Bismi Allāhi Alrrahmāni Alrrahīm

In the name of Allah, the most

Beneficent, the most Merciful

Uṣ ūl Rewayat
QĀLūN ˘AN NĀFI˘
 Table of contents
1. The Tajwīd Rules of Rewayat Qālūn ………….….……….…..5
2.The Basmalah between two sūrahs…..………...…....……..…...7
-Sūratul-Fātiḥah…..…………………….……..……….........…….7
3. Al-Madd Al-Far˘ī……...……………………...…….....….……8
4. Ŝilat Mīm Al-Jam˘ ………………………….. ……..…….........9
5.Hā-al-Kināyah……..…..……………………..…………...……13
6. Two hamzahs that appear in one word…..………........………51
7. Repetitive Istifhām Mukarar……………………………..……51
8. Two hamzahs that appear in two separate words..……… ……51
(A) The 2 hamzahs differ in their ḥarakāt………………………..51
(B) The 2 hamzahs agree in their ḥarakāt…………………..……02
9. Practice ……………………...……………….....………..……00
10. Fatḥ, Imālah and taqlīl………………………...……………..01
11. The Rules of A sigle hamzah in a word…………………...…02
12. An-Naql of hamzah’s ḥarakah to a Preceding Sākin Ŝaḥiḥ …01
13. Iṫĥhār, (Clarity) and Idghām..…..…..……..……......………..15
14. Qālūn’s special words (Farsh)………………...….………….10
15. Yā-āt Al-Iḍāfah……………………………….……..…...…..11
16. Yā-āt az-Zawā-id……...………..……………………………11
17. References……………………………………………………15

FUNDAMENTAL PRINCIPLES OF REWAIYAT QĀLŪN ˘AN

NĀFI˘, In Reference to Ḥafṣ’s Recitation and Upon Evidences
from Ash-Shāṭibiyyāh, The verses from Ash-Shāṭibiyyāh that
concern the tajweed rules of Qālūn’s recitation will be written in
Arabic and in blue text. The bā is a letter code that indicates Qālūn

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.

4 The Secure Way to Rewāyat Qālūn

 BASIC RULES OF REWAIYAT QĀLŪN ˘AN NĀFI˘

َ‫ار ْال َمدينَةَ َم ْن ِزل‬ ْ ‫اك الَّذِي‬

َ َ ‫اخت‬ َ َ‫فَذ‬ *** ‫ب نَافِع‬ ِ ‫ فَأ َ َّما ْال َك ِري ُم الس ِِر في‬- 01
ِ ‫الطي‬
َ‫الرفِي َع تَأَثَّل‬
َّ َ‫ص ْح َبتِ ِه ال َم ْجد‬
ُ ‫ِب‬ *** ُ ْ‫عث‬
ُ ‫مان َو ْر‬
‫ش ُه ْم‬ ُ ُ‫ َوقَال‬- 02
ُ ‫ون ِعيسى ث ُ َّم‬

Nāfi˘ al-Madanī: He is Nāfi˘ ibn ˘Abd al-Rahmān ibn Abī No˘aym

al-Laythī, originally from an Isfahanian African family. When it
was said to him “We wonder about the radiance of pleasure that we
recognize in your face”, He said: “Why should I not be as you say,
while the prophet (ṣallAllāhu˘alayhi wasallam) shook my hand in a
dream and I recited the Qur-ān to him. And his mouth used to emit
a smell of musk. When his students asked him: “Do you use musk
whenever you sit for recitation? he said: “I do not touch any musk,
but I saw the prophet (ṣallAllāhu˘alayhi wasallam) in a dream,
reciting the Qur-ān into my mouth. Since that time, this scent can
be smelled coming from me. He was one of the major scholars of
qirā-āt during his time. He was born around 70 A.H., in Madeenah,
and passed away in the same city at the age of 99, in 169 A.H. He
learned the Qur-ān from over 70 successors, including Aboo Ja˘far
Yāzeed ibn al-Qa˘qā˘ (d. 130 A.H.), who recited the Qur-ān on Abi
Hurayrah, who read on ‘Ubayy ibn Ka˘ab, who learned from the
Prophet (PBUH). After the Era of the Successors, he became the
cheif qārī of Madeenah. Eventually his qirā-ah was adopted by the
people of Madeenah. Among his students was Imām Mālik (d. 179
A.H.). He used to recite the Qur-ān in Nāfi˘s’ recitation, saying:
“Indeed, the qirā-ah of Nāfi˘ is a Sunnah”, meaning that it is
authentic and he preferred it.

Among the students who preserved Nāfi˘s’ recitation, Qālūn and

Warsh were the two that were chosen by ibn Mujāhid, the author
of the book of The 7 Qirā-āt.

5 The Secure Way to Rewāyat Qālūn

َ‫الرفِي َع تَأَثَّل‬
َّ َ‫ص ْح َبتِ ِه ال َم ْجد‬
ُ ‫ِب‬ *** ُ ْ‫عث‬
ُ ‫مان َو ْر‬
‫ش ُه ْم‬ ُ ُ‫ َوقَال‬- 02
ُ ‫ون ِعيسى ث ُ َّم‬

1) Qālūn: He is ˘Isā ibn Mīna ibn Wardān (120-220 A.H.) and was
called Abu Mūsā. He was the stepson of Nāfi˘. He was of Roman
heritage and lived in Medeenah. His sheikh, imām Nāfi˘, gave him
the nickname Qālūn, which means “good” in the Roman language,
because of the excellent quality of his qirā-ah. After Nāfi˘ died,
Qālūn took over his position as the leading qārī of Madeenah and
afterward died there. He was deaf and could not even hear a horn,
but if someone recited the Qur-ān to him, he could hear it. Some
say the deafness came when he was older, but others mention it as
if he was always deaf, and Allah knows best. May Allāh bestaw
His mercy on all of the reciters.
Among the students who preserved Qālūn s’ recitation, his sons,
Aḥmad and Ibrahīm and many others like Abu Nashīt Muḥammad
Harūn, Aḥmad Yazīd Al-Ḥulwānī.

2) Warsh: He is Aboo Sa˘īd ˘Uthmān ibn Sa˘īd al-Miṣrī (110-197

A.H.). He lived in Egypt, but travelled to Madeenah in 155 A.H. to
study under Nāfi˘, and recited the Qur-ān to him many times.
Eventually, he returned to Egypt, and became the leading qārī of
Egypt.

To download the Muṣḥaf with Rewayat Qālūn ˘an Nāfi˘ in pdf,

with ṣilat mīm uljam˘, please click on the following link:
https://www.scribd.com/document/366020498/Tayseer-Qaloon

or just read it directly online.

May Allāh bless the sheikh who prepared this Muṣḥaf.
To listen to Qālūn’s recitation visit this link:

https://www.youtube.com/watch?v=B7r64216iQk

6 The Secure Way to Rewāyat Qālūn

 2. THE BASMALAH BETWEEN TWO SŪRAHS

There are three ways of joining between two successive sūrahs:

1. With the Basmalah.
2. Without the Basmalah, which can be done in 2 ways:
Either by making a short pause (sakt) i.e. stopping for 2 seconds
after the sukūn of the last letter of the previous Sūrah before
beginning the next one. Or by connecting, (waṣl) the two sūrahs,
while applying the appropriate tajweed rule for how the ending of
the previous sūrah will meet with the first letter of the following.
َ َ ً َ َ ٌ ْ َ َ ُّ َ ْ َ َ َ ْ َ َ
‫رِ َجال ن َم ْوها د ِْر َية َوَتَ ُّمل‬ *** ‫ْي ب ِ ُس َّنة‬
ِ ‫ وبسمل بْي السورت‬- 522
The bā in the verse is a letter code that indicates Qālūn has only
one way to make waṣl at 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 the beginning of
sūrat at-Tawbah. Instead, here they either make a short pause (sakt)
or connection (waṣl). Qālūn does not count the basmalah as a first
āyyah of Sūrat al-Fātiḥah.

‫ ( َمَٰل ِ َ ۡ د‬in sūrat ul-Fātiḥah, āyyah 4, without

Qālūn reads )٤ ‫ِين‬ ِ ‫ِك يو ِم ٱل‬
an alif in the word ٤ )ِِ‫ٱلِين‬ ‫ِك يَ ۡو ِم د‬ َ
ِ ‫(مل‬.
َ ُْ َ ِ ‫َو َعنْ َد‬ ٌ ِ َ ‫الِين َراويهِ نَا‬
‫الّس َاط ِل قن ُبل‬
َ ِ ‫اط َو د‬
ِ ‫ِس‬ *** ‫ِص‬ ِ ِ
‫ َو َمال ِِك يَ ْو ِم د‬-521

7 The Secure Way to Rewāyat Qālūn

 3- Al-Madd Ul-Far˘ī, ELONGATION

َ ْ َ َ َ ْ َ ْ َ ََْ َُ َ َْ ٌ َ َ
‫ال َو ُاو ع ْن ض دم ل ِِق ال َه ْم َز ُط دوِل‬ *** َ ‫ إذا أل ِف أو ياؤها بعد ك‬- 521
‫ّس ٍة أ ِو‬ ِ
َ َ ُْ َ َ َ ُْ ً َ ُْ ْ
ُ ْ ‫ فَإ ْن َينْ َف ِص ْل فَال َق‬- 521
‫ِِبلفِ ِهما يُ ْروِيك د ًّرا َوُمضل‬ *** ‫ْص بادِره طاِلِ ا‬ ِ
َ ْ َ ُ ُُ ُ ْ َ َ ُُ َ ‫َ َ َ َ ْ ُ َ َ َ د‬
‫وُل يف أ دم َِها أم ُرهُ إِل‬ ‫ومفص‬ *** ‫جئ وعن سوء وشاء ات ِصاُل‬ ِ ‫ ك‬- 512

Madd – literally means to lengthen. Technically it is a lengthening

of the sound in the letters of madd. The alif always follows a letter
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.
Madd Muttaṣṣil: is when a hamzat qaṭ˘ follows a letter of madd in
the same word. Qālūn reads the wājib muttaṣṣil madd (obligatory
ٓ ٓ َ
connected madd) with four ḥarakāt. ‫ َس َوا ٌء‬- ‫ َو شا َء‬- ‫ َوع ْن ُس ٓوء‬-‫ي َء‬
َ ٓ ْ ‫ َوجا‬-‫ئ‬
َ ‫َكج‬
ِ ِ
Madd Munfaṣṣil: is when a hamzat qaṭ˘ follows a letter of madd in
ٓ َ ُ َٰ َ َ ُّ َ َ َ ۡ َ َ
2 separate words, whether ajoined in writting or not ِ‫هؤلء‬-‫ي َٰأهل ي َٰأيها‬.
seperation is actual or in ruling only. The bā in the verse is a letter
code that indicates Qālūn in his recitation’s rule of the Jā-iz
munfaṣṣil madd with two different allowed lengths. (i.e., qaṣr with
khulf), 2 ḥarakat is the preferred way, muqaddam fīl-adā-a and he
ٗ َ َ ٓ َ َ ُ ۡ َّ َّ َ ٓ ُ ُ ۡ َ َ َ ‫ٓ ُ د‬
elongates the madd to 4 ḥarakāt. ‫وىلع‬-‫لن ندخلها أبدا‬-‫وأمرهۥ إِل ٱللِه‬-‫(يف أمِها‬
َّ ْ ٓ ُ َ َّ ٓ َ َ ْ ُ َّ َ
)‫قالوا إِنا‬-‫أل إِن‬-‫الل ف َت َوَّك ٓوا إِن كنتم مومنْي‬
In a madd ˘āriḍ lil-waqf all the qurrā’ allow qaṣr, tawassuṭ and ṭūl.

Note: The madd munfaṣṣil can be one of the three categories, 1- a

َ ‫د‬ ُ
hamzah follows the letter of madd in 2 separate words, ‫يف أمِهااا‬ ِٓ
َ َ ‫َو َه‬
2- Hamzah follows mīm ul-jam˘, in 0 separate words, ‫~ إ ِ َٰل‬,‫اديۡ َ َٰ ُه ُم‬
3- Hamzah follows letter alif of the word ‫ أنا‬in 2 separate words,
َ َ ْ َ ٓ َ َ َ َّ َ ٓ َ َ َ ۡ ُ َّ َ ٓ َ َ َ ُ ُ َ ۡ ُ ٓ َ َ
ٌ)‫ (إ ِ ۡن أنَا ۠ إ ِ َّل نَ ِذير‬/‫ير‬
ٌ ‫ث) (إ ِ ۡن أنَا ٓ إ ِ َّل نَ ِذ‬
َُ‫ك‬ ۡ ُ
‫أنا أ‬-‫أنا أقل‬-‫وأنا أول ٱلمسل ِ ِمْي‬-‫ۡحۦ وأمِيته‬ ِ ‫(أنا أ‬

8 The Secure Way to Rewāyat Qālūn

 4. ŜILAH IN MĪM UL-JAM˘

Mīm ul-jam˘ refers to the mīm which indicates masculinity and

plurality, always appears after hā, tā or kāf, at the end of a word.
ُ َ ‫ أ‬-‫بها ۡم‬-‫كا ۡم‬
Like in: (‫نات ۡم‬
ُ َ
‫)ل‬. Qālūn reads mīm al-jam˘ according to the
ِِ
letter that follows it, either sākin or mutaḥarrik letter, as follows.

A. If mīm ul-jam˘ is followed by a sākin letter, (due to the rule of

preventing the meeting of two sākin letters), then he reads the mīm
with a ḍammah ˘āriḍah without lengthening of the ḍammah ˘āriḍah
ُ ََْ ُ ْ ُ ْ َ
on the mīm, as other reciters. **‫كن ل ِك‬ ِ ‫ون َوصل ض َّم َها قبل َسا‬ِ ‫ ومِن د‬- 551
َ ُ َٰ َ ۡ ُ ُ ُ َ ۡ َ َ َ ُ ۡ ُ ۡ ُ ُ ۡ ‫د‬
١١٠ ‫مِنهم ٱلمؤمِنون وأكثهم ٱلفسِقون‬As in this example: (Ali-˘Imran).
َ ْ ُ ْ َ ْ ‫َ ْ ْ ُد‬ ُ َ ْ ُ ْ َ َ َّ ُ ُ َ ْ َ ْ ُ َ َ
‫ّس مك ِمل‬
ِ ‫ك بِالك‬ ِ ‫وق ِف ل ِل‬ *** ‫ كما ب ِ ِهم اْلسباب ثم علي ِهم القِتال‬- 551
Qālūn has two allowed ways of reading mīm ul-jam˘ that precedes
a mutaḥarrik letter, in a continuous reading. Ash-Shāṭibī states:
َ ْ َ ٌ َُ َ ً َ َّ َ ُ َ َ َْ َ ْ َ
‫ريه ِ َجل‬
ِ ِ ‫*** ُمرك دِرااك وقالون بِت‬
‫ي‬ ‫خ‬ ‫اْل ْمعِ قبْل‬ ‫صل ض َّم مِي ِم‬
ِ ‫ و‬-111

Qālūn makes ṣilah of mīm ِ ‫يرر‬ ِ ‫ ِبت َ ْخ ِي‬with khulf, variance (i.e., he has
another option). The preferred one (al-muqaddam fīl-adā-a) way is
A. That he reads mīm ul-jam˘ with sukūn, like in the following:
َ ََۡ َ َ ََۡ َۡ َّ ُ ٓ
‫ص َر َٰط ُّم ۡس َتقِيم‬
ِ ‫َوم ِۡن َءابَائ ِ ِه ۡم َوذ درِيَٰت ِ ِه ۡم ِإَوخو َٰن ِ ِه ۡمه َوٱجتب ۡي َٰ ُه ۡم َوهدي َٰ ُه ۡم إ ِ َٰل‬
B. He reads mīm ul-jam˘ with ṣilah, (i.e., connection of wāw).
Pronouncing the mīm with a temporary, ḍammah˘ āriḍah, (instead
of sukūn), lengthening the ḍammah of mīm ul-jam˘ into 2 ḥarakah
َ ََۡ َ َ ََۡ َۡ َّ ُ ٓ
wāw. )‫ص َرَٰط ُّم ۡس َتقِيم‬ ِ ‫ إ ِ َٰل‬,‫ َوهدي َٰ ُه ُم‬,‫ َوٱجتب ۡي َٰ ُه ُم‬,‫ ِإَوخو َٰن ِ ِه ُم‬,‫ َوذ درِيَٰت ِ ِه ُم‬,‫َوم ِۡن َءابَائ ِ ِه ُم‬
C. If hamzatul qaṭ˘ follows mīm ul-jam˘, then Qālūn has an extra
permitted way of reading this mīm: Besides the previous two ways

9 The Secure Way to Rewāyat Qālūn

(A. & B.), the third way is lengthening the wāw either two or four
ḥarakāt, according to the way of reading the length of al-madd al-
َ ََۡ َ
munfaṣṣil. )‫ص َرَٰط ُّم ۡس َت ِقيم‬
ِ ِ ‫ ~ إ‬,‫) َوهدي َٰ ُه ُم‬
َٰ
‫ل‬

Note: Similarly, if hamzatul qaṭ˘ (ِ‫ ( ُء َء ء‬follows the alif of the word
)‫(أناا‬, then Qālūn pronounces and elongates it as a madd munfaṣṣil,
(i. e., he lengthens it into either two or four ḥarakāt), waṣlan,
according to the length of the madd munfaṣṣil. If “‫ ”أناا‬precedes a
hamzat qaṭ˘ maksūrah, then Qālūn has two allowed ways of
reading the alif in “‫”أناا‬, waṣlan, he lengthens this alif either two or
four ḥarakāt with khulf, the other option is that he drops it.

َ َّ ۠ َ َ ۡ ُّ َ َّ ٓ َ َ ۡ َ ۡ ُ ۡ ُ َّ َ ٓ َ َ َ ُ َُ ۡ ُ ََٓ َ َ
)‫ (إِن أنا إ ِل نذِير‬، )‫ (إِن أنا إ ِل نذِير مبِْي‬، )‫ (وأنا أول ٱلمسل ِ ِمْي‬، )‫ۡحۦ وأمِيته‬ ِ ‫(قال أنا أ‬
َ ‫ْ َ ْ ُد‬ ْ
ُُْ َ َ َََْ َ
ْ َ ْ َ ُّ َ َ
َ ‫ص َل َم ْع َض ِدم َه ْم‬
‫بل‬ ِ ‫ّس‬
ِ ‫ك‬ ‫ال‬ ‫يف‬ ‫ف‬ ‫ل‬ ‫اْل‬‫و‬ ‫َت‬ ‫أ‬ ‫ح‬ ‫ت‬ ‫ف‬‫و‬ *** ‫ ٍة‬ ‫ز‬ ‫ ومد أنا يف الو‬- 105

The alif in the verse is a letter code that indicates Nāfi˘ (i.e., Warsh
and Qālūn). Nāfi˘ elongates the alif in “‫ ”أنا‬in a continuous reading,
if it is followed by a hamzat qaṭ˘ maftūḥah or maḍmūmah. Warsh
prolongs it into 6 ḥarakāt according to his madd munfaṣṣil, while
Qālūn has two ways of reading this alif in “‫”أناا‬. If it is followed by
hamzat qaṭ˘ maftūḥah, maḍmūmah or maksūrah, in all ḥarakāt. He
1- lengthens it (in a continuous reading), into two ḥarakāt, or
into four, according to how the madd munfaṣṣil is being read, or
2- dropping this alif in two cases, in which ‘‫ ’أنا‬is followed by 1 of:
َّ ۠ َ َ
a. Hamzah maksūrah, as the 2nd way of reading ‘‫ ’أنا إِل‬is to drop it.
b. If any letter, other than the hamzah, comes after ‘‫’أنا‬, then he
َ ََ۠
drops this alif, the same way in Ḥafṣ’s recitation: (‫)إنما أنا لكم نذِير‬.

01 The Secure Way to Rewāyat Qālūn

 PRACTICE

If you have both mīm ul-jam˘ and al-madd al-munfaṣṣil in one

āyah, then Qālūn has four permissible ways of reading this āyah;
since multiplying the 2 ways of reading the mīm by the 2 ways of
reading the madd = 4 ways in total. The mīm changes from sukūn
to ṣilah and the short madd munfaṣṣil changes to a longer one,
(tawassuṭ). The 1st and the 4th ways stay the same (constant). The
1st step will always be Qālūn’s preferred way of recitation
(muqaddam fīl-adā-a), so we start with sakin mīm and qaṣr
munfaṣṣil. Similarly, the 4th way must be ṣilat mīm with tawassuṭ
madd munfaṣṣil. In the 2nd step, the change has to be only for the
one that appears last, while the 1st variable remains as it is (being
mīm or madd). Because the changes start from the end of the āyah
go towards the beginning. In other words, the 2nd way differs
according to which one of the two variables comes first, (even if it
is repeated many times in the āyah, all of them follow the changes
of the 1st position). The one appears 1st in the āyah changes once
at the 3rd step, and stays constant at the 4th. While the 2nd one
changes again at the 3rd and also at the 4th step. this explains the
reason of why the one comes secondary changes thrice, (being
mīm or madd). Let us practice and deduct the rules from the
following examples:

َ ‫ىلع َما ٓ أ َ َص‬

A. Mīm came first: )‫اب ُه ۡم‬ َٰ َ َ ‫ين‬
َ ‫ٱلصَِٰب‬ َّ َ ۡ ُ ُ ُ ُ ۡ َ َ ُ َّ َ ُ َ َ َّ
‫جلت قلوبهم و‬
ِِ ِ ‫(ٱَّلِين إِذا ذكِر ٱلل و‬
َ ‫ىلع َما أ َ َص‬
)‫اب ُه ۡم‬ َٰ َ َ ‫ين‬ َ ‫ٱلصَِٰب‬ َّ َ ۡ ُ ُ ُ ُ ۡ َ َ
‫جلت قلوبهم و‬
1- Sukūn mīm, short munfaṣṣil ِِ ِ ‫(و‬
2- Sukūn mīm, tawassuṭ munfaṣṣil ِ‫اب ُه ۡ ۡم‬ َ ‫ىلع َما ٓ أ َ َص‬ َٰ َ َ ‫ين‬َ ‫ٱلصَِٰب‬ َّ َ ۡ ُ ُ ُ ُ ۡ َ َ
‫جلت قلوبهم و‬
ِِ ِ ‫و‬
3- Ŝilat mīm, shorten munfaṣṣil, ‫اب ُه ۡم‬ َ ‫ىلع َما أَ َص‬ َٰ َ َ ‫ين‬ َ ‫ٱلصَِٰب‬ َّ َ ُ ُ ُ ُ ُ ۡ َ َ
‫ و‬,‫جلت قلوبهم‬
ِِ ِ ‫(و‬
4- Ŝilat mīm, tawassuṭ munfaṣṣil, ‫اب ُه ۡم‬ َ ‫ىلع َما ٓ أ َ َص‬
َٰ َ َ ‫ين‬ َ ‫ٱلصَِٰب‬ َّ َ ُ ُ ُ ُ ُ ۡ َ َ
‫ و‬,‫جلت قلوبهم‬
ِِ ِ ‫(و‬

00 The Secure Way to Rewāyat Qālūn

 َ ْ ُ َ َّ َ ٓ َ
َِ ‫ِين َما َءاتى َٰ ُه ۡم َر ُّب ُه ۡم إِن ُه ۡم اكنوا ق ۡب‬
B. Madd munfaṣṣil came first: ‫ل‬ ‫خذ‬ِ ‫َءا‬
ْ ُ َ ۡ ُ َّ ۡ ُ ُّ َ ۡ ُ َٰ َ َ َ َ
1- Sukūn mīm, short madd munfaṣṣil ‫خذِين ما ءاتىهم ربهم إ ِنهم اكنوا‬ ِ ‫َءا‬
ْ ُ َ َّ َ
2- Ŝilat mīm, short madd munfaṣṣil )‫ اكنوا‬,‫ إِن ُه ُم‬,‫ َر ُّب ُه ُم‬,‫ِين َما َءاتى َٰ ُه ُم‬ َ ‫خذ‬ِ ‫( َءا‬
ْ ُ َ َّ َ ٓ َ
3- Sukūn mīm, tawassuṭ madd )‫ِين َما َءاتى َٰ ُه ۡم َر ُّب ُه ۡم إ ِن ُه ۡم اكنوا‬ ‫خذ‬ ِ ‫( َءا‬
ْ ُ َ َّ َ ٓ َ
4-Ŝilat mīm, long munfaṣṣil, ‫ اكنوا‬,‫~ إِن ُه ُم‬,‫ َر ُّب ُه ُم‬,‫ِين َما َءاتى َٰ ُه ُم‬
‫خذ‬ ِ ‫( َءا‬

To listen to Qālūn’s recitation with all of these allowable ways,

please click on the following link:

https://www.youtube.com/watch?v=sNAzOgc1vM0

Also we have the same four allowable ways, if mīm ul-jam˘ or the
word (‫ )أنا‬is followed by hamzatul qaṭ˘, such as in: 2X2 = 4ways.

ۡ(‫ون إ َ َۡلهم بٱل ۡ َم َو َّدة ِ َو َأنَا أ َ ۡعلَ ُم ب َما ٓ أ َ ۡخ َف ۡي ُتم‬

َ ُّ ُ
ِ ِ ِ ِ ‫)ت ِّس‬

Try to practice by following the previous rules.

َۡ َٓ َ ۡ َ َ َ َّ ۡ َ َ ُّ ُ
C. Mīm came first: )‫ّسون إ ِ َۡل ِهم بِٱل َم َودة ِ َوأنا أعل ُم ب ِ َما أخف ۡي ُت ۡم‬
ِ ‫(ت‬

ۡ ُ ۡ َ ۡ َ َ ُ َ ۡ َ َ َ َ َّ َ َ ۡ َ َ ُّ ُ
1- Sukūn mīm, short munfaṣṣil ‫ّسون إ ِ َۡل ِهم بِٱلمودة ِ وأنا أعلم بِما أخفيتم‬ ِ ‫(ت‬
َ
َۡ ٓ َ َ
َ ۡ ٓ َ َّ ۡ َ َ ُّ ُ
2- Sākin mīm, tawassuṭ munfaṣṣil ‫ّسون إ ِ َۡل ِهم بِٱل َم َودة ِ َوأنا أعل ُم ب ِ َما أخف ۡي ُتم‬
ِۡ ِ ‫ت‬
َۡ َ َ
َ ۡ َ َّ ۡ َ َ َ ُّ ُ
3- Ŝilat mīm, shorten munfaṣṣil, ‫ّسون إ ِ َۡل ِهمو بِٱل َم َودة ِ َوأنا أعل ُم ب ِ َما أخف ۡي ُت ۡم‬ِ ‫(ت‬
َۡ ٓ َ َ
َ ۡ ٓ َ َّ ۡ َ َ َ ُّ ُ
4- Ŝilat mīm, tawassuṭ munfaṣṣil, ‫ّسون إ ِ َۡل ِهمو بِٱل َم َودة ِ َوأنا أعل ُم ب ِ َما أخف ۡي ُت ۡم‬ ِ ‫(ت‬

01 The Secure Way to Rewāyat Qālūn

 5. HĀ-UL-KINĀYAH, THE PRONOUN (HA)

Hā-ul-Kināyah, the direct object hā that ]denotes a single, male,

third person, it is not part of the original root of a word[. The
general rule for the mutaḥarrik hā-ul-Kināyah in the recitation of
Ḥafṣ ˘an ˘Āsim is as:
(i) If it is located between two mutaḥarrik letters, then to lengthen
its kasrah or ḍammah with yā or wāw of two ḥarakāt. As follows:
َّ ۡ ‫ َو َذ َك َر‬، ‫ى‬
َٰ ‫ٱس َم َر دب ِهِۦ فَ َص‬
‫ّل‬ َ ۡ ُ‫ّسهُۥ ل ِۡلي‬
َٰ ‫ّس‬ ُ ِ ‫فَ َس ُنيَ د‬

(ii) If hamzatul qaṭ˘ follows hā-ul-Kināyah, then it is lengthened as

َ ُُ َ
madd munfaṣṣil, for Qālūn it is elongated 2 or 4 ḥarakāt. ‫اُل ٓۥ إ ِذا‬ ‫ م‬As
it is in the case also when hamzatul qaṭ˘ follows the word (‫)أنا‬.
َ ً ْ ‫اع َت‬َ َ َْ َُْ ْ ْ ُ َ ْ ِ‫َ َ د ْ ُ َ د ْ َ ْ ُ َ د‬
‫ِب َصافِيا َحل‬ ِ ‫ف‬ ‫ا‬ ‫ه‬ ‫ِن‬
‫م‬ ِ ‫ه‬ِ ‫ت‬ ‫ؤ‬ ‫ن‬ ‫و‬ *** ‫ِه‬ ‫كن يؤدِه مع نوُل ونصل‬ ِ ‫ وس‬- 522
َ َْ ُْ َ ْ ْ ْ ْ ََ ْ َ َْ
‫َحىم َصف َوهُ ق ْو ٌم ِِبلف َوأن َهل‬ *** ‫ َوعن ُه ْم َوع ْن َحفص فألقِه َو َي َّت ِقه‬- 525
َ ‫َ ْ َْ ُد‬
‫بل‬ ‫ْي‬ ‫ه‬‫ج‬‫و‬ ‫ب‬ ‫طه‬ ‫يف‬ َ ‫ِبلْف‬
‫و‬
ُ ُ َ‫ان ل َِسان‬
‫ه‬
َ
‫ب‬ ِ ‫ء‬ ‫ا‬ َ ْ ‫ْص ال‬
‫ه‬ ُ ْ ‫ك َق‬ ‫َ ْ ُد‬
ِ ِ ِ *** ِ ‫ ويف ال‬- 521

The bā in the verse is a letter code that indicates Qālūn reads some
words in a different way of the normal rule of hā-ul-Kināyah, that
he has only one way: qaṣr of hā, shortens it with a kasrah. Except
the word ‫ يأت ِه‬in sūrat Tāhā, he reads it with ‫بِ َو ْج َهي ِْن‬: qaṣr and ṣilah.

Note: I’ll write how Qālūn reads hā-ul-Kināyah, in a red color, and
how Ḥafṣ reads hā-ul-Kināyah, in a blueۡ color.
Ḥafṣ reads with ṣilah: ٓ‫نطار يُؤدِه ِۦ‬
‫َد‬ َ ِ‫(( َوم ِۡن أ َ ۡهل ۡٱلك َِتَٰب َم ۡن إن تَأ َم ۡن ُه بق‬3:75)
ِ ِ ِ ِ
َ َ ‫َد‬ َّ ۡ َ َۡ ‫َُ د‬
َ ‫ك َوم ِۡن ُهم َّم ۡن إن تَأ َم ۡن ُه بد‬
I. Qālūn reads with qaṣr hā ‫ِينار ل يُؤ ِده ِ إ ِ َۡلك‬ ِ ِ ‫يؤ ِده ِ إَِل‬
ُۡ َ ‫ٱل ۡن َيا نُ ۡؤت ِهِ م ِۡن َها َو َمن يُر ۡد ثَ َو‬
،) ‫اب ٱٓأۡلخ َِرة ِ نؤت ِهِ م ِۡن َها‬ ُّ ‫اب‬ َ ‫( ( َو َمن يُر ۡد ثَ َو‬3:145) ‫ ن ُ ۡؤتِهِۦ‬-
ِ ِ

01 The Secure Way to Rewāyat Qālūn

 ُۡ َ ۡ
،(Ash-Shura 20) ) ‫( َو َمن يُ ِرد َح ْرث ٱٓأۡلخ َِرة ِ نؤت ِهِ م ِۡن َها‬
ُ ‫ُ د‬ ُ َّ َ ‫ُۡ ۡ َ ُ د‬ َ َ ۡ َ ۡ َّ َ َ
‫ ن َو ُِل ِۦ َون ۡصلِهِۦ‬115;Annesā: )‫ُل ِ َما ت َو ََّٰل َون ۡصل ِهِ َج َه َّن َمه‬
ِِ ‫ِْي ن َو‬ ‫يل ٱلمؤ ِمن‬ِ ِ ‫ويتبِع غري سب‬
ۡ‫( أ َ ۡرجه‬Al-A˘raf)١١١ ‫ين‬ َ ‫ح َٰ ِِش‬ َ ‫( قَال ُ ٓوا ْ أ َ ۡرجهِ َوأ َ َخاهُ َوأ َ ۡرس ِۡل يف ٱل ۡ َم َدآئن‬
ِ ِ ِِ ِ ِ
َ َ َٓ َۡ ُ َ
َ َ ۡ َ ْ ُ َ
)‫ِشين‬ َٰ ٓ
(Ash-Shu˘arā: 36 ِ ِ ‫جهِ وأخاه وابعث ِيف ٱلمدائ ِ ِن ح‬ ِ ‫(قالوا أر‬
َ ُ ٓ َ ۡ ُ ُ َ َٰٓ َ ْ ُ َ َّ َ َ َ َّ َ ۡ َ َ ُ َ ُ َ َ َ َّ ۡ
٥٢‫( َو َمن يُ ِطعِ ٱلل ورسوُلۥ ويخش ٱلل ويتقِهِ فأولئِك هم ٱلفائِزون‬An-Nur ِ‫َو َي َّتقه‬

Note: ‫ نافع‬Nāfi˘ (meaning both Qālūn and Warsh) reads the word
‫د‬
‫ويت ْق ِه‬with a kasrah on the ‫ويتقه‬
ِ . Only Ḥafṣ reads qāf with sukūn.
ُ َ َ ْ ُ َۡ
The only hā with a ḍammah (Az-Zumar 7) ِ‫(ِإَون تشك ُروا يَ ۡرض ُه لك ۡم‬
َ
Note : Qālūn reads ‫ يَ ۡرض ُه‬the same way as Ḥafṣ ˘an ˘Āsim reads.
ۡ ۡ َ ََۡ َ َ َ ‫ۡ َ د‬ ۡ ۡ َ ۡ ََۡ
َٰ َٰ
**‫ َوفي طه بِ َو ْج َهي ِْن بُ ِجل‬/ 01 ‫كت ِِب هذا فألقِهِ إَِل ِهم) انلمل‬
َ ِ ِ ‫(فألقِه إَِل ِهم) (ٱذهب ب‬-

II. Qālūn reads the hā in the word ‫ يأت ِه‬in sūrat Tāhā with 2 allowed
ways: qaṣr of the hā maksūrah, with a shortening to one ḥarkāh, is
the preferred and withۡ َ ṣilah of hā maksūrah lengthening the hā
َ َّ َ َ ۡ َ ٗ ۡ ُ ۡ to a
َ
ِ َٰ‫َومن يَأت ِهِۦ مؤمِنا قد ع ِمل ٱلصَٰل ِح‬
yā of 2 ḥarakāt: ‫ يأتِهِۦ‬like Ḥafṣ: (20:75) ‫ت‬

III. Qālūn reads the hā of al-Kināyah maksūrah, no elongation, in

the following, while Ḥafṣ is the only one reads it with a ḍammah:
َّ ُ ۡ َ َ
َ‫ٱلل‬ َ َّ ۡ َ َ َ َ َٰ َ َ ُ َٰ َ ۡ َّ َّ َٰ َ َ ٓ َ َ ُ َٰ َ َ
‫ عليه‬52‫ ( بِما عهد عليهِ ٱلل) الفتح‬- 21‫أنسىن ِيه (وما أنسىن ِيهِ إِل ٱلشيطن) الكهف‬
َ َّ َ ْ َ ْ َ ْ ََ ُْ ََ ْ ْ َ َّ ُ َ َْ ْ َ ََ
‫ومعه عليهِ الل ِيف الفتحِ وصل‬ *** ‫ّس أنسان ِيهِ ضم ِِلف ِص ِهم‬ِ ‫ وها ك‬- 111

IV. Qālūn and Warsh read the hā of the word )ِ‫ (فِيْه‬maksūrah, with
no elongation of the Hā-ul-Kināyah in the āyah: (Al-Furqan 69)
ً ۡ ُ ‫ ( َو َي ۡخ‬.) ‫ُل فِيهِ ُم َهانًا‬
) ‫ُل فِيِهِۦ ُم َهانا‬ ۡ ُ ‫( َو َي ۡخ‬
ِ

04 The Secure Way to Rewāyat Qālūn

 6. TWO ADJACENT HAMZAHS IN A WORD

َ‫كلْمة َسما‬ ََْْ َ َْ ُ ُ ََْ

ِ ِ ‫ْي ب‬
ِ ‫ وتس ِهيل أخرى همزت‬- 511
The word ‫ سما‬in the verse is a word code that indicates the first 3
qurra’ in Ash-Shāṭibiyyah sequence in the list, as it means the sky,
that were chosen by Ibn Mujāhid, the author of the book of The 7
Qirā-āt, Ash-Shāṭibī and other imāms of Qirā-āt. (Nāfi˘, Ibn Kathīr
and Abu ˘Amrul Baṣrī) recite the words of double hamzahs with
tas-hīl of the second hamzah.
َ َْ َ َ َْ َ ََْ ٌََ َ ْ َ َ ْ َْ ْ َ ُ ُ ْ ََ
‫ثلثة ءأنذ ْرت ُه ْم أم ل ْم أئ ِ َّنا أن ِزل‬ *** ‫ْي‬
ِ ‫ وأْضب َجعِ الهمزت‬- 511

If two of hamzatul qaṭ˘ meet or follow each other in one word, the
first questioning hamzah will only carry a fatḥah, is called an
interrogative hamzah, has to be pronounced muḥaqaqqah ‫ ء‬and the
second hamzah is either maftūḥah, maḍmūmah, or maksūrah, such
َ َ َ َ ۡ ََُۡ َ ََُۡ
as in: (‫نزل‬ ُ َ َ َ
ِ ‫أء‬-‫ أءنتم‬-‫ ءأل –أءِذا‬-‫( ءأنذرتهم‬, (‫نتم‬--‫ذا‬ -  -‫ نذرتهم‬ (

I.Qālūn recites these types of double hamzahs with tas-hīl of the

second hamzah and the insertion, idkhāl – It literally means to
include. Technically, it is the insertion of an alif in between the
two hamzahs, it is called alif-ulfaṣl, means separation.
Tas-hīl -means easying in pronounciation by reading a hamzah
between the sound of a hamzah and the letter of madd which
corresponds to its ḥarakah.
َ َّ ْ ُ ْ ُّ َ ْ ً َ َُْ َ ً َ ْ ‫د‬
‫اْلل ِف بَلل‬ ‫أمِينا َوفِيهِ المد ِب‬ *** ‫ك ْن َوزِد ه ْمزا ك َواو أؤش ِهدوا‬
ِ ‫ َو َس‬- 5200

05 The Secure Way to Rewāyat Qālūn

 ََ
II.Qālūn also reads the word )‫ (أش ِهدوا‬in āyah 19 of Az-Zukhruf with
ْ َ
two hamzahs: )‫ (أ ُءش ِه ُدوا‬with the tas-hīl of the second hamzah,
‫اِب ْْلُْل ا‬
(which has a ḍammah), •)‫ف‬ ‫(وفا ايه الْ َم ُّد‬
َ . He means
with and without insertion of an alif between the two hamzahs, as
Qālūn has two allowed ways of reading it. 

III.Qālūn also reads some words with the tas-hīl of the 2nd hamzah
only, without the insertion of an alif-ulfaṣl, as it is forbidden to
insert an alif in between the two hamzahs in these words: ‫َء َءامنتم‬
1- )‫ ( َء َءامنتم‬in its three sūrahs: Al-˘Arāf:133, Tā-Hā: 71, and Ash-
َ ُ َ َٰ َ َ َ ُ َ
Shu˘arā’: 49, The 2 is: )‫ل ِهتنا (ءأل ِهتنا‬in sūrat Az-Zukhruf.
nd

َ َ ‫َ َ َ ُْ ُ ُد‬ ُّ َ َ
‫الًا ابْدِل‬ ِ ‫ِلك ث‬ ‫ل‬ ‫م‬ ‫ت‬ ‫ن‬ ‫آم‬ ‫ء‬ ‫ا‬ ‫ه‬ ‫ب‬ ‫ا‬ َ ‫الش َع‬
‫ر‬ ‫و‬ ‫اف‬
ِ َ ‫ َوطه ويف اْل ْع‬- 511
‫ر‬
ِ ِ *** ِ
َ ُّ َ َ َ ْ َّ َ ٌ َ َ ُ ْ َ َ َ ُ ْ َ َ ْ َ ْ َ ْ َ َّ َ َ َ
‫َنل‬ ‫ول ِِبيث ثلث يت ِفقن ت‬ *** ‫ْي ه َنا‬ ِ ‫ ول مد بْي الهمزت‬- 511

ُ ْ َ َ ْ َ ْ َ ْ َ َّ َ َ َ
The reason ‫ْي ه َناا‬
ِ ‫ ول مد بْي الهمزت‬the insertion is not allowed in these
words is because it will have a collection of four alifs, which is
forbidden: (i.e., if we add an extra alif to the three hamzahs that are
found in these two words; the first is the questioning hamzah,
istifhām, the second is the hamzah with a fatḥah, and the third is a
َ َ
hamzah sākinah, which ‫الًا ابْادِل‬ ِ ‫ ث‬has been changed into an alif. The
tas-hīl of the second hamzah only, is allowed here.
The 3rd is: )‫ (أئ ِ َّمة‬wherever it occurs in the Qur-ān, only tas-hīl.

06 The Secure Way to Rewāyat Qālūn

 7. Repetitive Istifhām )Mukarar(

I. If 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: )‫ (أءِناا‬..... )‫(أءِذا‬, then this double questioning is called
Istifhām Mukarar. II. Qālūn recites these types of repeated istifhām
َ
with only one question in the first position )‫ (أءِذا‬and with a
proclamation (‫ )إخباار‬for the second position )‫( (إِناا‬i.e., he reads it
with one hamzah only). Dropping the first interrogative hamzah
and thus the word is turned into a statement and not a question.
Return to the previous rule no. 6, in which you learnet that Qālūn
reads double hamzahs in one word with tas-hīl of the second
hamzah and insertion of an alif in between the hamzatyn. So
in istifhām of Sūrat Ar-Ra˘d: 5
َ ۡ َ َ َّ َ ً َ ُ َّ ُ َ َ
)ِ‫ ( أءِذا كنا ترَٰبا أءِنا ل ِِف خلق جدِيد‬Ḥafṣ reads it as it is written.
َ ۡ َ َ ً َ ُ َّ ُ َ ۡ ُ ُ ۡ َ َ َ َ ۡ َ ۡ َ
)‫ذا كنا ترَٰبا إنا ل ِِف خلق جدِيد‬ ‫ (ِإَون تعجب فعجب قولهم‬Qālūn reads
َ َّ َ ُّ ُ ْ َ ْ ْ ُ َ َّ َ َ َْ ُ َ ْ ْ َ ‫ََ ُد‬
‫أئِنا فذو استِفهام الك أول‬ *** ‫ام ُه َن ُو آئِذا‬ ‫ وما ك ِرر استِفه‬- 111
َ ْ َََ َ ْ َ َ ٌ ْ‫ام ُُم‬ َّ َ ْ َّ َ َ
‫ت وِل‬ ‫ت مع إِذا وقع‬ ِ ‫*** س َِوى انلَّازَِع‬ ‫ِب‬ِ ِ ‫ سِوى ناف ِع ِيف انلم ِل والش‬- 112
َ َ ً َ َ َ َّ َْ َ ً ْ‫وت ُُم‬ َُ َْْ َّ َ َ َ ُ َ
‫اِن أَت راشِدا ول‬ ِ ‫وهو يف ال‬ *** ‫ِبا‬ ِ ِ ‫ ودون عِناد عم ِيف العنكب‬- 115
َ ْ ْ َ َّ ً ُ َ َ ُ ْ ْ َ َْْ
‫*** رِضا َو َزاداهُ نونا إِن َنا عن ُه َما اع َتل‬ ‫وت َوه َو ِيف انلَّ ْم ِل ك ْن‬ ِ ‫ س َِوى العنك ُب‬- 110
َ َ َ ْ ُْ َ ْ ُ ُ ََ ُ َ ً َ
َ
‫أصول ِ ِهم وامدد ل ِوى حاف ِظ بل‬ *** ‫ت َوه ْم ىلع‬ ِ ‫ – َوع َّم رِضا ِيف انلَّازَِع‬111

III. The Qur-ān has eleven places of istifhām mukarar, in which

Qālūn reads with the same way except two places, he reads them in
an opposite way, means: with a proclamation for the 1st position,
)‫ ( ِإذا‬one hamzah, and istifhām in the 2nd position. )‫( (أ َ ِءنا‬i.e., he
reads 2 hamzahs in Sūrah An-Naml 67 and Al-˘Ankabut 28-29.

07 The Secure Way to Rewāyat Qālūn

 The Qur-ān has 11 places of istifhām mukarar
ۡ َ َ ُ ُ َ
Sūrat Ar-Ra˘d:5] ‫ذا ك َّنا ت َرَٰبًا إنا ل ِِف خلق َجدِيد‬ { -5
َ ُ َ َّ ً َ ً َ ُ َ ُ َ
Sūrat Al-Isrā-a:49, 98] }‫ذا ك َّنا عِظاما َو ُرفاتا إِنا ل َمبْ ُعوثون‬ ‫ { َوقالوا‬-1-0
َ ُ َ َّ ً َ ً ُ ُ ْ َ ُ َ
Sūrat Al-Mu-minūn: 82[ }‫ذا مِت َنا َوك َّنا ت َرابا َوعِظاما إنا ل َمبْ ُعوثون‬ ‫ {قالوا‬-1
َ ْ َ َُ ً ُ ُ َ َ َ َ َّ َ َ َ
Sūrat An-Naml:67[ }‫ ل ُمخ َر ُجون‬  ‫ِين كف ُروا إذا ك َّنا ت َرابا َوآبَاؤنا‬ ‫ {وقال ٱَّل‬-1
َ َ ‫ََُْ َ د‬ َ َّ َ ۡ َ ُ ْ َ َ ُ َّ
Sūrat Ul-˘Ankabūt 28, 29] ‫ٱلرجال‬ ِ ‫ لأتون‬ {}‫حشة‬ ِ ‫{إ ِنكم لأتون ٱلفا‬
ۡ َ َ َّ َۡ َۡ َ َ ْ ُ َ
َ
]Sūrat Us-Sajdah: 10[ }‫ۡرض إ ِنا ل ِِف خلق جدِي ِد‬ ِ ‫ذا ضلل َنا ِيف ٱْل‬ ‫{ َوقال ٓوا‬-1
َ ُ َ َ َّ َ ُ ُ ْ َ َ َّ ً َ َ ً َ ُ َّ ُ َ َ ْ َ
Sūrat Aṣ-Ŝāffāt] }‫ِينون‬ ‫ذا مِتنا وكنا ترابا وعِظاما إنا لمبعوثون} إنا لمد‬ {-1-1
َ ُ َ َّ ً َ َ ً َ ُ َّ ُ َ َ ْ َ َ ُ ُ َ ُ َ َ
Sūrat Ul-Waqi˘ah[}‫اما إِنا ل َمبْ ُعوثون‬ ‫ذا مِتنا وكنا ترابا وعِظ‬ ‫{وَكنوا يقولون‬-52
ً َّ ً َ ُ َ َ ْ ‫ون ِيف‬
Sūrat An-Nazi˘āt [}‫اِلاف َِرة ِ} إ ِذا ك َّنا عِظاما َّن َِرة‬
َ ُ ُ ْ ََ َ ُ ُ
‫لمردود‬  ‫{ َيقولون‬-55

8.TWO ADJACENT HAMZAHS IN TWO WORDS

When two hamzahs meet in two words, (i.e. the first hamzah is the
last letter of the first word and the second hamzah is the first letter
of the second word) there are different ways of reading these
words depending on the ḥarakāt of the two different hamazāt (pl.).
Some rāwīs have a special rule regarding these hamazāt.

Rule: The 2 hamzahs in 2 words have an opposite relationship with

the 2 narrators of Nāfi˘ and Ibn Kathīr. In other words, they are in
contrast; when one pair is in agreement (ittifāq), the other is in
disagreement, (ikhtilāf) and vice versa. The 2 hamzahs differ or
agree in their ḥarakāt and the 2 narrators differ or agree in dealing
with the first or the second hamzah.

08 The Secure Way to Rewāyat Qālūn

 (A) When the 2 hamzahs differ in their ḥarakāt

If the 2 hamzahs differ in their vowels, (ikhtilāf ḥarakāt), then

the 2 rāwīs narrators of Nāfi˘ agree (muttafiqān) on dealing with
the 2nd hamzah and apply one rule to it. This rule is applicable
to the recitation of 9 rāwīs: 6 from the Shāṭibiyyah, the first 3
qurrā’ and 3 rāwīs from Ad-Durrah, a complementary poem of
the 10 Qirā-āt by Ibn Al-Jazari, the great imām of this science.
Qālūn and 8 rāwīs agreed upon reading the 2nd hamzah by
applying this law to it, depending on where the fatḥah vowel is:
either the 1st hamzah is maftūḥah, the 2nd or none of them.

ْ َ َْ َْ
‫ أبدل وكذلك س ِهل‬:‫ غري ذلك‬/ ‫ أب ِدل‬:‫ فتحِ الانية‬/ ‫ َس د ِهل‬:‫فتحِ اْلوَّل‬
‫د‬ َ

The Rule
If the 1st hamzah is maftūḥah, then make tas-hīl of the 2nd hamzah
If the 2nd hamzah is maftūḥah, then make ibdāl of the 2nd hamzah
If none of them is maftūḥah, then make ibdāl & tas-hīl of the 2nd.

Ash-Shāṭibī states in 021 that the first 3 imāms of the Qirā-āt: ‫سرما‬
(Nāfi˘, Ibn Kathīr and Abu ˘Amr ibn al-˘Alā' el-Baṣrī) recite every
2 words of double hamazāt with tas-hīl of the 2nd ‫ األ ُ ْخ َرى‬hamzah in
the case of different ḥarakāt, ikhtilāf, while the 1st is maftūḥah.
َ ْ ً ُ َ َ ْ َ َ َ َ َ َ َ َ ْ ْ ُ ُ َ
‫اء أ َّمة ان ِزل‬‫سما ت ِِفء إِل مع ج‬ *** ‫ َوت ْس ِهيل اْلخ َرى يف اختِلف ِ ِهما‬- 021
(a) If the first hamzah has a fatḥah, Qālūn makes tas-hīl of the 2nd
َٰ َ َ َ ً َّ ُ َ َ
hamzah, which will have a kasrah:)‫ (ت ِِفء إِل‬or a ḍammah: )‫ (جاء أمة‬.

(b) If the second hamzah has a fatḥah, then Qālūn changes it into a
madd letter according to the preceding vowel. If the first hamzah,
carries a ḍammah, then he turns, makes ibdāl of the second hamzah

09 The Secure Way to Rewāyat Qālūn

maftūḥah into a wāw maftūḥah, keeping the fatḥah of the hamzah
ْ ُ َْ َ َ ُٓ ََ َ ْ ُ َْ َ َ ُٓ ََ َ َ ٓ َ ُّ ٓ َ ُّ
on the wāw. )‫السفها ُء َول((السفها ُء أل) (لو نشاء وصبناهم) (لو نشاء أصبناهم‬ (
َ ْ َ ْ ُْ َ ْ َ َ
َّ ‫ ن َ َشا ُء أ َصبْ َنا‬- 052
‫ف َن ْو ََع ِن قل اكَلَا َوَكل َواوِ ُس د ِهل‬ *** ‫والسماءِ أوِ ائت ِ َنا‬

and if the first hamzah carries a kasrah, then he turns the 2nd into a
ً َ َ ٓ َ َّ ْ ً َ ٓ َ َّ ْ َ ٓ َ َّ ْ ٓ َّ ْ
(yā maftūḥah):)‫ مِن السماءِ ءاية‬: ‫ (مِن السماءِ ياية‬- )‫(مِن السما ِء أو‬: )‫الس َماءِ يَو‬ ‫(مِن‬
َ ْ ْ َ ْ ٓ َ ُْ ْ َ ُ ْ َ
‫َوقل يَشا ُء إِل اكَلَا ِء أقيَ ُس َمعدِل‬ *** ‫ َون ْو ََع ِن مِن َها أبْدِل مِن ُه َما‬- 055
(c) If there is no maftūḥah, i.e. the 1st hamzah has a ḍammah and
the 2nd has a kasrah, (the opposite is not existing in the qura-ān),
Qālūn makes tas-hīl & ibdāl of the second hamzah into a wāw
َ ٓ َ
maksūrah and the ibdāl is preferred, muqaddam. )‫( َي ْهدِي َم ْن يَشا ُء إِل‬
َ َُٓ َُۡ َ َُٓ َ ُۡ َّ َ ُ ٓ َ َ ُ ۡ ُ ُ َ َ ٓ َ َ ٓ َ ٓ ُ
)‫ل‬.ِِ‫ (ٱلفقراء وَِّل) (ٱلفقراء‬:)‫ (أنتم ٱلفقراء إِل ٱللِه‬،)‫ل‬.ِِ ‫(الشهدا ُء إِذا)(يَشا ُء وَِّل)( يَشا ُء‬
َ َّ َ ُ َ ْ َ ‫َ ُ ٌّ َ ْ ْ ُ د‬ َ ُ َ ُ َ ْ ُ ِ َّ ُ ْ َ ْ َ ْ َ َ
‫ك يبدا مفصل‬ ِ ‫وُك بِهم ِز ال‬ *** ‫ث القراء تبدل واوها‬ ِ ‫ وعن أك‬- 050
َ ْ ُ ُ َّ ُ َ َ ُ ْ َ ْ َ ُ َ ْ ‫ َواإلب ْ َد ُال َُمْ ٌض َوال ْ ُم َس َّه ُل َب‬- 051
‫ِنه أش ِِك‬‫اِل ْرف اَّلِي م‬ ‫*** هو الهمز و‬ ‫ْي َما‬ ِ

(B) When The 2 Hamzahs Agree in Their Ḥarakāt

If the 2 hamzahs agree (ittafaqata) in their ḥarakāt, then the 2 rāwīs

differ (yakhtalifān) in regards to changing separate hamzah. The
two rāwīs of both Nāfi˘ and Ibn Kathīr differ, so the 1st rawī
(Qālūn and al-Bazzī, respectively) changes the 1st hamzah and the
2nd rawī, (Warsh and Qunbul, respectively) changes the 2nd
hamzah. While the 3rd qārī, Abu ˘Amr el-Baṣrī ibn al-˘Alā', drops
)َ َ‫ (أَسْرق‬the 1st hamzah of double hamazāt that agree in their ḥarakāt,
regardless of their ḥarakāt:
َ ُْ ََ ََْْ ْ ََ َ َ ً َ َ َ‫د‬ َ ُ َ َ ْ ََ
‫ْي فَت العل‬ ِ ‫إِذا اكنتا مِن ِكِ مت‬ *** ‫ وأسقط اْلوَّل يف ات ِفاق ِ ِهما معا‬- 020
َ َّ َ َ َ ‫َ ْ َ ُ د‬ َ ُ ْ َ َّ َ َّ َ َ ْ َ َ َ
‫أولئِك أنواع ات ِفاق َتمل‬ *** ‫ كجا أم ُرنا مِن السما إِن أو َِلا‬- 021
َ

11 The Secure Way to Rewāyat Qālūn

 ْ ٓ َ ُ َٰٓ َ َ َٰٓ َ ْ ُ ُ ٓ َ َ َ ُ ْ َ َ ٓ َ
I. If the two hamzahs are identical: )‫وَلاء أولئِك)( هؤلِِء إِن‬ ِ ‫(جاء أمرنا)(أ‬
Qālūn either drops the 1st of the hamzatayn which bear fatḥah or
reads the 1st hamzah with tas-hīl, if both hamzahāt bear ḍammah
or kasrah. This rule is applicable for the 1st rawī al-Bazzī, as well.
َ ْ َ َ ْ َ ْ َ َ ََ ْ َْ ‫ون َوالْ َ د‬
ُ ُ ََ
‫ريه ِ اكَلا َوَكل َواوِ َس َّهل‬
ِ ‫ويف غ‬ *** ‫ب ُّي يف الفتحِ َوافقا‬
ِ ‫ وقال‬- 021

If both hamzahs have fatḥah, Qālūn drops the 5st one, accordingly,
he reads the two words with two allowable ways of lengthening of
the first madd, the preferred way is to read it with 2 ḥarakāt madd,
ََٓ َ ٓ
qaṣr, then the 4 ḥarakāt, as in madd munfaṣṣil: )‫َجا َء (جا أحد)( جا أحد‬
ْ ٓ َ ُ َٰٓ َ ٓ َّ
II. If both hamzahs have a kasrah, such as in )‫ِِ إِن‬ ‫ٱلس َماءِ إِن) (هؤلء‬ (
َ َ ُ ٓ َ
or a ḍammah, as in the sole example in the Qur-ān: )‫وَلَاا ُء أ ْو َٰٓلئِاك‬ ِ ‫(أ‬,
then Qālūn makes tas-hīl of the first hamzah, with an exception in
َّ ُّ ‫ ب‬in (Sūrat Yūsuf:53). Qālūn and al-Bazzī have an
one word: ‫الس ٓوءِ إِل‬
َ َْ ُ َ َْ َ ُْ َ ٌَ َ َ َ ْ َ َّ ُ َ َ ْ َ َّ ُّ ‫ َوب‬- 021
‫وفِيهِ خِلف عنهما ليس مقفل‬ *** ‫السوءِ إِل أبدل ثم أدغما‬ ِ
extra way of reading this word by making ibdāl of the 1st hamzah,
altering it into a madd letter following the preceding ḍammah into
wāw, then they merge, make idghām of the previous sakin wāw
َّ ‫ُّ د‬
into it and read it as: ‫اوِ إِل‬ ‫بِالس‬, accordingly, reads with assimilation
as one mushaddad wāw. This is besides the two permitted ways of
tas-hīl for the same hamzah. Accordingly, Qālūn reads the 2 words
with 2 allowable ways of lengthening the first madd, the preferred
one is to elongate it into 4 ḥarakāt madd, and then qaṣr, 2 ḥarakāt.

The explanation of the qaṣr al-muttaṣṣil into two ḥarakāt instead of

the original four is relating to the changed hamzah with the tas-hīl.
Imām Ash-Shāṭibiyy referred to this rule which all reciters follow:
َ َ ُ‫ََيُ ْز قْصه‬ َ َ َ ُ
‫والم ُّد ما زال أعدل‬ *** ‫وإن حرف مد قبل ه ْمز ُمغ َّري‬

10 The Secure Way to Rewāyat Qālūn

 If a madd letter precedes a changed hamzah, It is allowed to be
shortened, but its lengthening is more fair, or more just.
Imām Ibn Al-Jazarī clarified it in his poem Tayyibatu-n-Nashr:
ُ‫اْلثر أو فاقْص أحب‬ ُ َ ُ‫َ د‬
ُ ‫وبِق‬ *** ‫والمد أوَّل إن تغري السبب‬
The madd is preferred if its reason changed, and the remnant “of
the hamzah” remains, if not, then the shortening is more beloved.

Note: That all of these rules are applicable to the second hamzah
only in the connecting recitation, but if you stopped on the first
hamzah, - for out of controle reason-, test, sneezing, then you start
the second without any changes, even it is not a good place to stop,
َ َ ‫َ ُ ٌّ َ ْ ْ ُ د‬
as the meaning requires to connect them. *** ‫ك َيبْ َدا ُمف َّصل‬
ِ ‫وُك بِهم ِز ال‬
Note: The tajweed scholars forbade shortening the stronger madd
muttaṣṣil, (even that has a changed hamzah with tas-hīl), when you
lengthen the weaker one, munfaṣṣil into 4 ḥarakāt. This explains
why Qālūn reads any āyah that has madd munfaṣṣil, mīm jam˘ and
2 hamzah words, in 2 allowable ways instead of 8. As he drops 2
of tawassuṭ madd munfaṣṣil (1 for sukūn mīm ul- jam˘ and 1 for its
ṣilah) if he makes qaṣr 2 ḥarakāt of the changed madd muttaṣṣil.

9. Practice on Mīm ul-Jam˘ OF Some Ayāt

َ ْ ُ َ ُ ٓ َ ُ َٰٓ َ َ َ َ َ ۡ ُ ُ َ َّ ُ ٗ َ ۡ ُ ُ ُ ۡ َ َ ۡ َ َ
٤٠Sūrat Saba’ )‫هؤلِِ إِيَّاك ۡم اكنوا َي ۡع ُب ُدون‬
. َٰٓ ‫(ويوم َيِشهم َجِيعا ثم يقول ل ِلم‬
‫لئِكةِ أ‬
I. If you have mīm ul-jam˘, a madd munfaṣṣil and two identical
adjacent hamzahs in two words that carry kasrahs, then Qālūn has
8-2 allowable ways of reading this verse = 6 ways, as follows.
َٓ
.
2 for (mīm) X 2 for (madd) X 2 for (ِ ‫ = )لِِ إ‬8 -2 = 6 ways. As he
drops 2 ways of tawassuṭ madd munfaṣṣil (one for sukūn mīm and
one for its ṣilah) if he makes qaṣr of the changed madd muttaṣṣil.

11 The Secure Way to Rewāyat Qālūn

Mīm ul-jam˘ came first:

1,2- Sukūn mīm, qaṣr munfaṣṣil, tawassuṭ, qaṣr changed muttaṣṣil

َ ُ ُ ۡ َ ْ ُ َ ۡ ُ َّ َ ُ َٰ َ َ ۡ ُ َّ ٓ َ ُ َٰ َ َ َ َٰٓ َ َ ۡ ُ ُ َ َّ ُ ٗ َ ۡ ُ ُ ُ ۡ َ َ ۡ َ َ
. .
‫ أهؤل ِِ إِياكم اكنوا يعبدون‬/‫ويوم َيِشهم َجِيعا ثم يقول ل ِلملئِك ِة أهؤلِِ إِياكم‬
ِۡ
3- Sukūn mīm, tawassuṭ munfaṣṣil, tawassuṭ the changed muttaṣṣil
َ ُ ُ ۡ َ ْ ُ َ ۡ ُ َّ ٓ َ ُ َٰٓ َ َ َ َٰٓ َ َ ۡ ُ ُ َ َّ ُ ٗ َ ۡ ُ ُ ُ ۡ َ َ ۡ َ َ
.
)‫(ويوم َيِشهم َجِيعا ثم يقول ل ِلملئِكةِ أهؤلِِ إِياكم اكنوا يعبدون‬
4, 5- Do the same as in the previous no. 1,2-, but with ṣilat mīm,
َ ُ ُ ۡ َ ْ ُ َ ُ ُ َّ َ ُ َٰ َ َ ُ ُ َّ ٓ َ ُ َٰ َ َ َ َٰٓ َ َ ۡ ُ ُ َ َّ ُ ٗ َ ُ ُ ُ ُ ۡ َ َ ۡ َ َ
. .
‫ أهؤلِِ إِياكمو اكنوا يعبدون‬/‫ويوم َيِشهمو َجِيعا ثم يقول ل ِلملئِكةِ أهؤل ِِ إِياكمو‬

6- Do the same as in the previous no. 3, but with ṣilat mīm,

َ ْ ُ َ ُ ٓ َ ُ َٰٓ َ َ َ َ َ ۡ ُ ُ َ َّ ُ ٗ َ ُ ُ ُ ُ ۡ َ َ ۡ َ َ
)‫هؤل ِِ إِيَّاك ُمو اكنوا َي ۡع ُب ُدون‬ . َٰٓ ‫(ويوم َيِشهمو َجِيعا ثم يقول ل ِلم‬
‫لئِكةِ أ‬

II. If there is mīm ul-jam˘, the word )‫ (أنرا‬followed by hamzatul qaṭ˘

that has a kasrah, and a madd munfaṣṣil, then Qālūn has 8 ways of
reading this verse: 2 (mīm) X 2 (munfaṣṣil) X 2 ( ‫ = )أنا إِل‬8 ways.

ُّ َ َّ ۠ َ َ ٓ َ َ َّ َ َٰٓ َ ُ َ َّ ُ َّ َ ۡ ۡ ُ ََ َُ ُۡ َ َۡ ََٓ
)‫)وما أدرِي ما يفعل ِِب ول بِكمه إِن أتبِع إِل ما يوۡح إ ِل وما أنا إ ِل نذِير مبِْي‬
Note: The changes start from the left side, the end of the verse and
goes towards the right, (i.e., to the beginning of the āyah).

Madd munfaṣṣil came first, read mīm jam˘ mahmūzah, (i.e., that
followed by a hamzah, in 3 ways: 2 of them are included as madd
ََ۠
munfaṣṣil, the same madd munfaṣṣil is applied for the alif of (ِ ‫)أنا إ‬.

ُّ َ َّ ۠ َ َ ٓ َ َ َّ َ َٰٓ َ ُ َ َّ ُ َّ َ ۡ ۡ ُ ََ َُ ُۡ َ َََۡٓ
)‫(وما أدرِي ما يفعل ِِب ول بِكمه إ ِن أتبِع إِل ما يوۡح إ ِل وما أنا إ ِل نذِير مبِْي‬

ََ۠
1,2- Qaṣr munfaṣṣil, sukūn mīm, qaṣr madd (‫ )أنا‬and drop alif of ‫أنا‬
َ َّ ۠ َ َ َّ َ َ َّ َ ِ ‫وۡح إ‬ َّ َ
َٰ َ ُ‫ك ۡمه إ ِ ۡن أتَّب ِ ُع إِل َما ي‬
ُ َ ُ ۡ َۡ َ
)‫ أنا إل نذِير ُّمبِْي‬/ ‫ل َو َما أنا إ ِل‬ ‫)و َما أدرِي َما ُيف َعل ِِب َول ِب‬

11 The Secure Way to Rewāyat Qālūn

 3,4- Do the same as the previous, but with ṣilat mīm in qaṣr …..
ُّ َ َّ ۠ َ َ َّ َ َ َ َ َّ َ َٰ َ ُ َ َّ ُ َّ َ ۡ ُ ُ ََ َُ ُۡ َ َۡ ََ
)‫ أنا إل نذِير مبِْي‬/ ‫ إ ِن أتبِع إِل ما يوۡح إ ِل وما أنا إ ِل‬,‫) وما أدرِي ما يفعل ِِب ول بِكم‬

5,6- Tawassuṭ munfaṣṣil, sukūn mīm, tawassuṭ madd ‫ أنا‬and drop.

ُّ َ َّ ۠ َ َ َّ ٓ َ َ ٓ َ َ َّ َ َٰٓ َ ُ َ َّ ُ َّ َ ۡ ُ ََ َُ ُۡ َ ََۡٓ َ
)‫ أنا إل نذِير مبِْي‬/ ‫و ما أدرِي ما يفعل ِِب ول بِكم إ ِن أتبِع إِل ما يوۡح إ ِل و ما أنا إ ِل‬

7,8- Do the same as the previous, but with ṣilat mīm in tawassuṭ.
َ َّ ۠ َ َ َّ ٓ َ َ ٓ َّ َ ِ ‫ۡح إ‬ َّ َ
َٰٓ َ ‫~ إ ِ ۡن أتَّب ِ ُع إِل َما يُو‬,‫ك ُم‬
ُ َ ُ ۡ َۡٓ
‫ أنا إل نذِير ُّمبِْي‬/ ‫ل َو َما أنا إ ِل‬ ‫َو َما أدرِي َما ُيف َعل ِِب َول ِب‬

III. Qālūn could have the same 1 allowable ways of reading the
verse, if instead of the the word )‫(أنا‬, there are two different vowels
hamzahs of two adjacent words: the first hamzah has a ḍammah
and the second has a kasrah, Qālūn changes the second hamzah
َ ٓ َ
into a (wāw maksūrah) and also makes tas-hīl of it: ‫ َي ْهدِي َم ْن يَشاا ُء إِل‬,
then, 2 (mīm) X 2 (munfaṣṣil) X 2 ( ‫ = ) ُء ِء‬8 ways.
َ ٓ َ َ ٓ َ
،)‫ل‬.ِِ‫(يَشا ُء وَِّل)( يَشا ُء‬, with mīm ul-jam˘, and al madd al-munfaṣṣil.
َ ۡ َ ‫َ َ َٰٓ َ ۡ َ َ ۡ ُ ُ َّ ُ َ َ َ ٓ ُ َّ َّ َ َ َ َٰ ُ د‬ ۡ َ َّ ُ ۡ َ
‫ك َشء قدِير‬ ِ ‫ومِنهم من يم ِِش ىلع أربع َيلق ٱلل ما يشاء إ ِن ٱلل ىلع‬
Mīm ul-jam˘ came first:
َّ ٓ َ َّ ٓ َ
1,2- Sukūn mīm, qaṣr munfaṣṣil and 2 ways of ‫ يَشا ُء وِن‬- ‫ن‬.ِِ‫يَشا ُء‬
َ ۡ َ ‫َّ َ َ َ َٰ ُ د‬ ُ ٓ َ َ َّ ُ ٓ َ َ َ ُ َّ ُ ُ ۡ َ َ ۡ َ َٰ َ َ ۡ َ َّ ْ ُ ۡ َ
ِ ‫ِن) ٱلل ىلع‬. ‫ يشاء‬،‫(ومِنهم من يم ِِش ىلع أربع َيلق ٱلل ما (يشاء وِن‬
)‫ك َشء قدِير‬ َّ
ِۡ
3,4- Do the same as the previous, but with ṣilat mīm,
َ ۡ َ ‫َ َ َٰ َ ۡ َ َ ۡ ُ ُ َّ ُ َ َ َ ٓ ُ َّ َ َ ٓ ُ َّ َّ َ َ َ َٰ ُ د‬ ۡ َ َّ ُ ۡ َ
)‫ك َشء قدِير‬ ِ ‫ِِن) ٱلل ىلع‬. ‫ يشاء‬- ‫(ومِنهمو من يم ِِش ىلع أربع َيلق ٱلل ما (يشاء وِن‬
َ ٓ َ َ ٓ َ
5,6- Sukūn mīm, tawassuṭ munfaṣṣil, and 2 ways )‫ل‬.ِِ‫ يَشا ُء‬،‫(يَشا ُء وَِّل‬
َ ۡ َ ‫َ َ َٰٓ َ ۡ َ َ ۡ ُ ُ َّ ُ َ َ َ ٓ ُ َّ َ َ ٓ ُ َّ َّ َ َ َ َٰ ُ د‬ ۡ َ َّ ُ ۡ َ
)‫ك َشء قدِير‬ ِ ‫ن) ٱلل ىلع‬.ِِ‫ يشاء‬،‫(ومِنهم من يم ِِش ىلع أربع َيلق ٱلل ما (يشاء وِن‬
7,8- Do the same as the previous, but with ṣilat mīm,
َ ۡ َ ‫َ َ َٰٓ َ ۡ َ َ ۡ ُ ُ َّ ُ َ َ َ ٓ ُ َّ َ َ ٓ ُ َّ َّ َ َ َ َٰ ُ د‬ ۡ َ َّ ُ ۡ َ
)‫َشء قدِير‬ ‫ك‬
ِ ‫ِِن) ٱلل ىلع‬. ‫ يشاء‬،‫(ومِنهمو من يم ِِش ىلع أربع َيلق ٱلل ما (يشاء وِن‬

14 The Secure Way to Rewāyat Qālūn

 10-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 (the deflection of particular vowels from the fatḥah

towards the kasrah or alif towards the yā sound), Qālūn reads all
the words with an open sound, fatḥ even the only word which Ḥafṣ
reads it with imālah )‫ ( ُم ْج َراهرا‬, except two words that Qālūn reads
differently: )َ‫ (ٱلت َّ ۡو َر ٰىة‬he reads it with fatḥ, which is the preferred, and
taqlīl, (i.e., taqlīl )َ‫ (ٱلت َّ ۡور ٰىرة‬is in khulf). The other word that Qālūn
reads with imālah, is )‫) (هار‬in sūrat Attawbah:109).
َ َّ ْ ُْ َ ْ َ َ‫ُد‬ َّ َ َّ َ ُ َ ْ
‫اْلل ِف بَلل‬ ‫َوقل ِل ِيف جود و ِب‬ *** ‫ال ْو َراة َما ُرد ُح ْس ُن ُه‬ ‫ ِإَوضجاعك‬- 112
َ ‫َ ُ َ د ُ َ َ ٌّ َ ْ ُ د‬ َْ ُ َ َْ َ
‫ك ُع دوِل‬ ِ ‫ن هنا نص و ِيف ال‬ ِ ‫يا ب‬ *** ‫ َو ِيف ض ِدم َم َراها س َِواه ْم َوفت ُح‬- 111
َ َ‫ب‬- 01‫ل‬ َ َ َ ُْ ُْ ََ َ َ ‫ين الْاكف ِر‬َ ‫ َو َم ْع َاكف ِر‬- 101
ِ ‫ار‬ ‫د‬ ‫ح‬ ‫د‬‫ص‬ ‫ف‬ ‫*** روى مرو ِِبل‬ ‫ين ب ِ َيائِهِ َوهار‬ ِ ِ

َ َّ ( in two ways: one is like Ḥafṣ,

Note: Qālūn reads the word )‫ٱل ۡو َرىَٰاة‬
(with fatḥ) and the other is like Warsh (with taqlīl). If there are also
mīm ul-jam˘, and madd munfaṣṣil, then Qālūn will have 8 ways:
َ َّ = 8-3= 5 Allowed ways. As there
2 (mīm) X 2 (madd) X 2 (‫)ٱل ۡو َرىَٰاة‬
are 3 ways of recitation that are forbidden from the 8, as follows:
َ َّ
1- Sukūn mīm, shorten madd munfaṣṣil and fatḥ, opening (‫)ٱل ۡو َرىَٰة‬ .
َ
2- ṣilat mīm, shorten madd munfaṣṣil and taqlīl the ‫ ٱ َّل ۡو َرىَٰة‬.
َ
1-ṣilat mīm, lengthen madd munfaṣṣil, fatḥ ‫ٱ َّل ۡو َرىَٰة‬, like Ḥafṣ.

15 The Secure Way to Rewāyat Qālūn

 11. Rules of a Single Hamzah in a word

Since hamzah is considered a difficult letter to pronounce; due to

jahr and shiddah in it, and due to its articulation point being deep
in the throat and far from the mouth, the Arabs and the qurrā`
allow changes to be made in it to ease the pronunciation. Qālūn
reads some hamzahs with tas-hīl: pronouncing it with ease, ibdāl:
changes the hamzah into a madd letter that corresponds to the
previous letter’s ḥarakah, naql: transfer its vowel, ḥarakah to the
ْ
previous sākin letter and omit it and ḥadthf: (‫ ) َحاذف‬deleting it.
Qālūn also adds hamzahs to other words, contrary to Ḥafṣ.
ٓ ُ ُّ ٓ َّ َ َٓ َۡ
I. Qālūn adds a hamzah with madd muttaṣṣil in: )‫ٱنلبوءة‬-‫ٱنل ِِبء‬-‫(ٱْلۢنب ِئاء‬
ً ُُ ً ُ َ َۡ َ َٓ ٓ َّ َ َ
singular, plural, noun, adjective. )‫ِبيٓ َئة) (ه ُزؤا) (كفؤا‬
ِ ‫ٱل‬( ) ‫ل‬ِ ‫ئ‬ ‫ياك‬ ِ
‫م‬ ( )‫ء‬ ‫(زك ِريا‬
َ ُ َ ْ ُ ُْ َ ٌ ْ َ َ ٌ َ َ َ َ ُ َ ُْ
‫ري شع َبة ال َّول‬ ‫صحاب ورفع غ‬ ِ *** ِ‫ َوقل َزك ِر َّيا دون ه ْم ِز َجِيعِه‬- 111
َ َ ْ َ ُ َ ْ ُ ُ َ ْ َ َّ ُ ً َ َ َ ْ َ َ َ َ ْ ََ
‫َجل‬ ‫ىلع حجة واَلاء َيذف أ‬ *** ‫اء مِياكئِيل َوال َه ْم َز قبْل ُه‬‫ ودع ي‬- 111

II. Qālūn changes, makes ibdāl of hamazāt with different ḥarakāt:

-A hamzah with a sukūn into a yā, then merges it, makes idghām
ْ
into the following yā: ‫ ورِ دي ِا‬:‫ ورِئ َيا‬sūrat (Maryam: 74).

-A hamzah with a kasrah into yā maksūrah, then merges the

َّ َّ
‫د‬ ‫َّ د‬
previous sākin yā into it in (Al-Aḥzāb: 50,53): )‫ِب إ ِل‬ ِ ‫(ل ِلن‬,
ِ ‫ِب إ ِن) (ٱنل‬
َ َ َ ْ َ ٌّ ُ َ ْ َ ْ ً َ ً َْ
‫ري ناف ِع اب ْ َدل‬ ‫انلُّ ُبوءة ِ الهمز ك غ‬ *** ‫ َوَجعا َوف ْردا ِيف انلَّ ِِبءِ َويف‬- 111
َ َ َ َ َ ْ ‫َ ْ ُ ُ َ َّ د‬ َّ ‫ح َزاب يف ل‬ ْ َ ْ ُ ُ ََ
‫اء ش َّدد ُمبْدِل‬ ‫ِب اَل‬
ِ ‫مع بيوت انل‬ *** ‫ِب‬
ِ
‫ِلن د‬ ِ ِ ‫ وقالون ِيف اْل‬- 111

16 The Secure Way to Rewāyat Qālūn

 َ
-A hamzah with a fatḥah into an alif in: (Al-M˘ārij:1) )‫( َسال‬,
َ َ َ َ ‫اج‬ َ ‫اج‬
ُ ‫وج َو َم‬
)‫نسات ُه‬‫ (م‬Saba’and in ( Al-Kahf, Al-Anbiyā’).)‫وج‬ ُ َ‫(ي‬.

َّ َ ََ ََْٓ
-A hamzah with a fatḥah into a yā in sūrat (an-Nour) )‫ (أبناءِ َيوات ِ ِهن‬,
َ َ َ َ ََ َ ََ
)‫ َِلهب‬،‫ ( ِْلهب‬in sūrat (Maryam), ‫ ِْلهب‬is the preferred,.
3- Hamzah with a kasrah / a fatḥah into a wāw in:
َ ٓ َ ُّ َ ٓ ُّ َّ
)‫لسف َها ُء َول‬‫ (ٱ‬/ ‫ (ٱلش َه َدا ُء وِذا) باِلقرة‬:‫(بَال ُّس دوِ إِل) بيوسف‬
َ ْ َ ْ َّ َ َ ً َ‫اه ِم ْز َمعا ً َع ْن ف‬
ْ َ ٌَ َ ْ ُ َ
‫*** َول ع َّم ِيف َوالش ْم ِس بِالفاءِ َواْنَل‬ ً ‫َت ح‬
‫ِىم‬ ‫ ومؤصدة ف‬- 5551

ُ )ٌ‫وص َدة‬
4- Hamzah with a sukūn into a wāw in: ‫الهمزة و اِلُل‬ َ ‫( ُم‬

َّ َ َ ُ َّ َ
َ ‫لصاب‬ َ ُ َ ُ
II. Qālūn omits the hamzah in: – )‫ْي‬ِ ‫ (وٱلصابون) (وٱ‬:‫( يض َٰهون) بالوبة‬
َ ُ
‫ك ِن ف د ِصل‬ َّ ‫ُخ ْذ َو ُه ْزؤا ً َو ُك ْفؤا ً يف‬ َ َّ ‫ْي ال ْ َه ْم َز َو‬
‫الصاب ِ ُئون‬ َّ ‫ َويف‬-122
َ ‫الصابئ‬
ِ ‫الس َوا‬ *** ِِ
ََُْ َ ٌ َ َ َ
Deletes or drops the hamzah in: )‫(جا أمرنا‬: )‫(جا أحد‬
َْ ُ ‫د‬ َ ْ ‫أ َ َر۬اي‬-‫كم‬
ُ ‫أا۬ا‬،‫ت‬
VI. Qālūn makes tas-hīl hamzah in: ‫فاك‬.ِِ‫ءا‬-‫ن ِكم‬.‫ءا‬-‫نتم‬
ُ ُ ‫َ َد‬
‫ُِنب ِئ‬
.‫ءا‬
َٰٓ َ [: with the lengthening of the alif into
ُ ‫ها۬ا‬
Qālūn makes tas-hīl of [‫نت ۡم‬
two and four madd munfaṣṣil.

Note: The tajweed scholars consider the original, aṣli madd

munfaṣṣil (its hamzah is pronounced muḥaqqaqqah, (i.e., does not
change with tas-hīl), is stronger than a madd munfaṣṣil that its
hamzah is changed with tas-hīl. In other words, they don’t treat
ٓ َ ُ َٰٓ َ
them equally in recitation. For instance: "ِ‫هؤلء‬ " , you are not

17 The Secure Way to Rewāyat Qālūn

 َ َ
allowed to elongate (‫نت ۡم‬ َٰٓ َ ) except with elongating "ِ‫ه ُؤلٓء‬
ُ ‫ها۬ا‬ َٰٓ ", this

means: elongate both, shorten both, or shorten (‫نت ۡم‬ ُ ‫ها۬ا‬ َٰٓ َ ), while
ٓ َ ُ َٰٓ َ
elongating "ِ‫هؤلء‬ ", but not the opposite; This why Qālūn reads it in
6 ways instead of 8 in sūrat an-Nisā109
َ َ ْ ُ ْ ََ َْ َ َ ْ‫ََ د‬ ً َ َ َ ْ ََُْ َ ٌ َ َ َ
‫وس ِهل أخا َحد وكم مبدِل جل‬ *** ‫ ول أل ِف ِيف ها هأنتم زَك جنا‬- 111
َ َّ َ َ َ
‫اُل م ِْن ه ْم َز ٍة َزان َجل‬ ُ ُ ‫ِإَوب ْ َد‬ ً ‫يه م ِْن ثَابت ُه‬
‫دى‬ ُ ‫النْب‬ َّ ِ‫ َويف َهائه‬- 122
*** ِ ِ ِ
َ َّ َ ‫ْ َ ْ َ ْ ْ ُ د‬ َ َ َ
ْ ‫ج َه ْْي َع ْن غ ْريه ِْم َوك‬ ْ
ْ َ ُ َْ ََ
‫ك َحل‬ ِ ‫ِل‬ ‫ل‬ ‫ْي‬
ِ ‫ه‬ ‫ج‬‫و‬ ‫ال‬ ِ ‫ه‬ ِ ‫ب‬ ‫يه‬ ‫ج‬
ِ ‫و‬ *** ‫م‬ ِ ِ ‫ ويحت ِمل الو‬- 125
َْ َ ْ ْ ْ ُ ً َ ْ َ ْ َْ ُ ْ ُ ُ ‫ َو َي ْق‬- 120
‫*** َوذو اِلَ َد ِل ال َوجها ِن عن ُه ُم َس د ِهل‬ ‫ْص مذهبا‬ ِ ‫ق‬ ‫ال‬ ‫و‬‫ذ‬ ِ ‫ه‬ ‫ي‬ِ ‫ب‬ ‫الن‬ ‫يف‬
ِ ‫ْص‬

ۡ َ َ َّ ُ َٰ َ ُ َ َ َ ۡ ُّ َٰ َ َ ۡ َ ۡ َ ٓ َ ُ َٰٓ َ ۡ ُ َٰٓ َ
‫ٱلل ع ۡن ُه ۡم يَ ۡو َم ٱلقِ َيَٰ َم ِة‬ ‫ج َٰ َدلُ ۡم ع ۡن ُه ۡم ِيف ٱِليوة ِ ٱلنيا فمن يجدِل‬ ‫ها۬انتم هؤل ِء‬
Madd munfaṣṣil came first

ُ ‫ َهَٰاا۬ا‬, sukūn mīm, tawassuṭ munfaṣṣil

1,2- Qaṣr both munfaṣṣil ‫ناتم‬
ۡ َ َ َّ ُ َٰ َ ُ َ َ َ ۡ ُّ َٰ َ َ ۡ َ ۡ َ ٓ َ ُ َٰٓ َ ٓ َ ُ َٰ َ ْ ُ َٰ َ
ِِِ‫ٱلل ع ۡن ُه ۡم يَ ۡو َم ٱل ِق َيَٰ َمة‬ ‫ج َٰ َدلُ ۡم ع ۡن ُه ۡم ِيف ٱِليوة ِ ٱلنيا فمن يجدِل‬ ِ‫ هؤلء‬/‫ها۬انتم هؤلء‬
ُ ‫َهَٰا۬ا‬
3,4- Do the same as the previous, but with ṣilat mīm aljam˘. ‫نت ُمو‬
5- Tawassuṭ munfaṣṣil of tas-hīl, sukūn mīm, tawassuṭ munfaṣṣil.
ۡ ۡ َ َ َّ ‫جَٰد ُِل‬
ِ‫ٱلل عن ُه ۡم يَ ۡو َم ٱل ِق َيَٰ َمة‬ َ ُ‫ٱل ۡن َيا َف َمن ي‬ َ ۡ ‫ج َٰ َد ۡلُ ۡم َع ۡن ُه ۡم ِيف‬
ُّ ِ ‫ٱِل َي َٰوة‬ َ ِ‫ه ُؤ َلٓء‬
َٰٓ َ ‫نت ۡم‬ َٰٓ َ
ُ ‫ها۬ا‬

ٓ َ ُ َٰٓ َ ُ ُ َٰٓ َ
6- Do the same as the previous, but with ṣilat mīm.ِِ‫هؤلء‬ ‫ها۬انتمو‬

ُ َ ُ َ َ ُ ٓ َ ُ ُ َٰٓ َ
:‫نت ۡم أ ْولءِ َت ُِّبون ُه ۡم َول َي ُِّبونك ۡم‬ ۬‫ هاا‬Sūrat Āl ‘Emran 119:

Madd munfaṣṣil came first, read mīm jam˘ mahmūzah, that is

18 The Secure Way to Rewāyat Qālūn

followed by a hamzah, in 3 ways: 2 of them are as madd munfaṣṣil
ُ َ ُّ ُ َ َ ۡ ُ َ ُّ ُ ِ ٓ َ ْ ُ ْ ُ َٰ َ
1- Qaṣr munfaṣṣil of tas-hīl, sukūn mīm‫ها۬انتم أولء َتِبونهم ول َيِبونكم‬
ۡ

ُ َ ُ َ َ ُ ٓ َ ُ ُ َٰ َ
2- Qaṣr munfaṣṣil tas-hīl, ṣilat mīm ‫نت ْمو أ ْول ِء َت ُِّبون ُه ۡمو َول َي ُِّبونك ۡم‬ ‫ها۬ا‬
ُ َ ُّ ُ َ َ ۡ ُ َ ُّ ُ ِ ٓ َ ْ ُ ۡ ُ َٰٓ َ
3- Tawassuṭ munfaṣṣil, sukūn mīm ‫ها۬انتم أولء َتِبونهم ول َيِبونكم‬
ۡ

ُ َ ُّ ُ َ َ ۡ ُ َ ُّ ُ ِ ٓ َ ْ ُ ٓ ُ َٰٓ َ
4- Tawassuṭ both munfaṣṣil and ṣilah ‫ها۬انتمو أولء َتِبونهمو ول َيِبونكم‬
ۡ

12. AN-NAQL, TRANSFERRING THE VOWEL

An-Naql means to transfer the ḥarakah of the hamzah to the

previous sākin letter and omit the hamzah. Unlike Warsh, Qālūn
does not transfer the vowel of every hamzah to the previous sākin
letter, except within three words as follows, he is making the naql.
َ ‫َ د‬ َ ْ َ ْ ََْ َ َ ُ ً ُْ
‫ّس اكسِيهِ ظلل‬ِ ‫وتنوِينِهِ بِالك‬ *** ِ‫ َوقل ََعدا ال ْوَّل بِإ ِ ْساك ِن ل ِمه‬- 012
َ ‫َ َ ْ ُ ُ ْ َ َْ ْ ُ َ ْ ُ د‬ ُ ْ ْ َ َْ
‫ضل‬ ِ ‫وبدؤهم واِلدء بِاْلص ِل ف‬ *** ‫ َوأدغ َم بَاقِي ِه ْم َوبِانلَّق ِل َوصل ُه ْم‬- 015
َ ْ َ َ ً ْ َ ْ َّ َ َ َ ُ َ ُ‫ْصي َو ُت ْه َم ُز َو ُاوه‬ ْ َْ َ َ ُ َ
‫صل‬ ِ ‫ل ِقالون حال انلق ِل بدءا ومو‬ *** ِ ‫ ل ِقالون واِل‬- 010
َ ُ ۡ ً َ َ َ ۡ َ ٓ ُ َّ َ َ
َٰ
A. Sūrat An-Najm ٥٠ )‫(وأنهۥ أهلك َعدا ٱْلوَّل‬. This is how Ḥafṣ reads it.
َ ْ ُّ ً
Qālūn reads ‫ ََعدا ٱلاؤ ََّٰل‬: by making 1-Idghām of the tanween into
the sākin lām, will have lām mushaddad, then 2- He transfers the
ḍammah of the hamzah to the sākin lām, 3-He adds a sākin hamzah
َ ْ ُّ ً
on the wāw, so it is read as: ‫ ََعدا ٱلاؤ ََّٰل‬. This is in waṣl, but if you
stopped on the first word: ‫ ََعدا‬, -even it is not a good place to stop,

19 The Secure Way to Rewāyat Qālūn

as the meaning requires to connect them, -but, for a good reason-,
such as a test, sneezing, coughing, then Qālūn has three ways to

َٰ
َ ُۡ َ ُ َ َ ‫َ َْ ْ ُ َ ْ ُ د‬
start the second word: 1- ‫ ٱْلوَّل‬likeَٰ َِ Ḥafṣ, ***‫ضل ل ِقالون‬
ِ ‫واِلدء بِاْلص ِل ف‬
َ ُْ
2- ‫ٱلؤ ََّٰل‬, with hamzat ulwaṣl pronounced maftūḥah, followed by lām
َ ُْ
maḍmūmah and hamzah sākinah after that. ‫ٱلؤ ََّٰل‬
َْ ُ
1- ‫لاؤ ََّٰل‬, without hamzatul waṣl, since the lām acquired a ḥarakah
˘āriḍah, so there is no need for hamzat waṣl, this is in general naql
of any word starts with (‫) األ‬, such as ‫ الخرة‬- ‫ الزفة‬-‫ النسان‬-‫السم‬-‫الرض‬

َ ْ ُّ َ َ َ ‫ت ُم ْع َت ًّدا ب‬ َ ُْ ْ َ ْ ُّ ‫َّ ْ ُ د‬ ْ َْ ْ َ ْ َ ْ َ َ
)‫ضهِ فل (لؤ ََّٰل‬ ‫ار‬
ِ ِ ِ ‫ع‬ ‫ن‬ ‫ك‬ ‫ِإَون‬ *** ) َٰ
‫َّل‬ ‫ؤ‬ ‫ٱل‬( ِ ‫ه‬ِ ‫ِك‬ ‫ل‬ ِ ‫ق‬ ‫انل‬ ‫يف‬ ‫ل‬
ِ ‫وتبدأ بِهم ِز الو‬- 011
‫ص‬
َ ََ َ َ ْ ‫ب‬ ْ َ َ ً ُْ
‫اكن ع ْن َو ْرش أ َص ُّح تق َّبل‬ ِ ‫اإلس‬ ِ ِ *** ‫ َونقل رِدا ع ْن ناف ِع َوك َِتابِيه‬- 011
َ
ْ
B. ‫ رِد ًءا‬in āyah 34 of Al-Qasas, ِ)‫ن ه‬ ٓ ِ ُ‫ِع رِ ۡد ٗءا يُ َص ددِق‬ َ ِ ‫(فَأ ۡرس ِۡل ُه َم‬, This in Ḥafṣ.

ْ ً
Qālūn, and Warsh read (‫ رِد ًءا‬:‫)رِدا‬: by transferring the fatḥah of the
ً
hamzah to the sākin dal and omits the hamzah, then reads it: )‫(رِدا‬.
َ ‫ْ ُد‬ َ ُ َ ْ َ ْ َ ْ ََ
‫َلى يُونس آلن بِانلَّق ِل ن ِقل‬ *** ‫َشء َوشي ًئا ل ْم يَ ِزد َونلِ َاف ِع‬‫ و‬- 001
َ ۡ
C. )‫( َءآلَٰٔـ َن َوق ۡد‬: Sūrat Yūnus (51,91) it has an interrogative hamzah,
istifhām. Qālūn and other reciters read this word, with the two
ways of the second conjuctive, hamzatul waṣl,
1- Change, make ibdāl of hamzatul waṣl into a long alif,
lengthening it to six ḥarakāt as a compulsory madd lāzim, due to
َٓ
the sākin lām following it. )‫( َءال َٰ َن‬
َ
2- Read it with ease, make tas-hīl of hamzatul waṣl: )‫َل َٰ َن‬.‫( َء‬.
Besides, Qālūn and Warsh read it with an extra way accompanying

11 The Secure Way to Rewāyat Qālūn

these two ways after transferring the fatḥah of the third hamzatul
ۡ
qaṭ˘ )‫ ( َءآلَٰٔـ َن‬to the sākin lām, omit the hamzah, read without it:
َ
3- )‫ ) َءال َٰ َن‬which requires to shorten the changed hamzatul waṣl, into
a two ḥarakāt natural madd of a short alif, make ibdāl in qaṣr, due
to the ˘āriḍah temporary fatḥah vowel that the lām -following it-
acquires, and this is the third way of reciting this word
with transferring, naql.
ۡ
Note: Qālūn reads )‫ ( َءآلَٰٔـ َن‬in 3 ways: all of them for hamzatul waṣl
this is accompanied with the naql ḥarakah of hamzatul qaṭ˘ in the
same time. In other words, both ibdāl with 6 or 2 ḥarakāt with the
naql in the same time, and also tas-hīl of hamzatul waṣl with the
naql, in the same time.

53.Iṫĥhār, (Clarity) and Idghām, Assimilation

A. The Small Idghām: Some readers merge special sākin letters.

Like the letters that are close in articulation point or may be from
the same articulation point: Similar letters:
َ َْ َ َ َ ْ َ ْ ُْ َ َ َ َ َ
ْ ‫اَتَ ْذ ُت‬ ْ َْ
‫اإلفرا ِد َعَش دغفل‬َ ‫يف‬
ِ ِ ‫و‬ ‫م‬ ‫ت‬ ‫ذ‬‫خ‬ ‫أ‬ *** ‫م‬ ‫ا‬‫از‬‫ف‬ ‫يم‬ ‫م‬
ِ ‫ َوطس عِند ال‬- 011
َ َ َ ْ ْ َ َ َ َ ُْ َ ُ َ ْ َ
‫ك َما ضاع جا يَل َهث ُُل دارِ ُج َّهل‬ *** ‫اركب هدى بَر ق ِريب ِِبل ِف ِه ْم‬ ‫ و ِيف‬- 011
َ ً ْ ْ ُْ َ َ ْ ‫ُ َ د‬ َُْ َ ْ ْ ُ ُ ُ ُ َ
‫جودا َو ُموبِل‬ ‫باْلل ِف‬ ‫يعذِب دنا‬ *** ‫ َوقالون ذو خلف َو ِيف اِلَق َرهْ فقل‬- 011
I. Qālūn reads the following letters with idhgām of: "‫"ذ" يف "ت‬
َّ َ َّ ُّ ْ َ
1- The “dhāl” into the “ta” in the words like: )‫ اَتذت‬،‫ (أخذتم‬and its
variations of verb tenses wherever they occur.

10 The Secure Way to Rewāyat Qālūn

 ٓ َ ‫د‬ ٓ َ ۡ َ
2- The “ba” into the “mīm” in Sūratul ِ)‫(ف َيغفِ ْر ل َِمن يَشا ُء َو ُي َع ِذب َّمن يَشا ُء‬
ۡ َ ْ ‫) َو ُي َع دذ‬.
Baqarah: 284, as he reads both verbs with sukūn: (‫)ف َيغ ِف ْر‬, (‫ب‬ ِ

3-The “ba” into the “mīm” in Sūrat Hūd with khulf: both Idghām
َ ۡ َ َّ ُ َ َ َ َ َ َ ْ َ ۡ ‫َ َٰ ُ َ د‬
َ ‫كَٰفِر‬ َ ‫ٱر َكب َّم َع‬
ۡ ‫ن‬ ‫َ َُد‬
and Iṫĥhār: ٤٢ )‫ين‬ ِ ‫ٱل‬ ‫ع‬ ‫م‬ ‫ن‬ ‫ك‬ ‫ت‬ ‫ل‬ ‫و‬ ‫ا‬‫ن‬ ‫ع‬‫م‬ ‫ب‬ ‫ك‬ ‫ٱر‬ ‫ن‬
ِ ‫ب‬ ‫(ي‬ ، ) ‫ا‬‫ن‬ ِ ‫(يَٰب‬.

4- The “thā:‫ ”ث‬into the “thāl:‫”ذ‬:Sūratul Al-A˘rāf: 176: in the waṣl,

َ َ ْ ۡ َ َّ ۡ
with both ways: Idghām and Iṫĥhār: )‫(يَل َهث ذ َٰل ِك) (يَل َهث ذ َٰل ِك‬. In both
no. 3,4 , the idghām is the preferred way.
Note: None of the Qurrā’ makes a short pause (sakt) in the 4 places
of the obligatory sakt of Ḥafṣ, rather they make waṣl only.
َ ً ْ َّ َ ََ ٌَ َ َ َ ُ ْ ُ ْ
‫ين ِيف ع َِوجا بَل‬
ِ ِ ‫و‬ ‫ن‬ ‫ال‬ ‫ِف‬
ِ ‫ل‬ ‫ىلع أ‬ *** ‫ َو َسك َتة َحفص دون ق ْطع ل ِطيفة‬- 112
َ َ ُ َ ْ َ َ َ ُ َْ َ َ َ ْ َ َ َ ُ
‫وصل‬ ‫ران واِلاقون ل سكت م‬ *** ‫ َو ِيف نون َم ْن َراق َو َم ْرقدِنا َول ِم بَل‬- 115

54. Alfarsh (Different Pronunciation) of Qālūn

Alfarsh: words all over the Muṣḥaf, mentioned once or multiple

times, that do not follow certain rules.
َ َ ُ ُ ْ َ ً ُ ُ ُّ َ ُ َ َ َ َّ َ َ َ ُّ َ َ
‫يضم لزوما كّسه ِيف نااد حال‬ *** ‫ وضمك أوَّل الساكِنْي ِلالاِث‬- 111

If two sākin letters meet between two words, then waṣlan, the first
sākin is either given a ḥarakah or it is dropped if it is a madd letter.
َ َّ َ َ َ ُّ َ َ
, on the ‫ وضمك أوَّل الساكِنْي‬a ḍammah Qālūn reads the first sākin with
condition that the second sākin is a verb which starts with
hamzatul waṣl and its third letter (counting starts from hamzah),

11 The Secure Way to Rewāyat Qālūn

 ً ُ َ
as in: *** ‫ ِلَالاِث يُض ُّم ل ُزوما‬carries a permanent ḍammah, lazimah
َ ْ َ ْ َ ْ ُْ
ْ ‫اع ُب ُدوا * َو َُمْ ُظورا ً انْ ُظ ْر َم ْع قَد‬ َ َ ْ ُْ َ ُ ْ ُ
‫اس ُت ْه ِزئ اع َتال‬ ِ ‫ت اخرج أ ِن‬ ِ ‫ ق ِل ادعوا أوِانقص قال‬-112
َ َ ُ ۡ ً ُ ۡ َ َ َّ ۡ ُ َ ۡ ۡ ُ َ َ َ َٰ َ ۡ َّ ۡ َ َّ ‫(قُ ُل ٱ ۡد ُعوا‬
)‫ ق ُد ٱ ۡس ُت ۡه ِزئ‬-‫ورا ٱنظ ۡر‬ ‫ ُمظ‬-‫ أن ٱع ُب ُدوا ٱلل‬-‫ت ٱخ ُرج‬ ‫قال‬-‫ٱلل أ ُو اد ُعوا ٱلرحمن‬
َ ََْ َ َ ْ َ َ َ ِ َ َ َ َ َ ْ َ َ
‫ت اكن َراوِيهِ أنبل‬ ‫وِسء وسِيئ‬ *** ‫ِيق ك َما َر َسا‬ ‫ وحِيل بِإِشمام وس‬- 111

Nāfi˘ (meaning both Qālūn and Warsh) reads two words with
ّ ‫ّ ي‬
ٓ‫( ِ ي‬in sūrat Hūd:77), 2- ٓ‫يت‬
ishmām, 1- ٓ‫سء‬ ٓ ‫س‬ِٓ ٓ (in sūrat al-Mulk:27).

Al-ishmām: It is the pronounciation of the first letter (‫ (سريئت‬with a

combination of two vowels: the ḍammah is first and least, followed
by a kasrah the bigger part (round the lips with ḍammah at the
same time of producing the kasrah vowel for the same letter), Pay
attention, do not elongate the ḍammah into a wāw.
َ َّ َ َ ْ َ ً َ ْ َ ُ ُّ َ ْ ُ َ ٌ َ ُ َّ ٌ َ ُ ُ َ ُ َْ َ
‫وقل ضمه عن زاهِد كيف رتل‬ *** ‫كن‬ِ ‫ وحيث أَت خطوات الطاء سا‬- 111

ٌ ‫ ُخ ْطا َو‬sākinah, while Ḥafṣ reads it

Qālūn reads the ṭā of the word ‫ات‬
with a ḍammah. Qālūn reads in sukūn and ikhtilās or ikhfā ḥarakah
َ َ َْْ ْ َ َْ َ َ َ ْ َ ُّ ً َ َّ
‫صيغ ب ِهِ ُحل‬ ِ ‫ْي‬ ِ ‫ِإَوخفاءِ ك‬
ِ ‫ّس الع‬ *** ‫ون فت ٌح ك َما شفا‬ ِ ‫ نِعِما معا يف انل‬- 112
َ َ
ُ ُ َ ََْْ َْ َ ً ُ ُ‫َد‬ ‫د‬ َْ َ
‫ْي قالون ُم ْس ِهل‬ ‫*** خ ُصوصا وأخِف الع‬ ‫اإل ْساك ِن تع ُدوا َسك ُِنوهُ َوخ ِففوا‬
ِ ِ ‫ ب‬- 250
َ ُ ْ ُ َ ‫ََ ْ َ َُ َْ َ ُ د‬ َْ َ ْ ‫ل يَ د‬َ ََ
‫وأخِف بنو َحد وخ ِفف شلشل‬ *** ‫ّس َصفِ ًّيا َوهاهُ نل‬
ْ ِ ‫اك‬ ‫هدِي‬ ‫ ويا‬-111
َ ْ َ ْ ‫دْ َد‬ ْ َْ َ ْ ُ َ َ ْ َ ْ َ ُ ْ َ َ َ
‫ُحل َو بَ در َو َسكِن ُه َوخ ِفف ف ُتك ِمل‬ *** ‫ وخا َي ِصمون افتح سما َّل وأخ ِف‬- 111

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. Qālūn reads in ikhtilās of the kasrah of )‫( ِن ِع َّمرا‬, in
(2:270, 4:57), according to the numbering or countinig the āyāt of
Muṣḥaf for Rewaiyyat Qālūn. Also he has ikhtilās in the fatḥah of:

11 The Secure Way to Rewāyat Qālūn

‫صر ُمونَ ‪( in (10:35) and‬ل يَ َهردِي) ‪( in (4:153),‬لت َ َعرد ُوأ)‬ ‫‪ in (36:48). He‬يَ َخ ِ‬
‫‪also reads with iskān, which is the preferred.‬‬
‫ً َ َ‬ ‫َ ْ ْ‬ ‫َ‬ ‫ََ ْ َ ُ َ ْ ُ د ُ ْ َ َ ً‬
‫رِض ُاه َول ْم يَل َزم ق َِياسا ُمؤ َّصل‬ ‫***‬ ‫قبل َس َما‬ ‫ِْي مست‬‫‪ - 111‬ويحسب كّس الس ِ‬
‫َْ‬ ‫َْ ُ َْ‬
‫ُوت ‪Qālūn reads with kasrah‬‬ ‫ِب‪َ-‬يس ُِبون‪َ-‬يس ُِبهم ‪َ 121-‬و َكس ُْر بُيُوت َو ْالبُي َ‬ ‫َتس‬
‫َ‬ ‫ُ ُ َ َّ د ْ َ َ َ َ‬ ‫ح َزاب يف ل َّ‬ ‫َ‬
‫ََ ُ ُ ْ ْ‬
‫اء ش َّدد ُمبْدِل‬ ‫ِب اَل‬
‫ِ‬ ‫انل‬ ‫وت‬ ‫ي‬ ‫ب‬ ‫***‬ ‫ع‬ ‫ِب َم ْ‬
‫ِ‬
‫ِلن د‬ ‫ِ‬ ‫ِ‬ ‫‪ - 111‬وقالون ِيف اْل‬
‫ُ َ‬
‫ك ِن ف د ِصل‬ ‫َو ُه ْزؤا ً َو ُك ْفؤا ً يف َّ‬ ‫َ ُ ْ‬
‫الصاب ِ ُئون خذ ***‬ ‫ْي ال ْ َه ْم َز َو َّ‬‫الصابئ َ‬‫‪َ - 122‬ويف َّ‬
‫الس َوا ِ‬ ‫ِِ‬

‫‪The rules in verses 111-460 were mentioned under the title (11.‬‬
‫‪Rules of a Single Hamzah in a Word), on page 46.‬‬
‫ْ َ ً َ ً َ َ‬ ‫َ‬ ‫َْ َ‬ ‫َ ُ ْ ْ‬
‫اضيا بارِدا حل‬ ‫كن ر ِ‬
‫ْ‬
‫ِه أس ِ‬‫َو َها ِ َ‬ ‫***‬ ‫‪َ - 111‬وها ه َو َبع َد ال َواوِ َوالفا َولم َِها‬
‫َ َ ْ ٌ َ ُ د ُّ ُ ْ َ‬ ‫َ ُ َّ ْ َ ْ ً َ َ َ َّ ُّ َ ْ ُ ُ‬
‫ّس َوع ْن ك يُ ِمل ه َو اْنَل‬ ‫وك‬ ‫***‬ ‫ريه ُم‬ ‫‪ - 112‬وثم هو رِفقا بان والضم غ‬
‫‪Qālūn reads these words with sākin hā with the condition to be‬‬
‫ُ ۡ‬
‫للصاب ِريْن‪-‬ث َّم ه َو) )و‪-‬ف‪-‬ل‪-‬ثم( ‪preceded with a letter of‬‬ ‫ري َّ‬ ‫ه‪-‬ل َ ۡه َو َخ ْ ٌ‬
‫‪َ ( .‬و ۡه َو‪َ -‬ف ۡ َ‬
‫َََْ َ ُُ ٌ َ ٌ َ َ‬ ‫َ َّ ُ ً َ‬ ‫ُّ ْ‬ ‫َ‬
‫وكيف أَت أذن بِهِ ناف ِع تل‬ ‫***‬ ‫ه ف ًَت‬ ‫ت عم ن‬ ‫السح ِ‬ ‫ات‬‫‪َ - 251‬و ِيف ِك َِم ِ‬
‫َ َ َ ْ َ َ ُ ْ َ ْ ُ َ‬ ‫َ َ ْ َ َّ َ َ ْ َ ُ َ ْ‬ ‫ُ‬
‫ضف ح ل‬ ‫*** سما كم صاب أكل أ ِ‬ ‫ور َرف ٌع‬ ‫‪ْ - 111‬نَازِي بِياء وافتحِ الزاي والكف‬

‫ُْ ْ ُ ْ ُ ْ َ‬
‫اْلكل‪-‬أكل‪-‬أكلها ‪Qālūn reads 2 words with sukūn of theٓ2nd letter:‬‬
‫َ َ ُ َۡ ٗ َ ُْ‬ ‫ُ ُ َ ُ ُ ْ ُ ۡ ُ ْ ُ َ َّ ُ‬ ‫َُْۡ ُْۡ‬
‫َوٱْلذن بِٱْلذ ِن‪َ -‬و َيقولون ه َو أذن قل أذن خ ۡري لك ۡم‪ِ -‬نلَ ۡج َعل َها لك ۡم تذك َِرة َوت ِع َي َهاأذن َوَٰع َِية‬
‫ۡ ٗ َ َّ َٰ َ ۡ ُ ۡ ٗ ُ ٗد ُ ٗد ُ ٗد َ َ ۡ َ َ ُ َ َّ َ ۡ ُ َّ د َ ْ َ ُ ُ َّ د ْ ُ‬
‫ب احكم‪.‬‬ ‫ن ِسيا‪-‬تسقط‪ُ-‬مل ِصا‪-‬جثِيا‪-‬عتِيا‪-‬صل ِيا‪-‬فيسحتكم‪-‬تلقف‪-‬قل ر ِّب يعلم‪ -‬قل ر ِ‬

‫‪14‬‬ ‫‪The Secure Way to Rewāyat Qālūn‬‬

 15- Yā-āt al-Iḍāfah

can be added to the end of Yā-āt il-iḍāfah is yā-el-mutakallim, and

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.
َ ْ َُ ُ ُ ْ َْ ْ َ َ *** َ َ ُ َ ْ ْ َِ ْ َ ََْ
‫ول فتش ِِك‬
ِ ‫ص‬ ‫ْل‬‫ا‬ ‫س‬ِ ‫ف‬ ‫ن‬ ‫ِن‬
‫م‬ َ
‫ِه‬ِ ‫ا‬‫م‬ ‫و‬ ‫ة‬ ‫اف‬‫ض‬ ِ ‫ وليست بِلم الفِع ِل ياء إ‬- 111
َ َ ْ َْ ْ َ ُّ ُ َْ ْ
‫يُرى ل ِل َهاءِ َوالاك ِف َمدخل‬ *** ِ‫ َولك َِّن َها اكل َهاءِ َوالاك ِف ك َما تل ِيه‬- 111

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

(1) Nouns as ‫يَت‬ َ َُ َّ

ِ ‫ال‬
ِ ‫ ب‬, verbs as ‫ون‬
ِ ‫ذر‬, and (1) At the end of: nouns as ‫اع‬
َ
pronouns as ‫ م دِِن‬/ ‫إل‬
َّ /‫ىلع‬
َّ َ ْ and verbs as ‫ يَأ َِت‬/ ‫َنبْغ‬
/‫اْل َوارِي‬ ِ

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. yā or without it. with the

(4) Do not stem from the word’s letters. (4) Either one of the word’s root
َ ْ َ ِ ‫ال‬
They denote a direct object or possessive or an ‫ يَأ َِت‬/ ‫ّسي‬ ِ ‫ي‬/ ‫اع‬
َّ letters like
pronoun indicating “me” or “my”. َ
. ِ ‫ َو‬extra letter
‫ ن ِذيرِي‬/ ‫عي ِدي‬

(5) They are pronouns (5) They are letters

15 The Secure Way to Rewāyat Qālūn

Yā-al-iḍāfah can be divided into 3 categories in general:
a. The yā-āt that the reciters have agreed upon reading with sukūn:
-‫ْي‬ ‫ق‬‫س‬ْ َ ‫ َوٱ دَّلِي ُه َو ُي ْطع ُمن َوي‬-‫ ٱ دَّلِي َخلَ َقن َف ْه َو َي ْهدِين‬-‫َف َمن تَب َعن فَإند ُه م دِن َو َم ْن َع َصاِن‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ً َ َ ُ ُْ َ َ ُُْ َ ُ ُ ‫د‬ َ
.‫ِشكون ِِب شيئا‬ ِ ‫ يعبدون ِن ل ي‬-‫وٱَّلِي ي ِميت ِن‬
b. The yā-āt that the reciters have agreed upon reading with fatḥah:
‫ِين‬َ ‫أرون ٱ دَّل‬
َ ‫َت‬
‫َََ َ ۡ َُ َْ َ د‬
ِ - ِ ‫ ن ِعم َِت ٱ‬-‫بلغ ِن ٱلكِِب‬
‫ل‬
c. The yā-āt that the reciters differed upon, regarding reading them
with a fatḥah or with a sukūn. Their differences are found in 212
yā-āt according to ash-Shāṭibī and he will divide them as follows:
َ َُْ ْ َ ِْ َْ ُْ ُ َْْ َ َ ُ ْ َ َ َ ْ َ ََ
‫ْي خلف القوم أحكِيهِ َممل‬ ِ ‫ت‬ ‫ِن‬ ‫ث‬ ‫و‬ *** ‫ة‬ ‫ِيف‬ ‫ َويف مِائَت ياء وعِش من‬- 111

The disagreement (ikhtilāf) that the qurrā’ have concerning yā-al-

iḍāfah is whether it should be read as maftūḥah or sākinah.

Yā-al-iḍāfah can be followed by 1 of 6 letters: any letter-‫ٱ‬-‫ال‬-ِ‫ء‬-‫ ُء‬-‫َء‬

1) There are 99 yā-iḍāfah that precede hamzat ulqaṭ˘ almaftūḥah:
َ ُ َ َّ َ ُ ْ َ َ َ ُ َ َ َْ ْ َ ْ َ َ ُ ْ َ
ِ ‫َسما فتحها إ َل م َو‬
‫اض َع ه َّمل‬ *** ‫ فتِسعون مع همز بِفتح وت ِسعها‬- 112

Yā-al-idāfah which is followed by hamzat qaṭ˘ maftūḥah are found

in 99 places. In it Nāfī˘, Ibn Kathīr and Abū ˘Amr generally read
the yā as maftūḥah with certain exceptions, as Ash-Shāṭibī states:
َ ْ ََ ُ َ َْ َ ُ َ ُ ُ ُ ْ َّ ‫َ َ ْ َ َ ْ د‬
‫ل ِك َوت ْرَح ِن أك ْن َولقد َجل‬ *** ‫ فأر ِن وتفت ِ ِن اتبِع ِن سكونها‬- 115

Qālūn reads yā-āt-il-iḍāfah that are preceding hamzat qaṭ˘

َ ْ َ َ‫د‬ ُ َ َ َ‫د‬
maftūḥah with fatḥ such as: ‫ إ ِ ِِن أعلم‬- ‫إِن أخاف‬ ِ , except 8 words he
reads with sukūn, 4 of them that all the qurrā` read with sukūn.115
ََ ‫ََ َۡ د‬ َ ۡ ْ ُ َ ٓ َ
،(At-Tawbah: 49) ‫ن أل‬ ٓ ِ ِ ‫ ول تفت‬،(Al-A˘rāf:143) ‫ك‬ ‫أرِ ِن أنظر إ َِل‬
ُ َ ٓ َۡ ََۡ َ ‫ن أ َ ْهد‬
ٓ ِ ‫فَاتب ِ ۡع‬
(Hūd: 47) ‫ن أكن‬ ِ ‫َح‬ ‫ر‬‫ت‬ ‫و‬ ،(Maryam:43) ‫ِك‬
َ ُ َ ً ْ َ ٌ ََ َ ُ َْ َ ُُ ْ ُ ْ َ َُ
‫اء َوأ ْوزِع ِن َمعا َجاد ه َّطل‬‫دو‬ *** ‫ون فتحها‬ ِ ‫ون اذكر‬
ِ ‫ون وادع‬ ِ ‫ ذر‬- 110

16 The Secure Way to Rewāyat Qālūn

 ‫َ ْ ُ ٓ َ ُ ُ‬ ‫َُ ٓ َُۡۡ ۡ ُ ٓ َ ۡ َ ۡ َ ُ‬
‫ون أذك ۡرك ْم )‪(2:152‬‬
‫ِ‬ ‫كر‬‫اذ‬‫ف‬ ‫‪(Ghāfir‬‬ ‫)‪:26,60‬‬ ‫كۡ‬
‫م‬ ‫جب ل‬
‫ون أست ِ‬
‫ون أقتل‪ ،‬ٱدع ِ‬ ‫ذر ِ‬
‫َۡ ۡ ٓ َ ۡ َ ۡ ُ‬
‫ن أن أشك َر ‪(An-Naml:19 and Al-Aḥqāf:15)،‬‬ ‫أوزِع ِ‬

‫‪0) There are 52 yā-iḍāfah that precede hamzat ulqaṭ˘ almaksūrah‬‬

‫َ َ َ َّ َ‬ ‫ُ ْ‬ ‫ْ ُ‬ ‫ِْي َم ْع َك ّْس َه ْم َ‬ ‫‪ - 122‬وث ِن ْ َتان َم ْع ََخْس َ‬
‫وَّل حكم سِوى ما تعزل‬ ‫ِ‬ ‫أ‬ ‫حِ‬ ‫فت‬‫ِ‬ ‫ب‬ ‫***‬ ‫ ٍة‬ ‫ز‬ ‫ِ‬ ‫ِ‬
‫‪Nāfī˘ reads the yā maftūḥah in general, in the 52 places with a few‬‬
‫‪exceptions, as Ash-Shāṭibī states, so Qālūn reads with fatḥ such as:‬‬
‫َ َ َ ْ َ ُ َْ ْ ْ َ َ ُ ْ َ‬ ‫َْ‬ ‫َْ‬
‫اء أه ِمل‬ ‫وما بعده بِالفتحِ إِن ش‬ ‫***‬ ‫اَت َوأن َصارِي ع َِبادِي َولع َن َِت‬ ‫ََ‬
‫‪ - 125‬بن ِ‬
‫س إن‪َ -‬‬ ‫َ د َ د ُ َ َ ْ َ د َّ َ‬
‫ا‪,‬ن ْف ِ َ‬
‫من إل‬ ‫‪, Except 1 words he reads with sukūn:‬ر ِّب إ ِن ِهو اكن ِِب ح ِفي‬
‫َ ُُ َ ْ ٌ َ َ َ َ ْ َ‬ ‫َ ْ ُ‬ ‫خ َوِت َو ْر ٌش يَ‬‫ْ‬ ‫َ‬
‫ايف ال ُمل‬‫ِ‬ ‫و‬ ‫ا‬‫س‬ ‫ك‬ ‫ل‬ ‫ص‬ ‫أ‬ ‫ّل‬
‫ِ‬ ‫س‬ ‫ر‬ ‫يف‬‫ِ‬ ‫و‬ ‫***‬ ‫ً‬
‫ِىم‬‫ح‬ ‫وَّل‬
‫ِ‬ ‫أ‬ ‫ن‬ ‫ع‬ ‫ِي‬ ‫د‬ ‫ِ‬ ‫‪ - 120‬و ِيف إ ِ‬
‫َ َّ َ‬ ‫ُ َ د ْ َ ْ‬ ‫ِل ٌل َو َُّكُّ ُه ْ‬
‫َ‬ ‫َ ُ ْ ََْ‬
‫ن ان ِظ ْر ِن َوأخ ْرت ِن إِل‬ ‫ِ‬ ‫ِق‬‫د‬ ‫ص‬ ‫ي‬ ‫***‬ ‫م‬ ‫ِيِق ظ‬
‫‪ - 121‬وحز ِن وتوف ِ‬
‫ْ َ‬ ‫ُ‬
‫***‬ ‫‪َ - 121‬وذ درِ َّي َِت يَد ُعون ِن َوخ َِطابُ ُه‬

‫ُ‬ ‫دَ ََ ٓ‬ ‫َ ۡ َ َّ َ َ َّ ۡ َ َٰ ُ َ ۡ َ َ ۡ َ ۡ َ ٓ َّ َ د َ‬
‫‪ِ (5‬م ۢن بع ِد أن نزغ ٱلشيطن بي ِن وبْي إِخو ِِت إِن ر ِّب ل ِطيف ل ِما يشاء) ‪ 522‬يوسف‪،‬‬
‫َ ْ ٓ َ َٰ َ ِ ُ ْ َ ُ َ‬ ‫ً ُ َ د ْ د َ َ ُ َ‬
‫ن إِ ِ َ‬ ‫‪(0‬رِدا يص ِدق ِ ٓ‬
‫نظر ِن إِل يوم يبعثون) ‪ 51‬اْلعراف‪،‬‬ ‫ِن أخاف أن) ‪ 11‬القصص‪(1 ،‬أ ِ‬
‫ُ َ‬ ‫ٓ َ‬ ‫ََ‬ ‫َ َ َّ َ ٓ َ َٰ َ َ َ‬
‫وم ُيبْ َعثون) ‪ 12‬الحجر ‪ 511 /‬ص‪،‬‬ ‫رن إ ِ َٰل يَ ِ‬
‫ِ‬ ‫ظ‬
‫ِ‬ ‫ن‬ ‫أ‬ ‫‪(5‬ف‬ ‫‪52‬‬ ‫)‬‫يب‬ ‫ر‬
‫ن إِل أجل ق ِ‬ ‫‪(1‬لول أخرت ِ‬
‫ُ د َّ ٓ د‬ ‫صل ْ‬‫ََ ْ‬ ‫ٓ‬ ‫َ َ ُّ َ َّ َّ َ ْ ُ ۡ َ‬
‫َت إ ِ ِِن) ‪46‬‬ ‫ي‬ ‫ر‬
‫ِ ِ ِ ِ‬ ‫ذ‬ ‫يف‬ ‫ل‬ ‫ح‬ ‫ِ‬ ‫أ‬‫‪(7‬و‬ ‫إَله)‬ ‫ن‬ ‫‪( Yūsuf 6‬أحب إ ِل ِمما يدعون ِ‬
‫َ َّ َ ْ ُ ۡ َ ٓ َ‬ ‫ن إ َل ٱلن‬ ‫ََْ َُۡ‬
‫ن إ َِلهِ) اغفر ‪.11‬‬ ‫ِ‬ ‫ن‬ ‫و‬ ‫ع‬‫د‬ ‫ت‬ ‫ما‬‫ن‬ ‫(أ‬ ‫‪،15‬‬ ‫)‬‫ِ‬ ‫َّار‬ ‫‪( 1‬وتدعون ِ ٓ ِ‬
‫‪( with a fatḥah, which is preferred,‬رّب) ‪Note: Qālūn reads the yā of‬‬
‫ن) ُف دص َّل ْ‬ ‫إن ل عنده ل َلَ ُ‬
‫ح ْس َ َٰ‬ ‫َ َّ‬ ‫َ َ ُّ ْ ُ َ َٰ َ د ْ َّ‬
‫ت‪and with a sukūn in: 12‬‬ ‫ِ‬ ‫ّب إِن‪ /‬رّب‬
‫جعت إِل ر ِ‬ ‫(ولئِن ر ِ‬

‫‪3) There are 10 yā-iḍāfah that precede hamzat ulqaṭ˘ almaḍmūmah:‬‬

‫ُ‬
‫‪,‬إِن أعيذها ‪Qālūn reads with fatḥ, like‬‬ ‫‪َّ except 0 in sukūn‬‬
‫ْ َ َ‬ ‫َّ‬ ‫َ َ ْ ٌ َ َ ْ‬
‫ِيها ال َه ْم ُز بِالض ِدم ُمشِك‬ ‫وعِش يل‬

‫‪17‬‬ ‫‪The Secure Way to Rewāyat Qālūn‬‬

‫َْ َ‬ ‫ْ‬
‫ون لَف َت َح ُمقفل‬
‫َ ُ‬
‫آت‬ ‫و‬ ‫ِي‬ ‫د‬‫ه‬‫ب َع ْ‬ ‫ك ْن ل ُِكدِه ْ‬
‫م‬ ‫اف َت ْح َوأ َ ْ‬
‫س‬
‫ََ ْ َ َ ْ‬
‫‪ - 122‬فعن ناف ِع ف‬
‫ِ‬ ‫ِ‬ ‫***‬ ‫ِ‬ ‫ِ‬
‫‪All the reciters read these 0 words with sukūn on yā-il-iḍāfah:‬‬
‫ْ‬ ‫َ َ َ ُ ٓ ُْ ْ َ َ‬ ‫ْ‬ ‫َْ ُ‬ ‫ْ‬ ‫ََُْ َ ْ ٓ ُ‬
‫ً‬
‫(وأوفوا ب ِعه ِدي أو ِف ب ِعه ِدكم) ‪ 12‬اِلقرة‪( ،‬قال ءاتو ِن أف ِرغ عليهِ ق ِطرا) ‪ 12‬الكهف‬

‫‪4) There are 14 yā-iḍāfah that precede hamzat waṣl with lām ut-‬‬
‫لظَٰلِم َ‬ ‫َ َ َ ُ َ ۡ َ َّ‬
‫ْي) ‪Ta˘rīf (Identification Article “al”): like:‬‬ ‫ِ‬ ‫(ل ينال عهدِي ٱ‬
‫َ‬ ‫َ َ ُ َ‬ ‫َ‬ ‫َّ َّ ْ‬
‫َ‬
‫فإ ِ ْساكن َها فاش َوع ْهدِي ِيف ُعل‬ ‫***‬ ‫يف أ ْر َب ُع َع ْ َ‬
‫ِش ٍة‬ ‫‪َ - 121‬و ِيف الل ِم ل ِلتع ِر ِ‬

‫‪Qālūn reads all of them with a fatḥah without exceptions.‬‬

‫‪5) There are 7 yā-āt-iḍāfah that are followed by hamzat ul-waṣl:‬‬

‫َ‬ ‫د َّ َ َ‬ ‫َ‬ ‫ْ ْ َ ً َْ‬
‫أ ِِخ َم َع إ ِ ِِن َحق ُه َلْت ِن َحل‬ ‫***‬ ‫‪َ - 155‬و َسبْ ٌع ب ِ َه ْم ِز ال َوص ِل ف ْردا َوفت ُح ُه ْم‬
‫ْ ْ َْ‬ ‫َ ُ َ َ‬
‫ارون أ ِِخ‪ ٣٠‬اش ُدد بِهِ أزرِي‪ }٣١‬طه ‪Qālūn reads 3 words with a sukūn:‬‬ ‫{ه‬
‫َ‬ ‫ۡ ۡ‬ ‫َ َ َ‬ ‫د ْ َ َ ََ‬
‫اس})‪ { /(Al-A˘rāf:144‬هَٰ ُرون أ ِِخ ‪ ٣٠‬ٱش ُدد بِهِۦٓ أ ۡزرِي ‪}٣١‬‬ ‫ص َطفيْ ُتك ىلع انلَّ ِ‬ ‫{إ ِ ِِن ا‬
‫ٗ‬ ‫ذت َم َع َّ‬ ‫َّ َ ُّ‬ ‫َ َ َ‬
‫ٱلر ُسو ِل َسبِيل ‪)Al-Furqān:27(} ٢٧‬‬ ‫)‪ { /)ṬāHā: 30-31‬يَٰل ۡيت ِن ٱَت‬
‫َ‬ ‫ْ‬ ‫َ ُ ُ ً ْ‬
‫دى َبعدِي َس َما َصف ُو ُه وِل‬ ‫الرضا *** َحِيد ه‬
‫د َ‬
‫ِم‬ ‫ِ‬ ‫‪َ - 150‬و َن ْف ِس َس َما ذ ِْكري َس َما قَ ْ‬
‫و‬
‫ِ‬ ‫ِ‬

‫‪Qālūn reads 4 with fatḥ,‬‬

‫ۡ َ َ ٓ َ َٰ ۡ َ ۡ َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫ۡ َ ۡ َ َ َ َ ُ َ َ َٰ َ َ َ‬ ‫ك ِنلَ ۡف ِ َ‬
‫َ ۡ َ َُۡ َ‬
‫س ‪ ٤١‬ٱذهب أنت وأخوك أَِبي َِت ول تنِيا ِيف ذِك ِري ‪ ٤٢‬ٱذهبا إِل ف ِرعون‪..‬‬ ‫وٱصطنعت‬
‫َ‬ ‫ۡ‬
‫ِشۢا ب َر ُسول يَأَت ِم ۢن َب ۡعد َ ۡ ُ ۡ َ ُ‬ ‫َي َٰ َر دب إ َّن قَ ۡو ِ َ َّ َ ُ ْ َ َ ۡ ُ ۡ َ َ َ ۡ ُ ٗ‬
‫ِي ٱس ُمه ٓۥ أَحده‬ ‫َُ د َ‬
‫ِ‬ ‫ِم ٱَتذوا هَٰذا ٱلقرءان مهجورا ‪ ٣‬ومب ِ ِ‬ ‫ِ ِ‬

‫‪6) There are 30 yā-āt-iḍāfah that are followed by a letter other‬‬

‫‪than a hamzah: Qālūn reads this yā with sukūn, except 5 words, he‬‬
‫‪reads with fatḥah on yā, as ash-shāṭibī states:‬‬
‫َْ ْ ُ َ‬ ‫ُْ ْ‬ ‫*** َو َُمْيا َ َ‬ ‫َ َ َ ُ ُْ‬ ‫‪َ - 151‬و َم َع َغ ْري َه ْ‬
‫باْلل ِف َوالفت ُح خ دوِل‬ ‫ي ِِج‬ ‫ثْي خلف ُه ْم‬
‫ِ‬ ‫ل‬ ‫ث‬ ‫يف‬
‫ِ‬ ‫ز‬‫م‬ ‫ِ‬

‫‪18‬‬ ‫‪The Secure Way to Rewāyat Qālūn‬‬

‫ي ‪Qālūn reads the following yā with sukūn:‬‬ ‫‪َ and elongates the‬و َُمْ َيا ٓ ْ‬
‫‪preceding alif with light madd lāzim 6 ḥarakāt waṣlan and waqfan.‬‬
‫ً َ َ ُ ُ ْ َ ْ ً ُ َْ َ‬ ‫َ َ َّ ُ ً َ ْ َ َ ْ ُ ِ َ‬
‫ل ِوى وسِواه عد أصل َِلحفل‬ ‫***‬ ‫وح ع ْن‬ ‫‪ - 151‬وعم عل وج ِه وبي َِت بِن‬
‫َ‬
‫ْ ْ ً‬ ‫َول َِمن َد َخ َل بَ ْ‬
‫يَت ُمؤ ِم ًنا (نوح)‪َ -‬وس َِواهُ ُعد أصل ‪Nāfi˘ reads fatḥ other than this‬‬‫ِ‬

‫‪Qālūn reads 5 words with fatḥah on yā:‬‬

‫َ‬ ‫َ‬ ‫َ ْ َ ٓ ُّ َ َ ُ ْ َ ْ َ ْ ُ َ ْ َ َّ َ َ َّ‬

‫‪( -151‬فإِن حاجوك فقل أسلمت وج ِه ل ِلاهِ وم ِن اتبع ِن) (‪ 11‬اْلنعام ‪ ،‬آل عمران)‪5 :‬‬
‫َ َ ُ ُ ْ َ ْ ً‬ ‫َ َْْ َ َ ً‬ ‫ه ل ََِّّلِي َف َط َر َّ‬
‫الس َم َ‬ ‫د َ َّ ْ ُ َ ْ‬
‫جَِ‬
‫ات واْلرض حن ِيفا)‪ ،‬وسِواه عد أصل ˘‪Nāfi‬‬ ‫او ِ‬ ‫‪( -151‬إ ِ ِِن وجهت و‬
‫بيَت مؤمنا (نوح)‪Nāfi˘fatḥ-‬‬ ‫‪ْ 0other than that‬‬
‫ٓ‬ ‫َ‬ ‫َ َ د َ َ ْ َ َّ ٓ‬ ‫َ‬ ‫َ‬ ‫َّ ٓ َ َ ْ‬
‫َ‬ ‫َ َ دَ َْ‬
‫أن ط ِهرا بي َِت ل ِلطائِفِْي والعاكِفِْي (اِلقرة) ‪(501‬وط ِهرا بي َِت ل ِلطائِفِْي والقائمْي ‪ )٢٦‬اِلج‬
‫ك ْم َو َ‬‫َ ُ ْ ُ ُ‬
‫ِين ‪( ٦‬الاكفرون)‬
‫ِ‬ ‫د‬ ‫َّل‬
‫ِ‬ ‫ع ْن هَاد ِب ُخ ْلف لَهُ ا ْل َحلَ ‪ 1‬لكم دِين‬ ‫ِين َ‬ ‫‪َ ˘Nāfi- 151‬ولي ِ د ِ‬
‫ْي) ‪(521‬اْلنعام)‪َ -152 1‬م َماتِي أَتَى ‪only Nāfi˘ fatḥ‬‬ ‫رب الْ َعال َم َ‬ ‫اَت ل َِّلاهِ د‬
‫َ‬ ‫( َو َُمْ َيا ٓ ْ‬
‫ي َو َم َ‬
‫م‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ْ ُْ َ ُ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ َ َ َ َ ْ ُ ُ َّ‬
‫(وما ِل ل أعبد اَّلِي فطر ِن ِإَوَلهِ ترجعون ﴿‪( )﴾٢٢‬يس)‪َ - 151 ،‬و َما ِلي ِفي يس ‪1‬‬

‫)‪16. YĀ-ĀT AZ-ZAWĀ-ID (EXTRA‬‬

‫‪I. Ya-āt az-Zawā-id are 62 in total. Qālūn reads19 words with an‬‬
‫‪, waṣlan and deletes them waqfan, as Shāṭibī states:‬ۦ ”‪extra “yā‬‬
‫َ ْ َ‬ ‫َ‬ ‫َ‬ ‫د‬ ‫ُ َّ َ ْ َ‬ ‫َُ َ َ َ َ َُ د ََ َ َ ْ‬
‫*** كن عن خ ِط المصاح ِِف مع ِزل‬ ‫‪ - 102‬ودونك ياءات تسىم زوائِدا ْلن‬
‫َ َُُْ َ ُ َ َ َْ َ ْ َ‬
‫ان فاعقِل‬ ‫َ ْ َ ْ َ َّ ٌ َ ُ ٌ‬
‫ور إ َم ُ‬
‫ام ُه‬
‫وَجلتها سِتون واثن ِ‬ ‫***‬ ‫‪ - 100‬و ِيف الوص ِل َحاد شك ِ‬
‫َ‬ ‫َْ َ ْ ُْ َ َ ْ َْ َُد‬ ‫اع ْ َ‬ ‫‪ - 101‬فَيَ ّْسي إل َّ‬
‫َ‬
‫يهدِين يؤت ِْي مع أن تعل ِم ِن وِل‬ ‫***‬ ‫الم َنادِ‬
‫اْل َوار ُ‬
‫ِ‬ ‫ِ‬ ‫ال‬ ‫ِ ِ‬

‫‪19‬‬ ‫‪The Secure Way to Rewāyat Qālūn‬‬

 ‫ُ َ ُد َ‬ ‫ْ َ ْ َْ َْ‬ ‫َ‬ ‫ْ َ َ َّ‬ ‫َ َّ َ‬
‫ت ِيف هود رف ِل‬ ‫الكه ِف نب ِغ يأ ِ‬ ‫***‬ ‫الِسا َوتتب ِ َع ْن َسما َويف‬ ‫‪َ - 101‬وأخ ْرت ِن‬
‫َ‬ ‫َّ‬ ‫َ َّ ُ َ ْ ُ‬ ‫ََ ُ ْ َ ْ‬ ‫‪َ – 102‬سما َ َو ُد َ‬
‫ون أه ِدك ْم َحق ُه ب ِل‬ ‫ِ ِ‬ ‫ع‬ ‫ب‬ ‫ات‬ ‫يف‬ ‫و‬ ‫***‬ ‫ِ‬ ‫ه‬‫ِ ِ‬‫ي‬‫د‬ ‫ه‬ ‫و‬ ‫ل‬ ‫ح‬ ‫ا‬ ‫ن‬ ‫ج‬ ‫يف‬ ‫ِ‬ ‫ِي‬ ‫ء‬ ‫َع‬
‫َ َ ْ ُ َّ َ َ َ ً َ َ‬ ‫َ َ ً‬ ‫َ‬ ‫َْ ُ‬ ‫ْ َ‬
‫اع هاك جنا حل‬ ‫ويدع ال ِ‬ ‫‪ِ - 101‬إَون ت َر ِن عن ُه ْم ت ِم ُّدون ِن َسما ف ِريقا ***‬
‫َ ْ َ‬ ‫ُْ َ ْ‬ ‫ْ ََ َ ْ َ‬ ‫َ ْ‬
‫َو َحذف ُهما ل ِل َمازِ ِن ُع َّد أع َدل‬ ‫***‬ ‫‪َ - 101‬وأك َر َم ِن َمع ُه أهان ِن إِذ ه َدى‬
‫ً َ َ‬ ‫ِلف ال ْ َوقْف َب ْ َ‬ ‫ُ‬ ‫ََُُْ َ ْ ُ‬
‫ْي ُحل عل‬ ‫ِ‬ ‫خ‬ ‫َ‬
‫و‬ ‫***‬ ‫ً‬
‫ِىم‬ ‫ح‬ ‫َّل‬ ‫آتاِن ويفتح عن أ ِ‬
‫و‬ ‫َّ ْ‬
‫‪ - 112‬ويف انلم ِل ِ‬
‫َ‬
‫َ‬ ‫ْ َ َ َْ ُ َ ُ‬ ‫ال ْ ُم ْه َ‬ ‫ْل َواب ْاِلَادِ َح َّق َجنا َ ُهما َ َ‬ ‫‪َ - 115‬و َم ْع َاك ْ َ‬
‫ت أخو ُحل‬ ‫اإلِسا وَت‬ ‫ِ‬ ‫د‬ ‫ِ‬ ‫ت‬ ‫***‬ ‫يف‬ ‫و‬ ‫ِ‬
‫ْ َ‬ ‫ْ َ‬ ‫َ‬ ‫َْ َ َ ُْ َ‬ ‫َ َّ َ َ ْ‬
‫ون ِيف اْلع َراف َح دج ِ َُلح َمل‬ ‫َ ُ‬
‫*** وك ِيد ِ‬ ‫آل عِمران عنهما‬ ‫‪ - 110‬ويف اتبعن ِيف ِ‬
‫َ َ ُ ُ َ د ٓ َ َ َٰ َ‬ ‫ك َر َمنۦ َوأ َ َّ‬ ‫َْ ََُ ُ َدٓ َ ۡ‬ ‫ٱَلل إ َذا ي َ ۡ‬ ‫ۡ‬ ‫َ َّ‬
‫نۦ الك} )‪(Al-Fajr‬‬ ‫ِ‬ ‫ه‬ ‫أ‬ ‫ّب‬ ‫ِ‬ ‫ر‬ ‫ول‬ ‫ق‬‫ي‬ ‫ف‬‫}{‬ ‫ا‬‫م‬ ‫ِ‬ ‫أ‬ ‫ّب‬‫ِ‬ ‫ر‬ ‫ول‬ ‫ق‬ ‫ي‬ ‫ف‬ ‫}{‬ ‫ل‬ ‫ه‬ ‫ۦ‬ ‫ّس‬
‫ِ‬ ‫{و ِ ِ‬
‫َ ََۡۡ‬ ‫ٱْل َوارۦ ِيف ۡ َ‬ ‫ول} الشورى‪َ { :‬وم ِۡن َء َايَٰتِهِ ۡ َ‬ ‫َُ ُ‬ ‫ْي إ َ َٰل َّ‬
‫ٱِل ۡح ِر كٱْلعل َٰ ِم }‬ ‫ِ‬ ‫ق‬ ‫ي‬ ‫ۦ‬ ‫اع‬‫ِ‬ ‫ٱل‬ ‫َ‬
‫القمر‪{ :‬مه ِط ِع ِ‬
‫ُ ْ‬
‫َ َ‬ ‫د َۡ‬ ‫َُۡ َ َ َ‬
‫ٱس َت ِم ۡع يَ ۡو َم ُي َنادِ ٱل ُم َنادِۦ مِن} الكهف‪{:‬وقل ع َٰٓ‬
‫ۡ‬
‫س أن َي ۡهدِيَ ِنۦ َر ِّب ِْلق َر َب م ِۡن هَٰذا‬ ‫ق~‪َ { :‬و ۡ‬
‫ت ُر ۡش ٗدا} قَ َال َذَٰل َِك َما ُكناَّ‬ ‫ريا} {أَن ُت َع دل َِمنۦ م َِّما ُع دل ِۡم َ‬ ‫ّب أَن يُ ْؤت َِْيۦ َخ ۡ ٗ‬ ‫س َر د ٓ‬ ‫َٰ‬ ‫َر َش ٗدا‪َ ٢٤‬ف َع َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َۡ َ َۡ‬
‫ٱرت َّدا}{إ ِن ت َر ِنۦ أنا أقل}{ف ْه َو ٱل ُم ْه َت ِدۦ َو َمن}اإلِساء‪ { :‬لئ ِ ۡن أخ ۡرت ِنۦ إِل }{ف ْه َو‬ ‫نبغِ ۦ ف‬
‫َ َ َّ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ٱل ۡ ُم ْه َتدۦ َو َمن}طه‪{:‬أ َّل تَ َّتب َعنۦ أ َف َع َص ۡي َ ۡ‬ ‫َ‬
‫كل ُم} اغفر‪:‬‬ ‫يأتۦ ل ت‬ ‫ت أم ِري}هود‪ {:‬يَ ْوم ِ‬ ‫ِ ِ‬ ‫ِ‬
‫ُ َّ‬ ‫َّ‬ ‫ُ َ‬ ‫َ‬ ‫ْ ُ‬ ‫َ‬ ‫َّ ُ‬
‫ين }‬ ‫ونۦ أه ِدكم} انلمل‪{ :‬أت ِم ُّدون ِنۦ ب ِ َمال}‪ -‬آل عمران ‪َ {:‬و َمن ٱت َب َع ِنۦ َوقل ل ِ‬
‫َّل َ‬
‫{ٱتبِع ِ‬

‫‪II. Qālūn reads only 1 word with an extra “yā” maftūḥah waṣlan‬‬
‫‪and he reads it in 2 ways waqfan: deletes it or keeps it sākinah, as‬‬
‫َ‬ ‫َ َ ٓ َ َ َٰ َ َّ ُ َ ۡ د َّ ٓ َ َ َٰ ُ‬
‫كام) َءاتَى َٰ‬
‫انۦ َءاتىَٰان ‪in Ḥafṣ’s recitation.‬‬
‫ِ‬ ‫‪(, and he‬فما ءاتى ِنۦ ٱلل خري مِما ءاتى‬
‫‪reads only 1 word with an extra “yā” sākinah waṣlan and waqfan:‬‬
‫َ َ ۡ ٌ َ َۡ ُ ُ َۡۡ َ ََ ٓ َ ُ ۡ ََُۡ َ‬ ‫َ‬
‫يَٰعِ َبادِى ل خوف عليكم ٱَلوم ول أنتم َتزنون ‪(Az-Zukhruf) ٦٨‬‬
‫‪III. Qālūn reads 4 words in 2 ways waṣlan: either deletes the extra‬‬
‫‪yā – the preferred- or keeps them, and he deletes them waqfan, as‬‬
‫‪the Scholars are not sure of keeping these yā from famous ways.‬‬
‫ََۡ ُ َ ُ َ‬ ‫َ ۡ َ ُ َ ُّ َ ُ ْ َ َ ۡ َ َّ َ‬ ‫َ ۡ َ َّ َ‬
‫سا‬ ‫اغفر‪{:‬يوم ٱلنادِ ‪ ٣٢‬يوم تولون مدبِرين}{يوم ٱلل ِق ‪ ١٥‬يوم هم ب َٰ ِرزون} َولَ ْي َ‬
‫َ‬ ‫ُْ ْ‬ ‫َ َّ َ‬ ‫ُ َ َ ُ ُّ ُ َ َّ ً‬
‫اْلل ِف ُج د ِهل‬ ‫ال َنادِ د َرا بَاغِيهِ ِب‬‫و‬ ‫***‬ ‫الل ِق‬ ‫ال دره و‬ ‫َ‬
‫‪ - 111‬و ِيف المتع ِ‬

‫‪41‬‬ ‫‪The Secure Way to Rewāyat Qālūn‬‬

‫َ‬ ‫َ ُْ‬ ‫َ ُ‬ ‫َْ‬ ‫َ َ َ ً‬ ‫َ َ ْ َ ْ َ َ َّ ِ َ‬
‫َولي َسا ل ِقالون ع ِن الغ د ِر ُس َّبل‬ ‫***‬ ‫اع د ََع ِِن حل جنا‬‫‪ - 112‬ومع دعوة ال‬
‫اِلقرة‪{:‬أجيب دعوة الاعۦ إذا دَعنۦ}‬

‫‪Note: If hamzat qaṭ˘ follows these yā-āt which Qālūn reads with‬‬
‫‪sukūn, waṣlan, then he lengthens this yā into 2 or 4 ḥarakāt of‬‬
‫‪madd, according to the madd munfaṣṣil .‬‬

‫‪References‬‬

‫‪ -5‬اإلضاءة في بيان أصول القراءة‪ ،‬الكاتب‪ :‬نور الدين علي دمحم حسن المصري‪،‬‬
‫الملقب بالضباع (ت‪ )5112‬الناشر‪ :‬المكتبة األزهرية للتراث‪ ،‬سنة النشر هـ‪5102‬‬

‫اط ِبيَّ ِة ( ِح ْرز ْاأل َ َمانِي َو َو ْجه التَّهانِي) في القراءات السبع لإلمام الشاطبي‬
‫ش ِ‬‫‪َ -0‬متْ ُن ال َّ‬

‫‪ -1‬الرسالة الغراء في األوجه المقدمة في األداء عن العشرة القراء‪ -‬المؤلف‪ :‬علي بن‬
‫دمحم توفي النحا ‪ ،‬سنة النشر‪0221 – 5101 :‬‬

‫‪ -1‬الوافي في شرح الشاطبية في القراءات السبع‪ ،‬المؤلف‪ :‬عبد الفتاح عبد الغني‬
‫القاضي الناشر‪ :‬مكتبة السوادي – جدة‪ ،‬سنة النشر‪5111 – 5102 :‬‬
‫‪ُ -1‬‬
‫غني الطلبة في تيسير السبعة ‪Muḥammad Salīm Gaibie auther of‬‬

‫‪http://www.abouttajweed.com/index.php/ten-qirā--2‬‬
‫‪āt/nafi/Qālūn/136-lesson-eight‬‬

‫‪40‬‬ ‫‪The Secure Way to Rewāyat Qālūn‬‬

 ‫سبحانك اللهم وبحمدك أشهد أن ال إله إال أنت‬
‫أستغفرك وأتوب إليك‬

How perfect You are O Allah, and I praise You. I bear witness that
Nonee 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: najaah.ummAhmad@gmail.com

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jW81pcMWFw/playlists
This is my Youtube playlist for classes in Arabic and English:
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41 The Secure Way to Rewāyat Qālūn