Uṣūl ˘Āṣim ’s Recitation(Shu˘bah and Ḥafṣ) in English Bismi Allāhi Arrahmāni Arrahīm In the name of Allāh, the most Beneficent, the most Merciful Table of Contents Table of contents………… ………..…...............……..……..…….…....4 Taqrīth of Sh. Dr. ˘Alī An-Naḥḥās………………….……….………….5 Taqrīth of Sh. Dr. Nabil Sallām……………………….………………...6 Taqrīth of Sh. Amira ṣūltan & Jameelah Thoma……………….……….7 Acknowledgment………………….……………………………...……..8 The Auther’s Ijazah of 10 minor qera-āt…………………….….……….9 The Auther’s Ijazah of 10 major qera-āt……….……………....……....10 The Auther’s Ijazah of 10 major qera-āt…………….…….……...……11 Preface ………….…………...……………………………...……...…..12 Introduction…………..……………..……………………………….…14 Charts of Ash-Shāṭibiyyah’s letters and word codes………….……….17 The Tajwīd Rules of Qirā-at ˘Āṣim ……………..………………….…….19 1. Al-Isti˘āthah…………………………………...……….……………22 2.The Basmalah between two sūrahs…..……………………....…..…..23 3. Al-Madd Al-Far˘ī…..………………………....……..............………24 4. Mīm uljam˘…………………………………………………….........25 5.Hā-al-Kināyah……..…..……………..…………………….…...……26 6. Short pauses (Sakt) of Ḥafṣ………………………………..……..….28 7. 7A- The Rules of Tafkhīm and Tarqīq……….………….………….29 7. 7B- The Rules of Tafkhīm and Tarqīq of the Rā…………..………..30 7. 7C- The Tafkhīm and Tarqīq of the Lām/7D- of the Alīf…………..33 8. The Special, Unique Words of Ḥafṣ………………………….……..34 9. Preventing The Meeting of Two Sākin Letters……………….……..38 10. Elongating or Dropping Alif of 7 Words…………………..…..….39 11. Stopping with Rawm and Ishmām...………………………….……40 12. Two hamzahs that appear in one word..….................………..……41 13. Repeated Istifhām Mukarar……………………………….………..43 14. The Feminine Open Tā for 20 Words ………………….……..…..44 15. Fatḥ, Imālah and taqlīl………………………….…...……………..45 16. IDH-HĀR, (Clarity) and Idghām..……..…...……….……………..46 17. Yā-āt Al-Iḍāfah……………..……….……….….……….…....…...49 18. Yā-āt az-Zawā-id……...……….…..…..…………………..………53 19. References…………………………..………………………..…….54 The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 4 Foreword All praise is due to Allāh, the Lord of the worlds, and peace and salutations to our leader, the Prophet Muḥammad, ملسو هيلع هللا ىلصand to his family, companions, and those who follow them in benevolence until the Day of Resurrection. To proceed: The Noble Qur-ān is the speech of Allāh that He revealed as a reliable source of legislation for mankind to live by. Being the speech of Allāh, the Qur-ān must be read, written, and recited correctly and clearly, so as not to create any ambiguity or misunderstanding whatsoever in its recitation. Allāh, Almighty, preserved His book through His messenger Muḥammad (PBUH) and all of the reciters in all of the qirā-āt. Regretfully, books that explain the ten narrations in English are very rare. It requires a person who knows both the rules of the ten narrations and the English language, well. Thus, I was extremely happy with the this wonderful book of sister Umm Aḥmad Fāṭma Elibyari. She wrote the ten narrations in the English language, the international language of our time. With it, she created a bridge between native and non-native Arabic speakers. Allāh granted Umm Aḥmad the capability to produce this amazing work by expediting her memorization of the Qur-ān and mastery of the ten narrations. Through His grace she earned ijāzahs in both the ways of Ash-Shaṭabiyyah and Tayyibat-An-Nash-r. This book of ب ْ ب ببَ ْبب ب ب ْ ْ َن َ ب )َعصَم َْ ع َ َ َح َفص َ الب بَيانَ َ َال بَواسَمَ َلَرَ َوا َي َ ت َشَ َع َب َة َ َو َ ( (The Clarification of Riwayati Shu˘bah and Ḥafṣ ˘an˘Āṣim) is extremely beneficial to any student who wants to learn the ten narrations because Umm Aḥmad explains the narration in a very detailed and clear way. In addition, she writes the reference of the explanation from Ash-Shaṭibeyyah. Moreover, she The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 5 utilizes examples in the document to summarize the rules and make it easy for students to understand. May everyone benefit from this book and may Allāh accept her efforts in transmitting the ten narrations all over the world. May Allāh shower blessings on our prophet Muḥammad, ملسو هيلع هللا ىلص,his family and all of his Companions. All praise is to Allāh, the Lord of the worlds. Sheikh Ali Tawfīq An-Naḥḥās, who was born in Egypt in 1939, is a Ḥafiṫĥ, teacher of Ḥadīth and has a high Isnād of ten minor Qirā-āt. He authored, reviewed and introduced a number of books in the field of Qirā-āt. (10/05/ 2017) Taqrīṫĥ From Sheikh Dr. Nabil Sallam This book represents the great efforts the author sheikhah Umm Aḥmad Fāṭma Yacout Elibyari spent to introduce this valuable material about the fifth Qarī -Imam ˘Āṣim- of the 10 great authentic qira-āt. It describes the consistent rules “uṣūl” behind this qirā-ah as it is recited by his two narrators Shu˘bah and Ḥafṣ. The book uses the Shaţibiyyah as the standard reference for the top 7 qira-āt. With clear explanations, the author successfully delivered the “Uṣūl” of this Recitation in English. May Allāh reward her sincere efforts and impressive presentation, and guide her to well serve the book of Allāh. Sheikh Dr. Nabil Sallām (PhD) is a member of the Assembly of Muslim Jurists of America (AMJA), the committee of chief reciters in USA, the chief committee of Quran-recitations in el-Azhar in Egypt and vice- president of the Islamic University in USA. (05/ 17) The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 6 Taqrīth Sheikhah Amira Sultān & Jameelah Thomas The praise is due to Allāh. Salutations and blessings be upon Prophet Muḥammad, and upon his family and companions. This endorsement is for my Shaykhah, Mama Umm Aḥmad Fāṭma Yacout Elibyari, Al-Miṣriyyah, a close friend and mentor. She has ijāzah (authorization) in tajwīd for all 10 of the qira-āt. May Allāh, Subḥānahu wa Ta˘ālā, bless her and her family, Amīn. Mama Umm Aḥmad has spent most of her life learning and teaching Qur-ān and tajwīd. She has been a blessing to our community online, in the masājid, and in her home for over 20 years, mā shā-a Allāh. She has endured many trials along the way, but has persevered with patience, by the permission of Allāh. It can be difficult for Muslims in the west to acquire sound, Islāmic education, based on proofs and evidence. The subjects of Arabic and tajwīd can be particularly challenging. The Shaykhah has worked relentlessly to compile an accurate, trustworthy book of several qirā-āt in English for English-speaking Muslims and Non-Arabs. It is her hope to be able to complete all 10 qirā-āt in English one day, in shāā Allāh. May Allāh reward his kind student and reader, Fatma Muḥammad Yacout Elibyari, who masters the ten mutawātir readings from the ways of ash-Shaṭbiyyah, ad-Durrah and aṭ-Ṭayyibah for participating to this noble task making it, with the divine help, a beneficial work for the readers of Allāh's Book. May Allāh, Subḥānahu wa Ta˘ālā, accept her efforts, forgive her, and reward her according to the best of her deeds, Amīn. Sheikha Amira Sūltān, a holder of Ijazah of 10 qira-āt. Jameelah Thomas (October 2, 2017) The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 7 Acknowledgment Bismi Allāh, Waṣ-ṣalātu Was-slamu ˘ala raṣūl Allāh, (ṣalā Allāhu ˘Alīhi Wasallam). To proceed: After thanking Allāh, I must take a moment to thank those who helped and supported me in this work, because the Prophet ملسو هيلع هللا ىلصstated in the ḥadīth, “Whoever does not thank the people has not thanked Allāh.” (Aboo Dawood; at-Tirmidhī; and Imām al-Albānī dīmed it ṣaḥīḥ in his ṣaḥīḥah #417). Sheikh Dr. ˘Alī An-Naḥḥās, with my gratitude for reviewing this work, approving it and providing me with a valuable taqrīth letter. Sheikh Dr. Nabil Sallam, with my gratitude for reviewing this work, approving it and providing me with a valuable taqrīth letter. I thank Sheikha Amira Sultān and Jameelah Thomas, (My dear American students) for reviewing the English language of this work and providing me with a taqrīth letter. I thank Sheikh Yaser Semare for providing me with the fonts of the imālah and ishmām. After Allāh’s help, I received a great deal of help from these people to complete this work. May Allāh reward them abundantly. The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 8 The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 9 The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 10 The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 11 Preface All praise is due to Allāh, the Lord of the Worlds, and peace be upon our Prophet Muḥammad ( ملسو هيلع هللا ىلصṣallAllāhu˘alayhi wasallam), and upon his family, his companions, and whomever follows them in goodness until the Day of Judgment. This work is an instruction of Qirā-at ˘Āṣim Alkūfī in English. Our primary intention for writing this English edition is to help spread the authentic understanding of Islām, taken from the Qur-ān (the speech of Allāh) and the authentic Sunnah of His Messenger. This is an obligation for every Muslim. Allāh says, ت ب ت ت ببتب ت ب ب ت ب ب ب ب َ َوأ ْو َٰٓلئ ١٠٤َكَُمَٱلمفُِون ب تب ت ب ت ب ب ت ب ت ب بٞ َّ ت َ بتب ِۚوۡلكنَمنكمَأمةَيدعونَإَلَٱۡلۡيَويأمرونَبٱلمعروفَوينهونَعنَٱلمنكر “And let there arise out of you a nation inviting to all that is good, enjoining what is right and forbidding what is wrong, and it is they who are the successful” (Āli ˘Imrān: 104). Being mindful of this sacred obligation, coupled with the vital importance of preserving the correct methods of reciting the book of Allāh, this book serves as a means for English speaking Muslims to learn the different qirā-āt from authentic, trustworthy sources. Detailed explanations have been utilized in order to streamline the learning process. Also, verses from Ash-Shaṭabiyyah poem have been included as proofs and guidelines for every aṣl / rule. Traditionally, books like this are difficult to find in the English language. We present this book to you, dear reader, in the hopes that you will benefit, in shā-a Allāh. Whatever sound knowledge you find comes from Allāh, Alone; and whatever mistakes you encounter are from me and Shayţān. I ask Allāh's forgiveness for my mistakes and seek refuge in Him from the accursed Shayţān. I beg Allāh, Glorified is He and Exalted, to guide us all to knowledge that is beneficial and bless us with The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 12 actions that are pleasing to Him. May Allāh's peace and blessings be upon our Prophet Muḥammad (ṣallAllāhu˘alayhi wasallam), his family and companions. May Allāh accept this work and allow it to be a great benefit, Amīn. To download the Muṣḥaf with Qirā-at ˘Āṣim Ulkūfī in pdf, please click on the following link: or just read online (The Colored Muṣḥaf with Qirā-at ˘Āṣim in pdf with tajweed) To download the Muṣḥaf with Rewaaiyat Shu˘bah ˘an ˘Āṣim: please visit the following link: Muṣḥaf Shu˘bah pdf http://www.alwa7y.com/downloads/ To listen to Shu˘bah ’s recitation, visit the following link: http://audio.islamweb.net/audio/index.php?page=sourāview&qid=609&r id=25 The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 13 Introduction This book is a modest attempt to relate Qirā-at ˘Āṣim Ulkūfī, his style of recitation, translated to English, along with verses deducted from Ash- Shāţibiyy's well-known poem (which is in Arabic) as a means of proof to support the rules. My goal to translate Uṣūl Al-Qirā-āt (the tajweed rules/principles of the different manners of reciting the Qur-ān) is driven by two intentions: 1. Hoping to be amongst those Muslims that the prophet (ملسو هيلع هللا ىلصṣallAllāhu ˘alayhi wasallam) gave glad tidings to in his ḥadīth: "The best among you (Muslims) are those who learn the Qur-ān and teach it" (ṣaḥīḥ al- Bukhāri 5027). 2. To remedy the lack of teaching resources which explain the fundamental principles of the different Qirā-āt in English. The ten authentic qirā-āt and their early locations: Each qirā-ah has its own particular tajweed rules of recitation as well as some variations in wording and letters (Farsh). Each one is named after the reciter, or Qārī, who was famous for mastering it. Madīna Nāfi˘ (d.169) Makka Ibn Kathīr (d.120) Al-Baṣra Abu ˘Amr (d.154) Shām Ibn ˘Āmir (d. 154) ibn al ˘Alā- Kūfa ˘Āṣim (d. 127) Kūfa Ḥamzah (d. 156) Kūfa al-Kisā-ī (d. 189) Madīna Abu Ja˘far (d. 130) أذاعوا فقد ضاعت شذا ً وقرنفال *** الغراء منهم ثالثة َّ وبالكوفة-43 Al-Baṣra Ya˘qūb (d. 205) Kūfa Khalaf (d. 229) The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 14 Imāms Mālik and Aḥmad ibn Ḥanbal recited in Nāfi˘’s manner. In Egypt, which is where Warsh was from, they mostly read in Warsh's style up until the arrival of the Turks. After that, Ḥafṣ’s riwaya became popular as it was the variant that the Turks used. Ḥafṣ’s riwaya is from the qirā-ah of ˘Āṣim, which was recited in Kūfa. Warsh's riwaya is from the qirā-ah of Nāfi˘. The first one to limit the number of authentic reciters to seven was the ˘Irāqi scholar, Abu Bakr Ibn Mujāhid (d. 936 CE). Those who wrote about the qira-āt after him, followed his example, including Imām Ash- Shāṭibī in his famous poem “Ash-Shāṭibiyyah”. By the middle of the tenth century, the number seven (in regards to the qirā-āt) became popular as it coincided with the number of aḥruf, (letters) in which the Qur-ān was revealed. This limitation is not an accurate reprensentation of the classical scholars of Qur-ānic recitation. There were many others who were as good as the seven and some who were even greater than them, and Allāh knows best. The qārī of each recitation had his style preserved by two of his students, among whom there are small variations, but not as significant as the variations between the Qirā-āt themselves. The ten Qirā-āt have mutawātir (asānīd) chains of narrations (i.e. it was related by many trustworthy people that are linked back through the isnād chain to the Prophet (ṣallAllāhu˘alayhi wasallam). Here is an authentic ḥadīth that shows the valīdity of the differences: ˘Umar (raḍhyāllāhu ˘anhu) said: “I heard Hishām ibn Ḥakīm reciting Sūrat al-Furqān in a manner different from that in which I used to recite it and the way in which the Messenger of Allāh (peace and blessings of Allāh be upon him) taught me to recite it. I was about to argue with him whilst he was praying, but I waited until he finished his prayer, and then I tied his garment around his neck and seized him by it and brought him to the Messenger of Allāh (peace and blessings of Allāh be upon him) and said, ‘O Messenger of Allāh, I heard this man reciting sūrat al- The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 15 Furqān in a way different to the way you taught it to me.’. The Messenger of Allāh (peace and blessings of Allāh be upon him) said to him, ‘Recite it,’ and he recited it as I had heard him recite it. The Messenger of Allāh (peace and blessings of Allāh be upon him) said, ‘It was revealed like this.’ Then he said to me, ‘Recite it, so I recited it and he said, ‘It was revealed like this.’ This Qur-ān has been revealed in seven different ways, so recite it in the way that is easiest for you.’” (Narrated by al-Bukhāri, 2287; Muslim, 818). The last part of this ḥadīth was repeated with other companions as well. FUNDAMENTAL PRINCIPLES OF ˘ĀŜIM’S RECITATION In Reference to Ḥafṣ’s Recitation and Upon Evidences from Ash- Shāṭibiyyāh. The verses from Ash-Shāṭibiyyāh that concern the tajweed rules of ˘Āṣim’S Recitation will be written in Arabic and in blue text. Imām Qāsim ibn Ahmad Ash-Shāṭibī (d. 548 A.H.) wrote a poem, consisting of 1173 couplets, about the seven authentic Mutawātir Qirā- āt, which he called Ḥirz al-Amānī wa Wajh at-Tahānī, it is better known as the Shāṭibiyyāh. The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 16 A Chart of Ash-Shāṭibiyyah’s Letter Codes: (In the order of Ash-Shāṭibiyyah’s Seven Qurrā’) The Nūn in the chart is a letter code that indicates ˘Āṣim’s recitation. The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 17 A Chart of Ash-Shāṭibiyyah’s Word Codes: The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 18 TAJWEED RULES OF QIRĀ-AT ˘ĀŜIM AL-KŪFĪ From the Ṭar īq of Ash-Shāṭibiyyah The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 19 The Fifth Qārī of the ten Qirā-āt is ˘Āṣim Al-Kūfī. ˘Āṣim Al-Kūfī : He is ˘Āṣim ibn Abī Annajūd al-Kūfī, from among the Successors and met 24 of the Companions and narrated Ahadīth from some of them. His narrations can be found in the well-known six Aḥadīth books. He was the most knowledgable person in recitation during his time, he excelled in both purity of language and Arabic grammar. He had the best voice of all in Qur-ān recitation and took over the position of Imām of the Qārīs in Kūfah, for more than 50 years after the death of (Abi ˘Abdar-Rahmān As-Sulamī d.75 A.H.), then died in 127 A.H. Both of them were blind. May Allāh shower them with mercy. The Isnād of ˘Āṣim: he learned the Qur-ān from two Imams: (i) Abī ˘Abdar-Rāhmān As-Sulamī (who studied under ˘Alī ibn Abī Ṭālib, and was the teacher of al-Ḥasan and al-Ḥusayn. (ii) Zirr ibn Hubaysh (d. 83 A.H.) and Abi ˘Aumar ash-Shaybānī (d.95 A.H.). These imāms learned the Qur-ān from: {Ubay ibn Ka˘ab, ˘Uthmān ibn ˘Affān, ˘Alī ibn Abī Ṭālib, ˘Abd Allāh ibn Mas˘ūd and Zayd ibn Thābit}, who all learned from the Prophet (ṣallAllāhu˘alayhi wasallam). ملسو هيلع هللا ىلص ˘Āṣim taught the Qur-ān to imām Abi Ḥanīfah (d.150 A.H.). Imām Ahmad ibn Ḥambal (d. 204 A.H.) was once asked, “Which of the Qurā- āt do you prefer?” He replied, “The Qurā-ah of Madīnah (i.e., Nāfi˘), but if this is not possible, then ˘Āaṣim”. Among the students who preserved ˘Āaṣim’s’ recitation, Shu˘bah and Ḥafṣ were the two Rāwīs, who were chosen by ibn Mujāhid, the author of the book of the seven Qirā-āt. بَ بْ ب ب ْ ب ْ ََو بعص ٌم ْ بب ب َلَ بزَأفض اسمهَََََََََََََََََََََََََََََََ***َََََََََََََََ َفشع ببةََ براويهَالم ََفأ َّماَأبوَببكر ب-َ53 َّ ب ب ب ب ْ ٌ ب ْ ْب ب ب ْ َ ب ب َ بو بذ ب-َ53 َ ض ل َ صَوباإلتقانَاكنَمف َ اكَابْنَع َّياشَأبوَبكرَالرضاَََََََََََََََََََََ***ََََََََََََ َوحف The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 20 (i) SHU˘BAH: He is Shu˘bah ibn ˘Ayāsh AlKūfī, (95-193 A.H.), was called Abu Bakr and he was a great imam of sunnah. ˘Āṣim used to teach him five verses each time he visited him. Eventually, he recited the whole qur-aan to ˘Āṣim three times in three years of hot summers, cold winters, and rainy seasons. Shu˘bah narrated that ˘Āṣim told him: “The only one who taught me the Qur-ān was Abū ˘Abd arRahmān asSulamī, after returning back from him, I would recite the Qur-ān to Zirr ibn Hubaysh”. Then Shu˘bah said: “By this way you have confirmed and authenticated your qirā-ah”. Also, Shu˘bah narrated that ˘Āṣim told him “that he was sick for two years, when he recoverd, he recited the whole Qur-ān without any mistake”. All praise is due to Allāh. At the death time of Shu˘bah, his sister was crying, he asked her “why do you are crying, look at this corner, I completed the Qur-ān there 18,000 times”. ii) Ḥafṣ: He is Abū ˘Aumar Ḥafṣ ibn Sulaymān ibn Al-Mughirah al- Asadī al-Kūfī (90-180 A.H.), a step-son of ˘Āaṣim. He was the most knowledgable person of the qirā-ah of ˘Āaṣim. One day, Ḥafṣ told ˘Āaṣim: “Shu˘bah’s recitation is different from mine!”, he answered: “ I taught you what Abu ˘Abdar-Rahmān as-Sulamī taught me, that which he learned from ˘Alī ibn Abī Ṭālib and I taught Shu˘bah that which I recited to Zirr ibn Hubaysh from ˘Abdu Allāh ibn Mas˘ūd”. The scholars have mentioned that Shu˘bah and Ḥafṣ differ in 520 letters or in 646 places in the Qur-ān. Ḥafṣ Ibn Sulaymān and Abū Bakr Ibn ˘Ayyāsh are the most competent of all who know the reading of ˘Āsim. Ḥafṣ is even more competent than Abī Bakr. His recitation is considered the most famous and most widely spread recitation of all the Qurā-āt. Ḥafṣ said that he did not differ (ikhtalaf) with ˘Āsim except in one word; in sūrat ArRūm: 54, which Ḥafṣ reads in 2 ways: with a ḍād maftūḥah, like ˘Āsim, and also in his choice of a ḍād maḍmūmah. ب ب َّ َّ ب ب ب َّ ب ب َ ب ب بب َّ َّ َََج بعلَم ۢن بَب تعدَق َّوةََض تعفَاَ بوش تي ببةَج بعلَم ۢن بَب تعدَض تعفََقوةََثممَمنَض تعفََثم ٱَّللَٱَّليَخِقك تب بت ب بب ٓ ب ت )َضَ تعفَا-َََضَ تعف-َََوُ بوَٱل بعِيمَٱلقديرََ(ضَ تعف َيِقَماَيشاء The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 21 Manhaj ˘Āṣim in his recitation The rules for Ḥafṣ are for the most part identical to the rules of Shu˘bah ˘an ˘Āṣim, except for a few instances which will be outlined here. Only those rules which are different from Ḥafṣ will be explained. The special words for Shu˘bah will be documented later, in shā- Allāh. 1-Al-Isti˘āthah Starting reading by seeking refuge in Allāh from the cursed devil, َّ َّ ب ب َّ )َالرجَيم ب َ ََيطان َ الش َ َنَ َاَّللَم َّ َالر ْْحن َ َ(َأعَوذََب, then the Basmalah, ((ََالرحيم َ ْ َّ َاَّلل))بسم. َ ب ٌ ببْ ب ْب ب ب ب ْ ب ب ْ ب ب ب ْ ب ُّ ب ب ََوَتب ُّمل ورتْيَبس َّنةََََََََََََََََََََََََََََََ***ََََََََََََََََرجالَن َموُاَدرية وبسملَبْيَالس-011 The letter code nūn that is in the verse, indicates ˘Āṣim’s recitation ˘Āṣim counts Basmalah as the first āyah in Sūrat ulFatiḥah. rules. َب ب ْ ب ب ب ْ ب ب ب ْب ب ب َّ ْ ب ْ ب ب كَس ب َ ورةََََََََََََََََََََََََََ***َََََََََسواُاَويفَاْلجزاءَخۡيَمنَت ل َوالَبدَمنهاَيفَابتدائ-َ016 It is necessary to read Basmalah before the beginning of every sūrah in the Qur-ān with the exception of Sūrat AtTawbah/Barā-ah. ب َّ ْ ب ْ ب ب ْ ب ْب ب ب ب ب ب ْ ب ب ْب بْ ببْ ب َ َومهماَتصِهاَأوَبدأتَبراءةََََََََََََََََََََََََََََ***ََََََََۡلْنيِهاَبالسيفَلستَمبسم-َ011 ل I.There are four ways of reciting 1-Al-Isti˘ādha, 2-Al-Basmalah and 3- starting a Sūrah, with reference to these 3 variables as in: (i) Separating them all while breathing between them. (ii) Join them all with one breath, apply the appropriate tajweed. (iii) Stop after isti˘ādha, breathe, join basmalah with the beginning of a sūrah without breathing or stopping. Separate 1 and (2 with 3). (iv) Join Al-Isti˘ādha with Al-Basmalah without breathing or stopping, breathe, and then start a sūrah. (1with 2) and separate 3. The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 22 2-THE BASMALAH BETWEEN TWO SŪRAHS There are three allowed ways of joining between two successive sūrahs: with the Basmalah. ˘Āṣim has only one way of joining the end of one sūrah with the following sūrah, and that is with the Basmalah between the two sūrahs.The only exception would be joining the end of sūrat Al- Anfāl with sūrat At-Tawbah, since there is no Basmalah at thebeginning of sūrat At-Tawbah. Instead, here they could make: (a) “Waqf”: Make a stop for any amount of time. (b) (Sakt) short pause. (c) (Waṣl) connection *. II. Three ways of saying Basmalah between two sūrahs: Since every Sūrah starts with Al-Basmalah and we have to recite it for each sūrah except for sūrah at-Tawbah. When one finishes a sūrah and moves on to the next sūrah in a recitation, connects with the Basmalah, which itself has four ways of joining between two sūrahs: 3 are allowed and the fourth is not allowed: (because the basmalah is not for the sūrah’s end). ب ببْ ب ْ َّ َّ ب ب ب ب ب ب ب ب ْ ب ب ْب ب ْ ب َل ب َ َومهماَتصِهاَمعَأواخرَسورةَََََََََََََََََََََََََََ***َََََََََََََفلَتقفنَادلُرَفيهاَفتثق-010 No one is allowed to join the last āyah of a sūrah with albasmalah and stop, then read the first āyah of the following sūrah. •Don’t join the end of the sūrah with Basmalah, stop and breathe, then start the beginning of the next sūrah. This is not allowed as the basmalah is only for the beginning of sūrahs and not for the end. The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 23 َ ( بمَِٰكََيب تومin sūrah Al-Fātiḥah, āyah 4, with an ˘Āṣim reads )ََٱدلين ب Alīf in the word )َ(مَِٰك. Meaning, both Shu˘bah and Ḥafṣ read it with an alīf (he elongates the fatḥah sound). ْ ب صََََََََََََََََََََََََََََ***َََََََََ بو بعنْ بد ب بب َالّس باطَلَقنبل َو َ ب َِساط ب َ َ بو بمالكَيب ْوم-َ011 َادلين ب ٌَ َراويهَنا 3- Mīm Uljam˘ Mīm uljam˘ refers to the mīm that indicates masculinity and plurality. It ب always appears at the end of a word after a hā, tā or kāf, like in: (َ-َلكَم ب ََأنتَم-)بَهَم. ˘Āṣim reads mīm uljam˘ differently, depending on whether it is preceding a sākin or a mutaḥarrik. A. If mīm uljam˘ is followed by a sākin letter, then ˘Āṣim reads this mīm with a ḍammah ˘āriḍah without ṣilah, without lengthening the temporary ḍammah, (i.e., without connection of wāw to mīm ul-jam˘), to avoid the meeting of two sākin letters, this is the same like all the qurrā`. As imām Ash-Shāṭibī states: ........................ ... …….***ََََََََََََََََََََََساكنَلك اَقبْ بل بَّ ب ب ْ َ بوم ْنَدونَ بوصلَضمه-113 ْ ب ْ ْ َ ْ ب ْ بب ب ب َ ال ْس ببابَث َّمَعِيْهمَالق بتالَََََََََََََََََََََََََََ***َََََََ بوقفَلِكَبالك ّْسَمكم ل َ َك بماَبهمَا-001 ب ب بب تب ب بب ت ب ت ب َ)ََْلسَثباب ْ َ َبهَثمََا- ََعَِثيكمَالقتَثال- َعَِثيهَمََالِعنَثة ْ َ ( َم تنهَمَٱلمَؤمنونَوأكَثرَُمَٱلفسَثق َ َ-َون َٰ During waqf on mīm al-jam˘, all the qurrā` read it sākinah as Ḥafṣ. ˘Āṣim has only one way of reading mīm uljam˘ that precedes a mutaḥarrik letter, as sākinah in the waṣl. ب ب ب ب ب ٓ ت ب َ َّ َٰ ت ت ََٰ ٱج بتبب تي بنَٰهَ تَمَ بوُ بديت بنَٰهَ تَمَإ ََلَص برَٰطََ ُّم تس بتقيم ِإَوخ بَو َٰنهَ تَمَ بو تَنَأبائهَ َمَوذريتهَ َم َ وم The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 24 4-[Al-Mudūd]: Lengthening or prolongation The madd is the lengthening of the sound in the letters of madd or of līn; alif, wāw and yā. The alif always follows a letter that carries a fatḥah. If the yā is preceded by a kasrah and the wāw is preceded by a ḍammah, then they are elongated as madd letters.َAs Ash-Shāṭibī states: ب ْب ب ْ ب َ ب ْب ْ ب َ ب ب ْ ب ب ٌ بْ ب ب بْ ب ب َ ّسةَََََََََََََََََََََََََََ***ََََََََََأوَالواوَعنَضمَلِقَالهمزَطو ال َ إذاَألفَأوَياؤُاَبعدَك-061 Madd Muttaṣṣil (Obligatory connected madd): is when a disjuncative hamzat qaṭ˘ (cutting) follows a letter of madd in theََsame word. ˘Āṣim reads wājib muttaṣṣil madd in a tawassuṭ (medium), 4 ḥarakāt. َب بْ ب ْ َ بب ب ب ب ب ب َ اءَات بصاُلََََََََََََََََََََََََََََ***ََََََََََََ بو بمفصوُلَيفَأمهاَأمرهَإ ََل َوع ْنَسوءَوش َكجئ-َ001 ْ ب ٓب ب ب ٓ ٓ ب ب ب ْ ٓ ب ب ب ْ ٓ ب ب َٰٓ َج-ََتبوأ-َزؤَُم .زؤَا َٰٓ َ بج ب-َََ بس بوا ٌء-َشَا بَء َ ََ َو-ََوعنَسوء-ََوجاي َء-َئ َ ََكج- Madd Munfaṣṣil (optional separated madd): is when a hamzat qaṭ˘ follows a letter of madd in 2 separate words, whether the seperation is actual or in ruling only. ˘Āṣimَreads the jā-iz munfaṣṣil madd in tawassuṭ, 4 ḥarakāt.َ َّ ْ ب ب ٓ َّ ب ْ َّ ب َّ ب ٓ ب َّ ب ب َ َأالَإ-َوىلعَاَّللَف بت بوَّك ٓواَإنَكنتمَمؤمنْي-ََلنَن تدخِ بهاَأببدا-ََٱَّلل )َقال ٓواَإنا-َن َ َ بوأ تمره ٓۥَإَل-َيفَأ َم بها َٓ ( In madd ˘āriḍ lisukūn alwaqf, all the qurrā` allow qaṣr, tawassuṭ and ṭūl 6. In Ḥafṣ’s recitation, almadd almunfaṣṣil includes ṣilah hā ulKināyah, that is maḍmūmah or maksūrah, as each of them is madd in 2 separate words, and ب َّ ت ب ب ٓ ب ب ٌ ب َ ٓ ب ت ب hamzat ulqaṭ˘ follows a madd letter, as in this: ك َ يَ َؤدهۦَإَل-َأنَلمَيرهَ َۥَأح َد. َ The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 25 5- HĀ-AL-KINĀYAH PRONOUN Hā-al-Kināyah: is an extra hā that denotes a single male third person and is added to the end of a word. The general rule for hā-al-Kināyah in the recitation of Ḥafṣ ˘an ˘Āaṣim is (i) If a mutḥarrik hā-Kināyah is located between two mutḥarrik letters, then lengthen the hā’s kasrah into a yā or it’s ḍammah into a wāw of two ḥarakah; it’s called small ṣilah (ṣughrah). (ii) If hamzat ulqaṭ˘ follows this hā-al-Kināyah, then lengthen the yā or the wāw into four ḥarakāt as a separated madd; it’s called ṣilah kubrah. ت ت ب َٰ ب ٓ ب ب ب ب ب ت ب ب َ ب ب َّ َٰ ب َماُل،ََّل ف بسنيب َّسَهَۥَلِيّسى َۥَإذا َ َوذكرَٱسمَربَهَۦَفص ب َ ْ ْ َّ ب ب ب ْ ب َقبْ بل ب ب ْ ب ب ب َ َاۡلُريكَلِكَو َص َل َساكنَََََََََََََََََََ***َََََََََََوماَقبِه َ بول ْمَيبصِواُاَمضمر-َ831َ ب ب ْب ب ب ْ اع بت ْ ْ ْ ب ب َ ْ ب َْ ب ْ بَْ ب َ َح ل صافيا َبَ ب َونصِهََََََََََََََََََََََََََ***َََََََََََ بونؤتهَمنهاَف َوسكنَيؤدهَمعَنوُل-831 بْ ب ْ ب ْ ب ْ ببْ ْ ب ْ ب بْ ْ ب ب َ صف بوهَق ْو ٌمَِبِفَ بوأن به ل َ ََو بي َّتقهَََََََََََََََََََََ***َََََََََََ بحىم َوع ْنَ بحفصََفألقه َوعنهم-َ838 Shu˘bah recites some hā-ul-Kināyah in sukūn or kasrah without ṣilah. Note: The purple hā will indicate how Shu˘bah reads hā-ul-Kināyah, The blue is for Ḥafṣ and the red is for ˘Āṣim. Here are the exceptions that ˘Āṣim reads differently: ْ ْ ْ ب {فألق َهَإَلهم} انلمل،َالشعراء-أرجَ َه} اْلعراف َ { ،يرضهََلكم}َبالزمر َ {. I. Shu˘bah recites 5 words with sukūn and Ḥafṣ recites with a ṣilah: Ḥafṣ )ك بَ ب ب َ نطارََيؤده َۦَٓإ تَل َم تنَإنَتبأت بم تنهَبق بَٱلك بتَٰب ب ب ت بت ت (ومنَأُل-0 (3:75,145) ب َّ ب َ ْ ب ت ب ت ب بت َّ َوم تنه ب َ ْ بت ب Shu˘bah: ك َ مَم تنَإنَتأمنهَبدينارَالَيؤ َد َهَإَل ك ب َيؤ َد َهَإَل ت ب ب َ َح ْر َث ْ ت ( بو بمنَيرد،)َابَٱٓأۡلخ برةَنؤتَ َهَم تن بها اَو بمنَير تدَثب بو ب َٱدل تن بياَن تؤتَ َْهَم تن به ب ُّ اب ن تؤتهۦ ( بو بمنَير تدَثب بو ب-2 )115:AnNisā-)َ: ََٰون تصِهۦ ن بو َُلۦَ ب-4/3- / (Ash-Shurā: 20) َ)َٱٓأۡلخ برةَن تؤتَ َْهَم تن بها The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 26 ََماَتب بو َّ ََّٰل ب َون تصِ ْه ب )َََج به َّن بم ْ َ ْيََن بو ُل ب ََسبيلَٱلتم تؤمن ب ۡي ب ب ب َّ ت ب َغ ت ب ن بو َُلۦَ ب-3 -4 ويتبعShu˘bah : ََٰون تصِهۦ تبٓ ب َّ ب ب ب ب ب ب ت ب َّ ب ب ْ ب ب ب ( بAnNur) َ بو بي َّت تقه-1 )ََو بَي َّتقهََفأ ْو َٰٓلئكَُمَٱلفائزون)و بمنَيطعَٱَّللَورسوُلۥَويخشَٱَّلل ت Note: Only Ḥafṣ reads qāf بو بي ََّت َقهَ قwith sukūn and reads the hā of the following Kenaiyah with a ḍammah and tafkhīm lām of Ism ulJalālah. ْ ْ Ḥafṣ’ special exceptions: }َ { بو بي ََّتق َه} {ويتقه:النور: 52. II. Shu˘bah reads 3 words with kasrah and Ḥafṣ reads 1 with ṣilah: ب َّ ب ب ت َّ ب ب ب َٰ ب ب ب ب ت َٰ ب ت َّ َّ َٰ ب ب ٓ ب ب َٰ ب ب َ01 :ٱَّلل) الفتح َ َََٱَّلل (بماَعهدَعِ َيهَ عِيه-2 64 :أنسىنيهَ (وماَأنسىنيهََإالَٱلشيطنَ) الكهف-0 ْب ْ ب ب َع بِيْه ب بب ْ ب ْ َّ ب ْب ب ب َ َو َّص َل َاَّللَيفَالفتح ِلفصه َْمَََََََََََََََََََََََََ***َََََََومعه ََ بوُاَك ّْسَأن بسانيهَض َم-َ133 Shu˘bah recites with tarqīq lām of ism Allāh and reads the hā of 3 words ت ( بو بي تخ ت3 with kasrah without ṣilah. -Al-Furqan: 69 ) بو بيخُلََفيَهََم بهانا- ُلَف َيْهۦَم بهانا ب ب ب ْ ب ْ ٌ ب ب َّ ب ب َال َ َ بو بماَقبِْهَالت ْسكْيَالبنَكثۡيُ ْمََََََََََََََََََََََََ***َََََََ بوفيهَمهاناََمعهَحف-َ011 َ صَأخوَو III. Shu˘bah reads 3 words with a sukūn as well as ikhtilās Al-Ikhtilās: means to truncate or shorten the vowel pronunciation (i.e. the vowel is reduced to approximately 2/3 of its sound). It is also called ikhfā-. A.Shu˘bah reads the عof the word عماَّ َنwith (1) a sukūn, and ب with (2) ikhtilās of the kasrah. َفنع َّما. ب ب ْ ْ ْب ب بْ ب ب ب َاَمعاَيفَانلُّونَفت ٌحَك بماَشفاَََََََََََََََََََََ***َََََََََِإَوخفاءَك ّْسَال بعْيَصَيغَبهَحل َنع َّم ب-َ146 B. Shu˘bah reads 2 words in sūrat Al-kahf with two allowed ways of the letter dāl د: (a) sukūn accompanied with ishmām (b) ikhtilās of the ْ َ ب-َدلن ḍammahَدلنَهۦ ْ . He adds a kasrah to the nūn and the hā then lengthens The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 27 the kasrah into a yā of two ḥarakah (i.e., ṣilah ṣughrah). دلنَهۦ ْ ب. While َ َّ ت ب ب َ ب ت ت ت ب َ ب َّ َ ت َّشَٱلمؤمن ب Ḥafṣ reads 06-2َ:)ْي (ق َيماََلنذ برَببأساَشديداَمنَدلنهََويبkahf٧٦َمنَدلنَعذرا ب ْ ب ْ بْ ب ْ ب ب ْ ْبب َّ ْ ْ َّ َ ب ْ َ بوم ْن ب-َ142 َدلنهَيفَالضمَأسكنَمشَمهَََََََََََََََََ***ََََََومنَبعدهَكّسانَعنَشعب َةَاعتل ْب بب ب ْ ب ب ُّ ْب َ ب َّ ب َ َو بسك ْنَث َّمَض َّمَلغۡيهََََََََََََََََََََََََََ***ََََََََََََََََ بوَّكه ْمَيفَالهاَىلعَأصِهَت َل َوضم-َ144 Al-ishmām: indicates ḍammah by rounding the lips and muting the voice without any delay after reciting last letter sākin during waqf. 6- Short pauses (Sakt) of Ḥafṣ ب ْ َّ بب ب ٌب ب ب ب ْ ْ َلَ َاۡلنوينَيفَع بوجاَببَ بو بسك بتةَ بحفصََدونَق ْطعَلطيف َةَََََََََََََََََََََََ***ََََََََََىلعَألف-َ141 ب ب ْ ب ب ب ْب ب ب ب ْ ب ْ ب ب ب ْب ب ب ب َل ب َ لََََََََََََََ َََََ***ََ ََََََرانَوالاقونَالَسكتَموص َ َوالمَبب َ بويفَنونَمنَراقَومرقدنا-140 I.َThe 3 obligatory sakatāt that Ḥafṣ has are specific only to Ḥafṣ. So the reciters do not make sakt, rather they connect the recitation. Ḥafṣ’s sakt is in sūrat Al-Kahf:1,2- YaSīn: 54, AlQiyāmah:37 and Al-Muṭaffifīn:14. َّ ب َّ اَو بع بد َ َب ب ب اََلنذ بَرَبأساَشديدا)( بم ۢن بَب بع بث بناَمنَ َّم ترقبدَنباََۗ بهَٰ بذ ب َّ ب ب ت ََٱلر تح بمَٰنَ)َ(َّلَك اَم ب َ( بول تمََي بعلَُلۥَع َوجاَ قيم ب َ بت ب بب )َنَ براق ََ( بوقيل ب, Shu˘bah reads with an imālah, details later). )ان ََم ت ِّ َِّىلع) (بَر ََٰ لَ بران َ َب II. There is another optional sakt, in sūrat AlḤāqqah:َAll the reciters can read it in two allowed ways: (i) with making the sakt, (ii) connecting ت بب ب ب ب ٓ ب ت ب َٰ ب with idghām: َُِكَع ََنَسِ بطَٰن بي تَه٢٨ََماَلب ته َع ََن بماَأغَن. The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 28 The 7 Words in the Qur-ān That end With Hā-as-Sakt IV. The Arabs add hā-As-sakt at the end of a word as a sākin hā in both waṣl and waqf; this shows the vowel of the letter preceding it, or ḥarakat ب ب ت elbinā-. In sūrat AlBaqarah ) َل تم َيبت بس َّن تَه2:211( , sūrat ulAn˘āmَ ) َٱق بتد ته6:11(, ت َ بم ب٢٦ َح بساب بي تَه٢٥َ ك بتَٰب بي ته, 4 of them are in sūrat ulḤāqqahَ َ َسِ بطَٰن بي ته٢٨َ اَل ته ت ب ب ب ب ٓ ب ت ب َٰ ب َand the last one is in sūrat ulQāri˘ah.)010:01(ََ١٠ََوماَأدرىكَماَُيه ˘Āṣim recites with hā-as-sakt in both waṣl and waqf. ب V. There are 3 words that end with hāَ)(أَيُّ بَه, (but are not hā-sakt). In sūrat َّ ب ب ب ت ت ْ ب َّ ب Un-Nur, Az-Zukhruf and Ar-Rahmānَ َوتوب ٓوا َإَل َٱَّلل ََجيعا َأيُّ بَه َٱلمؤمنون َل بعِك تم ب ب ب ب ب ب ت ٣١ََس بنفرغَلك تمََأيُّ بهََٱثلَّقلن-َ َّ َي بأيُّ به َٱلساحر ْ ب ب َٰٓ َو بقالوا ب-َ تفُِون ت ْ ُّ ب If ˘Āṣim were to stop on one, he would read it with a sākin hā )(أَي َه, ب ُّ ب ب while some reciters would pause with an alīf, يأيها َٰٓ . 7 A- The Rules of Tafkhīm and Tarqīq The letter can be pronounced using 2 methods: either tafkhīm (thick sound) or tarqīq (soft / thin sound). I. For tafkhīm:َYou have to raise the back end of the tongue towards the roof of the mouth to produce this sound. This elevation causes the echo of the voice to be thick / heavy. The tafkhīm is used for the ghunnah of true ikhfā- of (nūn or tanween), preceding isti˘lā- elevation letters ( )خص َضغط َقظ. To elevate isti˘lā- letters some scholars say they have 3 levels of tafkhīm, one for each The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 29 vowel. Some scholars say there are 5 levels of tafkhīm by adding a letter with a fatḥah, followed by an alīf and the sākin isti˘lā- letter. Others prefer the opinion that there are 4 levels of tafkhīm for each of the isti˘lā- letters. The 4 levels of tafkhīm can include some istifal letters. (i) The highest level is when an isti˘lā- letter carries a fatḥah followed by َ َّ ب ب an Alīf: (َ براضية-قال-َطائفة-َينَ–َيظاُرونَ–َاغئبْيَ–َخائنة َ َّ َ–َْي َالصابَرَ ب َالض َال ب َ َ–َال َ طَ ََ). (ii) The second level is when an isti˘lā- letter carries a fatḥah without an بب ب بب ب ب بب ب ب ( بط ببقََ–َ ب ب alīf after it: )قَ–َقبْلَ–َغف بَرَ–َ برحيم َ ِبَ–َظِمَ–َخ َ َض ب َ بَ–َص (iii) The third level is when an isti˘lā- letter carries a ḍammah: )َرزقنا-ََ(طِوعَ–َضحََ–َصنعَ–َظِماتَ–َقلَ–َغِباَ–َخروج (iv) The fourth level is when an isti˘lā- letter carries a kasrah: ْ (-َطبتم-َ)ضعفاَ–َظلََ–َغلََ–َصَ َدقََ–َقيلَ–َخِفة For the Iṭbāq letters, )ض-ص-َ(طَ–ظeven if they are at the lowest level, they will still have some tafkhīm. Some scholars treat the sākin isti˘lā- letter as a separate level according to the letter preceding it. The strongest level of tafkhīm is preceded by fatḥah, ḍammah, then kasrah as: ْ بْ ب ْب ب ْ بْ ب بْب ْ ب ب 1- Fatḥah: )ويستخِف-يغفر-يقَتف-َأظِم-تصّل-نْضبها-(ت ْطمنئ, like level (ii). ْ ْب ْ ْ ب ْ 2- Ḍammah: )َي برجون- بستغِبون-يقىض-َتظِم-يضِل-(ي ْطعم, like in level (iii). ْ ْ ْ ْ ْ ْ ب ْ ْ بب 3- Kasrah: َاختِفوا-ۗغَ أفر-َنذقه-وعظهم-لحَا َ فأعر-إ ْطعام, like level (iv). َ إص- ض 7B-َThe Rules of Tafkhīm and Tarqīq of the Rā The 6 reasons why the Rā would be read with Tafkhīm: The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 30 (1) When rā carries a fatḥah or a ḍammah with or without a shaddah ب ب ب ت ب َٰ ت ب ت ب ُّ ََيرجَ—ربما-أبصرُ َم-ّشا َب َ َب-بصۡيا-حْض ٌَ -رسل-َوأجرمغفر ٌة ب-رزقنا- بَربنا-الرْحن ب-واذكروا-َورضيت َّ (2) When rā carries a fatḥahَor a ḍammah and comes after a letter with َُّ َب-ل برسول an indirectَ(munfaṣṣil, separated) kasrah: ََب برسول-َالروح Note: When a rā or the letter before it is sākin, use the letter before the sākin to determine if the rā will be read with tafkhīm or tarqīq. In all the following cases the rā carries a sukūn. (3) A sakin rā is preceded by a letter that carries a fatḥah or a ḍammah: ْ ْ ْ ب ب ْ ب ْ ْ ْ َّ ْ ب ٌ ْ َّ ب ب تب َالكفر-ون َ يرزق-مرىض-الفَ َرقان-القرءان-ب َ بالص-مرجعهم-سل َ مر-َبانلَذَر-َٱۡلَكثر-َودِس-َٱْلۡرض (4) A sākin rā comes between a letter carrying an aṣlī kasrah and an isti˘lā- letter with a fatḥah or ḍammah. This occurs in 5 words: ْ َّ ب ب ب ب َّ ب ب َّ ب ب َاكنب ت }ََق ْرطاس-ََربكَلالم ْر بصادَإن-ََإ ْر بصادا-َتَم تر بصاداَ–َفَ َْرَقة {إنَجهنم (5) When a sākin rā is the first letter of a word, use a muttaṣṣil or a munfaṣṣil temporary kasrah to read this word via one of the following: (i) Start it with the help of hamzat ulwaṣl which carries a ˘āriḍ kasrah, ْ ب ْ ب ٓ ب ب َّ َراض بية عَإ ب ََٰل ب َر َبك ب (temporary kasrah) كعَوا َ ارَ-كبَوا َ ار-واَإ ََٰلََأبَ َيْكَم ت-ََم ترض ََّية َ َٱرجع ت َٓ ٱرج (ii) Connect the previous word to the word starting in a sākin rā and drop hamzat ulwaṣl. The indirect (separated) kasrah doesn’t affect the tafkhīm ْْب of the rā, if the kasr is ˘āriḍ {ارَت َب بَتمَ ََ { إنor aṣlī and munfaṣṣil from the rā. َ ْب ب ْْب ب ْب ب َْ َ بر َب-َىض kasr aṣlī.َis {َارجَعَون ََٰ ارت َ {َ{ارَت َب بَتم َاَّلى ََٰ َارت َ َََإن-َىض َ{لمنThis is kasr˘āriḍ (6) When rā carries a temporary ˘āriḍ sukūn as a result of stopping, it is preceded by a sākin letter. This sākin letter is not a yā and is preceded by ب َّ ب ب ب ْ ْب ْ ت ت a fatḥah or ḍammah: }ورٌَ َغف َُّ -َلب ْ برار َ -َوالطور َ -َانلَّار َ َل-انل َهار َ -َوالفجر َ ْ َالع-ّس َ -ّس َ } بوٱل بع ت َ خ-ص The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 31 II.َTarqīq: is to produce a thin sound, by lowering the back end of the tongue so it’s flat. There are 4 reasons why the Rā would be read with tarqīq: ب ب تب ب ب (1) A rā carries a kasrah -َيريد- بوٱنلَّ بهارَإذا- بوٱلق بمرَإذا-رَئاء-فرَجاال-- َفرَيضة-َقرَينه (2) A kasr aṣlī is preceding a sākin rā and no isti˘lā- letter follows it. ت بت ب ب َ ْ ب ْ ب ْ ْ ب ب َ ت َّ ب ٓ ب ب ب ْ ْ ْ ت ٞ َ فرعو-ََبمصيطر-فذكرَإنماَأنتَمذك َر-ر ن َ ك َ َت-ََاإلربة-قد َْر-اغفَ َْر َ س َت َ -ب َ -أنذَ َْرَُم-َِشعة َ اص ْ -َمَ َْر بَية (3) A sākin rā at the stopping is preceded by (a) an elongated sākin yā َ َّ ب-ير ََََََََََََََََََََََََََ}َۢۡلبۡي ب ٌ ب ٌ ب ٌَ ََ َقد-ۡي َ َكب َ َ-ۡي َ َكث ْ ٌ َ َ-ََ َالمَنَۡي-ۡي َ َيس-ۡي ْ َّ ْ ب ب ٌَ َخ-ۡي َ { الس. (4)/(b) a sākin istifāl (thin) letter and the letter before it carries kasrahَ َ ب ب ب ٌْ بت ْ ْ َ َ ْب ََ}َمََّليَح تجرٞ ُلَيفَذَٰلكَق بس-ََب َك-ََذكر-ََالسُر-َ {الشعر. III. Reading 4 cases ofَa sākin rā with both tarqīq and tafkhīm. This happens at the stopping when a sākin rā follows a kasr aṣli, and precedes an isti˘lā- letter that has a kasrah. There are 4 cases where the reader can do tafkhīm or tarqīq of the rā:َ (1) One instance is in the word:َ }َ َ َ{ َفَ َْرقsūrat Al-Shu˘arā:63. The rā is read with both tarqīq and tafkhīm waṣlan and waqfan. The tarqīq is prefered waṣlan as the isti˘lā- letter carrying a kasrah; tafkhīm is prefered for the waqf. (2) A sākin rā follows a sākin isti˘lā- letter, which follows a kasrah. The reciter has the choice to pronounce the sākin rā with tafkhīm or tarqīq. ْ This occurs in two instances in the Quran: َعْي َالق ْطر َ ب-ص َم ب, the scholars ْ preferred the tafkhīm forَ }صَ }م بand tarqīq of {عْي َالق ْطر ;{ بdue to the primary vowel on the rā. The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 32 (3) The sākin rā (waqfan) may be read with tafkhīm or tarqīq when the following yā is omitted (for grammatical purposes). The Tafkhīm is بب ب َ ْ َأن َا ِْس َ– َفأdue to the fatḥah or preferred is in these words:َ َونذر-ِس ḍammah that preceding the rā. َ ونذرoccurs 6 times in sūrat Al-Qamar. 7C- The Tafkhīm and Tarqīq of the Lām The only time the letter ‘lām’ is mufakham is in Ismul Jalālah, i.e. the name of Allāh سبُانهَوتعاَلreferring to the word itself: “Allāh”. This occurs when the Ismul Jalālah is preceded by a fatḥahَor a ḍammah, or ب ْ ب ب َّ ب َّ ب ب ب َّ ب when you start yourَrecitation with it: ََل َ َ َففَ َُّرواَإ-َاَّلل َ ُان َ سَ َب-اَّلل َ َىض َ َر-ََخالَق َ اَّلل َ َّ َّ ب َّ َّ َّ ب ب ب ب َّ ب ب ْ ب َّ َّ ب ب ْ ب ْ ب َ ُّ َّ ب ب َّ - َٱلِه ََّم-اَّلل َ َن َ ََم-اَّلل َ ََْحهَم َ ۡي َ س َ َ-َاَّلل َ َ َو َكن-َاَّلل َ َإن-َاَّلل َ ب َ س َح َ َ-واَاَّلل َ َاذكَرَ َ َو-واَاَّلل َ وۡلكب-َاَّلل َ However, when Ism ulJalālah is preceded by a kasrah, its lām is said َّ َّ َّ ب َّ َّ َّ َ َّ ب َّ َيبادَد ب with tarqīq: َ-َاَّلل َ َ-َاَّلل َ ۡيَأمٌَ خ َ َ-فاسجدواََّلل َ -ٱَّلل َ َعن-اَّلل َ ب-َاَّلل َ َبسم-قلَٱلِه ََّم َ اتق-ٱَّلل In all other cases, the lām is read with tarqīq whatever ḥarakh it carries . This rule still applies in the first example; “Allāhumma” is just another form for ism ulJalālah, which is used in do˘a-. 7D- The Tafkhīm and Tarqīq of the Alīf The letter alīf madeyyah doesn’t get tafkhīm or tarqīqَexcept as an extension of the preceding (a) mufakham or (b) muraqqaq letter. ٌب ب ب ب ب َّ ب َّ ْ ب ٌ َّ ب ب ب ب ب ب ب ب َa- َرافَ َع َة-ون َ َخادل َ -َخالَق َ َاَّلل َ -ون َ َالصابَر ب َ -َالَإََب َراَُيم َ َق-َص َابه َ َف َأ-ْي َ َالضال َ -ظالَ َم ََّ -اب َ -َالطاغَوت َ ٌ ِش َب ب َ ْ ب بْ ب ب ْ b- -امنَوا َ بَء ب-َََأ َم بَو َالهَم-ََكفَر َ شاءََ–َصفا َال َ َ بَواسَ ٌَعَ–ََي ب-ََيب َت بَبعَ بَها The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 33 1-The Special, Unique Words of Ḥafṣ: َ I’ll mention the special way Ḥafṣ readsَwords wherever they occur in the ع]َ َ/بَمعََََََ Qur-ān: ُ[ :زواَ]ََُ-زؤا [َ.بَم بَ ْ ب ب بْ ْ ب ب بْ ب ْ ب ْبْ ب ْ بب ب ب َّ ْ ب ب َّ ب ْ ب ب ب ب ْ ب ب بب ب ْ ونَ ونَ -تَرجع َ ونََ /تبغ َ أفغۡيَدينَاَّللَيبغونَوُلَأسِمَمنَيفَالسماواتَواْلرضََطوعَوكرُاَِإَوَلهَيرجع َ بْب ب َّ ب ْ ُّ ْ ب ب ْ ب ٌ ب َّ ب ب ْ ب ٌ ب ْ ٌ َّ ب ْ ب ب بولبئ ْنَقتِْت ْمَيف ب ونَتمع َ ونَ{ََ َ/ َسبيلَاَّللَأوَمت َمَلمغفرةَمنَاَّللَورْحةَخۡيَمماََيمع َ ورُ َْمَََ/نَ ْؤتيه َمْ َس ْو بفَي ْؤتيه َْمَأج ب ك ب ببْ بَ بْب ب ب ْ ْ ب ب اَّلل ب َّ ين ب بو َّاَّل ب َورسِهَولمَيفرقواَبْيَأحدَمنهمَأولئ َآمنواَب ب َّ ْ بْبب ب ْ ب ب ب ب ب ب َّ ب ْ ب ب ب ب ب ب ْيَ. ب قَ-اْل َول َ ُ َّقَعِيْهمَاْلوَلانََفيقسمانَ}َ/استََُ َ َّ ْ ب فآخ برانَيقومانَمقامهماَمنَاَّلينَاست ب ْ َّ ْ ب ب ب بْب ْ ب ب بْ بْب فَماَصنعوا} طهَ/تِ َق َ ف ون} اْلعراف –َالشعراء َ-تِق َ }تِقفََماَيأفك َ نَ بكيْ َدب َكيْدََالْ بَكفر َبب ب ب َّ َّ ْ َ بم ْعذ برةََإ بَل ب ين}اْلنفالَ/موُ ٌَ َر َبك َْم}َاْلعراف /بمعذ برٌَةَ}//وأنَاَّللَموُن نّْشُ َمْ ْ ب ب َّ ْ ب ببْب بْ ب َّ ب ب َّ ب ب ْ ْ بب ب َّ ب ب ْ يّشُ َمَكأنَل َم{َ َ/ اعَاِلياةَ{/متاع}ويومَ َ اَبغيكمَىلعَأنفسكمَمت َ يونس}إنم َ ْ ْبْ َ َ ب ْ ْ ْ ْبْ َ نَكَ ْي}َالمؤمنونَ/م َ كَ بز ْو بجْيَاثن َ يهاَمنَ َ كَف ب نَك}فاسِ ْي}ُودَ/م َ كَ بز ْو بجْيَاثن َ }منَ َ ب ب ب َّ َّ ب ب َّ ب ْ ْ َّ ب ب ب ب َّ ب ب ْ َنَإن بهاَإنَتكَ}}يباَب ب ََّ َنَأقمَ اَّلل}}ياَب ََنَالَتّشكَب َ ص}يوسفَ-لقمان}ياَب َ َنَالَتقص ْ َ }قالَياَب َ ب ب ب َّ َ َنَ. َنَإنَأ برى}َالصافاتََ/ياَب ب ََ الصلة}}ياَب َ َن˘Āṣim recites ي ََmeans Shu˘bah reads like Ḥafṣ with a fatḥahَon theيبابَ ََ بَ َنَin Hūd:43 only. Shu˘bah reads the rest in kasrah يابَ ََ ب ب ْ ب َّ ب ُّ ٓ ب بْ بب بْب ْ ب بب وحَٰٓ وحَإَلهم}َانلُلَ/ي َ ْ بسبْ بعَسنْيَدأباَ}َيوسف/دَأباََ}وماَأرسِناَمنَقبِكَإالَرجاالَن َ ب ب ب ب ْ ب ٌ ب ب ب ب ْ ْ ْب ب ْب ْب بب ب ب ب بب ىلع}ََ/لََ َلَمنَع َِمَبالمَلَاْل َ َّلَنعج َة}-ماَاكنَ َ َلَعِيْكم}إبراُيم-ص}و َ وماَاكنَ َ ْ ْ بْ ب ب ب ب ب ْ بب ْ ْ ب ب جِك } بو بج بعِ بناَلَ بم ْهِكهمَ َّم ْوعداَ}َالكهفَ/ كَ بوشاركه َْم}اإلِساء َ/بو بر َ بَعِيْهمَِبيِكَورجِ َ وأجِ ب ب ب ب ْب ب ْ ب بْ ب كَ كَأُِهَ}َانلملَ َ/بم ْه َِ َ ل بم ْه َِكهمَ} //ماَشهدناَمهِ َ اق ْ َ طَ ب َّ ب سَ ط}ََ/ت َ ْ ب ْ ب نسانيهَ} بوُ َزيَإَلْكَِبذعَانلَّخِةَت بساق ْ َ َالشيْ بطانَ}الكهف /أ ب ب َّ َّ نسانيهََإالبو بماَأ ب ب ب ْ َوالبادَ} َ/بس بو ٌَ اءَ ْ ِناسَ بس بواءَال بعاكفَفيه ب}//ل َّ اِل َقَ}َاْلنبياءَ/ق َّ لَر َ َ احكمَب ْ ب ب ب ب َ ْ بَ }قالَر َ The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 34 ْ ْ ب ب ب خ بش َّ ب بب ْ َعِبيْ بها} َ/بَو ْ ب ب ْ ب ب ب ب َّ ب ب ب َّ ب ك} َ/بو بي َّتق َهََاَّللَ بو بي َّتقهََفأ ْولئ َ اۡلام بسةَ}-وي َ}واۡلامس َةَأنَغضبَاَّلل َع بِيْ بناَك بسفاََ َم بن َّ ب بب ْ ْ ب ب ب ب َالس بماءَ}الشعراءَ/ك ْسفاَ ون}-فأسقط صفاَ}ََ/ي ب ْس بتطيع َ }ف بماَت ْس بتطيع َ ونَ ب ْ َالس بماءَ}َسبأََ/ك ْسفاَ َعِبيْه ْمَك بسفاََ َم بن َّْ ْ ب }أونسقط }َك بسفاَباإلِساءَ-والرومََ/ك ْسفاَبالطورََ33بإسَكنَالسْي ˘Āaṣim reads in red ب ْبْ ب ْ ب َخِْق َّ ب ُّ ْ ب ْ ْ ب ْ ب ب ب ب ب ب َّ ْ َواختلفَ اواتَواْلرض َالس بم ب الرُبَ} بوم ْنَآيباته الرُبَ [القصصَ َ/ واضممَإَلكَجناحكَمنَ َْ ب َْ ب ب ب َّ بْ بْ ب ْي [الرومَ َ/لِ بع َالم بَ ْي- ألسنتك َْمَ بوأل بوانك ْمَإنَيفَذلكََليبات ََلِ بعالم بَ بب اواتَفبأ ب َّطِ بَعَإ بَلَإ بُلَم ب ام} ْ ب ب بْب بْ ب ب ب ب ب وَسَ[اغفرَ/فأ َّطِعََ اب َّ َالس بم ب أس بب ب امَلك ْمَ َ/بَمق بَ }ياَأُلَيربَالَمق َ ٌ بْ بْ َٱَّلل}إ َّن َّ ب َّ بب ب ب ْ ب ْ ب ب ب ب ب ب ب ْ َّ ب ب ْ ب ْ ب َاَّللَببالغَأمرهََ/ببال َغَأم بَرهََ اَّللَف بسيؤتيهَأجراَعظيماََ/عِ تيه بَ ومنَأويفَبماَعُدَعِ َيهََ ب َّ ب َ َّ ب بٌ ب َّ ب َزاعةََلِش بوى َََََََََََََََََََََََََََََََََََََََََََ بول ْمَيبكنَُلَكَفواََأ بح ٌدََ/كفَؤاَ}ن َّزاعةَ[ -المعارج /ن ب ب َّ ب ْب ب َّ َّ ب ب ب َّ ون 1.َShu˘bah reads ون َwith a shaddahتِقفََ -تذكر َ تَِقَفَ -تَذَكر َ ْ ط 2. Shu˘bahَreads theخ ْط بوَٰتَ wherever it is:خط بوَٰتَ َ َsakinah in ب ْ ب ب َّ ب ب ع ْن ب ْ ب َّ ٌ ب بْ ب َرت َ ل َزاُدَكيف ***َََََََََ بوقلَض ُّمهَ َ ب َ-َ494وحيثَأيتَخطواتَالطاءَ َ سا ِكن بب ٌ ب ٌ ٌ ب ٌ وف 3. Shu˘bah reads ,رء َوفَ فَ -برء َ ف ََ:واو ََwithout theلرء َ َََََ َ.ل برء َ ص ْح َبتِ ِه َحالَ شفَا َو َر ُءوف قَ ْ ص ُر ُ َ *** عالَ اب َك َما َ ط َُ - 310وفي أ َ ْم يَقُولُونَ ْال ِخ َ ب ٌ ف Shu˘bah, makes qaṣr for ,رء َ ََwhich means there is no wāw maddiyyah. ت with a kasrah on the firstعيونَ– شيوخاَ– ٱلغيوبََ -بيوتَ4. Shu˘bah reads ت ب ْ ب وت the bāعيونَ– شيوخَاَ– ٱلغيوبََ -بيوت letter: الي َ with a kasrah.بَيوتَو َ ب ْ ب ب ْ ب ْ ب ْ ّسانَعيوناَََََََََََََََََََََََََََ*** العيونَشيوخاَدانهَصُ بب ٌهَم َ لَ ك ب َ-َ621بوض َّمَالغيوبَي َّ ب ْ ب ب ب ْ ب ْ ب ب ْ ب ب ب ب لَ َوجهاَىلعَاْلصلَأق بب َ ع ْنَََََََََََََََََََََََََ ***َََحىمَجِة َواليوتَيض ُّمَ َ َ-َ114بوك ّْسَبيوت The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 35 ت-م ُّتم) ḍammahمَ 1.َShu˘bah reads ت-م َّ َ ت kasrah -مَ (َ. Ḥafṣ readsم ُّ َ ت-م َّ َ م ُّ َ (.م ُّتم) ). ˘Āṣim reads with a ḍammah in 3:173,174م ُّتم) ت ت with a yā sākin:ٱل بميْت َandبمفازاتهم َpluralبمفازتهمََ-ٱل بم َيتَ6. Shu˘bah reads ت ت ت ت ت ت ح)(لُلََ بم َيتَ)َ/يونسََاْلنعامَ- تَم بنَٱل ب ََ حَم بنَٱل بم َيتََ بوُترجَٱل بم َي ب َ َٱل ب َّ آلَعمرانَ( بوُترج ب تب َ ت ت ت ت ت َٱل ب َّ ْ ح)َٱل بم َيْتََ/اْلعرافَ-فاطرََ بم َيْتَ مرجَٱل بم َيتََمنَٱل َ حَم بنَٱل بم َيتََ بَو َ (َيرَج . .م بب َّي بنَٰتََ -م بب َّينةَ :ياء ُّ with a fatḥah on theم بب َي بنَٰتَ ُّ ,م بب َينة 7.َShu˘bah reads: ب ْ ب ب ن م ْر بج ْونََ alAhzābَ/ت َْرجَءََ:ت ْرجَ 8. Shu˘bah readsَwith a hamzah جئَ ْو َ مر َ ب ب بب ب ْ ْ ب ب ببْ ب ب ب ْ ُّ ب ْ ب لَ َح َ ونَوقد صفاَنفرَمعَمرجئ َ َ-َ043بو بو َحدَله ْمَيفَُودَتَر َ جَُ ْمزهََََََََََََََََََََََََََ***َََََََََ َ ْ َ.بج ْ ب بيلَََُ/زَوَاَُ:زَؤَاَ (َ /كفؤا) َ/كفوا )in sūratَ(Almasad بئلَ:جَ َ ب َيفَالس بواكنَف َص َ لَ َّ ب ْ ب ْ َوكفؤا ب ْ الصابئونَخَذَََََََََََََََ***ََََََََوُزؤا ْيَال ْ به ْم بز ب َو َّ َّ يفَالصابئ ب َ-َ361بو ب ب ب ْ ْ ببْب بْ لَ َو بحف ٌ َ صَ بواقفاَث َّمَموص َ َوقفهََََََََََََََََََََََََََََََ***ََََََََََََبواو َ َلاقيهمَوْحزة َ-360بوض َّم ب ٓ ب ٓ ب ميَكئيل It has madd muttaṣṣil lengthened into 4 ḥarkāt. بزكر َّيا – ميَكلَ َ:بزكر َّياءََ - َّ ب ْ ب ْ ب ب ْ ب ب ب ب ب بب ْ ب ب ب ب ب ْ َج َ ل ىلعَحجةَواَلاءََيذفَأ َوال به ْم بزَقبِْهََََََََََََََََََََََََ***َََََََََََ َ يَكئيل َ-َ304ودعَياءَم َ ب ْ ب ْ ْ ب ََجيعهَََََََََََََََََََََََََََ***ََََََََص ب ب ب ْ ب ب ْ بب ابَ بو برف ٌعَغۡيَشع بب َةَاال َّو َ الَ ُ ٌَ َزكر َّياَدونَُمز َ-َ114وقل 9.َShu˘bah readsَwith ibdāl of a hamzah in a madd letter that matches ْ ْ ُّمؤ بص بد ٌَة َ"لَولَؤَ"َلَولؤَاَ wherever it is:لؤلؤا the preceding ḥarkah. Any form of وص بَد َةٌ" (سورةَالُلَوالهمزة)َ"مَ بَ ْ ب ب ْب ب ب ب ب َّ ب َّ ب ْ ب بٌ ب ْ ْ ب ب ب َوالش ْمسَبالفاءَواْن َ ل ع ْنَفتَحىمَََََََََََََََََََ***ََََوالَع َم يف َ-َ0003ومؤصدةَفاُمزَمعاَ َ َّ َ ْ َّ َ ْ ب ب َّ ب ت ت ب َّ َٰ ب ت ت َ-مََِصا-جَث َيا-عَت َيا-صَِ َيَا-فبَيب ت َُ بَتكم-تََِقفَ-ق َلَرَّب بَيعِمََ-قَلَر َبَاحكم. َس ب َنَسَيا-تَسَقَط The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 36 ب ب ب ب همَ -بمَكناتك تَم 10. The special, unique words of Shu˘bah: َin a pluralبمَكنات تَ ب ب ب ت ب ب ب ْ ب /جَبيل -بج ْ ب ,مَكنتك تَم form: بئل /ببيْئسَ:بئيس َجزءا:ج ْزءا /مَكنت َ هم ْ ٌ ب ب ْب ب ْ ب ْ ب ب ْ ْ ب َّ ب ْ ب ورةَصُ ببةَو َ ال كس ب اَو ببع بدُاَََََََََََََََََََََََََ***ََََََ بوىعَُمزةَم َ-َ300وجبيلَفتحَاْليمَوالر ْب ْ َ ب ْ ْ ٌ بْ ب ب ب ْب ب ب ْ اءَيذفَشع بب َةََََََََََََََََََََََََََََ***ََََََََ بو بمك ُّيه ْمَيفَاْليمَبالفتحَو َ ّلَكَ َِ-َ302بيثَأيتَواَل ت ب َٰ ٞب ت ٞ ت ْ ََ-ورض بوَٰنَ (:16 Shu˘bahالعقودَ) except in sūrat alMā-idahرض بوَٰنا-رضوانَاَ-ورضون ب َّ ب ت ب َّ ب َّ َٱلسلَمَ َwith a kasrah.رَreads it’s َمنَٱت بب بعَرض بوَٰنهَۥَسبلبي تهديَبهَٱَّلل ب ْ ب ب َّ َّ َ ب ْ ب ْ َ ب ْ ب ْ ب ٌ ْ ْ ب ْب ب لَينَبالفتحَرف َصحَإنَادلۡيَثانَالعقودََََََََََََََََََََََََََ*** كّسهَ َ َ-َ131ورضوانَاضممَغ بب ب َّ ب ب ْح َالةََ without Imālah in (Fuṣṣilat).نأى ˘Āṣim reads: ََبَمَ ب َ صيطَرَ :الغاشية َ ب ب ب ٌ ْ ب ب ببب بْ ْ خاتمَ 31 وة اْلحزاب َ ،20و َسَ ون اۡلوبة ََ-أَ َ ضاَُئَ َ اِل بَ طبََ ،ي َأجَوجََ َو َم َأجَوجََ.يَ َ بَ ب ْ ب ْب ب ْ ب ب ب ْ ب ْ ب ب ْ ب َواعقلَ َ-َ072يضاُونَض َّمَال بهاءَيبكّسَ بعص ٌَمََََََََََََََََََََََ***ََََََوزدَُمزةَمضمومةَعنه َ ب ب ب ْ ب ب َّ ُّ ب ْ ب ْ َّ ب ببْ ب بْ ب ْ َشّكَ َ َوالك ّْس وجَاُمزَالكََناصاَََََََََََََََََََََ***َََََويفَيفقهونَالضم َ-َ137ويأجوجَمأج The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 37 9. Preventing The Meeting of Two Sākin Letters I. Due to the rule that prevents the meeting of 2 sākin letters between 2 words waṣlan, (a) Reciters drop the first sākin letter if it is a madd letter َ َّ ْ ت ب ب ْ ب ب ب ْ ب ب ب ب ْ ب ب ب ب ْ ب َّ ْ ب ب َّ ب َّ ب َّ َّ ب ب ْ -َّلل َ ََاِل َمد َ اال َ َق-َاب َ اَال َ اس َت َب َق َ َو-ن َ َقالَواَ َٱلَٰٔـ-ل َ اَالِ َي َ ج َع َِ َن َ َو-َاَّلل َ ىلع َ -َاَاَّلل َ وم َ -ََاَّلل َ ََأيف-َواَاَّلل َ َعبَد َ َٱ (b) Theَreciters recite the first sākin ṣaḥīḥ letter using a ḥarakah ˘āriḍah. II. ˘Āṣim reads the first sākin with a kasrah except in 2 cases: (a) with a ت ب ب ب َّ ب ب ب ب ḍammah when it is a wāw līn or a mīm jam˘ as in: ََعِ تيكَمَٱلق بتال-َاَالزاك َةَوء َاتو ََٰٱرتب بىض َْ َََإَن-ََقَلََانظروا-قَلََ َّالِهَ بَم-ََاَّلل َلَ بَمنََ ت-َارَتب َب ْتَم َّ ب َّ ب ْ ب ب ت ب ب ْ َّ ب َٰ ب ب ب ب ب ْ ت ب ب َ مَن-ََاْل َنة َ مَن-َاب َ َورأواَٱلعذ-َٱشَتواَٱلضلِ َة ب ب ب ب ب ب ُّ ب ب ب ََثل َ َح ْيَثلبالَثثََََََََََََََََََََََ***َََََََيض ُّمَلزوماَك ّْسهَيفَنَثَثد َالساك بن ب َّ وَّل َوضمكَأ-َ311َََ ْ ب ْ ْ ب ْ َّ ب ب ْ ْ ْ ب ب ب َّ ْ َّ ب ب ْ )ئ َ َاستَ َهز َ ََ َقد-َمظَورَاَانظَ َرَ -َاَّلل َ َ َأنََاعبدوا-َج َ َق َالتََاخر-َادعَواَٱلرِنَٰمۡح َ َََّللََأو َ ادعَواَا َ ََ(قَل ْ ْ ب ْ ب ْ ْ ب ْب ب ْب ب ْ ْ ْ ب ْ ب ْ ْ ب ب ََََثل َ َقلَادعواَأوانقصَقالتَاخرجَأنَاعبدواََََََََ***َومظوراَانظرَمعَقدَاستهزئَاعت-َ316 (b) All reciters read the first sākin with a fatḥah for the preposition " " ِمن, َّ م بن ْ ب. They also read the sākin mīm at the beginning of َ م بن-َاْل َّنة as in:ََاَّلل sūrat Ali ˘imrān with a fatḥah, then elongate it 6 and 2 ḥarkāt waṣlan َّ ب ٓ ب َٰ ب َّ ب ت ب ُّ ت ب ٓ ٓ ال ٢َحَٱلق ُّيوم َٱَّللََالَإلهَإالَُوَٱل١َََم The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 38 10. Rules of Elongating or Dropping Alif of 7 Words ْ ب ب ْ ب ب ْ ت ْب ب ب ْب ْب ْ ُّ ب ۠ َّ ْ َ َاثلَّانَ بَية)َ–َ َثم )ودَا َََ َق بَوارَ ب-)وَّل َ (َيرا َ يراَ(ٱْل َ َ بسلَٰس-َيل َََ َق بَوارَ ب-َل ََّ َ-َوال َ َالسب ََّ –َونا َ َالرس َ ( )َأناَلَٰك َّنا َ َالظن َ ( ب ْْ ب ْ ب ب َّ ْ ب ْ ب َّ َالسب بيلَ بوُ بوَيفَالوقفَيفَحل ***َََََََََََََََول َ َوالرسَوصلَالظنونَ بو بح ُّقَص بُابََقص-َ939 Shu˘bah keeps the alif of 3 words ( َالسبيل- )الظنونا َ–الرسوالwaṣlan and waqfan. He also keeps the alif in the aforementioned words waqfan as alif of ˘iwaḍ from the tanwīn, while waṣlan he recites using tanwīn. ْ َّ ب ْ ُّ ب ْ َّ ب 1- Ḥafṣ drops the alif of the 3 words (َيل َ َالسب َ َ-َوالَ َالرس َ –َونا َ َالظن َ ) waqfan and ب ب ب ت ب waṣlan (refer to the alif carrying a circular zero). َ١٦ََق بواريراَمن١٥َتَق بواريرا اكن ب ب ْ ب ْ ْ ْب ب ب ب بَ ْ ْ ب ب ب ب ْب ب ب َل َ َصفهَنلاَََََََََََََََََ***ََ بو ببالقصَقفَم ْن َ ع ْنَُدىَخِفه ْمَف َ ََسلسلَنونَإذَرووا-َ8195َ ْب ب ب 2- Ḥafṣ recites (َ)سلَٰسل waqfan in 2 ways; he keeps and deletes the alif, but for waṣlan he always deletes the alif (the alif carries a circular zero). ب 3-Ḥafṣ keeps the 1st َ ق بواريرا-alif waqfan and deletes it waṣlan; while he deletes the alif of the 2nd (َير )قب بوار بwaṣlan and waqfan يراَْمن َقب بوار ب١٥۠ يرَا باكنب ت تَقب بوار ب ب ْ ْ ب ْ َْواق ب ْ ْ بب ب ب بب َ صهَيفَال بوقفَفيْ بص َل صفه ب َْ َوق بواريراَف بن َونهَإذَدناَرضاََََََََََََََََََََََََََََ***َََََ ب َزك-َ8194 ب ْ ٌ صفبهَََََََََََََََََََََََََََََ***َََََ بوق ْل بَيم ُّدَُ بش َ بويفَاثلَّانَنب َو ْنَإذْ ب-َ8193 َ َواقفاَ بمعهمَو ال ام ب َْ َر بو ْواَ ب ْ 4- ˘Āṣim keeps the alif of (َ )أناwaqfan and deletes it waṣlan. There is ْ another word in sūrat alKahf: 38 that is recited in the same way of (َ)أنا, َ ب ْ َٰ َّ ب as it is made up of 2 words (ّب َأحدَا َ)لكن أنَآ َو بالٓ َأ تِشك َب بر َر َّب ب َّ َّ َٰ َّ ۠ ب َٱَّلل ب لكنا َُو. ب 5- ˘Āṣim (Shu˘bah and Ḥafṣ) reads َ وثمودin sūrat anNajm only. In the 3 other places Shu˘bah readsََثموداwith tanween. The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 39 11. The Rawm or Ishmām are at the end of a word Waqf means to stop at the end of a complete word long enough to renew the breath with the intention of continuing recitation. Considering the different ways in which waqf can be made. Waqf bisskūn is the primary manner of stopping. ˘Āṣim is amongst the Kūfis qurrā` who stop while making Rawm and ishmām. Both are also allowed by the remaining qurrā`. Rawm is defined as the recitation of the ḥarakah partially when making waqf, by lowering the voice. Ishmām indicates ḍammah by rounding the lips and muting the voice without any delay after reciting the sākin of the last letter during waqf. Rawm and ishmām are both allowed on a ḍūmm or raf˘, while only rawm is allowed on a kasr or jarr. Fatḥ, kasr and ḍūmm indicate the mabnī ḥarakah. The mabnī is only a single constant ḥarakah at he end of ٓ َّ ب ب َٰٓ ب َّ ب a word that will never change. َحيث-َهؤالء َ ٱَّل-ٱَّلي-ُو-ق تَد. -ين Naṣb, raf˘ and jarr indicate the mu˘rab. The mu˘rab can acquire different ḥarakāt on the last letter of the word, according to its flexible grammatical position in a complete sentence. َّ ٞ َ َّ ت ب ت ب ب ب ت ب َّ ب ب ت بب ت ب (ََّللَأعِم َ ٱ-ن َ نَأ تح بسنَدينَاَممنَأسِمَوجههۥََّللَوُ َوَمس َ )وم Rawm or ishmām is not allowed in the following situations: ب ُّ ب ب ت ب ب َّ ب ٌ 1- (a) Fatḥ or naṣb, أ تجراَعظيمَا-ۡي َ خ/وكَ ِيض-ين َٱَّل ب-( ;أ بم بَرb) Hā-utT-nīth, -َحبة َ ب-جنة َ بب َّ َرْحة-َنعمة, (c) Mīm al-jam˘, ويزكيهم-ع َِيهم َ (d) Ḥarakah ˘āriḍah (-الِهَم َ َ َقَل َّ ب ت ت َٱس بتغفَرَ َ ب ٱَّلل )و. 2- There is a difference of opinion regarding the rawm or ishmām of hā-ḍamīr. Some allow it generally, whereas the majority بب ب اَق بتِوه ب don’t if it’s preceded by a kasrah, ḍammah, yā or wāw (e.g. ََو بما وم ب ب ب َ ب-َصاحَبه-َ) بصِبوه. It is allowed if the hā is preceded by alīf, َفيه-َعِيْه-َوِش َْوه ْ ب fatḥah or sukūn (َمنه-َعصاه-ُل َ ). More details are on the following link: https://vb.tafsir.net/tafsir19458/#.Wbk85tH4eM8 The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 40 12. TWO ADJACENT HAMZAHS IN A WORD I. If 2 hamzahs meet in one word and both of them carry a fatḥah, the first hamzah is called an interrogative hamzat )istifhām(. This is always pronounced muḥaqqaqqah “ā” َء. Ḥafṣ reads the second hamzah ب ت muḥaqqaqqah, except in ّٞب ََٞ بء۬اع بجhe makes tas-hīl, (i.e., he ََ ىم َ بوع بر pronounces it softly between the hamzah and the alīf). Shu˘bah reads both of the hamzahs muḥaqqaqqah, without tas-hīl ََ ّٞب بَٞ ب ب ت ب ََ ىمَ بوع بر َ َء َءعجin Sūrat Fuṣṣilat. ب ب ْ ب َّ ْ ب ب ْ ب ٌ ْ ْ َ بو بح َّق بق بهاَيفَف َصِب-َ813 َل َ تَصُ بب َةََََََََََََََََََََََََََََََََ***ََََءأعجىمَواْلوَّلَأسقطنَلتسه ب ٌّ Shu˘bah readsَ other words with an extra hamzat istifhām ب َّ ب َّ ب ٓ ب تب ب ب ََءَأَنَاكن:َأَن-ََإَنا:َ(َءَإَناَلمغرمون َوٱلقِم نSūrat Alqalam) ب ْ َ ب ْب بْ ب ْبْ ب ب ب ب ب َ ادل بمشِقَم بس َه ل فعَْح بزةٌَََََََََََََََََََََََََََََ***َََََََ َوشعبةََأيضاَوَ بويفَنونَيفَأنَاكنَش-َ812 َ ب َّ ْ ْ َ ٱلر بج -ََءإنكم:ال َ إنكمَۡلأتون-َن ََّ َأئ:إنَنلاَْلجراَ -ََ بَء بَءا بمنتم:( بَءا بمنتمSūrat Al˘rāf) ْب ب ب (Al˘ankabūt) َءإنكمَۡلأتون:إنكمَۡلأتونَالفاحش َة ْ ب َ ب ْب ب ب ب ب ُّ ب ب ْب ب َ َوطهَويفَاْلعرافَوالشعراََََََََََََََََََََََََََََََََََ***َََََََََََبهاَءآمنتمَلِكَثاثلاَابد-َ819 ال II. (i) If the word is a noun and two different hamzahs meet, the first hamzah is an interrogative hamzat ulqaṭ˘. It must carry a fatḥah and should always be pronounced muḥaqqaqqah “ā” َء. The second hamzah is hamzat ulwaṣl. ˘Āṣim reads 3 repeated word pairs in 6 places in the Qur-ān with (a) tas-hīl, (with ease) and (b) Ibdāl by turning hamzat ulwaṣl into a long 6 ḥarakāt alīf of madd lāzim. For instance: 1- (Sūrat َّ ٓ َّ ulAn˘ām: َكر َيْنَ بءَا- كريْن َّل ب َ ;) بء۬ا َّل ب The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 41 َّ ٓ 2- (Sūrat Younous and Sūrat AnNaml:َ َّلل َ َ بءَا-َ َ ) َ بء۬اَّللThis is called madd lāzim kalimī muthaqqal (heavy compulsory madd) because hamzat ulwaṣl is followed by a mushaddad letter. ت ت َ بَء۬ال ب- َٰٔـن 3-(Sūrat Younus: َٰٔـن َ( ) بَءآل ب51,91) This is madd lāzim kalimī mukhaffaf (light) since the hamzat ulwaṣl is followed by a sākin aṣlī, and it is not a mushaddad letter. (ii) If the word is a verb and two different hamzahs meet, then two cases are possible: 1 – If hamzat qaṭ˘ istifhām is added to a verb starting with hamzat ulwaṣl, then hamzatul waṣl is dropped from the writing in the muṣḥaf and from pronounciation.˘Āṣim reads 7 words like this: ب ب ب ب َٰ ب ب َٰ َّ ب ب َّ ب ْ ب ب َّ ب ُّ ْ ب َّ ب َ.)3َ:َكذََبباَ(سبأ َ اَّلل َ َىلع َ َىَ َت َ ََأ َف.4َ.)يبَ(مريم َ ِعَ َال َغ ب َ طَ ََأ.2َ.)ع َْهدَاَ(القرة َ َاَّلل َ َند َ َذتمَع َ ُتَ لَ َأ َ َق-0 بْ ْب ب بْب ْبْ ب ْ ب َّ ب ْ ب َّ ب ْ ب ْ ب ب َ س بَت َغ َف َْر َت َ ََأ.0َ)تَ(ص َ ب َ ك َ ََأ.6َ)خرَ َياَ(ص َ س َت َ َُت َذَناَُمَس َ َ َأ.1َ)افاتَ (ََالب بَنات َ الص َ َف ََٰ ط َص َ ََأ.3 2- Hamzat ulwaṣl is added to a sākin hamzat ulqaṭ˘ at the beginning of a verb. ˘Āṣim reads a few verbs in two ways: (i) Waṣlan, he drops hamzat ulwaṣl and reads the verbs as ب َ تب ت ب ت ب ب بت ب ب ٓ ب ت َّ َ ب ت ب َ َإيت) بيقول َٱئذن:َون لقا بءنا ٱئتَ َبق تر بءان َ َإَيذن ََل (إَل:ََل َ ن (ال َيرج َ َأ َوتم:ن َ ٱؤتم َ َ فِي َؤد َٱَّلي َّ ب َٰ ب َٰ ت ب ب ت إيت بناَ) ياصالحَٱئتت ب:َٱلته بدىَٱئتت بنا َ.ََإيتون:َتَٱئتون ِۖ و م َٱلس يف َ )ت إي : ت َ ٱئ ن َ َ أ( ا َ ن تيإ : ا َ ن (ii) Waqfan; if he starts with the verb, then hamzat ulwaṣl will be pronounced with either a (a) ḍammah to match the aṣlī ḍammah of the third letter of the verb, as in ت: نَ َأوتم ب. The sākin hamzat ulqaṭ˘ will be turned into a madd letter “wāw” that matches this ḍammah. Start the verb with a ḍammah when it is not carrying the action of the subject, ت َّ ت ت also known as the passive voice ت ٱضط ََّر َ ٱجتث. (b) Start a verb with a kasrah if its third letter doesn’t carry an aṣlī ḍammah. The sākin hamzat ulqaṭ˘ will be turned into a madd letter yā ب َ ََإ-إَيتَ بَنا-َإَيت-َإَيتَون that matches this kasrah. يذن The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 42 (13. Repeated Istifhām )Mukarar If an interrogative occurs twice in an āyah, (i.e., a hamzah of istifhām carries a fatḥah, and the second hamzah carries a kasrah), such as in: ب ب (, then this double questioning is called Istifhām Mukarar.أءذا) ( .....أءنا) There are 11 of these āiyat in the Qur-ān which ˘Āṣim reads as repeated questions with two hamzahs. There are 2 exceptions where Ḥafṣ recites in a declarative (Ikhbār). He keeps the hamzah that carries the kasrah only, thus making the phrase a statement in: (a) The 2nd position in Sūrat Al-A˘rāf. ْ َّ ب ب ت ُّ ٞ ت َ ب ٓ بت ب ت ب َ ب ت َّ ت ب ب ت ب َ ب ب ب ال شهوةََمنَدونَٱلنساءَِۚبلَأنتمَقومَمّسفونََ ٨١أئَ َنك َم َ )(b إَنكمَۡلأتونَٱلرج َ ْ َّ َّ ْ ب ب ْ ب ْ ب ب ب ب إَنكمَۡلأتونَالفاحش َةََ /أئَ َنك َم The 0st place in sūrat al-˘Ankabūt:28, ْ ُّ ب ب ْ ْ ب ب بْ ب بب َ ب ْ ْ وَاستف بهامَالكَأ َّو َ الَ َاستف بهامهَنوَآئذاَََََََََََََََََََََََََََََََ***ََََََََََََأئ َّناَفذ َ-َ219وماَكرر ب ب الَ اَو َ كبوتَمْباَََََََََََََََََََََ***ََََََ ََََ بو ُْ بوَيفَاثلَّان بَأ بيت ب َراشد ْبْ ب ب ب َ-َ298بودونَعَ بنادَع ََّم يفَالعن ب ْ ب ب ب ب َّ ب ب ب ْ ب ب َّ ب ب َّ ب ب ْ ب َّ ب ب ون} 17 َ{-0أإَذاَكناَتراباَأإناَلفَخِقَجديدَ}{-4/2-13وقالوا ََأإَذاَكناَعظاماَورفاتاَأإناَلمبعوث َ ب ْ ب َّ ب ب ب ب ْ ب ب َّ ب ب ب ون}َ[سورةَالمؤمنون]17: واَأإَذاَمتناَوكناَتراباَوعظاماَأإناَلمبعوث َ { -3قال َ ب ب َّ ب ب ب ب َّ ب ْ ب ب ب َّ ب ب ب ون}َ[سورةَانلمل]32َ: اَأإَناَلمخ برج َ ينَكفرواَأإذاَكناَتراباَوآباؤن َ {-1وقالَاَّل َّ ْ ب ب ب َ ب ْ ب ب ْب ب ب ْ ب َّ ال} [سورة العنكبوت]21,21 : َالر بج َ { -6إَنك ْمَۡلبأتونَالفاحش َة}َ{َ-أئَنكمَۡلأتون ب َّ ب ب ت تب ب ب ب ْٓ ب ب ب ب ت {-0وقالوا ََأإَذاَضِِناَيفَٱْلۡرضَأإناَلفَخِقَجديدَ } [سورة السجدة]01 : ب ب َّ ب ب ب ْ ب ب َّ ب ب ب ب ْ ب َّ ب ب ب ْ ب ب َّ ب ب ب ون} 37ون} َ{-1أإَذاَمتناَوكناَتراباَوعظاماَأإناَلمدين َ َ{-1أإَذاَمتناَوكناَتراباَوعظاماَأإناَلمبعوث َ ب ْ ب َّ ب ب ب ب ْ ب ب َّ ب ب ب {- 01بو بكن ب ون}[ ،الواقعة]31 : واَيقولون ََأإَذاَمتناَوكناَتراباَوعظاماَأإناَل َمبعوث َ َّ ب َّ ب ْ ب ب ب ب {-00بيقولون ََأإَناَلمردودونَيفَاِلافرةَ}{َأإذاَكناَعظاماََّنرةَ} [النازعات]00 - 01 : ب ب ب ْ ب The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 43 14- The Feminine Open Tā for 20 Words ˘Āṣim reads 20 words that end with a tā in a tā ( تnot a hā), in both waṣlan and waqfan. This means he follows ˘Uthmanic Muṣḥaf scripture. The reciters agree on reading 13 words in the singular form; 6 of them are repeated. I’ll mention the first place of the 6 repeated words. ْ ْ 11 places - 2:231}ت َ {نَ َع بَم ب-2 7 places 2:201}ت َ{ بَر ب-0 َ ْح ب ْب :2 places - 24:7, 3:61}ت َ { َل َع بَن ب-3َ/َتَ–لَسَ ََّنت َ سَ ََّن ب5 places - 1:41}َ{سَ ََّنت-4 ت بب ب ْ ب If a woman’s husband is mentioned with her, it’s like this ت َ ٱمرأ-َإَ َم بَرَأت ت بب ب ب ت بت ب ت ت ب ت ب َٰ ب ْ ب )لوط-َ ٱمرأتَ(نوح-َ)َٱلعزيز-ن ُ َ ٱمرأتَ(فرعو:7 places 2:35َ{إَ َم بَرَأتَ}َعمرن-1 ب ُّ َّ َّ ب ب ب ب بت َّ { بو بم تعص بيت-6 }ََٱلزقوم {إنَشجرت-1 /28:9}ْي َ {ق َّرتَع-0 // 2 places- 58:8,9}ََٱلرسول َّ ب ب { بو بم تر بي بم ت-10 ،}56َ٨٩َ{ بو بج َّنتَنبعيم-9 َٱب بن ب َ {ف تط برت-11 / 66:12}ن / 30:30}َٱَّلل َ َٰ تَع تم بر ب ب َّ ت ب ب ب ب ت ََٰ َر َبكَٱِل تس ب 7:137 }َن {َوتمتََكمت-04 /00:1}َ {َببقَ ََّيت-02 The reason the companions wrote this tā in the prophet’s (PBUH) presence as an open tā in all of these words, was to fit different qirā-āt. Some reciters read it in singular without a small alīf, while others read it in plural form with an alīf. 7 words are read in singular or plural form. ت ب ب ب ب ب ب ،34:37 {ٱلغرفَٰتَ} سبأ-4 /12:10}َ{غ بيَٰ ببت2 -2 / -6:115}ك َ َر َب{َكمت3 -0 َّ تَ َم ب ٓ َّ َ ٞ َٰ ب ب ،29:50}نَر َبهۦ َٞ بءايب/نَر َبهۦ َّ تَ َم َٞ َٰ َ بءاي-pl. :Ḥafṣ{ ،12:7 }ْي َِسائِ ب تَل َ {ءاي-3 ب /} ثمرت/َ منَث بم برَٰتpl. Ḥafṣ{-6/ 35:40 }َىلعََبب ََيَٰ َنَٰتَ َم تنه َٰ َ ب ب/َىلعَبب َي بنتََ َم تنه َٰ َ ب ب- sl. Ḥafṣ{-1 بت ب ب ب ب ب 4 }َ{مرضات-1 ،02:3 :4 places }َاَأَبت ب َ {َي-1 /77:33 }ت َٞ َٰ ج بم َٰ َل/ ت َٞ ََِٰج بمsl. Ḥafṣ{-0 ب ب ب ب ب ب ب ب َ{َ َّوالت-00 /}23:َ٣٦َ{َُ تي بهاتَُ تي بهاتَل بماَتوعدون-01 ، التحريم، النساء،2:265 :places َّ َٰ ب ب ت بب ب ب }53: َ١٩َ{أفرءيتمَٱللتَوٱلعزى-04 ،27:60 }َ{ذات بَب ته بجة-02 ،} ص38:َ٣ََم بناص َٰ َّ ت ب ب ْي ب ح ب The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 44 15. THE RULES OF REWAIYAT SHU˘BAH The open sound, (Fatḥ), Taqlīl and Imālah of Alif: Fatḥ literally means to open and recite something openly without any inclination in the sound. This is the opposite of imālah. Fatḥah is an indication towards an upward movement. Al-Imālah is the deflection of particular ḥarakāt from the fatḥah to the kasrah, or alif towards the yā sound. Ḥafṣ reads all the words with an open sound fatḥ, except one word he reads with imālah in sūrat Hūd: 41َ ٓ َّ ب ت َٰ ب ب ت ب َٰ ب رَىهاَومرسىهَاَٜم َٱر بكبواَْف ب َ يهاَِمۡسِبَٱَّلل بوقب بال ت. ب ْ ب ب ْب ب ْ بب بْب ب ب ب ْ ب َ اَويفَُودَأنز ال اُ ب اَو بحفصه َْمَََََََََََََََََََََََََ***َََََََي بواَلَبمجر َ َوماَبعدَراءَشاعَحكم-َ588 Shu˘bah reads with an open sound, except for a few words he reads with imālah: the separated letters at the beginning of some sūrahs, which are ٓ ٓ ٓ collected in this word حَطهر, such as,َ ال ٓم ٍر- ال ٍر,ك ٍه ٍي ٓع ٓص, ( isūrat Attawbah ( ( ٍهارin sūrat Al-Anfal, – م ( َر ٍ ى- ٍح ٓم- ي ٍ ٓس- ٍط ٓس ٓم- س ٓ ٓۚ ٍط- ٍط ٍه ْبٌ ب ب َال َ َو او بياَصُبة ۡيَ بح ْفصََ بط ب اَكَالْ بف بواتحَذ ْكرهَحىمَََََََََََََََََََََ***ََََََََََ بغ ْ ب َ ْ ب ب َِإَوضجاعَر-َ041 ب ب ت ب اَو بَتْ بَو بُاََََََََََََََََ***َََصَ ْفَرىضَحِْو ب ٌ َواۡلِْفَيب ْ ب ْ ب َل َ َح َجَن اِس ب َ بوك ْمَصُ ببةََيباَاكف-َ041 َ ب ْ ْ ب ْب ْ ب ْ ْ ْ ب ب َل َ صََََََََََََََََََََ***ََََََََََََََوُمَأدرىَوباۡلِفَمث َ َشفاَصادقاَحمَم بتارَصُ ببةََ بو بب-َ031 ُّ ب بْ ْ ب ْ ْب ب ْ ْ ْبٌ ب َََ برىمَصُب َةَأعىمَيفَاإلَِساءَثانياَََََََََََََََََََََ***َسوىَوسدىَيفَالوقفَعنهمَتسبل-َ411 ب ب ْ ب بَ ب ْ ْ ْ ب ب بب ب َ بو براءَتب ب-َ401 َ ىَفازَيفَشعرائهَوأعىمَََََََََََََََََََََََ***َََََََََيفَاإلِساَحكمَصُبةََأو ال راء ب ب ْ ب ُّ ب ْ ب ب ْ ٌْ ب ب ْب ْ ْ بب ب َاَتل َ َوشعب َةَيفَََََََََََََََََ***ََََََََاالِساَوُمَوانلونَضوءَسن َ َنأىَِشعَيمنَباختلف-َ587 َّ ْ ب ب ب ٌ ْ ْ ب ب ب ْ ًّ ب ْ ْ ب ب ب ْ ب بب ْ َوحر-َ343 َل َ يفَرأىَّلَكَأملَمزنَصُبةَََََََََََََََََََََ***ََََََََويفَُمزهَحسنَويفَالراءََيت The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 45 ب ْ ْبٌ بْ ب ب ب ْ ْ ْب ب ْب ب ب َبَم بع َّدال َْ ُ اص ب لَََََََََََََََََ***َََََََصُب َةَبلَرانَو َ َويفَالغۡيَخِفهََ بوق َف بزادُمَاْلوَّل-َ571 ب ب ب ْ ب ب بب ْ ب ب َل َ َح صد َ ََوُارََََََََََََََََََََََ***َََََََََََََ بر بوىَم ْروَِبِف ينَالَكفرينَبيائه َ بو بم ْعَاكفر-َ575 ب ْ ب ْ ب ب ب ب ب َّ ب ب ب ْ ب ب ْ ْ ب َلَ ويفَيفَالك ْهفَو َص ََ َوامددهَُامزاَشفاََََََََََََََََََََ***ََََََََ بوعنَالك َوداكءَالَتنوين-َ392 َٰ)ى ْ ُ َْ َ َْ ى ۡ َ َ ى َ ٍ ( ٍرأwherever it comes, ) أد ٍراكم- (أد ٍراكsūrat Al-Isrā-, ) أع ٍم- (نأ ٍى. Shu˘bah reads both رand ءwith an imālah if it’s followed by a mutaḥarrik vowelled letter: (ندهۥ فَلَ َّما رءاهُ م تس بتق ًّراَع ب-َ )رءا بك تو بكبَا, but only رif ٍٍ ٍٍ تب ب ْ ْ َّ it’s followed by a sākin letter:-َ ٍر َءا َٱلق بم بر-ون َ ٍر َءا َالمجرم-س َ ٍر َءا ٱلش تم ب. This is the rule of preventing the meeting of two sākin letters. ب ب ٌْ ْ ب ْ ْ ب ْ ب ب ب ْ َّ ب ُّ بلبب ب َل َ صفاَيدَِبِفَََََََََََََََََََ***ََََوقلَيفَالهمزَخِفَيِقَص َ ََالسكونَالراَأملَيف َوق-َ341 ب َوقْفا ب َ ْ ْب ْ ب ب ب ب ْ ب ب ب بْ ب ْ َل َ َو بم ْوص ك ب َرأ ْواَََََََََََََََََََََََََََََ***ََرأيتَبفتحَال ت ب َ بوقفَفيهَاكْلوَّلَونوَرأ-َ349 There is no imālah of this alīf since it’s dropped, except waqfan. The same rule applies to words with a tanween nūn sākin. There is no imālah in the continued recitation:{ ُس ٍوىin sūrat Tāhā, or ُس ٍدىin sūrat Al-Qiyamah. But, if he stops, he reads with an Imālah. Shu˘bah reads with an open sound in ُم ْج َراهَاin sūrāt Hūd, the only word Ḥafṣ reads with ٓ an imālah. ) اَوم تر بسى َٰ بهَا َّ ب ت رَى َٰ به بَٜم َٱر بكبواَْف ب َ يهاَِمۡسِبَٱَّلل ( بوقب بال ت ب َ ْ ب ب َ ب ب ٌّ ب ْب ب َ بْب ب ب ْ بب َ َويفَالكَعَ َو َال َوفتحَََََََََََََََََََََََََََََ***ََََََََياَبَنَُناََنص َويفَضمَمراُاَسواُم-َ010 ُّ ْ ب ْ ب ْ ْ ب ب ْ ب ب َ َّ ب ب َّ ب ب ب ب َّ ب ب ْ ْ ب َل َ َومكنَنَأظهرَدَللَوسكنواَمعََََََََََََََََََََََََ***َََالضمَيفَالصدفْيَعنَشعب َةَالم-َ113 06. IDH-HĀR, (Clarity) and Idghām, (Assimilation) Idghām is merging two letters and sounding out the letter with the more dominant characteristic carrying a shaddah. Some readers merge special sākin letters like the letters that are close in makhraj or from the same articulation point (similar letters). This is called idghām ṣaghīr (small). The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 46 A. Small Idghām: is merging a sākin mudghām letter into a mutaḥarrik, so they become one letter with a shaddah. It has three categories: Mutamāthil, Mutajānis and Mutaqārib. Ḥafṣ makes idh-hār, while َّ ب ب ُّ َّ ب َّ َّ ب Shu˘bah recites with idghām of: 1- the dthal into the ta ذتم َ اُت َ ذتَ اُت َ -ذتمَ خ َأ ب ب ب ْب ب ْ ب ب ب ب اَاُتب ْذت ْمَََََََََََََََََََ*** ََََ َ أ بخ ْذت ْم ب ْ ْ َل َ ِشَدغف َويفَاإلف برادَع َ بوطسَعن بدَالميمَفاز-َ214 ت ُْ 2- The sākin نfrom " "يسinto the وof sūrāt Yasīn: َ ي ٍ ٓس َو الق ْر َءان ٱِلكيم, ب ٓ ٓ ب تب ب 3- The sākin نat the end of the ن َ into the wāw in sūrat Alqalam ََوٱلقِم َن. ب ْ ب ْ ْ ب ب ْ ْ تَحقهَبب بد ب َف بْ ْ ْ ب َ همَخ ل اَونَََََََََََََََََََََََََ***َََََََ بوفيهَاۡلِفَعنَورش َ بويسَأظهرَعن-َ210 Shu˘bah merges the places which Ḥafṣ has a compulsory sakt, َ َ َّ بمin sūrat Al-Qeiyamah, ان pause on it, like َنَراق ب ٍرin Al-Muṭṭaffīn. II-˘Āṣim makes idghām “bā” into the “mīm” in Sūrat Hūd: َّ ب ت ب كَٰفر ب ب َٰ ب َّ ت ب َّ ب ب ب ب ب َ٤٢َ)َين اَوالَتكنَمعَٱل َ(يبََنََٱركَبَمَعن ب ت ب َّ ب َ ثَ َذ َٰل - ˘Āṣim makes idghām the “ ”ثinto the “َ”ذin Sūrat Al-A˘rāf:َ)ك َِۚ (يِ َه. (i) Idghām Mutamāthil: merge the letters exiting the same makhrāj َّ ب ب (point of articulation) with the same sifāt (characteristics) ََاور َط َِ بَعتَت بَز ب َ َإذا َ َّ ب َ ُّ ب ب ْ َّ ب َّ ب ْب َّ ب -َقَلَل بَمن- َُلَلكَم-ارتهَم َتَتب ب َ ُ َ َ َرب-يدرككم-خَِوا َ َ ق-ََ إَ َذ َُبَبَكَ بَتاب-َب َ َقدَد-لَال َ إَذَذ َُ ب ب ب ْ َّ ب ب ب َّ ْ ب ب ب ْ َّ ب ْ َّ ٌ َّ ب َْ ْب ْ ب ب بب َواكنوا َعصوا-ََوقالوا عفوا-َلَنَنصَب- -َببَلَالَتكَرَمَون-ََمَم بوَعَظَة َاءَتَكج-َفَلََي ّْسَفَيفَالَقَتَل ْ َّ ب Note: The last example happens on a consonant līn wāw امنَوا ََو بَء ب ََّ َات َقوا, but if the first word ends in a wāw or yā maddeyah, then this rule does not apply. We can’t merge madd letters with a shaddah. (ii) Idghām Mutaqārib: merge the letters in close proximity that come from two different makhārij, and have different (but similar) sifāt. E.g.: ُّ ْب ب َّ َ ب َّ ب َ 2-The letters lām and rā ََلَر َف بَعه 1-The letters qāf and kāf, َّنَِقكم ََب-ََ َوقَلَرب The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 47 3-The letter nūn with the letters wāw,yā, rā, mīm, lām, from the َ َِإَو-َنَواق ٓ َ-نَمنكَم nūn sākin rule َطس ٓم َّ ََم-مَنَيَّ بَومَهَم:( ويرملbetween 2 words only, but not within the same word) }نيان ََبَ ب-نوان ََقَ ب-نوان َ{دَ ب. ََصَ ب-نيا (iii) Idghām Mutajānis: merge the letters of the same makhraj that have different sifāt. This occurs for the nut˘eyyah, lathaweyyah and shafaweyyah letters. The Nut˘eyyah letters:1- Merging the تand the دand vice versa ب َ َأ َثْ بَق َِبتَ َبد بعواب-ع بَوتكَما ْ َّ ب َ تَد َ يبَ ََأج/صدتم ُّ ب َب ب َب ب ب ب َّ ُّ ب ب َ ح َ َ-دت َ َومه-ْي َ ََ َقدَتب ٞ ٓ ب بٞ ٓ ب َّ ٞ ٓ ب ب بٞ ٓ ب ب بٞ ب ب ب ب َّ ٓ ب 2- Merging تinto ط: ل به َّمتَ َّطائف َة- بَو َدتَ َّطائف َة- َق َالتَ َّطائف َة- بَو َك َف بَرتَ َّطائف َة-تَطائف َة فَامن ب ُّ ب ب ب and vice versaََطinto طت) ت َ ُّ َ َف ََّر-طت َ ح َ َّ َب ب بس-طتم َ ََأ-طت َُّ ( َف ََّر. This is idghām naqis, incomplete merging due to the iṭbāq and Isti˘lā- of the ṭā. So the tongue has to be raised completely against the hard palate for the iṭbāq and Isti˘lā- as if you are going to pronounce the ṭā ; طhowever you open on the tā تmakhraj to get the tā تsound. َّ ب َب ب ب ت ب َّ ب The lathaweyyah letters: َذَظ-َظ َِمَوا( ثَذ َ ََإَذ-ذَظِ ْمت َْم َ ك) (إ َ ثَذَٰل ِۚ (يِه َّ ب ت ب كَٰفر ب ب َٰ ب َّ ت ب َّ ب ب ب ب ب The shafaweyyah letters: ينَ) بَم اَوالَتكنَمعَٱل (يبَنَٱركَبَمَعن Al-Idghām Al-kabīr: is when two same or similar mutaḥarrik letters meet within a word and become one mushaddad letter. (originally ََّ ت ب ب ب ت ب َّ ب ت ٓ َ ٓ ب ت ب ُّ ب ت ب َٰ ب ب ب this َّب ب ببْ بٞ ب َ ب ت was: َكنَنَ َ َم-َۡي (َت َأ َمرَونَن َ ون –ماَمكَنَفيهَرّبَخ َ ِقلَأفغۡيَٱَّللَتأمرونَأعبدَأيهاَٱلجه ْ ب بب ْ ب ب بْ ب َ ب ْ ْ ْ ب ًّ ب ب ب بب ب َ اَالَيب َل َ َوخففَشِش اَوُاهََنلَََََََََََََََََََ***َََََََََََوأخفَبنوَْحد صفي َ َهديَاكّس َوي-241 Also he has ikhtilās in the fatḥah of: in (4:153), )الَي به َدي ( بin (10:35) andَ َ بب َ ب َّ بت َ صم ون َ َي َ َin (36:48). He also reads with iskān. ˘Āṣim reads َ َت َأَ۬م َناwith either (i) Ikhtilās: taking from the time of the ḥarakah’s pronounciation, (i.e. it is reduced ت to approxmitly 2/3 vowel) and this is the preferred, or ب ب ب َٰ ك َال ََتبَأ بَمنَ بَن بب ب ب ب ب ب َ اَىلع َيوس ف ( مالii) Idghām with a ghunnah and an Ishmām َ بمالك َال ب َٰ ب ت َّ ب ب َ َت َأَ۬م َناَىلعَيوس ف The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 48 17- Yā-āt al-Iḍāfah Yā-āt il-iḍāfah is yā-el-mutakallim, and can be added to the end of a noun, verb or particle. It can be replaced by a kāf, hā or any other pronoun. It’s an extraneous letter that is not part of the root letters, fā, ˘ayn or lām ulkalimah. ب ْ ب ْ ْب لمَالْف ْعلَيباءَإ بضافبةََََََََََََََََََََََ***َََََََ بو بم ب َ اَِهَم ْنَنفسَاْلصولَفتش َّك ببْ ب ْ ب َوليستَب-َ410 ب ْ ب ب ْب ب ْ ب ُّ ب ب ب َّ ب ْ ب ب ْ ب َل َ َمدخ َوالَكف َماَتِيهََََََََََََََََََ***َََََََََََََََََيرىَلِهاء َوالَكفَك َولكنهاَاكلهاء-َ411 What are the differences between Yā-il-iḍāfah and Yā-az-Zawā-id? The Attached Yā-āt il-iḍāfah at the end of: The Extra Yā-āt az-Zawā-id ب (1) Nouns as َبيت, verbs as َ َذرَون, and (1) At the end of: nouns as َادلاىع ََّ َ َ ْ بب ب pronouns as َن َّ َ م/ إَل َّ َ /َىلع ب َ and verbs as َ َي َأيت/ ََن َبْغ ب /اْل َوارَي 2) Recorded in the writing of the Muṣḥaf (2) Deleted from the writing of the Muṣḥaf (3) The reciters differ in reading it with a (3) The reciters differ in reading sukūn or a fatḥah. with the yā or without it. (4) Do not stem from the word’s letters. (4) Either one of the word’s ب root َ ْ َي ب/ َ َيبَأيتor an ََّ / ّسي They denote a direct object or possessive letters like َادلاىع pronoun indicating “me” or “my”. ب extra letter َ بَوعَيدَي/ ََنذَيرَي. (5) They are pronouns (5) They are letters The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 49 In general, Yā-al-iḍāfah can be divided into 3 categories: a. The yā-āt َ ب ب that reciters have agreed upon reading with sukūn, َن ََف بَمنََتب بَعَنَفَإنهََم ََن ب َْ َو بَم ب بْ ب َ َ ب بب ب َ ب .ََشيئا َ َب-َونَن َْ َوَي ب َ َ َي َعبَد-َ بَواَّليَيَميتََن-َسقْي َْ َ بَواَّليََُ بَوَي-ََفهَ بَوَ بَي َْهدين َطعمََن ب َ يَخ َِ َقَن َ َاَّل-َصان َع ب َ b. The yā-āt that reciters have agreed upon reading with fatḥah: َ ْب َْ ب ب ْ ببب ينب َ ونَاَّل َ َََأر-ت َ تَ َال َ َن َالك ب ََن َع َم ب-ب ََب َِ َغ ب c. The yā-āt that reciters differed on whether to read them with a fatḥah or sukūn. Their differences are found in 212 ْ ب ْ ْب ب ْ ْ ْ ب ْ بب ب ْ ب ب ب َ َوعّشَمنيفةََََََََََََََََََََََََ***َََََََََََ بوثن بتْيَخِفَالق ْومَأحكيهَم بم َل َ بويفَمائتَياء-َ519 Yā-al-iḍāfah could be followed by 1 of 6 letters: etc.-ٱ-ال-َء-َء-َبء 1) There are 99 yā-iḍāfah that precede hamzat qaṭ˘ maftūḥah: ب ْ ب ب ْ ب ْ بْ ب ب ب **ها َ َفتسعونَمعَُمزَبفتحَوتسع-َ591 ببْبْ ب ْ ببب ْ ب ب ب ْ َّ َ ْ ب ب ْ ب ب َل َ َوترْحَنََأكنَولقدَج َ َفأرنَوتفتَنَاتبعَنََسكونهاَََََََََََََََََََََََََ***ََََََََََََلك-598 All the qurrā` read 4 yā-āt idāfah at the end of 4 words that precede بب بت َ بب ْ ب ب ٓ أَر hamzat qaṭ˘ with sukūn. (at-Tawbah) ال ٓ َ َوالَتفتَنََِۚأ،(Al-A˘rāf) َنََأَنظَرََإََلك بب بت ب ب ْب ت ٓ ب ٓ ت (Hūd: 47) َوترْحَنََأكن،(Maryam:43) ك َ فَاتبعَنََأَُد Shu˘bah reads some yā-āt-il-iḍāfah in these words with a sukūn and ب ْ بْ ب بب ب ْ ب ََم ب-َْح َنا Ḥafṣ reads them with a fatḥah: -ع ََأبدَا َم ب- َ عََأ َوَ َر 2) There are 52 yā-iḍāfah that precede hamzat qaṭ˘ maksūrah: َِبفتْحِ أ ُو ِلي ُح ْكم ِسوى َما تَ َع َّزل *** ِ َ و ِث ْنت- 311 ان َم ْع خ َْمسِينَ َم ْع َكس ِْر ه َْمزَ ة (a) Shu˘bah reads some yā-āt-il-iḍāfah in these words with a sukūn while ب ب ب ب ب ْ ب َّ ب َ ب ب ت َ ىمَإل َٰ به Ḥafṣ reads them with a fatḥah: - َْي وأ-ال َ أجرَيَإ-َك َ َل َ ىَإ َ َيد The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 50 ب ْ ٌ ب ب ب ب ْ ب ب ٌ ْب ب ََايفَالمل ب ََََََََََََََََََََََ***َََََويفَرسّلَأصلَكساَو َنَأوَّلَحىم ْ يَع َو ْرشَيبد ب َويفَإخوِت-َ417 ب ب ْ َ ْ ب َ بب َ يَوآباءيَلكوفَتب َّم ل ُ ببةَََََََََََََََََََََََََََََ***ََََََد بعء ب َوأجريَسك بناَدينَص َوأىم-َ415 (b) 2 Exceptions where ˘Āṣim reads with fatḥah ،)ي َل أرى (النمل َ َما ِل .)ي َل أ َ ْعبُد (يس َ َما ِل Note: If Shu˘bah reads yā-iḍāfah that is followed by hamzat qaṭ˘ waṣlan with sukūn, then he lengthens it into 4 ḥarakāt of madd munfaṣṣil. As in: ب ْٓ بْ ب بب ب ٓ ب ب ٓ ْ بَم-َْيب َٓ ب ت َّ ٓ ْ ب َ َل ك َ ىَإ َ َ يد-َْح َنا َ َمعََأ َوَ َر-َعَأبدا َ ىمَإل َٰ به ََوأ- َال َ يَإ َ ََأجر َ3) 10 yā-āt-iḍāfah that are followed by hamzat qaṭ˘ maḍmūmah: ْ ب ب َّ ْ ب ب ْ ٌ ب ب َ يهاَال به ْمزَبالض َمَمش ّك ِوعّشَي ْب ب ْ اف بت ْحَ بوأ ب ْسك ْنَلكَه َْمََََََََََََََََََََ***ََََََََََََََب بع ْهد ب َيَوآتونَۡلبف بت بحَمقفل ْ بب ْ ب ب َفعنَنافعَف-َ413 All the reciters read these 2 words with sukūn on yā-il-iḍāfah: ْ ب ب ب ٓ ْ ْ بب ْ ب ْ ٓ ْ ب ْ بب الكهف93 ) (قَالََءَاتَونََأَفَرَغََعََِيهََقَطَرَا، القرة41 )(وَأَوَفَواَبَعَهَدَيََأَوَفََبَعَهَدَكَم 3) 13 Yā-āt-iḍāfah that are followed by lām ut-Ta˘rīf: ب ْ ب ب ب ْ ب ب ب ْ بْب ب ْ َّ َّ ب َ َِتعريفَأربعَعّشةََََََََََََََََََََََ ََ***ََََََفإسَكنهاَفاشَوعهديَيفَع ل َ بويفَاللمَل-َ310 Shu˘bah reads waṣlan with a fatḥah while Hafs reads it with a sukūn, but drops it to avoid the meeting of 2 sākin letters. It is in sūrat Al-Baqarah. َّ ب ب َّ ب ب ب ب ت ب َ (ال بَي بنالَع تهدَيَٱلظَِٰم ب/ )ْي )ْي َيَٱلظَِٰم ب َ َ(الَينالَعهد َ 5) There are 7 yā-āt-iḍāfah that are followed by hamzat ul-wasl: َأَ ِخي َم َع إِ ِني َحقَّهُ لَ ْيت َ ِني َحال *** ْ سبْع ِب َه ْم ِز ْال َو ص ِل فَ ْردًا َوفَتْ ُح ُه ْم َ َو- 300 The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 51 ب ب ب ب ْ ْ ب َ ب ب ب ْ َ-َ487بو بن ْفِس ب الَ صفوهَو ََالرضاَََََََََََََََََََ***َََْحيدَُدىَ ببعديَسماَ َيَس بما ق ْوىم َس بما ذكر Shu˘bah reads waṣlan with a fatḥah while Hafs reads it with a sukūn, but drops it to avoid the meeting of 2 sākin letters. It is in sūrat (Aṣṣaf). ت ٓ بت بت ب َ ۢ بت ب ت ٓ بت بت ب ت ب ۢ ب ۢ ب ب (ومبب َ ب ّشۢاَب برسولَيأيتَمنَبعدَ َ يَٱسمهَۥَأْحدَ)َ(ومبّشاَبرسولَيأيتَمنَبعدَيَٱسمهَۥَأْحدَ) 6) There are 30 yā-āt-iḍāfah that are followed by an alphabetical letter other than a hamzah: ف َو ْالفَتْ ُح ُخ ِولَ بال ُخ ْل ِ ي ِجي ْ َو َم ْحيا َ َ *** غي ِْر ه َْمز ِفي ثَالَث ِينَ ُخ ْلفُ ُه ْم َ - 304و َم َع َ ْب ب ْ ب ْ ب ْ ْ ب َوس بواهَعَدَأصلََلُف َ لَ ع ْنَََََََََََََََََََ***ََََََََََََلوى ب َ-َ484بوع َّمَعَلََ بوجهََ بو ببيتَبنوحََ َ ب ب ْبْ ب ب ب َّ ب ب ب َ ب َّ ْ ب ْ ب َّ ب ب ب ْ ب ْ ب ْ ب ْ ب َّ ب ب َّ هَلَّليَفطرَالسماواتَواْلرضَحنيفا) ج َ هَلَِثهََومنَاتبعنَ) ( -إنَوجهتَو َ ج َ (فقلَأسِمتَو َ ٓ ب ب ب َ ب ب ْ ب َّ ٓ َّ ٓ ب ب ْ ْ ب ب بب ْيَوالقَائمْيَ)٢٦ ِطَائف بَ تَل َ ْيََ -وطهراَبي َ َوال بعاكف َ ِطَائفْي تَل َ نَط َه براَبب َي بَ تَمؤمنا -أ ب ( بول بمنَدخلََببي بَ ْ ب ْب ب ب ب ب َِش بكءيَم ْن ب َ-َ483بو بم ْع ب ع ْنَُادَِبِفَُلَاِل َ ل َو براءيَد َّونواَََََََََََََََََََََََ***َََََََ بوَّلَدينََ َ ب ب ب ُّ َّ ب اَاك بنََلََاثْنب ْْي ب ب بْ ب ب ب ع ْنَج َ لَ َوالظِةَاثلَّانَ َ َم ْعَ بمعَََََََََََََََََََ***َََََََََث بمانََعَل َ-482وَّلَنعجةََم ب َ ب ْ ب ب ب ْ ب ْ َ-َ489بو بفتْح ب َيسَسك ْنَف بتكم َ لَ َو بحفصه َْمَََََََََََََََََََََ***ََََََََََََََ بو بماَلَيف َوَّلَفيهاَلورش َ ب ب ب ب بْ ب ٌ بب ب ب ب بب ب َلَم ْنَ ج َة -بماَاكنَ بَ َلَعِيْكم}إبراُيم-ص}و َ َّلَنع َّلَدينَ}(الَكفرون) }وماَاكنَ َ }لك ْمَدينك ْمَ بو بَ عَب ب بب ب ْ ب ب ب ب ب ببْ ْ ب ب ب ب ب ْ ْب ب ْب ْب يلَ(اْلعراف)-2،ولنَتقاتِواَم َ ِسائَ َ عََبَنََإَ َ لَ َم َ ط َهَََ/لََ -0ف َأ َرسَ َ َّلَفيها}َ َىلع}َو َ ع َِمَبالمَلَاْل َ َمنَقبّْلََ(اْلنبياء)َ-َ2 عَ بَوذ ْكر ب عَ بص ْباَ(َ-3الكهف) -3،بهَٰ بذاَذ ْكر ب َمنَ َّم بَ عد ًّواَ(اۡلوبة)َ( َ-)5بم بَ ب ب ب ْ ُّ َّ َومنَ بم ب وْن ََن ببَ ب ب َ عَر َدءَاَ(القصص)َ الظ َِة = الشعراء)َ-1 -م َ عَمنَالمؤمنْيَ( َ ّبَسيهدين- عَ بر َ م َ َوفِي النَّ ْم ِل َما ِلي د ُ ْم ِل َم ْن َراقَ َن ْوفَالَ امر اطي اب ُْن َ ع ِ ص َر ِ َ - 306م َما ِتي أَتَى أ َ ْر ِ ضي ِ *** ب ْ ب َد ˘Āṣim reads a yā-iḍāfah with fatḥah in sūrat An-Naml: َاََلََالَأَرىَالهَدَُ َ بم ب The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 52 18. YĀ-ĀT AZ-ZAWĀ-ID (EXTRA) ب ْ ب َّ ب ْ ب ْ ب ب ب ب َال َ َمعز َالم بصاحف َخ َط ب اءاتَت بس َىمَ بز بوائ بداَْلنَََََََََََََََََََََََََ***َََكنَعن كَيب ب َودون-َ471َ ب ْ ب ْ ب ب ْب ب ب ْ ب ْ ب َّ ٌ ب َلَ َواث بنانََفاعق ورَإ بمامهَََََََََََََََََََََََََََ***َََََََََ بوَجِتهاَستون ٌ َشك َويفَالوصلَْحاد-َ477 ˘Āṣim deletes the 62 yā-āt az-Zawā-id except for 2. Ḥafṣ reads 1 word with a yā-zā-idah maftūḥah waṣlan. In waqf he reads it in 2 ways, with ب ب َّ ب ببٓ ب ب َ َء َاتىَٰنَ بَۦَٱَّللَخ ت sukūn or omitting the yā. بء َاتىَٰن-َ)َ بء َاتىَٰنۦٞۡي (فما. Sūrat An-Naml. ب ب َعل ع ْنَأوَّلَحىمََََََََََََََََََ***ََََََََ بوخلفَال ْ بوقْف بَب ْ ب َ َْيَحل ب ْ َ ََ بويفَانلَّ ْملََآتانََ بويف بتح-َ451 Shu˘bah reads one word with an extra yā maftūḥah waṣlan, and keeps it ب تبت ب بب ٓ ب ت بتب ب ب ب ب ب ب ٌ بب sākinah waqfan َ( يعبادَىAz-Zukhruf)َىَالَخ توفَعِ تيكمَٱَلومَوالَأنتمََتزنون ب َٰ َ َيَٰعباد ب ب ب ب ْ ْ ب ْب َ بو بم ْعَت ْؤمنواََلَي ْؤمنواَب ب-َ481 َ ع ْنَشاكرَد َال َ َََاِلذف ََجاَ بو بياَعَ بباد ب يَََََََََََََََ***َََََََصَفَو This concludes the lessons of ˘Āṣim’s recitation rules. To recite in ˘Āṣim’s Qirā-ah, you should listen to the sheikhs who recite in his style, get the Muṣḥaf of ˘Āṣim, and learn with a teacher (preferably one who has an Ijāzah). To listen to ˘Āṣim’s recitation visit this link: http://ar.assabile.com/quran/collections/all/sh-bt-a-n-assem The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 53 19- References -0اإلضاءة في بيان أصول القراءة ،الكاتب :نور الدين علي دمحم حسن المصري ،الملقب بالضباع (ت )0411الناشر :المكتبة األزهرية للتراث ،سنة النشر هـ0321 -2إبراز المعاني من حرز األماني في القراءات السبع للشاطبي ت 111هـ تأليف اإلمام : عبد الرحمن بن إسماعيل بن إبراهيم المعروف بـ :أبي شامة ت 661هـ اطبِيَّ ِة ( ِح ْرز ْاأل َ َمانِي َو َو ْجه التَّهانِي) في القراءات السبع لإلمام الشاطبي ش َِ -4متْ ُن ال َّ -3الرسالة الغراء في األوجه المقدمة في األداء عن العشرة القراء -المؤلف :علي بن دمحم توفيق النحاس ،سنة النشر2113 – 0321 : -1الوافي في شرح الشاطبية في القراءات السبع ،المؤلف :عبد الفتاح عبد الغني القاضي الناشر :مكتبة السوادي – جدة ،سنة النشر0111 – 0321 : ُ -6 غني الطلبة في تيسير السبعة Muḥammad Salīm Gaibie auther of http://www.abouttajweed.com/index.php/ten-qirā-āt/nafi/Qālūn/136--0 lesson-eight The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 54 سبحانك اللهم وبحمدك أشهـد أن ال إله إال أنت أستغفرك وأتوب إليك How perfect You are O Allah, and I praise You. I bear witness that None has the right to be worshipped except You. I seek Your forgiveness and turn to You in repentance. If you find any mistakes please email me:
[email protected] Here are my Facebook pages: https://www.facebook.com/profile.php?id=100011406521727 https://www.facebook.com/maintaining.hifz/ https://www.youtube.com/channel/UC0grA3tsjOGc-jW81pcMWFw/playlists This is my Youtube playlist for classes in Arabic and English: https://telegram.me/hifzquraan The Clarification of Riwāyati Shu˘bah and Ḥafṣ ˘an˘Āṣim 55