫ )هل‬being followed by the word (‫)تر ٰى‬. Thus in
other places where the (‫ )ل‬is followed by a (‫)ت‬, he will have iẓhār as per his normal reading.
64 Note that (‫ )هل تس توى‬of Sūrah Ra‘d, verse 16, is an exception for him. He will thus have iẓhār
instead of idghām.
65 In (‫ )بل طبع‬of Sūrah Nisā’, verse 155, Khallād has both iẓhār and idghām.
187
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(‫ )ل‬of (‫ )هل‬and (‫)بل‬

(‫)ض‬ ‫بل ضلُّوا‬
Kisā’ī
(‫)ن‬ ‫بل َنن‬ ‫هل ننبئك‬
(‫)ط‬ ‫بل طبع‬
(‫)ظ‬ Kisā’ī; Hishām ‫بل ظننت‬
(‫)ز‬ ‫بل زين‬
(‫)ت‬ ‫بل تأْتۡيم‬ ‫هل تربَّصون‬
(‫)ث‬ Kisā’ī; Hishām; Ḥamzah ‫هل ثوب‬
(‫)س‬ ‫بل س َّولت‬
188
______________________________________________________________
❖ In order to help remember the above, it might be helpful to bear in

mind the following:
➢ The makhraj of the (‫ )ل‬is the side and the tip of the tongue
touching the gumline from pre-molar to pre-molar. Although
it uses both the side and the tip of the tongue, more of the tip
is used as compared to the side.
➢ Of the letters which are the mudgham fīh, the (‫ )ض‬is the only
one in which exclusively the side of the tongue is used and not
the tip of the tongue. It thus has the least amount of Qurrā’
that apply idghām in it.
➢ Although the (‫ )ن‬is closer in its makhraj to the (‫ )ل‬than what
the other letters are, ghunnah must be made when making
idghām into it. Perhaps this is why it has less of the Qurrā’
who make idghām into it as compared to the other letters.
❖ From the examples given above, it may be noted that in the Qur’an:
➢ The (‫ )ث‬only comes after the word (‫)هل‬.
➢ The (‫ )ت‬and (‫ )ن‬come after both the words (‫ )هل‬and (‫)بل‬.
➢ The remaining five letters only come after the word (‫)بل‬.
189
Chapter 2
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of the (‫ )ل‬of (‫ )هل‬and (‫)بل‬
َ ُ ْ َ َ َ َ ْ ْ َ ََ َ ْ َ َ َْ ََ
ٍ َ‫ضـ ٍرٍ ٍ َو ُمبْت‬
‫َل‬ ٍ ٍ ٍ‫ريٍ ٍٍن َواهاٍ ٍطٍل َح‬ ‫سم‬
ٍ َ َ
ٍ‫ظعنٍ ٍزينب‬ ْ
ٍ ٍ‫لٍٍترويٍ ٍثنا‬
ٍ ‫لٍ ٍوه‬
ٍ ‫الٍب‬
ٍ‫أ‬ 270
َ َ َ َ ٌ َُ ٌ َ َ َ ْ ََ َ ََْ
ٍ ‫سـ َّرٍ ٍ ٍتيْ ًٍماٍ َوق ْدٍ َح‬
‫ل‬ ٍَ ٍ ٍُ‫ورٍ ٍ ٍثنَاه‬‫وق‬ َ َ َ
ٍ ‫فأدغمهاٍ ٍرٍاوٍ وأدغمٍ ٍفٍاض‬
‫ل‬ 271
َ ُ َ َّ ُ ُ َ ْ ْ َ َ‫َوِفٍ َه ْلٍٍت‬ َ ُ ُ َّ َ ْ
‫ل‬
ٍ ‫ٍرىٍ اِلٍدَغمٍٍحٍبٍ وْح‬ ‫َو َبلٍ فٍ الن َساٍ ٍخلٍدٍه ْمٍ ِبلٍفه‬ 272
ََ َ
َ ‫ٍال‬ َ ‫ٍه ْل‬
َ ْ َّ ُ‫ض َمانُ ٍه‬َ َ َ ْ ََْ
ٍ ‫ٍزاج ًٍراٍه‬
‫ل‬ ٍ ‫استَ ْوف‬
ْ ‫ٍو‬ ‫َوِفٍالرعد‬ َ َ
ٍ ٍٍ‫ وأظهرٍٍ ٍلـدىٍٍواعٍٍٍنبيل‬273
ٍ
270. The letters of idghām for the (‫ )ل‬of (‫ )بل‬and (‫)هل‬

are the (‫)ت‬, (‫)ث‬, (‫)ظ‬, (‫)ز‬, (‫)س‬, (‫)ن‬, (‫ )ط‬and (‫)ض‬.
271. Idghām is made at them by Kisā’ī. Idghām is made by Ḥamzah at the
(‫)ث‬, (‫ )س‬and (‫)ت‬,
272. while in the occurrence of (‫ )بل‬in Sūrah Nisā’,
there is khilāf for Khallād.
In (‫ )هل ترى‬there is idghām for Abū ‘Amr.
273. Hishām makes iẓhār at the (‫ )ن‬and (‫)ض‬,
and in the occurrence of (‫ )هل‬in Sūrah Ra‘d.
Gather these rules without restraint.66
66 Those not mentioned are Nāfi‘, Ibn Kathīr, Ibn Dhakwān and ‘Āṣim. They will make iẓhār at
all the eight letters.
190
‫______________________________________________________________‬
‫‪➢ Hishām.‬‬
‫‪➢ Kisā’ī.‬‬
‫َ ْ َ ُّ َ ْ ُ ْ َ َ ٰ َ ْ ُ ُ ْ َ َ َ ُ َ ْ َ ُ َ‬
‫ونٍ‬
‫ۡت ٍ‬ ‫‪ )١‬بلٍضلواٍعنهمٍوذلكٍإفكهمٍوماٍكنواٍيف‬
‫َْ ْ َ َ َ ْ ًَٰ‬ ‫ُ‬ ‫ُْ َ ْ َُ‬
‫لٍ‬‫ينٍأعمـ ٍ‬ ‫‪ )٢‬قلٍهلٍننبئُكمٍبٍٱْلخْس ٍ‬
‫َْ َْ ُ َُْ ُ َ‬
‫وم ٍ‬
‫ون‬ ‫‪ )٣‬بلٍَننٍُمر‬
‫ُ ْ ْ َ َ ُ ْ ُ َ َّ َ ً‬ ‫َ ْ َ َ َ َّ ُ َ‬
‫هللٍ َعليْ َهاٍبكفرهمٍفلٍيؤمنونٍإالٍقليلٍ‬ ‫‪ )٤‬بلٍطبعٍٱ ٍ‬
‫لٍأَ ْهليه ْم ٍَأبَداً‬ ‫َ ْ َ َ ُ ْ َ َّ َ َ َ َّ ُ ُ َ ْ ُ ْ ُ َ َ‬
‫ونٍإ َٰٓ‬
‫ولٍ ٍوٱلمؤمن ٍ‬ ‫‪ )٥‬بلٍظننتمٍأنٍلنٍينقلبٍٱلرس ٍ‬
‫نٍَ‬ ‫ُ‬ ‫َ َْ ْ َْ‬ ‫ٰ‬ ‫َْْ َ َ‬ ‫ُ‬ ‫َْ َُ ُ َُ َ َ َ َْ‬
‫ضٍأمٍبظـهرٍمنٍٱلقولٍٍبلٍزي ٍ‬ ‫‪ )٦‬أمٍتنبـون ٍهۥٍبماٍالٍيعلمٍفٍٱْلر ٍ‬
‫ُْ ْ َ َ ْ‬ ‫ُ ْ َ ْ َ َ َّ ُ َ َ ٓ َّ ٓ‬
‫الٍإ ْ‬
‫ح َدىٍٱْلسنيْيٍ‬ ‫‪ )٧‬قلٍهلٍتربصونٍبناٍإ‬
‫َ ْ َ ً َ َ ْ َ ُ ُ ْ َ َ َ ْ َ ُ َ َ َّ َ َ َ ُ ْ ُ َ ُ َ‬ ‫َْ َْ‬
‫‪ )٨‬بلٍتأتيهمٍبغتةٍفتبهتهمٍفلٍيستطيعونٍردهاٍوالٍهمٍينظرونٍ‬
‫َ ْ ُ َ ْ ُ َّ ُ َ َ ُ َ ْ ُ َ‬
‫واٍيف َعل ٍ‬
‫ون‬ ‫ارٍماٍكن‬‫‪ٍ)٩‬هلٍثوبٍٱلكف ٍ‬
‫َ َ َ ْ َ َّ َ ْ َ ُ ْ َ ُ ُ ُ َ‬
‫ك ْمٍأ ْمراً‬ ‫‪ )١٠‬قالٍبلٍسولتٍلكمٍأنفس‬
‫‪191‬‬
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Other Words in which Idghām Ṣaghīr is Made

❖ Besides the above-mentioned words, there are many others in which some
of the Qurrā’ make idghām.
❖ However, most of these are found only rarely in the Qur’an, and thus will
not be discussed here.
❖ There are two instances though which appear frequently in the Qur’an
and thus they will be mentioned.
1) Idghām of the (‫ )ر‬that is majzūm will be made into the (‫ )ل‬by Abū
‘Amr.
➢ E.g. (‫)وأصْب لحك‬.
➢ This will be done by the entire Abū ‘Amr, but Dūrī has khulf. He
will thus have both iẓhār and idghām, while Sūsī will only have
idghām. Iẓhār will be read first for Dūrī.
➢ It is interesting to note that all the Qurrā’ make idghām of the (‫)ل‬
into the (‫)ر‬, while only Abū ‘Amr makes idghām of the (‫ )ر‬into the
(‫)ل‬. These two letters have the same ṣifāt, except that the (‫ )ر‬has
takrīr while the (‫ )ل‬does not. Thus it is perhaps due to the (‫ )ر‬being
stronger than the (‫ )ل‬that only Abū Amr has idghām of it into (‫)ل‬,
while when it is the other way around then all the Qurrā’ apply the
idghām.
192
______________________________________________________________
2) Idghām of the (‫ )ذ‬into the (‫ )ت‬will be made by all the Qurrā’ except
Ibn Kathīr and Ḥafṣ in the following words:
1 – 2) (‫ )أَخذت‬and (‫)أَخذت‬.
3 – 4) (‫ )ا ََّّتذت‬and (‫)ا ََّّتذت‬.
➢ Note that this rule is restricted to these four words. In other words
in which the (‫ )ذ‬is followed by the (‫)ت‬, other rules will apply.
➢ It may be noted that in these words, the (‫ )ذ‬is preceded by the letter
(‫)خ‬. Perhaps the similarity between these two letters is the reason
for almost all the Qurrā’ making idghām in these four words, while
in other words where the (‫ )خ‬is not present, less of the Qurrā’ have
idghām.
193
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Textual Evidence for Idghām of the Rā’ Majzūmah

into the Lām for Abū ‘Amr
َ ْ ْ ُْ َ َ ْ ُ ْ َ َ
ٍ ُ‫ٍاْللفٍٍٍيٍَذب‬
‫ل‬ ٍ‫ك َواصبٍْلكم‬
‫ٍطٍالٍب‬ ٍ ‫ٍج ْز ًٍماٍب‬
‫لم ٍَها‬ َ ‫اء‬ َّ ‫…… َو‬.
ُ ‫الر‬ 280
280. (There is idghām) of the rā’ that is majzūm into the lām
– as in (‫ – )واصْب لحك‬for Dūrī-Baṣrī with khulf, and for Sūsī.
Textual Evidence for Iẓhār of the Dhāl

by the Tā’ in Four Words
ََْ َ َ َ َ َْ َ ْ ُْ َ َ ُ ُ ْ َ َّ ……………
‫ل‬
ٍ ‫أخذتمٍ وِفٍ اِلفرادٍٍعٍـاۡشٍٍدٍغف‬ ‫مو‬
ٍ ‫اٍّتٍذت‬ 283
283. (There is iẓhār) in the words (‫)ا ََّّتذت‬

and (‫ – )أَخذت‬as well as in their singular forms –
for Ḥafṣ and Ibn Kathīr.
194
______________________________________________________________
Exercise
a) Recite the following for Abū ‘Amr.
َ ْ َ ٓ َ َ َ ْ َ َ ُ ُ َ َ ْ ْ َ َّ َ ُ َ َ ٓ َّ ْ ُ َ ْ َ َ َ َ َ
‫) وماٍكنٍقولهمٍإالٍأنٍقالواٍربناٍٱغف ٍرٍنلاٍذنوبناٍِإَوسافناٍفٍأمرنا‬١
ُ‫وم‬ َُ َ َ َ ْ َ ْ َ َ َ ُ ْ َ َ َّ َ َ َ ْ ُ ْ ْ َ
ٍ ‫بٍْلكمٍربكٍفإنكٍبأعينناٍوسبحٍِبمدٍربكٍحْيٍتق‬ ٍ ‫) ٍوٱص‬٢
ُ َ َ َ َّ ُ ْ َ َ َّ ُ
ٍ‫) ثمٍأخذتٍٱَّلينٍٍكفروا‬٣
ْ ْ ُ َٰ َٰ َ ْ ُ ْ َ َ َ ْ ُ ْ َ ْ َ َ َ َ
ٍ‫) قالٍءأقررتمٍوأخذتمٍَعٍذلكمٍإَصى‬٤
ً ْ َ َّ
ٍُ ‫)ٍٱّتذ‬٥
ٍٍ‫تٍ َم َعٍٱ َّلر ُسولٍٍ َسبيل‬
‫ُ ح َ َّ َ ح ُ ح َ َّ َ ح ٗ َ َ ُ ح‬
ُ َّ ‫نٍُيل َفٍٱ‬
ُ‫هللٍٍ َع حه َد ٍه‬ ‫هللٍعهداٍفل‬ ٍ ‫ل أّتذتمٍعندٍٱ‬ ٍ ‫) ق‬٦
Extension Activity
a) Read the three chapters on Idghām Ṣaghīr from the Shāṭibiyyah, as well
as their commentaries from the book, “The Legacy of Qāri’ Ayyūb on the
b) Memorise these chapters of the Shāṭibiyyah.
195
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Idghām Kabīr
❖ Idghām kabīr is when both the mudgham and mudgham fīh are
mutaḥarrik.
❖ It is called idghām kabīr as the action in it is greater, as the mudgham is
first made sākin and thereafter assimilated into the mudgham fīh.
❖ Among the Seven Qurrā’, it is applied only by Sūsī.
❖ It may be divided into idghām being applied within one word, and idghām
being applied in two separate words.
Textual Evidence for Idghām Kabīr for Sūsī

َ َّ َ َ ْ ْ َ َُ َُ َ َ ْ َ َ ْ َ َ ُ
‫ل‬ ُّ َ ْ
ٍ ‫أبوٍ عمروٍ الْصيٍٍ ٍفيهٍ َتف‬ ‫ٍوق ْطبُ ٍُه‬ ‫َودونكٍاالٍدَغمٍالكبري‬ 116
116. Take hold of idghām kabīr, the axis of it being

Abū ‘Amr al-Baṣrī, in whom it is observed.67
67 Although Imām al-Shāṭibī mentions the entire Abū ‘Amr, idghām kabīr is only read for Sūsī via
the Shāṭibiyyah. This is based on the explanation of Imam al-Sakhāwī according to what he read
to Imām al-Shāṭibī. See Ibrāz al-Ma‘ānī, pg. 77.
196
______________________________________________________________
Idghām Kabīr Within one Word

❖ Idghām within one word will generally not be made. However, there are
two instances in which it will occur.
❖ Idghām of mithlān letters will only be made of the (‫ )ك‬into the (‫ )ك‬in two
words: (‫ )من ٰـسكك‬and (‫)سلكك‬.
❖ Idghām of mutaqāribān letters will be made of the (‫ )ق‬into the (‫ )ك‬if the
following conditions are met:
1) The (‫ )ق‬must be preceded by a ḥarakah, not a sukūn.
2) The (‫ )ك‬must be in the pronoun (‫)ك‬, i.e. it must be followed by a mīm
al-jam‘.
✓ E.g. (‫)خلقك‬.68
✓ In the likes of (‫)ميث ٰـقك‬, idghām will not be made as the first condition
is not met: the (‫ )ق‬here is preceded by a sukūn rather than a
ḥarakah.
✓ In the likes of (‫)نرزقك‬, idghām will not be made as the second
condition is not met: the (‫ )ك‬here is not in the pronoun (‫)ك‬.
✓ In (‫ )طلَّقك َّن‬of Sūrah Taḥrīm, verse 5, there will be both idghām and
iẓhār.
68 The idghām here will be idghām tām.
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Idghām Kabīr Within one Word
Mudgham Mudgham Fīh Condition Example
(‫)من ٰـسكك‬
(‫)ك‬ (‫)ك‬
(‫)سلكك‬
1) (‫ )ق‬preceded
by a ḥarakah.
(‫)ق‬ (‫)ك‬ (‫)خلقك‬
2) (‫ )ك‬in the
pronoun (‫)ك‬.
198
______________________________________________________________
Textual Evidence for Idghām Kabīr of

(‫ )من ٰـسكك‬and (‫)سلكك‬
َ ُ َ ْ َ َْ ُّ َ ُّ َ َْ
َ ‫ٍعنْ ُه‬ َ
ٍ ‫ٍم َع َّو‬
‫ال‬ ‫َسلكك ْمٍ َو َباِقٍالابٍليس‬ ‫ٍو َمٍا‬
َ ٍ ‫كك ٍُم‬
‫ٍو‬ ‫اس‬َ‫ٍمن‬ ‫ففٍُكمة‬ 117
117. So in one word, idghām is related from him in (‫ )من ٰـسكك‬and

(‫)ما سلكك‬, while the remainder of the chapter is not relied upon.69

the (‫ )ق‬into the (‫ )ك‬when in One Word
َ ُْ َْ َْ َ ْ َ ‫ِإَونٍ ُك ْ َم ٌةٍ َح ْر َفانٍ ف‬
َ ‫يهاٍ َت َق‬ ْ
ٍ َ‫َكفٍَمت‬
‫َل‬ ٍ ‫فإدَغ ُم ُهٍللقافٍفٍٍال‬ ‫ار َبٍا‬ 132
َ َّ َ َ ٌ َْ َ َ‫هذاٍ إذَاٍ َماٍ َقبْلَ ُهٍ ُمت‬
َ َ
‫ل‬
ٍ ‫يمٍ ّتل‬ ٍ ‫ْيٍ َو َب ْع َدٍٍال‬
‫َكفٍٍم‬ ٌٍ ‫حر‬
ٌ ‫ك ُمب‬ ‫و‬ 133
132. If in one word there are two letters that are mutaqāribān,
then idghām of the (‫ )ق‬into the (‫ )ك‬is clear.
133. This will happen if there is before it a clear mutaḥarrik letter,
and after the (‫ )ك‬a (‫ )م‬is placed.
The phrase “the remainder of the chapter is not relied upon” refers to other mithlān letters, not
69
mutaqāriban letters.
199
‫______________________________________________________________‬
‫‪a) Recite the following for Sūsī.‬‬
‫َ َ َ َ ُ ْ َ َ‬
‫ٍسق ٍَرٍ‬ ‫‪ )١‬ماٍسلككمٍف‬
‫ك ْمٍأَ ْوٍأَ َشدٍَّ‬
‫َّ َ َ ْ ُ ْ َ َ ٓ َ ُ‬ ‫َ ُ َ ْ ُ‬
‫مٍمنَـٰسكك ْم ٍٍفٱذك ُروا ٱهللٍٍكذكركمٍءاباء‬
‫َ َ َ َ‬
‫ضيْتُ َّ‬ ‫‪ )٢‬فإذاٍق‬
‫ذ ْكراًٍ‬
‫َ َّ َ ٓ َ ْ َ‬ ‫ُ ُ‬ ‫‪ )٣‬قُ ْل َ‬
‫ٍمنٍيَ ْر ُزقكمٍمنٍٱلسماءٍٍ ٍوٱْلر ٍ‬
‫ض‬ ‫ْ‬
‫َ ََ ُ‬ ‫َ ْ ُ ُ ْ َ َ َّ َ َ ْ ُ ْ َ َ ٰ َ ُ َّ‬
‫‪ٍ )٤‬وٱذكرواٍنعمةٍٱهللٍعليكمٍوميثـقهٍٱَّلىٍواثقكمٍبه‬
‫َح ُ‬
‫كمٍح‬ ‫َ‬ ‫َ َ َ ُ ح َ َّ‬ ‫ََٰٓ َ ُّ َ َّ ُ ح ُ ُ ْ َ َّ ُ ُ َّ‬
‫ينٍمنٍقبل‬
‫واٍربكمٍٱَّلي خلقك ٍمٍ ٍوٱَّل ٍ‬ ‫اسٍٱعبد ٍ‬ ‫‪ )٥‬يأيهاٍٱنل ٍ‬
‫ح َ َ ح َ َٰ َ ُ ح َ َ َ ح َ َ ح َ ُ‬
‫ك ُمٍٱ ُّ‬
‫لطورٍَ‬ ‫‪ِ )٦‬إَوذٍأخذنا ميثقكمٍورفعناٍفوق‬
‫ُ‬ ‫َْ ُُ َ َ ْ‬
‫ٍوٱل َعـٰقبَ ٍةٍ‬
‫‪ )٧‬نرزقك ٍ‬
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Idghām Kabīr in Two Words

❖ Idghām kabīr in two words may be divided into two types:
1) The two letters are mithlān.
2) The two letters are mutajānisān or mutaqāribān.
Idghām Kabīr in Two Words: Mithlān
❖ Due to the strength of the relationship between the two letters, idghām
will generally always be made between any two mithlān letters.
➢ E.g. (‫)كيف فعل‬, (‫)فيه هدٗ ى‬, (‫ )ي ۡعل ما‬and (‫)ألۡع ۡفو و ۡأم ۡر‬.
➢ E.g. (‫)ءال لوط‬.70

➢ E.g. (‫)هو وألۡمل َٰ ئكة‬.71
❖ In the likes of (‫ )فيه هدى‬and (‫)كيف فعل‬, there is a temporary sukūn that
arises after a letter of madd or a letter of līn. This results in a madd ‘āriḍ,
and thus the letter of madd or līn may be pulled to the lengths of qaṣr,
tawassuṭ or ṭūl, just as one would do when making waqf bi al-iskān.
➢ Note that taswiyah should be maintained between the length of
madd that is applied in the idghām kabīr and the length of madd
70 There are some who are argue that in this specific instance, iẓhār should be made instead of
idghām. This is based on the idea that the word (‫ )ءال‬consists of only a few letters. However, this
view is rejected and not acted upon, as all agree that idghām will be made in (‫)َل ك ۡيدً ا‬, which has
even less letters.
71 There are some who are argue that in this and other similar instances, iẓhār should be made
instead of idghām. This is based on the idea that when the word (‫ )هو‬becomes sākin, it will contain
a wāw which is a letter of madd, which then differs with the wāw that follows it. However, this
view is rejected and not acted upon, as all agree that idghām will be made in the instance of ( ‫يأِْت‬
‫)يوم‬, and in this case the same thing happens: the first yā’ also becomes a letter of madd when it is
made sākin.
201
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that is applied when making waqf. Thus if qaṣr or tawassuṭ or ṭūl is

made in one, then that same length should be applied in the other
as well.
✓ E.g. (‫)للۡمتَّقي فيه هدٗ ى‬.
➢ To read all three lengths falls under khilāf jā’iz.
❖ In order for the idghām to take place, the two letters must meet in the
script, not only in their pronunciation.
➢ Thus in (‫)أَ ۠ن نذير‬, idghām will not take place even though two nūns
are recited in succession, as in the script of the words they are
separated by an alif.
➢ On the other hand, idghām will take place in the likes of (‫)ان َّهۥ هو‬,
ِ
even though in the normal reading of Ḥafṣ the two hās are separated
by a wāw. However, this wāw is only present in pronunciation and
is not written in the script of the Qur’an. Thus idghām will take
place for Sūsī.
❖ Even though idghām between two mithlān letters generally will always
occur, there are four things which prevent the idghām from taking place:
1) The first letter has a tanwīn. E.g. (‫)و سع علي‬.
َٰ
2) The first letter has a shaddah. E.g. (‫)ف َّت ميق َٰ ت‬.
3) The first letter is the tā’ referring to the 1st person. E.g. (‫)كنت ت َٰر ًِب‬.
4) The first letter is the tā’ referring to the 2nd person. E.g. (‫)أَفأَنت ت ۡكره‬.
❖ In (‫)فِل َيۡزنك ك ۡفره‬, idghām will not take place due to the first kāf being
preceded by a nūn sākinah, which results in ikhfā’ taking place.
202
______________________________________________________________
❖ If a weak letter that is part of the original make-up of a word is dropped

due to the word being majzūm, and this results in two mithlān letters
coming together, then both iẓhār and idghām will be allowed.
➢ E.g (‫)يبۡتغ غ ۡري‬.
➢ E.g (‫)يك ك َٰ ذ ِٗب‬.
➢ E.g (‫)َيۡل ل ۡك‬.72
❖ If, however, the letter that is dropped is not part of the original make-up
of the word, then only idghām will be allowed.
➢ E.g. (‫)وي َٰ ق ۡوم من‬. Here the yā’ that is dropped after the word (‫ )ق ۡوم‬is
additional to the word.
72 These are the only three examples to be found.
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Mithlān Letters in Two Words
َ َّ َ َ َ ْ ََ ْ َْْ َ َ
ٍ ‫لٍ بُ َّدٍ م ْنٍ إدَغمٍ َماٍ كنٍ أو‬
‫ال‬ ٍ ‫ف‬ ‫َو َماٍكنٍم ْنٍمثلْيٍفٍُك َمتَيْه َمٍا‬ 118
118. When mithlayn letters are in their own two words,

then idghām of the first one must necessarily happen.
204
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‫لس َما ٓ ٍَءٍبنَا ٓ ٍءٗ‬ ‫َ ََ َ ُ ُ حَ َ‬
‫ۡرضٍف َر ٰ ٗش ٍَ‬
‫اٍوٱ َّ‬ ‫َّ‬
‫‪ )١‬ٱَّليٍجعلٍلك ٍم ٱْل ٍ‬
‫ٍو َأبح َصٰرهمٍٍح‬‫بٍب َس حمعه حم َ‬ ‫َ َ ح َ ٓ َ َّ ُ َ َ‬
‫َّل َه َ‬ ‫هللٍ‬
‫‪ )٢‬ولوٍشاءٍٱ ٍ‬
‫ك ٍمح‬ ‫ُ َ ُ َ َحََٓ ُ ح ََح َ ح ُ َ َ َٓ ُ‬
‫ونٍأبناءكمٍويستحيونٍنساء‬ ‫‪ )٣‬يذِب ٍ‬
‫ْيٍَ‬ ‫َّ‬ ‫ُ‬ ‫ح‬ ‫ُٗ‬ ‫َ‬ ‫ح‬ ‫َ‬ ‫َ َ ح َ ُ َ‬
‫بٍالٍريبٍفيهٍهدى للمتق ٍ‬ ‫‪ٍ)٤‬ذٰلكٍٱلكتٰ ٍ‬
‫َ َ‬ ‫َ َح ُ َُ ُ َح َ َ َُ‬
‫ٍونقد ُسٍلكٍ‬ ‫ح ِبمدك‬ ‫‪ٍ)٥‬وَننٍنسب ٍ‬
‫َّ ُ‬
‫‪ )٦‬إن ٍُهۥٍه َوٍٱتلَّ َّو ُ ٍ‬
‫ابٍٱ َّلرح ُ‬
‫يمٍٍ‬
‫َ َ ح َّ ُ َّ َ َ َ ح َ ح ح َ َ ح َّ ُ َّ َ ح ُ َ‬
‫‪ٍ)٧‬فويلٍلهمٍمماٍكتبتٍأيديهمٍوويلٍلهمٍمماٍيكسبونٍٍ‬
‫‪205‬‬
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Idghām Kabīr in Two Words: Mutajānisān and Mutaqāribān

❖ As in the previous chapter, there are certain things which prevent idghām
kabīr from taking place between two mutajānisān or mutaqāribān letters.
Three of them are the same as before:
1) The first letter has a tanwīn. E.g. (‫)ظلم ٰـت ثل ٰـث‬.
2) The first letter has a shaddah. E.g. (‫)أَش َّد ذك ًرا‬.
3) The first letter is the tā’ referring to the 2nd person.73 E.g. (‫)خلقت طي ًنا‬.
❖ In this chapter, the letters that are the mudgham are the following 16
letters: the (‫)ش‬, (‫)ل‬, (‫)ت‬, (‫)ن‬, (‫)ب‬, (‫)ر‬, (‫)د‬, (‫)ض‬, (‫)ث‬, (‫)ك‬, (‫)ذ‬, (‫)ح‬, (‫)س‬,
(‫)م‬, (‫ )ق‬and (‫)ج‬.
letter of each word that is underlined indicates to the mudgham:
(‫)شفا لم تضق نف ًسا ِبا رم دوا ضن * ثوى َكن ذا حسن سأَى منه قد جِل‬
❖ For each of the above letters, there are certain specific letters that will be
the mudgham fīh.
❖ Since the relationship between the two letters is not as strong as mithlān,
there will at times be additional conditions which will prevent the idghām
from taking place for certain of the letters, in addition to those already
mentioned.
➢ Furthermore, there will also be certain exceptions to these
conditions.
73Unlike the previous chapter, the tā’ referring to the 1st person is not included in this chapter.
This is because it does not appear in the Qur’an being followed by any letter that is close to it.
206
______________________________________________________________
❖ To ease the study of this chapter, the discussion regarding the above letters
will be broken up into different subsections, as follows:
1) Those letters which appear only rarely in the Qur’an.
2) Those letters which appear frequently and which have only a few
letters that are the mudgham fīh.
3) Those letters which appear frequently and which have many letters
that are the mudgham fīh.
❖ In order to not make the memorisation of the textual evidences too
difficult for the student, only the textual evidences for those letters which
appear frequently will be given.
207
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Idghām Kabīr in Two Words:

Mutajānisān and Mutaqāribān - Rare Occurrences
❖ Idghām of the letter (‫ )ح‬will be made into the (‫)ع‬.
➢ The only place where this idghām will be made is in the phrase
(‫)زحزح عن‬.
➢ In all other phrases where the (‫ )ح‬is followed by an (‫)ع‬, iẓhār will
be made. E.g. (‫)ذبح عّل‬.
❖ Idghām of the letter (‫ )ش‬will be made into the (‫)س‬.

➢ The only example of this is (‫)ألعرش سب ًيِل‬.
❖ Idghām of the letter (‫ )ض‬will be made into the (‫)ش‬.

➢ The only example of this is (‫)لبعض شأِْنم‬.
❖ Idghām of the letter (‫ )ب‬will be made into the (‫ )م‬only in the phrase ( ‫يعذب‬
‫)من يشاء‬.
➢ This phrase comes in five places in the Qur’an for Sūsī.74
➢ In other phrases where the (‫ )ب‬is followed by a (‫)م‬, iẓhār will be
applied. E.g. (‫)يْضب مث ًِل‬.
74 In Sūrah Baqarah, verse 284, Sūsī reads the word (‫ )ويعذب‬as majzūm, i.e. with a sukūn on the
bā’. This occurrence is thus not counted as one of the five, as here the idghām for him will be
ṣaghīr, not kabīr.
208
______________________________________________________________
❖ Idghām of the letter (‫ )ج‬will be made into the (‫ )ت‬and the (‫)ش‬.
➢ The only examples of this are (‫ )المعارج تعرج‬and (‫)أَخرج شط َـه‬.
❖ Idghām of the letter (‫ )س‬will be made into the (‫ )ز‬and the (‫)ش‬.
➢ The only examples of this are (‫ )ألنُّفوس زوجت‬and (‫)أ َّلرأْس شيبًا‬.
➢ In the case of (‫ )أ َّلرأْس شي ًبا‬there is khulf, with both iẓhār and idghām
being applied.
❖ Idghām of the letter (‫ )ذ‬will be made into the (‫ )ص‬and the (‫)س‬.
➢ There are only three examples of this: (‫)ف َّاَّتذ سبيل‬, (‫ )و َّاَّتذ سبيل‬and
(‫)ما أ ََّّتذ ص ٰحب ًة‬.
209
‫______________________________________________________________‬
‫َ ُ‬
‫تٍٍ‬‫وسٍ ُزو َج ٍْ‬ ‫‪ِ )١‬إَوذاٍٱنلُّف ُ ٍ‬
‫ٍو َدلاًٍٍ‬ ‫‪َ )٢‬ماٍٱ َّّتَ ٍَذٍ َصـٰحبَ ًة َ‬
‫ٍو َال َ‬
‫ً‬ ‫ْ‬ ‫ً َّ َ َ‬
‫اٍّلبْتَغ ْواٍإ ٰلٍذىٍٱل َع ْرشٍٍ َسبيلٍٍ‬ ‫‪ )٣‬إذ ٍ‬
‫ََ ْ َ َْ َ َ‬
‫ٍش ْطـَهٍُ‬ ‫ْ‬ ‫َُ‬
‫‪َ )٤‬و َمثل ُه ْمٍفٍٱِلَنيلٍٍكزرعٍأخرج‬
‫ازَ‬ ‫َّ َ ُ ْ َ ْ َ َّ َ َ َ ْ َ‬ ‫حز َح َ‬ ‫نٍز ْ‬‫‪َ )٥‬ف َم ُ‬
‫ٍعنٍٱنلارٍٍوأدخلٍٱَّلنةٍٍفقدٍف ٍ‬
‫ُ َ ُ َ ََ ُٓ ََْ َ ُ َ ََ ُٓ َْ ُْ َُ َ‬
‫ونٍ‬
‫‪ )٦‬يعذبٍمنٍيشاءٍويرحمٍمنٍيشاءٍِإَوْلهٍتقلب ٍ‬
‫َ ْ ُ ُ ْ َ َ َ ُ َ ُّ ُ َ‬ ‫ْ‬ ‫َّ‬
‫وحٍإْلْهٍ‬‫جٍالملئكةٍٍوالر ٍ‬ ‫هللٍذىٍٱل َم َعارجٍٍتعر ٍ‬ ‫‪ٍ)٧‬م َنٍٱ ٍ‬
‫سبًاٍٍ‬ ‫حرٍٍ َ َ‬ ‫اٍفَٱ َّّتَ ٍَذٍ َسبيلَ ٍُهۥٍفٍٱ ْلَ ْ‬ ‫َ َ َّ َ َ َ َ ْ َ َ َ ْ َ َ َ ُ َ‬

‫اٍحوت ُه َم ٍ‬ ‫‪ )٨‬فلماٍبلغاٍَممعٍبينهماٍنسي‬
‫َ ْ َ َ َ َّ ْ ُ َ ْ ً َ َ ْ َ ُ ۢ ُ َ ٓ َ َ َ‬ ‫َ ْ ْ‬
‫ٍشقياًٍّ‬ ‫سٍشيباٍولمٍأكنٍبدعئكٍرب‬ ‫ٍوٱشتعلٍٍٱلرأ ٍ‬ ‫‪َ ٍ)٩‬وه َنٍٱل َعظ ُمٍٍمِن ٍ‬
‫ْ‬ ‫َ ْ‬
‫ٍوٱ ْستَ ْغف ٍْرٍل َ ُهمٍُ‬
‫تٍمنْ ُه ْم ٍَ‬ ‫ٍشأنه ْمٍفَأذَنٍل َمنٍشئْ َ‬ ‫وكٍلَ ْعض‬
‫َُ‬
‫‪ٍ)١٠‬فإذاٍٱ ْستَـذن ٍَ‬
‫َ َ‬
‫َّ‬
‫ٱ ٍَ‬
‫هلل‬
‫‪210‬‬
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Mutajānisān and Mutaqāribān - Frequent Occurrences Part 1
❖ Idghām of the letter (‫ )ق‬will be made into the (‫)ك‬.
➢ َّ ‫ )وخلق‬and (‫)خ ٰـلق ك‬.
E.g. (‫ك‬
➢ If the mudgham is preceded by a sukūn, then the idghām will be
prevented and iẓhār will be made.
✓ E.g. (‫)وفوق ك‬.
❖ Idghām of the letter (‫ )ك‬will be made into the (‫)ق‬.

➢ E.g. (‫)َل قص ًورا‬.
✓ E.g. (‫)وتركوك قائ ًما‬.
❖ Idghām of the letter (‫ )ر‬will be made into the (‫)ل‬.

➢ E.g. (‫)وَسَّر لك‬, (‫ )س يغفر لنا‬and (‫)كت ٰـب أ َْلبرار لفى‬.
➢ If the mudgham has a fatḥah and is preceded by a sukūn, then the
idghām will be prevented and iẓhār will be made.
✓ E.g. (‫)ا َّن أ َْلبرار لفى‬.
ِ
211
Chapter 2
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❖ Idghām of the letter (‫ )ل‬will be made into the (‫)ر‬.

➢ E.g. (‫)جعل ربُّك‬, (‫ )ِكثل ري‬and (‫)فيقول رب‬.
➢ If the mudgham has a fatḥah and is preceded by a sukūn, then the
✓ E.g. (‫)فيقول رب‬.
• An exception to this prevention is when the mudgham is
in the word (‫)قال‬.
• Thus in the example of (‫)قال ربُّك‬, even though the
conditions are present which prevent the idghām, it will
still take place as the (‫ )ل‬is in the word (‫)قال‬. Therefore
(‫ )قال ربُّك‬will be read as (‫)قال َّربُّك‬.
❖ Idghām of the letter (‫ )ن‬will be made into the (‫ )ر‬and the (‫)ل‬.
➢ E.g. (‫)تأَ َّذن ربُّك‬.
➢ E.g. (‫)نؤمن َل‬.
✓ E.g. (‫ )َيافون رِبَّ م‬and (‫)ِبذن رِبم‬.
ِ
✓ E.g. (‫)يكون ل‬.
• An exception to this prevention is when the mudgham is
in the word (‫)َنن‬.
• Thus in the example of (‫)وَنن ل‬, even though the
conditions are present which prevent the idghām, it will
212
______________________________________________________________
still take place as the (‫ )ن‬is in the word (‫)َنن‬. Therefore

(‫ )وَنن ل‬will be read as (‫)وَنن َّل‬.
❖ When the letter (‫ )م‬is followed by a (‫)ب‬, the (‫ )م‬will be made sākin and
then ikhfā’ will be made.
➢ E.g. (‫ )أَعل بك‬will be read as (‫)أَعل بك‬.
➢ If the (‫ )م‬is preceded by a sukūn, then this application will be
✓ E.g. (‫ )ابرهـۧم بنيه‬and (‫)أليوم ِبالوت‬.
َٰ ِ
213
Chapter 2
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Textual Evidence for Idghām Kabīr of the (‫ )ق‬into the (‫)ك‬

and of the (‫ )ك‬into the (‫)ق‬
َ ُْ َْ ْ ٌ َ َْ
ٍ ‫َكفٍقاف ٍَوه َوٍفٍٍالقافٍأدخ‬
‫ل‬ ٍ ‫َوِفٍٍال‬ ………………………... 139
َََْ َُْ َّ ُ ْ َ ْ َ َ َ َ َ ْ ُ َ ً ُ ُّ َ ْ َ َّ ُّ َ َ
‫ل‬
ٍ ‫اٍوأظهرٍا إذاٍ سكنٍٍاْلرفٍ اَّليٍ قبلٍ ٍأق ٍب‬
ٍ ‫ور‬
ٍ ‫كٍقص‬ٍ ‫قٍُكٍَشءٍل‬
ٍ ‫خل‬ 140
139. The (‫ )ق‬will go into the (‫)ك‬, and it will go into the (‫)ق‬:
140. as in (‫ك َشء‬َّ ُّ ‫ )خلق‬and (‫)َل قُّص ًورا‬. But iẓhār will be made
if the preceding letter has accepted a sukūn.
Textual Evidence for Idghām Kabīr of the (‫ )ر‬into the (‫)ل‬

and of the (‫ )ل‬into the (‫)ر‬
ََْ ُ َّ َ ُ َ ْ َ َ َ َ ْ َ ْ ُ َ َّ َ ْ ‫اءٍ َو‬ َّ
ٌ ‫اللمٍ َر‬
‫ال‬ َ
ٍ ‫فٍٍالراٍ وأظهرٍا إذٍاٍ انفتحاٍ ب ٍعدٍ المسكنٍ مَن‬
ٍ ٍٍ‫ْه‬ ٍ ٍٍ‫َوِف‬ 150
َ َ ْ ُ ُ َْ َ َْ ْ ََ َ ُ ُ ُ َ َ
‫ل‬
ٍ ‫ج‬ ‫َعٍ إثرٍ َتريكٍ سوىٍ َننٍ مس‬ ‫س َوىٍ ٍقالٍٍث َّمٍ انلُّونٍ ت ْدغ ُمٍ فيه َمٍا‬ 151
150. The (‫ )ر‬will go into the (‫)ل‬, and it will go into the (‫)ر‬.
But iẓhār will be made
if they have fatḥah and are placed after a sākin letter –
151. except for (‫)قال‬. Thereafter, idghām of the (‫ )ن‬will be made into the
two of them,
if coming after a ḥarakah – except for (‫ )َنن‬generally.
214
______________________________________________________________
Textual Evidence for Idghām Kabīr of the (‫)ن‬

into the (‫ )ر‬and the (‫)ل‬
َ َ ْ ُ َّ َ ُ َ ْ َ َ َ َ ْ َ ْ ُ َ َّ َ ْ ‫اء ٍَو‬ َّ
ٌ ‫ٍاللم ٍَر‬
َ
ٍ ‫ْهٍفٍٍالراٍوأظهرٍا إ ٍذاٍ انفتحاٍ ب ٍعدٍ المسكنٍ مَن‬
‫ال‬ ٍ ٍ‫َوِف‬ 150
َ َ ْ ُ ُ َْ َ َْ ْ ََ َ ُ ُ ُ َ َ َ
‫ل‬
ٍ ‫ج‬ ‫َعٍإثرٍَتريكٍسوىٍَننٍمس‬ ‫ىٍقالٍث َّمٍانلُّونٍت ْدغ ُمٍفيه َمٍا‬
ٍ ‫سو‬ 151
150. The (‫ )ر‬will go into the (‫)ل‬, and it will go into the (‫)ر‬.
But iẓhār will be made
if they have fatḥah and are placed after a sākin letter –
151. except for (‫)قال‬. Thereafter, idghām of the (‫ )ن‬will be made into the
two of them,
if coming after a ḥarakah – except for (‫ )َنن‬generally.
Textual Evidence for Ikhfā’ of the (‫ )م‬when followed by a (‫)ب‬

َ ُّ َ َ َ ْ َ َ َْ ْ ََ َ ُ ‫ٍعنْ ُهٍالْم‬
َ ُ ُ َُْ
‫ال‬
ٍ ‫َن‬ ‫َعٍ إثرٍ َتريكٍ فتخفٍ ت‬ ‫يمٍم ْنٍقبْلٍبَائ َهٍا‬ ‫وتسكن‬ 152
152. The (‫ )م‬will be made sākin for him when coming before a (‫)ب‬
and if coming after a ḥarakah;
and ikhfā’ will then occur at that place.
215
‫______________________________________________________________‬
‫حَ َ‬ ‫َ‬ ‫َ َ َ َ َ َّ‬
‫ينٍمنٍق حبلهمٍمثلٍق حوله حمٍ‬ ‫‪)١‬كذٰلكٍقالٍٱَّل ٍَ‬
‫َ َ َ َ‬ ‫َ َح ُ َُ ُ َ ح َ َ َُ‬
‫ٍونقد ُسٍلكٍق ٍ‬
‫الٍ‬ ‫ح ِبمدك‬ ‫‪ )٢‬وَننٍنسب ٍ‬
‫يمٍُ‬ ‫َ‬ ‫ح َ ُ َ َّ َ َ َ َّ ح َّ ٓ َّ َ َ َ َّ ُ ح‬
‫يعٍٱٍلعل ٍ‬ ‫ل مناٍإنكٍأنتٍٱلسم ٍ‬ ‫‪ِ )٣‬إَوسمٰعيلٍربناٍتقب ٍ‬
‫قُّ‬ ‫َ ح َ َ َ َّ َ َ ُ ُ ح‬ ‫َ ُ‬ ‫ٗ‬
‫‪َ )٤‬ح َسدا م حنٍعندٍأنفسهمٍمنٍبعدٍماٍتبْيٍلهمٍٱْل ٍ‬
‫َ‬ ‫ۢ‬
‫ٗ‬ ‫َّ‬ ‫ح ُ ح ُ ح َ ٰ ُ َ ٰ َ ُّ ح َ َ َ َ َّ ٰ َ‬
‫هلل َج حه َرٍةٍ‬ ‫ِتٍن َرىٍٱٍ ٍَ‬ ‫‪ِ )٥‬إَوذٍقلتمٍيموسٍلنٍنؤمنٍلكٍح‬
‫َ َٗ‬ ‫حَ‬ ‫َ‬ ‫ح َ َ َ ُّ َ ح َ َ َٰٓ َ‬
‫‪ِ )٦‬إَوذٍقالٍربكٍللملئكةٍإّنٍجاعلٍفٍٱْلۡرضٍٍخليف ٍةٍٍ‬
‫َ‬ ‫ح َ َ ح َ ٰ َ َٰ ٗ َ ٗ َ َ ح َ‬
‫ونٍٍ‬‫ٍلۥٍ ُم حسل ُم ٍ‬ ‫اٍوَن ُن ٍُ‬ ‫‪ٍِ)٧‬إَوسمٰعيلٍِإَوسحقٍإلها وٰحد‬
‫َ َ ٰ َ َ َ َّ َ َ َ ح َ ُ َ ح َ َ ح ح َ َّ ُ َ ح ُ‬
‫هللٍَيك ُمٍبَيحنَ ُه حٍم يَ حو ٍَمٍ‬ ‫ينٍالٍيعلمونٍمثلٍقولهم ٍٍفٱ ٍ‬ ‫ك قالٍٱَّل ٍ‬‫‪ )٨‬كذل ٍ‬
‫ح‬
‫ٱلق َيٰ َمةٍ‬
‫‪216‬‬
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Mutajānisān and Mutaqāribān - Frequent Occurrences Part 2
❖ Idghām of the letter (‫ )ث‬will be made into the following five letters: the
(‫)ت‬, (‫)س‬, (‫)ذ‬, (‫ )ش‬and (‫)ض‬.
(‫)ترب سهل ذَك ش ًذا * ضفا‬.
➢ E.g. (‫)حيث تؤمرون‬, (‫)وورث سليم ٰ ن‬, (‫)وألحرث ذَٰ َل‬, (‫ )حيث شئتما‬and
(‫)حديث ضيف‬.
➢ There are no specific conditions that prevent this idghām from
taking place.
❖ Idghām of the letter (‫ )د‬will be made into the following ten letters: the
(‫;)ت‬75 the (‫)ث‬, (‫ )ذ‬and (‫ ;)ظ‬the (‫)ص‬, (‫ )ز‬and (‫ ;)س‬the (‫ )ج‬and (‫ ;)ش‬and
the (‫)ض‬.
(‫)ترب سهل ذَك ش ًذا * ضفا َّث زهد صدقه ظاهر جِل‬.
➢ E.g. (‫)ألمس ٰجد تل‬, (‫)عدد س ني‬, (‫)م ۢن بعد ذَٰ َل‬, (‫)وشهد شاهد‬, (‫ضاء‬ َّ ‫)م ۢن بعد‬,
(‫)يريد ثواب‬, (‫)تريد زينة‬, (‫)نفقد صواع‬, (‫ )م ۢن بعد ظلمه‬and (‫)داوۥد جالوت‬.
75 The (‫ )ط‬is not mentioned as it does not follow the (‫ )د‬in the Qur’an.
217
Chapter 2
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➢ If the mudgham is preceded by a sukūn and has a fatḥah, then the

✓ E.g. (‫)بعد ذَٰ َل‬.
• An exception to this prevention is when the mudgham
fīh is the letter (‫)ت‬. This is because the (‫ )ت‬is
mutajānisān with the (‫)د‬, whereas the other letters are all
mutaqāribān.
• Thus in the examples of (‫)َكد تزيغ‬76 and (‫)بعد توكيدها‬, even
though the conditions are present which prevent the
idghām, it will still take place as the mudgham fīh is the
letter (‫)ت‬.77
❖ Idghām of the letter (‫ )ت‬will be made into the following ten letters:
the (‫;)ط‬78 the (‫)ث‬, (‫ )ذ‬and (‫ ;)ظ‬the (‫)ص‬, (‫ )ز‬and (‫ ;)س‬the (‫ )ج‬and
(‫ ;)ش‬and the (‫)ض‬.
➢ These letters are the same as those found in the previously
mentioned code, with the exclusion of the (‫)ت‬79 and the
inclusion of the (‫)ط‬.
76 This is in Sūrah Tawbah, verse 117. In the reading of Ḥafṣ, this phrase is (‫)َكد يزيغ‬. This is thus a
farshī change for Sūsī in addition to the idghām, as he reads it as (‫)َكد تزيغ‬.
77 These are the only two examples of this in the Qur’an.
78 The (‫ )د‬is not mentioned as it does not follow the (‫ )ت‬in the Qur’an.
79 The (‫ )ت‬is excluded since it falls under the category of mithlān.
218
______________________________________________________________
➢ E.g. (‫)بأ َّلساعة سع ًريا‬, (‫)وأ ََّّلَٰري ٰـت ذر ًوا‬, (‫)بأَربعة شهداء‬, (‫)وألع ٰـدي ٰـت ضب ًحا‬,
(‫)وألنُّب َّوة َّث‬, (‫)ألجنَّة زم ًرا‬, (‫)وألمل ٰـئكة صفًا‬, (‫)(ألمل ٰـئكة ظالمى‬, (‫ )أ َّلص ٰـلح ٰـت جنَّ ٰـت‬and
(‫)ألمل ٰـئكة طيبي‬.
➢ In the following words, both iẓhār and idghām will be allowed:
✓ In (‫ )ألتَّورىٰة َّث‬and (‫)أ َّلزك ٰوة َّث‬.80
✓ In (‫)وءات ذا‬, (‫ )ف َـات ذا‬and (‫)ولتأْت طائفة‬. 81
✓ In (‫)جئت شيـًٔا‬.82
➢ In (‫)ولم يؤت سع ًة‬, only iẓhār is allowed.83
80 In these two examples, the mudgham has a fatḥah and is preceded by a sukūn. For other letters,
when these conditions are present, idghām is prevented. Thus perhaps it is these conditions being
present here which is the reason for the khulf. Allah ta‘ālā knows best.
81 In these three examples, there is a weak letter that has been omitted due to the words being
majzūm, and this results in the (‫ )ت‬being followed by the mudgham fīh. Perhaps this is the cause
for the khulf in these particular words, just as it is in the case of mithlān letters,
82 The (‫ )ت‬in the word (‫ )جئت‬is the tā’ al-khiṭāb, and it was previously mentioned that this is one
of the things which prevent idghām from taking place. This is the reason why iẓhār will be applied
here. However, unlike other instances where the tā’ al-khiṭāb is found, here the tā’ has a kasrah
instead of a fatḥah. This kasrah that is present on the tā’ is the reason why idghām is allowed.
Thus in (‫)جئت شي ًٔـا‬, only iẓhār will be allowed, as here the tā’ does not have a kasrah.
83 In this particular example, there is also a weak letter that has been omitted due to the word ( ‫)يؤت‬
being majzūm, just as in the examples of (‫ )ف َـات ذا‬and (‫)ولتأْت طائفة‬. Furthermore, here the mudgham
also has a fatḥah and is preceded by a sukūn, just as in the examples of (َّ‫ )أل َّتور ٰىة ث‬and (َّ‫)أ َّلزك ٰوة ث‬.
Thus perhaps the reason why only iẓhār is allowed in this example is due to both these features
being present in it, whereas in the other examples where only one of the two is present, both iẓhār
and idghām are allowed. Allah ta‘ālā knows best.
219
Chapter 2
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Textual Evidence for Idghām Kabīr

of the (‫ )د‬into its Ten Letters
َ َ ٌ َ ُُْ ْ َ َ َ ً َ ََ ْ َ ُ ُْ ٌْ َّ ‫َول‬
‫ل‬
ٍ ‫ج‬ ٍ ٍٍ‫ضفاٍٍ ٍث َّمٍٍ ٍُزه ٌدٍٍصٍدقه‬
ٍ ٍٍ‫ظاهر‬ ٍ ‫ش ٍذا‬
ٍ ٍٍ‫سهلٍٍ ٍذك‬
ٍ ٍٍ‫ِلالٍ ُكمٍٍٍترب‬ 144
َ ْ َ ُ ْ َ ْ َ َّ ْ َ َ ‫وح ًة‬
َ ‫ٍب ْع َد‬ َ ‫َول َ ْمٍتُ َّد َغ ْم‬
َ ُ‫ٍم ْفت‬
ٍ ‫ٍواع َم‬
‫ل‬ ‫ِبَ ْرفٍبغريٍاتلاءٍفاعلمه‬ ٍ‫ٍساكن‬ 145
144. Idghām of the (‫ )د‬will be made into the (‫)ت‬, (‫)س‬, (‫)ذ‬, (‫)ش‬, (‫)ض‬, (‫)ث‬,
(‫)ز‬, (‫)ص‬, (‫ )ظ‬and (‫)ج‬.
145. But idghām is not made into any letter if it is maftūḥah
and comes after a sākin letter, except for the (‫– )ت‬
so know and apply this.

of the (‫ )ت‬into its Ten Letters
َ َّ َ َ ُ ْ َ َ َ َ ُ َ َ ُ َّ َ َ ْ َ َ
‫ل‬ َ ْ َ ُ ْ
ٍ ‫وِفٍ أحرفٍ وجهانٍ عنهٍ تهل‬ ‫الطاءٍ ت ْدغ ُمٍٍتاؤهٍا‬‫وِفٍ عّشهاٍ و‬ 146
146. In its ten letters and the (‫)ط‬, idghām of the (‫ )ت‬will be made.
But in certain words, two ways of reading
for him have become clear.
220
______________________________________________________________

of the (‫ )ث‬into its Five Letters
َ َّ َ ٌ َ ُ َُ َ ُ ََْ َْ َ َ َْ َ
ٍ ‫الصادٍ ث َّمٍ السْيٍ ذالٍ ت َدخ‬
‫ل‬ َّ ٍ‫َوِف‬ ‫ٍاْل ٍوائلٍثاؤهٍا‬
ٍ ‫وِفٍٍْخسةٍوْه‬ 149
149. Into five letters – and they are the first five –
idghām of the (‫ )ث‬will be made.
And into the (‫ )ص‬and thereafter the (‫)س‬, the (‫ )ذ‬will enter.
221
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‫ح َ ُ ُ ُ َّ َ َ‬ ‫ٰ‬ ‫حَ َ‬ ‫َ َ ُ َ ٰ ُ ُ َّ َ َ ُ ح َ ٰ ُ َ‬
‫هللٍفلٍ‬‫‪ )١‬والٍتبّشوهنٍوأنت ٍم عكفونٍفٍٱلمسجدٍٍتلكٍحدودٍٱ ٍ‬
‫َح َ‬
‫تق َربُوها‬
‫ح َّ َ َ َ َ َ ُ ُ َ ُ َ َ َ َ ٰ ُ َّ ُ ح ُ ح َ َ ح ح َ َ‬ ‫ُ‬ ‫َ‬
‫ك ٍوٱْلكم ٍةٍٍ‬ ‫اوۥ ٍدٍجالوتٍوءاتىهٍٱهللٍٍٱلمل ٍ‬ ‫لٍد ٍ‬ ‫‪ )٢‬ف َه َز ُموهمٍبإذنٍٱ ٍ‬
‫هلل وقت ٍ‬
‫َ‬ ‫ُ‬ ‫َ ُ ح َ ََٰٓ َ َ ُ ح ُ ح َ َ َ َ ح ُ َ ح َ َّ َ َ ُ َ ح َ َ َ ً َ ح ُ ح‬
‫ث شئتماٍٍ‬ ‫نٍأنتٍوزوجكٍٱٍَّلنةٍٍولُكٍمنهاٍرغداٍحي ٍ‬ ‫‪ )٣‬وقلنا يـادمٍٱسك ٍ‬
‫لٍم ۢن ٍَب حعدهٍۦٍ َوأَنتُمٍح‬‫َ َ َ ح َ ٓ َ ُ ُّ َ ٰ ح َ َ ٰ ُ َّ َّ َ ح ُ ُ ح ح َ‬
‫‪ )٤‬ولقدٍجاءكمٍموسٍبٍٱلينتٍٍث ٍم ٱّتذتمٍٍٱٍلعج ٍ‬
‫َ‬ ‫َ‬
‫ظٰل ُم ٍ‬
‫ونٍ‬
‫ُ‬ ‫ُ ح ََ‬ ‫َ َ ُ ْ َّ َ ٰ َ َ َ ُ ْ َّ َ ٰ َ ُ َّ َ َ َّ ح ُ ح َّ َ ٗ‬
‫‪ )٥‬وأقيمواٍٱلصلوٍةٍوءاتواٍٱلزكوٍةٍث ٍم توْلتمٍٍإالٍقليلٍمنكمٍوأنتمٍ‬
‫ُ َ‬
‫ُّم حعرض ٍ‬
‫ون‬
‫َ َ َ َّ ُ َ ح ُ َ‬ ‫ُ َّ َ َ ح َ َ ُ‬
‫اٍعنكمٍم ۢن ٍَب حعدٍذٰلكٍل َعلك حمٍتشك ُرونٍ‬ ‫‪ )٦‬ثمٍعفون‬
‫َ َ َ َ َّ ٰ َ ح َ َ ٰ َ َ ُ ْ ََٰٓ َ ُ ُ ح َ ٰ ُ َ‬
‫ونٍ‬
‫‪ )٧‬فمنٍتوَلٍبعدٍذلكٍفأولئكٍه ٍم ٱلفسق ٍ‬
‫‪222‬‬
______________________________________________________________
Other Discussions Regarding Idghām Kabīr

❖ Sūsī recites with imālah in words that have a rā’ mutaṭarrifah maksūrah.
If this rā’ is followed by a rā’ or a lām, idghām kabīr will take place. The
idghām is not prevented by the imālah.
➢ E.g. (‫ )مع أ ۡ َْل ۡبرار ربَّنا‬or (‫)كت ٰـب أ َْلبرار لفى‬.
❖ When making idghām kabīr and the mudgham is preceded by a sākin

ṣaḥīḥ, the idghām becomes difficult to apply due to two sākin letters
coming together.
➢ E.g. (‫ )ألۡع ۡفو و ۡأم ۡر‬and (‫)بعد ذَٰ َل‬.
➢ Thus rawm may be made here instead of idghām kabīr.

➢ Therefore one may read for Sūsī by applying idghām kabīr generally
but then making rawm instead specifically when the mudgham is
preceded by a sākin ṣaḥīḥ.
223
Chapter 2
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❖ Idghām kabīr is similar to waqf and whatever applies in waqf can be

applied in idghām kabīr.
❖ Thus rawm84 or ishmām may also be made when making idghām kabīr,
instead of iskān.
➢ E.g. (‫)س يغفر لنا‬. Here both rawm or ishmām may be made, due to the
ḍammah on the rā’.
➢ E.g. (‫)ألمعارج تعرج‬. Here only rawm may be made, due to the kasrah
on the jīm.
➢ However, the rawm or ishmām may not be made in the following
instances:
✓ When a (‫ )م‬is followed by either a (‫ )م‬or a (‫)ب‬.
E.g. (‫ )ي ۡعل ما‬and (‫)أَعل بك‬.
✓ When a (‫ )ب‬is followed by either a (‫ )ب‬or a (‫)م‬.
E.g. (‫ )َّلهب بس ۡمعه ۡم‬and (‫)يعذب من‬.
✓ The reason why the rawm or ishmām is not allowed in these
instances is because both the (‫ )م‬and the (‫ )ب‬come from the
lips, which would make the application difficult.
84 Although the terms rawm and ikhtilās may be used interchangeably, there are some who
differentiate between them. According to those who differentiate between them, then technically
the term ikhtilās should be used, as the idghām kabīr is done when reading waṣlan, and rawm is
applied when making waqf.
224
______________________________________________________________
Summary of Idgham Kabir in Two Words

Rare Occurrences
Idghām Exception to Examples
Mudgham Mudgham Fīh
prevented if prevention of Idghām
(‫)ح‬ (‫)ع‬ (‫)زحزح عن‬

(‫)ش‬ (‫)س‬ (‫)ألعرش سب ًيِل‬
(‫)ض‬ (‫)ش‬ (‫)لبعض شأِْنم‬
(‫)ب‬ (‫)م‬ (‫)يعذب من يشاء‬
(‫)ت‬ (‫)المعارج تعرج‬
(‫)ج‬
(‫)ش‬ (‫)أَخرج شط َـه‬
(‫)ز‬ (‫)ألنُّفوس زوجت‬
(‫)س‬
(‫)ش‬ (‫)أ َّلرأْس شي ًبا‬
(‫)ص‬ (‫)ما أ ََّّتذ ص ٰحب ًة‬
(‫)ذ‬
(‫)س‬ (‫)ف َّاَّتذ سبيل‬
225
Chapter 2
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Frequent Occurrences
(‫)ق‬
(‫)ق‬ (‫)ك‬ is preceded َّ ‫)وخلق‬
(‫ك‬
by a sukūn
(‫)ك‬
(‫)ك‬ (‫)ق‬ is preceded (‫)َل قص ًورا‬
by a sukūn
(‫)ر‬
is preceded (‫)وَسَّر لك‬
(‫)ر‬ (‫)ل‬ by a sukūn
and (‫)كت ٰـب أ َْلبرار لفى‬
has a fatḥah
(‫)ل‬
(‫)جعل ربُّك‬
is preceded
The word
(‫)ل‬ (‫)ر‬ by a sukūn (‫)فيقول رب‬
(‫)قال‬
and
(‫)قال ربُّك‬
has a fatḥah
(‫)تأَ َّذن ربُّك‬
(‫)ر‬ (‫)ن‬
The word
(‫)ن‬ is preceded (‫)نؤمن َل‬
(‫)ل‬ (‫)َنن‬
by a sukūn
(‫)وَنن ل‬
226
______________________________________________________________

(‫)م‬
(‫)م‬ (‫)ب‬ is preceded (‫)أَعل بك‬
by a sukūn
)‫(ت) (س) (ذ‬
(‫)ث‬ (‫)حيث تؤمرون‬
)‫(ش) (ض‬
(‫)د‬
)‫(ت) (س) (ذ‬
is preceded (‫)ألمس ٰجد تل‬
)‫(ش) (ض‬ The letter
(‫)د‬ by a sukūn
)‫(ث) (ز) (ص‬ (‫)ت‬ (‫)بعد توكيدها‬
and
)‫(ظ) (ج‬
has a fatḥah
)‫(س) (ذ) (ش‬
)‫(ض) (ث) (ز‬
(‫)ت‬ (‫)ولم يؤت سع ًة‬ (‫)بأ َّلساعة سع ًريا‬
)‫(ص) (ظ) (ج‬
)‫(ط‬
227
Chapter 2
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Waqf According to the Rasm

❖ The script of the Qur’an at times differs from the normal rules of Arabic
writing.
❖ In some of these places, the Qurrā’ differ as to how to stop on these words.
Some of them stop according to how the word is written, while others
stop according to the origin of the word.
❖ Most of these words appear only rarely in the Qur’an and thus will not
be discussed here. Only those which appear frequently will be mentioned.
❖ There are certain words that end in a tā’ marbūṭah but which are written
in the Qur’an with an open tā’ instead.85
➢ E.g. (‫ )رْحت‬and (‫)نعمت‬.
➢ Ibn Kathīr, Abū ‘Amr and Kisā’ī86 stop on these words with a hā’,
according to the origin of the words.
➢ The remaining Qurrā’ stop on it with a tā’, according to the rasm.87
❖ َّ (‫ )لم‬and (‫)ب‬, Bazzī has two

When stopping on the words (‫)في‬, (‫)م َّم‬, (‫)ع‬,
way of reading: stopping with a hā’ al-sakt, and stopping without it.
❖ The other Qurrā’ stop without a hā’ al-sakt.
85 See the chapter on the Tā’āt in the Jazariyyah for a list of some of these words.
86 Note that Kisā’ī will have imālah, as per his normal rule.
87 Note that this is the general rule for this type of words, but there are certain words that fall
under this category that have a different rule regarding who will read with a hā’ and who will read
with a tā’.
228
______________________________________________________________
Textual Evidence for Stopping with a Hā’ on an open Tā’

َ ً َّ َ ْ ْ َ َّ َ ُ َ ْ َ‫إذَاٍ ُكتب‬
ٍ ‫ٍٍحقاٍٍرٍَضٍ َو ُم َعو‬
‫ال‬ ‫فبال َهاءٍ قف‬ ٍ ‫اءٍ ُمؤن‬
‫ث‬ ‫تٍ باتلَّاءٍ ه‬ 378
378. When a feminine hā’ is written as a tā’,

then stop with a hā’ for Ibn Kathīr, Abū ‘Amr and Kisā’ī.
Textual Evidence for Stopping with a Ha’ al-Sakt for Bazzī

َ َُ َْ َ ْ َ ُْ َ َ ْ ْ َّ َ ْ َ َ
ٍ ‫ٍوادف ْعٍَمه‬
‫ل‬ ٍٍ‫ٍعنٍٍال َبي‬ ‫ِبلف‬ ‫ٍوع َّم ْهٍل َم ْهٍب َم ٍْه‬
ٍ ‫وفيمهٍوممهٍقف‬ 386
386. Stop by reading (‫)فميه‬, (‫)م َّمه‬, (‫)ِعه‬,

َّ (‫ )لمه‬and (‫)بمه‬
with khulf for Bazzī;
and repel the one who refutes this recitation.
229
Chapter 2
______________________________________________________________
Exercise
➢ Bazzī.
➢ Kisā’ī.
ٍ‫ت‬َ ‫) ٍَوٱ حذ ُك ُرواٍ ٍْن حع َم‬١
َ َ‫ٍر ْْح‬
ٍ‫ت‬ َ ً‫وهٍ َخ ْوف‬
َ ‫اٍو َط َم ًعاٍإ َّن‬ ٍُ ‫) ٍَوٱدْ ُع‬٢
ٍَّ‫نٍم ٍم‬ َ ‫نظرٍٱ ِْل‬

ٍُ ٰ‫نسـ‬ ُ ََْ
‫) فلي‬٣
َ‫يم‬ ُ َ ْ ُ َ َ ُ َ َٰٓ َ َ ْ ُ ُ ٰ َّ َ َ
ٓ
ٍ ‫)ٍتوفىهمٍٱلملـئك ٍةٍظالِمٍأنفسهمٍقالواٍف‬٤
َ ُ ‫ٍوقَال‬
َ‫واٍر َّبنَاٍل ٍم‬ َ َّ َ َ ْ َ َّ َ ْ َ َ َ َّ َ ْ َ ْ َ
َ ‫ٍخ ْشيَ ًة‬ ‫هللٍأوٍأشد‬ٍ ‫اسٍكخشيةٍٱ‬ ٍ ‫)ٍُيشونٍٱنل‬٥
230
______________________________________________________________
The Yā’āt al-Iḍāfah

❖ The yā’āt al-iḍāfah are those occurrences of the letter yā’ which indicate
to the first person. It is not part of the root letters of a word but is rather
additional to it.
➢ E.g. (‫)قومى‬, (‫ )أَرادن‬and (‫)ان‬.
ِ
❖ The differences that the Qurrā’ have regarding the yā’āt al-iḍāfah are
whether to read them with a fatḥah or with a sukūn.
❖ The yā’āt al-iḍāfah may be divided into the following six categories:
1) Those followed by a hamzah maftūḥah.
2) Those followed by a hamzah maksūrah.
3) Those followed by a hamzah maḍmūmah.
4) Those followed by a hamzah al-waṣl that is followed by
a lām al-ta‘rīf.
5) Those followed by a hamzah al-waṣl that is not
followed by a lām al-ta‘rīf.
6) Those followed by any letter other than a hamzah.
❖ In the first category, Nāfi‘, Ibn Kathīr and Abū ‘Amr will generally read
with a fatḥah.
➢ E.g. (‫ )ان أَعۡل‬will be read as (‫)ان أَعۡل‬.
ِ ِ
❖ In the second category, Nāfi‘ and Abū ‘Amr will generally read with a
fatḥah.
➢ E.g. (‫ )مّن ا ََّل‬will be read as (‫)مّن ا ََّل‬.
ِ ِ
231
Chapter 2
______________________________________________________________
❖ In the third category, Nāfi‘ will generally read with a fatḥah.

➢ E.g. (‫ )وان أُعيذها‬will be read as (‫)وان أُعيذها‬.
ِ ِ
❖ In the fourth category, Ḥamzah will generally read with a sukūn.
➢ E.g. (‫ )رّب أ ََّّلي‬will be read as (‫)رّب أ ََّّلي‬.
❖ In the fifth and sixth categories, the general rule for all the Qurrā’ is to
read with a sukūn. There are no general trends to be found as to who
reads with a fatḥah.
❖ Note that in each of the first three categories, there are certain words that
are read with a sukūn by all the Qurrā’, including those who normally
read with a fatḥah.
❖ Moreover, it should be borne in mind that the rules given here are merely
a general guide: in each category there are many instances where those
who read with either a fatḥah or sukūn will differ with the normal rule
for that category.88
➢ E.g. In (‫)فاذكرون أَذكرك‬, the yā’ is followed by a hamzah maftūḥah and
thus according to the normal rule it should be read with a fatḥah by
Nāfi‘, Ibn Kathīr and Abū ‘Amr. However, in this instance it is only
read with a fatḥah by Ibn Kathīr.
➢ َّ ‫)عهدي‬, the yā’ is followed by a hamzah al-waṣl that is
E.g. In (‫الظالمي‬
followed by a lām al-ta‘rīf and thus according to the normal rule it
should be read with a sukūn by Ḥamzah only. However, in this
instance it is read with a sukūn by both Ḥamzah and Ḥafṣ.
88 Check the full chapter on the Yā’āt al-Iḍāfah in the Shāṭibiyyah for more details.
232
______________________________________________________________
Summary of Yā’āt al-Iḍāfah

Fatḥ Iskān
Ḥamzah Maftūḥah Nāfi‘, Ibn Kathīr, Abū ‘Amr Remainder
Ḥamzah Maksūrah Nāfi‘, Abū ‘Amr Remainder
Ḥamzah Maḍmūmah Nāfi‘ Remainder
Lām al-Ta‘rīf Remainder Ḥamzah
233
Chapter 2
______________________________________________________________
Textual Evidence for the Yā’āt al-Iḍāfah

followed by a Ḥamzah Maftuhah
َ ُ َّ َ
ُ ْ‫ٍفت‬ َْ َ َ َ ُ ْ َ
ٍ ‫ح َهٍاٍ إٍالٍٍ َم َواض َعٍ ه َّم‬
‫ل‬ ٍ‫َسما‬ ‫ٍم ْعٍه ْمزٍبفتح ٍ َوت َس ُع َهٍا‬‫فتسعون‬ 390
390. In 99 instances there is a hamzah with a fatḥah.

Nāfi‘, Ibn Kathīr and Abū ‘Amr read with a fatḥah,
except in certain cases.

followed by a Ḥamzah Maksurah
َ َ َ َ ْ ُ ُ ْ َ َ َ َ َْ ْ َ َْ
ٍ ‫ىٍماٍت َع َّز‬
‫ال‬ ‫ٍحٍكمٍسو‬ ‫بفتحٍأٍوَل‬ ‫ٍم ْعٍك ْْسٍه ْم َز ٍة‬‫وثنتانٍمعٍْخسْي‬ 400
400. In 52 instances there is a hamzah with a kasrah.

Nāfi‘ and Abū ‘Amr read with a fatḥah,
except that which is isolated.
234
______________________________________________________________

followed by a Ḥamzah Madmumah
َ َ ْ ُ َّ ُ ْ َ ْ َ َ ٌ ْ َ َ
‫لك‬
ٍ ‫ٍمش‬ ‫وعّشٍيليهاٍالهمزٍبالضم‬ ……………………… 405
َ َْ ْ
ٍ ‫ونٍ ٍتلَفتَ َحٍ ُمقف‬
‫ل‬
ُ
ٍ ‫ب َع ْهديٍ َوآت‬ ْ‫ٍوأَ ْسك ْنٍل َُكه ٍم‬ ْ َ َ ْ ََ
َ ٍ‫افتَ ْح‬ ‫فعنٍٍنافعٍٍٍف‬ 406
405. In 10 instances the yā’ is followed

by a hamzah that has a ḍammah.
406. So it is related from Nāfi‘ that he reads with a fatḥah.
But read with a sukūn for all of them
in (‫ )عهدي‬and (‫)أتون‬.

followed by a Ḥamzah al-Waṣl followed by a Lām al-Ta‘rīf
َُ َ ‫فَإ ْس ََك ُن َهاٍٍفٍَاش‬ َ َّ
‫ٍل‬
ٍ ‫ٍٍٍع‬ َ ‫ٍٍو َع ْهد‬
‫يٍٍف‬ َ‫لت ْعريفٍ أ ْر َب ُعٍ َع ّْش ٍة‬
َّ ‫اللمٍ ل‬ ٍ‫َوِف‬ 407
400. In 14 instances there is a lām al-ta‘rīf.

It is read with a sukūn by Ḥamzah,
and by Ḥamzah and Ḥafṣ in (‫)عهدي‬.
235
‫______________________________________________________________‬
‫‪➢ Qālūn‬‬
‫‪➢ Warsh‬‬
‫‪➢ Ibn Kathīr‬‬
‫‪➢ Abū ‘Amr‬‬
‫‪➢ Ḥamzah‬‬
‫َ َ ٓ َ حَُ َ َ َحَُ َ‬
‫‪ )١‬قالٍإّنٍأعلمٍماٍالٍتعلم ٍ‬
‫ون‬
‫َ ح َ َ ح َ َّ َ َ َ ح َ‬ ‫ح‬ ‫ُ‬ ‫َ َ َ َ ح َ ُ َّ‬
‫ٰ‬ ‫ُ‬ ‫ٓ‬
‫‪ )٢‬قالٍألمٍأقلٍلكمٍإّنٍأعلمٍغيبٍٱلسموٰتٍٍ ٍوٱْل ٍ‬
‫ۡرضٍ‬
‫فٍ‬
‫حَََ‬
‫ۡت ٍ‬ ‫ِنٍإ َّال َ‬
‫ٍمنٍٱغ‬ ‫‪َ )٣‬و َمنٍل َّ حم ٍَي حط َع حم ُهٍفَإنَّ ٍُهۥٍم ٓ‬
‫َ‬ ‫ُ َ َّ ٗ َ َ َ َّ ح ٓ َّ َ َ َ َّ ُ ح‬ ‫ََح ُ َ َ‬
‫يمٍُ‬ ‫ٍماٍف ٍَب حطِنٍُمرراٍفتقبلٍمِنٍإنكٍأنتٍٍٱلسم ٍ‬
‫يعٍٱلعل ٍ‬ ‫ك َ‬ ‫‪ٍ)٤‬إّنٍنذرتٍل‬
‫َّ‬ ‫ٰ‬ ‫َ‬ ‫ح‬ ‫َ َّ ح ُ َ َ ح َ َ ٓ ُ ُ َ َ َ ُ َّ َ َ َ َّ‬
‫‪ٍِ)٥‬إَوّنٍسميتهاٍمريمٍِإَوّنٍأعيذهاٍبكٍوذريتهاٍمنٍٱلشيطنٍٍٱلرجيمٍ‬
‫ۡحۦٍ َويُم ُ‬ ‫ح‬ ‫َ َ َّ‬
‫يتٍ‬ ‫ّبٍٱَّليٍيُ ٍ‬‫‪ٍ)٦‬ر‬
‫‪236‬‬
______________________________________________________________
The Yā’āt al-Zawā’id

❖ The yā’āt al-zawā’id are those occurrences of the letter yā’ that come at
the end of words and which are read by some of the Qurrā’ when reading
waṣlan, or when reading either waṣlan or waqfan, despite them not being
written according to the rasm of the Qur’an.
➢ E.g. (‫)أَلَّ اع‬, (‫)يس‬, (‫ )ونذر‬and (‫)كيدون‬.
❖ The differences that the Qurrā’ have regarding the yā’āt al-zawā’id are
whether to read them or not.
➢ Reading them is called ithbāt while omitting them is called ḥadhf.
❖ In those instances where Ibn Kathīr reads the yā’, he does so both waṣlan
and waqfan.
❖ In those instances where Nāfi‘, Abū ‘Amr, Ḥamzah and Kisā’ī read the
yā’, they do so only waṣlan not waqfan.
❖ Ibn ‘Āmir and ‘Āṣim generally do not read these yā’āt. There is one
exception to this for Hishām and one exception for Ḥafṣ.
❖ For those Qurrā’ who read the yā’āt al-zawā’id, there is no general
principle as to when they will do so. Each individual word needs to be
checked separately. For this reason there is no exercise for this particular
chapter.
237
Chapter 2
______________________________________________________________
Textual Evidence for the Applications of the Qurrā’

regarding the Yā’āt al-Zawā’id
َ َّ َ ُ َ ْ َ ْ َّ َ ُ َ ُْ َ َ ‫ٍرٍاٍٍل‬ ُ َ ْ َ َْ ُ ُ‫َوتَثْب‬
‫ل‬
ٍ ‫ِبلفٍ وأوَلٍ انلملٍٍْحزةٍٍٍكم‬ ‫ٍوام ًٍعٍا‬ ًّ ‫ٍٍد‬ ‫تٍ فٍٍ اْلالْي‬ 421
َ ْ َ ْ َ َُْ ُ َ ٌ َّ َ ْ َ ْ َ
ٍ ‫َوجلتُ ٍَهاٍ س ٍُّتونٍ َواثنَانٍ فاعق‬
‫ل‬ ‫ام ٍُه‬ َ ‫ورٍٍإ‬
ُ ‫ٍم‬ ٌ ‫ٍك‬ ‫وِفٍالوصلٍٍحٍـمادٍٍش‬ 422
421. Ithbāt is made in both cases by Ibn Kathīr and by Hishām

with khulf; and by Ḥamzah in the first place of Sūrah Naml.
422. And ithbāt is made during waṣl
by Abū ‘Amr, Ḥamzah, Kisā’ī and Nāfi‘.
The total of them is 62, so know this.
238
______________________________________________________________
Different Categories of Yā’āt

❖ Not all the yā’āt that are omitted from the script fall under the chapter of
the yā’āt al-zawā’id. Instead, they may be considered as falling under three
different categories:
1) Those yā’āt which are read by some of the Qurrā’ waṣlan, or either
waṣlan and waqfan.
➢ These fall under the chapter of the yā’āt al-zawā’id.
➢ E.g. the word (‫ )أ ۡلمناد‬in the phrase (‫)يناد أ ۡلمناد‬.
2) Those yā’āt which are read by some of the Qurrā’ waqfan only, not
waṣlan.
➢ In the Shāṭibiyyah, these are discussed under the furūsh, while in
the Ṭayyibah they are discussed under the chapter of making waqf
according to the rasm.
➢ E.g. the word (‫ )يناد‬in the phrase (‫)يناد ألۡمناد‬.
239
Chapter 2
______________________________________________________________
3) Those yā’āt which are read the same by all the Qurrā’ and which are
omitted from the rasm due to the principle of rasm that when two yās
come in succession in a word, then generally (but not all the time) one of
them will be omitted from the script.
➢ E.g. (‫)َيى‬, (‫ )يس تحى‬and (‫)لمحى‬.
➢ According to the system of ḍabṭ applied in both the 15-line and the
13-line maṣāḥif, it is generally the second yā’ which is the one
considered as being omitted.
➢ In the likes of (‫)َيىۦ ويميت‬, the second yā’ in (‫ )َيىۦ‬will be read both
waṣlan and waqfan.
➢ In the likes of (‫ )َيى أ َْلرض‬and (‫ )لمحى ألمو َٰت‬the second yā’ in (‫ )َيى‬and
in (‫ )لمحى‬will be omitted when reading waṣlan but will be read when
making waqf on these words.
➢ These yā’āt are not discussed under the chapter of the yā’āt al-
zawā’id, nor under the chapter of making waqf according to the rasm
or the furūsh.89
89 Perhaps the reason for these yā’āt not being discussed is because of the possibility that either
one of the two yās could be considered as the one that is omitted, and perhaps the authors of
works on Qirā’āt considered the first one as being the one that is omitted. In this case, no
clarification would be required as to how to read these words, either waṣlan or waqfan.
Interestingly, in certain cases, such as the instance of (‫ )ول ۧي‬of Sūrah A‘rāf, verse 196, the 15-line
and 13-line maṣāḥif differ as to which one they consider as being omitted: in the 15-line muṣḥaf,
it is the first one while in the 13-line muṣḥaf it is the second one. This perhaps shows that in
general, either one could be considered as the one being omitted. It seems to me that it would be
better to consider the first one as being the one that is omitted, as in this case there will be no
doubt as to how to read these words when making waqf on them. Allah ta‘ālā knows best.
240
______________________________________________________________
Other Letters Omitted from the Script of the Qur’an

❖ There are certain words in the Qur’an where there is a wāw that is omitted
at the end of the word. This comes in the following verses:
➢ Sūrah Isrā’, verse 11: (‫)ويدۡ ع‬.
➢ Sūrah Shūrā, verse 24: (‫)وي ۡمح‬.
➢ Sūrah Qamar, verse 6: (‫)يدۡ ع‬.
➢ Sūrah ‘Alaq, verse 18: (‫)س ندۡ ع‬.
➢ Sūrah Taḥrīm, verse 4: (‫)وص َٰ لح‬.
➢ When making waqf on these words, the wāw will not be read. This
applies to all the Qurrā’.
❖ In the word (‫ )ت َٰرءا‬of Sūrah Shu‘arā’, verse 61, there is an alif that is omitted
due to two alifs coming in succession.90
➢ In the 15-line muṣḥaf, it is the first alif that is considered as being
omitted and thus it is written as (‫)ت َٰرءا‬.
➢ In some copies of the 13-line muṣḥaf, it is the second alif that is
considered as being omitted and thus it is written as (‫)تراء‬. Thus
when reading from this muṣḥaf, the reciter should be aware that the
second alif that comes after the hamzah will be read when making
waqf on this word, despite the alif not being written. This applies to
all the Qurrā’.91
90 The hamzah between the two alifs is not part of the rasm of the Qur’an.
91 Ḥamzah will also have imālah in this word.
241
Chapter 2
______________________________________________________________
❖ The word (‫ )رأَى‬is written with an alif mamdūdah as (‫ )رءا‬in most of its
occurrences in the Qur’an. In these cases, the hamzah and the alif will be
written the same and therefore one of them will be dropped from the
script.
➢ In the 15-line muṣḥaf, it is the hamzah that is considered to be
dropped and it is thus written as (‫)رءا‬.
➢ In the 13-line muṣḥaf, it is the alif that is considered to be dropped
and it is thus written as (ٰ ‫ )را‬or as (‫)را‬, depending on whether it is
followed by a mutaḥarrik or sākin letter. In the latter case, the reciter
should be aware that when stopping on this word, the alif at the end
will be recited despite it not being written.92
َ ‫ح‬
❖ In the word (‫ ) َلٍٍيحكة‬of Sūrah Shu‘arā’, verse 176 and of Sūrah Ṣād, verse
13, there is a hamzah al-waṣl that has been omitted at the beginning of
the word.
➢ The reciter should be aware that when starting on this word, the
recitation will commence with the hamzah al-waṣl, despite it not
being written.93 This applies to certain Qirā’āt only.
َ َ
➢ In other Qirā’āt this word is read as (‫)لٍيحك ٍَة‬, both waṣlan and waqfan.
92 Note that some of the Qurrā’ have imālah or taqlīl in this word.
93 There will also be sakt on the lām when reading for Ḥamzah, as the lām is the lām al-ta‘rīf.
242
Chapter 3
Summaries
of the Usūl
of the Seven Qirā’āt
Chapter 3
______________________________________________________________
Summary of the Applications of the Qurrā’

Application Applied by
1 Joining Between Sūrahs
Qālūn, Ibn Kathīr,
a Basmalah
‘Āṣim, Kisā’ī
b Waṣl Ḥamzah
Warsh, Abū ‘Amr,
c Basmalah, Sakt & Waṣl
Ibn ‘Āmir
Idghām without Ghunnah
2 Khalaf
in Wāw and Yā’
3 Madd
a Munfaṣil & Muttaṣil: 2 & 4 ḥarakāt
Dūrī, Sūsī
Qālūn, Dūrī,
b Munfaṣil & Muttaṣil: 4 & 4 ḥarakāt Ibn ‘Āmir, Āṣim,
Kisā’ī
c Munfaṣil & Muttaṣil: 6 & 6 ḥarakāt Warsh, Ḥamzah
d Madd Badal: 2, 4 or 6 ḥarakāt Warsh
e Madd Līn: 4 or 6 ḥarakāt Warsh
4 a Ṣilah of Mīm al-Jam‘ Qālūn, Ibn Kathīr
b Ṣilah of Mīm al-Jam‘ Warsh

followed by a hamzah
244
Summaries of the Usūl of the Seven Qirā’āt
______________________________________________________________
5 Ṣilah of Hā’ al-Kināyah Ibn Kathīr

preceded by a sākin letter
6 a Ibdāl of Hamzah Sākinah Sūsī
Ibdāl of Hamzah Sākinah
b Warsh
that is the Fā’-Kalimah
7 Naql Warsh
8 Sakt
Sakt on Sākin letter followed by hamzah
a Khalaf
in a separate word and on (‫ )أل‬and (‫)َشء‬
b Sakt on (‫ )أل‬and (‫)َشء‬ Khalaf, Khallād
c No sakt Khallād & Others
9 Tarqīq of the Rā’ Warsh
10 Taghlīẓ of the Lām Warsh
11 Taqlīl and Imālah
a Taqlīl of Dhawāt al-Yā’ Warsh with khulf
Taqlīl of Dhawāt al-Yā’ on scale of (‫ )فعّل‬Abū ‘Amr
Imālah of Dhawāt al-Yā’ Ḥamzah, Kisā’ī
b Taqlīl of Dhawāt al-Rā’ Warsh
Abū ‘Amr,
Imālah of Dhawāt al-Rā’ Ḥamzah, Kisā’ī
245
Chapter 3
______________________________________________________________
c Taqlīl of Rā’ Mutaṭarrifah Maksūrah Warsh
Imālah of Rā’ Mutaṭarrifah Maksūrah Abū ‘Amr, Dūrī-Kisā’ī
d Imālah of Tā’ Marbūṭah Kisā’ī
12 Two Hamzahs in One Word
a Tas-hīl with Idkhāl Qālūn, Abū ‘Amr94
b Tas-hīl Warsh,95 Ibn Kathīr
c Taḥqīq with Idkhāl Hishām96
d Taḥqīq Ibn Dhakwān, Kūfīs
Two Hamzahs in Two Words:
13
The Same Ḥarakāt
a Tas-hīl of the 1st Qālūn, Bazzī97
b Tas-hīl or Ibdāl of 2nd Warsh, Qunbul
c Ḥadhf of 1st Abū ‘Amr
d Taḥqīq Ibn ‘Āmir, Kūfīs
94 Abū ‘Amr will additionally have tas-hīl (without idkhāl) when the second hamzah is maḍmūmah.
95 Warsh will additionally have ibdāl when the second hamzah is maftūḥah.
96 Hishām will additionally have tas-hīl with idkhāl when the second hamzah is maftūḥah. He will
additionally have taḥqīq (without idkhāl) when the second hamzah is maksūrah, except in seven
places. He will additionally have taḥqīq (without idkhāl) when the second hamzah is maḍmūmah
in all three occurrences, and will additionally have tas-hīl with idkhāl in two of the three
occurrences.
97 If the two hamzahs are both maftūḥah, they will have ḥadhf of the first one instead of
tas-hīl.
246
______________________________________________________________
14
Different Ḥarakāt
Nāfi‘, Ibn Kathīr, Abū
a Tas-hīl or Ibdāl of the 2nd
‘Amr98
b Taḥqīq Ibn ‘Āmir, Kūfīs
Takhfīf when making Waqf
15 Hishām, Ḥamzah99
on a word containing a Ḥamzah
Idghām Ṣaghīr of
16
(‫)اذ‬, (‫)قد‬, (‫)ت‬, (‫ )هل‬and (‫)بل‬
ِ
Abū ‘Amr, Hishām,
a Mostly Idghām
Ḥamzah, Kisā’ī
b Iẓhār but a few instances of Idghām Warsh, Ibn Dhakwān
c Iẓhār only
‘Āṣim
17 Idghām Kabīr Sūsī100
Ibn Kathīr,
18 Stopping on Open Tās with a Hā’
Abū ‘Amr, Kisā’ī
98 If the 1st hamzah is maftūḥah, they will have tas-hīl. If the 2nd hamzah is maftūḥah, they will
have ibdāl. If neither is maftūḥah, they will have both tas-hīl and ibdāl.
99 Check pg. 163 – 166 for a summary of their rules.
100 Check pg. 227 – 229 for a summary of his rules.
247
Chapter 3
______________________________________________________________
19 Yā’āt al-Iḍāfah
Fatḥ when followed by Nāfi‘, Ibn Kathīr, Abū
a
Ḥamzah Maftūḥah ‘Amr
Fatḥ when followed by
b Nāfi‘, Abū ‘Amr
Ḥamzah Maksūrah
Fatḥ when followed by
c Nāfi‘
Ḥamzah Maḍmūmah
Iskān when followed by
d Ḥamzah
Lām al-Ta‘rīf
20 Yā’āt al-Zawā’id
a Yā’ is read waṣlan and waqfan Ibn Kathīr
Nāfi‘, Abū ‘Amr,
b Yā’ is read waṣlan only
Ḥamzah, Kisā’ī
c Yā’ is not read Ibn ‘Āmir, ‘Āṣim101
101 There is one exception to this for Hishām and one exception for Ḥafṣ.
248
______________________________________________________________
Summaries of the Uṣūl of the Seven Qirā’āt

❖ In the tables that follow, generally only those applications have been
mentioned that differ with the riwāyah of Ḥafṣ.
❖ Due to the many variations that the Qurrā’ have regarding idghām ṣaghīr,
that chapter has not been included in these summaries.
249
Chapter 3
______________________________________________________________
The Uṣūl of Qālūn

2 ḥarakāt
1 Madd Munfaṣil
4 ḥarakāt
2 Madd Muttaṣil 4 ḥarakāt
Iskān
3 Mīm al-Jam‘
Ṣilah
Tas-hīl
4 Two Hamzahs in One Word
with Idkhāl
5 Tas-hīl of 1st 102
Same Ḥarakāt
6 Takhfīf
1) Ḥamzah Maftūḥah
7 Fatḥ of Yā’āt al-Iḍāfah 2) Ḥamzah Maksūrah
3) Ḥamzah Maḍmūmah
8 Ithbāt of Yā’āt al-Zawā’id Waṣlan
102 If the two hamzahs are both maftūḥah, he will have ḥadhf of the first one instead of tas-hīl.
250
______________________________________________________________
The Uṣūl of Warsh

Basmalah
1 Joining Between Sūrahs Sakt
Waṣl
2 Madd Munfaṣil 6 ḥarakāt
2 ḥarakāt
4 Madd Badal 4 ḥarakāt
6 ḥarakāt
4 ḥarakāt
Madd Līn
5 6 ḥarakāt
6 Ibdāl of Ḥamzah Sākinah that is Fā’-Kalimah
7 Naql
8 Tarqīq of the Rā’
9 Taghlīẓ of the Lām
1) Dhawāt al-Yā’103
10 Taqlīl 2) Dhawāt al-Rā’
3) Rā’ Maksūrah
103 He has khulf in this category, with fatḥ being read first.
251
Chapter 3
______________________________________________________________
11 Two Hamzahs in One Word Tas-hīl104

Two Hamzahs in Two Words: Tas-hīl of 2nd
12
Same Ḥarakāt Ibdāl of 2nd
13 Takhfīf
104 If the second hamzah is maftūḥah, he will additionally have ibdāl.
252
______________________________________________________________
The Uṣūl of Qunbul

2 Madd Muttaṣīl 4 ḥarakāt
3 Mīm al-Jam‘ Ṣilah
4 Hā’ al-Kināyah preceded by Sākin Ṣilah
5 Two Hamzahs in One Word Tas-hīl
Two Hamzahs in Two Words: Tas-hīl of 2nd
6
Same Ḥarakāt Ibdāl of 2nd
7 Takhfīf
8 Fatḥ of Yā’āt al-Iḍāfah Ḥamzah Maftūḥah
9 Ithbāt of Yā’āt al-Zawā’id Waṣlan & Waqfan
253
Chapter 3
______________________________________________________________
The Uṣūl of Bazzī

4 Hā’ al-Kināyah Ṣilah
5 Two Hamzahs in One Word Tas-hīl
6 Tas-hīl of 1st 105
Same Ḥarakāt
7 Takhfīf
8 Fatḥ of Yā’āt al-Iḍāfah Ḥamzah Maftūḥah
9 Ithbāt of Yā’āt al-Zawā’id Waṣlan & Waqfan
105 If the two hamzahs are both maftūḥah, he will have ḥadhf of the first one instead of tas-hīl.
254
______________________________________________________________
The Uṣūl of Dūrī-Baṣrī

Basmalah
Waṣl
2 ḥarakāt
2 Madd Munfaṣil
4 ḥarakāt
4 Taqlīl (‫)فعّل‬, (‫)فعّل‬, (‫)فعّل‬
1) Dhawāt al-Rā’
5 Imālah
2) Rā’ Maksūrah
5 Two Hamzahs in One Word Tas-hīl with Idkhāl106
6 Ḥadhf of 1st
Same Ḥarakāt
7 Takhfīf
8 Fatḥ of Yā’āt al-Iḍāfah
2) Ḥamzah Maksūrah
106 He will additionally have tas-hīl (without idkhāl) when the second hamzah is maḍmūmah.
255
Chapter 3
______________________________________________________________
The Uṣūl of Sūsī

Basmalah
Waṣl
4 Ḥamzah Sākinah Ibdāl
5 Taqlīl (‫)فعّل‬, (‫)فعّل‬, (‫)فعّل‬
5 Imālah
2) Rā’ Maksūrah
6 Two Hamzahs in One Word Tas-hīl with Idkhāl107
7 Ḥadhf of 1st
Same Ḥarakāt
8 Takhfīf
9 Idghām Kabīr
10 Fatḥ of Yā’āt al-Iḍāfah
2) Ḥamzah Maksūrah
107 He will additionally have tas-hīl (without idkhāl) when the second hamzah is maḍmūmah.
256
______________________________________________________________
The Uṣūl of Hishām

Basmalah
Waṣl
2 Two Hamzahs in One Word Taḥqīq with Idkhāl 108
3 Takhfīf when Stopping on a Ḥamzah Mutaṭarrifah
The Uṣūl of Ibn Dhakwān

Basmalah
Waṣl
The Uṣūl of Shu‘bah
The same as Ḥafṣ.
108He will additionally have tas-hīl with idkhāl when the second hamzah is maftūḥah. He will
additionally have taḥqīq (without idkhāl) when the second hamzah is maksūrah, except in seven
places. He will additionally have taḥqīq (without idkhāl) when the second hamzah is maḍmūmah
in all three occurrences, and will additionally have tas-hīl with idkhāl in two of the three
occurrences.
257
Chapter 3
______________________________________________________________
The Uṣūl of Ḥafṣ

1 Joining Between Sūrahs Basmalah
4 Two Hamzahs in One Word Taḥqīq
5 Two Hamzahs in Two Words Taḥqīq
6 Yā’āt al-Iḍāfah Iskān109
7 Yā’āt al-Zawā’id Ḥadhf
109 Except when followed by a lām al-ta‘rīf.
258
______________________________________________________________
The Uṣūl of Khalaf

1 Joining Between Sūrahs Waṣl
4 Idghām without Ghunnah in Wāw and Yā’
1) Two separate words
2) (‫)أل‬
5 Sakt 3) (‫)َشء‬
1) (‫)أل‬
2) (‫)َشء‬
1) Dhawāt al-Yā’
6 Imālah
Takhfīf when Stopping
7
on a Ḥamzah Mutawassiṭah or Mutaṭarrifah
8 Iskān of Yā’āt al-Iḍāfah Lām al-Ta‘rīf
259
Chapter 3
______________________________________________________________
The Uṣūl of Khallād

1 Joining Between Sūrahs Waṣl
1) (‫)أل‬
4 Sakt 2) (‫)َشء‬
No sakt
5 Imālah
Takhfīf when Stopping
6
on a Ḥamzah Mutawassiṭah or Mutaṭarrifah
7 Iskān of Yā’āt al-Iḍāfah Lām al-Ta‘rīf
260
______________________________________________________________
The Uṣūl of Abū al-Ḥārith

1 Imālah 2) Dhawāt al-Rā’
3) Tā’ Marbūṭah
The Uṣūl of Dūrī-Kisā’ī

1 Imālah
3) Rā’ Maksūrah
4) Tā’ Marbūṭah
261
‫______________________________________________________________‬
‫‪Summary of the Textual Evidences‬‬

‫’‪for the Applications of the Qurrā‬‬
‫‪The Isti‘ādhah‬‬
‫ُ ْ َ َ‬ ‫َّ‬ ‫َ َ َ َ ْ َ َّ ْ َ َ ْ َ ُ َ ْ ْ‬
‫ل‬
‫ج ٍ‬ ‫اراٍم َنٍالشيْ َطانٍباهللٍمس‬
‫ج َه ًٍ‬ ‫استَعذٍ‬‫إذاٍماٍأردتٍادلهرٍتقرأٍف‬ ‫‪95‬‬
‫‪Rawm‬‬
‫َ َ‬ ‫ُ َّ َ‬ ‫َ‬ ‫ً‬ ‫َ َُْ َ ْ َ ُ‬
‫ب َص ْوتٍ خفٍ ُكٍ دانٍ تنَ َّو ٍ‬
‫ال‬ ‫الم َ‬
‫ح َّركٍ َواقفٍا‬ ‫اعٍ ُ‬ ‫ورومكٍ إسم‬ ‫‪368‬‬
‫‪Ishmām‬‬
‫ُ َ َّ ُ َ َ ْ ٌ ُ َ َ َ َ ْ َ َ‬ ‫َ ْ َ ُ ْ َ ُ‬
‫اقٍالش َفاه ُ‬
‫ٍب َعيْ َد َ‬
‫ل‬
‫ح ٍ‬ ‫الٍ صوتٍ هناكٍ فيص‬‫يسكنٍ ٍ‬ ‫ٍمٍا‬ ‫واالشمامٍإطب‬ ‫‪369‬‬
‫‪The Awjuh when Joining one Sūrah with Another‬‬

‫َ َ‬ ‫ً‬ ‫ََ َ‬ ‫َ ٌ‬ ‫ورتَ ْْيٍ ٍب ُ‬ ‫َوب َ ْس َم َلٍ بَ ْ َ‬
‫ٍم ْوهٍاٍ ٍد ْريَةٍ َوَتَ ُّم ٍ‬
‫ل‬ ‫ٍجالٍ ٍن‬ ‫ر‬ ‫ٍس َّن ٍة‬ ‫ْيٍ ُّ‬
‫الس َ‬ ‫‪100‬‬
‫َ َ َ ُ َ َّ َ‬ ‫َ ْ َ ْ َُْ ُ‬ ‫َ َ ْ ُ َ َ ْ َ ُّ َ َ ْ َ َ َ ٌ‬
‫ل‬
‫ٍص ٍ‬ ‫ٍـلٍٍجٍلٍياهٍٍح‬
‫َتٍٍك ٍ‬‫وصلٍواسك‬ ‫اح ٍة‬‫ووصلكٍبْيٍالسورتْيٍٍفٍص‬ ‫‪101‬‬
‫ُ ُ َ ُ ُّ َ‬ ‫ٌَ‬ ‫َ َ َ َّ َ َّ ُ َّ َ ْ َ َ ُ‬
‫ل‬
‫الط ٍ‬ ‫َوف ٍَ‬
‫يهاٍ خلفٍ جيدهٍ واضحٍ‬ ‫ج ٌهٍذك ْرت ٍُه‬‫ٍو‬
‫ٍلَكٍحب ٍ‬
‫والٍنص ٍ‬ ‫‪102‬‬
‫‪262‬‬
‫‪Summaries of the Usūl of the Seven Qirā’āt‬‬
‫______________________________________________________________‬
‫‪Idghām without Ghunnah for Khalaf‬‬

‫َ ٌَ ََ‬ ‫ْ ُ َ‬ ‫ْ‬ ‫ُ‬ ‫ْ َْ َ‬ ‫ُ‬
‫َوِفٍ ال َواوٍ َواْلَاٍ دون َهاٍٍخلفٍٍٍت ٍ‬
‫ل‬ ‫َوُكٍ بيَن ُموٍ أدغ ُمواٍ َم َعٍ غ َّن ٍة‬ ‫‪287‬‬
‫‪Madd‬‬
‫‪Madd Muttaṣil‬‬
‫َ َْ ُ َ ْ َ َ َْ ْ َ ُ َ‬ ‫َ َ ٌ َْ َ ُ‬
‫اؤ َهاٍ َب ْع َدٍ َك ْْس ٍةَ‬
‫ال‬
‫أوٍالواوٍعنٍضمٍلِقٍالهمزٍطو ٍ‬ ‫إذاٍ ألفٍ أوٍ ي‬ ‫‪168‬‬
‫‪Madd Munfaṣil‬‬
‫ُْ َ َ‬ ‫ُْ َ ُْ َ َ‬
‫ٍد ًّ‬ ‫ٍينْ َفص ْلٍفَالْ َق ْ َ‬
‫ْصٍٍبٍَاد ْر ُهٍ َ‬ ‫فَإ ْن َ‬
‫ٍراٍ َوُمض ٍ‬
‫ل‬ ‫ِبلفهمٍاٍ ٍيٍرويكٍ‬ ‫ٍالًٍا‬
‫ٍط ٍ‬ ‫‪169‬‬
‫‪Madd Badal‬‬
‫ُ َ‬ ‫ْصٍ َو َق ْدٍ يُ ْر َوىٍ ل َ‬
‫َف َق ْ ٌ‬ ‫َْ َُ‬ ‫َ‬ ‫َ‬
‫ٍو ْرش‬
‫ٍٍٍم َط َّو ٍ‬
‫ال‬ ‫َو َماٍ َب ْع َدٍ ه ْمزٍ ثابتٍ أوٍ مغ ٍ‬
‫ريَّ‬ ‫‪171‬‬
‫َ‬ ‫َ‬ ‫ً‬ ‫ََُ‬ ‫َو َو َّس َط ُهٍ قَ ْو ٌمٍ َك َ‬
‫آتٍ للٍ ْي َمانٍ ُمث ٍ‬
‫ل‬ ‫ٍ‬ ‫ءآل َهةٍ‬ ‫آم َنٍ هؤ ٍ‬
‫ال‬ ‫‪172‬‬
‫‪Madd Līn‬‬
‫ُ َ‬ ‫بكلْ َمة َ ْ‬
‫ٍٍاوٍ َو ٌاوٍ فَ َو ْ‬ ‫ْ َ ْ ُ َْ َْ َ َ ْ َ َ‬
‫ج َهانٍ ج ٍ‬
‫ل‬ ‫ٍ‬
‫ن‬ ‫ٍوه ْم َز ٍة‬ ‫ِإَون ٍتسكنٍاْلاٍبْيٍفتح‬ ‫‪179‬‬
‫ُْ ُ ْ َ‬ ‫ْ ْ‬ ‫َ َْ ُ ُ‬ ‫ََ ْ َ ْ ُ َ ْ َ ُْ‬
‫ٍسكونٍال َوقفٍللكٍأعم ٍ‬
‫ل‬ ‫وعند‬ ‫ٍٍٍو َوقف ٍُه‬
‫ب ُطولٍ وقْصٍ وصلٍٍورش‬ ‫‪180‬‬
‫‪263‬‬
‫______________________________________________________________‬
‫‘‪The Mīm al-Jam‬‬

‫‘‪Ṣilah of the Mīm al-Jam‬‬
‫َ َ‬ ‫ْ‬ ‫َ ً َ َُ ٌ‬ ‫َْ ْ َ ْ َ ُ َ‬ ‫َ ْ َ‬
‫ل‬
‫ٍج ٍ‬ ‫ٍوٍقالونٍٍ ٍبتَخيريهٍٍ‬ ‫دراكٍٍ‬ ‫ك‬ ‫ل ٍض ٍَّم ٍميمٍ ٍاَّلمعٍ ٍقب ٍ‬
‫ل ٍُم َّر ٍ‬ ‫وص ٍ‬ ‫‪111‬‬
‫ْ َ‬ ‫ََ ْ َ َ َ َْ ُ َ‬ ‫ْ‬ ‫َ ْ َ َ َْ‬
‫ٍب ْع ُدٍٍ ٍتلَك ُم ٍ‬
‫ل‬ ‫ونٍٍ َ‬ ‫وأسكنهاٍٍ ٍالاق‬ ‫نٍق ْب ٍلٍه ْم ٍزٍالق ْط ٍعٍصل َهٍاٍل َو ْرشه ٍْم‬
‫وم ٍ‬ ‫‪112‬‬
‫‘‪The Ḥarakah of the Mīm al-Jam‬‬

‫َ ْ ُ ََ ْ َ‬ ‫ْ‬ ‫ُ‬ ‫اٍقبْ َل َ‬
‫َ ُّ َ َ‬ ‫‪ُ ْ َ 113‬‬
‫ِتٍٍال َع ٍ‬
‫لٍ‬ ‫كٍ‘ٍٍ َو َب ْع ٍَدٍٍال َهاءٍٍٍك ٍ‬
‫ْسٍٍٍف ٍ‬ ‫ن ل ٍ‬
‫ٍسـاك ٍ‬ ‫ٍو ْ‬
‫صـلٍضـمه‬ ‫ٍدون َ‬ ‫ومن‬
‫َّ َ َ َ‬ ‫َ َ ْ َ ْ َ ْ َ َْ َ َْ َ ً َ َْ ْ َ ْ ُ ْ‬
‫شــ ْمل ٍ‬
‫ل‬ ‫ْسٍال َهاءٍٍبالضمٍٍ ٍ‬
‫لٍك ٍ‬
‫لٍٍالهاٍٍأوٍٍٍاْلاءٍٍساكنٍا وِفٍالوص ٍ‬
‫ْسٍٍقب ٍ‬
‫‪ 114‬م ٍعٍالك ٍ‬
‫‪Ṣilah of the Hā’ al-Kināyah‬‬

‫َ‬ ‫َ َ َ ْ َ ُ َّ ْ ُ ْ ُ‬ ‫‪َ َ ْ ُ َ ُ َ ْ َ َ 158‬‬
‫ٍٍٍقبْ َل َ‬
‫كٍ ٍ ُوص ٍ‬
‫ل‬ ‫يكٍ ٍلل ٍ‬
‫ن وماٍ ٍقبل ٍهٍ ٍاتلحر ٍ‬ ‫ٍٍٍساك ٍ‬ ‫ولمٍٍٍيصلواٍٍٍهاٍٍمضمر‬
‫َ‬ ‫َُ ً َ ُْ َْ ٌ َ ُ‬ ‫َ‬ ‫ٍقبْلَ ُهٍٍ ٍالتَّ ْسك ُ‬
‫‪َ َ َ 159‬‬
‫ال‬
‫صٍ ٍأخ ٍوٍ ٍو ٍ‬ ‫ْيٍٍ ٍالبْنٍٍ ٍكثريه ٍْم َوف ٍ‬
‫يهٍ ٍمهاناٍ مع ٍهٍ ٍحف ٍ‬ ‫وماٍ‬
‫‪Ibdāl of the Ḥamzah Mufradah‬‬

‫ُ َ‬ ‫ٍٍح ْر َف َ‬ ‫فَ َ‬
‫ٍو ْر ٌشٍٍٍيُر َ‬ ‫َ‬ ‫ْ‬ ‫تٍٍٍفَ ً‬ ‫َ َ َ‬
‫ٍٍمبَد ٍ‬
‫ال‬ ‫ٍٍٍمدٍٍ‬ ‫يهاٍ َ‬ ‫ٍٍه ْم َزٍةٌ‬ ‫اءٍٍٍم َنٍٍ ٍٍالف ْعلٍٍ‬ ‫كنَ ْ‬ ‫‪ 214‬إذاٍٍس‬
‫َ َ‬ ‫َْ‬ ‫َّ‬ ‫َ َ َّ َ ْ‬ ‫َ َ َْ ُ َ ْ ْ‬ ‫َُْ‬
‫حٍ ٍإث ٍَرٍ ٍ ٍالضمٍٍ ٍ ٍَن ٍُوٍ ٍ ٍ ُمؤ َّج ٍ‬
‫ل‬ ‫تفت ٍ‬ ‫اوٍٍعن ٍُهٍٍإ ٍ‬
‫ن‬ ‫‪ 215‬س َوىٍٍجلةٍٍاِليواءٍٍٍوالو ٍ‬
‫ْْ َ‬ ‫َ ْ َ ْ َ ًّ َ ْ َ َ ْ‬ ‫َّ‬ ‫ُ ُّ‬
‫ٍٍُكٍٍ ُ‬ ‫‪َ 216‬ويُبْ َد ُلٍٍ ٍٍل ُّ‬
‫ل‬
‫ومٍٍاهم ٍ‬ ‫ريٍٍَم ُز ٍ‬ ‫نٍٍالهمزٍٍٍمدٍاٍٍغ ٍ‬ ‫مٍ‬ ‫ٍٍم َسك ٍ‬
‫ن‬ ‫لسوسٍٍ‬
‫‪264‬‬
‫______________________________________________________________‬
‫‪Naql and Sakt‬‬

‫ْ ُْ ُ ْ َ‬ ‫َ ْ ْ‬ ‫ُ َّ‬ ‫ْ‬
‫ل‬
‫سه ٍ‬ ‫كٍال َه ْم ٍزٍواحذف ٍهٍم ـ‬
‫ش ٍ‬
‫يحٍب ـ‬ ‫ٍســـاكنٍٍ ٍٍآخ ٍر َـ‬
‫صح ٍ‬ ‫ٍُكٍٍ ٍ َ‬ ‫‪َ 226‬و َحر ٍ‬
‫كٍٍل َو ْرشٍٍ ٍ‬
‫ْ َ ْ َ ْ ً ُ َ َّ َ‬ ‫َ ٌَ‬ ‫ُ ٌْ َ ْ‬ ‫ْ ْ‬ ‫َ َْ‬
‫ل‬
‫اٍمقل ٍ‬ ‫ٍوعنـ َد ٍهُ َر َوىٍٍخلفٍٍفٍالوصـلٍسـكت‬ ‫‪َ 227‬وع ْنٍْح َزةٍفٍال َوقفٍخلف‬
‫َ ْ َْ ََ‬ ‫َّ‬ ‫َ‬ ‫ُ‬ ‫َ ْ ََ‬ ‫ََْ ُ‬
‫لت ْعريفٍعنٍ ٍ‬
‫ْح َز ٍةٍت ٍ‬
‫ل‬ ‫ٍوشـيْئًا ’ٍ َو َب ْعضـ ُه ٍْم َدلىٍال ٍ‬
‫لم ٍل َّ‬ ‫تٍفٍَشء‬ ‫ك ُ‬ ‫‪ 228‬ويسـ‬
‫َّ ْ ُ َ‬ ‫َ‬ ‫ََ ُ ُ‬ ‫ْ‬ ‫َ‬ ‫‪َ َ ْ َ َ 229‬‬
‫ٍوشــيْ ًئـاٍل ْمٍٍ يَز ٍد ’ٍٍ َونلَـاف ٍع دل‬
‫ٍ‬ ‫ٍ‬
‫ل‬
‫انلـقـلٍنـقـ ٍ‬ ‫ىٍيـونـسٍآالنٍبـ‬ ‫وَشء‬
‫ٍ‬
‫‪Tarqīq of the Rā’ for Warsh‬‬

‫ُ َ َّ َ ً َ ٌ َ ْ َ ْ ُ ُ َ َ‬ ‫َ َ‬ ‫ُ َّ‬ ‫َ َ َّ َ َ ٌ‬
‫ل‬
‫مسكنةٍ ياءٍ أوٍ الكْسٍ موص ٍ‬ ‫ٍو ْرشٍٍ ٍُكٍ َراءٍ َوقبْل َهٍا‬ ‫ورققٍ‬ ‫‪343‬‬
‫‪Taghlīẓ of the Lām for Warsh‬‬

‫َ ْ ُ َ َ ُّ َ‬ ‫َّ َ ْ َّ‬ ‫َ‬ ‫َ‬ ‫َ َ َّ َ َ ٌ َ ْ َ‬
‫ال‬
‫أوٍ الطاءٍ أوٍ للظاءٍ قبلٍ تَن ٍ‬ ‫ٍو ْرشٍٍ ٍفت َحٍ الٍمٍ ل َصاد ٍهٍا‬ ‫وغلظٍ‬ ‫‪359‬‬
‫َ َ ْ َ َ ْ ً ُ َّ َ َّ َ ُ َ َ‬ ‫تٍ أَ ْوٍ ُسكنَ ْ‬
‫تٍ َك َصلته ٍمْ‬ ‫إذَاٍ فُت َ‬
‫ح ْ‬
‫ل‬
‫ومطلعٍ أيضاٍ ٍثمٍ ظلٍ ويوص ٍ‬ ‫‪360‬‬
‫‪265‬‬
‫______________________________________________________________‬
‫‪Taqlīl and Imālah‬‬

‫‪Imālah of Dhawāt al-Yā’ for Ḥamzah and Kisā’ī‬‬
‫ُ َ َ‬ ‫ْ‬ ‫ََ َ َ‬ ‫ٍْحْ َزةٍٍُ ٍمنْ ُه ْمٍ َوٍالْك َسائ ُّيٍٍ َ‬
‫ٍب ْع َدٍهُ‬ ‫ََ‬
‫اْلَاءٍ َحيْثٍ تأ َّص ٍ‬
‫ل‬ ‫االٍ ذ َواتٍ ٍ‬
‫أم ٍ‬ ‫و‬ ‫‪291‬‬
‫‪Khulf in Dhawāt al-Yā’ for Warsh‬‬
‫ْ َ َ ُ ُْ ْ ُ ُ َ‬ ‫َ‬ ‫َ‬ ‫َ ٌْ ََْ ََْ َ َ‬

‫ل‬
‫ٍاْللفٍج ٍ‬ ‫ك ُه ٍْم ٍ َوذ َواتٍاْلاٍل‬ ‫ٍٍوِفٍ أ َرٍا‬ ‫َوذُوٍ َّ‬
‫الراءٍٍورشٍٍٍبْيٍ بْي‬ ‫‪314‬‬
‫‪Taqlīl of Dhawāt al-Yā’ for Abū ‘Amr‬‬

‫ْ َ‬ ‫َ َ َّ َ َ ْ ْ َ َ ُ‬ ‫ََ َْ ََ ْ َ َ‬
‫ىٍراه َماٍاعتَ ٍ‬
‫ل‬ ‫يٍٍسو‬
‫تقدمٍللبْص ٍ‬ ‫تٍ ف ْعَلٍ َوآخ ُرٍ آيٍ َمٍا‬ ‫وكيفٍ أت‬ ‫‪316‬‬
‫‪Imālah of Dhawāt al-Rā’ for Ḥamzah, Kisā’ī and Abū ‘Amr‬‬

‫ُ َ ُْ َ‬ ‫َ ْ َ‬ ‫ََ ََْ َ َ َ ُ ْ ً َ ْ‬
‫ج َراهاٍ َوِفٍ هودٍ أنز ٍ‬
‫ال‬ ‫يُ َوالٍ بم‬ ‫ٍو َحف ُص ُه ٍْم‬
‫وماٍبعدٍراءٍٍشٍاعٍٍحٍكماٍ‬ ‫‪311‬‬
‫‪Taqlīl of Dhawāt al-Rā’ for Warsh‬‬

‫ْ َ َ ُ ُْ ْ ُ ُ َ‬ ‫َُ ْ ََ‬ ‫َ ٌْ ََْ ََْ َ َ‬
‫ل‬
‫اْللفٍج ٍ‬ ‫ٍوذ َواتٍاْلاٍل ٍ‬ ‫كه م‬ ‫ٍوِفٍأ َرٍا‬ ‫َوذُ َّ‬
‫وٍالراءٍورشٍٍبْيٍبْيٍ‬ ‫‪314‬‬
‫‪266‬‬
‫______________________________________________________________‬
‫)الَكفرين( ‪Imālah of the Rā’ Mutaṭarrifah Maksūrah and of‬‬

‫‪for Abū ‘Amr and Dūrī-Kisā’ī‬‬
‫َ ْ َ ْ ُْ َ َ ً َََُْ‬ ‫تْ‬‫ََْ َ َ َ ََ‬ ‫َ َ َ‬
‫ل‬
‫بكْسٍأملٍٍتٍدٍَعٍٍحٍـميدٍاٍوتقب ٍ‬ ‫وِفٍألفاتٍقبلٍراٍطرفٍأت ٍ‬ ‫‪321‬‬
‫ْ ُ َ‬ ‫َْ‬ ‫ْ ُ َّ‬ ‫ْ َ َّ ُ َّ ْ‬ ‫ََ‬
‫ْحَار َكٍ َوالكفارٍ َواقت ْسٍ تلَنض ٍ‬
‫ل‬ ‫ٍم ٍعْ‬
‫اْل َمار َ‬ ‫َ‬ ‫ْ‬
‫كأبصارهمٍوادلارٍثمٍ‬ ‫‪322‬‬
‫َ َ‬
‫ٍل‬
‫ٍٍح ٍ‬ ‫ٍروٍ ِبُلْف َ‬
‫ٍٍصٍد‬ ‫ٍو ُ‬
‫ىٍٍم ْ‬ ‫َو َهار َ‬
‫ٍٍر َ‬ ‫ينٍ الَْكفر َ‬
‫ينٍ بيَائ ٍه‬ ‫َو َم ْعٍ َكفر َ‬ ‫‪323‬‬
‫)الَكفرين( ‪Taqlīl of the Rā’ Mutaṭarrifah Maksūrah and of‬‬

‫‪for Warsh‬‬
‫َ َ َ َ‬ ‫ََ ٌْ َ َ ْ‬
‫يعٍ الَابٍ كنٍ ُمقل ٍ‬
‫ل‬ ‫وٍورشٍٍٍج‬ ‫……………………‬ ‫‪324‬‬
‫‪) for Ibn Dhakwān and Ḥamzah‬شاء( ‪) and‬جاء( ‪Imālah of‬‬

‫َ ْ َ َ َ ُ َ َ َ َ ْ َُ ْ َ‬ ‫َ َ ْ َ ُّ َ ْ َ ْ َ َ َ‬
‫اغ ْ‬
‫ل‬ ‫تٍب َم ٍ‬
‫اَض أملٍخابٍخافواٍطابٍضاقتٍفتجم ٍ‬ ‫وكيفٍاثللِثٍغريٍز‬ ‫‪318‬‬
‫َ َ َ َ‬
‫ٍم َّي ٍ‬
‫ل‬ ‫ٍاب ُنٍ َذ ْك َوانٍٍ َ‬
‫ٍوِفٍ ٍشاءٍٍ‬ ‫اءٍٍ ْ‬ ‫ٍز َو َ‬
‫ٍج َ‬ ‫َ َ َ ََ ُ َ َ َ َ َ َ ُ‬
‫ٍٍٍو َزادٍٍف ٍْ‬
‫وحاقٍ وزاغواٍٍجاءٍٍٍشاء‬ ‫‪319‬‬
‫‪) for Dūrī-Baṣrī‬النَّاس( ‪Imālah of‬‬

‫َْ ُ َ‬ ‫ُ ُْ‬
‫ل‬ ‫َوخلف ُه ُمٍفٍانلَّاسٍفٍاَّلرٍ‬
‫ٍحٍص ٍ‬ ‫……………………‬ ‫‪331‬‬
‫‪267‬‬
‫______________________________________________________________‬
‫‪Imālah of the Tā’ Marbūṭah for Kisā’ī‬‬

‫َ‬ ‫ُ َ ُ ْ َ ْ َ َْ ْ‬ ‫َ َ‬ ‫ْ ُ‬ ‫َ َْ‬
‫ريٍ َعّشٍ ْلَ ْعد ٍ‬
‫ال‬ ‫ممالٍٍالكسائيٍٍٍغ‬ ‫َوِفٍ هاءٍ تأنيثٍ ال ُوقوفٍ َوقبْل َهٍا‬ ‫‪339‬‬
‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ ْ‬ ‫َ َ‬ ‫ج َم ُع َها ٍ َحق ٍض َغ ُ‬
‫َوأك َه ُرٍ َب ْع َدٍ اْلَاءٍ ي َ ْسك ُنٍ ُمي ٍ‬
‫ل‬ ‫اط َ‬
‫ٍعصٍخظٍا‬ ‫َويَ ْ‬ ‫‪340‬‬
‫َ َ ْ ُ ُ َ ْ َ ْ َ ْ َ َّ َ ْ ُ َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ ْ َ ْ َ ْ َ ُ َ‬
‫ل‬
‫ويضعفٍبعدٍالفتحٍوالضمٍأرج ٍ‬ ‫أوٍالكْسٍواِلسَكنٍليسٍِباج ٍز‬ ‫‪341‬‬
‫َ َ‬ ‫ْ ْ‬ ‫َ‬ ‫َ َْْ َْ ْ َ ْ ََْ َ ْ َ ُ‬
‫ل‬ ‫سوىٍ ألفٍ عن َدٍٍالك َسائي‬
‫ٍٍٍم َّي ٍ‬ ‫ٍو َب ْعض ُه ٍْم‬ ‫لعبهٍمائهٍوجههٍوْلكه‬ ‫‪342‬‬
‫‪Two Hamzahs‬‬
‫‪Tas-hīl and Ibdāl of the Second of Two Hamzahs‬‬
‫‪in a Single Word‬‬
‫َ ْ َ‬ ‫ْ ْ ُ ٌْ‬ ‫َ َ َ َ‬ ‫ْ‬ ‫َ َْ‬ ‫َ ُ ُ ْ‬
‫ج ُم ٍ‬
‫ل‬ ‫ٍوبذاتٍالفتحٍخلفٍٍلٍـت‬
‫سماٍ‬ ‫َوت ْسهيلٍ أخ َرىٍ ه ْم َزتْيٍ بكل ٍ‬
‫مة‬ ‫‪183‬‬
‫َ‬ ‫ْ َ‬ ‫ْ َ َ َّ‬ ‫ُْ َ ً َ َ ْ‬
‫ٍٍٍوِفٍ َبغ َدادٍ يُ ْر َوىٍ ُم َس َّه ٍ‬
‫ل‬ ‫ٍو ْرش َ‬ ‫ْصٍ تبَ َّدل ٍْ‬
‫ت لَ‬ ‫َوقلٍ أل ٍفاٍ ع ْنٍ أهلٍ م‬ ‫‪184‬‬
‫‪Idkhāl between Two Hamzahs in a Single Word‬‬

‫‪and Hishām’s Readings‬‬
‫َ ُ ْ َََْ ْ َ ْ ُ ٌْ َ ُ َ‬ ‫َ َ ُّ َ َ ْ َ ْ َ ْ َ ْ َ ْ ُ َّ ٌ‬
‫ٍـه ٍَو ٍ‬
‫ال‬ ‫ٍـذٍٍوقبلٍالكْسٍخلفٍٍل‬
‫ٍج ٍة بٍهاٍٍل ٍ‬ ‫ومدكٍ قبلٍ الفتحٍ والكْسٍٍح‬ ‫‪196‬‬
‫ْ َ‬ ‫ِبُلْفه َماٍ ٍبَ ًّ‬

‫ٍرٍاٍ َو َج َ‬
‫اءٍ ْلَفص ٍ‬
‫ل‬ ‫الضمٍ ٍلَ ٍََّّبٍ َ‬
‫ٍحٍبيبُ ٍُه‬
‫َّ‬ ‫َ َ‬
‫َو َم ُّد َكٍ قبْلٍ‬ ‫‪200‬‬
‫ََ ُ َ َ ْ َ‬ ‫َ ْ‬ ‫َ َ ْ‬ ‫َ‬ ‫َْ َ‬
‫ٍٍواعتَ ٍ‬
‫ل‬ ‫ٍوِفٍالَاِقٍكٍقالون‬
‫ٍحفصٍٍ‬ ‫ك‬ ‫ٍم‬ ‫انٍ َر َو ْ‬
‫ٍواٍ لٍهشامه ٍْ‬ ‫َوِفٍ آلٍ عمر‬ ‫‪201‬‬
‫‪268‬‬
______________________________________________________________
Ḥadhf and Tas-hīl of the First of Two Hamzahs

in Separate Words in which the Ḥarakāt Agree
َ ْ َ ْ ْ َ َ َ َ ُ َ َ ْ ََ
َ ‫وَلٍفٍات َفاقه َم‬
ٍ ‫إذاٍ كنتَاٍ م ْنٍ ُك َمتَْيٍٍف َِتٍ ال َع‬
‫ٍل‬ ً‫اٍمعٍا‬ ٍ ‫وأسقط‬
‫ٍاال‬ 202
َ َّ َ َ َ ُ ََْ َ َ ُ َ َّ ‫جاٍٍأَ ْم ُرنَاٍم َن‬
َ‫ٍالس ٍَماٍإ َّنٍ أ ْوْلٍا‬ َ ‫َك‬
‫ل‬
ٍ ‫أولئكٍ أنواعٍ اتفاقٍ َتم‬ 203
َ ْ َ ْ َ َ ََ َْْ ُّ ‫ٍٍٍوٍال ْ َب‬
ُ ُ ََ
ٍ ‫َوِفٍ غ ْريهٍ كْلٍَاٍ َوَكل َواوٍ َس َّه‬
‫ل‬ ‫يٍٍٍفٍالفتحٍ َوافقٍا‬ َ ‫ون‬ ‫وٍقال‬ 204
Tas-hīl and Ibdāl of the Second of Two Hamzahs

in Separate Words in which the Ḥarakāt Agree
َ َ َْ َ ُ َْ َ ََْ َُْ ْ َ َْ ََ َْ ُ َ
ٍ ‫ٍالمدٍعن َهاٍتبَ َّد‬
‫ال‬ ‫ٍوٍقن ُب ٍل وقدٍقيلٍُمض‬
ٍ‫ش‬ٍ ‫واالخرىٍكمدٍعندٍٍور‬ 206
Qaṣr and Madd of a Letter of Madd

before a Changed Ḥamzah
َ َ ْ َ َ َ َ ُّ َ ْ َ ُ ُ ْ َ ْ ُ َ َ َ َ َ َ ُْ َ ْ
‫ال‬
ٍ ‫َيزٍ قْصهٍ والمدٍ ماٍ زالٍ أعد‬ ٍ َّ ‫ٍمدٍقبْلٍه ْمز ٍ ُمغ‬
‫ري‬ ‫ِإَونٍحرف‬ 208
269
‫______________________________________________________________‬
‫‪Tas-hīl and Ibdāl of the Second of Two Hamzahs‬‬

‫‪in Separate Words in which the Ḥarakāt Differ‬‬
‫َ َ َ َ ْ َ َ ُ َّ ً ُ ْ َ‬ ‫ْ َ‬ ‫َ ُ ُ ْ‬
‫لفه َمٍاٍ َ‬
‫ٍس َمٍا تفءٍ إلٍ معٍ جاءٍ أمةٍ ٍانز ٍ‬
‫ال‬ ‫َوت ْسهيلٍاالٍخ َرىٍفٍاخت‬ ‫‪209‬‬
‫َ‬ ‫َ ْ‬ ‫ْ‬ ‫ُْ‬ ‫َ‬
‫فنَ ْو َعنٍ قلٍ كْلَاٍ َوَكل َواوٍ ُسه ٍ‬
‫ل‬ ‫الس ٍَماءٍ أَوٍ ائْتنٍاَ‬
‫اءٍ أَ َصبْنَاٍ ٍَو َّ‬
‫ن َ َش ُ‬ ‫‪210‬‬
‫َ ْ َ‬ ‫َْ َ ْ‬ ‫ََ ُ َ‬ ‫َْ ُْ َ ُْ َ َُْ‬ ‫َ‬
‫ال‬ ‫ُ‬ ‫َ‬
‫لٍ كْلاءٍ أقيسٍ معد ٍ‬
‫اءٍ إ ٍ‬ ‫يش‬ ‫ل‬ ‫َون ْو َعنٍمنهاٍأبد ٍ‬
‫الٍمنهماٍوق ٍ‬ ‫‪211‬‬
‫َ َ‬ ‫ُْ‬ ‫ُ‬ ‫َ َ ْ َ ْ َ ْ ُ َّ ُ ْ َ ُ َ َ َ‬
‫َوُكٍ ب َه ْمزٍ الكٍ َيبْ َداٍ ُمفص ٍ‬
‫ل‬ ‫اوهٍا‬
‫وعنٍأكَثٍالقراءٍتبدل ٍو ٍ‬ ‫‪212‬‬
‫‪Waqf for Ḥamzah and Hishām‬‬

‫‪Takhfīf of the Ḥamzah Mutawassiṭah and Mutaṭarrifah‬‬
‫‪for Ḥamzah‬‬
‫َ َ َ َ ْ ً َ ْ َ َ َّ َ َ ْ َ‬ ‫َ َ َ‬ ‫ْ ْ ْ‬ ‫َْ‬
‫ٍس َّهلٍ ه ْم َزٍُه إذاٍ كنٍ وسطاٍ أوٍ تطرفٍٍمَن ٍ‬
‫ال‬ ‫َوٍْح َزةٍٍٍُعن َدٍ ال َوقف‬ ‫‪235‬‬
‫‪Takhfīf of the Ḥamzah Mutaṭarrifah for Hishām‬‬

‫َ‬ ‫َ ٌ َ َ َ‬ ‫ُ ُ‬ ‫َ ُْ‬
‫ٍماٍ ت َط َّرفٍ ُم ْسه ٍ‬
‫ل‬ ‫َيقولٍ ٍهشامٍٍ‬ ‫………………ومثل ُهٍ‬ ‫‪242‬‬
‫‪Ibdāl of the Ḥamzah Sākinah into a Letter of Madd‬‬

‫ُ ُ َ ْ َ َ َّ َ‬ ‫َْ‬ ‫َ‬ ‫ٍح ْر َف َ‬ ‫َ َ ْ ُْ َ‬
‫ٍعنْ ُه َ‬
‫ال‬
‫َن ٍ‬ ‫َوم ْنٍ قبْلهٍ ٍَتريكهٍ قدٍ ت‬ ‫ٍم َسكنٍاً‬
‫ٍمد ُ‬ ‫فأبدل‬ ‫‪236‬‬
‫‪270‬‬
______________________________________________________________
Naql of the Ḥamzah Mutaḥarrikah Preceded by a Sākin

َ َ ُ ْ َّ َ ‫َوأَ ْسق ْط ُه‬ َ َ َ ْ
ٍ ‫ٍح َِّتٍيَ ْرج َعٍاللفظٍأ ْس َه‬
‫ل‬ ‫َو َحركٍ بهٍ َماٍ قبْل ُهٍ َمت َسكنًٍا‬ 237
Tas-hīl of the Ḥamzah Mutaḥarrikah that is Mutawassiṭah

and preceded by an Alif
َ َ َ ُ َ َ ْ َ ْ ُ َّ َ
ٍ ‫ي ُ َسهل ُهٍ َم ْه َماٍ ت َو َّس َطٍ َم ْدخ‬
‫ل‬ ‫ى‬ َ
ٍ ‫س َوىٍأنهٍمنٍبعدٍماٍألفٍجر‬ 238
Ibdāl of the Ḥamzah Mutaḥarrikah that is Mutaṭarrifah

and preceded by an Alif
ََ َْ َْ ََ َ ُ ََْ َْ َ َ ُ
‫ال‬ ْ َ ْ
ٍ ‫ْصٍأوٍيمِضٍَعٍالمدٍأطو‬ُ ‫و يق‬ ٍ‫َويُبْد ُلٍ َم ْه َماٍ ت َط َّرفٍ مثل ُه‬ 239
Idghām in the Wāw or Yā’ that is Zā’idah
‫ل‬
َ َ ُ َ ََ
ٍ ‫يدتاٍ م ْنٍ قبْلٍ َح َِّتٍ ُيف َّص‬
َ َ َ َ‫َويُ ْدغ ُمٍ فيهٍ ال ْ َو َاوٍ َو ْاْل‬
ٍ ‫اءٍ ُمبْد‬
‫ال إذاٍ ز‬ 240
271
Chapter 3
______________________________________________________________
Ibdāl of Ḥamzah Maftūḥah

or into a Wāw when preceded by a Ḍammah
and of Tas-hīl in other Combinations of Ḥarakāt
َ َُ ً َ‫ٍه ْم َزٍُه َدلىٍ َفتْحهٍ ي‬
َ َّ َ ْ َ ْ َ ْ َ ُ ْ ُ َ
ٍ ٍ‫اءاٍ َو َو ًاواٍ ُمو‬
‫ال‬ ‫ويسمعٍبعدٍالكْسٍوالضم‬ 241
َ َ َ ُ َُ
ٌ ‫ولٍ ه َش‬ ُْ َ ْ َ‫ْيٍ ب‬ َ
َ ْ َ‫هذاٍ ب‬ َ
ٍ ‫امٍ َماٍ ت َط َّرفٍ ُم ْسه‬
‫ل‬ ‫يق‬ ٍ‫ْيٍٍ َومثل ُه‬ ٍ‫َوِفٍ غ ْري‬ 242
Takhfīf Rasmī
َ َ ُ َ َ َّ َ ْ َ َ ََ
‫ل‬
ٍ ‫كنٍ مسه‬ َ ُ
ٍ ٍ‫روواٍ أنهٍ باْلط‬ ٍ‫……………………وق ْد‬.. 244
َ َ ْ َ َّ َ ْ َ ْ َ ْ َ ُ َ ْ َ َ َ ‫اْل ْذف‬ ْ َ
َ ‫ٍاْلَاٍيََلٍوال ْ َواو‬
‫ال‬
ٍ ‫االخفشٍبعدٍالكْسٍذاٍالضمٍأبد‬ ٍ‫و‬ ‫ٍر ْس َم ٍُه‬ َ ‫ٍو‬ ‫فف‬ 245
Ibdāl of the Ḥamzah Maḍmūmah

and Ibdāl of the Ḥamzah Maksūrah
into a Wāw when preceded by a Ḍammah
َ َ َّ َ َ ْ ُ َْ ََ
‫االخفش ٍَب ْع َدٍالك ْْسٍذاٍالضمٍأ ْب َد ٍال‬ٍ‫و‬ ………………...……… 245
َ َ ْ َ ْ ََ َْ َ َ َ ْ َ ْ َْ
ٍ ‫اٍوَكل َواوٍأعض‬
‫ل‬ ‫َحَكٍفيهماٍكْل‬ ٍْ ‫ٍفٍعكسه ‘ٍ َو َم‬
‫ن‬ ‫ بيَاءٍ ‘ٍ َوعن ُهٍال َو ُاو‬246
ٍ
272
______________________________________________________________
How to Stop with Ḥadhf on the Likes of (‫)مس َّتزءون‬

َ ْ ُ َ ُ َ ٌ ْ ََ َ َ َْ ُ ْ َْ َ ُ ْ َ ْ ُ َ
ٍ ‫ْسٍ قبْلٍ قيلٍ َوأْخ‬
‫ل‬ ‫ٍاْلذفٍ فيهٍٍ َوَنوٍٍه وضمٍٍوك‬ ‫و ٍمستهزءون‬ 247
Takhfīf and Taḥqīq in the

Ḥamzah Mutawassiṭah bi al-Zawā’id
َ ْ ُ َْ َ ََ َْ َ َ َْ
ٍ ‫ٍعليْهٍفيهٍوجهانٍأعم‬
‫ل‬ ‫دخلن‬ ًٍ ‫َو َماٍ فيهٍ يُلفٍ َواس‬
‫طاٍ ب َز َوائ ٍد‬ 248
Idghām in the Wāw or Yā’ that is Aṣlī

َ ُ َ ْ َ ْ َ َ َّ َ
ٍ ‫أوٍاْلَاٍف َع ْن ٍَب ْعضٍباالٍدَغمٍْح‬
‫ل‬ ْ ‫او ٍَن‬
ٍ‫ٍٍاصَلٍ ت َسك َنٍ قبْل ُه‬ ٍُ ‫َو َماٍ َو‬ 251
Rawm and Tas-hil of the Ḥamzah Mutaḥarrikah

that is Mutaṭarrifah and preceded by a Ḥarakah or an Alif
َ َ ْ َّ ُ ْ َ ً ً ُ ٌ َ ْ َ ُ ْ َّ ُ َ ْ َ َ َ
ْ‫ٍُمَ ٍر‬
‫ل‬ ‫َر ٍَكٍ َط َر ٍفاٍ فالَ ْعضٍ بالروم‬ ‫ٍاتلحريكٍأوٍألف‬
ٍ ‫وماٍقبله‬ 252
273
‫______________________________________________________________‬
‫‪Idghām Ṣaghīr‬‬
‫)اذ( ‪) of‬ذ( ‪Iẓhār and Idghām of the‬‬
‫ِ‬
‫َ َ َ ً َ َ َ‬ ‫َ َ ْ ْ َ َ َّ ْ َ ْ َ ٌ َ َ َ ُّ‬
‫ٍم ْنٍت َو َّص ٍ‬
‫ل‬ ‫جـمالٍواص ٍ‬
‫ل‬ ‫ِم ٍ ٍ‬ ‫صال ٍ ٍدل َهٍا ٍَ‬
‫س َّ‬ ‫نعم ٍإ ٍذ ٍ ٍتمشت ٍ ٍزينب ٍ ٍ‬ ‫‪259‬‬
‫َ َ‬
‫ٍل‬
‫ٍٍج ٍ‬
‫ٌ‬
‫ٍولٍ َواصف‬ ‫َوأَ ْظ َه َر َ‬
‫ٍٍرٍيَّاٍٍقَ ْ‬ ‫ََ َ‬
‫ٍو َامٍٍنٍسٍيْم َهٍا‬ ‫ار َهاٍٍأَ ْ‬
‫ٍج َرٍىٍٍد‬ ‫فٍَإ ْظ َه ُ‬ ‫‪260‬‬
‫ََ ْ َ ْ ُ ًْ ُ ْ ُ ُ َ ٌ َ‬ ‫ََ ْ َ َ َ ْ ً َ ٌ ُ َ ُ‬
‫ٍال‬
‫وأدغمٍ ٍضٍنَكٍٍ واصلٍ ٍتٍومٍ ٍدٍرٍه وأدغمٍ ٍمٍوَلٍٍ وجدهٍٍدٍائٍمٍ و ٍ‬ ‫‪261‬‬
‫)قد( ‪) of‬د( ‪Iẓhār and Idghām of the‬‬

‫َّ َ‬ ‫َ َُْ َ َ ُ َ ً‬ ‫َ َ ْ َ َ َ ْ َ ْ ً َ َ َ َّ َ‬
‫شائ ٍقاٍ َو ُم َعل ٍ‬
‫ل‬ ‫صباهٍ ٍ ٍ‬
‫جلتهٍ ٍ ٍ‬ ‫ضفاٍ ٍظلٍ ٍَز ْرن ٌٍ‬
‫ب ٍ‬ ‫لٍ ٍ‬
‫ٍوق ٍدٍ ٍسحبتٍ ٍذي ٍ‬ ‫‪262‬‬
‫َ َ ْ َ َ َ ْ ٌ َ َّ َ ْ َ َ ْ َ َ‬ ‫حٍاً‬ ‫َ‬ ‫َ َ ْ َ َ َ َ ٌ َ َ َ َّ‬
‫ل‬
‫شٍٍضٍـرٍٍظٍمآنٍوامت ٍ‬
‫وأدغمٍٍور ٍ‬ ‫فٍأٍظهرهاٍٍنٍـجمٍٍبٍداٍٍدٍلٍ واض ٍ‬ ‫‪263‬‬
‫َْ َ‬ ‫ْ َ‬ ‫َّ‬
‫ٍَز َوىٍٍظٍل ُهٍ َوغ ٌرٍ ت َس َّداهٍُ ُك ٍ‬
‫لك‬ ‫ل‬
‫َ َْ َ‬ ‫ٌ‬
‫ٍروٍ َواكفٍٍض‬
‫ٍريٍٍذٍاب ٍ‬ ‫َوأَدْ َغ َم ُ‬
‫ٍٍم ْ‬ ‫‪264‬‬
‫َ َُْ َُ َ َ‬ ‫ه َش ٌ‬ ‫ْ‬ ‫ٌَ‬
‫ل‬
‫حٍم ٍ‬‫امٍٍ ٍب َصادٍ حرفهٍ مت‬ ‫ٍح ْرفٍ َزيَّنَاٍخل ٍ‬
‫ف ‘ٍ َو ُمظه ٌٍر‬ ‫‪َ 265‬وِف َ‬
‫ٍ‬
‫)ت( ‪Iẓhār and Idghām of the Feminine‬‬

‫َ‬ ‫َ‬ ‫َ‬ ‫َ َ ْ َ ُ ُ ً َ ً‬ ‫ََْ َ ْ َ َ َ ْ َ َ ْ ُ ْ ُ َ ْ‬
‫ل‬
‫وداٍبار ٍداٍعطرٍالط ٍ‬
‫جـمعنٍور ٍ‬
‫صفتٍ ٍزرقٍ ٍظلم ٍه ٍ‬‫تٍ ٍسناٍ ٍثغرٍ ٍ‬
‫وأب ٍد ٍ‬ ‫‪266‬‬
‫َُ َ‬ ‫َ‬ ‫ََ ْ َ َ َ ٌ‬ ‫ٍمتْ ُهٍ ٍبُ ُ‬‫َ‬ ‫ُ‬ ‫ْ َ َُ‬
‫ٍو ْرشٍٍ ٍظٍاف ًرٍاٍ َوُمو ٍ‬
‫ال‬ ‫وأدغمٍ‬ ‫ورٍُه‬
‫ٍد ُ‬ ‫ٍن َ‬ ‫ارهٍاٍ ٍدٍرٍ‬ ‫فإظه‬ ‫‪267‬‬
‫ُ َ َّ َ‬ ‫ََْ َ َ َ ْ ٌ‬
‫ْصةًٍ َوُمل ٍ‬
‫ل‬ ‫ِفٍ ُع ْ َ‬ ‫ٍَز ٍ‬
‫كٍ َو ٍ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ٌ‬ ‫َ‬
‫وأظهرٍٍكٍهفٍ وافرٍٍسٍيبٍٍجٍودٍه‬ ‫‪268‬‬
‫َ َ ََ ْ ُ ُْ ْ َ ْ َ ُْ َ‬ ‫َ ٌ َ‬ ‫‪ْ َ َ 269‬‬
‫ٍٍيف َت ٍ‬
‫َل‬ ‫وِفٍوجبتٍخلفٍابنٍذكوان‬ ‫تْ‬ ‫َ‬ ‫ُ‬
‫امٍ ٍلهدم ٍ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ٍوٍأظهرٍ راويهٍ ٍهش ٍ‬
‫ٍ‬
‫‪274‬‬
‫______________________________________________________________‬
‫)بل( ‪) and‬هل( ‪) of‬ل( ‪Iẓhār and Idghām of the‬‬

‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ َ َ َ‬ ‫َ َ‬ ‫ََ ْ َ ْ َ‬
‫ضـرٍٍ ٍ َو ُمبْتَ ٍ‬
‫َل‬ ‫ريٍ ٍٍن َواهاٍ ٍطٍل َحٍ ٍ ٍ‬ ‫سم‬ ‫الٍ َب ٍلٍ ٍَوه ٍلٍٍت ْرويٍٍث َناٍ ٍظ ْعنٍ ٍَز ْي َن ٍ‬
‫ب ٍ‬ ‫أٍ‬ ‫‪270‬‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َُ ٌ َ‬ ‫َْ َ َ ٌ‬ ‫فَأَدْ َغ َم َه َ‬
‫سـ َّرٍ ٍ ٍتيْ ًٍماٍ َوق ْدٍ َح ٍ‬
‫ل‬ ‫ورٍ ٍ ٍثنَاهٍُ ٍ ٍَ‬‫وق‬ ‫اٍٍرٍاوٍ َوأدغ َمٍٍفٍاض ٍ‬
‫ل‬ ‫‪271‬‬
‫ْ ْ َ ُ ُ َّ ُ َ‬ ‫َوِفٍ َه ْلٍٍتَ َ‬ ‫َ‬ ‫َ َّ ُ ُ‬ ‫ْ‬
‫ٍبٍ َوْح ٍ‬
‫ل‬ ‫ٍرىٍ اِلٍدَغمٍٍح‬ ‫َو َبلٍفٍالن َساٍخلٍدٍه ْمٍِبلٍف ٍه‬ ‫‪272‬‬
‫ََ‬ ‫َ‬
‫ٍال َ‬ ‫ٍه ْل ٍَو ْ‬
‫َّ ْ َ‬ ‫َ ُ‬ ‫َ‬ ‫َْ َ‬
‫ٍزاج ًٍراٍه ٍ‬
‫ل‬ ‫استَ ْوف ٍ‬ ‫َوِفٍالرعد‬ ‫‪َ 273‬وأظه ْرٍٍلـ َدىٍ َواعٍٍنبيلٍ ٍ‬
‫ض َمان ٍُه‬
‫ٍ‬
‫‪Idghām of the Rā’ Majzūmah into the Lām for Abū ‘Amr‬‬
‫ْ َ‬ ‫ْ ُ ْ َ َ ُْ ْ‬ ‫َ‬ ‫َ‬
‫ٍاْللفٍٍٍيٍَذبُ ٍ‬
‫ل‬ ‫ك َواصبٍْلكمٍٍطٍالٍب‬ ‫ٍج ْز ًٍماٍب ٍ‬
‫لم ٍَها‬ ‫اء َ‬ ‫‪َ …..….‬و َّ‬
‫الر ُ‬ ‫‪280‬‬
‫‪Iẓhār of the Dhāl by the Tā’ in Four Words‬‬

‫َْ َ َ َ َ ََْ‬ ‫َ‬ ‫ْ‬ ‫َ َ ُْ‬ ‫……………… َّ َ ْ ُ ُ‬
‫ل‬
‫أخذتمٍ وِفٍ اِلفرادٍٍعٍـاۡشٍٍدٍغف ٍ‬ ‫مو‬
‫اٍّتٍذت ٍ‬ ‫‪283‬‬
‫‪275‬‬
‫______________________________________________________________‬
‫‪Idghām Kabīr‬‬
‫‪Idghām Kabīr for Sūsī‬‬
‫ل‬
‫َ َّ َ‬
‫يٍٍ ٍفيهٍ َتَف ٍ‬ ‫َأبُوٍ َع ْمروٍ ْالَ ْ‬
‫ْص ُّ‬ ‫ْ َ َ ْ َ َ ُ‬
‫ري ٍ َوق ْطبُ ٍُه‬
‫ُ َ َ‬
‫َودونكٍاالٍدَغمٍالكب‬ ‫‪116‬‬
‫)سلكك( ‪) and‬من ٰـسكك( ‪Idghām Kabīr of‬‬

‫َْ َ ْ َ ُ َ‬ ‫َ ُّ‬ ‫ُّ‬ ‫َْ َ‬
‫ٍعنْ ُه َ‬ ‫َ‬
‫ٍم َع َّو ٍ‬
‫ال‬ ‫ٍو َمٍا َسلكك ْمٍ َو َباِقٍالابٍليس‬
‫كك ٍُم ٍ َ‬
‫و‬ ‫اس‬ ‫ٍمنَ‬ ‫ففٍُكمة‬ ‫‪117‬‬
‫‪Idghām Kabīr of Mithlān Letters in Two Words‬‬

‫َ َ َّ َ‬ ‫ْ َ‬ ‫ََ‬ ‫ْ‬ ‫َْْ‬ ‫َ َ‬
‫لٍ بُ َّدٍ م ْنٍ إدَغمٍ َماٍ كنٍ أو ٍ‬
‫ال‬ ‫ف ٍ‬ ‫َو َماٍكنٍم ْنٍمثلْيٍفٍُك َمتَيْه َمٍا‬ ‫‪118‬‬
‫‪) when in One Word‬ك( ‪) into the‬ق( ‪Idghām Kabīr of the‬‬

‫ُْ َ‬ ‫َْ‬ ‫َْ‬ ‫ْ َ‬ ‫ِإَونٍ ُك ْ َم ٌةٍ َح ْر َفانٍ ف َ‬
‫يهاٍ َت َق َ‬ ‫ْ‬
‫َكفٍ َمتَ ٍ‬
‫َل‬ ‫فإدَغ ُم ُهٍ للقافٍ ٍ‬
‫فٍٍال ٍ‬ ‫ار َبٍا‬ ‫‪132‬‬
‫ٌ َ َ َّ َ‬ ‫َْ‬ ‫هذاٍ إذَاٍ َماٍ َقبْلَ ُهٍ ُمتَ َ‬
‫َ َ‬
‫ل‬
‫يمٍ ّتل ٍ‬ ‫ْيٍ َو َب ْع َدٍ ال ٍ‬
‫َكفٍ م‬ ‫ُمب ٌ‬ ‫حر ٌٍ‬
‫ك‬ ‫و‬ ‫‪133‬‬
‫‪276‬‬
‫______________________________________________________________‬
‫)ك( ‪) into the‬ق( ‪Idghām Kabīr of the‬‬

‫)ق( ‪) into the‬ك( ‪and of the‬‬
‫َ ْ َ َ ٌ َ َْ َْ ُ ْ َ‬
‫ل‬
‫ٍفٍالقافٍأدخ ٍ‬
‫َكفٍقافٍوهو ٍ‬
‫ِفٍال ٍ‬
‫وٍ‬ ‫‪…………………...‬‬ ‫‪139‬‬
‫َُْ َََْ‬ ‫َ َ َ َ ْ َ ْ ُ َّ‬ ‫َ‬ ‫َ َ ُّ َّ َ ْ َ ُّ ُ ً َ ُ ْ‬
‫ل‬
‫اٍوأظهرٍا إذاٍسكنٍاْلرفٍاَّليٍقبل ٍٍأقٍب ٍ‬
‫ور ٍ‬
‫كٍقص ٍ‬‫قٍُكٍَشءٍل ٍ‬
‫خل ٍ‬ ‫‪140‬‬
‫‪) into its Ten Letters‬د( ‪Idghām Kabīr of the‬‬

‫ُُْ َ ٌ َ َ‬ ‫َ َ َ ْ‬ ‫ٌْ ُْ ُ َ ْ ََ َ ً‬ ‫َول َّ‬
‫ل‬
‫ج ٍ‬ ‫ضفاٍٍ ٍث َّمٍٍ ٍُزه ٌدٍٍصٍدقهٍٍ ٍ‬
‫ظاهرٍٍ ٍ‬ ‫ٍ‬ ‫ش ٍذا‬
‫سهلٍٍ ٍذكٍٍ ٍ‬
‫ِلالٍ ُكمٍٍٍتربٍٍ ٍ‬ ‫‪144‬‬
‫َ ْ َّ َ ْ َ ْ ُ َ ْ َ‬ ‫وح ًة َ‬
‫ٍب ْع َد َ‬ ‫َول َ ْم ٍتُ َّد َغ ْم َ‬
‫ٍم ْفتُ َ‬
‫ٍواع َم ٍ‬
‫ل‬ ‫ِبَ ْرفٍبغريٍاتلاءٍفاعلمه‬ ‫ٍساكنٍ‬ ‫‪145‬‬
‫‪) into its Ten Letters‬ت( ‪Idghām Kabīr of the‬‬

‫َ ْ ُ َ َ َّ َ‬ ‫َ َ‬ ‫َ َ ْ َ َ َّ ُ َ َ ُ َ‬
‫ل‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬
‫وِفٍ أحرفٍ وجهانٍ عنهٍ تهل ٍ‬ ‫الطاءٍ ت ْدغ ُمٍ تاؤهٍا‬‫وِفٍ عّشهاٍ و‬ ‫‪146‬‬
‫‪) into its Five Letters‬ث( ‪Idghām Kabīr of the‬‬

‫َ ٌ َ َّ َ‬ ‫َّ ُ‬ ‫َْ َ َ َْ ََْ ُ َ َُ‬
‫ٍالصادٍث َّمٍالسْيٍذالٍت َدخ ٍ‬
‫ل‬ ‫َوِف‬ ‫َوِفٍٍ ْخسةٍ وْهٍ ٍ‬
‫اْل ٍوائلٍ ثاؤهٍا‬ ‫‪149‬‬
‫‪277‬‬
‫______________________________________________________________‬
‫)ر( ‪) into the‬ل( ‪) and of the‬ل( ‪) into the‬ر( ‪Idghām Kabīr of the‬‬
‫)ل( ‪) and the‬ر( ‪) into the‬ن( ‪and of the‬‬
‫َ ْ َ َ َ َ ْ َ ُ َ َّ ُ ْ َ َ‬ ‫َّ َ ُ ْ‬ ‫اء ٍَو ْ َ‬ ‫َّ‬
‫ٍاللمٍ َر ٌ‬
‫َ‬
‫ْهٍفٍٍالراٍوأظهرٍا إ ٍذاٍ انفتحاٍ ب ٍعدٍ المسكنٍ مَن ٍ‬
‫ال‬ ‫َوِفٍ ٍ‬ ‫‪150‬‬
‫َ َْ ُ ُ ْ َ َ‬ ‫ََ ْ َْ‬ ‫ُ ُ َ‬ ‫َ َ َ ُ‬
‫ل‬
‫ج ٍ‬ ‫َعٍإثرٍَتريكٍسوىٍَننٍمس‬ ‫ىٍقالٍث َّمٍانلُّونٍت ْدغ ُمٍفيه َمٍا‬
‫سو ٍ‬ ‫‪151‬‬
‫)ب( ‪) when followed by a‬م( ‪Ikhfā’ of the‬‬

‫َ َ ْ َ َ َ ُّ َ‬ ‫ََ ْ َْ‬ ‫َ‬ ‫ٍع ْن ُهٍالْم ُ‬
‫َُْ ُ ُ َ‬
‫ال‬
‫َن ٍ‬ ‫يمٍم ْنٍق ْبل ٍَبائ َهٍا َعٍ إثرٍ َتريكٍ فتخفٍ ت‬ ‫وتسكن‬ ‫‪152‬‬
‫‪Waqf according to the Rasm‬‬

‫’‪Stopping with a Hā’ on an open Tā‬‬
‫َ‬ ‫ً‬ ‫َ َّ‬ ‫ْ‬ ‫َ ْ‬ ‫َّ َ ُ َ َّ‬ ‫إذَاٍ ُكتبَ ْ‬
‫ٍحقاٍٍ ٍرٍَضٍ َو ُم َعو ٍ‬
‫ال‬ ‫فبال َهاءٍ قفٍ‬ ‫اءٍ ُمؤن ٍ‬
‫ث‬ ‫تٍ باتلاءٍ ه‬ ‫‪378‬‬
‫‪Stopping with a Ha’ al-Sakt for Bazzī‬‬

‫َ َْ َُ َ‬ ‫ْ‬ ‫ُْ‬ ‫َ َ ْ َ َّ ْ ْ َ َ‬
‫ل‬ ‫ِبلفٍ َعنٍٍال َبي‬
‫ٍٍٍوادف ْعٍ َمه ٍ‬ ‫ٍوع َّم ْهٍل َم ْهٍب َم ٍْه‬‫وفيمهٍوممهٍقف‬ ‫‪386‬‬
‫‪278‬‬
‫______________________________________________________________‬
‫‪The Yā’āt al-Iḍāfah‬‬

‫‪The Yā’āt al-Iḍāfah followed by a Ḥamzah Maftuhah‬‬
‫ُ َ‬ ‫َّ‬ ‫َ‬
‫ٍفتْ ُ‬ ‫َْ‬ ‫َ ْ ُ َ َ َ‬
‫ح َهٍاٍ إٍالٍٍ َم َواض َعٍ ه َّم ٍ‬
‫ل‬ ‫َسماٍ‬ ‫ٍم ْعٍه ْمزٍبفتح ٍ َوت َس ُع َهٍا‬‫فتسعون‬ ‫‪390‬‬
‫‪The Yā’āt al-Iḍāfah followed by a Ḥamzah Maksurah‬‬

‫َ َ َ َ َّ َ‬ ‫ُ ْ‬ ‫ْ ُ‬ ‫َ‬ ‫َْ َ ْ َْ َ َ َ‬
‫ال‬
‫بفتحٍأٍوَلٍحٍكمٍسوىٍماٍتعز ٍ‬ ‫ٍم ْعٍك ْْسٍه ْم َزٍة‬‫وثنتانٍمعٍْخسْي‬ ‫‪400‬‬
‫‪The Yā’āt al-Iḍāfah followed by a Ḥamzah Madmumah‬‬

‫َ َ ْ ٌ َ َ ْ َ ْ ُ َّ ُ ْ َ َ‬
‫لك‬
‫ٍمش ٍ‬ ‫وعّشٍيليهاٍالهمزٍبالضم‬ ‫………………………‬ ‫‪405‬‬
‫َْ َ‬ ‫ْ‬ ‫ُ‬
‫ب َع ْهديٍ َوآتونٍ تلَفتَ َحٍ ُمقف ٍ‬
‫ل‬ ‫ٍوأَ ْسك ْنٍل َُكه ٍمْ‬ ‫ََ ْ َ َ ْ‬
‫افتَ ْحٍ َ‬ ‫فعنٍٍنافعٍٍٍف‬ ‫‪406‬‬
‫‪The Yā’āt al-Iḍāfah followed by a Lām al-Ta‘rīf‬‬

‫َُ‬
‫ٍل‬
‫ٍٍٍع ٍ‬
‫يٍٍف‬ ‫فَإ ْس ََك ُن َهاٍٍفٍَاش َ‬
‫ٍٍو َع ْهد َ‬ ‫لت ْعريفٍأَ ْر َب ُع َ‬
‫ٍع ّْش ٍةَ‬ ‫َّ‬
‫ٍاللمٍل َّ‬ ‫َوِف‬ ‫‪407‬‬
‫‪The Applications of the Qurrā’ regarding the Yā’āt al-Zawā’id‬‬

‫َْ َ َ‬ ‫ُ َ‬ ‫ُْ‬ ‫ٍرٍاٍٍل َ َ‬ ‫َْ َ ْ َ ُ‬ ‫َوتَثْبُ ُ‬
‫ِبلفٍ َوأوَلٍ انلَّ ْملٍٍْح َزةٍٍٍُك َّم ٍ‬
‫ل‬ ‫ٍوام ًٍعٍا‬ ‫ٍٍد ًّ‬ ‫تٍ فٍٍ اْلالْي‬ ‫‪421‬‬
‫َ ْ َ‬ ‫ْ‬ ‫َ‬ ‫َُْ‬ ‫َ ْ َ ْ َ َّ ٌ َ ُ‬
‫َوجلتُ ٍَهاٍ س ُّتٍونٍ َواثنَانٍ فاعق ٍ‬
‫ل‬ ‫ام ٍُه‬ ‫ورٍٍإ َ‬
‫ٍم ُ‬ ‫ٍك ٌ‬ ‫وِفٍالوصلٍٍحٍـمادٍٍش‬ ‫‪422‬‬
‫‪279‬‬
Chapter 3
______________________________________________________________
Summary of Khilāf Jā’iz and Khilāf Wājib

Khilāf Jā’iz Khilāf Wājib
Tathlīth in madd ‘āriḍ. Tathlīth in madd badal for Warsh.
Different lengths in the ‘ayn in Different lengths in madd līn for
Sūrahs Maryam and Shūrā. Warsh.
The different ways of stopping on a Qaṣr and tawassuṭ in madd
word that has a hamzah for Ḥamzah munfaṣil for Qālūn and Dūrī.
and Hishām.
The different ways of joining the Iskān and ṣilah of the mīm
ta’awwudh, the basmalah and the al-jam‘ for Qālūn.
beginning of a sūrah.
The different ways of joining the Reading with and without sakt for
end of one sūrah with the beginning Khallād.
of the next.
Reading with iskān, rawm or Fatḥ and taqlīl in dhawāt al-yā’ for
ishmām when stopping or when Warsh.
making idghām kabīr.
Reading with ikhtilās instead of Fatḥ and imālah when stopping on
idghām kabīr for Sūsī. the tā’ marbūṭah for Kisā’ī, when
applicable.
280
______________________________________________________________
Different ways of reading that are

allowed in the chapter on Two
Hamzahs.
281
Chapter 4
The Usūl
of the Three Qirā’āt
The Usūl of the Three Qirā’āt
______________________________________________________________
❖ Thus far, we have restricted ourselves to discussing only the Seven Qirā’āt.
❖ However, as mentioned in the beginning, there are another Three Qirā’āt
which are regarded as authentic, which will now be examined.
❖ As a reminder, the Three Qirā’āt are those of Abū Ja‘far, Ya‘qūb and
Khalaf al-‘Āshir.
➢ The rāwīs of Abū Ja‘far are Ibn Wardān and Ibn Jammāz.
➢ The rāwīs of Ya‘qūb are Ruways and Rawḥ.
➢ The rāwīs of Khalaf are Isḥāq and Idrīs.
❖ In this chapter the uṣūl for each Qāri’ will be discussed individually.
❖ The unique aspects of each Qāri’ will be mentioned and then the
remainder of their uṣūl will be given in the form of a table. Generally,
only those aspects which differ with the riwāyah of Ḥafṣ will be
mentioned.
❖ Note that this is not intended to be an exhaustive discussion of all their
rules. Instead, only some of their more prevalent applications will be
discussed.
❖ In the Durrah, Imām Ibn al-Jazarī links each of the Three Qurrā’ to one
of the Seven Qurrā’ who serves as his aṣl (source / origin).
➢ The aṣl of Abū Ja‘far is Nāfi‘.
➢ The aṣl of Ya‘qūb is Abū ‘Amr.
➢ The aṣl of Khalaf is Ḥamzah.
283
Chapter 4
______________________________________________________________
❖ The same codes used by Imam al-Shāṭibī are employed by Imam Ibn
al-Jazarī.
➢ The codes for Abū Ja‘far, Ibn Wardān and Ibn Jammāz are (‫)أَبج‬,
since these are the codes for Nāfi‘ and his Rāwīs.
➢ The codes for Ya‘qūb, Ruways and Rawḥ are (‫)حطي‬, since these are
the codes for Abū ‘Amr and his Rāwīs.
➢ The codes for Khalaf, Isḥāq and Idrīs are (‫)فضق‬, since these are the
codes for Ḥamzah and his Rāwīs.
❖ Imam Ibn al-Jazarī only discusses those rules of the Three Qirā’ah where
they differ from the Qurrā’ that are their aṣl.
➢ E.g. In the chapter of Two Hamzahs in One Word, nothing is
mentioned for Khalaf, since he reads with taḥqīq without idkhāl,
just as Ḥamzah does.
➢ It is mentioned that Abū Ja’far reads with tas-hīl and idkhāl, because
even though this agrees with the reading of Qālūn, it differs with
the reading of Warsh.
➢ It is mentioned that Rawḥ reads with taḥqīq, since Abū ‘Amr reads
with tas-hīl. Since only Rawḥ is mentioned, it is understood that
Ruways reads with tas-hīl, just as Abū ‘Amr does. It is then
mentioned for both of them that they read without idkhāl, since Abū
‘Amr reads with idkhāl.
284
______________________________________________________________
Abū Ja‘far
❖ One of the unique aspects of the Qirā’ah of Abū Ja‘far is that he recites
with ikhfā’ of the nūn sākinah and tanwīn into the letters (‫ )غ‬and (‫)خ‬,
instead of iẓhār.
➢ E.g. (‫ )من غل‬and (‫)من خوف‬.
❖ Another unique application he has is that of making sakt in the ḥurūf al-
muqaṭṭa‘āt.
➢ E.g. (‫ )الم‬and (‫)كهيعص‬.110
❖ There are a number of words in which Abū Ja‘far will have ibdāl of a
hamzah maftūḥah into a yā’ or a wāw.
➢ E.g. He reads (‫ )مؤ َّج ًِل‬as (‫)مو َّج ًِل‬.
➢ E.g. He reads (‫ )قرئ‬as (‫)قرى‬.
❖ There are also certain words where he has ḥadhf of a hamzah.

➢ E.g. He reads (‫ )مس َّتزءون‬as (‫)مس َّتزون‬.
➢ E.g. He reads (‫ )الخاطئي‬as (‫)الخاطي‬.
110 Note that in this Qirā’ah, madd lāzim ḥarfī will always be mukhaffaf and never muthaqqal due
to the sakt between the letters.
285
Chapter 4
______________________________________________________________
The Uṣūl of Abū Ja‘far

4 Sakt Ḥurūf al-Muqaṭṭa’āt
5 Ikhfā’ in (‫ )غ‬and (‫)خ‬
6 Ibdāl of Hamzah Sākinah111
7 Two Hamzahs in One Word Tas-hīl with Idkhāl
8 Tas-hīl of 2nd
Same Ḥarakāt
9 Takhfīf
Riwāyah of Sūsī. It was mentioned that there are a number

111 This is the same application as in the
of exceptions to this rule for Sūsī. Abū Ja‘far however, will even have ibdāl in those places where
Sūsī has taḥqīq. The only exceptions for Abū Ja‘far are the words (‫ )نبْئم‬and (‫)أَنۢبْئم‬.
286
‫‪The Usūl of the Three Qirā’āt‬‬
‫______________________________________________________________‬
‫‪a) Recite the following for Abū Ja‘far.‬‬
‫ْيَ‬ ‫َّ‬ ‫ُ‬ ‫ح‬ ‫ُٗ‬ ‫َ‬ ‫ح‬ ‫َ‬ ‫ٓٓ َ َ ح َ ُ َ‬
‫بٍالٍريبٍفيهٍهدى للمتق ٍ‬‫‪ )١‬المٍذٰلكٍٱلكتٰ ٍ‬
‫َُ حَ َُ ح ُ ُ ْ َ ًَ َ‬
‫ٍخٰسٍ َ‬
‫ْيٍ‬ ‫‪ )٢‬فقلناٍلهمٍكونواٍقردة‬
‫َّ‬ ‫َ ح‬ ‫ِإَون م حن َهاٍل َ َم َ‬
‫اٍي حهب ُطٍم حنٍخشيَةٍٱهلل‬
‫َّ‬
‫‪ٍ )٣‬‬
‫‪َ ٍ)٤‬ولَ َق حد َ‬
‫ۡتى ٰ ٍُهٍ َم ٍُ‬
‫اٍلۥٍفٍٱٍٓأۡلخ َرةٍٍم حنٍخل ٰ ٍ‬
‫ق‬
‫َّ ُ‬
‫ك ٍمح‬ ‫ح‬ ‫ح َ‬ ‫َ ُ َ َّ َ َ َ ح ُ‬
‫‪ٍ)٥‬أنٍيَنلٍعليكمٍمنٍخريٍمنٍرب‬
‫ح َ ح َ ُ ُ َ َّ‬ ‫ُ‬ ‫ََ َُ ُ ْ َ ُ‬
‫وا ْلنفسكمٍمنٍخريٍَتدوهٍعندٍٱ ٍ‬
‫هلل‬ ‫‪ٍ)٦‬وماٍتقدم ٍ‬
‫ُ‬ ‫ح‬ ‫َ‬ ‫ُ‬ ‫ح‬ ‫َّ َّ َ َ َ ُ ْ َ َ ُ ْ َّ ٰ َ ٰ َ َ ُ ح َ ح ٌ َ‬
‫ينٍءامنواٍوعملواٍٱلصلحتٍٍفلهمٍأجرٍغريٍممنونٍ‬ ‫‪ٍ)٧‬إالٍٱٍَّل ٍ‬
‫‪287‬‬
Chapter 4
______________________________________________________________
Ya‘qūb
❖ One of the unique aspects of the Qirā’ah of Ya‘qūb is the application of
reading with a hā’ al-sakt when stopping on the words (‫)هو‬, (‫ )ه‬and
words ending in the pronoun (‫)ه َّن‬.
➢ He will thus read these words as: (‫)هوه‬, (‫ )هه‬and (‫)ه َّنه‬.
❖ He will also read with a hā’ al-sakt when stopping on the yā’ mutakallim
that is mushaddad, as in (‫)ا َّل‬.
ِ
➢ He will thus read (‫ )ا َّل‬as (‫)ا َّله‬.
ِ ِ
❖ Stopping with ithbāt of the yā’āt al-zawā’id is far more prevalent in the
Qirā’ah of Ya’qūb than in any other Qirā’ah.
➢ E.g. He is the only one who reads (‫ )فأ ۡرهبون‬as (‫)فأ ۡرهبوني‬.
➢ He will read the yā’ both waṣlan and waqfan.
❖ The letter hā’ in the pronouns (‫)ه‬, (‫ )ُها‬and (‫ )ه َّن‬is normally read with a
kasrah when preceded by a yā’ sākinah.
➢ E.g. (‫)علۡيم‬, (‫ )علۡيما‬and (‫)علۡي َّن‬.
➢ E.g. (‫)فۡيم‬, (‫ )فۡيما‬and (‫)فۡي َّن‬.
❖ Ya’qūb however, recites the hā’ with its original state of a ḍammah even
in this circumstance.
➢ E.g. He thus reads (‫)علۡيم‬, (‫ )علۡيما‬and (‫)علۡي َّن‬.
➢ E.g. He thus reads (‫)فۡيم‬, (‫ )فۡيما‬and (‫)فۡي َّن‬.
288
______________________________________________________________
The Uṣūl of Ruways

3 Stops with Ha’ al-Sakt
Reads the hā’ in (‫)ه‬, (‫ )ُها‬and (‫ )ه َّن‬with a ḍammah
4
when preceded by a yā’ sākinah
5 Two Hamzahs in One Word Tas-hīl without Idkhāl
6 Tas-hīl of 2nd
Same Ḥarakāt
7 Takhfīf
8 Ithbāt of Yā’āt al-Zawā’id Waṣlan and Waqfan
The Uṣūl of Rawḥ

3 Stops with Ha’ al-Sakt
Reads the hā’ in (‫)ه‬, (‫ )ُها‬and (‫ )ه َّن‬with a ḍammah
4
when preceded by a yā’ sākinah
5 Ithbāt of Yā’āt al-Zawā’id Waṣlan and Waqfan
289
‫______________________________________________________________‬
‫‪a) Recite the following for Ya’qūb.‬‬
‫َّ ُ َ ٓ َ ٰ َ َّ ُ‬
‫ٍه ٍوَ‬ ‫هللٍالٍإلهٍإال‬
‫‪ )١‬ٱ ٍ‬
‫اٍم َ‬
‫اٍْهٍ‬ ‫ك ٍُيبَْي ٍَّنلَ َ‬
‫َ ُ ْ ح ُ َ َ َ َّ َ‬
‫عٍنلاٍرب‬ ‫‪ٍ)٢‬قالواٍٱد ٍ‬
‫نَّ‬ ‫ُ‬ ‫ُ َّ َ ٌ َّ ُ ْ َ َ ُ ْ َ ٌ َّ‬

‫‪ٍ)٣‬هنٍلاسٍلكمٍوأنتمٍلاسٍله ٍ‬
‫ح‬ ‫ُ‬ ‫ُ‬ ‫ُ ح َََٓ‬ ‫ح‬ ‫ُ‬ ‫َ ٓ ََ۠‬
‫خَّ‬
‫‪ٍ ٍ)٤‬ماٍأناٍبمْصخكمٍوماٍأنتمٍبمْص ٍ‬
‫َّ ٰ َ َ َّ ُ‬ ‫ََ َح َُ ْ َ َ َ ٗ‬
‫ٍفٱتقونٍ‬ ‫ۡتواٍأَ‍ِبيِٰتٍ ث َم ٗناٍقليلٍِإَوَّي ٍ‬ ‫‪ )٥‬والٍتش‬
‫َ َّ َ َ َ ُ َ َ ْ َ َ َّ ُ َ َ ْ َ ْ ُ ُ َ َ ْ ُ ْ‬ ‫َ‬ ‫َ َ‬
‫ابٍَ‬ ‫َ‬
‫هللٍعليهماٍٍٱدخلوٍاٍعليهمٍٍٱل ٍ‬‫ينٍُيافونٍأنعمٍٍٱ ٍ‬ ‫‪ٍ)٦‬قال ٍَر ُجلنٍمنٍٍٱَّل ٍ‬
‫َ ٌ‬ ‫َ َ ََ‬ ‫ْ‬ ‫َ‬ ‫ْ ُ َّ‬ ‫َ‬
‫ٍعليْه َّنٍد َر َجةٍ‬‫‪َ )٧‬ول ُه َّنٍمثلٍٱَّلىٍ َعليْه َّنٍبٍٱل َم ْع ُروفٍٍوللرجال‬
‫َ َ ح حُ ح َ َ ََ ُ‬
‫اف َ‬
‫ٍوعيدٍ‬ ‫‪ٍ)٨‬فذكرٍبٍٱلقرءانٍٍمنٍُي‬
‫ُ‬ ‫َ ُح‬
‫‪ٍ)٩‬الٍّتر ُجوه َّنٍم ۢن ٍُبيُوته ٍَّ‬
‫ن‬
‫ٍو َمنَـٰف ُعٍل َّ‬ ‫َٓ ٌْ َ‬
‫ٍكب ٌ‬
‫ري َ‬ ‫ُْ‬
‫لناسٍ‬ ‫‪ٍ)١٠‬قلٍفيهماٍإثم‬
‫‪290‬‬
______________________________________________________________
Khalaf al-‘Āshir
❖ The unique aspect of the Qirā’ah of Khalaf al-‘Āshir is that there are no
applications at all that are unique to it.
❖ In its uṣūl, it is essentially the same as that of Kisā’ī via Abū al-Ḥārith.
❖ They both have tawassuṭ in mudūd and imālah in dhawāt al-yā’ and
dhawāt al-rā’.112
❖ However, the one application in which they differ is that Abū al-Ḥārith
has imālah in the tā’ marbūṭah when stopping on it, while Khalaf has fatḥ.
❖ Another difference is that Khalaf has imālah in (‫ )جاء‬and (‫ )شاء‬while Abū
al-Ḥārith has fatḥ.
Comparison of Imālah between

Abū al-Ḥārith and Khalaf al-‘Āshir
Dhawāt al-Yā’ Dhawāt al-Rā’ Tā’ Marbūṭah (‫)شاء( ; )جاء‬
Abū al-Ḥārith Abū al-Ḥārith Abū al-Ḥārith
Khalaf Khalaf Khalaf
112 And fatḥ in the rā’ maksūrah at the end of words.
291
Chapter 4
______________________________________________________________
The Uṣūl of Khalaf al-‘Āshir

3 Imālah
292
‫‪The Usūl of the Three Qirā’āt‬‬
‫______________________________________________________________‬
‫‪a) Recite the following for Khalaf al-‘Āshir.‬‬
‫َ ُ ُ ح حَ‬ ‫ح َ َ ُ َ ٰ َ ح َ ٰ َ ح َّ ُ ح َ َ ح ُ ح َ ُ َ ُ‬
‫لٍ‬
‫مٍبٍٱّتاذك ٍم ٍٱلعج ٍ‬
‫‪ِ )١‬إَوذٍقالٍموسٍلقومه ٍۦٍيقومٍإنكمٍظلمتمٍأنفسك ٍ‬
‫‪َ ٍ)٢‬ولَ َق حد َ‬
‫اٍلۥٍفٍٱٍٓأۡلخ َرةٍٍم حنٍخل ٰ ٍ‬
‫ق‬ ‫ۡتى ٰ ٍُهٍ َم ٍُ‬
‫ُ َّ ح َ َ َٰٓ َ َّ ٓ َ‬
‫ٍس َمٰ َوٰتٍ‬
‫نٍ َس حب َع َ‬‫لس َماءٍ ف َس َّوى ٰ ُه ٍَّ‬ ‫ىٍإلٍٱ‬ ‫‪ )٣‬ثمٍٱستو ٍ‬
‫ح َ ح َ ح ُ ُّ ح ُ َ ح َ ح ُ ح َ ح َ ح ُ َ‬ ‫ُ َ َ ُ ح‬
‫نثٰ‬
‫َلٍٱْل ٍرٍبٍٱٍْلرٍٍ ٍوٱلعب ٍدٍبٍٱلعبدٍٍ ٍوٱْل ٍ‬ ‫اصٍفٍٱلقت ٍ‬ ‫ب َعل حيك ٍُمٍٱلق َص ُ ٍ‬ ‫‪)٤‬كت ٍ‬
‫نثٍٰ‬‫حُ َ‬
‫بٍٱْل ٍ‬
‫َّ َ ٰ َ ٰ َ‬ ‫َّ َ ٰ َ ٰ َ َ ٰ َ ح َ َ َ‬ ‫ََ َ حَُ ُ َ‬
‫ى ليح َستٍٍ‬
‫ٍوقالتٍٱنلصر ٍ‬ ‫ىٍَعٍَشء‬ ‫ودٍليح َستٍٱنلصر ٍ‬ ‫‪ )٥‬وقالتٍٱْله ٍ‬
‫ونٍٱلحك َتٰ َ‬ ‫ح َ ُ ُ َ َٰ َ ح َ ُ ح َ ح ُ َ‬
‫بٍ‬ ‫ودٍَعٍَشءٍوهمٍيتل‬ ‫ٱْله ٍ‬
‫َ ََ َ‬
‫َع أبح َصٰره حمٍغ َ ٰ‬
‫شوةٍَ‬ ‫‪ٍ)٦‬و ٍَٰٓ‬
‫َ َ ح َ ُ َّ َ َ ح َ‬
‫كٰفر َ‬ ‫َ َ َّ َ ٓ َ ُ َّ َ ُ ْ َ َ ْ‬
‫ينٍ‬ ‫اٍع َرفواٍكف ُرواٍبهۦٍٍفلعنةٍٱٍ ٍ‬
‫هللٍَعٍٱل‬ ‫‪ )٧‬فلما جاءهمٍم‬
‫‪Extension Activity‬‬
‫‪a) Read the uṣul of the Durrah, as well as its commentary from the book,‬‬
‫‪“Fawā’id Ayyūbiyyah” by Qāri’ Saleem Gaibie.‬‬
‫‪b) Memorise the uṣul of the Durrah.‬‬
‫‪293‬‬
Chapter 5
Farshī Changes
Farshī Changes
______________________________________________________________
Farshī changes are those changes which do not follow a particular rule.
❖ Some of them are consistently applied throughout the Qur’an while others
are applied inconsistently.
❖ To serve as examples, the farshī changes found in the first maqra’ of the
first juz’ will be given below.
❖ Since the student will first read a khatm for the Seven Qirā’āt and
thereafter a separate one for the Three Qirā’āt, only the differences among
the Seven Qirā’āt will be mentioned.
295
Chapter 5
______________________________________________________________
Sūrah Fātiḥah
َ
٤ٍٍ‫ٍمٰلكٍٍٍيَ حومٍٱدلين‬
✓ Nāfi’, Ibn Kathīr, Abū ‘Amr, Ibn ‘Āmir and Ḥamzah read the word (‫)م َٰ ل‬
as (‫)مل‬.
ٍَ‫طٍ َّٱَّلين‬ َ ‫طٍٱل ح ُم حستَق‬

ٍ َ ٰ ‫ٍص َر‬٦ٍ‫يم‬
َ ‫ح‬
ٍ َ ٰ ‫ٱهدناٍٱلص َر‬
✓ Qunbul reads the words (‫ )ألِصَٰط‬and (‫ )ْصَٰط‬with a (‫)س‬. They will thus be
read as (‫ )ألسَٰط‬and (‫)سَٰط‬.
✓ Khalaf reads the letter (‫ )ص‬in these words with ishmām. What is meant
by ishmām here is that the sound of the (‫ )ص‬is merged with the sound of
a (‫)ز‬.
✓ These words serve as an example of a consistent farshī change for these
Qurrā’, as they will recite them in this way wherever and however they
appear in the Qur’an.
✓ Khallād will read with ishmām in the first occurrence of this word in the
Qur’an only. He will therefore read (‫ )أهۡدن ألِصَٰط‬with ishmām but will read
(‫ – )ْصَٰط أ ََّّلين‬as well as all subsequent occurrences of this word – with a
(‫ )ص‬as normal.
َ َّ َ َ ‫َ َ ح ح‬ ُ ‫َحَ ح َ َ َح ح َح حَ ح‬
٧ٍ‫ْي‬
ٍ ‫أنعمتٍعليه ٍمٍغريٍٱلمغضوبٍعليهمٍٍوالٍٱلضآل‬
✓ Ḥamzah reads the word (‫ )علۡيۡ ۡم‬with a ḍammah on the (‫)ه‬. It will thus be
read as (‫)علۡيۡ ۡم‬. This applies both waṣlan and waqfan.
✓ This is a consistent farshī change for him.
296
Farshī Changes
______________________________________________________________
Sūrah Baqarah
َ ُ ُ ‫ُ َ ٰ ُ َ َّ َ َ َّ َ َ َ ُ ْ َ َ َ ح َ ُ َ َّ ٓ َ ُ َ ُ ح َ َ َ ح‬
٩ٍ‫ونٍإالٍأنفسهمٍوماٍيشعرون‬ ٍ ‫ونٍٱهللٍوٱَّلينٍءامنواٍوماٍُيدع‬ ٍ ‫ٍيخدع‬
✓ Nāfi’, Ibn Kathīr and Abū ‘Amr read the word (‫ )َيۡدعون‬as (‫)َيَٰدعون‬.
ٗ ُ َّ ُ ُ َ َ َ
ٍ‫هللٍٍ َم َرضا‬ َّ ‫فٍقُلُوبه‬
‫مٍم َرضٍفزاده ٍمٍٱ‬
✓ Ibn Dhakwān and Ḥamzah read the word (‫ )فزاده‬with imālah.113
✓ This is a consistent farshī change for them. However, in all subsequent
occurrences of this word, Ibn Dhakwān will have khulf i.e. he will read
with both fatḥ and imālah. In this verse, he only has imālah.
َ ُ ‫َ َ ُ ح َ َ ٌ َ ُۢ َ َ ُ ْ َ ح‬
١٠ٍ‫ون‬
ٍ ‫ولهمٍعذابٍأْلمٍبماٍكنواٍيكذب‬
✓ Nāfi’, Ibn Kathīr, Abū ‘Amr and Ibn ‘Āmir read the word (‫ )ي ۡكذبون‬as
(‫)يكذبون‬.
َ ُ ‫َ ُ ٓ ْ َّ َ َ ح ُ ُ ح‬ َ‫َ َ َُ ح َ ُح ُ ْ ح‬
١١ٍ‫ۡرضٍقالواٍإنماٍَننٍمصلحون‬ ٍ ‫ِإَوذاٍقيلٍله ٍم الٍتفسدواٍفٍٱْل‬
✓ Hishām and Kisā’ī read the word (‫ )قيل‬with ishmām. What is meant by
ishmām here is that the sound of the kasrah on the (‫ )ق‬is merged with
the sound of a ḍammah. The sound of the ḍammah is heard first and then
the kasrah, and the kasrah is predominant.
✓ This is a consistent farshī change for them.
113This change is discussed by Imām al-Shāṭibī under the uṣūl. Since it was not mentioned in
this book when covering the uṣūl, it has been mentioned here in the farsh.
297
Chapter 5
______________________________________________________________
Exercise
a) Recite the first maqra’ of the first juz’ 114 for each Rāwī individually.
If a Rāwī has more than one way of reading, do a separate recital for
each manner of reading.115
b) Recite the first maqra’ of the first juz’ jam‘an for the Seven Qurrā’.
114 i.e. Sūrah Fātiḥah and until verse 25 of Sūrah Baqarah.

115 For example, Qālūn will be read four times: first with qaṣr and iskān; then with qaṣr and
ṣilah; then with tawassuṭ and iskān; and then with tawassuṭ and ṣilah.
298
Bibliography
Al-Qāḍī, ‘Abd al-Fattāḥ ibn ‘Abd al-Ghanī: al-Wāfī fī Sharḥ
al-Shāṭibiyyah fī al-Qirā’āt al-Sab‘, Maktabah al-Dār, al-Madīnah
al-Munawwarah, 4th Edition, 1992.
Fikrī, Īhāb: Taqrīb al-Shāṭibiyyah, Al-Maktabah al-Islāmiyyah,
2nd Edition.
Gaibie, Muḥammad Saleem: Ghunyah al-Ṭalabah fī Taysīr al-Sab’ah,

Maḍbūṭ Writers and Translators, Western Cape, 2008.
Gaibie, Muḥammad Saleem: Narratives on the Seven Great Readers,
Al-Tanzil Institute, Cape Town, 2017.
‫إجازة الكتاب‬
‫رب العاملني ‪،‬‬
‫احلمد هلل ّ‬
‫والصالة والسالم على سيّدان ونبيّنا حممد وعلى آله وصحبه أمجعني ‪،‬‬
‫إيل األخت الفاضلة‪:‬‬
‫إيل األخ الفاضل ‪ /‬رغبت ّ‬
‫أما بعد ‪ ،‬فقد رغب ّ‬
‫_____________________________‬
‫املسمى‬
‫عّن الكتاب ّ‬ ‫وأخذ ‪ /‬وأخذت ّ‬
‫حُتْ َفةح الطَّلَبَة ِف تَ ْيسري ال َْع َ‬
‫ش َرة‬
‫فأجزته ‪ /‬فأجزهتا به‪.‬‬
‫اتريخ التحرير‪:‬‬ ‫التوقيع‪:‬‬
‫وأوصى اجملاز‪/‬اجملازة بتقوى هللا ف السر واجلهر ‪ ،‬وأن ل ينساين ف الدعوات ‪،‬‬
‫وأن جيتهد ف حتصيل العلم النافع وخبدمة القرآن واحلديث‪.‬‬
‫وأسأل هللا أن يتقبل منا أعمالنا وأن يرزقنا الصدق واإلخالص ‪،‬‬
‫إنه مسيع جميب ‪ ،‬واحلمد هلل رب العاملني ‪،‬‬
‫والصالة والسالم على املبعوث رمحة للعاملني‪.‬‬
ُ‫اللَّهُمَّ إِنَّا نَعُوذُ بِكَ مِنْ أَنْ نُشْرِكَ بِكَ شَيْئًا نَعْلَمُه‬
ُ‫ونَسْتَغْفِرُكَ لِمَا لَا نَعْلَم‬
“Oh Allah!
Indeed, we seek Your protection
from knowingly associating anything with You,
and we seek Your forgiveness for what we are unaware of.”
(Musnad Aḥmad)

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A Gift to the Students

Regarding the Simplification

2022 Munowar Harneker

Published by Noorun Mubeen Publications

“Actions are but by intentions

(Ṣaḥīḥ Bukhārī and Muslim)

English Arabic English Arabic

Abū Yusuf, Munowar Harneker

Madīnah Basrah Kūfah

Abū Ja'far Ya'qūb Khalaf

Nāfi' Ibn Kathīr Abū 'Amr Ibn 'Āmir

Qālūn Bazzī Dūrī Hishām

'Āsim Hamzah Kisā'ī

Shu'bah Khalaf Abū al-Harith

Hafs Khallād Dūrī-Kisā'ī

Abū Ja'far Ya'qūb Khalaf

Ibn Wardān Ruways Ishāq

Ibn Jammāz Rawh Idrīs

Nāfi' Abū 'Amr

Shu'bah Abū al-Harith

Ibn Wardān Idrīs

Ibn Jammāz Ishāq

The Difference Between a Qāri’ and a Rāwī

The Codes of the Qurrā’ and Ruwāt

Warsh ‫ج‬ Qālūn ‫ب‬ Nāfi‘ ‫أ‬ ‫أَبج‬

Qunbul ‫ز‬ Bazzī ‫ه‬ Ibn Kathīr ‫دهز د‬

Sūsī ‫ي‬ Dūrī ‫ط‬ Abū ‘Amr ‫حطي ح‬

Ibn Dhakwān ‫م‬ Hishām ‫ل‬ Ibn ‘Āmir ‫ك‬ ‫َكم‬

Ḥafṣ ‫ع‬ Shu‘bah ‫ص‬ ‘Āṣim ‫نصع ن‬

Khallād ‫ق‬ Khalaf ‫ض‬ Ḥamzah ‫ف‬ ‫فضق‬

Dūrī-Kisā’ī ‫ت‬ Abū al-Ḥarith ‫س‬ Kisā’ī ‫ر‬ ‫رست‬

4 The table should be read from right to left.

‫َ َ‬ ‫ً‬ ‫ََ َ‬ ‫َ ٌ‬ ‫ورتَ ْْيٍ ٍب ُ‬ ‫َوب َ ْس َم َلٍ بَ ْ َ‬

b) Memorise the introduction of the Shāṭibiyyah.

The Differences Between

❖ When commencing recitation at the beginning of a sūrah, there are four

Textual Evidence for Reciting the Isti‘ādhah

95. Whenever you intend to recite, the seek protection

b) Memorise this chapter of the Shāṭibiyyah.

How to Make Waqf on the Last Letter of a Word

❖ Rawm and ishmām may not be applied in following three instances:

Textual Evidence for Rawm

368. Your application of rawm

369. Ishmām is the circling of the lips soon after

ٍ‫) ٱ َّلرنَٰمۡحٍٍٱ َّلرحيم‬٢

b) Memorise this chapter of the Shāṭibiyyah.

➢ According to another interpretation of the Shāṭibiyyah, only Warsh

Textual Evidence for the Awjuh when

100. Reciting the basmalah between two sūrahs

b) Memorise this chapter of the Shāṭibiyyah.

Nūn Sākinah and Tanwīn

Textual Evidence for Idghām without Ghunnah for Khalaf

287. In (‫)ينمو‬, all make idghām with ghunnah,

‫‪َ ٍ)٥‬أ ََتح َع ُلٍٍف َ‬

‫اٍه َوٍب ُم َز ححزحهۦٍم َنٍٱلح َع َذابٍٍأَ ُ‬

b) Recite the above for all the Seven Qurrā’.

b) Memorise this chapter of the Shāṭibiyyah.

The Lengths of Madd

Textual Evidence for Madd Muttaṣil

168. When an alif, a yā’ that comes after a kasrah,