14. SCIENCE OF TAJWID (5) docxs

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14. SCIENCE OF TAJWĪD (5) The Position of the sound of consonant mīm “m” )‫( ْم‬ There are three positions: 1. Followed by another mīm “m”ْ )ْ‫(م‬, so that we have two mīms, namely, “mm” )‫(م ْـْم‬, and we say it in idghām as one mīm with shaddah, namely, “mm” )‫ ْ( ّم‬with an extra “m” (or tap) to strongly indicate “the union” of the two. For example: ْ‫ َولَ ُكمْمَّاْ َك َسب ُتم‬wa lakum mā kasabtun is read ْ wa lakum mmaa kasabətun ‫ ُكن ُتمْ​ْمْسلِمِين‬kuntum muslimīn is read kuntum mmuslimiin Originally, there was no vowel sign like ْ‫ْولكمْماْكسبتم‬ and‫كنتمْمسلمين‬, but in order to facilitate reading for non-Arabsْ the vowel signs are added like this ْ ‫ َولَ ُكم ْ َماْ َك َسب ُتم‬and this ْ ‫ُكن ُتم‬ ْ‫مُسلِمِين‬, and the whole Qur’ān are with vowel signs. Yet, in order to read it correctly, a shaddah sign is put on the letters concerned, in this case,ْ‫ َما‬and ْ‫ مُسلِمِين‬and it becomes ‫( َّْما‬mmaa = mma- =mmā) and ْ‫( مْس ِلمِين‬mmuslimiin or mmuslimi-n) as seen above. If we apply this rule in English, we will stress the sound “m” when we say “room mmate,” “immmoral” and immmature. Another example where shaddah sign is added is min ladun ‫مِن ْلَ ُدن‬. Since we have to read it as milladun a shaddah sign is put on the letter “l” ْ)‫ (ل‬and becomes “ll” )ّ‫(ل‬, namely, ْ‫مِن‬ ‫ْلَّ ُدن‬. Therefore, we have to drop the “n” and read it milladun. (We cannot read min-lladun). 2. Followed by letter bā’ )‫ (ب‬, namely, mbْ)‫ (مْـْب‬, the sound “m” becomes unclear )‫(إِخ َفاء‬, such asْ‫ارة‬ َ ‫ْ َترمِي ِهمْ َبح َِج‬tarmīhim biḥijārahْ should be read tarmiihiŋ biḥijaarah. We remember that when the sound “n” )‫ (ن‬is followed by “b”ْ)‫ ْ(ب‬the combined sounds become “mb” (rather than “nb”) called iqlāb (substitution), such as Canberra, rainbow and green beans (read as Camberra, raimbow and greem beans respectively), now the mb is read ŋb, such as cucumber is read cucuŋber, and you will know what


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I mean if I say based on this rule of tajwīd: haŋburger, nuŋber, aŋbition, Noveŋber, etc. Before, we learned that nb is read mb, now mb is read ŋb. 3. Followed by any other letter than “m” )‫ ْ(م‬and “b” )‫(ب‬, the sound of letter “m” is always pronounced clearly (iẓhār). For example: )‫ هُمْ َنا ِئمُونْ(مْـْن‬hum nā’imūn; )‫ أَمْه َُوْ(مْ–ْهـ‬am huwa; )‫ لَمْ َيلِدْ(مْ–ْي‬lam yalidə ; ْ)‫ أَل َحم ُدْ(مْـْد‬al-ḥamdu; َ ‫ أَن َعم‬an‘amta; )‫‘ َعلَي ِهم َْوالَْ(مْ–ْو‬alayhim wa lā. )‫تْ(مْ–ْت‬ In order to remember these three rules of regarding “m” I suggest to remember the “MBA” degree. “M” stands for “mm” (strong m), “B” stands for “ŋb” (hidden m), and “A” stands for any other letter (clear m) than “m” and “b”. Two Kinds of Elongation: There are two kinds of elongation: a. Primary or Natural َّ ْ ْ‫(ال َمد‬, which has two taps and b. Elongationْ )‫ ْال َمد ْاألَصلِي‬or ‫الط ِبيعِي‬ Secondary Elongation )‫ (ال َم ًّ​ّدْال َفرعِ ي‬which has between 2 – 6 taps. a. Primary or Natural Elongation occurs: 1. with the used of three “weak letters” used to elongate a vowel: they are alif )‫ (ا‬for the fatḥah, such as: ْ‫ = َدا‬dā, ‫ = َرا‬rā, and ‫ = َجا‬jā; yā’ )‫(ي‬, such as: ْ‫ = دِي‬dī, ‫ = ِري‬rī, and ‫ = ِجي‬jī; and wāw )‫(و‬, such as: ‫ = ُدو‬dū, ‫ = رُو‬rū, and ‫ = جُو‬A small alif (either half or one-third of the length of the alif) placed after and above the letter to be elongated. The example of these three kinds of elongation can be put in one simple sentenceْ ‫ُنوحِي َها‬ (nūḥīhā or nuuḥiihaa or nu.ḥi.ha.ْ or nu-ḥi-ha-, whichever you prefer, I am using all), meaning “We reveal it.” 2. the sound “n” in “an” is replaced with “a” and becomes “ā” (aor aa) when we stop, such as ‘alīman ْ ‫ َعلِيمًّا‬becomesْ ‘alīmaa ‫ َعلِي َما‬, except in “tan” of tied tā’ )‫) َتاء ْ َمربُو َطه‬, it becomes “h” when we stop, such as ṭayyibatan ْ‫ ْ َط ِّي َب ًّْة‬becomes ṭayyibah ْ‫َط ِّي َبه‬ the joined pronoun ‫( ـه‬h) with a word is prolonged read “hū” or “hī”, such as lā ta’khudhuhū ُْ‫ ْالْ َتأ ُخ ُذْه‬and ilā ahlihī ‫إِلىْأَهلِ ِْه‬. b. Secondary Elongation occurs:


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1. with the presence of hamzah, either in one word or two. In one word: ْ‫ = َجا‬ja-; ‫ َْء‬+‫ = َجا‬ja-+’a becomes ja--’a. In two words: ‫ = َيا‬ya-; ‫ = أَيْ َْها‬ayyuhaa;ْ ْ​ْ‫ْأَي َها‬+ْ‫ =ْ َيا‬ya- + ayyuha- = ya-- ayyuha-ْ ‫ْ​ْ​ْ​ْ​ْ َياْأَي َها‬ 2. with the presence of sukūn that causes the elongation, either: (a) occasionally, such as: al-‘a-lami--n ‫ن‬ َْ ْ‫ال َْعالَمِي‬, but if we do not stop we say al-'a-lami-na. Other examples are: .ْ‫ِيم‬ ِ ‫ الرَّ ح‬and ْ .ُْ‫ َنس َتعِين‬. (b) necessarily, the madd is followed by shaddah, such as in the following words: aḍḍa--l li--n ‫ ;الضَّالِّين‬aṣṣa--kh khatu َّ ‫الص‬, and alḥa--q qatu ‫ال َحا َّق ُْة‬. ‫َّاخ ُْة‬ 3. in the word ‫ن‬ َْ ‫( آْل‬Q. 10: 51, 91) is read a-l a-na (āl āna or a.l a.na) because it consists of: a (indicating a question) + al (the) + a-na (time), meaning “is it now?”. Without elongation the word will simply mean “now”, and not “is it now?” 4. in the alphabets in the beginning of some surahs (chapters) of the Qur’ān. There are 14 letters out of the entire 28 letters of the Arabic alphabet (if we consider ‫ ء‬belonging to ‫ )أ‬occur in the beginning of some chapters (surahs) of the Qur’ān in 14 combinations. They are all read according to their alphabetical names. Based on this, the only letter which is not elongated is alif. We can divide the remaining letters as follows: a. two taps elongation which is the normal one: ḥa- )‫(ح‬, ya)‫(ي‬, ṭa- )‫(ط‬, ha- )‫(هـ‬, and ra- )‫(ر‬. To remember them the Arab scholars put them into a sentence, namely, ‫ُر‬ َْ ‫َحيٌّ ْ َطه‬ “(he Is) alive (and) clean”.“Hi, You aRe ḤoṬ, Hi, YouR ḤaṬ!” b. three taps elongation: nu--un )‫ (ن‬, qa--af,ْ)‫ ْ(ق‬, ṣa--adْ)‫ ْ(ص‬, ‘ai--in )‫(ع‬, si--in )‫(س‬, la--am )‫(ل‬, ka--af )‫(ك‬, and mi--imْ )‫ ْ(م‬. To remember them the Arab scholars put them into a sentence, namely, ‫سْل ُ ُْكم‬ َْ ‫ع‬ َْ ْ ‫ص‬ َْ ‫“( َْنَْق‬Your honey has become diminished”). If you cannot remember this Arabic sentence, I suggest you to remember this sentence: “See-LeMoN CaKeS!” So, we read: ‫ =ْالم‬alif la--am mi--im ; ‫ = الر‬alif la--am ra-;


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‫ = طسم‬ṭa- si--in mi--im; ‫ = كهيعص‬ka--af ha- ya- ‘ai--in ṣa--ad; ‫ْعسق‬،‫ = حم‬ḥa- mi--im, ‘ai--in si--in qa--af. The text of the Qur’ān was, is and will remain in its classical spelling to guard its originality. Here lies the importance of the small alif replacing the full one in its role for elongation. In quoting the verses of the Qur’ān modern spelling is used for easy reading, for example: ‫ِين‬ َْ ‫ ْال َعالَم‬for ‫ِين‬ َْ ‫العـلَم‬, ُْ‫ ال ِك َتاب‬for ُْ‫الكِتـب‬, ‫ الص َ​ََّلَْة‬for ‫الصَّلـوة‬, and ْ‫ َر َزق َناهُم‬for ْ‫ َر َزقنـهُم‬. Signs of pauses: When we read the Qur’ān, sometimes we have to stop, especially when we read long verses. Scholars of tajwīd give us signs where we can stop or not, have to stop or not. This stop could be like a comma (,) or a semi-colon (;). Here are some important stop signs put in the verses of the Qur’ān: 1. ‫ْالَ ِْزمْ= م‬compulsory stop, e.g., )63:‫ّللاُْ(األنعام‬ َّْ ْ‫ُونْمْ َوال َمو َتىْ َيب َع ُث ُه ُْم‬ َْ ‫ِينْ َيس َمع‬ َْ ‫إِ َّن َماْ َيس َت ِجيبُْ​ْالَّذ‬ 2. ْ‫ = ال‬no, prohibited stop, e.g., (62ْ:‫ونْ َس َ​َلمْ​ْ َعلَي ُْك ُمْاد ُخلُواْال َج َّن َْة (النحل‬ َْ ُ ‫ينْالْ َيقُول‬ َْ ‫ِينْ َت َت َو َّفا ُه ُْمْال َم َ​َل ِئ َك ُْةْ َطي ِ​ِّب‬ َْ ‫ْ​ْ​ْالَّذ‬ 3. ‫ = أَل َوصلُْأَولَى = صلى‬continuing is better, e.g. )5:‫ُونْ​ْ(البقرة‬ َْ ‫كْ ُه ُْمْالمُفلِح‬ َْ ‫كْ َعلَىْ ُه ًّدىْمِنْ​ْ َرب ِ​ِّهمْصلىْ َوأُولَ ِئ‬ َْ ‫أُولَ ِئ‬ 4. ْ‫ = أَل َوقفُ ْأَولَى = قلى‬stopping is better, e.g., )111:‫ُونْ(المؤمنون‬ َْ ‫حْال َكا ِفر‬ ُْ ِ‫الْيُفل‬ ْ َ ْ‫َفإِ َّن َماْ ِح َسا ُب ُْهْعِ ن َْدْ َرِّْبهْقلىْإِ َّن ُْه‬ 5. ‫ = َجائِز = ج‬possible, permissible, e.g., ْ )22:‫ّللاْ َعلَىْ ُك ِّْلْ َشيءْ​ْ َقدِيرْ​ْ(البقرة‬ ََّْ ْ​َّْ‫ارهِمْجْإِن‬ َ ‫ِب َسمع ِ​ِهمْ​ْ َوأَب‬ ِ ‫ص‬ 6. ْ... ْ ْ ... two signs where we can stop, if we like, at any one of them, not both, found in Q. 2:2, 6, namely, ‫ ْ ُه ًّدى‬...ِْ‫ فِيه‬... ‫ب‬ َْ ‫ال ْ َري‬ ْ َ . If we stop at the first one, it will mean “(The Book) is no doubt, there is guidance in it”)ْ, and if we stop at the second, it will mean “(The Book), there is no doubt in it, as guidance”). If we do not stop, then it will include both meanings. Extra Signs for Easy Reading a. For the iqlāb, a small ‫ م‬is put on the ‫ن‬, such as ْ ‫ مِنم َبع ِد‬and ‫بٲل َّناصِ َية‬ ِْ ‫لَ َنس َف َعام‬.


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b. For the idghām, shaddah is put, so that we do not pronounce the sound n such as ُْ‫ َخيرْمِّنه‬, ‫ َغفُورًّ اْرَّ حِي َما‬. The same is applied for the idghām of two different letters, such as: ‫أ ُ ِجي َبتْ َّدع َو ُت ُك َما‬, ‫تْطا ِئ َفة‬ َّْ َ‫ َو َقال‬, ‫أَلَمْ َنخلُقكم‬, ِّْ‫قُلْرَّ ب‬, ‫َماْ َع َبدتم‬ c. For the hamzutu ‘l-waṣl, a small ‫ ص‬is put on the top of the alif, namely, ‫ٲ‬, such as: ‫ْٲبْن‬،ْ‫ ٲسْم‬, ‫ٲنَْْت َْهى‬, ‫ٲلْ ِْكَْتاب‬. d. For the alif which does not function as a tool for madd¸a sukūn is given to it, such as: ْ‫( أَ َنا‬ana), and ‫َل‬ ْ َ ِ‫( َس َ​َلس‬salāsila) e. For the madd (elongation) before hamzah, a sign ~ is usually put, such as‫ َْْيآ ْأَي َها‬, ‫إِن ْ َشآ َء ّْللا‬, ْ ‫اْجآ َء‬ َ ‫ إِ َذ‬to indicate that it is longer than usual. There are more things to learn about tajwīd not included here, but due to the advance of technology there are many ways to know it: listening to the recitation of qurrā’ (Qur’ān reciters), reading a muṣḥaf (copy of the Qur’ān) containing more directions for correct reading, and sometimes with colours; for example, red colour for idghām, yellow for iqlāb, green for ikhfā’, etc. The qurrā’ learned not only the tajwīd; they also learned the qirā’āt (variant readings) which were also revealed to the Prophet and serve as explanation to the verse. When they repeat the same verse they may actually read the variant readings. For example, when Joseph (Yūsuf)’s brothers asked their father Jacob (Ya‘qūb) to let Joseph go out with them to enjoy themselves and play, one of them said: “Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him.” (Q. 12:12). That is one reading. The other brother said: “Send him with us tomorrow to enjoy ourselves and play…” So, the qāri’ recites, ُْ‫أَرسِ ل ُْهْ َم َع َناْ َغ ًّداْ َير َتعْ​ْ َو َيل َعبْ​ْ َوإَ​َّْناْلَه‬ ُ ‫ لَ َحاف‬and then he repeats the same verse withْ ‫أَرسِ ل ُْه ْ َم َع َنا‬ ْ )12:‫ِظون ْ(يوسف‬ ...ْ‫ َغ ًّداَْْنر َتعْ​ْوَْنل َعب‬.1 This variant reading indicates that at least two of the 1

This sūrat Yūsuf belongs to chapter 12. To remember this chapter, just remember Yūsuf and his brothers, all are 12 in number, and the verse is also in verse 12. The next surah/chapter is al-Ra‘d (the Thunder), chapter 13. Thunder is caused by lightning which could be dangerous, such as causing bush-fire. Some people are pessimistic with number 13, thinking that it is unlucky number, and chapter 16 is the “Thunder,” easy to remember.


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brothers asked earnestly to their father to let Joseph go with them the next day, as they had plotted to get rid of him out of jealousy. Another example is: they read at first māliki (“the Owner”) and said ‫ين‬ ِْ ‫ َمالِكِْ ْ َيو ِْم ْال ِّد‬and repeat the verse with maliki (“the King”) and said ‫ين‬ ِْ ‫ َملِكِْ ْ َيو ِْم ْال ِّد‬, “the Owner (or the King) of the Day of Recompense” in Q.1:3; there is no change in the consonantal skeleton, namely, ‫ملك‬. The qurrā’ also learned about the art of recitation besides tajwīd and qirā’āt.2 Their tone also keep changing based on the verses they are reading. One qāri’ showed his sadness when he was reciting the verse dealing with Joseph’s brothers who sold him with a cheap price in Q. 12:20. The tone changed with relief when he recited the next verse where Joseph was rescued in Q. 12:21. Prophet Muhammad s.a.w. said: ْ )‫آنْ َو َعلَّ َم ُْه ) رواهْالبخاريْوأبوداؤدْوالترمذي‬ َْ ‫َخي ُر ُكمْ​ْ َمنْ​ْ َت َعْلَّ َْمْالقُر‬ “The best among you is the one learn the Qur’ān and teaches it.” (Reported by al-Bukhārī, Abū Dā’ūd and al-Tirmidhī). Learning the Qur’ān includes learning its tajwīd. May Allah include us among them, āmīn!!! (CIVIC, 24 April, 2015) Bibliography:

ْ​ْ.‫ْهـ)ْالمختصرْالمفيدْفيْأحكامْالتجويد‬263ْ.‫(ت‬.ْ‫أحمدْبنْإبراهيمْبنْخالدْالموصلى‬ Denffer, Ahmad von. ‘Ulūm al-Qur’ān. Kuala Lumpur: The Islamic Foundation, 1983 http://en.wikipedia.org/wiki/Tajwid https://ishfah7.wordpress.com/2013/12/23/belajar-tajwid-al-quran/ http://en.wikipedia.org/wiki/Arabic_alphabet#Hij.C4.81.E2.80.99.C4. AB http://dhezun-notes.blogspot.com.au/2012/11/hukum-tajwidlengkap-dan-mudah.html They usually start with Bayyātī key (‫) َْمَْقامَْْبَّْياِْتي‬, namely Key D in Western music, and end with it, and the listeners will know that it is the end of the recitation. Then they move to other keys, such as al-Ḥusaynī (‫سيْنِْي‬ َْ ُْ‫) َْمَْقا ُْم ْاْلح‬, Rast (‫) َْمَْقام ْ َْراسْت‬, namely, Key C, al-Sīkāh (‫سيْ َْكاه‬ ِّْ ‫ ) َْمَْقا ُْمْال‬which corresponds to Key E, and al-Jihārkāh 2

(‫ج َْهارْ َْكاه‬ ِْ ‫) َْمَْقا ُْمْاْل‬, namely, Key F, and Ṣabā (‫صَْبا‬ َْ ْ‫) َْمَْقام‬, namely, G which sounds sad.


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