Usul Abu 'Amr UlBasri

FUNDAMENTAL PRINCIPLES OF Qirā-at Abī ˘Amr ulBaṣrī as it is
recited by his two narrators REWAIYATY Ad-Dūrī and As-Sūsī. In

Reference to Ḥafṣ’s Recitation and Upon Evidences from Ash-
Shāṭibiyyāh. The verses from Ash-Shāṭibiyyāh 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-ṬāHāānī,
it is better known as the Shāṭibiyyāh.
TAJWEED RULES OF Qirā-at
Abī ˘Amr UlBaṣrī

RIWAYATI
Ad-Dūrī and As-Sūsī
From the Ṭar īq of
Ash-Shāṭibiyyah
Table of Contents
Table of contents………… ………..…...............……..………....4
The Tajwīd Rules of Qirā-at Abī ˘Amr ulBaṣrī……………….......5
1.The Basmalah between two sūrahs………………………….….6
2. Sūratul-Fātiḥah…………………………………………..…..…8
3. Mīm uljam˘ and the previous letter’s Ḥarakah……………..…..8
4. Al-Madd Al-Far˘ī…..………………………....…….....……..…9
5. Hā-al-Kināyah……..…..……………..…………………..……10
6. The Rules of A sigle hamzah in a word……………………….12
7. Two hamzahs that appear in one word..…........………………16
8. Repeatative Istifhām Mukarrar……………………………..…18
9. Two hamzahs that appear in two separate words……...…..…..19
10. Fatḥ and Imālah.……..…...………………………..………....20
11. Fatḥ and taqlīl of Dthawāt Ulyā…………………………..….23
12. Abī ˘Amr ulBaṣrī’s special words (AlFarsh)…………..…….25
13. Iṫĥhār and Al-Idghām As-Ŝaghīr……………………….....…27
14. Al-Idghām Al-Kabīr………………………..…….….….……32
15. Stopping on the ˘Uthmanic Muṣḥaf script….…… ..……...…44
16. Yā-āt Al-Iḍāfah…………………….……….….………...…..45
17. Yā-āt az-Zawā-id……..……….……..………...…………….50
18. References………………………………………...………….53
The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 4

The Tajwīd Rules of Qirā-at Abī ˘Amr ulBaṣrī
3) Abū ˘Amr ulBaṣrī: He is the third qārī of the ten. He is Zabbān

ibn al ˘Alā’ ibn ˘Ammār al-Mazenī al-Baṣrī, (68 -154 A.H.). He
was born in Makkah, but grew up in Baṣrah. He studied the Qur-ān
under many of the Successors and he has the highest number of
shiyūkh from Makkah, Madīnah, Al Kūfah and AlBaṣrah. Among
his shiyūkh was Abū Ja˘far (d.130 A.H.), and Abū al ˘Āliyah (d.
95 A.H.), who learnt from ˘Umar ibn al-Khaṭṭāb and other
Companions, who learnt from the Prophet ‫ ملسو هيلع هللا ىلص‬. The two primary
Rāwīs who preserved his qirā-ah are Ad-Dūrī and As-Sūsī, through
his student Yaḥya al-Yazīdī ibn al-Mubārak ibn al-Mughīrah. He
passed away 202 A.H.
َ َْ ُُ ََ ْ َْ ْ َ َُ ْ ُ ُ َ ُّ َ ُ َ ْ َّ َ َ
‫ْصي فو ِاِله العل‬ ِ ‫أبو عم ٍرو اْل‬ *** ‫َصيحهم‬ ِ ‫ وأما اإلمام المازِ ِِن‬- 92
َ َّ َ ُ َ ُْ ْ َْ َ َ ْ ََ ُ َ ْ َ َ ْ ََْ ََ َ ََ
‫ات معلل‬ ِ ‫ب الفر‬ ِ ‫فأصبح بِالعذ‬ *** ‫ِي سيبه‬ ِ ‫ أفاض لَع َيَي الَييد‬- 03
َ َّ َ َ ُ ْ َ ُّ ُّ َ ُ ْ َ ُ ُ َ ْ ُ ُ َ َ ُّ َ َ ُ ُ َ
‫وس عنه تقبل‬ ِ ‫ب هو الس‬ ٍ ‫*** أبو شعي‬ ‫اِلهم‬ ِ ‫ أبو عمر اِلورِي وص‬- 03
i) Ad-Dūrī: He is Ḥafṣ ibn ˘Umar ibn ˘Abdul Azīz ad-Dūrī (150-

246 A.H.). He was born in ad-Dūr, close to Baghdād. He was the
chief qārī and the first to compile different qira-āt, despite the fact
that he was blind.
ii) As-Sūsī: He is Abū Shu˘ayb Sāliḥ ibn Ziyād as-Sūsī (171-261

A.H.). He taught the Qur-ān to Imām an-Nasā-ī (d. 303 A.H.), of
Sunan fame.

1- THE BASMALAH BETWEEN TWO SŪRAHS
Abū ˘Amr has 3 ways of joining any two successive sūrahs with or
without basmalah, by using Basmalah, Sakt or Waṣl.
َ َ ً َ َ ٌ ْ َ َ ُّ َ ْ َ َ َ ْ َ َ
‫رِ َجال ن َم ْوها د ِْر َية َوَتَ ُّمل‬ *** ‫ْي ب ِ ُس َّن ٍة‬
ِ ‫ وبسمل بْي السورت‬-333
َ َ َ ‫ج َزاءِ ُخ‬ ْ َْ َ َ َ ً َ ُ َ َ ْ َ ْ َّ ُ َ َ
‫ّي َم ْن تل‬ِ ‫اْل‬ ‫يف‬ ‫و‬ *** ‫ وال بد مِنها يف ابتِدائِك سورة سِواها‬- 101
All the qurrā` agree upon reciting al-basmalah in two situations:

1- When starting a recitation from the beginning of a new sūrah,
with the exception of sūrat at-Tawbah (it has no basmalah).
2- After ending sūrat an-Nās and before beginning sūrat al-Fātiḥah.
َ َ ‫بالسيْ ِف ل َ ْس‬
َّ َ ‫ِلِ َ ْْنيل ِها‬ ًَ ََ َ ََْ َْ َْ َ َ ْ َ َ
‫ت ُمبَ ْس ِمل‬ ِ *** ‫ ومهما ت ِصلها أو بدأت براءة‬- 330
Joining sūrat al-Anfāl with at-Tawbah: since there is no basmalah

at the beginning of sūrat Barā-ah, all the reciters have 3 methods to
connect these sūrahs:
(a) Make “Waqf”: take a break for any amount of time
(b) Make “Sakt”: take a short breathless pause
(c) Make “Waṣl”: connect both sūrahs
َ َ ٌّ ُ ْ َ ُ ْ َ ْ َ ٌ َ َ َ ْ َ َ ُّ َ ْ َ َ ُ ْ َ َ
‫اسكَت ُك َجليَاهُ َح َّصل‬ ‫صل و‬
ِ ‫و‬ *** ‫احة‬ ‫ْي فص‬
ِ ‫ ووصلك بْي السورت‬- 101
The Ḥā ‫ ح‬is a code letter indicating Abū ˘Amr’s recitation rules. He

can connect using basmalah, sakt or waṣl. A. There are 3
acceptable ways to connect two sūrahs using the Basmalah. The

fourth way is not allowed because basmalah is not for the end of a
sūrah. You can’t join the last āyah of a sūrah with basmalah, stop,
and then read the first āyah of the following sūrah.
َ ََُْ َ ْ َّ َّ َ َ َ َ َ ُ َ َ ْ َ َْ َ َ ْ َ َ
َ
‫فل تقِفن اِلهر فِيها فتثقل‬ *** ‫ ومهما ت ِصلها مع أواخ ِِر سور ٍة‬- 331
The 3 allowed combinations are: (i) After finishing a sūrah, take a

breath, then say albasmalah, take a breath and begin the next sūrah.
(ii) Join them all in one breath, while applying the appropriate
tajweed rules. (iii) After stopping at the end of a sūrah, read the
basmalah, and without breathing, begin the following sūrah.
B. Abū ˘Amr can connect 2 successive sūrahs without basmalah,
by using sakt or waṣl.
(i) Sakt: a 2-second breathless pause. It is As-Sūsī’s preferred
method (muqaddam fīl-adā’) for connecting 2 successive sūrahs.
(ii) Waṣl: connecting while applying the appropriate tajweed rules

between 2 consecutive sūrahs. This is Ad-Dūrī’s preferred method.
َ َ ُ ْ َُ َ َ ْ َ ْ ُّ َْ ُ ْ ُّ َ َ ُ ُ َ ْ ُ ْ ُ ُ ُ ْ َ
‫ار دون ت َنف ٍس َو َبعض ُه ُم ِيف اْلربِعِ الزه ِر بسمل****لهم دون ن ٍص‬
ْ ‫ وسكتهم المخت‬- 330
The four Zuhr: There are 4 sūrahs called the “Zuhr” sūrahs. 2
ٌ َ
begin with ‫( َويْل‬Al-Muṭaffifīn and Al-Humazah) and 2 begin with ‫ال‬
(Al-Qiyāmah and Al-Balad). Some scholars say that “If you join
any one of these sūrahs with the previous sūrah, it might lead to an
unsuitable meaning.” To avoid this they suggested the following:
(i) use the “Sakt” instead of using the “Waṣl” without basmalah
(ii) use basmalah before any of the “Zuhr” instead of using “Sakt”.
Note: All of the Muṣḥafs written with the tajweed marks and rules
are adjusted on the waṣl style, connecting the ayāt together.

2. Sūrat Al-Fātiḥah
ۡ َ ِ ‫ َمل‬without an alif in sūrat ul-Fātiḥah:

Abū ˘Amr reads ‫ِين‬ ِ ‫ِك يو ِم ٱِل‬
ٌ ِ َ ‫ َو َمال ِِك يَ ْو ِم اِلِين َراويهِ نَا‬-101
...........*** ‫َص‬ ِ ِ
Unlike Ḥafṣ, Abū ˘Amr doesn’t count the basmalah as the first
َ َ َٰ َ ۡ َ َّ ُ ۡ َ ۡ
āyah of al-Fātiḥah, rather ١‫ب ٱلعل ِمْي‬ ِ ‫ ٱِلمد ِّلِل ِ ر‬is counted as the first
āyah. For this reason, the last āyah is split into two parts:
َّ َ َ ۡ ۡ َ َ
َ ‫ٱلضٓال‬
٧ )‫ِْي‬ ‫وب علي ِهم وال‬ ‫ض‬
ُ ۡ َۡ ۡ َ
‫غ‬ ‫م‬ ‫ٱل‬ ‫ّي‬ ‫غ‬ ٦ ‫م‬ۡ ‫ِين َأ ۡن َع ۡمت َعلَ ۡيه‬
َ ‫ص َر َٰ َط َّٱَّل‬
ِ (
ِ ِ ( and ) ِ
3-Mīm Uljam˘ And The Previous Letter’s Ḥarakah
Mīm uljam˘ refers to the mīm that indicates masculinity and

plurality. It always appears at the end of a word after a hā, tā or
ۡ ُ َ ۡ ۡ ُ َ
kāf, like in: ( ‫ ب ِ ِهم–لكم‬-‫) أنتتم‬. AlBaṣrī reads mīm uljam˘ differently,
when it precedes a sākin letter that starts the following word. Abū
˘Amr reads both mīm uljam˘ and the hā before it with a kasrah
˘āriḍah, in 2 conditions. The hā is preceded by a sākin yā or a letter
carrying a kasrah. If any of these conditions is not fulfilled, then to
avoid the meeting of two sākin letters, he reads mīm uljam˘ with a
َ ُ َٰ َ ۡ ُ ُ ُ َ ۡ َ َ
ḍammah, as all the qurrā`. ‫وأكَثهم ٱلفسِقون‬. Ash-Shāṭibī states:
َ ْ َ ُ ْ َ َْ َ ْ َ َ ُ ََْ ُ ْ ُ ْ َ
‫س ف ََت ال َعل‬ ‫ُِك وبعد الها ِء ك‬
ٍ ‫ل‬ *** ‫ك ٍن‬ ِ ‫ون َوص ٍل ض َّم َها قبل َسا‬ ِ ‫ ومِن د‬- 330
ً َ َْ َ َْ َْ َ ْ َ ْ َ َ
.................................... *** ‫س قبل الها أوِ اْلاءِ ساكِنا‬ ِ ‫ مع الك‬- 331
َ ْ َ ْ ُْ ْ َ
ْ ‫ك‬ ُ ْ ََ ُ ُ َْ ُ َ َ
‫س ُمك ِمل‬
ِ ‫ُك بِال‬
ِ ‫وق ِف ل ِل‬ *** ‫اب ث َّم عليْ ِه ُم القِ َتال‬‫ كما ب ِ ِهم اْلسب‬-330

َۡ َ ُ َّ
-‫ات‬ِ ‫ي‬ َ ‫ٱلس‬َّ ‫ َوق ِهم‬- ‫ب‬ ُّ ‫ يف قُلُوبه ِم‬- ‫اب‬
َ ‫ٱلر ۡع‬ ُ ‫ٱْل ۡس َب‬ ‫م‬ ‫ه‬ ‫ب‬ ‫ْي‬
َۡ
‫ن‬ ‫ث‬‫ٱ‬ ‫م‬ ‫ه‬ ُ ُ َّ َُ
ِ ِ ِ ِِ ِ ِ ِِ ِ- ِ ِ ِ ‫ إ‬- ‫ ي ِري ِه ِم اّلِل‬- ‫يوف ِي ِه ِم ٱّلِل‬
‫ْل‬
ۡ َّ َ َّ َ ۡ ۡ َ َ َ ۡ َ َ َ َ َ َ ۡ ۡ َ َ َ ۡ َّ َ َ ُ َ ۡ ۡ َ َ ۡ َ َ َّ َ َ
ٰۖ‫ٱلسل ٍوى‬ ‫وظللنا علي ِه ِم ٱلغمَٰم وأنزۡلا علي ِه ِم ٱلمن و‬-‫ضاقت علي ِه ِم ٱْلۡرض‬-‫عن ق ِۡبلت ِ ِه ِم ٱل َِت‬
During waqf on mīm al-jam˘, or if it precedes a mutaḥarrik letter in

a continuous reading, then Abū ˘Amr reads it sākinah as Ḥafṣ. If
the 1st sākin is other than mīm al-jam˘, then waṣlan, the 1st sākin
is either given a ḥarakah or it is dropped if it is a madd letter. Abū
˘Amr reads the 1st sākin with a ḍammah in 2 cases: if it is the lām
ُُ ُ َ
of ‫ قل‬or the wāw of ‫أو‬, otherwise, he reads with a kasrah, like Ḥafṣ.
َ ْ ‫*** يُ َض ُّم ل ُ ُزوما ً َك‬ َ‫ْي ِِل‬
َ ‫الساك َِن‬ َ َ َ ُّ َ َ
‫نتتد َحتل‬ ٍ ‫يف‬ ِ
ُ‫سه‬
ُ ‫ث‬ٍ ِ ‫ت‬ ‫ال‬ َّ ‫وَل‬ ‫ وضمك أ‬- 120
َ ْ َ ْ ‫اع ُب ُدوا * َو َمْ ُظورا ً انْ ُظ ْر َم ْع قَد‬ ْ َ ْ ُْ َ َ ْ ُْ َ ُ ْ ُ
‫اس ُت ْه ِزئ اع َتتل‬ ِ ‫ن‬ِ ‫أ‬ ‫ج‬ ‫ر‬ ‫اخ‬ ‫ت‬
ِ ‫ ق ِل ادعوا أوِانقص قال‬-124
ۡ َ ۡ ُ ۡ
َ َّ ‫ٱع ُب ُدوا‬ َ َ ُ ُُ ۡ ‫ أ َ ُو ۡٱن ُق‬- ‫ٱلر ۡح َم َٰ َن‬
َّ ُ ‫ّلِل أ َ ُو ٱ ۡد‬
َ َّ ‫قُ ُل ٱ ۡد ُعوا ا‬
-‫اّلِل‬ ‫ أ ِن‬- ‫ت ٱخرج‬ ِ ‫ال‬ ‫ق‬ - ‫روا‬‫نظ‬ ‫ٱ‬ ‫ل‬ ‫ق‬ - ‫ص‬ ‫ا‬‫و‬ ‫ع‬
ُ ً َ ۡ َ ُ ۡ َ َّ ُ ۡ َ َ ۡ ‫ َولَ َق ِد‬- ‫نظ ۡر‬ ُ ً َُۡ
‫يل ٱنظ ۡر‬ ِِ ِ ‫ فت‬- ‫وِن‬ ِ ‫د‬ُ ‫ٱع ُب‬ ‫ن‬ِ ‫أ‬ - ‫م‬ ‫ك‬ ‫ أ ِن ٱح‬- ‫ ف َم ِن ٱضطر‬- ‫ٱس ُت ۡه ِزئ‬ ‫مظورا ِ ٱ‬
َ ُْ َ َْ َ ُْ َ َْ ْ َ َ َ َْ ْ َُْ َْ
‫ِلِ نوِيِنهِ قال ابن ذكوان مقوِال‬ *** ِ ‫سه‬ ِ ‫ سِوى أو وقل الِب ِن العل وبِك‬- 121
4- [Al- Madd Al-Far˘ī]: Elongation
The madd is the lengthening of the vowel sounds in the letters of

madd or 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 Aṣlī or far˘ ī
madd. Madd aṣlī is the natural 2 ḥarakah length. Madd far˘ ī is
branched from the aṣlī and has a reason like hamzah or sukūn.
َ ُ َ ْ َْ َ َ ْ َ ُ َْ َ َ ْ َ َْ َ َُ َ َْ ٌ َ َ
‫*** أوِ الواو عن ضم ل ِِق الهمز طوِال‬ ‫إِذا أل ِف أو ياؤها بعد كس ٍة‬-341
Madd Muttaṣṣil: is when a madd letter precedes a hamzat qaṭ˘ in
the same word. Abū ˘Amr reads wājib muttaṣṣil in 4 ḥarakāt.

ٓ َ ُّ ُ ٓ َ َّ ُ َ َ ُ َ ٓ َّ ‫َ ْ ٓ َ ُ ٓ َ ٓ َ َ َ ٓ ٌ َ َ ُ َ ُ ٓ َ د َ ٓ َ َ ٓ َ د‬
-‫ٱلسف َها َُء‬-‫ٱلسما َء‬-‫آء‬ َ -‫ٱلَ َمآ َِّء‬-‫ٱلنِّسا َِّء‬-‫جا َء‬
َ ‫ش َك‬ َٰٓ ‫ج‬-‫سواء‬-‫شاء‬-‫سوء‬-‫جايء‬
َ -‫ٱلِّما َء‬-‫تبوأ‬-‫زؤهم‬ ِ ‫و‬
Madd Munfaṣṣil is when a madd letter precedes a hamzat qaṭ˘ in 2
ٓ َ ُ َٰٓ َ َ ُّ َ َ َ ۡ َ َ
separate words, whether ajoined in writting or not ِ‫هؤالء‬-‫يأيها‬ َٰٓ ‫يأهل‬ َٰٓ .
Ad-Dūrī extends the jā-iz munfaṣṣil madd in tawassuṭ and qaṣr (4
or 2 ḥarakāt). While As-Sūsī reads madd munfaṣṣil in 2 ḥarakāt.
َّ ْ ٓ ُ َ َّ ٓ َ َ َ ُّ ُ ُ ْ ٓ ُ َّ َ َ َ َّ َ َ ٗ َ َ ٓ َ َ ُ ۡ َّ َ َّ َ ٓ ُ ُ ۡ َ َ َ ُ ٓ
‫ قالوا إِنا‬-‫ أال إِن‬-‫ولَع اّلِل ِ فتوَّكوا إِن كنتم مو ِمن ِْي‬-‫لن ندخلها أبدا‬-‫وأمرهۥ إَِل ٱّلِلِه‬-‫يف أمِها‬
In a madd ˘āriḍ lil-waqf all the qurrā` allow qaṣr, tawassuṭ and ṭūl.
5. Hā-Ul-Kināyah, PRONOUN
Hā-ul-Kināyah: )‫(تتته‬, is the hā that denotes a single, male, third

person and is not part of the original root of a word. The general
rule for the mutaḥarrik Hā-ul-Kināyah: if it is located between 2
mutaḥarrik letters, its kasrah or ḍammah has to be lengthened with
yā or wāw of two ḥarakāt. As in: ‫ّل‬
َّ ۡ ‫ َو َذ َك َر‬- َ‫ّسى‬
َٰ ‫ٱس َم َرب ِهِۦ فَ َص‬ ُ ِّ ‫فَ َس ُنيَ د‬
َ‫ّسهُۥَل ِّليُ ر‬
َ ً َ َ َْ
ْ ‫اع َت‬ َُْ ْ ْ ُ ِْ َُ ْ َ ْ َ ُ ْ
‫ِب َصافِيا َحل‬
ِ ‫ونؤتِهِ مِنها ف‬ *** ‫ّل َونصل ِه‬ ِ ‫ – ( َو َس‬110
‫كن) يؤدِه مع نو‬
The Ḥā in the verse is a code letter which indicates the recitation of

ْ ُْ ْ ْ ُ ُ َ
Abū ˘Amr, who recites these words in sukūn.‫ َونؤتِهِ مِن َها‬-‫ َونصل ِه‬-‫ن َو ِ ّْل‬-ْ‫يُؤدِه‬
When Dūrī and Sūsī differ, Dūrī’s recitation will come first. Sūsī
makes ibdāl of the sākin hamzah into a madd letter that matches
the preceding letter’s ḥarakah. This is highlighted in blue. Abū
˘Amr reads the following 1 words with sukūn of hā-ulKināyah.
َ
1- ْ‫ يُؤدِه‬in (3: 75،145). Baṣrī reads with imālah in ٍ‫نطار‬ َ‫ بِّقِّ ر‬and ٍ‫ َبِّدِّي رَنار‬-1
َ ۡ ۡ َ ۡ َ ۡ َ ۡ َ ُ َّ ُ ۡ َ ۡ َ َّ ُ ۡ َ َۡ ۡ َُ ُ ۡ َ َۡ َ
‫َم ۡن إن تأمنه بقِّنطَارٍ يؤدِه إْلك ومِنهم من إن تأمنه بدِّينَارٍ ال يؤدِه إْلك ومِن أهل ٱلكِتب‬
َِٰ ِ ِ
ۡ َ
‫ِّ ر‬ ِ ِ ‫ِّ ر‬ ِ
َ َ َّ
)‫امن ُه بِّدِّي رنَارٍ ال يُؤدِ ۡه إ ِ ْۡلك‬
َۡ َ ۡ َ َ
‫نطَارٍ يُؤ ِد ۡه إ ِ ْۡلك َومِن ُهم َّم ۡن إِن ت‬
َ َُۡ َ ۡ َ َٰ‫(وم ِۡن أ َ ۡهل ۡٱلك َِت‬
َ
‫ب من إِن تامنه بِّقِّ ر‬ِ ِ

ۡ ُ ََ َۡ ۡ ُ ۡ ُۡ َ َ َ َّ ُ َ َ َ ۡ ۡ ُ ۡ ۡ ُ ۡ ُّ َ َ َّ ُ َ َ
‫ترد‬ِ ‫نوت ِه مِنهتا)(ومتن ي‬/‫نوت ِه مِنها ومن ي ِرد ثواب ٱٓأۡلخِرة ِ نؤت ِه‬/ ‫(ومن ي ِرد ثواب ٱدلن ٍيا نؤت ِه‬-9
Baṣrī reads with idghām dāl into tha ‫اب‬ َ ‫نُوت ِْه م ِۡن َها) يُرد ثَّت َو‬/‫ث ٱٓأۡلخ َِرة ِ نُ ۡؤت ِۡه‬
َ ْ َ
‫حر‬
ِ
ُ َّ َ ُ َ ۡ َ ۡ ُۡ َ َ ۡ َ ۡ َّ َ َ
)‫ِْي ن َو ِ ّۡل َما ت َو ََٰل َون ۡصل ِۡه َج َه َّن َمه‬ ‫ ٱل ُمو ِمن‬/‫ِْي‬ ‫يل ٱلمؤ ِمن‬ ِ ِ ‫(ويتبِع غّي سب‬-4 ،- 3
َ َََْ ْ ُ ٌْ َ َُ ْ َ َ ْ َّ َ َ ْ ْ َ َ ْ َ َْ
‫*** حىم صفوه قوم ِِبل ٍف وأنهل‬ ‫ َوعن ُه ْم َوع ْن َحف ٍص فألقِه ويت ِقه‬- 343
َ َ َ ُ ْ َ ُ ُ َْ َ َ ْ ُ َ ‫ِإَوس ََك ُن يَ ْر َض ُه ُي ْم ُن ُه لُب ْ ُس‬
ْ - 341
‫ْص فاذك ْرهُ ن ْوفل‬ ‫ِِبلفِ ِه ِما والق‬ *** ‫ب‬
ٍ ِ ‫ي‬ ‫ط‬
5- Sūsī reads 2 words with sukūn, while Dūrī reads one with a
ۡ ُ َ ُ َ َۡ ۡ ُ َ ۡ َ َۡ ٗ ُ َ ٗ ۡ ُ َۡ َ َ
kasrah and ṣilah (19:74))‫يرضهۥ لكم‬-‫(يرضه لكم‬/)‫يات ِه مومِنا‬/‫(ومن يأتِهِۦ مؤمِنا‬
and the other in 2 ways, the 1st preferred way is to read it with a
ḍammah and ṣilah. The 2nd is like Sūsī, with sukūn. (Az-Zumar: 7)
َ ٓ َ ۡ ُ ُ َ َٰٓ َ ْ ُ َ ۡ َّ َ َ َ َّ َ ۡ َ َ ُ َ ُ َ َ َ َّ
-1)‫تم ٱلفتائ ِ ُزون‬‫(و َمن يُ ِطعِ ٱّلِل ورستوّلۥ ويخت ٱّلِل ويتقِته فأولئِتك ه‬-1
َ (24:50)
ۡ
Note: Only Ḥafṣ reads this qāf ِ‫ َو َي َّتقته‬with sukūn, the following hā-
alKināyah with a ḍammah, and tafkhīm lām of Ismul jalālah.
ُ)‫تي َ َٰن‬ َّ َّ َٰ َ َ ٓ َ َ ُ َٰ َ َ ۡ
ۡ ‫ٱلش‬ َ َّ ِ‫تد َعلَ ۡيته‬
َ ‫ٱّلِل (ب َمتا َ َٰ َه‬ ُ ‫ َعلَ ۡي‬،
َ َّ ‫ته‬
‫أنسٰن ِيه (وما أنستٰن ِيهِ إِال‬-ِ‫ويتقه‬18:63 )‫ٱّلِل‬ ِ
ً
48:10 , the others read in kasrah and tarqīq of lām )‫ُل فِيهِۦ ُم َهانا‬ ۡ ُ ‫( َو َي ۡخ‬
َ َّ َ ْ َ ْ َ ْ ََ ُْ ََ ْ ْ َ َّ ُ َ َْ ْ َ ََ
‫ومعه عليهِ اّلِل ِيف الفتحِ وصل‬ *** ‫س أنسان ِيهِ ضم ِِلف ِص ِهم‬ِ ‫ وها ك‬- 111
Abū ˘Amr reads hā-alKināyah of these 3 words with kasrah only,

while Ḥafṣ and Ibn Kathīr read it with a kasrah and ṣilah, that is
elongated into a yā of 2 ḥarakāt, in Al-Furqan:69 )‫تُل فِيتهِ ُم َهانتا‬
ً ُۡ ‫خ‬ ْ ََ
‫(وي‬.
Abū ˘Amr adds a sākin hamzah before hā-alKināyah that he reads
with a ḍammah, without ṣilah in ash-Shu˘arā’ )‫تدائ ِ ِن‬
َٓ َۡ ۡ
‫ج ۡه ( َوٱ ۡب َعث ِيف ٱلم‬ ۡ َ‫أ‬
‫ر‬
ِ
ٓ ۡ َ َ
ۡ َ ۡ ۡ َ ُ َ َ ُ ۡ ۡ ُْٓ ََ
Al-A˘rāf )‫(و ۡٱب َعث ِيف ٱل َم َدائ ِ ِن‬‫جه وأخاه وأرسِل‬
ِ ‫قالوا أر‬
َ َ ْ َ ُ َ ْ َ َّ َ ٌّ َ َ ْ َ ً َ ْ َْ ُ ْ ْ َ ٌ َ َ َ
‫*** ويف الهاءِ ضم لف دعواه حرمل‬ ‫جئه بِالهم ِز ساكِنا‬
ِ ‫ وىع نفر أر‬- 111

1. Rules of a Single Hamzah in a word
Since hamzah is a difficult letter to pronounce; due to its jahr and

shiddah, and due to its articulation point being deep in the throat
and far from the mouth, the qurrā` allow changes to be made in it
to ease the pronunciation. Abū ˘Amr reads some hamzahs with
(1) Naql (or naql ul-ḥarakah) means to transfer the ḥarakah of the
hamzah to the sākin ṣaḥiḥ letter before it and omit the hamzah.
Abū ˘Amr makes naql, only for one word as follows.
َ‫ظلّل‬ َ ‫َوت َ ْن ِوي ِن ِه ِب ْال َكس ِْر َكا ِسي ِه‬ *** ‫الم ِه‬
ِ ‫ان‬ ِ ‫عادًا االُ ْو َلى ِبإ ِ ْس َك‬ َ ‫ َوقُ ْل‬- 230
َ ‫ضل‬ّ ِ ُ‫ص ِل ف‬ ْ َ ‫َوبَ ْد ُؤ ُه ْم َو ْالبَ ْد ُء بِاأل‬ *** ْ ‫ َوأ َ ْدغ ََم بَاقِي ِه ْم َوبِالنَّ ْق ِل َو‬- 231
‫صلُ ُه ْم‬
َ‫صل‬ ِ ‫ِلقَالُونَ َحا َل النَّ ْق ِل بَ ْد ًءا َو َم ْو‬ *** ُ‫ص ِري َوت ُ ْه َم ُز َو ُاوه‬ ْ َ‫ ِلقَالُونَ َو ْالب‬- 232
َٰ
ُۡ ً َ ُّ ً َ َ َ ۡ َ ٓ ُ َّ َ َ
Abū ˘Amr reads ‫ َعدا ٱْلوَل‬in sūrat An-Najm )‫ل‬ ٰۖ ٍ ‫ (وأنهۥ أهلك َعدا ٱلُّو‬with
naql and idghām of the tanwīn into the sākin lām, then transfers the
ḍammah of the hamzah to the sākin lām mushaddad, omitting the
ُّ ً
hamzah and reads without it. So, it reads as:ٰۖ‫ل‬ ٰۖ ‫ ََعد‬. In waqf on the
ٰۖ ٍ ‫اٰۖٱلو‬
َ ُۡ
first word ‫ ََعدا‬, he starts the 2nd in 3 ways (a) ‫ل‬ ٰۖ ٍ ‫ٱۡلو‬, the preferred,
ُ
(b) ‫ل‬ٰۖ ٍ ‫ٱلُّو‬: hamzat ulwaṣl is pronounced maftūḥah, followed by the
ُ
lām with maḍmūmah and lām with taqlīl. (c) ‫ل‬ ٰۖ ٍ ‫لُّو‬: without hamzat
ulwaṣl, since the lām acquired a ḍammah.
(2) tas-hīl, pronouncing with ease (musahallah) between it’s sound

and the sound of the madd letter which corresponds to it’s ḥarakah.
َ َ
َٰٓ َ [[ ‫هتأن ُت ۡم‬
Note: The scholars ‫هتت۬انت ُت ۡم‬ َٰٓ Abū ˘Amr makes tas-hīl of
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 it’s hamzah is changed with
tas-hīl. In other words, they don’t treat them equally in recitation.
َ َ
) except ‫نت ۡم‬ َٰٓ َ , it is not permitted to elongate ("ِ‫ه ُؤالٓء‬
ُ ‫هت۬ا‬ َٰٓ "For instance:
ٓ َ ُ َٰٓ َ
, this means: elongate both, shorten both, or "ِ‫هؤالء‬ "with elongating
ٓ َ ُ َٰٓ َ َٰٓ َ shorten (
ُ ‫هت۬ا‬
, but not the opposite. If "ِ‫هتؤالء‬ "), while elongating ‫نتت ۡم‬
Dūrī reads the aṣli madd munfaṣṣil in tawassuṭ, then he reads the
alif before the hamzah musahallah in tawassuṭ and qaṣr, but if he
ُ ‫ َهَٰت۬ا‬reads the aṣli madd munfaṣṣil in qaṣr, then he reads (
) in qaṣr. ‫نت ۡم‬
ۡ ۡ َ ۡ ُ ۡ َ َ َّ ُ َٰ َ ُ َ َ ۡ ُّ َٰ َ َ ۡ ۡ ‫تد ِۡلُ ۡم َع‬ َ ِ‫ه ُؤ َالٓء‬
َٰٓ َ ‫نت ۡم‬ َٰٓ َ
ِ‫تو َم ٱل ِق َََٰ َمتة‬ ‫تن ُه ۡم ِيف ٱِليتوة ِ ٱدلن ٍيُّا فمتن ي تدِل ٱّلِل عتنهم ي‬ َ َٰ ‫ج‬ ُ ‫هت۬ا‬
َ َ َْ َ َ ْ ً َ َ َ ْ ََُْ َ ٌ َ َ
‫*** َو َس ِهل أخا ح ٍد َوك ْم ُمبْد ٍِل َجتل‬ ‫ َوال أل ِف ِيف ها هأنتم زاك جنا‬- 555
َ َّ َ َ َ
‫اّل م ِْن ه ْم َز ٍة َزان َجتل‬ ُ ُ ‫ِإَوب ْ َد‬ ً ‫يه م ِْن ثَابت ُه‬
‫دى‬ ُ ‫اِلنْب‬َّ ِ‫ َويف َهائه‬- 510
*** ٍ ِ ِ ِ
َ َّ َ ُ ْ َْْ َ ْ َ ْ َ ْ َ َْْ َ ُ َْ ََ ْ
‫ُك حتل‬ ِ ‫ْي ل ِل‬
ِ ‫جي ٍه بِهِ الوجه‬ ِ ‫و‬
َ *** ‫ّيه ِْم َوك ْم‬
ِ ‫ْي عن غ‬ ِ ‫ ويحت ِمل الوجه‬- 511
َْ َ ْ ْ ْ ُ ً َ ْ َ ْ َْ ُ ْ ُ ُ ََْ
‫*** َوذو اْلَ َد ِل ال َوجها ِن عن ُه ُم َس ِهل‬ ‫ْص مذهبا‬ ِ ‫ ويقْص ِيف اِلنبِيهِ ذو الق‬- 512
َّ
َٰٓ and reads the word
Abū ˘Amr deletes the yā in (33,58, 65) of ‫ٱلتتِي‬
waṣlan in 2 ways: 1-Ibdāl of the hamzah into yā, elongated to 6
َّ
ḥarakāt madd lāzim, as the yā is sākin: ‫ٱلتي‬َٰٓ 2-with tas-hīl of the
َّ
َٰٓ . The alif before the hamzah musahalah must be read
hamzah ۬‫ٱلتتي‬
with madd 4 and 2 ḥarakāt. Waqfan 2 ways: 1- Ibdāl waqfan is the
َّ
same as ibdāl waṣlan ‫ٱلي‬ َٰٓ . 2- Tas-hīl of the hamzah maksūrah with
َّ َّ
َٰٓ ِ۬‫ ٱلَٰتي‬, also while elongating the alif into 4 and 2 ḥarakāt.
rawm ِ۬‫ٱلي‬
Rawm: (is a part of the kasrah) for a hamzah recited with tashīl.
َ ْ َ ً ْ َ ً ُ ٌ َّ ُ َ ْ َ ْ َ َ ْ َ َ
‫*** ُسكونا أ َو اصل ف ُه َو ُيظ ِه ُر ُم ْس ِهل‬ ‫اء يف اللءِ ََعرِض‬‫ وقبل يئِسن اْل‬- 303

(3) Ibdāl: Abū ˘Amr yubdilu (replaces or substitutes the hamzah by
a letter of madd that corresponds to the previous letter’s ḥarakah).
He makes ibdāl of some hamazāt:1-hamzah maftūḥah preceded by
ُ َ َ ُ ََ َ
(a) fatḥah tubdal (is turned) into an alif in sūrat Saba’(‫ ِمنساته‬:‫ِمنسأته‬
(b) preceded by kasrah tubdal into a yā: ‫تب‬ َ ‫( ِْلَ َه‬19:19).

َ ‫ ِْلَ َه‬-‫تب‬
َ ‫وج َو َما ُج‬
2- A sākin hamzah into an alif in (18, 21) ‫وج‬ َ ‫وج َو َمأۡ ُج‬
َ ‫ يَا ُج‬:‫وج‬ َ ‫يَأۡ ُج‬
Other than the previous words, only, Sūsī makes ibdāl of a sākin
hamzah wherever it is: 1st, 2nd or 3rd letter of a word (fā, ˘ayn or
lām-ulkalimah), excluding a majzūmah hamzah (details to follow).
َ ْ ْ ُ ُ ْ َ َ ْ َ ًّ َ ْ َ ْ َ َّ ُّ ُ ُّ ‫ َو ُيبْ َد ُل ل‬- 934
ِ ‫*** مِن الهم ِز مدا غّي َمز‬
‫وم ن اه ِمل‬ ‫وس ُك ُم َسك ٍن‬ ِِ ‫ِلس‬
1- If the sākin hamzah is the 1st letter, then ibdāl will be between 2
words. Sūsī connects the preceding word with it, waṣlan. He makes
ibdāl into a madd letter that matches the ḥarakah of the previous
letter (in the previous word). This mubdal madd letter will differ in
waṣl than in waqf (starting with the sākin hamzah). Examples:
ۡ َ ۡ ۡ َ َ َٓ َ ‫ت ب ُق ۡر‬ ۡ ََٓ َ َ ُ َۡ َ
)‫ إ ِيت ِ َنا‬:‫ إَِل ٱل ُه َدى ٱىت ِ َنا‬:‫يت) (إَِل ٱل ُه َدى ٱئت ِ َنا‬ ِ ‫ ل ِقا َءنا ٱى‬:‫ان‬
ِ ِ ‫ إ‬:‫ت‬ ٍ ‫ء‬ ِ ‫(ال يرجون ل ِقاءنا ٱئ‬
ِ
The 1st part is how Ḥafṣ reads, waṣlan. The 2nd part is how Sūsī
reads, with ibdāl (colored in blue). The 3rd part is how all reciters
begin reading the underlined words, that start with a sākin hamzah.
َ َ‫ ي‬-‫اصال ِ ُح ٱئۡت َنا‬
)‫ إِيت ِ َنا‬-‫اصال ِ ُح ٱوت ِ َنا‬ َ َ‫يت ُوِن)(ي‬ ُ ‫ إ‬-‫ ف ِۡر َع ۡو ُن ٱوتُوِن‬/‫ال ْ َمل ُِك‬-‫ ف ِۡر َع ۡو ُن ۡٱئ ُتوِن‬/‫(ال ْ َمل ُِك‬
ِ ِ ِ ِ
ُ ُ َّ َ َ ُۡ َّ َ َ ُ ُ َۡ ُ ُ
) ‫ٱَّلي ٱ ۡي ُت ِم َن – أ ۡوت ِم َن‬ِ / ‫ٱَّلي ٱؤت ِم َن أ َمانته‬ ِ ( ) ‫ َيقول ٱوذن – إ ِيذن‬:‫( َيقول ٱئذن َِل‬
ُ ‫ إ‬-‫ٱلس َم َٰ َوَٰت ٱي ُتوِن‬
‫يت ُوِن‬ َّ -‫ت ٱ ۡئ ُتوِن‬ َٰ َّ ()ْ ‫يتوا‬
َ َٰ ‫ٱلس َم‬
‫و‬ ُ ‫إ‬-ْ ‫ ُث َّم ٱى ُتوا‬-ْ ‫ إيت ( ُث َّم ۡٱئ ُتوا‬:‫ أ َن ٱيت‬:‫(أ َن ٱئۡت‬
ِ ِ ِۖ ِ ِ ِۖ ِ ِ ِ ِ ِ ِ ِ ِ
There are 2 steps to begin a verb that starts with hamzat ulwaṣl
followed by a sākin hamzat qaṭ˘ , one for each hamzah. (i) Convert
hamzat ulwaṣl to a hamzat qaṭ˘, which has to carry a ḍammah if the

َ ‫أ ُ ۡوتُ ِم‬, otherwise it will
third letter has an original (aṣlī) ḍammah ‫تن‬
start with a kasrah ‫يتت‬
ِ ِ ‫إ‬. (ii) Convert the sākin hamzah qaṭ˘ to a
ُ ُ َ َ
madd letter wāw in ‫ أ ۡوت ِم َن‬or yā in ‫إ ِيذن‬-‫يت‬
ِ ِ ‫ إ‬-‫ إ ِيت ِنتا‬that matches the new
ḥarakah of the converted hamzat ulwaṣl.
2- If the sākin hamzah is the 2nd letter after 1 of these extra letters
(‫)فتأنيتمو‬, then the ibdāl will be into the same madd letter, waṣlan
and waqfan. The same appliesۡ if the sākin hamzah ۡ isۡ the 3rd letter.
َ ۡ َ ُ ُ ۡ ُ َ َ َ ُ َ َ َ ُ َ ُ ُ َ ُ َ ُ ُ َ ُُ َ ُُ َ ُ َ ُ َۡ
-‫ّي‬ٍ ‫وبِت‬-‫ئ‬ ٍ ‫وبِت‬-‫َّليتب‬ ِ ‫ٱ‬-‫َّلئب‬ ِ ‫ٱ‬-‫مامنه‬-‫مأمنه‬-‫تاخذونه‬-‫تأخذونه‬-‫يامر‬-‫يأمر‬-‫ول‬ ٍ ‫ماك‬-‫ول‬
ٍ ‫مأك‬
ُ َ ۡ َ ُ َ ۡ َ ۡ ُ ُ ُ ۡ ُ َ َ ُ َٰ َ ۡ َ َ َ ُ ۡ َ ۡ َ ُ َ ُ َ َ َ َ ۡ َ ۡ
- َ ‫ٱس َتت َٰتذنو‬ - ‫ٱستتذنو‬-‫يتومِن‬-‫يتؤمِن‬-‫يستتذِنونك‬-‫يستذِنونك‬-‫واتوا‬-‫وأتوا‬-‫فب ِيس‬-‫فب ِئس‬
ُ ‫ش‬-‫ ِش ۡئ ُت َما‬-‫يما‬ ۡ ۡ َ َ َ ََۡ َ ۡ َ
َ‫ َوجينا‬-‫ َوج ۡئ َنا‬-‫ِيت َما‬ ً ‫تَأث‬-‫بَ َّوانَا‬-‫بَ َّوأنَا‬-‫ت‬
ً ِ ‫تَاث‬-‫ِيما‬ َ ۡ
‫ ِشي‬-‫شِئت‬-‫فاذن‬-‫فأذن‬-‫شا ٍن‬-‫شأ ٍن‬
ِ ِ
Sūsī makes ibdāl of a sākin hamzah, except 35 that Shāṭibī gathers
(a) 19 majzūm sākin hamazāt at the end of present tense verbs
َ َّ َ َ ْ َّ َ ُ َ ْ َ ْ َ َ ْ َ ُ ْ َ َ َ َ ُ ْ َ َ ٌّ ْ َ َ َ ْ ُ َ
‫ومع يهيِئ وننسأها ينبأ تكمل‬ *** ‫ تسؤ ونشأ سِت وعش يشأ‬- 931
(b) 11 mabnī on sukūn hamzah at the end of an imperative verb,

these are underlined below. The surah number is in parentheses.
ُ َۡ َ َ ۡ ۡ َ َ َ َ َ‫ ن‬with a hamzah.
Abū ˘Amr reads ‫( ما ننسخ مِن ءاي ٍة أو ننسِها‬2:105)‫نستت َِۡ َهتا‬
َ
ۡ ََ ۡ َُ ۡ ََ
(2 words )‫نشأ‬-‫ (تسؤ‬each repeated thrice)()‫ )يشتأ‬is repeated 10 times),
ۡ َّ َ ُ ۡ َ ۡ َ َ ََ ۡ َ َ َ َ‫)ن‬2()‫ و ُي َهَي ۡء‬-‫) َو َهَي ۡء‬11((
)‫)أم لتم ينبتأ‬53()12‫ونب ِ ۡئ ُه ۡم)(نب ِ ۡئ َنا‬- ‫)نبِئ‬30()‫أۢنب ِ ۡئ ُه ۡم‬-‫نست َِۡ َها‬ ِ َ ِ
ۡ َ ۡ َ ۡ ۡ َ َ َّ َ ۡ ۡ ۡ
َ َ َٰ َ َ ۡ ۡ ‫)أ َ ۡر‬1،21(
)٣‫ ٱق َرأ َو َر ُّبك ٱْلك َر ُم‬١‫ٱس ِم َربِك ٱَّلِي خل َق‬ۡ ‫)ٱق َرأ ب‬
ِ 51 () ‫ك‬ ‫ب‬ ‫ِت‬ ‫ك‬ ‫أ‬‫ر‬‫)ٱق‬11 ()‫ه‬ُ‫ج‬
ِ
َ َ َ ًَ َ َْْ َ ً َ ْ ََْ َ‫ئ بأ َ ْربع‬
ْ ‫ئ َو َأنْبئْ ُه ْم َو َنب‬
ْ ‫ َو َهي‬- 931
‫جئ معا واقرأ ثلثا فح ِصل‬ ِ ‫وأر‬ *** ٍ ِ ِ ِ ِ
ُ ُ َ َّ َ
Note: ‫ إِال ن َّباتك َما ب ِ َتاوِيلِهِۦ‬There is no ibdāl in mabnī (‫ )نب ِ ۡئ َنا‬in sūrat
ُ ُۡ َ
Yūsuf: 36, while Sūsī makes ibdāl for (‫ )ن َّبأتك َما‬Yūsuf: 37.

َ ْ ْ ْ َْ ًْ َ ُّ َ َ ُْ ُْ
‫َت ِ ال َه ْم ِز يُشب ِ ُه االمتِل‬ ِ ‫ورِئيا ب‬ *** ِ ‫ وتؤوِي َوتؤوِيهِ أخف ب ِ َه ْم ِزه‬- 932
َ َّ َ َ ُ ْ َ َ َّ َ َ ُ ُّ ُ ْ ُّ َ ْ
‫ّيهُ أهل اْلداءِ ُم َعلل‬ ‫ُكه َت‬ *** ‫ َو ُمؤ َص َدةٌ أ ْو َصدت يُشب ِ ُه‬-993
َ َ ُ ْ‫َوقَ َال ابْ َن َغل‬ ُ َ ْ ُ
‫ون ب ِ َيا ٍء ت َب َّدال‬
ٍ ‫ب‬ *** ِ‫ َو َبارِئِك ْم بِال َه ْم ِز َحال ُسكونِه‬- 993
ۡ
3- Sūsī doesn’t make ibdāl into wāw in a- ‫( ُمؤ َص َد ٌة‬90, 104), or
ۡ ُ -‫ي‬
b- ِ‫توِيه‬ َُۡ
ٓ ‫تو‬
ِ ‫) و‬33،10(. In (b-) the ibdāl leads to 2 ijtimā˘ of 2 wāws
which makes the word heavy in pronounciation.
ُ ۡ
4- There is no ibdāl into yā in a- (2:53) ‫ بَارِئك ۡم‬or b- ‫ َورِ ۡء ٗيا‬in (19: 74).
In (b-) this leads to idghām of 2 yā, which can change the meaning.
ٌ ۡ ًّ َ َّ َ
(4) Ḥadthf: ‫ َحذف‬Abū ˘Amr deletes a hamzah from (18: 94) )‫ دَّك‬:‫(دَّك َء‬
َ َ َ ُ َٰ َ ُ
and )‫ يُض َٰ ُهون‬: ‫هون‬ ِ ‫((يض‬9: 30).
7. TWO CONSECUTIVE HAMZAHS IN A WORD
If 2 of hamzat qaṭ˘ follow each other in a word, the 1st questioning

hamzah maftūḥah, has to be pronounced muḥaqqaqqah. The 2nd
hamzah is maftūḥah, maḍmūmah, or maksūrah and is read with
tas-hīl by the 1st 3 qurrā’ (Nāfi˘, Ibn Kathīr and Abū ˘Amr).
َ ْ َ َ َ َْ َ ََْ ٌ ََ َ ْ َ َ ْ َْ ْ َ ُ ُ ْ ََ
‫َءأنذ ْرت ُه ْم أم ل ْم أئ ِ َّنا أ ُءن ِزال‬ *** ‫ْي ثلثة‬ ِ ‫ وأْضب َجعِ الهمزت‬- 155
َ ْ ٌْ ُ ْ ْ َ َ َ َ ْ ََْْ َ َْ ُ ُ ََْ
‫ات الفتحِ خلف ِلِ َج ُمل‬ ِ ِ ‫ذ‬ ‫ب‬ ‫و‬ ‫ا‬ ‫م‬‫س‬ *** ‫ة‬
ٍ ِ ِ ِ ‫ وتس ِهيل أخرى همزت‬- 183
‫م‬ ‫ل‬ ‫ك‬ ‫ب‬ ‫ْي‬
In addition to the tas-hīl, Abū ˘Amr recites these double hamzahs

with the insertion (idkhāl) of an alif between the 2 hamzahs. It is

called alif-ulfaṣl (separation). ( ‫ىم‬ ‫ج ي‬َ ۡ َ ُ َ ََُۡ َ ُ َ
ِ ‫ ءَِٰ۬اع‬-‫ ءَِٰ۬انتم‬-‫ءَِٰ۬انذرتهم‬-‫ءَِٰ۬ا ِِل‬( (‫ذا‬ -‫ا‬ ‫ن‬ (
َ َ َّ َ َ َ َ َ ‫ََ ُ ََ ۡ َ ي‬
Ḥafṣ )‫أءِذا‬-‫(أءِنا‬-‫ َءأِل‬-‫ َءأنذ ۡرت ُه ۡم‬-‫ىم‬
ِ ‫ءءعج‬-‫)أءنتم‬.
There is an exception for the tas-hīl of the 2nd maḍmūmah

hamzah. It will be read with and )without idkhāl, the preferred).
َ َُ َُۡ ُ ُ ََُ ۡ ۡ ُ ُ َ ُ َ
)‫نزل‬ َ ِ ‫أءل‬-‫ أؤنبِئكم‬:Ḥafṣ(. )-•- ‫ِق‬
ِ ‫أء‬-‫ِق‬ َ ِ ‫ل‬ - ‫ِق‬
َ ِ ‫•ل‬ -‫كم‬ ‫نبِئ‬ -‫•نب ِ ُئكم‬).
Unlike Ḥafṣ, Abū ˘Amr recites these words with an extra hamzah.
ُ َّ
ْ‫كم‬ ْ ُ َّ َ َّ َ َّ ُ ۡ َّ َ ُ ۡ َّ َٓ ْ ُ َ َ ْ ُ َ َٰ َ َ
‫ن‬ -‫ءإ ِنكم‬(7:81) ‫ءإِن‬- ‫ن‬ (7:113) ‫ء۬السحر‬-‫( ءالسحر‬10:81) ‫ء۬اَِٰمنتم‬-‫ءأمنتم‬.
Idkhāl is prohibited because (a) in )‫ َء۬ا َِٰ َم ُنت ْم‬:‫ ) َء َء َام ُنت ْم‬it will cause
the meeting (ijtimā˘) of 3 hamzāt, the 3rd gets ibdāl into an alif in
َُ َ ُ َٰ َ
(7: 122, 20: 70, 26: 48), )‫ َء۬ا َٰل َِهتنا‬:‫(( َءأل َِهتنا‬43: 58), which is not allowed.
َ ْ ً َ ُ ُ ُْ َ َ َ َ َ ُّ َ َ َْ َ
‫اِلا ابدِال‬
ِ ‫ِلُك ث‬
ِ ‫بِها ءآمنتم ل‬ *** ‫اف والشعرا‬ِ ‫ويف اْلعر‬
ِ ‫ وطه‬- 312
ٓ ۡ ۡ ُ َّ َ ُ َّ ٓ َ
(b) )‫ َء۬ال َّس ۡح ُر‬-‫ َء۬ا لَٰٔـ َن) ( َءال َّس ۡح ُر‬-‫ َءآلَٰٔـ َن‬/‫۬اّلِل‬‫ء‬-‫ )ءاّلِل‬sūrat Yūnus, and in sūrat
َّ َ
َ ‫۬اَّل‬ َ ‫َّل‬َّ ٓ َ
ulAn˘ām ‫كرين‬ ‫ء‬-‫ين‬ ِ ‫كر‬ ‫ءا‬: the 2nd hamzat alwaṣl is read with tas-hīl
and ibdāl by turning it into an alif that is elongated into 6 ḥarakāt
madd lāzim (the preferred).
َ ْ ْ َ ِ َْ ْ َ ُ َ َْ ْ َ ْ
)‫ام (فام ُددهُ ُمبْدِال‬ ‫*** َوه ْم َزة ِ االِستِفه‬ ِ ‫ ِإَون ه ْم ُز َوص ٍل َبْي ال ٍم م َس‬- 329
‫ك ٍن‬
َ َ ُ ْ َ ُ َُ َّ ُ ُ ُ ْ َ َ ْ َ َ ُ ْ َ
‫ُك كٓاالن ُمثِل‬ ِ ‫(يس ِهل) عن‬ *** ‫ُك ذا أوَل ويقْصه اَّلِي‬ ِ ‫ فل ِل‬- 320
َّ َ َّ َ
(c) (‫ أ۬مة‬-‫أئِمة‬-) wherever it occurs in the Qur-ān, only in tas-hīl.

8. Repetitive Questioning (Istifhām Mukarrar)
Abū ˘Amr reads the 11 places of repetitive questioning like Ḥafṣ,

َّ َ َ َ
with istifhām in both places )‫(أءِذا)… (أءِنتا‬, with the difference that
Abū ˘Amr reads the 2nd hamzah with tas-hīl and the insertion of an
َ
alif alfaṣl in between the hamzatayn.  .... ‫ذا‬ .
َ َ ُّ ُ ْ ْ ْ ُ َ َّ َ َ َْ ُ َ ْ ْ َ ُ ََ
‫استِف َها ٍم الُك أ َّوال‬ ‫أئِنا فذو‬ *** ‫ام ُه َن ُو آئِذا‬ ‫ وما ك ِرر استِفه‬- 115
َ ْ ْ ُ ََ ُ َ ً َ
‫*** أ ُصول ِ ِه ْم َوام ُدد ل َِوى َحاف ٍِظ بَل‬ ‫ت َوه ْم لَع‬ ِ ‫ – َوع َّم رِضا ِيف اۡلَّازَِع‬153
َ ۡ َ َ ً َ ُ َّ ُ َ
ٍ ‫ل ِِف خلق جد‬  ‫ذا كنا ترَٰبا‬ { -3
Sūrat Ar-Ra˘d: 5] ‫ِيد‬
َ ُ َ ً َ ً َ ُ َ ُ َ
Sūrat Al-Isrā-a:49, 98] }‫ ل َم ۡب ُعوثون‬  ‫ذا ك َّنا عِظاما َو ُرفاتا‬ ‫ { َوقالوا‬-0-9
َ ُ َ ً َ ً ُ ُ َ ُ َ
Sūrat Al-Mu-minūn: 82[ }‫ ل َم ۡب ُعوثون‬  ‫ذا م ِۡت َنا َوك َّنا ت َرابا َوعِظاما‬ ‫ {قالوا‬-1
َ ۡ َ َُ ً ُ ُ َ َ َ َ َّ َ َ َ
Sūrat AnNaml:67[ }‫ ل ُمخ َر ُجون‬ ‫ذا ك َّنا ت َرابا َوآبَاؤنا‬ ‫ِين كف ُروا‬ ‫{وقال اَّل‬-0
َ َّ َ ۡ َ ُ ۡ َ َ َ َ َ ََُۡ
Sūrat ul˘Ankabūt: 21[ }‫حشة‬ ِ ‫ ِلأتون ٱلفا‬ {‫ ِلأتون ٱل ِرجال‬{-1
ۡ َ َ َۡ َۡ َ َ ْ ُ َ
Sūrat Us-Sajdah: 10 [ }‫ ل ِِف خلق جدِي ِد‬  ‫ذا ضلل َنا ِيف ٱْلۡرض‬ ‫{ َوقال ٓوا‬-1
َ ِ
َ ُ ََ َ ُ َ ً َ ً ُ ُ َ
‫لمد‬  }‫ل َم ۡب ُعوثون‬ ‫ذا م ِۡت َنا َوك َّنا ت َرابا َوعِظاما‬ {-2-1
Sūrat Aṣ-Ŝāffāt}‫ِينون‬
َ ُ َ ً ‫م ِۡت َنا َو ُك َّنا تُ َرابًا َوع َِظ‬‫ َذا‬ ‫ون‬

َ ُ َُ ُ ََ
Sūrat Ul-Waqi˘ah[}‫ ل َم ۡب ُعوثون‬ ‫اما‬ ‫{واكنوا يقول‬-33
ً َّ ً َ ُ َ َ ۡ ‫ون ِيف ٱ‬
Sūrat An-Nazi˘āt [}‫ذا ك َّنا عِظاما َّن َِرة‬ }ِ ‫ِلاف َِرة‬
َ ُ ُ ۡ ََ َ ُ ُ
‫لمردود‬  ‫{ َيقولون‬-33

9. 2 ADJACENT HAMZAHS BETWEEN 2 WORDS
When 2 hamzahs appear next to each other in 2 consecutive words,

(i.e. the 1st hamzah is the last letter of the 1st word and the 2nd
hamzah is the 1st letter of the 2nd word), these words are read in
different ways depending on the ḥarakāt of their hamazāt (pl.). The
2 hamzahs either differ in their ḥarakāt or agree in their ḥarakāt.
A- When The 2 Hamzahs Agree in Their Ḥarakāt

َ ْ َ ََْْ ْ ََ َ َ َ ُ َ َ ْ ََ
ً‫وَل يف ات َِفاقِه َما َمعا‬
‫ْي ف ََت ال ُعل‬
ِ ‫إِذا َّكنتا مِن ُكِ مت‬ *** ِ ‫ وأسقط اْل‬- 939
َ َّ َ َ َ ُ َ ْ َ َ ُ َْ َّ َ َّ َ َ ْ َ َ َ
‫اق َتمل‬ ٍ ‫أولئِك أنواع ات ِف‬ *** ‫ كجا أم ُرنا مِن السما إِن أو ِْلَا‬- 930
If the 2 hamzahs are identical, then Abū ˘Amr drops the 1st of the
hamzatayn that bear the same ḥarakah: fatḥah, ḍammah or kasrah.
The madd preceding the dropped hamzah can be read as 2 or 4
ḥarakāt, if he reads with qaṣr almunfaṣṣil. It is read as 4 ḥarakāt in
ۡ ٓ َ ۡ ۡ ٓ َ ُ َٰٓ َ َ َٰٓ َ ْ ُ ٓ َ َ َ ُ ۡ َ ٓ َ
case of tawassuṭ almunfaṣṣil. ‫ٱْلِغا إِن‬-‫ هؤال إِن‬- ‫وْلا أولئِك‬ ِ ‫ أ‬- ‫جا أمرنا‬
ۡ)‫ َجا ٓ أَ َجلُ ُهم‬- ‫ َجا ٓ َءال‬- ‫)(ه ُؤ َال إ ۡن‬
َٰٓ َ ۡ ٓ َ َ ُ َ َ َ ٓ َ ٌ َ َ ٓ َ ۡ ُ َّ َ ُ َٰٓ َ َ
‫ مِن ٱلنِسا إ ِن‬-‫ (جا أحد) شا أنشه‬:‫(أهؤل إِياكم‬
ِ
B- When The 2 Hamzahs Differ in Their Ḥarakāt

If the 2 hamzahs differ in their vowels, (ikhtilāf ḥarakāt), then the
reciters agree (muttafiqūn) to work together on the 2nd hamzah and
apply the following rule to it. This rule is applicable to 9 rawīs: 6
are from the Shāṭibiyyah, the first 3 qurrā’ ‫ سمما‬and 3 rawīs from
Ad-Dorrah, a complementary poem of the 10 Qirā-āt by Ibn Al-
Jazari, the great imām of this science. They read the 2nd hamzah
with tas-hīl and/or ibdāl, depending on the hamzah maftūḥah.
Either the 1st hamzah is maftūḥah, the 2nd, or neither.

َ ْ ً ُ َ َ ْ َ َ َ َ َ َ َ َ ْ ْ ُ ُ َ
‫اء أ َّمة ان ِزال‬‫*** سما ت ِِفء إَِل مع ج‬ ‫ – َوت ْس ِهيل اْلخ َرى يف اختِلف ِ ِهما‬205
َ َ َ ْ َ َ َ َ َ َ َْ ُْ َْ
)9( ‫ أب ْ ِدل َوكذال ِك َس ِهل ء‬:‫ّي ذال ِك‬ ‫ غ‬/ )9( ‫ أب ْ ِدل ء‬:‫ فتحِ اِلانية‬/ )9( ‫ َس ِهل ء‬:‫فتحِ اْلوَل‬
The Rule States:

(a) If the first hamzah carries a fatḥah, they soften the second one:
َ َ َ ٓ َ ً ً ُ ٓ
the 2nd will have a kasrah: )‫ِ۬ ََٰل‬-‫ئ إ ِ ََٰل‬‫ (تفِي‬or a ḍammah: )‫ِ۬ َّمتة‬-‫( َجا َء أ َّمة‬.
(b) If the 2nd hamzah is maftūḥah, then make ibdāl of it to a yā to
match the kasrah of the 1st or to a wāw if the 1st is maḍmūmah
:‫توِن‬ ُ ‫تؤا ْ أ َ ۡف‬
‫ت‬
ُ َ َۡ
‫ل‬ ‫م‬ ‫ٱل‬ ‫ِهم‬ ‫ل‬ ‫تا‬‫م‬َ ‫ َو ۡع‬:‫ ُست ٓو ُء أ َ ۡع َمتال ِهم‬/‫ َوال‬:‫لس َفها ٓ ُء أ َال‬
ُّ ‫ٱ‬/‫اه ْم‬ُ َۡ َ َ ْ ُ َۡ َ َ ُٓ َ َ َۡ
‫ وصبن‬:‫لو نشاء أصبناهم‬
ِ /
ً َ َ ً َ َ ٓ َ َٰٓ َ َ َ ٓ َ ً َ َ ً َ ٓ َ َّ َ َۡ ۡ َ ُ ٓ َ َ َٰ َ َ َُۡ
ِ ِ ِ ِ َ ِ
‫ يالهة‬:‫هؤالء ءالهة‬/ِ‫ يِيه‬:ِ‫ وَِعء أخِيه‬/‫ياية‬-‫ مِن ٱلسماء ءاية‬/‫ وقل ِِع‬:‫ ويسماء أقل ِِع‬/‫وِن‬ ِ ‫وفت‬
If neither of them is maftūḥah, then make ibdāl & tas-hīl of the 2nd
(c) If the 1st hamzah is maḍmūmah and the 2nd is maksūrah, then
they soften the 2nd hamzah and also change it into a wāw. The
opposite: the 1st hamzah is maksūrah and the 2nd is maḍmūmah,
does not exist in the Qur-ān.
َ َ ُ ٓ َ َ ُ ۡ َّ َ ُ ٓ َ َ ُ ۡ ُ ُ َ َّ َّ ُ ٓ َ َ َ َ َ َ َ َ
‫َل‬.-‫ ٱلفقراء وَِل‬:‫نا (أنتم ٱلفقراء إَِل ٱّلِلِه‬.-‫ِ۬ ََٰل) يازك ِرياء وِنا‬-‫ يَشٓا ُء وِ ََٰل‬:‫َي ۡهدِي َمن يَشٓا ُء إ ِ ََٰل‬
َ َ َ ٓ ُ
Ibdāl of the 2nd hamzah into a wāw is preferred ‫ِ۬ذا‬-‫ وِذا‬:‫ٱلشهدا ُء إِذا‬.
10. Fatḥ, Taqlīl and Imālah of Alif
Fatḥ: is the normal sound of an alif in which the mouth has to be

open vertically. Imālah (idjā˘) means to incline. It is the twisted,
crooked way with which the alif sound is read as being 50% alif
and 50% yā. The sound of inclination of a fatḥah towards a kasrah
is known as imālah kubrā. Its mark is a shaded circle. Taqlīl (minor

deflection or imālah ṣughrā) is when you hear a slight turning of
the alif from the fatḥah sound towards the kasrah sound as being
75% alif and 25% yā. A taqlīl’s mark is an empty circle. In sūrat
Yūsuf: 19, Abū ˘Amr reads a word with all 3 ways: fatḥ, imālah
َ ُ َ َ َ ۡ ُ َ َ َ ‫َ َ َٰ َ ُ َ َٰ ي‬ ُ‫قَ َال َيب‬-‫ى َهَٰ َذا ُغ َل َٰ يم‬
َ َٰ ‫قَ َال َيَٰبُ ۡش َر‬
and taqlīl. ‫ى هَٰذا غل َٰ يم‬
ٰۖ ٰۖ‫ۡش‬
ٍ ‫ب‬‫ي‬ ‫ال‬‫ق‬- ‫م‬ ‫ل‬‫غ‬ ‫ا‬‫ذ‬ ‫ه‬ َ
‫ى‬ َ‫ۡش‬
‫ر‬
The Imālah Kubrā of The Alif of The Letter Rā
َ ُْ َ ُ َ َ َْ َ ْ ْ َ َ ْ
‫يُ َو ِاَل بِمجراها ويف هود أن ِزال‬ *** ‫ َو َما َبع َد َرا ٍء شاع ُحك ًما َو َحف ُص ُه ْم‬- 033
َ َ ْ ‫اس يف‬
‫اْل ِر ُح ِصل‬
َُ
ِ َّ‫*** َو ُخلف ُه ْم يف اۡل‬ .............................. ‫ َو ِيف‬- 003
Abū ˘Amr makes imālah of alif in 3 cases: alif preceded by rā, alif
followed by rā majrūr with kasrah or alif between 2 rās. If a
pronoun is attached at the end of it, then imālah is still applied.
(a) Dthāt ar-Rā is a noun or a verb that ends with a feminine alif of
imālah (alif maqṣura that is written on a yā) preceded by rā.
َ َ َ ُ ُ َ َّ َ ُ َ ُ ُْ َ ُ ُ َ
-َ‫يتو رَرى‬-َ‫ّسى‬
َ‫ل ِّلي ر‬-َ‫سارى‬ َ‫أ ر‬-َ‫ارى‬
َ‫انلص ر‬-‫م رَرىها‬
َ -َ‫ك رَرى‬
َ‫س‬َ -َ‫بى‬ َ‫ك ر‬َ ‫ٱل‬-َ‫وذِّك رَرى‬-َ‫ٱلق رَرى‬-َ‫أخ رَرى‬-َ‫ت رَرى‬
َ َ َُْ ً َ ْ ُ ْ َ َ ْ َ‫ َويف أَل َِفات َقبْ َل َرا َط َرف َأت‬- 321َ
‫تبل‬ ‫حيتدا وتق‬ِ ‫*** بِك ْست أمِتل تتدىع‬ ‫ت‬ ٍ ٍ ِ
َ ُ ْ َْ َّ ُ ْ ْ ُ َّ َ ْ ََ
‫حارِ َ َوالكفارِ َواقت ْس ِلِ َنضل‬ َِ *** ‫اِلارِ ث َّم اِل َِمارِ َم ْع‬ ‫ كأب ْ َصارِهِم و‬- 322
(b) A rā majrūr with a kasrah at the end of a word, preceded by alif

َ َّ ‫د‬ َ ‫د‬ ُ َ َ َ ‫ُد‬ َ ُ َ َ ‫د‬ َ َ
‫ٱتلو رَرى َة‬-ِّ‫ار‬
َ ‫ٱلَ َق رَه‬-ِّ‫ار‬
َ ‫ج‬
َ‫ٱلَ َف ر‬-ِّ‫ار‬
َ ‫ل رَو‬ َ ‫ارَٱ‬
َ ‫ َد‬-َ‫َب ِّدِّي رَنار‬-ِّ‫ار‬
َ ‫إَِّلَٱلك رَف‬-ٍ‫هٍار‬-َ‫نطار‬ َ‫بِّقِّ ر‬-َ‫أ رَرىكهم‬-ِّ‫ٱنلا َر‬ ‫ ر‬-ِّ‫ار‬
َ ‫اتَق رر‬
ِّ ‫ذ‬
َ َ َ ِّ َ-‫م َر َها‬ ُ َ
َ ََ َ
-‫ك‬ ََ ‫ر رَءا‬-‫ر رَءاَكوكبَا‬-‫ر رَءا َُه‬-ِّ‫ار‬ َ ‫ٱل‬ َ‫ در‬-ِّ‫ار‬َ ‫ٱنلَّ ردَه‬
َ -‫ك‬ ََ ‫ار‬
‫ر‬ ‫ِح‬ ‫ر‬ َ - ‫م‬
َ ‫ك‬َ
‫ر‬
ِّ ‫ر‬‫ـ‬
َ َ
‫ِّي‬ ‫د‬ ‫ِّن‬ ‫م‬ - ‫ِّم‬
َ ‫ه‬ ‫ر‬
ِّ ‫ر‬‫ـ‬
َ َ
‫ِّي‬ ‫د‬َ‫ِّن‬
‫م‬ - َ ‫ِّم‬
َ ‫ه‬َ
‫ر‬
‫ولَعَأب ر‬
‫ص‬
َ ٓ ٓ ٓ ٓ ‫د‬ ٓ ٓ َ َ َ َ ٰ ۡ ََٓ ُ ٰ َۡ ََٓ ُ
َ
)ٍ‫طه‬-َ‫ص‬ َ ‫ك رَهيع‬-ٰٰۖۖ‫َ ٍحم‬-‫َٱل َم رَر‬-‫َ(ٱل رَر‬-َ‫ين‬ َ ‫كف ِِّّر‬ َ‫نَ–َٱل ر‬ َ ‫كف ِِّّري‬َ‫ك ما – ر‬ ٍ ‫ وما أدرى‬-‫وال أدرىكم‬-َ‫ر رَءا َه‬
َ ُْ ََ َ َ‫اء ت‬ َ ‫ين الَْكف ِر‬ َ ‫ َو َم ْع ََّكف ِر‬- 233
‫ار َر َوى ُم ْر ٍو ِِبل ٍف َص ٍد َحل‬ ٍ ‫ه‬‫و‬ * ( ‫ى‬ ‫راء‬ ُ ‫ َو َر‬- 310( ِ‫ين ب َيائه‬
ِ ِ ِ ِ
َ َ َْ ََ ُ ْ َّ َ َ ْ َ َ ُ ُ َ ْ
‫*** َّكْلبرارِ واِلقل ِيل جادل فيصل‬ ‫اءي ْ ِن َح َّج ُر َواته‬ َ ‫اع ذِي َر‬ ‫ ِإَوضج‬- 321

َ ٌ ْ َ ‫ّي َح ْفص َط‬ َ ْ ‫َغ‬ ْ َْ ُ َ ُ َ ْ
‫او َيا ُصح َبة َوال‬ ٍ *** ‫ح ًىم‬ِ ‫ُك الف َوات ِحِ ذِك ُر ُه‬ ِ ‫ ِإَوضجاع را‬- 131
َ َ ْ‫ص ْف ر ًًض ُحلْ ًوا َو ََت‬ َ ٌ َ ُ ْ ُْ َ ْ ُ َ
‫ت َج ًًن َحل‬ ِ ِ *** ‫اِس َوهت‬ ِ ‫ َوك ْم صح َب ٍة يَا َّك ِف واْللف ي‬- 135
َ ْ ُْ َ َْ ُ ْ ََ ْ ُ ‫ َش َفا صادِقًا حم ُُمْ َت‬- 140
‫اْلل ِف ُمثِل‬ ‫ْص َوه ْم أدرى و ِب‬ ٍ ‫وب‬ *** ‫ار ُصح َب ٍة‬
َ ُ ‫َم ْر َيم َهايَا َو َحا ج‬ َ َ َ ْ َ َ ْ َ ْ َ َّ
‫يد ُه َحل‬ ِ ٍ *** ‫ْي َوناف ِع ِلى‬ ‫ َوذو الرا ل ِور ٍش بْي ب‬- 141
(c) An alif between 2 rā`s, on condition that the 2nd rā` has to be
َ ‫د‬ ‫د‬ َ َ َ َ َّ َ َ َ َ َ
majrūr with kasrah: ‫ي‬ َ ِّ ‫ارَِّل ِِّفَعِّل ِّي‬
َ ‫لبَ رر‬َ ‫بَٱ‬
َ ‫كِّ َتا‬
َ َ‫إن‬ َ - (ِّ‫ار‬
َ ‫َ)دارَٱلَ َق رَر‬-َِّ‫ار‬
َ‫ش‬َ‫ٱل ر‬َ َ-َِّ‫ار‬
َ ‫ِّلبَ رر‬
َ ‫ل‬.َ
َ َ ْ ُ َّ َ ٌ ْ ُ ْ َ َ َ ْ ُ َ ْ ُ ْ َ ًّ ُ َ َ ْ َ ْ َ َ
‫*** و ِيف هم ِزه ِ حسن و ِيف الراءِ يتل‬ ‫ وحريف رأى لُك أمِل مزن صحب ٍة‬- 414
َ َ
Abū ˘Amr makes imālah in )‫ ََر رَءا َهَُ ُم َست َت ِق ًرا‬-َ‫( ( ََر رَءاَكوكبـا‬6, 27) when the
alif of the imālah is followed by a mutaḥarrik letter, waṣlan.
َ ‫ ََر َءا ۡٱل َق َم‬-‫تم َس‬
However, he reads )َ‫تر‬
َّ َ َ
ْ ‫لش‬ ‫ ( َر َءاَٱ‬in sūrat (6) without imālah,
waṣlan, as it is followed by a sākin. Abū ˘Amr reads one word in
َّ ُ ً ۡ َ
(23: 44) with fatḥ waṣlan, and with fatḥ and imālah, waqfan ‫َتاه ُك‬ ‫ت‬.
Exceptions of the imālah: Abū ˘Amr reads some of dthāt ar-rā with
fatḥ only, like Ḥafṣ, in both waṣlan and waqfan in these cases.
َ ۡ َ َ َۡ
(1) Rā has a kasrah ِ‫وٱْلتار‬-ِ‫ٱْلوار‬, but the recitation is without imālah.
(2) A sākin rā separates between the alif of imālah and the rā with
ٓ َ ٓ َ
a kasrah by idghām: ‫ ُمضار‬-‫ ب ِضتاره ِْم‬, rather it’s read with madd lāzim.
(3) The rā has a kasrah ˘āriḍah to match the following yā' al-iḍāfah,
but not for a grammatical purpose. ‫ي‬ َ ‫نصتتار‬َ َ ‫تتن أ‬
ۡ ‫( َم‬not majrūr).
ِ
َ ‫ َج َّبار‬-‫( َن َمار ُق‬b) ‫فَ َل ُت َمار‬, the yā after
(4) The rā is not at the end in (a)‫ين‬ِ ِ ِ
ُ
the rā is eliminated for a grammatical purpose ‫( ت َمارِى‬majzūmah).

11. Fatḥ and Taqlīl of The Alifs of Dthawāt Ulyā
َ ْ ُ
‫ْصي سِوى َراه َما اع َتل‬
ْ َ َ َّ َ َ
‫آي َما‬ ْ َ‫ َو َكيْ َف َأت‬- 034
ُ ‫ت َف ْع َّل َوآخ‬
ِ ‫تقدم ل ِلب‬ *** ِ ‫ِر‬
Note: The only dthāt ulyā that Abū ˘Amr reads with an imālah is
ٗ َ ُّ َ َ َ َ ۡ َ َ َ ۡ َ ٓ َٰ َ َ َ
َٰ ِ َ ُ
the 1st one of 17: ٧٢ ‫م فهو ِيف ٱٓأۡلخِرة أعىم وأضل سبِيل‬ٰ‫ َو َمن َّكن ِيف ه ِذه ِۦ أع ِ ى‬.
َ َ ْ ْ ْ َ ُ َ َ َ‫اء ت‬
‫اإل ِْسا ُحك ُم ُصح َب ٍة أوال‬
ِ ‫ِيف‬ *** ‫فاز ِيف ش َع َرائِهِ َوأعىم‬ ‫راءى‬ ُ ‫ َو َر‬- 033
Alif ut ta-nīth almaqṣūrah (a feminine alif) indicates a literal or

figurative feminine word. It is written at the end of dthāt ulyā as an
extra small alif on yā. It is the 4th letter in a word, falling on one of
َٰ َ ‫ّل َف ْع‬
3 scales :‫ّل‬ َٰ َ ‫ّل ُف ْع‬
َٰ َ ‫ف ِْع‬. Nouns of these 3 scales are the only dthawāt
ulyā that Abū ˘Amr reads with taqlīl. He reads the rest of dthawāt
ulyā with fatḥ, except those at the end of ayāt in the 11 sūrahs. He
reads them with taqlīl, whatever it’s wazn, in sūrahs Tāhā, anNajm,
alQiyāmah, anNazi˘āt, al-Ma˘ārij, ˘Abasa, alA˘lā, ash-Shams, al-
Layl, aḍ-ḍuha and Al-˘alaq.
َ َّ َ َ َ ْ َ ْ َّ ْ َ َّ َ َ ُ َ َ َ َّ َ
‫آي اۡلج ِم َك تتعدال‬ ُ
ِ ‫ب ِطه و‬ *** ‫آي ما‬ٍ ‫ ومما (أمااله) أواخِر‬- 034
َ َّ َ َ َ َّ َ َ َ َ ْ َ ُّ َّ ْ َ َ َّ
‫ت تميل‬ ِ ‫*** الضىح و ِيف اقرأ و ِيف واۡلازَِع‬ ‫ َو ِيف الش ْم ِس واْللَع و ِيف اللي ِل‬- 031
ْ َ
َ ُْ َ ْ ََْ ُ َْ ْ َ ‫ َوم ِْن ََتْت َها ُث َّم الْق َي‬- 031
‫ال َم َعارِ َج يا مِنهال أفلحت من ِهل‬ *** ‫امةِ ِيف‬ ِ ِ
Some examples of dthawāt ulyā that end in a feminine alif and are
on the wazn of fu˘lā (written with a ḍammah on the “fā”) are:
ۡ ۡ ُ ۡ ۡ ُۡ ۡ ۡ ُۡ ُ ۡ ُۡ ُ ُۡ ۡ ُّ َٰ ۡ ُ
ٰٰٰۖۖۖ‫ق‬
ٰۖ ٍ ‫ ٰۖ ٰۖٱلوٰۖث‬-ٰۖ‫ٰۖو ٰۖٱل ٰۖع ٍٰۖزى‬-ٰۖ‫ب‬
ٰۖ ِ ‫ٰۖٱلقر‬-ٰۖ‫طى‬ ٍٰۖ ‫س‬ ُ
ٰۖ ‫ٰۖ ٰۖٱل ٰۖو‬-ٰۖ‫ٰۖ ٰۖدٰۖن ٍٰۖيا‬-‫ب‬ ٰۖ ٍ ‫طو‬ ٰۖ ٰۖ-ٰٰۖۖ‫ص ٍٰۖوى‬ ٰۖ ‫وسٰۖ–ٰۖ ٰۖٱلق‬ ٰۖ ٍ ‫نثٰۖ–ٰۖ ٰۖم‬ ٰۖ ٍ ‫ٱۡل‬ٰۖ ٰۖ-ٰۖ‫ٱدلٰۖن ٍٰۖيا‬
ٰۖ :‫فعّل‬
ُۡ َ ۡ َُ ۡ ۡ ۡ ۡ ۡ ۡ ُّ ُ ۡ ۡ
ُّ ٰٰۖۖ-ٰۖ‫ب‬
ٰٰٰۖۖۖ‫ٱلسوٰۖأ ٍى‬ ٰۖ ٍ ‫ع ٰۖق‬ٰۖ ٰۖ-ٰۖ‫ع‬ ٰۖۡ ‫لر‬
ٰۖ ٍ ‫ج‬ ُّٰۖ ‫ٰۖٱ‬-ٰۖ‫اها‬
ٰۖ ‫س ٰۖق ٍٰۖي‬ ٰۖ ‫ٰۖ ٰۖو‬-ٰۖ‫ف‬ ٰۖ ٍ ‫ٰۖ ُٰۖز ٰۖل‬-ٰۖ‫ل‬ ٰۖ ٍ ‫ٰۖ ٰۖٱل ُٰۖم ٰۖث‬-ٰۖ‫ٰۖٱ ٰۖل ُٰۖع ٰۖل ٍٰۖيا‬-ٰۖ‫ل‬
ٰۖ ٍ ‫لس ٰۖف‬ٰۖ ‫ٰۖٱ‬-ٰۖ‫ول‬
ٰۖ ٍ ‫ٱۡل‬ ٰۖ ٰۖ-ٰۖ‫ن‬ ٰۖۡ ‫ٱل‬
ٰۖ ٍ ‫س‬ ُٰۖ -

Dthawāt ulyā on the wazn of Fa˘lā (written with a fatḥah on the fā)
َّ ‫ٰو‬-ٰ َّ
َ ‫َّٰۖنوٰى ُهم‬-ٰۖ َۡ َۡ َ َ ‫ٰۖص ٍٰۖع‬-ٰۖ
ۡ ‫ٰٰۖۖ–ٰۖم‬ ۡ َ ‫ٰۖوٰۖت‬ َ ۡ ‫ٱل‬-ٰۖ‫ٱل َق ٰۡۖتٰۖل‬-ٰۖ
ۡ ‫ٰۖم‬ ۡ ۡ َّ َْ
ٰ‫ٱلسل ٰوٰى‬ ‫ٰۖتٰٰۖۖ–َٰۖن ٍوٰۖىٰٰۖۖ–ٰۖي ٍٰۖي‬
ٍ ‫ٰٰۖۖ–ٰۖش‬
‫ٰۖض‬ ٍ ‫ٰۖر‬ ٍ ٍ ‫ٰۖى‬
‫ٰۖو‬
ٍ ‫ٰۖق‬
‫ٰٰۖۖ–ٱل‬
‫ل‬ ‫ٰۖع‬‫ف‬
Wazn of Fi˘lā with a kasrah on the fā ُّ‫ٰۖيس‬ ٍ ‫ٰۖ ِع‬-ٰۖ‫ٰۖيٰۖى‬
ٍ ‫ض‬-‫ٰۖاهم‬
ِ ‫ ِسٰۖي ٍم‬-ٰ‫ إحدٰى‬:‫ّل‬ َٰ ‫ف ِ ْع‬
ْ َ َ َ َ َ َّ َ َ َ
Dūrī makes taqlīl of these words: ‫ت‬ ٰۖ ٍ ‫س‬ ٰۖ ‫ح‬ ٰۖ ٰۖ‫يا‬-ٰ‫يوي ت‬-‫ن‬ ٰ ‫أ‬-(ٰۖ‫ يأس ٍف‬andٰۖfatḥ)ٰۖ
َ ْ َ َ ْ َ ْ َ َ
َ ْ ‫ َو َيا َويْلَ ََت أ ََّّن َو َيا َح‬- 311
‫ّيه ِ ق ِْس َها َو َيا أ َسِف ال ُعل‬
ِ ‫غ‬ ‫ن‬ ‫وع‬ *** ‫ا‬‫و‬ْ ‫سىت َط َو‬
َ ْ ُ َّ َ ْ َ ْ َ ًّ ُ َ ْ َ ْ َ َ
‫الرا ِء ي َتل‬ ‫َو ِيف ه ْم ِزه ِ ُح ْس ٌن َو ِيف‬ *** ‫يف َرأى لُك أمِل ُم ْزن ُصح َب ٍة‬ ‫ وحر‬- 141
Rule: Any word that is read in imālah or taqlīl waṣlan, can be read
the same waqfan; even if the reason for imālah changes (a maksūr
َ ‫ٱنلد‬
letter becomes sākin), because the sukūn is ˘āriḍَِّ‫ـار‬‫ ر‬-ٍ‫هاار‬-‫ٱلناا ِس‬. َ
Only Dūrī makes imālah of ‫ ٱلناا ِس‬that has ‫ ِس‬majrūr with a kasrah.
َ ْ ْ َ َ ‫إ َمالَ َة‬ ً ْ ْ ُ َ َ َ
‫س ِيف ال َوص ِل ُميِل‬
ِ
ْ ‫ِلك‬ ‫ل‬ ‫ا‬‫م‬ ِ *** ‫اإل ْسَكن ِيف ال َوق ِف ََعرِضا‬
ِ
ُ ‫ال َي ْم َن‬
‫ع‬ ‫ و‬- 001
Note: If the alif of imālah or taqlīl comes before a tanween or any

sākin letter, then the alif will be dropped (to prevent ijtimā˘ 2 sākin
letters between 2 words) and there is no imālah or taqlīl waṣlan. If
this reason disappears in waqf, then there is an imālah, waqfan.
َ َ ً َ َ ً َ ً َ ً َ ۡ ُّ ًّ َ ُّ ًّ َ ُ ُ َّ َ ۡ َ َ َّ ََ ً
ً
)‫ قال‬٥‫ مَكنا ِسوى‬-‫أذى‬-‫موَل‬-‫مفَتى‬-‫مسىم‬-‫مصّل‬-‫ ٱّلِل‬٧‫ٱلس وأخِف‬ ِ )‫ ألم‬٣٦ ‫ُسدى‬
ۡ
َ ‫وس ۡٱلك َِت‬

-‫اب‬ َ ‫م‬-‫م‬
ُ ‫يس بۡن َم ۡر َي‬ َ ‫ ِع‬- ‫ ُه ًدى‬-‫ قُ ًرى‬-‫ ُّم َص ًِّف‬-‫ع ًىم‬-
َ
‫ى‬ ‫و‬ً ‫ َم ۡث‬-‫ َف ًَت‬-‫ ُض ًىح‬- ‫ُغ ًّزى‬
ِ
ۡ َ ُ ُّ ُ ۡ َ ۡ َ ۡ َۡ َ َّ َ ۡ ‫وج ًَن‬
َ ‫َوذِّك‬- ‫ٱْل َّنتَْي‬
-ََ‫وس ٱل ُه َدى‬ ‫ م‬- ‫ وٱلقتّل ٱِلر‬- ‫ََا ٱلق َم َر‬ٰۖ ‫ٰر َٰۖءاٰۖٱلش ْم َس‬-ََ
‫ٰۖرء‬-ٰٰٰۖۖۖ َ ‫ىٰۖٱلَار‬
ِّ ‫ر‬
‫د‬ ‫َر‬ ِ
َ
ۡ ََ ُ َ
Abū ˘Amr makes taqlīl or imālah waqfan ‫ف‬ ٰۖ ِ ‫ ٰۖوأخ‬-ٰۖ‫س‬
ٰۖ ٍ ‫ عِي‬-ََ‫ ق رَرى‬-ََ‫ََن رَرى‬,
AsSūsī only, makes imālah for the rā with khulf (2 ways) waṣlan.

َ ُ ْ ْ ُُْ ُ ُ ُ َََْ
‫اْللف يف ال َوص ِل يُ َتل‬ َّ ‫َو ُذو‬
ِ‫الراءِ فِيه‬
ْ
*** ‫ون ق ِف ب ِ َما ِيف أ ُصول ِ ِه ْم‬
ٍ ‫ وقبل سك‬- 00
َ َ ُ ْ َ َّ ْ ْ ُْ َ ‫وس ال ْ ُهدى ع‬ َ ‫ َك ُم‬-004
‫اِلارِ فاف َه ْم م ِصل‬ ‫ِيس اب ْ ِن َم ْر َي َم *** والق َرى ال َِت َم َع ذِك َرى‬
ۡ
ۡ ‫ٱذ َه‬ ُ ۡ
َۡ‫ك‬ ۡ ُۡ
He reads these words with fatḥ and imālah ‫تب‬ ٢٣ ‫ِبى‬ ‫ ٱل‬-‫ٱلق ۡرى ٱل َِت‬
- ِّ‫ار‬
َ ‫ٱل‬‫د‬ َ ‫ذ ِۡك‬. Sūsī reads the following words in 3 ways waṣlan: fatḥ,
‫ترى ر‬
imālah in tafkhīm and tarqīq of lām ism ulJalallah ‫اّلِل‬ ُ َّ ‫ّيى‬ َ َ ‫ فَ َس‬-‫اّلِل‬
َ َّ ‫نَ َرى‬
The imālah of the rā is an indication of the dropped alif after it,
while he reads imālah only waqfan.
12. Alfarsh (Different Pronunciation) of Abū ˘Amr
Alfarsh: words all over the Muṣḥaf, mentioned once or multiple

times, that do not follow certain rules.
َ ْ ٌ َُ َ َ َ
ُ ْ َ‫وف) ق‬ َ َ َ ُ َ ْ َ ُ َُ َْ َ
‫ْص ُصح َبتِهِ َحل‬ ‫*** شفا و(رء‬ ‫اب ك َما عل‬‫ ويف أم يقولون اْلِط‬- 111
ٌ
Abī ˘Amr ulBaṣrī makes qaṣr for the word ‫ َر ُءوف‬, which means
ٌ
there is no wāw maddiyyah for it ‫ َر ُءف‬.
َ َُْ ُ َْ َ ُّ ُ ْ ََْ ٌ ْ ُ ْ ُ ‫ َويف ل ُ ْؤلُؤ يف‬- 990
‫ويأِلِ كم اِلورِي واالِبدال يتل‬ ُ *** ‫الع ْر ِف َواۡلُّك ِر شع َبة‬ ٍ
َ ْ َّ ‫ِيء َب ْع َد‬ ْ َْ ُ َ
‫اِلا ِل بِال َه ْم ِز ُحل ِل‬ َ ‫َو َباد‬ *** ِ‫ِإَوَّن لك ْم بِالفتحِ َح ُّق ُر َواتِه‬
ِ - 100
ُ ۡ َۡ َ
Dūrī adds hamzahs to these words, contrary to Ḥafṣ. ( ‫ِتتك ۡم‬ ‫ال يل‬
ۡ َ َ ُ ۡ َٰ َ َ َّ َ ِ َ
َّ ‫( بادِئ‬11: 27), Sūsī reads with ibdāl ‫ك ۡم‬
(49: 14) ‫ٱلرأ ِي‬ ‫ال يل ِت‬-‫)بادئ ٱلرا ِي‬.

‫‪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’. Abū ˘Amr reads with sukūn (preferred) and in‬‬
‫‪(, in (2:270, 4:57). He also has ikhtilās‬نِ ِع َّمما) ‪ikhtilās of the kasrah of‬‬
‫‪ in (36:48), while‬يخصِّ ُمون ‪( in (10:35) and‬ال يَ َهمدِّي) ‪in the fatḥah of‬‬
‫‪ .‬عِ هـ ِ خِ ‪Ḥafṣ reads the 3 letters with the kasrah‬‬
‫َُ َ َ ُْ ُ ُ ْ َ ْ ً َ َ ُْ ُ ُ ْ َ َ‬ ‫ُ ْ ََُْ ُ ُ‬ ‫َ ُ‬
‫ّل ويأمرهم أيضتا وتتأمرهم تتل‬ ‫***‬ ‫‪ِ - 454‬إَو ْسَكن بَارِئِكم ويأمركم‬
‫ْ‬
‫َُْ ً َ َ‬ ‫ُّ‬ ‫َ ْ‬ ‫َ‬ ‫ْ‬ ‫ََْ ُ ُ ُ ْ َْ ً َُْ ُ ُ ْ ََ‬
‫ِيل ع ِن اِلورِ ِي ُمتل ِسا جل‬
‫جل ٍ‬ ‫***‬ ‫‪ - 455‬وينْصكم أيضا ويشعِركم وكم‬
‫ۡ ُ‬
‫‪ (2: 53) with a sākin hamzah, while Dūrī‬بَارِئك ۡم ‪Abū ˘Amr reads‬‬
‫ُ‬
‫‪.‬بَارِئِك ۡم ‪reads also with ikhtilās of the kasrah‬‬
‫‪Abū ˘Amr reads with sukūn, meaning that Dūrī reads in sukūn and‬‬
‫‪ikhtilās of the ḥarakah, (preferred). Sūsī reads with sukūn and ibdāl‬‬
‫َُۡ ُ ُ ۡ َۡ ُ ۡ ُ ۡ َ ُ ۡ ُ ۡ َُۡ ۡ ُ ۡ َُۡ ُ ُ ۡ َ ُ ۡ ُ‬ ‫ۡ ُ‬ ‫ُ‬
‫(بَارِئ ِكَِۡم‪ /‬بَارِئك ۡم) ( يأمركم ‪ /‬يأ مركم – يامركم ) (يأمرهم ‪ /‬يأمرهم – يامرهم )‬
‫ۡ‬
‫ُۡ ۡ ُ ۡ ُۡ ُ ُ ۡ َ َ ََۡ‬ ‫ۡ‬ ‫َُۡ ۡ ُ ۡ َُۡ ُ ُ ۡ َ ُ ۡ ُ ۡ َ ُ ۡ ُ ۡ َ ُ ُ ُ‬
‫(تأمرهم‪ /‬تأمرهم‪ -‬تامرهم) (ينْصكم‪ /‬ينْصكم) ( يشعِركم‪ /‬يش ِعركم) ( أرِنا ‪ /‬أرنا )‬
‫َ ُ ْ َ ُّ ُ َ ْ َ ً َ ْ َ َ َّ َ‬ ‫ٌ‬ ‫َ‬ ‫ُ‬ ‫َّ‬ ‫ٌ‬ ‫َ‬ ‫ُ‬ ‫َ َْ ُ َ ُ‬
‫وقل ضمه عن زاهِد كيف رتل‬ ‫***‬ ‫كن‬‫‪ - 454‬وحيث أيت خطوات الطاء سا ِ‬
‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ َ َ‬ ‫َ َ ْ َ َّ َ َ ْ َ ُ َ ْ‬ ‫ُ‬
‫ضف ُحل‬ ‫ك ْم َص َ‬
‫اب أك ٍل أ ِ‬ ‫ور َرف ٌع *** سما‬ ‫‪ُ - 515‬نَازِي بِيا ٍء وافتحِ الزاي والكف‬
‫‪Baṣrī reads 2 words with sukūn, while Ḥafṣ reads with ḍammah:‬‬
‫ٗ‬ ‫ٗ‬ ‫ٗ‬ ‫ُ ۡ ُ ۡ ُ َ ۡ ُ ۡ َ َّ َّ ُ َ َ َٰ ُ َ ۡ ٗ َ َّ َٰ َ ُ ۡ‬ ‫ُ ۡ‬
‫سق ۡط‪ُ-‬مل ِ ٗصا‪ُ -‬جثِيا‪ُ -‬عتِيا‪ُ -‬صل ِيا‪-‬‬ ‫ًن‪-‬ن ِسيا‪-‬ت‬
‫ات‪-‬أكل‪-‬أكلها‪-‬ٱْلكل‪-‬تذكرون‪-‬يب ِ‬ ‫خط َو ِ‬
‫ۡ ُ‬
‫احك ۡم‪.‬‬ ‫ب‬ ‫كم‪-‬إ َّن َهَٰ َذۦن‪-‬تَ َّل َق ۡف‪-‬يُْن ُل‪-‬قُل َّرّب َي ْعلَ ُم‪-‬قُل َّ‬
‫ر‬
‫َ َٰ ٗ َ َ ۡ َ َ ُ‬
‫ت‬ ‫ح‬ ‫س‬ ‫ي‬‫ف‬ ‫ا‬ ‫د‬‫ِه‬
‫م‬ ‫ى‬ ‫ٰۖ‬
‫و‬ ‫ٱل ۡ ُم َق َّد ِس ُ‬
‫ط‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫‪-‬‬ ‫‪-‬‬ ‫ٍ‬
‫ۡ ي ُ ٓ َ َّ‬ ‫َ‬ ‫َ‬ ‫َ ً‬ ‫َ‬ ‫ُ‬
‫ك ۡم – ُر ۡسل ُه ۡم – ُس ۡبل َنا – َ‬‫ُۡ ُ‬‫ُ‬ ‫ُر ۡسلُ َ‬
‫يء ي ت َوق َد ‪-‬‬ ‫ت – ثمودا ‪ -‬كوكب د ِر‬ ‫ٍ‬ ‫ي‬ ‫م‬ ‫ل‬ ‫س‬‫ر‬ ‫–‬ ‫ا‬ ‫ن‬
‫َ‬ ‫َ ُ‬ ‫َّ‬ ‫*** َويف ُسبْلَ َ‬ ‫كم ُث َّم ُر ْس ُ‬ ‫َ ُ ُ َُ َ ْ ُ ْ ُ ُ‬
‫اإل ْسَكن ُح ِصل‬ ‫ِ‬ ‫م‬
‫ِ‬ ‫الض‬ ‫يف‬
‫ِ‬ ‫ا‬‫ن‬ ‫له ْم‬ ‫‪ - 111‬ويف رسلنا مع رسل‬
‫َ ٌ َ َ ْ ٌ َ ُْ ُ ْ َ ُ َ‬ ‫ُ َ َ‬ ‫ُْ َ‬
‫ّي شع َبة اال َّوال‬ ‫صحاب ورفع غ‬ ‫ِ‬ ‫***‬ ‫‪َ - 000‬وقل َزك ِر َّيا دون ه ْم ِز َج ِمي ِع ِه‬
‫‪The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī‬‬ ‫‪26‬‬

ً ُُ ُُ ً ُ ُ َ ُ َ ۡ ُ ُ ۡ ُ ٓ َّ َ َ َّ َ َ
Abū ˘Amr adds hamzah ‫ كفؤا‬:‫كف ًوا‬-‫ ه ُزؤا‬:‫ ه ُز ًوا‬- ‫جون‬ ‫مر‬-‫جئ‬ ِ ‫تر‬-‫ زك ِرياء‬:‫زك ِريا‬
َ َ ۡ َّ َ َ ۡ َّ
Abū ˘Amr reads with madd muttaṣṣil in the word ‫ ٱلنشتٓاءة‬:)‫ٱلنشتأة‬
:Ḥafṣ), occuring in sūrahs (29: 19-53: 47-56: 62).
َْ َْ ُ َْ ً َ َ ْ ُ ُ ْ َ ُ َ ْ ََ
)‫س ُبهم‬
ِ ‫َي‬-‫س ُبون‬
ِ ‫ َي‬-‫ب‬ ‫س‬
ِ ‫(َت‬ *** ‫قبل َس َما‬ ‫ِْي مست‬ِ ‫ ويحسب كس الس‬- 001
َ َ ً َ َ ْ َ َّ ُّ ً َ َ َ َ ْ َ ْ َ ْ َ ُ َّ َّ َ َ
‫َشفا عل‬ ‫*** ك ِريما َوخِف اَّلا ِل كم‬ ِ‫ب زِد قبْل تائِه‬ ‫ وتذكرون الغي‬- 413
َ َ َ َ َ َ ُ ً َ َْ ُ َ َ َ ُ ُ َّ َ ُ ُ َ ْ ُ َ
‫*** وعدنا َجِيعا دون ما أل ِف حل‬ ‫ج ٍز‬ ِ ‫ ويقبل اْلوَل أنثوا دون حا‬- 100
ٗ َ َ َ ََۡ َ َ َ َ ۡ
Abū ˘Amr reads without an alif: )2:50( ‫تْي ْۡللتة‬ ٰۖ ٍ ‫ َوع ۡدنا ُم‬/ ‫ِإَوذ َوَٰع ۡدنا‬
‫وس أرب ِع‬
ُّ َ َ ۡ ُ َ ۡ َ َ َ ۡ ُ َ ۡ َ َ َ َٗ َۡ َ ََ َ َ َ َ
)20:11( ِ‫ووعدنَٰكم جان ِب ٱلطور‬/‫) ووَٰعدنَٰكم‬1:142( ‫وس ثلَٰثِْي ْللة‬ ٰۖ ٍ ‫ َو َوع ۡدنا ُم‬/‫ َو َوَٰع ۡدنا‬.
Abū ˘Amr reads these words with sākin hā on the condition that it
ۡ ُ ٌ ‫ ل َ ۡه َو َخ‬- ‫ه‬
َّ ‫ّي‬
is preceded by a letter of (‫ثم‬-‫ل‬-‫ف‬-‫ ث َّم ه َو )و‬- ‫للصاب ِرين‬ َ ۡ ‫ َف‬-‫ َو ۡه َو‬.
َ ً ً َ ْ
‫اضيا بَارِدا َحل‬ ‫ر‬ ‫ن‬ ‫ك‬ ْ َ ‫ِه أ‬
‫س‬ َ ِ ‫َو َها‬ َ َْ ْ ْ ُ َ
‫ َوها ه َو َبع َد ال َواوِ َوالفا َوالم َِها‬- 112
ِ ِ ***
ُ ْ ُ َ ْ ْ َ َ َ َْ َ ُ
‫ل‬ِ ‫ِِب ْرفيْهِ َوا ِإلسَكن ِيف ال ِمي ِم ح ِص‬ *** ‫ص ٌم‬ِ ‫ َو ِيف ث ُمر ض َّميْهِ َيفت ُح َع‬- 101
َ ْ ْ ً َ ْ ْ ٌّ ُ َ
‫َو ِيف َم ِده ِ َوال َه ْم ِز ُصح َب ُت ُه َحل‬ *** ‫س ض َّم ُه ُح َّجة رًِض‬ ِ ‫ ودرِي اك‬- 230
13. Iṫĥ-hār (Clarity) and Idghām (Assimilation)
The small idghām (ṣaghīr) occurs when merging a sākin mudghām

letter into the following mutaḥarrik letter to become a mushaddadd
letter. This idghām is in 3 categories: mutaqārib, the letters that are
close in articulation point, in proximity and have different but
ُّ ُ ۡ َ
similar ṣifāt. Examples: the letters qāf and kāf: ‫َّنلقك ۡم‬, lām and rā.

َ َ ْ َ َ َّ َْ ْ َُْ ََ
‫فل بُ َّد م ِْن (إِدَغ ِمهِ) ُم َت َمثِل‬ *** ‫ْي فِيهِ ُم َسك ٌن‬
ِ ‫ وما أول ال ِمثل‬- 914
Mutamāthil is the same letter that comes from the same makhraj
(point of articulation) and has the same ṣifāt (characteristics). All
the Qurrā’ agree that idghām must be made for them-‫يُ ۡدرِكك ُم‬-‫ب‬
ُّ َ ‫إذ َّذ َه‬
ِ
ُ َ َّ َ ۡ ۡ ُ َّ َ ۡ ُ ُ َ َ َ ‫ َرب‬-‫إ َذا َطلَ َعت تَّ َّزَِٰ َو ُر‬-‫إ ۡذ َهب بك َتاب‬
-‫قد دخلوا‬- َ ‫ٱْضب ب ِ َع َصا‬ِ - ‫م‬ ‫ك‬ ‫ل‬ ‫ل‬ ‫ه‬- ‫م‬ ‫ه‬‫ت‬ ‫ار‬ ِ
‫َت‬ ‫ت‬ ‫ح‬ ِ ِ ِ ِ ِ ِ
ُ َ ْ َ ُ َ ْ ََ َ ۡ ُ َّ ٌ ُ ٓ َۡ ۡ ُ ‫ فَ َل ي‬- ‫قُل ل َِمن‬
‫ ع َصوا َّوَّكنوا‬-‫عفوا َّوقالوا‬-‫ بَل ال تك ِر ُمون‬- ‫ جا َءهم َّموعظة‬-‫سف ِيف ٱلق ۡت ِل‬ ِ
Note: The last example occurs on a consonant līn wāw. If the 1st
word ends in a wāw or yā maddiyah, then this rule does not apply.
َ َّ
We can’t merge madd letters with shaddah, like in: ‫َء َام ُنوا َواتقوا‬
Mutajānis (Similar): the letters being merged are from the same
makhraj, but have different ṣifāt. Naṭ˘iyyah (‫)ط ت د‬, lathawiyyah
(‫)ظ ذ ث‬, and shafawiyyah (from the lips) letters (‫)ب ِيف م ف‬.
This chapter revolves around the idghām of dāl (in qad) into 8
letters, dthāl (of idth) into 6 letters, tā-ut-Ta-nīth into 1 letters and
lām (of hal and bal) into 3 letters and 7 letters, respectively.
Idghām of dthāl (in idth) into 6 letters, dthāl in Genral

(1) Abū ˘Amr merges dthāl idth into 6 letters tā-zā-ṣād-dāl-sīn-jīm.
ُّ
‫َجال واصل من توصل‬ *** َّ ِ ‫زينب صال دل َها‬
‫سىم‬ ُ ‫ – نعم إذ تمشت‬902
ۡ ُ ‫َص ۡف َنا (إذ َّد َخلُوا) إذ َّس ِم ۡع ُت ُم‬
)‫وه (ِإَوذ َّج َعل َنا‬ َ َّ ‫ت) ِإَوذ‬ َ َّ َّ َّ ُ ُ ۡ َّ َّ
ِ ِ ِ ‫ِإَوذ زاغ‬-‫ِإَوذ َتلق (ِإَوذ زي َن‬-‫إ ِذ ت ۡم ِش‬
َ َ ً ْ َ ْ َ َّ َ ْ َ َ ٌ َ َّ َ ْ َ ْ َ ُ َ َ
‫ت دع ٌد َوسِيما تبَ َّتل‬ ‫*** ظال ِم وقد تيم‬ ‫اإلدَغ ِم إِذ ذل‬ ِ ‫يف‬
ِ ‫لف‬ ‫ وال خ‬- 911

َ َْ َ َ َ
‫َعَش دغفل‬
ْ
ِ‫اإلف َراد‬ ‫يف‬ َ ‫أ َ َخ ْذ ُت ْم‬
‫و‬
ُْ ََ َ َ
‫ازا اَتذت ْم‬
ْ ْ
‫ َوطس عِن َد ال ِميم ف‬- 910
ِ ِ ***
َ ْ َ َّ َ َ َ ُْ َََ َ ْ ََ ُ ْ ُ َ
‫ش َواه ُِد حا ٍد َوأورِث ُت ُوا حل‬ *** ‫ت لَع (إِدَغ ِمهِ) ونبذتها‬ ‫ وعذ‬- 912
1. Abū ˘Amr recites 3 words with idghām of dthāl into tā: a- ‫ِإَو َِّن‬
ُ ُّ ُّ َ
‫( ُعذت ب ِ َّر ِّب َو َّرب ِكم‬Sūrahs 40: 27 and 44: 19), b- (‫( )ف َن َبذت َها‬Sūrat Tāhā).
ُّ َ َّ ۡ ۡ ُ َٰ َ َٰ َ َ ۡ ُّ َ َ َ َّ َ َّ َ ُ ُّ َ َ َ ُ َ َ َ َّ ُّ َ َ َّ ُ
c- ‫ اَتذتم‬-‫َصي‬ ِ ِ ‫ وأخذتم لَع ذل ِكم إ‬- ‫ لئ ِ ِن اَتذت‬- ‫ فأخذته‬- ‫اَّلين كفروا‬ ِ ‫ثم أخذت‬
Note: All the Qurrā’ agree to make idghām of the dthāl into dthāl
َ َّ َ ‫إذ َّذ َه‬, merging of mutajānis letters ṫĥā dthāl thā
and ṫĥā in: ‫إِذ ظل ۡم ُت ۡم‬-‫ب‬ ِ
Idghām of the thā in tā in 2 words and an idghām of thā into dthāl
ُّ ُ ُّ ‫كم َْل‬
َ ُّ ‫ َْل‬-‫ثت‬
َّ ‫ ) َْل‬c- ‫يَ ۡل َهث َّذَٰل َِك‬
a-(‫ )أورِثتموها‬b- in ( -‫ثتم‬ ِ -‫ثت‬ ِ ِ
Idghām of dāl (in qad) into 8 letters, the dāl in Genral

َ َْ َ َ ْ ْ ْ َ ْ َْ ََُ ََ ً َْ َْ َ َ
‫هل َو َبل فاح َتل بِذِهن ِك أحيل‬ *** َ
‫ث و ِيف‬
ِ ‫ال قد أيضا وتا ٍء مؤن‬
ِ ‫و ِيف د‬-901
(2a) Abū ˘Amr makes idghām of the dāl qad (‫ )دال قد‬in it’s 8 letters
َ ً َ َ ‫ب جلَتْ ُه‬
ٌ َ‫*** َز ْرن‬ َّ َ َ ً َ ‫ َوقَ ْد َس‬- 949
‫صب ُاه شائِقا َو ُم َعل ِل‬ ‫ت ذيْل ضفا ظل‬
ْ ‫ح َب‬
َّ َّ َ َ َ ۡ َ َّ َ َ َ َ َّ َ
Sīn-dthāl-ḍād-ṫĥā-zāl-jīm-ṣād and shīn) - ‫ فقد ضل‬- ‫ ولقد ذرأنا‬- ‫قد س ِمع‬
َ َ َّ َ ۡ َّ َّ َ َ َ ۡ ُ َ ٓ َّ َ َ َّ َّ َ َ َ َ َ َّ َ َ ُّ َّ َ َ َّ ‫َولَ َقد‬
‫ قد شغف َها‬- ‫َصف َنا‬ ‫ ولقد‬- ‫ قد جاءهم‬- ‫ ولقد زينا‬- ‫ فقد ظلم‬- ‫ قد ضلوا‬- ‫ْض ۡب َنا‬
ُ ‫ ذِ ۡك‬١ََ‫َيع ٓص‬
b- Idghām dāl into dthāl of: ‫تر‬ ٓ ‫ ٓكه‬dāl at the end of the letter
‫ر‬
ṣād of the 1st word in sūrat Maryam. c- dāl into thā ‫اب‬ َ ‫َو َمن يُرد ثَّ َو‬
ِ
َ ‫ت الْ َف ْر َد َو‬
‫اْل ْم ُع َو َّصل‬ َ ْ‫اب َْلث‬
َ ‫*** ثَ َو‬ ْ َ
‫ْص َصاد َم ْر َي َم َم ْن يُ ِرد‬
ْ َ ُّ ْ َ
ِ ِ ‫ – وحِر ِم ن‬919

(3) Abū ˘Amr makes idghām of the feminine tā in it’s 1 letters: sīn
ُ ُ ُ ُّ َ َ ُ ُ َّ َ َّ َ ٌ َ َّ َ َ َ َ ۡ َّ َ َ َ
-thā-ṣād-zāl-ṫĥā and jīm ‫وره ۡم‬ ‫ْصت صد‬ِ ‫ح‬-‫كذبت ثمود‬-‫جاءت سيارة‬-‫أۢنبتت سبع‬
ُ ُ ُ َ ٌ َّ َ َ ُ ُ ُ ُّ َ َ َ َ ُ ُ ُّ َ ُ ۡ ُ َ ۡ َ
‫ض َجت ُّجلوده ۡم‬
ِ ‫ ن‬- ‫ َّكنت ظال ِ َمة‬- ‫وره َما‬ ‫ حلت ظه‬- ‫ورها‬ ‫ ح ِرمت ظه‬- ‫ خ َبت زِدناهم‬-
َ َ ً َ ً َْ ْ َ ُ ْ ‫ت َس َنا َث ْغر َص َف‬ْ َََْ
‫الطل‬ ِ ‫*** َجع َن ُو ُرودا بارِدا ع ِطر‬ ِ‫ت ُز ْرق ظل ِمه‬ ٍ ‫ وأبد‬- 944
َ ْ ٌ َ َ َْ َ َْ َُْ ْ َ ٌ ُ ُ ْ َ ََ
‫يب َو َيعقِل‬ ‫*** وقل بل وهل راها ْل‬ ‫طيب َوص ِف َها‬ ‫ت ت ِريِه د ُميْة‬ ‫ وقام‬- 910
َ َ َّ َّ َ ‫ام َنت َّطآئ َفةي ِم بن بَ ٓ ۡ َ َ َ َ َ َ َّ ٓ َ ي َ َ َ َّ ٓ َ ي َ َّ َّ ٓ َ ي‬ ََ(
َ ‫ف‬
ِ ‫همت طائ ِفت‬-‫ودت طائِفة ه‬-‫وقالت طائِفة ه‬-‫ًن إِسَٰٰٓٓءِيل وكفرت طائِفة ه‬
)‫ان‬ ِ ِ
‫طت‬ ُّ ‫أ َ َح‬-‫طت‬
ُّ ‫فَ َّر‬-‫طت‬ ُّ َ َ ُّ َّ َ َ َ َّ َ َّ َ َ َ َّ َ َ ۡ َ َ ُ ُ َ ۡ َّ َ ُ
ُّ ‫دت ۡم( َف َّر‬
َّ ‫ب َ َس‬-‫طت ۡم‬ ‫حص‬-‫أثقلت دعوا(قد تبْي)ومهدت‬-‫جيبت دعوتكما‬ ِ ‫أ‬
Note: All the Qurrā’ agree to make idghām of the 3 Naṭ˘iyyah: ṭā

tā dāl, as mutajānis and mutamāthil. The idghām of the ṭa into the
ta is a naqiṣ, incomplete merging due to the iṭbāq and isti˘lā’ of the
ṭā. So the tongue has to be raised for the Iṭbaq, pushed up
completely against the hard palate as if you are going to pronounce
the ṭā ‫ط‬, however, you pronounce the tā ‫ ت‬sound. (4) Abū ˘Amr
makes idghām lām of hal and bal in the 2 letters:
َ ُ َْ َ ََ َ َ ْ‫*** َزي‬ ْ ََ ْ َ‫ أال بَ ْل َو َه ْل ت‬- 913
‫ْض َو ُمبْ َتل‬
ٍ ‫ح‬ ‫ِل‬
‫ط‬ ‫ا‬‫اه‬‫و‬ ‫ف‬ ‫ّي‬ ‫م‬
ِ ‫س‬ ‫ب‬
ٍ ‫ن‬ ‫ن‬
ِ ‫ظع‬ ‫ا‬ ‫ن‬ ‫ث‬ ‫ي‬ ِ ‫و‬ ‫ر‬
َ َْ ً َ ‫ور‬ٌ ُ‫َوق‬ ٌ َ َ َ ََْ َ َ َ َ ََْ
‫ثناهُ َِس تيْما َوقد َحل‬ *** ‫اضل‬
ِ ‫او وأدغم ف‬ ٍ ‫ فأدغمها ر‬-913
َ َ ۡ
‫( – بَل َّران‬Ḥafṣ: ‫ (بَل َران‬:)‫(ر‬-)‫ور‬ ‫ط‬ُ ‫ َهل َتَّ َرى ِمن ُف‬- ٨ ‫ى ل َ ُهم ِم بن بَاق َِية‬ َٰ ‫( َف َهل َتَّ َر‬:)‫(ت‬
ٍ ‫ر‬ ‫ر‬
Idghām of lām hal, bal, qul in lām and rā: -‫ب‬ َّ ‫ َوقُل‬-‫ت‬
‫ر‬ ‫ع‬ ۡ ‫قُل َّلئن‬-‫قُل َّال‬
َ ‫اج َت َم‬
ِ ِ ِِ
ُ َّ َ َ ۡ ُ َّ ٓ
ُ ُ َّ ُ َ َ َّ َ ُ َ َ َّ ٓ َ ۡ َ
‫هل لك ۡم‬-‫بَل ال تك ِر ُمون‬-‫قل ل َِم ِن‬-‫اّلِل‬ ‫ (ف َيغفِر ل ِ َمن يَشا ُء ) َو ُي َعذِب من يشاء) بل رفعه‬2:
ۡ ُ ۡ ‫ َو‬-‫ٱغفر َّۡلَا‬
ۡ ُ َّ ۡ َ
283, ‫ِلكت ِم‬ ِ ‫اصت ِِب‬ ِ ‫ َو‬-‫ نغفِر لك ۡم‬Dūrī merges rā in lām and reads
also with iṫĥhār, while Sūsī reads with idghām, only.

Note: The 4 obligatory sakatāt that Ḥafṣ makes are specific only to
Ḥafṣ in sūrat (18:1,2-36: 54-75:37) and (83:14). Reciters connect.
َ َٰ َ َ ‫ان‬
‫لَع)( َوقِيل َم ۡن َراق‬
َ َ ۡ َ َّ َ ُ َٰ َ ۡ َّ َ َ َ َ َ َٰ َ َ َ ۡ َّ ٗ َ َ َ ُ َّ َ ۡ َ ۡ َ َ
‫ِ هذا ما وعد ٱلرحمن)(لُك ه بل ر‬ ‫ولم يعل ّلۥ عِوجا قيِما)(مرقدِنا‬
َ ً ْ َّ َ ََ ٌَ َ َْ َ ُ ْ َ َُْ ََ
‫ين ِيف ع َِوجا بَل‬ِ ِ ‫و‬ ‫ن‬ ‫اِل‬ ‫ِف‬ِ ‫ل‬ ‫أ‬ ‫لَع‬ *** ‫ة‬ ‫يف‬ ‫ط‬
ِ ‫ل‬ ‫ع‬
ٍ ‫ط‬‫ق‬ ‫ون‬ ‫د‬ ‫ص‬ ٍ ‫ف‬ ‫ وسكتة ح‬- 130
َ َ ُ َ ْ َ َ َ ُ َْ َ َ َ ْ َ َ َ ُ َ
‫وصل‬ ‫*** ران واْلاقون ال سكت م‬ ‫ون َم ْن َراق َو َم ْرقدِنا َوال ِم بَل‬
ٍ ‫ و ِيف ن‬- 131
Abū ˘Amr merges the places which Ḥafṣ has a compulsory sakt,
َّ َ َ َّ َ
pause on it, ‫اق‬
ٍ ‫ من ر‬in sūrat Al-Qiyāmah ,‫ بل ران‬in Al-Muṭṭaffifīn.
The Idghām of Sākin Majzūm bā into the mīm and fā

ٓ َ َ and in 11: 42 ) ‫ٱر َكب َّم َع َنا‬
Into the mīm in 2: 283 (‫(و ُي َعذِب َّمن يَشا ُء‬
َ
ۡ ‫(ي َٰ ُب ًَن‬.
ِ
َ َّ ۡ َ
Into fā, there are 5 places in the Qur-ān 1-(4: 74)(‫)أو َيغل ِب ف َسوف‬, 2-
ُ َ ٌ َ َ َّ َ ۡ َ
(13: 5) (‫ب قول ُه ۡم‬ َ ۡ ‫ك ِيف‬
‫)ِإَون تعجب فعج‬, 3-(20: 95)(ِ ‫ٱِل َياة‬
َ َ َّ َّ َ ۡ َ َ َ
‫ )قال فاذهب فإن ل‬4-
َ َ َّ َ ۡ َ َ َ َ ُ َّ َّ
(17: 63) (‫) قال اذهب ف َمن تب ِ َعك‬, and 5-(49: 11) (‫) َو َمن ل ۡم َي ُتب فأ ْو َٰٓلئِك‬.
َ ً َ ْ َُ ْ َ َ ً َ َ َْ
‫صدا َوال‬
ِ ‫حيدا وخ ِّي ِيف يتب قا‬
ِ ‫*** قد رسا‬
َْ َ ْ ِ‫ – َو(إ ِ ْد ََغ ُم) باء‬911
‫اْل ْز ِم ِيف الفا ٍء‬
Nūn sākin and tanwīn rule: The letter nūn with the letters wāw, yā,
ٓ - ‫ِنك ۡم‬ ُ َّ ُ ُ َّ
rā, mīm, lām, yarmalūn : ‫ ويرمل‬- ‫طس ٓم‬ ‫ ِإَون م‬- ‫اق‬ ٍ ‫ ِمن و‬- ‫ِمن يو ِمهم‬
َ ۡ َ ۡ ٌ ٌ ُۡ
(between 2 words only, but not {‫ بُن َيان ُه ۡم‬-‫ بُن َيان ُه‬-‫ ق ِ ۡن َوان‬-‫ص ۡن َوان‬ ِ -‫} دن َيا‬

14- Al-Idghām Al-Kabīr
Idghām is the assimilation or merging of one letter into another; it

is read as one mushaddad letter for ease (takhfīf) in pronunciation.
The 1st letter that is assimilated is called mudgham and the second
letter, which the first is assimilated into, is called mudghām fīh. If
the mudghām is sākin, then it will be called idghām ṣaghīr and if it
is mutaḥarrik, then it is considered idghām kabīr. Al-Idghām Al-
Kabīr takes place between two mutaḥarrik letters, in 1 word or 2
successive words, such that they become one letter with a shaddah.
َ َّ َ َ ْ َْ ْ َ َُ ُ َ َ ْ َ َ ُْ َ َ َُ
‫َتفل‬ ‫ْص ُّي فِي ِه‬
ِ ‫أبو عم ٍرو اْل‬ *** ‫ّي َوق ْط ُب ُه‬ِ ‫ ودونك االدَغم الكب‬- 334
Even though Imām Ash-Shāṭibī mentions that Abū ˘Amr ulBaṣrī is

known for idghām kabīr, it is found in the narration of his rāwī As-
sūsī, only via the Shāṭibiyyah’s ṭarīq. Note: The only idghām kabīr
‫َ َّ َ ٓ َ ي‬ ‫ٓ َ ي‬
that Abū ˘Amr recites is in 3: 80 in this word: ‫ت َطائِفة‬ ‫َب َّيت َّطائِفة = بي‬
َ َّ ْ ُ ُ َ ۡ َ ۡ ُ َّ َ
Thus, wherever 2 mithlayn ‫ِك‬ ِ ‫ الرحِي ِم مل‬mutajānisayn ‫ربكم أعلم ب ِكم‬
َ َ
or mutaqāribayn ‫ َوشت ِه َد شتاه ٌِد‬letters meet in script/writing, then Sūsī
َّ َ َ
ُ
makes idghām. So (‫ )إِنت ُهۥ هت َو‬has idghām, but )‫ِير‬ ُ ‫ )أ َن َوأنَتا نَتذ‬does not.
Mithlayn: is the same letter that is repeated, 2 letters which have

the same makhraj and ṣifāt or are identical in script and name.
Mutajānisayn: 2 letters which share the same makhraj but differ in
ṣifāt. Mutaqāribayn: 2 letters which are close in makhraj or ṣifāt,
or both.
First: Alidghām Alkabīr of Mithlayn

1. Alidghām Alkabīr of Mithlayn Within a Word
AsSūsī makes idghām kabīr of the mithlayn letters that appear

together within the same word, for the letter )‫ (ك‬only, in 2 words:
َّ ُ ْ َ ُ َ َ َ َ َ َ ُ َ َ
‫ فإِذا قضيْ ُت ْم َم َنا ِسكك ْم فاذك ُروا اّلِل‬2: 200 )‫ َما َسلكك ْم ِيف َسق َر‬Almuddaththir.
َ ْ َ َْ ُّ َ َ ُ َ َْ ْ َ
‫اب لي َس ُم َع َّوال‬
ِ ‫اْل‬ ‫اِق‬
ِ ‫ب‬َ ‫كك ْم َو‬ ‫*** سل‬ ‫ ف ِِف ُكِ َم ٍة عن ُه َم َناسِكك ْم َو َما‬- 331
2. Alidghām Alkabīr of Mithlayn Between Two Words

َ َّ َ َ َ َ ْ ْ َّ ُ َ َ ْ َْْ ْ َ َ ََ
‫فل بد مِن إدَغ ِم ما َّكن أوال‬ *** ‫ْي يف ُكِ َم َتيْ ِه َما‬
ِ ‫ وما َّكن مِن مِثل‬- 331
Assūsī makes idghām kabīr of mithlayn between two consecutive
َ َّ َ َ ْ ُ ْ َ َ ْ َ ْ َ ُ ُ ُ
words, as it is a must, except what is not fulfilling the conditions:
ََ ْ َُ ً ُ َْ َ
‫قلوب ِ ِهم والعفو وأمر تمثل‬ *** ‫ ك َيعل ُم َما فِيهِ هدى وطبِع لَع‬- 332
َۡۡ ۡ َۡۡ ُ ُُ ََ َ
-)‫ٱلعفوامر‬-‫فِيهدى‬-‫طبِعّل‬-‫ (يعلما‬:‫ ٱلعف َو َوأمر‬- ‫ فِيهِ ه ًدى‬- ‫ َو ُطب ِ َع لَع قلوب ِ ِه ُم‬- ‫َي ۡعل ُم َما‬
ۡ ُ َّ ُّ َّ ُ َّ ۡ َ ۡ ُ
َ َۡ ۡ َۡ َٰ َّ ‫ ٱۡل ََِك ِح َح‬- ‫ان‬
َ َ ََ ُۡ َ ۡ ُ ُُۡ َ ُ َۡ
‫ت َتب ِ ُسون ُه َما‬ ِ ‫ ٱلمو‬- ‫َت‬ ‫ شهر رمض‬- ‫حيث ثقِفتموهم‬
If a sākin madd letter precedes a mudghām letter, as in ‫تدى‬ ً ‫فِيتهِ ُه‬,

then it is acceptable to elongate the madd letter 2, 4 or 6 ḥarkāt.
َ َ َ َ َ ُ َ ُ ُ َ َ َّ َ َ َ ََ
َ ‫َّل َه‬
َ-َ‫ٱۡلَّا َسَ ُسـك ررى‬-‫ ال أبۡ َر ُح َح ََّت‬- ‫ ثال ِث ثلث ٍة‬- ‫ات ٱلشوكةِ تكون‬
ِ ‫ّي ذ‬ ‫ غ‬- ‫ب ب ِ َس ۡمعِ ِهم‬
َ ‫ك ُك‬َ َّ َ ُ ُ َ َ ۡ ُ َ ُ ُ َّ َّ َ ُ َ ۡ َ َ ُ َ َ َ َ ُ َ َۡ ۡ َ
‫نت‬ ‫ إ ِن‬- ‫ سبحانه هو‬- ‫ إِنهۥ هو‬- ‫ وأحسن ن ِديا‬-‫ جعل لكم‬- ‫ ت َع ِرف ِيف‬- ‫اس َتغف َر َر َّب ُه‬ ‫ف‬
3. There are 4 Prohibitions of Idghām Almithlayn:

Idghām kabīr does not occur if the 1st letter is 1- tā-ulmutakallim
ً ُ ُ ُ
(1st person pronoun, speaker) as:‫ت ت َرابتا‬ ‫كنت‬, 2- tā-ulmukhāṭab (2nd
ۡ ُ َ ۡ َ ُ َ َ ُ ََ
person pronoun, addressee), ُ‫ت تكت ِره‬ ‫ أنت‬-‫نتت ت ۡتلتوا‬ ‫ومتا ك‬, 3- ends with
ٌ ‫ َواس ٌِع َعل‬- ‫يم‬
tanween, ‫ِيم‬ ٌ ‫ح‬ ٌ ‫ َغ ُف‬4- mushaddad letter ‫ت‬
ِ ‫ور َّر‬
َ َّ َ ً َ َّ َ َ
ُ ‫ِيقا‬
‫ تم م‬- ‫وخر راكِعا‬

َ َّ َ َ ُ ْ َْ ْ َُ َْ ُْ َ ْ ُ َ َْ َ
‫ين ُه أ ْو ُمثقل‬‫أوِ ال ُمكت ِس تن ِو‬ *** ‫ب‬
ٍ
َ ‫ُم‬
‫اط‬ ‫ِب أو‬
ٍ ِ ‫ إِذا لم يكن تا ُم‬- 393
َ ُ َ ‫ِيم َو َأيْضا ً َت َّم مِيقا‬
‫ت ُمثِل‬ ٌ ‫َعل‬ ***
ْ ُ َ َْ ً َُ ُ ْ ُ َ
‫ت تك ِرهُ َواس ٌِع‬ ‫ ككنت ترابا أن‬- 393
4. Iṫĥhār only
َ َ َ َُْ ُ ْ ُ َ َُْْ َْ َْ ََْ
‫كف ُرهُ إِذِ اۡلُّون َتِف قبْل َها ِلِ ُ َج َّمل‬ *** ُ َ
‫ وقد أظهروا ِيف الَك ِف َيزنك‬- 399
ۡ ُ َ َۡ ََ
An exception of idghām mithlayn is ُ‫فلَي ُزنتك كفت ُره‬, Assūsī makes
iṫĥhār in it because 1- the ikhfā’ of the nūn that precedes َ , is
considered a type of ˘illah (flaw), 2- the idghām of the َ is
prohibited as it leads to ijtimā˘ ˘illatayn (2 flaws) in a word, 3- it
changes the meaning. The ikhfā’ is close to the idghām, or between
the idghām and the iṫĥhār, 4- As if the nūn has idghām in the kāf.
َ َۡ
‫َي ُزنتك‬, then it looks like a mushaddad letter, which is one of the
idghām’s prohibitions.
5. Both, with the Preferring of Idghām to Iṫĥhār

AlJazm: an Arabic grammar rule for the present tense verb, that
either gives the last letter sukūn, if it is ṣaḥīḥ, or drops it (makes
hadthf) of it, if it is a ḥarf ˘illah (weak madd letter alif, wāw or yā).
(1a) If 2 mithlayn letters come together as a result of hadthf, jazm,
then Sūsī makes iṫĥhār and idghām. Idghām is due to this meeting.
َ َّ َ ُ ْ َْ ْ َ َّ َ َ َ ُ ‫ج َهان يف‬ ْ َْ ُ ُ َ ْ َ
‫تسىم ِْلج ِل اِلذ ِف فِيهِ معلل‬ *** ِ ‫ُك م ْو‬
‫ض ٍع‬ ِ ِ ‫ وعِندهم الو‬- 390
َ َْ ُ َ ُْ ََ
َ ‫ك ْم َع ْن ََعل ِم‬ ً ُ َ ْ ً ُْ َ َْ َ َ
‫اْلل‬ ‫ب‬
ِ ِ ‫ي‬ ‫ط‬ ٍ ‫ل‬ ‫ل‬ ‫خ‬‫ي‬ ‫و‬ *** ‫ِبا‬ ‫ذ‬ ‫َّك‬ ‫ك‬ ‫ كيبتغِ َمزوما ِإَون ي‬- 391
ُ َ ُ ۡ ََ ً
َ ‫ َو َمن يَبۡ َتتغِ َغت‬- ‫ك ۡم‬ ُ
These are the only 3 examples: ‫ّي‬ ‫ ويخل ل‬- ‫ِإَون يَك َّكذِبا‬
The iṫĥhār is upon considering the aṣl, the origin of the words:
ۡ ‫ك‬ُ َ ُ ۡ ََ َ ََۡ ً َ ُ ُ َ ُ ُ َ
)‫تم‬ ‫ ويخلو ل‬-‫ّي‬
ِ ‫ يبت ِغ‬-‫(يكون َّكذِبا‬. After applying jazm to ‫يكتون‬, the
‫غ‬

ۡ ُ
nūn becomes sākin, ‫يَكون‬, then to prevent the meeting of two sākin
letters, the rule states to drop the first sākin if it is a madd letter. It
ُ ُ
becomes ‫يَك ۡن‬. The sākin nūn is deleted, sometimes, for ease. ‫ِإَون يَك‬
(1b) In an-Nidā-a: an Arabic grammar rule, that applies hadthf to

yā-il-iḍāfah, a possessive pronoun from the called name (munada)
َ
‫ َر ِّب قو ِم‬, after dropping the ya of a mudgham, Assūsī makes idghām
َ َ ِ َ‫و َيا ق‬.
of the munada. ‫وم َم ۡن‬ ِ ‫يَا ق‬- ‫اَل‬
ِ ‫وم م‬
َ Idghām without khulf, (i.e.,only).
َ ُ َّ َ َ َ ْ ْ َ َ َ َ ْ َ ْ َ َ َّ ُ َ ْ َ َ َ
‫اإلدَغ ِم ال شك أ ْرسِل‬
ِ ‫لَع‬ ‫ف‬ ٍ ‫ِل‬‫خ‬ *** ‫ل‬ِ ‫اَل ثم يا قو ِم من ب‬
ِ ‫ ويا قو ِم م‬- 390
ُ َ َ
(2) Assūsī makes idghām in (‫وط‬ ٍ ‫)ءال ل‬. Some say the iṫĥhār should
َ
be made instead, because ‫ َءال‬has only 3 letters. This is rejected by
َ َ َ
the proof of idghām (‫)لك كي ًدا‬, which has fewer letters. However, if
those who like the iṫĥhār mentioned its 2nd letter’s i˘lāl, weakness
of successive changes, it might be a good reason, if it is even true.
َ ََ َّ ُ َ َ َ ُ َ َْ ُ َ ْ
‫وف َرده َم ْن تن َّبل‬ ٍ ‫قل ِيل ح ُر‬ *** ِ‫وط ل ِك ْونِه‬ٍ ‫ار قو ٍم آل ل‬ ‫ ِإَوظه‬- 394
َ ْ َ َ َ َ ْ ْ َ َ َ َ َ ْ
‫*** بِإِعل ِل ثان ِيهِ إِذا َص َّح الع َتل‬ ‫ بِإِدَغ ِم لك كيْ ًدا َول ْو َح َّج ُمظ ِه ٌر‬- 391
َ َّ‫*** قَ َال َب ْع ُض اۡل‬ ْ َ َ َ ُ ْ ٌ َ َ ْ َ ْ ُُ َ ْ َ
‫او ابْدِال‬
ٍ
َ ‫اس م ِْن‬
‫و‬ ِ ‫د‬ ‫ فإ ِبداّل مِن همز ٍة هاء أصلها وق‬- 391
ُ
(3a) If the word (‫ )هت َو‬that has hā maḍmūmah is followed by a wāw,
then idghām of 2 wāws َ takes place 13 times in the Qur-ān.
َ ُ ُ َّ َ ُ َ َ ُ ُ َّ َ ُ ُ َ َٰٓ َ َ ۡ َ َ ُ َّ َ َ َ ُ ُ ُ َ َ َ ُ
‫ه َو َو َي ۡعل ُم‬-‫إ ِال ه َو َو َما‬-‫ينا‬ِ ‫كأنه هو وأوت‬-‫ه َو َواَّلين‬-‫لئِكة‬ ‫إ ِال هو و ٱلم‬-‫هو ومن‬-‫هو وقب ِيله‬
َ َّ َ َ ْ َ ْ ْ ُ ْ َ َ ْ ْ َ َ ْ َ َ ‫اء ََك ُه‬
ً ‫موم َه‬
ُ ‫ض‬ ْ َْ َ ُ َ َ َ
‫من فأدغِم ومن يظ ِهر فبِالم ِد علل‬ *** ‫وو‬ ‫ وواو هو الم‬- 392
(3b) Assūsī makes idghām of the 2 wāws, whether it is preceded
by hā sākinah or maḍmūmah, as there is an agreement of idghām
of the wāw, which is preceded by hā sākinah, as Abū ˘Amr reads.

َۡ َ ۡ ۡ ۡ َ
‫له‬-‫ف ۡه َو‬-‫ َوهت َو َو ِ ُّْل ُهت ۡم ب ِ َمتا) ( َوه َو‬-‫ َوه َو َواق ِ ٌع ب ِ ُهت ۡم‬-‫)ف ۡه َو َو ِ ُّْل ُه ۡم‬. These are the only 3
ُ
examples. Those who argued about idghām wāw of (‫هت َو‬, that is
preceded by hā maḍmūmah), their claim of iṫĥhār is that if they
ُ
make iskān for the wāw of ‫هت َو‬, then it will resemble the madd letter
َ َّ َ ْ َ ْ ُ َ
‫ َو َم ْن ُيظ ِه ْر فبِال َم ِد علل‬, which its idghām is prohibited as in: -‫َء َام ُنوا َوع ِملتوا‬
ۡ ُ ُ َ
َِ ‫ َوا ۡست َم ُعوا َولِلكفرِن‬- ‫ قالوا َوهت ۡم‬and also the madd of a letter wāw will be
interrupted or cancelled. (3c) Ash-Shāṭibī rejected this claim by
stating that the wāw of madd is always sākin. In addition, they
make idghām of another madd letter, so what is the difference?
َ َّ َ َ ِ‫نُود‬
‫يت يَو ٌم ال َم َّرد ُّل‬ ٰۖ ٍ ‫ي يَا ُٰۖم‬
َ ِ ‫ يَا‬- ‫وس‬
َ َّ َ َ ْ َ َ ْ َ ْ ُ َ ْ َ َ َ ََُْ َ ُ ُ َ َْ ٌَْ َ ََْ
‫فرق ين ِِج من لَع الم ِد عوال‬ *** ‫ ويأ ِيت يوم أدغموه وَنوه وال‬- 303
ۡ ۡ َ َٰٓ َّ ‫)و‬,
(3d) Assūsī makes iṫĥhār in (‫يض‬ ِ ‫ح‬ِ ‫ٱلتِي يئِس َن م َِن ٱل َم‬ َ as an exception
َّ
of idghām because Abū ˘Amr reads ‫ٱلتِي‬ َٰٓ ‫ َو‬in two different styles:
َّ
A- With a hamzah musahalah and without yā )‫ٱل ِت‬ َٰٓ ‫( َو‬, or the opposite
َّ
B- With yā sākin )‫ ( َوٱل َٰ ٓتي‬and without a hamzah. This yā is
َّ َ
temporary. Here, in ‫وٱل َٰ ٓتي يَئ ِ ۡس َن‬, according to all the qurrā’, the rule
obligates to apply idghām mithlayn ṣaghīr between the two words,
while Ash-Shāṭibī and also Ad-Dānī (the author of the Taysīr book
in the 7 Qirā-āt, which is the origin of Shaṭibīyyah) states that Abu
˘Amr makes iṫĥhār, to ease the pronunciation. Idghām is unsuitable
َ ْ َ ً ْ َ ً ُ ٌ َّ ُ َ‫ َو َقبْ َل يَئ ْس َن ْاْل‬- 303
‫*** ُسكونا أ َو اصل ف ُه َو ُيظ ِه ُر ُم ْس ِهل‬ ‫اء يف اللءِ ََعرِض‬ ِ
َ ُ
‫ك ٍن َح َّج ه َّمل‬
َ ََ
ِ ‫ذَّك َوبِيا ٍء َسا‬ *** ُ‫ُك َّاللءِ َو ْاْلاَءِ َب ْع َده‬ ُّ ُ ْ َ ْ َ
‫ وبِالهم ِز‬- 240
َّ
In ‫ َوٱل َٰ ٓتي‬the yā is ˘āriḍ, temporary as it is switched (mubdal) from a
hamzah. The sukūn of the yā is also ˘āriḍ, which makes 2 ˘illah

(flaws) in this word. So, if the idghām is applied, there will be 3
َّ
˘ilāl, so it is forbidden. Assūsī makes iṫĥhār ‫ َوٱل َٰ ٓتي يَئ ِ ۡس َن‬.
2nd: Idghām Kabīr of Mutaqāribayn / Mutajānisayn
Alidghām alkabīr of mutaqāribayn within the same word or

between two consecutive words is in special letters and words,
1. Alidghām alkabīr of mutaqāribayn within a word

َ ُْ ْ َْ َ ْ َ ‫ِإَون ُكِ ْ َم ٌة َح ْرفَان ف‬
َ ‫ِيها َت َق‬ ْ
‫َكف َم َتل‬ ِ ‫اف يف ال‬ ِ ‫فإِدَغ ُم ُه ل ِلق‬ *** ‫ار َبا‬ ِ - 309
َ َّ َ َ ٌ ْ ْ ٌ ُ ٌ ‫حر‬ َ ‫هذا إ َذا َما َقبْلَ ُه ُم َت‬
َ َ
‫ِيم َتلل‬ ِ ‫ْي َو َبع َد ال‬
‫َكف م‬ ِ ‫مب‬ *** ِ ِ ‫ و‬- 300
َ ْ َ ُ َ ْ ُ َ َ ُّ َ َ ُّ َ ُّ ْ ْ َ َ
‫َومِيثاقك ْم أظ ِه ْر َون ْر ُزقك اُنل‬ *** ‫ّي ُزقك ُم َواثقك ُموا َوخلقك ُمو‬ ‫ ك‬- 301
ُّ َ َ ُّ َ ُّ ُّ
Such as idghām of qāf into kāf in (‫ خلقك ۡم‬-‫ َواثقك ۡم‬-‫ يَ ۡر ُزقك ۡم‬-‫) َص َدقك ۡم‬
with 2 conditions: the qāf has to be preceded by a mutaḥarrik and
the kāf has to be followed by mīm jam˘. If any of these conditions
َ ُ َ ُ َ َ
are not fulfilled, as in: (‫ ن ۡر ُزقتك‬-‫)مِيثتاقك ۡم‬, then iṫĥhār is appropriate.
An exception of the condition that the kāf has to be followed by
ُ َ َّ َ
َّ ‫ك‬
sākin mīm jam˘, is the idghām of (‫تن‬ ‫ )طلق‬in sūrat at-Taḥrīm;
which is heavy because of femininity, plurality and nūn
mushaddad. So, it is more deserving of takhfīf (make it lighter).
Assūsī appliesْ idghām to ease the pronunciation.
َ ْ ُ َْ َ
‫اْل ْمعِ أث ِقل‬‫ِيث و‬ ‫ن‬ ‫أ‬ َّ
‫اِل‬ ‫ب‬ َ
‫و‬ ُّ ‫أ َ َح‬
‫ق‬
ْ ُ ُ َ َّ ْ َّ
‫اِلح ِري ِم َطلقك َّن قل‬
َ ْ
‫ َوا ِدَغ ُم ذِي‬- 300
ِ ِ ***

2. Idghām of Mutaqāribayn between 2 words
Assūsī makes idghām kabīr of mutaqāribayn between 2 words only
if the first letter is one of the 16 letters which are summarized in
verse 137: ‫ ج‬- ‫ ق‬- ‫ م‬- ‫ س‬- ‫ ح‬- ‫ ذ‬- - ‫ ث‬-‫ د – ض‬- ‫ ر‬- ‫ ب‬- ‫ ن‬- ‫ ت‬- ‫ ل‬- ‫ش‬
َ ْ ََ ْ ْ ْ َ ْ ُ َ ََْْ َ ُ َ َ ْ َ َ
‫ت َبع ُد لَع الوِال‬
ِ ْ ‫ي‬ َ ‫اْل‬ ‫م‬ ِ‫ُك‬
ِ ِِ ‫ل‬ ‫ائ‬‫و‬َ ‫أ‬ *** ٌ
‫ِم‬ ‫غ‬ ‫د‬ ‫ْي فم‬ ِ ‫ ومهما يكونا ُكِ مت‬- 304
َ َْ ْ َ َ َ َ ‫ض ْق َن ْف ًسا ب َها ُر ْم َد‬ ُ َْ َ
‫*** ث َوى َّكن ذا ُح ْس ٍن َسأى مِن ُه قد َجل‬ ‫ضن‬
ٍ ‫ا‬‫و‬ ِ ِ ‫ شفا لم ت‬- 301
3. The 4 Prohibitions of Idghām Mutaqāribayn

Idghām is forbidden in mutaqāribayn/mutajānisayn if the 1st letter
is munawwan ‫لث‬
َ َُ ُ ٗ َ َۡ َ ۡ َ ً َ َ ُ ََ
ٍ ‫ات ث‬ٍ ‫يف ظلم‬,
ِ tā-mukhāṭab ‫ل ِمن خلقتت طِينتا‬-‫وما كنت ثاوِيا‬,
َ َ ًَ َ َ ُ ََۡ ً ۡ َّ َ َ
majzūm, has hadthf: )‫(ولم يوت سعة ِمن الما ِل‬, or is mushaddad, )‫(أشد ذِكرا‬
َ َ َ ً َُْ َ َْ ََ َ ُ َ ْ ُ َ ْ َ ْ َّ َ ُ ْ َ َ
‫وما َوال ُم َتثقِل‬ ‫وما ليس َمز‬ *** ‫ب‬
ٍ
َ ‫ُم‬
‫اط‬ ‫ إِذا لم ينون أو يكن تا‬- 301
4. Idghām of 16 Letters in Order of Their Makhārij
َ
(1) ‫ ح‬ḥā into ˘ayn ‫ع‬only occurs in (ِ‫انلدار‬ َ‫) ُز ۡح ِز َح ع ِن ر‬, Āli ˘imrān: 185
َ ُْ َْ ْ ٌ َ َ ْ َ ْ َّ َ َ ْ َ
‫اف أدخل‬ ِ ‫ ف ُزح ِزح ع ِن اۡلَّارِ اَّلِي َحاهُ ُمدغ ٌم َويف *** الَك ِف قاف َوه َو يف الق‬- 302
(2, 3) ‫ ق‬Qāf into kāf and vice versa will occur wherever they
ۡ َ
ً ‫ك قُ ُص‬ َ َّ ُ َ َ
appear as long as it is preceded by a mutaḥarrik ‫ورا‬ ‫ل‬-‫خل ۡق ُك ش ٍء‬
َ ُْ َُْ َّ ُ ْ َ ْ َ َ َ َ َ ْ َ ً ُ ُ ْ َ ْ َ َّ ُ ْ َ َ
‫إِذا سكن اِلرف اَّلِي قبل أقبِل‬ *** ‫ خلق ُك ش ٍء لك قصورا وأظ ِهرا‬- 313
Note: Iṫĥhār will take place wherever a sākin letter precedes qāf or
َ ُ َ َ َ َ َ ُ َ َ
kāf, as in these examples (‫ (ت َركو َ قائ ِ ًما‬، )‫ (إ ِْلك قال‬، )‫ُك ذِ ِي‬
ِ ‫)فوق‬.

َ
(4) ‫ ج‬Jīm will have idghām into 2 letters: ‫ ت‬tā in )‫الم َعارِ ِج ت ۡع ُر ُج‬
َ ‫(ذِي‬,
َ َ ۡ َ
and into ‫ ش‬shīn in )ُ‫ (أخ َر َج ش ۡطأه‬in sūrat ulFatḥ: 29.
َ َّ َ َ ْ َ ُ َ ْ َ َ َ ْ َ ُ ْ َ ْ َ َ ْ ُ ْ ُ َُْ ََ
‫ومِن قبل أخرج شطأه قد تثقل‬ *** ‫يم ُمدغ ٌم‬ َ
ِ ‫ ويف ذِي المعارِ ِج تعرج‬- 313
‫اْل‬
ً َ ‫ ) َال ۡب َت َغوا إ ََل ذِي‬AlIsrā’: 42, only.
(5) ‫ ش‬Shīn into ‫ س‬sīn in (‫الع ۡر ِش َسب ِيل‬ ِ ِ
َ
(6) ‫ ض‬Ḍād into shīn ‫ ش‬in )‫ (ْلِ َ ۡع ِض شان ِ ِه ۡم‬24: 62, with ikhtilās.
َ َ َ ْ ْ َ ْ ُ َ َ ْ ْ ً َ َْ َ
‫ِْي ذِي ال َع ْر ِش ُمدغ ٌم‬
‫َوضاد ْلِ َع ِض شأن ِ ِه ْم ُمتدغ ًما تتل‬ ُ ‫يل ش‬
*** ِ ‫ وعِند سب‬- 319
(7) ‫ س‬Sīn will have idghām into 2 letters: ‫ ز‬zā in )‫تت‬ ۡ ‫توس ُزو َج‬ُ ‫(وإذِا اۡلُّ ُف‬,
ِ
81: 7, only. ‫ س‬Sīn is merged into ‫ ش‬shīn (the preferred) with khulf,
ُ ‫ (ٱل ۡ َر‬in (19: 4), without ikhtilās. There is no
َ ‫اس َش‬
(i.e., Iṫĥhār also) )‫تيبا‬
ٗ ۡ َ َ َّ ُ ۡ َ َ
idghām of sīn maftūḥah that is preceded by a sākin ‫اس شيا‬ ‫ال يظل ِم ٱۡل‬
َ َ َ ْ ْ َ ْ َّ َ َ ْ ُ ُ
‫الرأ ُس شي ًبا بِاختِل ٍف ت َو َّصل‬ *** ‫وس َو ُمدغ ٌم ُّل‬
ِ ‫ِْي اۡلُّف‬
‫تس‬ْ ‫ َويف ُزو َج‬- 310
ِ
(8) If 2 conditions are met, then ‫ د‬dāl can be merged into any one
of the 10 letters which are collected in verse 144. The 2 conditions
are: 1- Niether the dāl ‫ د‬be maftūḥah 2- nor preceded by a sākin,
otherwise idghām of the dāl will not take place except in the tā ‫ت‬.
َ َ ُ ْ ٌ ْ ُ َّ ُ َ َ ً َ ََ ُ َْ
‫صدق ُه ظاه ٌِر َجل‬
ِ ‫ثم زهد‬ *** ‫ َول َُِّلا ِل ُك ٌم ت ْر ُب َس ْه ٍل ذَّك شذا ضفا‬- 311
َ ‫) ( َع َد َد ِسن‬mutajānisayn-‫ك‬
-‫ْي‬ ِ
َ ۡ
‫اج ِد ت ِل‬ َ ‫ج)(يف ٱل ۡ َم‬-‫ظ‬-‫ص‬-‫ز‬-‫ث‬-‫ض‬-‫ش‬-‫ذ‬-‫س‬-‫(ت‬
‫س‬
ِ ِ
َ ‫ْض‬َّ َ ‫ ِمن َب ۡع ِد‬-‫ َو َشه َد َشاهِ ٌد‬-‫لئ َد َذَٰل َِك‬ َ َ ۡ َ َ َٰ َ ۡ َ َ َ ُ َ َ
-‫اء‬ ِ َٰٓ
ِ ‫وٱلق‬-)‫ ِمن بع ِد ذل ِك‬with ikhtilās)-‫يكاد سنا‬
َ َۡ ۡ َ َ ُ ُ َ ُ َ ُ َ َ َ َ َ ُ ُ َ ۡ َ َ َّ ُ ُ ُّ َ
-‫نفقِ ُد ُص َواع‬-‫ ِيف ٱل َم ۡه ِد َصب ِ َّيا‬- ‫ينة‬ ِ‫ت ِريد ز‬-‫ يكاد زيتها‬- ‫ي ِرد ثواب‬-‫ل ِمن ن ِريد ثم جعلنا‬

‫َ َ ُۡ ۡ َ َ ً َ ُ ُ َ‬ ‫ُ ۡ‬ ‫َۡ َ‬
‫اءِِ‪-‬د ُاوود َجالوت)‬ ‫ص ۡد ٍق‪ِ -‬من َب ۡع ِد ظل ِمهِ ‪ -‬دار ٱْل ِ‬
‫ُل جز‬ ‫‪ ( . Iṫĥhār of the dāl in:‬مقع ِد ِ‬
‫ُ‬ ‫ُ ۡ‬ ‫ورا‪َ -‬ب ۡع َد َ َّ‬ ‫َ ُ َ ُ َ َ َ َ ۡ َ َ َٰ َ َ ُ َ ُ ۡ‬
‫ك ًرا‪َ -‬د ُاو َد َز ُب ً‬
‫اء َم َّس ۡت ُه‪َ -‬ب ۡع َد ظل ِمهِ‪َ -‬ب ۡع َد ث ُبوت ِ َها‬
‫ْض َ‬ ‫ِِلاوود سليمان‪-‬بعد ذل ِك‪-‬داود ش‬
‫‪If the dāl is maftūḥah and/or preceded by a sākin, then idghām will‬‬
‫‪.‬ت ‪not take place and so forth except in the mutajānisayn in the tā‬‬
‫ْ َ‬ ‫َ ْ َّ َ ْ َ‬ ‫َ ُ َّ َ َ ْ ُ َ ً ْ َ‬
‫اِلاءِ فاعل ْم ُه َواع َمل‬ ‫ّي‬
‫بِغ ِ‬ ‫***‬ ‫ك ٍن ِِبَ ْر ٍف‬
‫‪َ - 310‬ول ْم تدغ ْم مفتوحة َبعد َسا ِ‬
‫َ َ َ َ ُ‬ ‫َ َ‬
‫‪(,‬ب ۡع َد توك ِي ِدها‪َّ-‬كد ت ِزيغ)‬ ‫‪ didn’t meet the dāl in the Qur-ān at all.‬ط‪The ṭā‬‬
‫‪ Tā can be merged into any one of the previous10 letters 144,‬ت )‪(9‬‬
‫‪, because if 2 tās are merged‬ت ‪ instead of tā‬ط ‪after switching the ṭā‬‬
‫‪ is mutajānisayn.‬ت ‪ into tā‬ط ‪together that is a mithlayn, while ṭā‬‬

‫َ ْ ُ َ َ َّ َ‬ ‫َ‬ ‫َ َ ْ ُ َ ْ‬ ‫َ ْ َ َ َّ ِ ُ ْ َ ُ َ ُ َ‬
‫تان عنته تهلتل‬ ‫ِ‬ ‫ه‬ ‫ج‬ ‫و‬ ‫ف‬ ‫ٍ‬ ‫تر‬ ‫ح‬‫أ‬ ‫يف‬ ‫و‬ ‫***‬ ‫تا‬‫ه‬ ‫شها والطاء تتدغم تاؤ‬ ‫ويف ع ِ‬ ‫‪ِ - 314‬‬
‫ۡ َ َ َٰٓ َ ُ َ َ َ َّ َ ٓ َ ي‬ ‫َّ َ َ ُ ُ‬
‫ت َطائِفتة‪-‬‬ ‫(ٱلشوكةِ تكون) ‪( /‬ط‪-‬س‪-‬ذ‪-‬ش‪-‬ض‪-‬ث‪-‬ز‪-‬ص‪-‬ظ‪-‬ج)‪( :‬ٱلملئِكة طي ِب ِْي‪-‬بيت‬
‫َ ً َ َّ َٰ َ َٰ َ‬ ‫ۡ ُ‬ ‫انلَّ َه َ َ ُ ْ َّ َ‬ ‫َّ َ َ َ َ َ‬ ‫ََ‬
‫ت ذ ۡر ٗوا ‪-‬‬ ‫السا ِعةِ سعِّيا ‪ /‬وٱلذرِي ِ‬ ‫ت َس ُندخِل ُه ۡم‪-‬ب ِ ِ‬ ‫ارِّ‪َ /‬وع ِملوا ٱلصَٰل ِحَٰ ِ‬ ‫ِ ر‬‫َ‬ ‫يف‬ ‫ر‬‫ط‬ ‫ة‬ ‫ل‬ ‫ص‬ ‫ٱل‬ ‫م‬
‫ِ‬ ‫ِ‬ ‫ق‬ ‫وأ‬
‫ُ َ‬ ‫ُّ‬
‫حا ‪َ -‬وٱۡلُّ ُبت َّوة ِ ثت َّم َيقتول ‪-‬‬ ‫اء ‪َ -‬و ۡٱل َعادِيَات َضبْ ً‬‫َ‬ ‫د‬
‫ِ‬ ‫ٱلتَٰل َََِٰت ذِ ۡك ًرا‪ -‬فَٱل ۡ ُم ۡلق َََٰت ذِ ۡك ًرا‪-‬بأ َ ْر َبعةِ ُش ۡ‬
‫ه‬
‫َ َّ‬
‫ف‬
‫ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ِ‬
‫ۡ َ َّ ُ َ ً َ َّ َٰٓ َّ َٰ َّ ٗ َ ۡ‬ ‫ٱلزَٰج َر َٰ َ ۡ‬ ‫َ َّ‬ ‫ُّ‬
‫ت ُّصت ۡب ٗحا ‪-‬‬ ‫َٰ‬ ‫َ‬ ‫ُ‬
‫ت صتفا ‪ -‬فتٱل ِ ِ‬
‫ير‬ ‫غ‬ ‫م‬ ‫ت زج ٗرا ‪ -‬ٱْلنتةِ زمترا ‪ -‬وٱلصتف ِ‬ ‫ت ث َّم ‪ -‬ف ِ ِ‬ ‫ٱل َّص ِ َ‬
‫اِلا ِ‬
‫اح ‪ -‬مِاْئ َ َة َج ُۡلةَ‬ ‫اِلات ُج َن ٌ‬ ‫َ‬ ‫نفسه ۡم ‪ -‬ٱلصَّ‬ ‫َ ُ‬ ‫َ ۡ َ َ َٰٓ َ ُ َ ًّ َّ َّ َ َ َ َّ َٰ ُ ُ ۡ َ َ َٰٓ َ ُ َ‬
‫ِۖ‬ ‫ِ‬ ‫ِ‬ ‫وٱلملئِكة صفا‪-‬إ ِن ٱَّلِين توفىهم ٱلملئِكة ظال ِِىم أ ِ ِ‬
‫‪Note: In the Qur-ān, the tā meets the dāl in an idghām ṣaghīr only,‬‬
‫َ‬ ‫َ ۡ َ َ َّ َ َ ُ َ َّ ۡ َ ُ ُ‬
‫جيبت دعوتكما )‪(i.e., tā is sākin, so idghām is a must‬‬ ‫أثقلت دعوا‪ -‬أ ِ‬
‫‪Both, With the Preference of Idghām Over Iṫĥhār‬‬

Idghām Kabīr & Iṫĥhār of Tā Between Some Letters
َ
‫ت ذا‬ َ َ -‫ت َذا ۡٱل ُق ۡربٰۖ َح َّق ُه‬
ِ ‫فا‬ ِ ‫ا‬‫ء‬َ ‫ ( َو‬- )‫ و َءاتُوا ٱ َّلز ََّك َة ُث َّم تَ َو َْل ُتم‬- ‫وها‬
َ ُ ۡ َ ۡ َ َّ ُ َ َّ ْ ُ ُ
‫(حِلوا ٱتلو رَرىَ َة ثم لم َي ِمل‬
ٍ
ً ۡ َ ۡ ََ ُ ٌَ ٓ َ ۡ ُ َّ َ ۡ ُ ۡ
Both ways are authentic: )‫ت شيئا‬ ِ ‫جي‬ ِ ‫(لقد‬- )َ‫ت طائِفة أخ رَرى‬ ِ ‫ َو َِلا‬- ‫ب حقه‬ ٰۖ ٍ ‫ٱلقر‬
Note: The only idghām kabīr that Abū ˘Amr recited is in 3: 80 in

‫َ َّ َّ ٓ َ ي َ َّ َ ٓ َ ي‬
this word: ‫ت َطائِفة‬ ‫بيت طائِفة = بي‬
َ َ ٌَ ْ ْ ْ َ ُْ ْ ُ َ َ َّ َّ ُ َ َ ْ َّ ُ ُ َ َ َ
‫ت َطائِفة عل‬ ِ ‫آت ذا ال َوِلَأ‬
ِ ‫َوقل‬ *** ‫الزَّكة قل‬ ‫ فمع حِلوا اِلوراة ثم‬- 311
َ َ ْ ُ ْ َ ْ َ َ َُْ َْ ْ َ ْ
‫اإلدَغ َم َس َّهل‬
ِ ‫ونقصانِهِ والكس‬ *** ِ‫ت شي ًئا أظ َه ُروا ِْل َِطابِه‬
ِ ‫جئ‬ َ
ِ ‫ ويف‬- 311
Here, Iṫĥhār was made for one or more of these reasons: the tā is
either maftūḥah or maksūrah and is preceded by a sākin, the word
is short as a result of jazm or ḥadthf, or the word has a tā-khiṭāb,
like ‫ت‬ ۡ . Also, the kasrah is what made the idghām easy in (‫)جيت‬.
ِ ‫جئ‬
ِ ِ ِ
(10) ‫ ث‬Thā is merged in the previous 1st 5 letters ) ‫ت‬-‫ض‬-‫ش‬-‫ذ‬-‫( س‬

َ َ َۡ ۡ َ َُ ُ ُ َ َ ُ َ ُۡ ُ َ َ َٰ َ ۡ َ ۡ َ ُ َ َ ُ َ َ َ
‫ج ُبون‬‫ِيث تع‬
ِ ‫د‬ َ
‫ٱِل‬- ‫ون‬ ‫ر‬‫وم‬ ‫ت‬ ‫يث‬ ‫ح‬- ‫يف‬
ِ ‫ض‬ ‫يث‬‫د‬ِ ‫ح‬- ‫م‬ ‫يت‬‫ش‬ِ ‫يث‬ ‫ح‬-‫ث ذل ِك‬
ِ ‫وٱِلر‬-‫وورِث سليمان‬
(11) ‫ ذ‬Dthāl will have idghām into 2 letters: -‫ ص‬-‫ س‬sīn and ṣād
َ َّ َ َ ٌ َ َّ ُ َّ َ َُ َ ُ َ َْ َ َ َْ َ
‫ْي ذال تدخل‬ ِ ‫ويف الصادِ ثم‬
ِ ‫الس‬ *** ‫ ويف َخس ٍة وِه اْلوائِل ثاؤها‬-312
ً َ َ َّ َ َ َ َّ َ َ َ َ َّ
ِ ‫ َما اَتذ َصا‬- ‫( َواَتذ َسب ِيل ُه – فاَتذ َسب ِيل ُه‬
) ‫ح َبة‬
(12, 13)A- ‫ ل‬Lām can be merged into rā ‫ ر‬and vice versa, wherever
they meet 2 conditions to be maksūra or maḍmūmah and preceded
by a mutaḥarrik. Note: The idghām doesn’t prevent the imālah.

- ‫يتح‬ ‫ر‬ ‫ل‬ ‫ت‬‫ث‬
ََ َ
‫م‬ ‫ك‬ ‫ا‬‫ت‬‫ن‬ َ ‫ فَقِ َنا َع َذ‬- ‫اب ٱٓأۡلبَ َرار َّلِف ِعل ِيْي‬
َ ‫اب ٱنلدـار َر َّب‬ َّ َ
َ ‫لُك إ َّن كِ َت‬ َ
- ‫َوٱنلَّ رها َرِّ ٓأَليَٰت‬
ٍ ِ ِ - ِ ‫ر‬ ِ ‫ر‬ ِ
ُّ َ َ َ ۡ َ ُ َ َۡ ُ َ َۡ َ ُ َّ ‫َ َّ َّ َ َ ُ د‬
‫ك‬ِ ‫ قد جعل َرب‬- ‫ ه َّن أط َه ُر لك ۡم‬- ‫ َس ُيغف ُر ۡلَا‬- ‫ ُر ُسل َربِنا‬- ‫ِجْي‬ ِ ‫س‬ ِ ‫لُك إِن كِتَٰب ٱلف رجار‬
‫ِف‬ ‫ل‬
B- If it is maftūḥah and preceded by a sākin, then it is Iṫĥhār only,

ُ َّ َ َ َ َ ۡ ُ َ ۡ َ َ َ َ َ َ ۡ َ َ َ َ ۡ َ َ َۡ َ َ ۡ َ َ َ ُ َ َ
ۡ ‫ك‬
(‫تم‬ ‫وافعلوا ٱْلّي لعل‬-‫ٱْلبرار ل ِِف‬-‫ف َع َصوا َر ُسول َرب ِ ِهم‬-‫َِتك ُبوها‬ ‫وٱِل ِمّي ل‬-‫ب لوال‬
ِ ‫فيقول ر‬,
َ َ
except the ‫ ل‬Lām of ‫قتال‬, as it can be merged into rā ‫ر‬, even though
ُ َ َ َ َ َ َ َ َ
it is maftūḥah and preceded by a sākin: (‫ قال َر ُّبك ۡم‬-‫قال َر ُّبك‬-‫(قال َر ُجل ِن‬
َ َ ْ ُ َّ َ ُ َ َ َ َ َ ْ ْ ُ َّ َ ْ ‫اء َو‬ َّ
‫ْنال‬ ‫إ ِذا انفتحا بعد المسك ِن م‬ *** ‫الرا َواظ ِه َرا‬ ‫ِه يف‬ ٌ ‫لم َر‬
ِ ‫ – َويف ال‬303
C- However, if 1 of the 2 conditions (maftūḥah or preceded by a

sākin) fails to be met, then idghām will still take place, such as:
ُ َ َ ُ َ ۡ َ ُ ُ َ َ َّ َ ۡ ۡ َ ُ ُ ُ َ َّ َ َ َ
)‫ّي ال يُكل ِف‬ ِ ِ ‫ب‬-‫فض ِل َر ِّب‬-‫ َيقول َر َّب َنا‬-‫ َو َسخ َر لك ۡم‬-‫(ف َعل َر ُّبك‬
‫ٱلم ِص‬-‫فيقول ر ِّب‬-‫اَّلك ِر لما‬
(14) ‫ ن‬Nūn can be merged into 2 letters, ‫ ل‬lām and rā‫ر‬, with the
condition that the nūn must be preceded by a mutaḥarrik, such as:
َ َ ۡ َ َ َ َ ُ َُ َ ََ َ ۡ َ ‫ب‬ َ َ َ ُّ َ َ ُّ َ َ َّ َ َ ۡ
) ‫ خزائ ِن رحةِ ر ِّب‬- ‫ ِمن بع ِد ما تبْي لهم‬- ‫ لن نو ِمن لك‬- ‫( ِإَوذ تأذن ربك‬,
However, if the nūn is preceded by a sākin, then Sūsī makes iṫĥhār:

َ ُ َ ۡ َ ۡ ُ ۡ ُ ۡ ُ َ ُ ُ َ َ ۡ ُ َّ َ َ ُ َ َ
َّ ‫ون ل‬
)‫اس‬ ِ ‫ِلن‬ ‫يك‬-‫ب ِإ ِذ ِن رب ِ ِهم‬-‫فيكون ّل ٱلملك‬-‫(يافون ربهم‬. With the exception of
َۡ
)‫(َنت ُن‬, it can be mudgham into ‫ ل‬lām in 10 places, although it’s nūn
ُ َ َۡ َ َ َۡ َ َ ُ ۡ ُ َُ ُ َۡ َ
is preceded by a sākin ‫َن ُن لك َما‬-‫و َما َن ُن لك‬- ‫وَنن ّل مسل ِمون‬, ikhtilās also.
َ َ ْ ُ َُْ َ َْ ْ ََ َ ُْ ُ ُ َ
‫جل‬ ‫يك سِوى َنن مس‬
ٍ ‫إِث ِر َت ِر‬ *** ‫ س َِوى قال ث َّم اۡلُّون تدغ ُم فِي ِه َما لَع‬- 303
(15) If a mutaḥarrik ‫ م‬mīm preceded by a mutaḥarrik is followed

by a ‫ ب‬bā, then Sūsī reads ‫ م‬mīm sākinah in ikhfā’ with a ghunnah.
َ َ ۡ َّ َ ۡ َ َ َ َ َ َ َ ۡ َ ُ ۡ ُ َ ۡ ُ َ َ َ ُ ۡ َ َ ُ َ ۡ َ َۡ َ َ َ
‫عل َم ب ِالقل ِم‬-ِ‫ْي ٱلعِ َباد‬ ‫حكم ب‬-ِ‫وم ٱلقََِٰمة‬
ِ ‫سم ب ِي‬
ِ ‫ال أق‬-‫ ِْلحكم بينهم‬-‫أعلم بِمن‬-‫ءادم ب ِاِل ِق‬

However, if the mīm is preceded by a sākin, then AsSūsī makes
ُ ِ َ َۡ ۡ ۡ ُ َۡ ِ َ َۡ ۡ َ َ ُ َ َ َۡ
iṫĥhār, only: (‫ام َب ۡعض ُه ۡم‬ ُ ِ‫( إبۡ َراه‬
‫ ٱْلرح‬- ‫ َّكْلنعام بل هم‬- ‫ ٱْلوم ِبالوت‬- ِ‫يم بَن ِيه‬ ِ
َ ُّ َ َ َ ْ َ َ َْ ْ ََ َ ُ ‫ك ُن َعنْ ُه ال ْ ِم‬
ُ َُْ
‫ْنال‬ ‫يك فتخِف ت‬ٍ ِ ‫لَع إِث ِر َت‬
‫ر‬ *** ‫يم م ِْن قبْ ِل بَائ ِ َها‬ ‫ وتس‬- 309
ُ ‫تذ ُب َمتن ي َّ َش‬

(11) ‫ ب‬Bā is only merged into the ‫ م‬mīm in )‫تاء‬ ِ ‫(ي َع‬,
ُ in 5
places, with the exception of the one in 2: 284, is idghām ṣaghīr.

َ ْ َ ُ ْ َ َ ْ ََ ُ ُ ‫ َويف َم ْن ي َ َش‬- 300
‫ُمدغ ٌم فادرِ اْل ُصول ِ َِلأ ُصل‬ *** ‫ِب َحيْث َما أيت‬
ُ ‫اء با ُي َعذ‬
After Shāṭibī mentions the idghām of 16 letters, he goes on to

discuss 3 rules of idghām mutaqāribayn or mutamāthilayn.
Rule 1: The idghām is an ˘āriḍ, temporary situation, which does
not prevent making imālah for the letters which carry kasrah, as in:
َ
) ‫ارِّ ٓأَليَٰت‬ َ ‫ٱنلدار َر َّب َنا‬
َ ‫َوٱنلَّ ره‬- َ ‫ َفقِ َنا َع َذ‬- ‫َار لَِف ِعل ِيْي‬
‫اب‬ َ ‫َر‬
‫ٱٓأۡلب‬ ‫اب‬
َّ َ
َ ‫لُك إ َّن كِ َت‬
ِ ‫ر‬ ِ ِّ ‫ر‬ ِ (
َ‫ار أُثْ ِقل‬

ِ َّ‫ِإ َمالَةَ َكاألَب َْر ِار َوالن‬ *** ‫ض‬
ٌ ‫ار‬
ِ ‫ع‬َ ‫اإلدْغا ُم ِإ ْذ ُه َو‬
ِ ‫ َوالَ َي ْمنَ ُع‬- 154
Rawm is the partial pronunciation of a kasrah or a ḍammah on the
ُ َ َ
ُ ‫اد َّز‬
last letter, while lowering the voice, when making waqf. )‫يت َها‬ ‫يك‬
Ishmām indicates a soundless ḍammah, by rounding the lips and
muting the voice directly, after reciting the sukūn of the last letter
during waqf. Rawm and ishmām are both allowed on a ḍammah,
ُ َ َ ُ َ َّ
ُ ‫اد َّز‬
‫يت َها‬ ‫ يك‬while only rawm is allowed on a kasrah.‫ت َّس ُن ۡدخِل ُه ۡم‬
ِ َٰ‫ٱلصَٰل ِح‬
Rule 2: Rawm and ishmām of the mudgham letter’s ḥarakah are

allowed in idghām kabīr, excluding 2 letters: the ‫ ب‬bā and the ‫م‬
mīm. Their makhraj is the lips, which is the tool of rawm and
ishmām. So they forbidden in ‫ ب‬bā and ‫ م‬mīm, in 4 situations:
َ ۡ ‫يب ب َر‬
a- Idghām of the ‫ ب‬bā into the ‫ ب‬bā, like in: ‫حت ِ َنا‬ ُ ‫(نُ ِص‬
ِ

b- Idghām of ‫ ب‬bā into the ‫ م‬mīm in )‫اء‬ ُ ‫(ي َع ِذ ُب َمن ي َّ َش‬,
ُ
َ
c- Idghām of the ‫ م‬mīm into the ‫ م‬mīm, like in: )‫( َي ۡعل ُم َما‬
َ ۡ َ
d- Idghām of the ‫ م‬mīm into the ‫ ب‬bā, like in: )‫(أعل ُم ب ِ َمن‬
ِ ‫َم َع ْال َب‬
َ‫اء أ َ ْو ِم ٍيم َو ُك ْن ُمتَأ َ ِ ّمل‬ *** ِ ‫ َوأ َ ْش ِم ْم َو ُر ْم فِي َغي ِْر َباءٍ َو ِم‬- 155
‫يم َها‬
Rule 3: The application of rawm/ikhtilās/ikhfā’ to a mudgham
letter’s ḥarakah (i.e., partial merging, idghām nāqiṣ) is allowed in
idghām kabīr when it is preceded by a sākin ṣaḥīḥ letter, since its
sukūn makes idghām difficult, as we need to make another sukūn
of the mudgham letter first to enter it in idghām. Such as in:
َ َ ۡ ۡ ٓ ۡ ُ ۡ َ َ َّ َ ۡ َ ۡ ۡ ُ َ َ‫ َف َمن ت‬-‫( ُخ ِذ ۡٱل َع ۡف َو َوا ُم ۡر‬
)‫ ِم َن ٱل ِعل ِم َمالك‬-َ‫ُل َج َزاء‬
ِ ‫ٱْل‬ ‫دار‬-‫ ِيف ٱلمه ِد صب ِيا‬-ِ‫اب ِم بن َب ۡع ِد ظل ِمه‬
َ ْ َْ َ ٌ َ َ ََُْ َ ُ َ ْ
‫اإلخفاءِ َط َّب َق َمف ِصل‬
ِ ِ ‫عسِّي وب‬ *** ‫ك ٌن‬ِ ‫ ِإَودَغم ح ْر ٍف قبله ص َّح َسا‬- 304
َ ْ َ ْ ْ ْ ُ َّ ُ ْ َ ْ ُ ْ َ ْ َّ ُ ْ ُ ْ َ َ ْ َ ْ ُ
‫ُل َوالعِل ِم فاش ُمل‬
ِ ‫*** َويف المه ِد ثم اْل‬ ِ‫ خ ِذ العفو وأمر ثم مِن بع ِد ظل ِمه‬- 301
15) Stopping on the ˘Uthmanic Muṣḥaf Script
Abū ˘Amr stops on some words that end in a tā with a hā and on

some in a tā ‫( ت‬waqfan, he stops with hā, with the exception of 6
words he stops with ‫ ت‬tā), reading 13 words in the singular form.
َ ً َّ ْ ْ َ َّ َ ُ ُ َ َّ ْ َ ُ َ
‫فبِال َهاءِ ق ِف َحقا رًِض َو ُم َعوِال‬ *** ‫ث‬ٍ ‫اء مؤن‬ ‫ إِذا كتِبت بِاِلاءِ ه‬- 011
ُ َّ َ َ َ َ َ َ ُ َّ ُ َ ۡ َ َ َ ََ ۡ َ ‫ت – ُس َّنت – لَ ۡع َن‬ َ ‫ت – ن ِ ۡع َم‬ُ ‫ح‬َ ۡ ‫َر‬
– ‫ت – قرت – شجرت – وجنت‬ ِ ‫ت – ٱمرأت – ومع ِصي‬
‫ ج َمَٰلَ ي‬- ‫ َث َم َرت‬- ‫ بَي َنت‬- ‫ت‬
‫ت‬ ‫ َء َاي َٰ ي‬- ‫ت – َغ َََٰ َبت – ۡٱل ُغ ُر َفَٰت‬ ُ ‫ت – َُك َِم‬ ُ ‫ت – بَقِ َّي‬ َ َ ۡ
‫ت – ف ِطر‬ َ ‫ۡٱب َن‬
ِ ٍ ِ ِ ِ
َ ‫ات َب ۡه‬ َ َ
He stops with hā, except 6 words he stops with tā: }‫جة‬ ‫{ذ‬-
َ َ َ َ
١٩ }‫ى‬ َٰ ‫ت َو ۡٱل ُع َّز‬ َّ ُ ُ ۡ َ َ َ
َ َٰ ‫ٱلل‬ َ َ َ َ
‫ت}{ ه ۡي َهات ه ۡي َهات} {أفرءيتم‬ ِ َ‫ات}{يَا أب‬
َ َ
ِ ‫{ َّوالت حِْي مناص}{م ۡرض‬
ََ َ

ََ ََ ً ْ ُ ْ َ
َ َ ْ ‫وف ب ُنون َو ْه َو ب‬
‫اْلاءِ ُح ِصل‬
ُ ُ ُْ
‫الوق‬
ْ
‫ َوق ِف يَا أبَه كفؤا دنا َوكأي ِ ِن‬- 013
ِ ٍ ِ ***
َ َْ ًْ ْ ْ َّ َ َ ْ َّ َ َ ْ
‫َوبِاْلَاءِ ق ِف رِفقا َوبِالَك ِف ُحل ِل‬
*** ِ‫ َوق ِف َويْكأنه َويْكأن ب ِ َر ْس ِمه‬- 011
ََ َ ََ َ ََ ََ
He stops with yā on ‫فكأ ِي فكأي ِن‬/‫( َوكأ ِي َوكأي ِن‬as this nūn represents
َّ َ َ َّ َ َ َّ َ َّ َ َ
tanween), and stops with kāf on ‫ َو ۡيكأن‬- ‫ َو ۡيكأن ُه‬start with ‫َو ۡيك أن أن ُه‬
َ ُ ْ ُ ْ َ َّ َ َ َ َ َ َ َ ْ َ ْ َْ ُْ ََ َ َ
‫اْللف ُرت ِل‬ ‫وسال لَع ما حج و‬ *** ‫ان َوالك ْه ِف َوالن ِ َسا‬ ِ ‫ال ِلى الفر‬
‫ق‬ ِ ‫ وم‬- 013
‫حل‬
ُ َْ ْ َ ُّ
ِ ‫الرح ِن َرافق َن‬ ‫و‬ ‫ور‬ ‫اۡل‬ ‫ى‬ ََ
‫ِل‬ َ‫اِل َخان َو َأ ُّيها‬
ُّ ‫ َو َيا َأ ُّي َها فَ ْو َق‬- 019
ِ ِ *** ِ
َ ‫ه ُؤ َالٓ ِء)( َف َمال َّٱَّل‬

َٰٓ َ ََ َ ۡ َ َٰ َ َ ُ َّ َ َ َ
)‫ِين‬ ِ ‫ل‬ِ ‫ا‬‫م‬ ‫ف‬() ‫ب‬ َٰ ِ ‫ (ما ِل هَٰذا ٱلرس‬He stops on mā
ِ ‫ول)(ما ِل هذا ٱلك‬
‫ِت‬
or famā, but he must reread it with the following letter waṣlan.

َ
There are 3 words ending in hā )‫(أيُّ َه‬, in sūrat an-Nūr, Az-Zukhruf
َ َ َ ُ َ ُ ۡ َ
and ar-Rahmān ‫س َنف ُرغ لك ۡم أيُّ َه ٱِلَّقل ِن‬- َّ ‫ي َأيُّ َه‬
‫ٱلساح ُِر‬
ْ ُ َ َ ُ ۡ ُ ۡ َ ُّ َ ً َ
َٰٓ َ ‫وقَالوا‬- ‫َجِيعا أيه ٱلمؤمِنون‬.
َ َ
If AlBaṣrī were to stop on one, he would pause with an alīf, ‫يأ ُّي َها‬ َٰٓ .
16- Yā-āt al-Iḍāfah
Yā-āt il-iḍāfah is yā-il-mutakallim and can be added to the end of a

noun, verb or particle. It can be replaced by a kāf, hā, pronoun or
deleted. It’s an extraneous letter that is not part of the root letters.
َ ْ َُ ُ ْ َْ ْ َ َ ُ َ ْ ْ َ ْ َ ََْ
‫ول فتش ِِك‬ ُ
ِ ‫ِه مِن نف ِس اْلص‬ َ ِ ‫*** َو َما‬ ‫اء إِضاف ٍة‬ ‫ وليست بِل ِم ال ِفع ِل ي‬- 011
َ َ ْ َْ ْ َ ُّ ُ َْ ْ
‫يُرى ل ِل َهاءِ َوالَك ِف َمدخل‬ *** ِ‫ َولك َِّن َها َّكل َهاءِ َوالَك ِف ُك َما تل ِيه‬- 011
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 ‫ بَيْ َِت‬, verbs as ‫وِن‬ َُ ِ ‫ا َِّل‬

ِ ‫ذر‬, and (1) At the end of: nouns as ‫اىع‬
َ
َّ َ َ
pronouns as ‫ م ًِِن‬/ ‫ إ ِ ََّل‬/‫لَع‬ َ ْ and verbs as ‫ يَأ ِيت‬/ ‫َ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. with the yā or without it.
(4) Do not stem from the word’s letters. (4) Either one of the word’s root
َّ / ‫ ي َ ۡسي‬/ ‫ يَأَيت‬or an
ِ ‫اِل‬
They denote a direct object or possessive letters like ‫اىع‬
pronoun indicating “me” or “my”. ِ ِ
َ
extra letter ‫عي ِدي‬ ِ ‫ َو‬/ ‫ ن ِذيرِي‬.
(5) They are pronouns (5) They are letters
Yā-al-iḍāfah can be divided into 3 categories: a. The yā-āt that the

reciters agreed upon reading with sukūn: - ‫اَّن‬ َ َ ۡ ََ ُ َّ َ َ َ َ َ
ِ ‫فمن تبِع ًِن فإِنه م ًِِن ومن عص‬
َ ُ ُۡ َ َ َُُۡ ُ ُ
ً ‫ون ب َش‬ َ -‫ ُه َو ُي ۡطعِ ُمًن َوي َ ۡسقِْي‬-‫َخلَ َقًن َف ُه َو َي ۡهدِين‬
‫يئا‬ ِ ‫ك‬‫ش‬ِ ‫ي‬ ‫ال‬ ‫ًن‬
ِ ‫ون‬‫د‬‫ب‬ ‫ع‬‫ي‬- ‫ًن‬
ِ ‫يت‬ ‫م‬
ِ ‫ي‬ ‫ِي‬
‫َّل‬ ‫ٱ‬‫و‬ ِ ِ ِ ِ
b. The yā-āt that the reciters have agreed upon reading with fatḥah:
َّ َ ُ َ
َ‫اَّلين‬ َّ َ َ ۡ ُ َ ۡ َ َ َ َ
ِ ‫وِن‬ ِ ‫ر‬ ‫أ‬ - ‫َت‬
ِ ‫ ن ِعم َِت‬- ‫بلغ ًِن ٱلكِِب‬
‫ال‬
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 y,

َ ُْ ْ َ ْ َْ ُ ْ ُ َْْ َ َ ْ َ َ ْ َ ََ
‫تو ِم أحكِيتهِ َم َمتل‬‫ْي خلتف الق‬
ِ ‫وث ِنت‬ *** ‫َت يا ٍء َوعش ُمن ِيف ٍة‬ ‫ َويف ِمائ‬- 012
Yā-al-iḍāfah can be followed by 1 of 6 letters: any letter-‫ٱ‬-‫ال‬-ِ‫ء‬-‫ ُء‬-‫َء‬
If Yā-al-Iḍāfah is followed by a disjunctive hamzat ulqaṭ˘, then

AlBaṣrī reads this yā with a fatḥah if it precedes hamzat ulqaṭ˘ that
ُ َ ۡ َ َ ُ َ َ َ ُ ‫ص‬ ُ َ َ َ ُ ُ
َ ‫عتذ‬-‫عيذها‬ َ ِ ِ ‫( إ‬c)
has (a) fatḥah, ‫إ ِ َِّن أعلم‬-‫( إ ِ َِّن أخاف‬b) ḍammah ‫تيب‬ ِ ‫اب أ‬
ِ ِ ‫َّن أ‬
َّ َّ َّ َ َ
َ ِ ‫ ِم‬-‫س إ ِن‬
a kasrah ‫ًن إ ِال‬ َ ِ ‫ َن ۡف‬-‫ِيِق إِال‬
َ ِ ‫ تَوف‬or hamzat waṣl (d)‫اس ُم ُهو‬ َ ‫ َب ۡعد‬. ‫َّلي‬
ْ ‫ِي‬ ِ ‫ّب ٱ‬ ِ‫ر‬
In some cases, Abū ˘Amr reads yā with sukūn. If yā precedes
hamzat qaṭ˘, then he elongates it 2 or 4 ḥarakāt madd munfaṣṣil.
1) There are 10 yā-iḍāfah that precede hamzat ulqaṭ˘ almaḍmūmah.

He reads them in fatḥah except 2 that all reciters read sākinah.
َ َ ْ َّ ْ َ َ ٌ ْ َ َ
Words with sukūn on yā-il-iḍāfah: **‫ِيها ال َه ْم ُز بِالض ِم ُمشِك‬ ‫ وعش يل‬-130
َ َْ ْ
‫وِن ِلَف َت َح ُمقفل‬
ُ َ
‫آت‬ ‫و‬ ‫ِي‬‫د‬‫ه‬ْ ‫ب َع‬ ْ ‫ك ْن ل ُِكِه‬
‫م‬ ْ َ ‫اف َت ْح َوأ‬
‫س‬
ْ َ َ ْ ََ
‫ فعن ناف ِ ٍع ف‬- 134
ِ ِ *** ِ ِ
ۡ‫وف ب َع ۡه ِد ُكم‬ ُ ٓ ۡ َ ُ ََۡ ۡ َ َ ۡ ُۡ ٓ ُ َ َ َ
ً
ِ ِ ‫ (وأوفوا ب ِعه ِدي أ‬Baqarah 40 )‫وِن أف ِرغ عليهِ ق ِطرا‬ ِ ‫ (قال ءات‬AlKahf 96
2) There are 99 yā-iḍāfah that precede hamzat alqaṭ˘ almaftūḥah:

َ ُ َ َّ َ ُ ْ َ َ َ ُ َ َ َْ ْ َ ْ َ َ ُ ْ َ
ِ ‫َسما فتحها إ ِال م َو‬
‫اض َع ه َّمل‬ *** ‫ فتِسعون مع هم ٍز بِفت ٍح وت ِسعها‬- 023
Yā-āt al-iḍāfah 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 (see the next chart for details).
َ ۡ ََ َ َ َ ‫د‬
Abū ˘Amr reads these yā-āt with fatḥah ‫نَأ ررىَ ما ال ترون‬ ََ ِّ ِّ ‫ َإ‬, except 15
with sukūn, 4 of them that all the qurrā’ read with sukūn (see 351).
َ َ ْ َََ ْ ُ َ َََْْ ُ َ ُ ُ ُ ْ َّ ََْ ََْ
‫ُِك وترح ًِن أكن ولقد جل‬
ٍ ‫ل‬ *** ‫ فأر ِِن وتفت ِ ًِن اتبِع ًِن سكونها‬- 023

‫‪3) There are 52 yā-iḍāfah that precede hamzat alqaṭ˘ almaksūrah.‬‬
‫‪Abū ˘Amr usually reads these ya-āt with a fatḥah, except 15 words‬‬
‫‪in which he reads with sukūn, like Ḥafṣ, (see the chart for details).‬‬
‫َ َ َ َّ َ‬ ‫ُ ْ‬ ‫ْ ُ‬ ‫ْي َم ْع َك ْس َه ْم َ‬ ‫س َ‬ ‫َْ َ ْ َْ‬
‫وَل حك ٍم سِوى ما تعزال‬ ‫ِ‬ ‫أ‬ ‫حِ‬ ‫فت‬‫ِ‬ ‫ب‬ ‫***‬ ‫ة‬
‫ٍ‬ ‫ز‬ ‫ِ‬ ‫ِ‬ ‫ان مع َخ‬ ‫‪ - 133‬وث ِنت ِ‬
‫َ َ َ ْ َ ُ َْ ْ ْ َ َ ُ ْ َ‬ ‫َْ‬ ‫َْ‬
‫اء أه ِمل‬ ‫*** وما بعده بِالفتحِ إِن ش‬ ‫ايت َوأن َصارِي ع َِبادِي َولع َن َِت‬ ‫ََ‬
‫‪ -133‬بن ِ‬
‫َ ُُ َ ْ ٌ َ َ َ َ ْ َ‬ ‫َ ْ ُ‬ ‫َْ َ ٌْ َ‬ ‫َ‬
‫ايف ال ُمل‬‫ِ‬ ‫و‬ ‫ا‬‫س‬ ‫ك‬ ‫ل‬ ‫ص‬ ‫أ‬ ‫ّل‬‫ِ‬ ‫س‬ ‫ر‬ ‫يف‬ ‫ِ‬ ‫و‬ ‫***‬ ‫ً‬
‫ىم‬ ‫ح‬
‫ِ‬ ‫وَل‬
‫‪ -139‬و ِيف إِخو ِىت ورش يدِي عن أ ِ‬
‫َ َّ َ‬ ‫ُ َ ْ َ ْ‬ ‫ِل ٌل َو َُّكُّ ُه ْ‬
‫َ‬ ‫َ ُ ْ ََْ‬
‫ًن ان ِظ ْر ِِن َوأخ ْرت ًِن إَِل‬ ‫ِ‬ ‫ِق‬‫د‬ ‫ص‬ ‫ي‬ ‫***‬ ‫م‬ ‫ِيِق ظ‬‫‪ - 131‬وحز ِِن وتوف ِ‬
‫ل‬ ‫ك‬ ‫ش‬ ‫م‬ ‫ِ‬
‫َّم‬‫لض‬ ‫ِ‬
‫ِب‬ ‫ز‬ ‫م‬ ‫ْل‬ ‫ا‬ ‫ا‬ ‫يه‬ ‫ِ‬
‫ل‬ ‫ي‬ ‫ر‬ ‫ش‬‫ع‬ ‫و‬ ‫‪َ - 130‬و ُذر َّيَت يَ ْد ُعونًَن َوخ َِطابُ ُ‬
‫ُْ َ‬‫َ‬ ‫ْ‬
‫َ َ ْ ٌ َ َ َْ ُ‬ ‫*‬ ‫**‬ ‫ه‬ ‫ِ‬ ‫ِ ِ‬
‫‪4) There are 14 yā-iḍāfah that precede hamzat waṣl with lām ut-‬‬
‫َ َ َ ُ َ ۡ َ َّ‬
‫لظَٰلِم َ‬
‫ْي) ‪Ta˘rīf (Identification Article “al”): like:‬‬ ‫ِ‬ ‫‪( 2:124‬ال ينال عهدِي ٱ‬
‫ُ َ‬ ‫ْ‬ ‫َ َ‬ ‫َ ْ َ َُ َ‬ ‫ََُْ َ ْ‬ ‫َّ َّ ْ‬
‫اش وعهدِي ِيف عل‬‫*** فإِسَكنها ف ٍ‬ ‫َ‬
‫يف أربع عش ٍة‬ ‫‪َ - 401‬و ِيف الل ِم ل ِلتع ِر ِ‬
‫‪Abū ˘Amr reads these yā-āt with fatḥah with 2 exceptions. 29: 56‬‬
‫ِسفُوا ( ‪ ) 39: 53‬يَا ِع َبادِي َّٱَّل َ‬ ‫َّ َ َ‬ ‫ُۡ‬
‫ِين َء َام ُنوا (‬ ‫ِين أ ۡ َ‬
‫‪ ) Both are sākinah.‬قل يَا ِع َبادِي ٱَّل‬
‫‪5) There are 7 yā-āt-iḍāfah that are followed by hamzat ulwaṣl‬‬

‫َ َ‬ ‫َ َّ ُ َ ْ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ح ُه ْ‬‫تر ًدا َو َفتتْ ُ‬
‫صل فَ ْ‬ ‫َ َ ْ ٌ َ ْ َْ ْ‬
‫تًن حتل‬ ‫ِ‬ ‫ت‬ ‫ْل‬ ‫ته‬ ‫ق‬ ‫ح‬ ‫َّن‬
‫ِ‬ ‫ِ‬ ‫إ‬ ‫تع‬ ‫م‬ ‫ِ‬
‫ِخ‬ ‫أ‬ ‫***‬ ‫م‬ ‫‪ - 411‬وسبع بِهم ِز الو ِ‬
‫َ ۡ َ َ َ ََ‬
‫تتاس} ‪Abū ˘Amr reads the 1 yās with fatḥah.‬‬ ‫تطف ۡي ُتك لَع اۡلَّ ِ‬ ‫{إ ِ َِّن اصت‬
‫ۡ‬ ‫َ‬ ‫ۡ ُ ۡ‬ ‫َ َ َ‬ ‫ٗ‬ ‫َ َٰ َ ۡ َ َ َّ َ ُّ‬
‫ٱلر ُسو ِل َسبِيل )‪ (20: 25‬هَٰ ُرون أ ِِخ ‪ ٣٠‬ٱشدد بِهِۦ أزرِي } )‪(1:144‬‬
‫ٓ‬ ‫َ‬ ‫ذت َم َع َّ‬ ‫يليت ًِن ٱَت‬
‫َْ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ ُ ُ ً ْ‬ ‫َ‬ ‫قَ ْ‬
‫ى َبعدِي َس َما َصف ُوهُ وِال ذِك ِري َس َما ‪َ - 139‬ونف ِس َس َما‬ ‫حيد هد‬ ‫الرضا *** ِ‬ ‫ِ‬ ‫م‬‫ِ‬ ‫و‬
‫ۡ َ َ ٓ َ َٰ ۡ َ ۡ َ‬ ‫أَِبيََٰت َو َال تَن ِ َيا يف ذ ِۡكر َ‬ ‫َ‬
‫ۡ َ ۡ َ َ ُ َ َ‬ ‫َ‬
‫تون‪..‬‬ ‫ي ‪ ٤٢‬ٱذهبا إَِل ف ِرع‬ ‫ِ‬ ‫س ‪ ٤١‬ٱذهب أنت وأخو‬ ‫ك ۡلِ َ ۡف ِ َ‬‫َ ۡ َ َُۡ َ‬
‫وٱصطنعت‬
‫ِ‬ ‫ِ‬
‫ٱس ُم ُه ٓۥ أ َ ۡ َ‬ ‫ُ َۡ‬ ‫ٱَتَ ُذوا ْ ‪ُ ٣‬‬ ‫َّ َ ۡ َ َّ‬
‫حدُ‬ ‫ِي ۡ‬ ‫َ‬ ‫ۡ‬ ‫َ‬
‫شبا ب ِ َرسول يأ ِيت ِمن بعد‬ ‫ومبَ ِ َ‬ ‫َ َ‬
‫ه‬ ‫ب‬ ‫ب إِن قو ِم‬ ‫يَٰر ِ‬

6) There are 30 Yā iḍāfah followed by a letter other than a hamzah.
Abū ˘Amr reads these yā-āt with sukūn when it comes before a
letter other than hamzah, except 10 words he reads with a fatḥah.
َ ُ ْ َْ ْ ُْ َ َ ‫*** َو َمْيا‬ ُْ ُ َ َ َ ْ ‫ َو َم َع َغ ّْي َه‬- 130
‫باْلل ِف) َوالفت ُح خوِال‬ ( ‫ي ِِج‬ ‫ثْي خلف ُه ْم‬
ِ ‫ل‬ ‫ث‬ ‫يف‬
ِ ‫ز‬ ‫م‬
ٍ ِ
Abū ˘Amr reads 20 yā-āt with sukūn: 1)‫تع‬ َ

ِ ‫ (م‬in 9 places, except
where preceded by a hamzah in 9: 84, 67:29, they are read in fatḥ.
َ ‫ْي َو ۡٱل َقتائم‬ َ ‫ِلطتا ٓئف‬ ۡ َ‫(و َطه َرا ب‬ َ ‫كف‬ َ ۡ َ َ ٓ َّ َ ‫ل ِ َمن َد َخ َل بَيَت ُمؤم ًِنا‬2
‫(ط ِه َرا بَ ۡي َِت ل ِلطائِفِْي وٱل‬
‫ْي‬ ِِ ِ ِ َّ ‫تَت ل‬ ِ ‫ي‬ ِ
َ ‫ْي‬ ِ ِ َٰ ‫ع‬ ِ
َّ َ
ُ ‫( (أ ۡسلَ ۡم‬3: 20) )1:15( )‫ات‬ َّ ‫لي َف َط َر‬ َ
)‫ت َو ۡج ِه ِّلِل ِ َو َم ِن ات َب َع ِن‬ ِ ‫او‬َ ‫الس َم‬ ِ ِ ‫ت َو ۡج ِه ل‬ ُ ‫(و َّج ۡه‬3
َ
ُ ََ َ َ َ ُ ۡ َ َٓ
(14:25))‫((و َما َّكن َِل عل ۡيكم‬27:20)) ‫((ما َِل ال أ َرى ٱل ُه ۡده َد‬20:17)
َ َ ‫(وَل ف‬1
( ‫ِيها‬ ِ َ
َ ‫ك ۡم‬ ُ ُ ِ ۡ ُ َ ۡ ۡ َ َ َ ‫َ َۡ َ ي َ َ ي‬
)‫ين‬
ِ ِ ‫د‬ ‫َل‬
ِ ‫و‬ ‫ين‬‫د‬ ‫م‬ ‫ك‬ ‫ل‬ (109: 6) (38:22,68)) ‫م‬ٍ ‫(و َِل نعجة وَٰحِدة)(ما َّكن َِل مِن ِع‬
‫ل‬
َ َْ ُ َ ْ ُ َ َ ُ َ ََ ُ ْ َ َ
‫ِلل‬ ‫ِين ع ْن ها ٍد ِِبل ٍف ّل ا‬
ِ ‫َل د‬
ِ ‫و‬
َ *** ‫َشاكءِي م ِْن َو َراءِي د َّونوا‬ ‫ ومع‬- 130
َ
‫جل‬ ْ َ َّ‫الظ َّل ُة اِل‬
ُّ َ ً ُ َ ‫َث‬ ‫ْي َم ْع َم ِع‬
َْْ َ َ َ ُ َ َْ َ
ِ ‫ان عن‬ ِ ‫ان عل و‬ٍ ‫م‬ *** ِ ‫ن‬ ‫اث‬ ‫َل‬
ِ ‫ و َِل نعجة ما َّك‬- 131
‫ن‬
17. YĀ-ĀT AZ-ZAWĀ-ID (EXTRA)
َ ْ َ ‫ك َّن َع ْن َخ ِط‬
ُ ْ َ َ ََ ُ َ َ َ َ َُ
‫الم َصاح ِِف َمع ِزال‬ *** ‫ات ت َسىم زوائِدا ْلن‬ ٍ ‫ ودونك ياء‬- 193
َ ْ َ َْ َ َ ُ َ َُُْ َ
‫ان فاعقِل‬ ٌ ُ َ ٌ َّ َ ْ َ ْ َ
ُ ‫ور إ َم‬
‫ام ُه‬
ِ ‫وَجلتها سِتون واثن‬ *** ِ ‫ و ِيف الوص ِل حاد شك‬- 199
Ya-āt az-Zawā-id are 62 in total. ‫ ۦ‬Abū ˘Amr reads the extra “yā”
waṣlan and deletes them waqfan, except one he reads waṣlan and
ُ ََ ٌ َ َ َ
waqfan, as it is a printed letter in his Muṣḥaf )‫(ي َٰ ِع َبادِى ال خ ۡوف عل ۡيك ُم‬

‫َ‬ ‫َ ْ ُ‬ ‫*** َي ْهد َِي ْن يُ ْؤت َ‬ ‫اع ْ َ‬ ‫‪ -190‬فَيَ ْسي إَل َّ‬
‫ِْي َم ْع أن ت َعل َِم ًِن وِال‬ ‫الم َنا ِد‬
‫اْل َوار ُ‬
‫ِ‬ ‫اِل ِ‬ ‫ِ ِ‬
‫ُ َ ُ َ‬ ‫ْ َ ْ َْ َْ‬ ‫ْ َ َ َ َّ َ ْ َ ََ‬ ‫َ َّ َ‬
‫ت ِيف هود رف ِل‬ ‫*** الكه ِف نب ِغ يأ ِ‬ ‫‪َ - 190‬وأخ ْرت ًِن االِسا وتتبِعن سما ويف‬
‫َ‬ ‫َّ‬ ‫َ َّ ُ َ ْ ُ‬ ‫ْ َ ْ‬ ‫َ ُ‬
‫ون أهدِك ْم َحق ُه بِل‬ ‫ويف اتبِع ِ‬ ‫***‬ ‫‪َ – 194‬سما َود ََعءِي ِيف َج َنا ُحلوِ هديِهِ‬
‫ً َ‬ ‫َ َ ْ ُ َّ ِ َ‬ ‫ْ َ َ َ ْ ُ ْ ُ ُّ َ َ َ َ ً‬
‫اع ها َ َجنا َحل‬ ‫ويدع اِل‬ ‫***‬ ‫‪ِ - 191‬إَون تر ِِن عنهم ت ِمدون ًِن سما ف ِريقا‬
‫َ ْ َ‬ ‫ُْ َ ْ‬ ‫ْ ََ َ ْ َ‬ ‫َ ْ‬
‫َو َحذف ُهما ل ِل َمازِ ِِن ُع َّد أع َدال‬ ‫***‬ ‫‪َ - 192‬وأك َر َم ًِن َمع ُه أهان ِن إِذ ه َدى‬
‫َ‬ ‫ْ َ َ َْ ُ َ ُ‬ ‫ال ْ ُم ْه َ‬ ‫َ ُ َ‬ ‫ْل َواب ْ َ‬ ‫‪َ - 103‬و َم ْع ََّك ْ َ‬
‫ت أخو ُحل‬ ‫اإلِسا وَت‬ ‫ِ‬ ‫د‬
‫ِ‬ ‫ت‬ ‫***‬ ‫اْلادِ َح َّق َجنا هما َو‬ ‫ِ‬
‫ْ َ‬ ‫َْ َ‬ ‫َْ َ َ ُْ َ‬ ‫َ َّ َ َ ْ‬
‫ون ِيف اْلع َراف َحج ِ ُْلح َمل‬ ‫َ ُ‬
‫*** وك ِيد ِ‬ ‫آل عِمران عنهما‬ ‫‪ - 109‬ويف اتبعن ِيف ِ‬
‫َ‬ ‫َ ُْ‬ ‫ََْ َ َ ُ‬ ‫َ َ َ ً‬ ‫َ َ ْ َ ْ َ َ َّ ِ َ‬
‫ون ع ِن الغ ِر ُس َّبل‬ ‫وليسا ل ِقال ٍ‬ ‫***‬ ‫اع د ََع َِّن حل جنا‬ ‫‪ - 104‬ومع دعوة اِل‬
‫‪(1) Abū ˘Amr reads ya-āt zawā-id waṣlan and deletes them waqfan‬‬
‫‪No. Word: Ḥafṣ‬‬ ‫‪Place‬‬ ‫‪waṣlan‬‬ ‫‪waqfan‬‬
‫َ‬ ‫َّ‬ ‫َ‬ ‫َّ‬ ‫َّ‬
‫‪1‬‬ ‫اعِ إِذا‬ ‫ٱِل ِ‬ ‫‪2:186‬‬ ‫اعۦ إِذا‬ ‫ٱِل ِ‬ ‫اع‬ ‫ٱِل ِ‬
‫يبوا‬ ‫َد ََعنِ فَ ۡليَ ۡس َتج ُ‬ ‫َد ََعنۦ فَ ۡليَ ۡس َتج ُ‬
‫يبوا‬ ‫َ َ‬
‫‪2‬‬ ‫ِ‬ ‫ِِۖ‬ ‫‪2:186‬‬ ‫ِ‬ ‫ِِۖ‬ ‫دَع ِنِۖ‬
‫ْ‬ ‫َ َّ ُ َ ُ‬ ‫ْ‬ ‫َ ُ‬ ‫َ َّ ُ‬ ‫َ َّ ُ‬
‫‪3‬‬ ‫ون يأو َِل‬ ‫َٰٓ‬ ‫وٱتق ِ‬ ‫‪2:197‬‬ ‫يأو َِل‬ ‫ونۦ َٰٓ‬ ‫وٱتق ِ‬ ‫ون‬
‫وٱتق ِ‬
‫ُ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬
‫‪4‬‬ ‫َو َم ِن ات َب َع ِن َوقل‬ ‫‪3:20‬‬ ‫َو َم ِن ات َب َع ِنۦ َوقل‬ ‫َو َم ِن ات َب َع ِن‬
‫نتم‬ ‫َو َخافُون إن ُك ُ‬ ‫ونۦ إِن‬
‫َ َ ُ‬ ‫َ َ ُ‬
‫‪5‬‬ ‫ِ ِ‬ ‫‪3:175‬‬ ‫وخاف ِ‬ ‫ون‬
‫وخاف ِ‬
‫َ‬ ‫ۡ َ‬ ‫َ‬ ‫ۡ َ‬ ‫ۡ َ‬
‫‪6‬‬ ‫َوٱخش ۡو ِن َوال‬ ‫‪5:44‬‬ ‫َوٱخش ۡو ِنۦ َوال‬ ‫َوٱخش ۡو ِن‬
‫َ َ ۡ َ َ َٰ َ َ ٓ‬ ‫َ َ ۡ َ َ َٰ َ َ ٓ‬ ‫َ َ‬
‫‪7‬‬ ‫وقد هدى ِن وال‬ ‫‪6:80‬‬ ‫وقد هدى ِنۦ وال‬ ‫َوق ۡد ه َدى َٰ ِن‬
‫ََ‬ ‫ُ َّ ُ‬ ‫ََ‬ ‫ُ َّ ُ‬ ‫ُ َّ ُ‬
‫‪8‬‬ ‫ون فل‬ ‫‪ 7:195‬ثم كِيد ِ‬ ‫ونۦ فل‬ ‫ثم كِيد ِ‬ ‫ون‬ ‫ثم كِيد ِ‬
‫َ‬ ‫ََ َۡ َۡ‬ ‫ََ َۡ َۡ‬ ‫ََ َۡ َۡ‬
‫‪9‬‬ ‫سل ِن َما ل ۡي َس‬ ‫‪ 11:46‬فل ت‬ ‫سل ِنۦ َما‬ ‫فل ت‬ ‫سل ِن‬ ‫فل ت‬
‫ون ِيف َض ۡي ِ ٓ‬
‫ِفِۖ ‪10‬‬ ‫ََ ُُۡ‬ ‫ََ ُُۡ‬ ‫ََ ُُۡ‬
‫‪ 11:78‬وال َتز ِ‬ ‫ونۦ ِيف‬ ‫وال َتز ِ‬ ‫ون‬‫وال َتز ِ‬
‫ك َّلمُ‬‫‪َ َ َ ۡ َ َ ۡ َ 11:105‬‬ ‫َ َ َ َّ‬ ‫َ َ َۡ‬
‫ۡ‬
‫َ َ َۡ‬
‫‪11‬‬ ‫ت ال ت‬ ‫يوم يأ ِ‬ ‫ُ‬
‫تۦ ال تكلم‬ ‫يوم يأ ِ‬ ‫ت‬‫ي ۡوم يأ ِ‬
‫ٗ‬ ‫َ َّ َٰ ُ ۡ ُ‬ ‫ٗ‬ ‫َ َّ َٰ ُ ۡ ُ‬ ‫َ َّ َٰ ُ ۡ ُ‬
‫‪12‬‬ ‫ون َم ۡوث ِقا‬
‫َت تؤت ِ‬ ‫ح‬ ‫‪12:66‬‬ ‫ونۦ َم ۡوث ِقا‬
‫َت تؤت ِ‬ ‫ون ح‬ ‫َت تؤت ِ‬ ‫ح‬
‫َش ۡك ُت ُ‬ ‫َ‬ ‫َش ۡك ُت ُ‬ ‫َ‬ ‫َ‬
‫ون مِن‬ ‫م‬ ‫ب َما ٓ أ ۡ َ‬ ‫ونۦ مِن‬ ‫م‬ ‫َش ۡك ُت ُمون ب َما ٓ أ ۡ َ‬
‫ب َما ٓ أ ۡ َ‬
‫‪13‬‬ ‫ِ‬ ‫ِ‬ ‫‪14:22‬‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬

‫ََ ۡ ُ ٓ‬ ‫ُ ٓ‬ ‫ََ ۡ ُ ٓ‬
‫‪14‬‬ ‫َوتق َّبل د ََعءِ ‪َ ٤٠‬ر َّب َنا‬ ‫‪14:40‬‬ ‫د ََعءِۦ ‪َ ٤٠‬ر َّب َنا‬ ‫َوتق َّبل د ََع ِء‬
‫َ َ َّ َ َ‬ ‫َ‬ ‫َ َ َّ َ‬ ‫َ َ َّ َ‬
‫‪15‬‬ ‫لئ ِ ۡن أخ ۡرت ِن إ ِ ََٰل‬ ‫‪17:62‬‬ ‫لئ ِ ۡن أخ ۡرت ِنۦ إ ِ ََٰل‬ ‫لئ ِ ۡن أخ ۡرت ِن‬
‫َ ۡ‬ ‫َ ۡ‬ ‫َُ َُۡۡ‬
‫‪16‬‬ ‫ف ُه َو ٱل ُم ۡه َت ِدِۖ َو َمن‬ ‫‪17:97‬‬ ‫ف ُه َو ٱل ُم ۡه َت ِدِۖۦ َو َمن‬ ‫فه َو ٱلمهت ِدِۖ‬
‫‪18:17‬‬
‫َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬
‫‪17‬‬ ‫أن يهدِي ِن ر ِّب‬ ‫‪18:24‬‬ ‫أن يهدِي ِنۦ ر ِّب‬ ‫أن يهدِي ِن‬
‫َ ََ‬ ‫ََ‬ ‫َ‬ ‫َ‬
‫‪18‬‬ ‫إِن ت َر ِن أنا‬ ‫‪18:39‬‬ ‫إِن ت َر ِنۦ أنا‬ ‫إِن ت َر ِن‬
‫ّيا‬ ‫أَن يُ ۡؤت َِْي َخ ۡ ٗ‬ ‫ّيا‬‫أَن يُ ۡؤت َِْيۦ َخ ۡ ٗ‬ ‫ِْي‬ ‫أَن يُ ۡؤت َ‬
‫‪19‬‬ ‫ِ‬ ‫‪18:40‬‬ ‫ِ‬ ‫ِ‬
‫َ ُ َّ َ ۡ َ ۡ َ‬ ‫َ ُ َّ َ ۡ َ ۡ َ‬ ‫ُ َّ َ‬
‫‪20‬‬ ‫ٱرت َّدا‬ ‫ما كنا نبغِ ف‬ ‫‪18:64‬‬ ‫ٱرت َّدا‬ ‫ما كنا نبغِ ۦ ف‬ ‫َما كنا ن ۡبغِ‬
‫‪21‬‬ ‫أَن ُت َعل َِمن مِماَّ‬ ‫‪18:66‬‬ ‫أَن ُت َعل َِمنۦ مِماَّ‬ ‫أن تعل ِم ِن‬‫َ‬ ‫َ‬ ‫َ ُ‬
‫ِ‬ ‫ِ‬
‫َأ َّال تَتَّب َعن أف َع َص ۡيتَ‬
‫َ‬ ‫َ‬ ‫َأ َّال تَتَّب َعنۦ أف َع َص ۡيتَ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ َّ َ َّ‬
‫‪22‬‬ ‫ِ ِِۖ‬ ‫‪20:93‬‬ ‫ِ ِِۖ‬ ‫أال تتبِع ِنِۖ‬
‫‪23‬‬ ‫ٱْلادِ َو َمن‬ ‫فِيهِ َو ۡ َ‬ ‫‪22: 23‬‬ ‫ٱْلادِۦ َو َمن‬ ‫فِيهِ َو ۡ َ‬ ‫ٱْلادِ‬ ‫فِيهِ َو ۡ َ‬
‫َ‬ ‫َ ُ ُّ َ‬ ‫َ‬ ‫َ ُ ُّ َ‬ ‫َ ُ ُّ َ‬
‫‪24‬‬ ‫أت ِمدون ِن بِمال‬ ‫‪27:36‬‬ ‫أت ِمدون ِنۦ بِمال‬ ‫أت ِمدون ِن‬
‫ابۦ َوق ُدور‬
‫ُ‬
‫و‬‫ٱْل َ‬ ‫َك ۡ َ‬ ‫ابۦ َوق ُدور‬
‫ُ‬
‫و‬ ‫ٱْل َ‬ ‫َك ۡ َ‬ ‫اب‬ ‫و‬ ‫ٱْل َ‬ ‫َك ۡ َ‬
‫‪25‬‬ ‫ِ‬ ‫‪34:13‬‬ ‫ِ‬ ‫ِ‬
‫َّ‬
‫ش ع َِبا ِد ‪ ١٧‬ٱَّل َ‬ ‫فَبَ ِ ۡ‬ ‫َّ‬ ‫ش ع َِبادِ َ‬ ‫فَبَ ِ ۡ‬ ‫فَبَ ِ ۡ‬
‫‪26‬‬ ‫ِين‬ ‫‪39:17‬‬ ‫ى‪ ١٧‬ٱَّل َ‬
‫ِين‬ ‫ش ع َِبادِۦ‬
‫ٱتَّب ُعون أ َ ۡه ِد ُكمۡ‬ ‫ٱتَّب ُعونۦ أ َ ۡه ِد ُكمۡ‬ ‫ون‬ ‫َّ ُ‬
‫‪27‬‬ ‫ِ ِ‬ ‫‪40:31‬‬ ‫ِ ِ‬ ‫ٱتبِع ِ‬
‫‪28‬‬ ‫ۡ‬
‫ٱْل َوارِ ِيف ٱ َْل ۡح ِر‬ ‫َۡ‬ ‫‪42:32‬‬ ‫ٱْل ۡح ِر‬ ‫ٱْل َوارۦ ِيف ۡ َ‬ ‫َۡ‬ ‫ار‬ ‫و‬‫ٱْل َ‬ ‫َۡ‬
‫ِ‬ ‫ِ‬
‫َ َ‬ ‫َ َّ ُ‬ ‫َ‬ ‫َ‬ ‫َ َّ ُ‬ ‫َ َّ ُ‬
‫‪29‬‬ ‫ص َر َٰ يط‬ ‫ون هَٰذا ِ‬ ‫وٱتبِع ِ‬ ‫‪43:61‬‬ ‫ص َر َٰ يط‬ ‫ونۦ هَٰذا ِ‬ ‫وٱتبِع ِ‬ ‫ون‬ ‫وٱتبِع ِ‬
‫َ َ ٌ‬ ‫َ‬ ‫َ َ ٌ‬ ‫َ‬ ‫َ‬
‫‪30‬‬ ‫يَٰعِ َبادِ ال خ ۡوف‬ ‫‪43:68‬‬ ‫يَٰعِ َبادِى ال خ ۡوف‬ ‫يَٰعِ َبادِى‬
‫ۡ‬ ‫ۡ‬ ‫ۡ‬
‫‪31‬‬ ‫ُي َنادِ ٱل ُم َنادِ مِن‬ ‫‪50:41‬‬ ‫ُي َنادِ ٱل ُم َنادِۦ مِن‬ ‫ُي َنادِ ٱل ُم َنا ِد‬
‫َ‬ ‫ع َّ‬ ‫ََۡ َۡ ُ‬ ‫َ‬ ‫ع َّ‬ ‫ََۡ َۡ ُ‬ ‫َّ‬
‫‪32‬‬ ‫اع إ ِ ََٰل‬ ‫ٱِل ِ‬ ‫يوم يد‬ ‫‪54:6‬‬ ‫اعۦ إ ِ ََٰل‬ ‫ٱِل ِ‬ ‫يوم يد‬ ‫اع‬ ‫ٱِل ِ‬
‫ُ ُ‬
‫اع َيقول‬ ‫ٱِل ِ‬ ‫إ ََل َّ‬ ‫ُ ُ‬
‫اعۦ َيقول‬ ‫ٱِل ِ‬ ‫إ ََل َّ‬ ‫َّ‬
‫ٱِل ِ‬
‫اع‬
‫‪33‬‬ ‫ِ‬ ‫‪54:8‬‬ ‫ِ‬
‫َ َۡ َۡ‬ ‫َۡ‬ ‫إ َذا ي َ ۡ‬ ‫َۡ‬
‫‪34‬‬ ‫س هل‬ ‫إِذا ي ِ‬
‫‪15:4‬‬ ‫س ۦ هل‬ ‫ِ‬ ‫ِ‬ ‫س‬
‫ي ِ‬

‫‪(2) Abū ˘Amr has 2 ways waṣlan in reading an extra yā (sākin and‬‬
‫‪deletes it). Waqfan, he deletes it in the following words:‬‬
‫َ َ َّ ٓ‬ ‫َ‬ ‫َ‬ ‫َ ٓ َ ۡ‬ ‫َ َ َّ ٓ‬ ‫َ‬ ‫َ‬ ‫َ ۡ‬ ‫َ‬ ‫َ‬ ‫َ ۡ‬
‫‪35‬‬ ‫ر ِّب أكرم ِن‪ ١٥‬وأما‬ ‫‪89:15‬‬ ‫أكرم ِن أكرم ِن‪ /‬ۦ ‪ ١٥‬وأما‬
‫َ َّ‬ ‫َ ٓ َ َ َٰ َ‬ ‫َ َّ‬ ‫َ ٓ َ َ َٰ َ‬ ‫َ َ َٰ َ‬
‫‪36‬‬ ‫نۦ ‪ ١٦‬لُك ه‬ ‫ِ‬ ‫ه‬ ‫أ‬ ‫ّب‬
‫ِ‬ ‫ر‬ ‫‪15:16‬‬ ‫ه‬ ‫لُك‬ ‫‪١٦‬‬ ‫ۦ‬ ‫‪/‬‬ ‫ن‬
‫ِ‬ ‫ه‬ ‫أ‬ ‫ّب‬
‫ِ‬ ‫ر‬ ‫ن‬ ‫أه ِ‬
‫‪Note: Abū ˘Amr reads 1 extra yā with sukūn in waṣlan and waqfan,‬‬
‫َ‬ ‫َ َ ۡ ٌ َ َۡ ُ ُ َۡۡ َ ََ ٓ َ ُ ۡ ََُۡ َ‬ ‫َ‬
‫يَٰعِ َبادِى ال خوف عليكم ٱْلوم وال أنتم َتزنون ‪ ٦٨‬يعِبادِى )‪in sūrat (Az-Zukhruf‬‬
‫َ‬ ‫َٰ‬
‫‪References‬‬
‫‪ -1‬اإلضماء فممي بيممان أصممول القممراء ‪ ،‬الكاتم ‪ :‬نممور الممدين علممي ا حسممن المصممري‪،‬‬
‫الملق بالضباع (ت‪ )1310‬الناشر‪ :‬المكتبة األزهرية للتراث‪ ،‬سنة النشر هـ‪1420‬‬
‫‪ -2‬إبممراز المعمماني مممن حممرز األممماني فممي القممراءات السممبع للشممايبي ت ‪550‬هممـ تممألي‬
‫اإلمام ‪ :‬عبد الرحمن بن إسماعيل بن إبراهيم المعروف بـ ‪ :‬أبي شامة ت ‪115‬هـ‬
‫اي ِبيَّ ِة ( ِح ْرز ْاأل َ َمانِي َو َو ْجه التَّهانِي) في القراءات السبع لإلمام الشايبي‬
‫ش ِ‬‫‪َ -3‬متْ ُن ال َّ‬
‫‪ -4‬الرسالة الغراء في األوجه المقدمة في األداء عن العشر القمراء‪ -‬المؤلم ‪ :‬علمي بمن‬
‫ا توفيق النحاس‪ ،‬سنة النشر‪2004 – 1425 :‬‬
‫‪ -5‬المموافي فممي شممرح الشممايبية فممي القممراءات السممبع‪ ،‬المؤل م ‪ :‬عبممد الاتمماح عبممد الغنممي‬
‫القاضي الناشر‪ :‬مكتبة السوادي – جد ‪ ،‬سنة النشر‪1555 – 1420 :‬‬
‫‪ُ -1‬‬
‫غني الطلبة في تيسير السبعة ‪Muḥammad Salīm Gaibie auther of‬‬

‫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
Non 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
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
INTERNATIONAL COPYRIGHT © 2018 Sheikhah Fatma All

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What are the main tajweed rules discussed in the document?

What are the main tajweed rules discussed in the document?

What are some of Abi Amr's special readings mentioned?

What are some of Abi Amr's special readings mentioned?

FUNDAMENTAL PRINCIPLES OF Qirā-at Abī ˘Amr ulBaṣrī as it is

recited by his two narrators REWAIYATY Ad-Dūrī and As-Sūsī. In

TAJWEED RULES OF Qirā-at

Abī ˘Amr UlBaṣrī

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 4

3) Abū ˘Amr ulBaṣrī: He is the third qārī of the ten. He is Zabbān

i) Ad-Dūrī: He is Ḥafṣ ibn ˘Umar ibn ˘Abdul Azīz ad-Dūrī (150-

ii) As-Sūsī: He is Abū Shu˘ayb Sāliḥ ibn Ziyād as-Sūsī (171-261

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 5

All the qurrā` agree upon reciting al-basmalah in two situations:

Joining sūrat al-Anfāl with at-Tawbah: since there is no basmalah

The Ḥā ‫ ح‬is a code letter indicating Abū ˘Amr’s recitation rules. He

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 6

The 3 allowed combinations are: (i) After finishing a sūrah, take a

(ii) Waṣl: connecting while applying the appropriate tajweed rules

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 7

ۡ َ ِ ‫ َمل‬without an alif in sūrat ul-Fātiḥah:

3-Mīm Uljam˘ And The Previous Letter’s Ḥarakah

Mīm uljam˘ refers to the mīm that indicates masculinity and

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 8

During waqf on mīm al-jam˘, or if it precedes a mutaḥarrik letter in

4- [Al- Madd Al-Far˘ī]: Elongation

The madd is the lengthening of the vowel sounds in the letters of

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 9

Hā-ul-Kināyah: )‫(تتته‬, is the hā that denotes a single, male, third

The Ḥā in the verse is a code letter which indicates the recitation of

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 10

Abū ˘Amr reads hā-alKināyah of these 3 words with kasrah only,

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 11

Since hamzah is a difficult letter to pronounce; due to its jahr and

(2) tas-hīl, pronouncing with ease (musahallah) between it’s sound

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 12

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 13

(b) preceded by kasrah tubdal into a yā: ‫تب‬ َ ‫( ِْلَ َه‬19:19).

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 14

(b) 11 mabnī on sukūn hamzah at the end of an imperative verb,

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 15

7. TWO CONSECUTIVE HAMZAHS IN A WORD

If 2 of hamzat qaṭ˘ follow each other in a word, the 1st questioning

In addition to the tas-hīl, Abū ˘Amr recites these double hamzahs

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 16

There is an exception for the tas-hīl of the 2nd maḍmūmah

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 17

Abū ˘Amr reads the 11 places of repetitive questioning like Ḥafṣ,

َ ُ َ ً ‫م ِۡت َنا َو ُك َّنا تُ َرابًا َوع َِظ‬‫ َذا‬ ‫ون‬

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 18

When 2 hamzahs appear next to each other in 2 consecutive words,

A- When The 2 Hamzahs Agree in Their Ḥarakāt

B- When The 2 Hamzahs Differ in Their Ḥarakāt

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 19

The Rule States:

10. Fatḥ, Taqlīl and Imālah of Alif

Fatḥ: is the normal sound of an alif in which the mouth has to be

The Explanatory Description of Qirā-at Abī ˘Amr UlBaṣrī 20

The Imālah Kubrā of The Alif of The Letter Rā

(b) A rā majrūr with a kasrah at the end of a word, preceded by alif