Isl212 Introduction To Tajwiid

NATIONAL OPEN UNIVERSITY OF NIGERIA
FACULTY OF ARTS
COURSE CODE: ISL 212
COURSE TITLE: INTRODUCTION TO TAJWIID

ISL212 COURSE GUIDE
COURSE
GUIDE
ISL212
INTRODUCTION TO TAJWIID
Course Team Alhaji Mustafa Jamiu O. (Developer/Writer) - Avi-

cenna International School
Dr. Shaykh Luqman Jimoh (Editor) - LASU
Prof. A. F. Ahmed (Programme Leader) - NOUN
Dr A. R. Mustapha (Coordinator) - NOUN
ii
ISL 212 COURSE GUIDE
National Open University of Nigeria

Headquarters
Plot 91, Cadastral Zone, University
Village, Nnamdi Azikiwe Expressway,
Jabi, Abuja.
Website: www.noun.edu.ng
Lagos Annex
14/16 Ahmadu Bello Way

Victoria Island, Lagos
e-mail: centralinfo@noun.edu.ng
URL: www.noun.edu.ng
Published By:
First Printed 2012, 2022
ISBN: 978-058-611-3
All Rights Reserved
iii
ISL212 COURSE GUIDE
iv
ISL 212 COURSE GUIDE
CONTENTS PAGE
Introduction…………………………….……………………..….…. 1
Course Aims………………………………………………….……... 1
Course Objectives………………………………………………….... 1
Working through This Course………………………………….…… 2
Course Materials………………………………………………….… 2
Study Units…………………………………………………….……. 2
Assessment……………………………………………………….…. 3
Tutor-Marked Assignment (TMA)………………………………….. 3
Final Examination and Grading……………………………………... 3
Course Marking Scheme…………………………………………….. 4
Course Overview/Presentation Schedule…………………………… 4
How to Get the Most from This course…………………………….. 5
Facilitators/Tutors and Tutorials……………….…………………… 5
Summary…………………………………………………………….. 6
v
Introduction
Welcome to ISL212: Introduction to Tajwiid
This course is a two-credit unit Diploma course in Islamic studies. This

Course Guide gives you an overview of the course. It also provides you
with information on the organisation and requirements of the course.
Course Aims
The overall aim of this course is to:
• introduce you to the concept and significance of Tajwiid in

Qur'an recitation
• acquaint you with the major rules of Tajwiid and their application
in Qur'an recitation
Course Objectives
To achieve the aims set out above, ISL212 has overall objectives. Each
unit also has specific objectives. The unit objectives are at the beginning
of each unit. I advise that you read them before you start working
through the unit. You may want to refer to them during your study of the
unit to check your progress.
Here are the wider objectives for the course as a whole. By meeting the
objectives, you count yourself as having met the aims of the course. On
successful completion of the course, you should be able to:
• define and explain the concept and significance of Tajwiid in

Qur’an recitation
• state, define, explain and apply the major rules of Tajwiid in
Qur’an recitation
• give examples of the major rules of Tajwiid from verses of the
Qur’an
Working through This Course
To complete this course, you are required to read the study units and
other related materials. You will also need to undertake practical
exercises included in this course. The exercises are to aid you in
understanding the study being presented. At the end of each unit, you
will be required to submit written assignments for assessment purposes.
At the end of the course, you will write a final examination.
ISL212 INTRODUCTION TO TAJWIID
Course Materials
The major materials you will need for this course are:
(i) Course Guide

(ii) Study Units
(iii) Assignments File
(iv) Relevant books including the ones listed under each unit.
(v) Audio/visual aids containing model Qur'an recitations
(vi) You may also need to visit the Internet to browse through some
relevant websites including the ones listed under each unit.
Study Units
There are 14 units (of three modules) in this course. They are listed
below.
Module 1 Concept, Significance and Preliminary Lessons of Tajwiid
Unit 1 Definition and significance of Tajwiid

Unit 2 Articulation of the Letters of the Holy Qur'an
Unit 3 Al –Ibtidaa' (initiation)
Module 2 Some Major Rules Of Tajwiid
Unit 1 Nuunu 's-Saakinah wa 't- Tanwin (Voweless Nuun and

Nunation)
Unit 2 Al-Miim wa 'n-Nuunu 'l-Mushaddadataan (The stressed Miim
and Nuun
Unit 3 Miimu 's-Saakinah (Voweless Mim)
Unit 4 Al-Laamaatu 's-Sawaakin (Voweless Lams)
Unit 5 Haa’ of Pronoun
Module 3 Other Major Rules of Tajwiid
Unit 1 Tafkhiim and Tarqiiq

Unit 2 Al-Idghaam (Assimilation)
Unit 3 Al-Maddu wa 'l-Qasr (El ongation and Shortening
Unit 4 Waqf (Stops)
Unit 5 Hamzatu 'l-Wasl (Silent Hamzah)
Unit 6 Manners of Tajwiid
ii
Textbooks and References
Certain books and websites addresses have been recommended in the

course. You may wish to purchase the books and visit the website for
further reading.
Assessment File
An assessment file and a marking scheme will be made available to you.

In the assessment file, you will find details of the works you must
submit to your tutor for marking. There are two aspects of the
assessment of this course: the tutor marked and the written examination.
The marks you obtain in these two areas will make up your final marks.
The assignment must be submitted to your tutor for formal assessment
in accordance with the deadline stated in the presentation schedule and
the Assignment file. The work you submit to your tutor for assessment
will count for 30% of your total score.
Tutor-Marked Assignments (TMAs)
Every unit in this course has a tutor-marked assignment. You are

required to attempt all the questions and you will be assessed on all of
them but the best four performances from the (TMAs) will be used for
your 30% grading. When you have completed each assignment, send it,
together with a tutor-marked assignment form, to your tutor. Make sure
each assignment reaches your tutor on or before the deadline for
submission. If for any reason, you cannot complete your work on time,
contact your tutor for a discussion on the possibility of an extension.
Extensions will not be granted after the due date unless under
exceptional circumstances.
Final Examination and Grading
The final examination will be a test of three hours. All areas of the
course will be examined. Find time to revise the units before your
examination. The final examination will represent 70% of the total
course grade. The examination will consist of questions which ref1ects
the kinds of self-assessment exercises and tutor-marked assignment you
have previously encountered. All aspects of the course will be assessed
in the examination. You should use the time between completing the last
unit and taking the examination to revise the entire course.
iii
Course Marking Scheme
The following table shows how the actual course mark allocation is
broken down.
Assessment Marks
Assignments 1-4 (the best four of Four assignments, marked out of
all the assignments submitted) 10% totaling 30%
Final Examination 70% of overall course score
Total 100% of course score
Presentation Schedule
The dates for submission of all assignments will be communicated to

you. You will also be told the date of completing the study units and
dates for examinations.
Course Overview and Presentation Schedule
Unit Title of Work Weeks Assessment

Activity (end of unit)
Module 1 Concept, Significance and Preliminary
Lessons of Tajwiid
1 Definition and Significance of Week 1 Assignment 1
Tajwiid
2 Articulation of the Letters of the Week 2 Assignment 2
Holy Qur'an
3 Al-Ibtidaa' [Initiation] Week 3 Assignment 3
Module 2 Some Major Rules of Tajwiid
1 Nuunu 's-Saakinah wa 't- Tanwiin Week 4 Assignment 1
[Voweless Nuun and Nunation]
2 Al-Miim wa 'n-Nuunu 'l- Week 5 Assignment 2
Mushaddadataan [The stressed
Miim and Nuun]
3 Miimu 's-Saakinah [Voweless Week 6 Assignment 3
Mim]
4 Al-Laamaatu 's-Sawaakin Week 7 Assignment 4
[Voweless Lams]
5 Haa’ of Pronoun Week 8 Assignment 5
Module 3 Other Major Rules of Tajwiid
1 Tafkhiim and Tarqiiq Week 9 Assignment 1
2 Al-'Idghaam [Assimilation] Week 10 Assignment 2
3 Al-Maddu wa 'l-Qasr [Elongation Week 11 Assignment 3
and Shortening]
4 Hamzatu 'l-Wasl [Silent Hamzah] Week 12 Assignment 4
iv
5 Waqf (Stops) Week 13 Assignment 5

5 Manners of Tajwiid Week 14 Assignment 6
Examination 16
Total 17
How to Get the Most from This Course
You will be required to study the units on your own. However, you may
arrange to meet with your tutor for tutorials on an optional basis at the
study centre. Also, you can organize interactive sessions with your
course mates.
Facilitators/Tutors and Tutorials
Information relating to the tutorials will be provided at the appropriate

time. Your tutor wil1 mark and comment on your assignments, keep a
close watch on your progress and on any difficulties you might
encounter and assist you during the course. You must submit your tutor-
marked assignments to the study centre well before the due date (at least
two working days are required). They will be marked by your tutor and
returned to you as soon as possible.
Do not hesitate to contact your tutor if you need help. Contact your tutor
if:
• you do not understand any part of the study units or the assigned
readings;
• you have difficulty with the exercises; or
• you have a question or problem with an assignment or with your
tutor’s comments on an assignment or with the grading of an
assignment.
You should try your best to attend the tutorials. This is the only chance
to have face-to-face contact with your tutor and ask questions which are
answered instantly. You can raise any problem encountered in the
course of your study. To gain the maximum benefit from course
tutorials, prepare a question list before attending them. You will learn a
lot from participating in discussion actively.
Summary
This Course Guide gives you an overview of what to expect in the

course of this study. The course exposes you the concept and
significance of Tajwiid and also the major rules of Tajwiid in the Qur'an
recitation with illustrations from verses of the Qur'an.
v
We wish you success in the course and hope that you will find it
interesting and useful.
vi
Course Code ISL212

Course Guide Introduction to Tajwiid
Course Team Alhaji Mustafa Jamiu O. (Developer/Writer) - Avi-

cenna International School
Dr. Shaykh Luqman Jimoh (Editor) - LASU
Prof. A. F. Ahmed (Programme Leader) - NOUN
Dr A. R. Mustapha (Coordinator) - NOUN
vii

Headquarters
14/16 Ahmadu Bello Way
Victoria Island
Lagos
Abuja Office
5, Dar es Salaam Street
Off Aminu Kano Crescent
Wuse II, Abuja
Nigeria
e-mail: centralinfo@noun.edu.ng
URL: www.noun.edu.ng
Published By:
First Printed 2012
ISBN: 978-058-611-3
All Rights Reserved
viii
CONTENTS PAGE
Module 1 ………………………….…………………………….. 1
Unit 1 Definition and significance of Tajwiid……………..… 1

Unit 2 Articulation of the letters of the holy Qur'an ………. 7
Unit 3 Al- ’Ibtidaa’ (Initiation)……………………………… 16
Module 2 ……………………………………………………….. 20
Unit 1 Nuunu ′s-Saakinah wa ’t- Tanwin (Voweless Nuun

and Nunation)………………………………………… 21
Unit 2 Al-Miim wa ’n-Nuunu ’l-Mushaddadataan
(The Stressed Miim and Nuun)………………..….…... 28
Unit 3 Miimu ’s-Saakinah (Voweless Mim)………….….…. 31
Unit 4 Al-Laamaatu ’s-Sawaakin (Voweless Lams) …….… 34
Unit 5 Haa’ of Pronoun……………………..…………….… 40
Module 3 ………………………………………………………... 43
Unit 1 Tafkhiim and Tarqiiq………………………………… 43

Unit 2 Al- ’Idghaam (Assimilation)………………………… 47
Unit 3 Al-Maddu wa ’l-Qasr (Elongation and Shortening)..... 50
Unit 4 Hamzatu ’l-Wasl (Silent Hamzah)………………….... 58
Unit 5 Waqf (Stops)………………………………………..…. 62
Unit 6 Manners of Tajwiid……………………………………...… 66
ix
MODULE 1
Unit 1 Definition and Significance of Tajwiid

Unit 2 Articulation of the Letters of the Holy Quran
Unit 3 Al- ’Ibtidaa’ (Initiation)
UNIT 1 DEFINITION AND SIGNIFICANCE OF

TAJWIID
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Definition
3.2 Methods of Applying the Rules of Tajwiid
3.3 Position of Tajwiid
3.4 Significance of Tajwiid
4.0 Conclusion
5.0 Summary
6.0 Tutor-Marked Assignment
7.0 References/Further Reading
1.0 INTRODUCTION
Tajwiid [‫ ]تجويد‬is an Arabic word for elocution, meaning proper

pronunciation during recitation, as well as recitation at a moderate
speed. It is a set of rules, which govern how the Qur'an should be read. It
is derived from the trilateral root j-w-d, meaning to make well, make
better, or improve. It is required by fard. There are altogether 14
recognised schools of Tajwiid with seven being the most popular.
2.0 OBJECTIVES
At the end of this unit, you should be able to:
• define Tajwiid
• mention and explain the methods of applying the rules of Tajwiid
• state and explain the position of Tajwiid
• mention the significance of Tajwiid.
1
3.0 MAIN CONTENT
3.1 Definition
In defining Tajwiid, the following terms must be understood: Tajwiid,

‘ilmu ’t-Tajwiid and Tajwiidu ’l-Qur’an.
Tajwiid is from the verb 'jawwada' which literally means to decorate,

make better or to perfect.Tajwiid therefore literally means betterment,
decoration or perfection of an act. Technically, it means the
pronunciation of every letter of the Qur'an from its point of articulation
with its attributes.
‘llmu ’t-Tajwiid (the art of Tajwiid) is the science dealing with the rules
and regulations governing the recitation of the Qur'an the application of
which makes the correct recitation of the Qur'an possible.
‘Abdul Warith Sa'id defines ‘ilmu’t-Tajwiid as the science which

explains the rules and principles to be followed in the recitation of the
Qur’an in accordance with the standard handed down by Prophet
Muhammad (SAW). You should understand from ‘Abdul Waarith’s
definition that ‘ilmu ’t-Tajwid means the scientific recitation with which
the Qur'an was revealed.
Tajwiidu ’l-Qur'an, according to Luqman Jimoh, is the art of reading the

Qur'an pronouncing its letters distinctly, giving each of them its full
compliment by producing it from its point of articulation and in the
correct manner.
From the above definitions, the following points were observed.
1. Quran was revealed to Prophet Muhammad with Tajwiid.

2. Quran and Tajwiid are inseparable.
3. The art of Tajwiid (‘ilmu ’t-Tajwiid) primarily has to do with the
recitation of Quran.
4. Prophet Muhammad (SAW) recited the Quran with Tajwiid.
5. Prophet Muhammad taught his students, the companions, the
Quran with Tajwiid.
6. Reading the Quran without Tajwiid is equivalent to not giving the
Quran its due respect.
SELF-ASSESSMENT EXERCISE 1
Explain the following terms: Tajwiid, 'ilmu ’t-Tajwiid and Tajwiidu ’l-
Quran.
2
3.2 Methods of Applying the Rules of Tajwiid
The knowledge of Tajwiid can be leanrt and applied in Qur’an recitation

through two methods. These are:
1- Talqiin (Guide reading): In this method, a teacher teaches a

learner the Qur'an through guide reading method. The teacher
reads the Qur'an, applying the rules of Tajwiid, while the learner
repeats what the teacher says after him. Ultimately, though
ignorant of the principles of Tajwiid, the learner will be able to
correctly recite the Qur'an with Tajwiid. This was the only
method available to the students of Qur'an throughout the first
two centuries of Islam and the major part of the third. Prophet
Muhammad learnt the Quran from Jibril and taught it to his
students (that is, the Sahabah) through this method.
2- Ta'liim: By this, we mean learning the theoretical principles of
Tajwiid along with the practicals. This method was developed by
Abuu Muzaahim al-Khaqaanii (d. 325 A.H../947 C.E) towards
the end of the third century of Islam. He was the one who first
codified and laid down the rules of Tajwiid. He produced the first
work on the rules of Tajwiid in poetry.The work is referred to as
Raa’iyyat 'Abii Muzaahim, meaning 'Abuu Muzaahim’s Ra'-
ending verses of poetry.
Mention and explain the two methods through which the knowledge of
Tajwiid can be learnt and applied in Quran recitation.
3.3 Position of Tajwiid
Application of the rules of Tajwiid while reading the Quran is

compulsory (fard ‘ayn) for every individual reader. What this means in
essence is that application of the basic rules of Tajwiid is compulsory.
Whoever reads the Quran while deliberately ignoring the rules of
Tajwiid is adjudged a sinner, because he deliberately removes from the
Quran one of its paramount features.
Note however that the science of Tajwiid ('Ilmu’t -Tajwiid) is wide in

scope. Therefore, to have mastery in the science is considered as fard
kifaayah. This means that specialisation in the field of Tajwiid is not
compulsory on every individual once there are some members of the
community who are specialists in the field.
3
1. What is the position of Tajwiidu ’l-Quran?

2. What is the position of 'Ilmu ’t-Tajwiid?
3.4 Significance of Tajwiid
The significance of Tajwiid is stressed with an injunction of the Quran

where Allah says in al-Muzammil 73 verse 4:"‫"ورتل القرآن ترتيال‬
The Arabic-English dictionary by Mr. Hans Wehr gives the meaning of

tartiil to be tajwiid. If we are to go by this meaning, the above verse
could be interpreted in Arabic to mean "‫ "و جود القرآن تجويدا‬which in
English means “beautify the Quran with Tajwiid”.
Every injunction of the Quran has a reasonable objective behind it. The
objective behind this injunction is to beautify the Quran by reading it in
the best way possible; and by guiding against committing solecism in
the course of its recitation. The commitment of solecism in the
articulation of vowels and letters of the Quran has great effects on the
meaning of the words of the Quran. These effects are errors that result in
distortion of the meanings of the Qur'an. These errors are divided into
two.
1. Al-lahnu ’l-jalii (Manifest errors): These errors occur when the

reader wrongly places the vowels of the Quran and/or articulates
its letters wrongly. Examples of wrong placement of vowels a
reader could commit are: [a] ‫جالوت‬ ُ ‫ قتل داؤو َد‬meaning: Goliath
killed David instead of َ‫ قتل داؤو ُد جالوت‬meaning: David killed
Goliath. [b] ‫ إنما يخشى ﷲُ من عباده العلما َء‬meaning: God is only
afraid of the scholars among His servants instead of: َ‫إنما يخشى ﷲ‬
‫ من عباده العلما ُء‬meaning: Only the scholars are conscious of God
among His servants.
2. Al-lahnu ’l-Khafii (Hidden errors): These are minor and
pardonable errors. They can only be noticed by scholars of
Tajwiid because they are not as conspicuous as the manifest ones.
These include:
a. soft pronunciation of heavy letters

b. pharngealisation of soft letters
c. excessive rolling of letter Raa'
d. shortening or excessive elongation of nasalisation
e. elongation of short vowels and so on
4
The following are given as some of the importance of Tajwiid.
i. When a reciter reads the Quran with Tajwiid, he convinces

himself that he is reading correctly and that his reading is in line
with the exact way and manner the Prophet (SAW) and his
immediately Sahabah used to read it.
ii. Applying Tajwiid affords the reciter the opportunity of
articulating Quranic letters correctly and distinctly while the
reciter also enjoys his reading as well as his listeners.
iii. Allah (SWT) becomes happy and pleased with a reciter who
recites the Quran in a manner that pleases Him (that is, by
applying the rule of Tajwiid).
iv. While reading the Quran without Tajwiid is considered sinful,
reading it with Tajwiid attracts great rewards.
Observing the rules of Tajwiid while reading the Quran prevents the
tongue from making mistake when reciting the Divine words.
1. Give four examples of al-lahnu’l-khafii.

2. Mention five importance of Tajwiid.
4.0 CONCULSION
In this unit, you have learnt the meaning of Tajwiid, cilmu ’t-Tajwiid and
Tajwiidu ’l-Quran which are the three terms that must be understood in
defining Tajwiid. You have also learnt about Talqiin and Tacliim as the
two methods adopted in teaching and learning the application of the
rules of Tajwiid. The position of Tajwiid, its importance as well as the
two types of lahn that could be committed while reading the Quran are
other items you have learnt in this unit.
5.0 SUMMARY
In this unit, we have defined Tajwiid, mentioned and explained the
methods adopted in the teaching and learning of its rules. We have also
stated the position of Tajwiid as well as its significance and the kinds of
errors that could be committed when reading the Quran.
6.0 TUTOR-MARKED ASSIGNMENT

1. Give a detailed definition of Tajwiid.
2. What do you understand by Al-Lahnu ’l-Jalii and Al-Lahnu ’l-
Khafii?
3. Explain the methods of applying the rules of Tajwiid.
4. What is the significance of Tajwiid?
5
7.0 REFERENCES/FURTHER READING
Shaykh, L.J. (2003). Tajwiid Made Easy. Lagos: Jam’iyyat Junuud

Diinil-Islaamiyyah. Pp 14 – 18.
Mohammad, A. M. (2003). Guide to the Fundamentals of Tajweed Al-

Quran (Part 1). Ontario: Al-Attique Publishers Inc. pp 1 – 4.
Visit: www.software.informer.com
Syed, K. H. (1990). Easy Tajwid. USA: Muslim Community Center,

Inc. pp 18 – 20.
6
UNIT 2 ARTICULATION OF THE LETTERS OF THE

QUR'AN
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Points of Articulation ‫مخارج الحروف‬
3.2 Manners of Articulation ‫كيفية النطق‬
3.3 Attributes of Letters
3.4 Description of Letters
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
You are about to learn one of the most important lessons in the science
of Tajwiid. A good understanding of the Articulation of Quranic letters
will guard you against the commission of solecism during recitation.
Here, you will learn how to properly and correctly pronounce the
Quranic letters, mastering their points of articulation, manners of
articulation as well as their attributes and description. It should however
be mentioned that there are two approaches when discussing articulation
of Quranic letters. There is the traditional approach and the modern
linguistics approach. We have adopted the two approaches in our
discussions.
2.0 OBJECTIVES
• mention and explain the points of articulation of the Quranic

letters
• mention and explain the manners of articulation of the Quranic
letters
• mention and explain their attributes
• give a detailed description of each letter.
7
3.0 MAIN CONTENT
3.1 The Points of Articulation
In the terminology of the phonetics of the Quran, Tajwiid, makhaarij

(Singular Makhraj) refers, in most cases, to the point of articulation or
the place where a letter is produced on the upper part of the mouth,
which is also called in modern linguistics, the passive articulator, which
the active one approaches during the production of a letter.
In order to identify the place of articulation of a particular letter, the

letter should be prefixed with a vowelised Hamzah while the letter itself
is made voweless (Saakinah) e.g: .‫ أس‬,‫ أل‬,‫ أط‬,‫ أق‬,‫أم‬
When this is pronounced, the point of articulation of the letter is

identified as the point where there is a stricture between the active and
the passive articulators or the point at which the air stream coming from
the lungs is obstructed. For the first example of the ones given above
(i.e ‫)أم‬, the point of articulation is the lip as the air-stream from the lungs
is obstructed by the two lips. The point of articulation of Arabic letters,
according to traditional scholars of Tajwiid, grammarians and classical
phoneticians are seventeen while some others hold that they are 16.
However, according to modern Arab linguists, they are 11.
The following are the 11 places of articulation and the sounds produced
from them as identified by modern Arab linguistics. They are, however,
arranged, not from the lips but from the larynx, which is the first place
where the movement of the air stream coming from the lungs could be
obstructed. In this kind of arrangement, the last place of articulation is
the lips.
PLACES OF ARTICULATION ‫أماكن النطق‬ LETTERS

PRODUCED
1- The larynx ‫حنجري‬ ‫ء ه‬
2- The pharynx ‫حلقي‬ ‫ح ع‬
3- The Uvular ‫لھوي‬ ‫ق‬
4- The Velum ‫طبقي‬ ‫خ غ ك‬
5- The hard palate ‫غاري‬ ‫ي‬
6- The palate/Alveolar ‫لثوي غاري‬ ‫ج ش‬
7- The Alveolar ‫لثوي‬ ‫ر ز س ص ل ن‬
8- The upper set of teeth ‫أسناني‬ ‫ت د ض ط‬
9- The middle of the two sets of teeth ‫بيأسناني‬ ‫ث ذ ظ‬
10- The upper teeth and the lower lip ‫شفوي أسناني‬ ‫ف‬
11- The lips ‫شفتاني‬ ‫ب م و‬
8
What are the places of articulation of the following letters? :
.‫ض‬،‫ش‬،‫ي‬،‫ق‬، ‫ف‬
3.2 Manners of Articulation
To properly analyse the properties of sound, it is important also to know

the manners of their articulation. By manner of articulation, it is meant
the way sounds are produced, the degree of closeness between the active
and the passive articulators.
Traditional scholars of Tajwiid have their way of classifying the

manners of articulation of sounds, which they call “Attributes of
Sounds”: ‫ صفات الحروف‬. These attributes are the basic or conditional
(temporary) qualities associated with sounds and it is with them that the
differences between sounds are identified. They also have terminologies
for these attributes, some of which are the same with those of modern
linguistics.
Traditional scholars of Tajwiid have identified 20 attributes. These 20

attributes are grouped into two, namely: primary and secondary
attributes. The primary attributes are grouped into 10 in pairs. Each pair
has the basic attribute and its opposite. The secondary attributes are also
10 but without opposites. Below is a table of the primary attributes with
their opposites.
◌ِ ◌ِ ◌ِ Attributes Opposites
Forcefulness: ‫الشدة‬ Softness : ‫الرخاوة‬
Voiceness : ‫الجھر‬ Voicelessness : ‫الھمس‬
Elevation : ‫اإلستعالء‬ Depression : ‫اإلستفال‬
Rounding : ‫اإلطباق‬ Opening : ‫اإلنفتاح‬
Swift pronunciation : ‫اإلذالق‬ Sharp pronunciation : ‫اإلصمات‬
The secondary attributes are:
1. Whistling: ‫الصفير‬
2. Intensification: ‫القلقلة‬
3. Elongation: ‫المدة‬
4. Easiness: ‫اللينة‬
5. Diversion: ‫اإلنحراف‬
6. Roll: ‫التكرار‬
7. Spreading out: ‫التفشي‬
8. Protraction: ‫اإلستطال‬
9
9. Moderacy: ‫التوسط‬
10. Nasalisation: ‫الغنة‬
How many are the attributes of letters identifird by traditional scholars?
3.3 Attributes of Letters
We remarked earlier that traditional scholars of Tajwiid refer to the

manners of articulation of Quranic letters as attributes of letters. Above,
we mention the 20 Attributes of Quranic letters identified by the
traditional scholars of Tajwiid. Here, we are going to explain to you
some of these attributes.
1. FORCEFULNESS AND SOFTNESS ‫الشدة و الرخاوة‬:
Some Qur'anic letters are described as al hurufu 'sh shadidah because

they sound strong in their production. The reason why such letters come
out strong is that there is a complete closure between the two organs of
speech that are involved in their production. The closure is so complete
that no air can escape through the mouth. Then, there is a sudden release
of the air already built up behind the closure, which results in a form of
explosion and production of strong letter. It is because of this explosion
that modern linguists refer to these letters as plosives. They also call
them stops because immediately a plosive is produced, the sound stops
and does not continue like in the case of rakhawah discussed later.
According to traditional scholars of Tajwiid, the eight letters in this
phrase are the huruuf shadiidah. ‫أجدقط بكت‬
Ar Rakhaawah (that is, softness) is the counterpart of ash- shiddah. In

Rakhaawah letters, the contact between the two organs of speech that
are involved in their production is not a complete one. Rather, the
contact is such that there is a small passage through which air passes.
The air passing through the small passage makes audible friction.
According to traditional scholars of Tajwid, the remaining letters apart
from the eight used for shiddah and the five used for tawassut discussed
underneath are the huruf rakhaawah.
Note however that traditional scholars of Tajwiid also refer to some

letters as At- tawassut letters. To them, these letters occupy intermediate
position between Ash- shiddah and Rakhaawah. They are of the opinion
that the degree of contact between the two organs of speech that are
involved in the production of the five letters in this phrase ‫ لن عمر‬is in
between that of shiddah and Rakhaawah. Therefore, these five letters
are referred to as huruuf tawassut.
10
2. VOICENESS AND VOICELESSNESS‫الجھر و الھمس‬
Sounds are said to be voiced when there is a vibration in the vocal cords
during their production. The vibration of the vocal cords produces a
buzzing noise, which is called “VOICE”. They are, however, said to be
voiceless when there is no vibration in the vocal cord because they are in
open state. As a result, there is free passage of the air-stream coming
from the lungs.
Voiceness and voicelessness of sounds can be perceived by resting the

fingers on the front of the throat. If you perceive any vibration, the letter
is voiced but if otherwise, it is voiceless.
Each of the 28 letters of the Quran is either voiced or voiceless. Fifteen

of them are voiced according to modern linguistics, while the remaining
thirteen are voiceless. The voiced letters are: ‫ب ج د ذ ر ز ض ظ ع غ ل م‬
‫ ن و‬The thirteen voiceless letters are: ‫ء ت ث ح خ س ش ص ط ف ق ك ه‬
3. ELEVATION AND DEPRESSION ‫اإلستعالء و اإلستفال‬
When the end of the tongue is contracted and raised up towards the
palate in the production of any sound, the sound becomes thick. The
level to which the tongue rises differs with letter and the higher the
tongue is raised, the thicker the sound. This is in known as elevation,
thickening or pharyngealisation. In Tajwiid, seven letters contained in
‫ خص ضغط قظ‬are produced with elevation.
The rest letters of the Quran are pronounced depressed without

velarisation, rather with the tongue flattened and in its normal position.
They are therefore, called depressed letters or softened letters.
4. ROUNDING ‫اإلطباق‬
Of the seven velarised letters identified above, the velarisation is more

pronounced in ‫ ص ض ط ظ‬, hence, the four are referred to as rounded
letters – ‫ حروف اإلطباق‬.
5. AS-SAFIIR ‫الصفير‬
This literally means whistling sound like the ones made by some beasts.
Three Quranic letters namely ‫ص‬, ‫ ز‬and ‫ س‬are, naturally in their
production, accompanied with whistling sound. Describing the whistling
sounds in these letters, scholars have likened the whistling sound in sad
to the sound made by geese while they liken that of zayn to the sound
made by bees; and that of sin to the sound of sparrows.
11
You should however note that the degree of the whistling vary from one
letter to the other. The whistling in sad should sound more than that of
zayn and sin while that of zayn should sound more than that of sin.
6. INTENSIFICATION ‫القلقلة‬
In Tajwiid, the five letters contained in this mnemonic phrase ‫ قطب جد‬,
when carrying Sukuun are referred to as ‫ حروف القلقلة‬. The letters are
produced with instability. Qalqalah itself is a special clacking sound
that usually accompanies these letters when they carry Sukuun, either in
the middle of a word or become Sukuun by virtue of a stop.
Thus, there is a kind of compression when they are produced which

makes them sound like a vowel, pronounced lightly.
7. AL-LIINAH ‫اللينة‬
This literally means ease. Technically, it is an attribute used to describe

some,Quranic letters because of the easiness experienced in the course
of their production. The two Quranic letters described with liin are waa'
and yaa' when they are voweless and preceeded with vowel fathah. Thus
they become 'aw' and 'ay' respectively and referred to as harf liin.
8. AT-TAKRIIR ‫التكرار‬
This means roll, tap or vibration. In this manner of articulation, there is

a stricture of intermittent closure between the active and the passive
articulators. The active articulator vibrates against the passive one. Raa'
is the only Quranic letter that has this attribute. Note however that our
describing raa' as a roll letter does not mean that you should roll it
excessively because continuous rolling will produce more raa' and that
amounts to lahn
9. AT-TAFASHSHII‫التفشي‬
This, in a technical sense, means spreading out of air between the tongue
and the roof of the mouth in the course of production of a letter. The
only Quranic letter that is described with this attribute, according to the
most acceptable opinion, is Shiin.
10. NASALISATION ‫الغنة‬
Sounds are also classified as either oral or nasal. Sounds produced

through the nasal cavity are referred to as nasal sounds. This process
occurs when the velum is lowered to allow the air stream from the lungs
12
pass through the nasal cavity. Only two Quranic letters are produced
through this cavity. They are ‫ م‬and ‫ ن‬.
However, when there is a velic stricture as a result of the velum being

raised up to block the nasal cavity, the air stream from the lungs passes
through the oral cavity. Thus, the sound produced are referred to as oral
sound. All other Quranic letters apart from ‫ م‬and ‫ ن‬are oral sounds.
What do you understand by voiceness and voicelessness of sounds?
3.4 Description of Letters
Letters are described based on the three attributes known as the “three
term label” in modern linguistics. These three term labels are the point
of articulation, the manner of articulation and the state of the vocal cord,
which determines the voiceness, and voicelessness of letters. Where the
letter being described is a velarised one, the fourth attribute is added in
Arabic. Below is a three (or four, where necessary) term label
description of all the 28 Quranic letters.
/‫ء‬/ Voiceless glottal stop ‫صوت حنجري وقفي مھموس‬

/‫ب‬/ Voiced bilabial stop ‫صوت شفتاني وقفي مجھور‬
/‫ت‬/ Voiceless dental stop ‫صوت أسناني وقفي مھموس‬
/ ‫ث‬/ Voiceless interdental fricative ‫صوت بيأ سناني إحتكاكي مھموس‬
/‫ج‬/ Voiced palato alveolar blended sound ‫صوت لثوي غاري مزجي مجھور‬
/‫ح‬/ Voiceless pharyngeal fricative ‫صوت حلقي إحتكاكي مھموس‬
/‫خ‬/ Voiceless velar fricative ‫صوت طبقي إحتكاكي مفخم مھموس‬
/‫د‬/ Voiced dental stop ‫صوت أسناني وقفي مجھور‬
/‫ذ‬/ Voiced interdental fricative‫صوت بيأ سناني إحتكاكي مجھور‬
/‫ر‬/ Voiced alveolar roll‫صوت لثوي مكرر مجھور‬
/‫ز‬/ Voiced alveolar fricative‫صوت لثوي إحتكاكي مجھور‬
/‫س‬/ Voiceless alveolar fricative‫صوت لثوي إحتكاكي مھموس‬
/‫ش‬/ Voiceless palato-alveolar fricative‫صوت لثوي غاري إحتكاكي مھموس‬
/‫ص‬/ Voiceless alveolar pharyngealised fricative ‫صوت لثوي إحتكاكي مفخم‬
‫مھموس‬/‫ض‬/ Voiced dental pharyngealised stop ‫صوت أسناني وقفي مفخم‬
‫مجھور‬
/‫ط‬/ Voiceless dental pharyngealised stop‫صوت أسناني وقفي مفخم مھموس‬
/‫ظ‬/ Voiced interdental pharyngealised fricative
‫صوت بيأ سناني إحتكاكي مفخم مجھور‬
/‫ع‬/ Voiced pharyngeal fricative‫صوت حلقي إحتكاكي مجھور‬
/‫غ‬/ Voiced velar fricative‫صوت طبقي إحتكاكي مجھور‬
/‫ف‬/ Voiceless labio dental fricative‫صوت شفوي أسناني إحتكاكي مھموس‬
13
/‫ق‬/ Voiceless uvular stop‫صوت لھوي وقفي مھموس‬

/‫ك‬/ Voiceless velar stop‫صوت طبقي وقفي مھموس‬
/‫ل‬/ Voiced alveolar lateral sound‫صوت لثوي جانبي مجھور‬
/‫م‬/ Voiced bilabial nasal sound‫صوت شفتاني أنفي مجھور‬
/‫ن‬/ Voiced alveolar nasal sound‫صوت لثوي أنفي مجھور‬
/‫ه‬/ Voiceless glottal fricative‫صوت حنجري إحتكاكي مھموس و‬ / Voiced
bilabial approximant‫صوت شفتاني إنزالقي مجھور‬
/‫ي‬/ Vosced palatal approximant‫صوت غاري إنزالقي مجھور‬
What do you understand by the three or four term label of description of

letters?
4.0 CONCLUSION
In this unit, you have learnt about the 11 places of articulation,

namely;the larynx, the pharynx, the uvular, the velum, the hard palate,
the palate/alveolar, the alveolar, the upper set of teeth, the middle of the
two sets of teeth, the upper teeth / the lower lip and the lips. You have
also learnt about the traditional primary and secondary manners of
articulation, which are referred to as attributes as well as the six manners
of articulation identified by modern linguist, namely: stops, fricatives,
blended, lateral, approximant and roll. We have further explained five
attributes of letters, namely: voiceness and voicelessness, nasalisation,
elevation and depression, rounding and intensification. We ended this
unit with the three or four term label of description of letters.
5.0 SUMMARY
In this unit, we have learnt about the places and manners of articulation of
Arabic letters, the attributes of letters and the description of letters.
1. What do you understand by the points of articulation?

2. Mention the 11 points of articulation and the letters produced
from them.
3. What do you understand by the manners of articulation?
4. Mention the six manners of articulation identified by modern
linguists and the letters produced from them.
5. Mention and explain the five attributes of letters.
6. Give a full description of the entire Quranic letters.
14
Shaykh, L. J. (2003). Tajwiid Made Easy. Lagos: Jamiyyat Junuud

Diinil-Islaamiyyah. Pp 21-25.

Quran (Part 2). Ontario, Canada: Al-Attique Publishers Inc. pp 7
– 37.
Syed, K.H. (1990). Easy Tajwid. Chicago, Illinois, U.S.A: Muslim

Community Center, Inc. pp 22 – 36.
15
UNIT 3 INITIATION
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 The Formula for ’Isticaadhah and Basmalah
3.2 The Four States of ’Isti'aadhah
3.3 The Rules of al- ’Isti'aadhah wa ’l-Basmalah
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
“When thou dost read the Quran, seek Allah's protection from Satan the
rejected one.” Quran 16[an-Nahl] verse 98. This verse makes it
compulsory for every reciter to mention the ’Ist'iaadhah before
embarking on his or her recitation. The rules of Tajwiid that guide the
mentioning of ’Ist'iaadhah and Basmalah before a Suurah and in
between two Suurah are what you are about to learn.
2.0 OBJECTIVES
• mention the formula for ’Isti'aadhah

• mention the formula for Basmalah
• state the rules of Tajwiid that guide the mentioning of
’Ist'iaadhah and Basmalah before a Suurah and in between two
Suurah.
3.0 MAIN CONTENT
3.1 The Formula for Al- ’Isticaadhah Wa ’L-Basmalah
A reciter about to commence the reading of the Quran should seek refuge
with Allah against the accused devil. This, in Tajwiid terminology, is
known as al-’Isti'aadhah (seeking of refuge).This is in tune with the
command of Allah to the Prophet thus: “When thou do read Quran, seek
Allah’s protection from Satan, the Rejected one” (16Vs98).
16
The formula for the ’Isti'aadhah according to the practice of the Prophet
is:
‫ من الشيطان الرجيم‬d‫أعوذ با‬
Meaning: I seek refuge with Allah against the accursed devil.
There are four states of reading for al-’Isti'aadhah. It is read aloud in

two states and read silently in other two states. The two states in which
al-’Isti'aadhah is read aloud are: (i) In congregation (ii) During
Teaching.
The other two states in which it is read silently are (i) in prayers (The
five daily fundamental prayers) (ii) During individual recitation of the
holy Quran.
After the ’Isti'aadhah, comes the Basmalah which is the Tajwiid

terminology for ‫[ بسم ﷲ الرحمن الرحيم‬Bismillaahi ’r-Rahmaani
’r-Rahiim] menaing – In the name of Allah, the Beneficent, the
Merciful. This formula is contained at the beginning of every chapter of
the Quran with the exception of at-Tawbah (Charpter 9). Hence,
scholars agree that it should be recited at the beginning of all the
chapters of the Quran except Tawbah where it should not be read.
After the Basmalah, the reciter goes straight to the beginning of the
chapter he intends to read.
1. What is the formula of ’Isti'aadhah?

2. When is al-’Isti'aadhah read silently.
3. What is the formula of Basmalah?
3.2 The Rules of Al- ’Isti'aadhah Wa ’L-Basmalah
A reciter about to read the Quran should say the ’Ist'iaadhah, the
Basmalah and commence his reading. In doing these, there are four
ways laid down by classical scholars of Tajwiid.
(i) The reciter may separate the three - ’Isti'aadhah, Basmalah and
the beginning of the chapter:
Example:
\ ‫ من الشيطان الرجيم \ بسم ﷲ الرحمان الرحيم‬d‫أعوذ با‬

‫قل ھو ﷲ أحد‬
17
or
(ii) Separate the first that is, ’Isti'aadhah and join the second and the
third -the basmalah and the beginning of the intended chapter.
Example:
‫ من الشيطان الرجيم \ بسم ﷲ الرحمان الرحيم قل‬d‫أعوذ با‬

‫ھو ﷲ أحد‬
or
(iii) Join the first with the second - the ’Isti'aadhah and basmalah and
separate the third that is the beginning of the intended chapter.
Example :
‫ من الشيطان الرجيم بسم ﷲ الرحمان الرحيم \ قل‬d‫أعوذ با‬

or
(iv) Join all of them. Example:
‫ من الشيطان الرجيم بسم ﷲ الرحمان الرحيم قل‬d‫أعوذ با‬

Also, when a reciter ends a chapter and wishes to commence another
one instantly, he would not say the ’isti'aadhah again.He could however
adopt any of the three methods described below.
(i) Separate the end of the concluded chapter, the Basmalah and the
beginning of the intended chapter. Example:
‫ومن شر حاسد إذا حسد \ بسم ﷲ الرحمان الرحيم \ قل أعوذ‬

‫برب الناس‬
or
(ii) Stop at the end of the concluded chapter, then join the Basmalah
with the beginning of the intended chapter. Example:
‫ومن شر حاسد إذا حسد \ بسم ﷲ الرحمان الرحيم قل أعوذ‬

18
or
(iii) Join the end of the just concluded chapter, the Basmalah and the
beginning of the intended chapter together. Example:
‫ومن شر حاسد إذا حسد بسم ﷲ الرحمان الرحيم قل أعوذ‬

Explain the Tajwiid rules that govern the mentioning of Basmalah in

between two chapters.
4.0 CONCLUSION
We have learnt about the formula for al-’Isti'aadhah and Basmalah, the
four states of al-’Isti'aadhah; where it is read aloud and where it is read
silently and the rules of Tajwiid on mentioning al-’Isti'aadhah and
Basmalah before a Suurah and Basmalah in between two Suurahs.
5.0 SUMMARY
In this unit, we have mentioned and explained the formula for

a’Isti'aadhah and Basmalah.We have also explained the states of al
’Isti'aadhah and the rules of Tajwiid on al-’Isti'aadhah and Basmalah.

1. What do you understand by al-’isti'aadhah?
2. What do you understand by Basmalah?
3. Explain the rules of Tajwiid that governs the mentioning of al-
’Isti'aadhah and Basmalah before a Suurah.
4. Explain the rules of Tajwiid that govern the mentioning of
Basmalah in- between two Suurahs.

Shaykh, L. J. (2003). Tajwid Made Easy. Lagos: Jamiyyat Junuud
Diinil-Islaamiyyah. Pp 40-43.
www.AlQuranAcademy.com - Online one on one Tajwiid classes.

Mohammad, A. M. (2003). Guide to the Fundamentals of
Tajweed Al-Qur’an (Part 1). Ontario, Canada: Al-Attique
Publishers Inc. pp 40 – 42.
19
MODULE 2 SOME MAJOR RULES OF TAJWIID
Unit 1 Nuunu ’s-Saakinah wa ’ t-Tanwiin (Voweless Nuun and

Nunation)
Unit 2 Al-Miim wa ’n-Nuunu ’l-Mushaddadataan (The stressed
Miim and Nuun)
Unit 3 Miimu ’s-Saakinah (Voweless Miim)
Unit 4 Al-Laamaatu ’s-Sawaakin (Voweless Lams)
Unit 5 Haa’ of Pronoun
UNIT 1 NUUNU ’S-SAAKINAH WA ’T-TANWIIN

(VOWELESS NUUN AND NUNATION)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Definition
3.2 ’Izhaar (Manifestation)
3.3 'Idghaam (Assimilation)
3.4.1 Types of Assimilation of Nuunu S-Saakinah Wa ’T-
Tanwiin
3.5 ’Iqlaab (Conversion)
3.6 ’Ikhfaa’
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
Nuunu ’s-Saakinah and Tanwiin (Voweless Nuun and Nunation) are two
aspects of the Quran that have four rules of Tajwiid governing them in
the rendition of Hafs.
2.0 OBJECTIVES
• define Nuunu’s-Saakinah and Tanwiin

• mention and explain the four rules of Tajwiid that govern
Nuunu’s-Saakinah and Tanwin
• mention the letters of ’Izhaar, the letters of ’Idghaam, the letter
of ’Iqlaaband the letters of ’Ikhfaa
20
3.0 MAIN CONTENT
3.1 Definition
Nuunu’s-saakinah means any voweless letter nuun in the Qur'an which

in some cases is written without the sukun sign (that is, ‫ ) ن‬or with the
sukun sign (that is ‫) ْن‬. Tanwiin in its own case refer to fathataan [ ً◌ ],
kasrataan [ ٍ◌ ] and dammataan [◌ٌ ] which are doubled vowel sounds.
There are four rules governing the reading of both Nuunu ’n- saakinah
and Tanwiin in the science of Tajwiid. These rules are:
(a) Al-’Izhaar Manifestation ‫اإلظھار‬

(b) Al-’Idghaam Assimilation ‫اإلدغام‬
(c) Al-’Iqlaab Conversion ‫اإلقالب‬
(d) Al-’Ikhfaa’ Hiding ‫اإلخفاء‬
3.2 Al-’Izhaar (Manifestation)
This rule is applied when Nuunu ’s-Saakinah or Tanwiin is immediately

followed by any of these six letters known as letters of manifestation:
‫ أ ح خ ع غ ه‬: ‫حروف اإلظھار‬

The Nuunu ’s-Saakinah or Tanwin and the letter of manifestation could
occur together in the same word as in ‫ عنھم‬etc. It is also possible that
the Nuunu ’s-Saakinah or Tanwin end a word while the letter of
manifestation starts the next as in ‫ كفوا أحد من خوف‬etc.
Mention the six letters of ’Izhaar.
Application
To apply ’izhaar, the Nuunu ’s-Saakinah or Tanwin is pronounced sharp

and clear with the tip of the tongue touching the point of articulation of
letter /n/ sharply and withdrawing instantly. There should be no
prolonged nasal sound. Examples:
21
Nuunu’s-Saakinah with letters of ’Izhaar:
IN TWO WORDS IN ONE WORD

‫إن أنتم‬ ‫ينأون‬
ْ
‫إن ھُو‬ ‫م ْنھُم‬
ْ
‫من َحكيم‬ ‫وا ْن َحر‬
‫من َخوف‬ ْ ‫منخنقة‬
‫من عمل‬ ‫أ ْن َعمت‬
‫من غير‬ ‫فسينغضون‬
Tanwiin with letters of ’Izhaar
FATHATAAN KASRATAAN DAMMATAAN

‫أجرًا عظيما‬ ‫ب عظيم‬ ٍ ‫عذا‬ ‫أج ٌر عظيم‬
‫عف ًوا غفورا‬ ‫رحيم غفور‬ٍ ‫من‬ ‫أج ٌر َغير ممنون‬
‫عليما حكيما‬ ‫حكيم حميد‬ٍ ‫من‬ ‫علي ٌم حكيم‬
‫قردةً خاسئين‬ ‫يومئ ٍذ َخاشعة‬ ‫ذريةٌ خافوا‬
‫كف ًوا أَحد‬ ‫حاس ٍد إِذا حسد‬ ‫محم ٌد أَبا أحد‬
‫كالً ھدينا‬ ‫س ھُداھا‬
ٍ ‫نف‬ ‫مولو ٌد ھُو‬
Put a ring around the words or phrases where the rule of ’Izhaar is
applicable in the text below:
‫ض َو َما‬ ِ ْ‫ت َواالﱞر‬ ِ ‫ رﱠبﱢ ال ﱠس َمـ َو‬- ً ‫طآ ًء ِح َسابا‬ َ ‫ك َع‬ َ ‫َج َزآ ًء ﱢمن ﱠربﱢ‬
‫ َي ْو َم يَقُو ُم الرﱡو ُح‬- ً‫طابا‬ َ ‫ون ِم ْنهُ ِخ‬
َ ‫ـن الَ يَ ْم ِل ُك‬ِ ‫بَ ْينَھُ َما الرﱠحْ َم‬
‫ـن َوقَا َل‬ُ ‫ون إِالﱠ َم ْن أَ ِذ َن َلهُ الرﱠحْ َم‬ َ ُ‫َو ْال َملَـ ِئ َكة‬
َ ‫صفّا ً الﱠ يَتَ َكلﱠ ُم‬
ً ‫ص َوابا‬ َ .
3.3 Al-’Idghaam (Assimilation)
This rule is applied whenever Nuunu’s-Saakinah or Tanwin is

immediately succeeded by any of the six letters contained in the
mnemonic word ‫ يرملون‬on the condition that the Nuunu’s-Saakinah or
Tanwin ends a word and the letter starts the next word. Where they both
22
occur in the same word, Izhaar is applied instead of ’Idghaam. This is

called ’Izhaaran mutlaqan. There are four words in the Qur'an on which
’izhaar mutlaq is applied. They are:
‫صنوان‬ ، ‫قنوان‬ ، ‫ الدنيا‬، ‫بنيان‬

To apply the rule of ’Idghaam, the Nuunu’s-Saakinah or Tanwin will be
assimilated in the letter of ’Idghaam this thus becomes doubled.
Mention the six letters of ’Idghaam
3.4.1 Types of Assimilation of Nuunu S-Saakinah Wa ’T-

Tanwiin
There are, however, two kinds of this assimilation. There is one that is
accompanied by nasalisation. This is known as nasalised assimilation.
‫إدغام بغنة‬
It is also known as partial assimilation ‫إدغام ناقص‬. This kind of

assimilation occurs when the letter of ’Idghaam following the Nuunu’s-
Saakinah or Tanwiin is one of the letters in the mnemonic word ‫ يومن‬.
Example:
‫من يقول \ بشر و لم \ من مال ﷲ \ عاملة ناصبة‬
The other kind of assimilation of Nuunu’s-Saakinah and Tanwin is the

one that is not accompanied by any nasalisation thus, we have a
complete assimilation. Hence, it is referred to as unnasalised
assimilation:
‫إدغام بغير غنة‬
or complete assimilation ‫ إدغام كامل‬. This takes place when the letter of
’Idghaam that follows Nuunu’s-Saakinah or Tanwiin is either ‫ ل‬or ‫ر‬
Example:
‫لئن لم \ فويل للذين \ من رب \ غفور رحيم‬
23
Here are more examples of Nuunu’s-Saakinah with Letters of ’Idghaam:
Letters of ’Idghaam with partial assimilation
‫ي◌َ شاء‬ ْ
‫من ﱠ‬ ‫ي‬
‫من ﱠوال‬ْ ‫و‬
ْ
‫من ﱠماء‬ ‫م‬
‫من ﱡنطفة‬ ْ ‫ن‬
Letters of ’Idghaam with complete assimilation
ْ
‫من رﱠبھم‬ ‫ر‬
‫يكن لﱠه‬
ْ ‫ل‬
Here are more examples of Tanwiin with letters of ’Idghaam:

‫راضيةً ﱠمرضية‬ ‫وجوهٌ يﱠومئذ عيش ٍة رﱠاضية‬
‫نورًا نﱠھدي‬ ‫فوي ٌل ﱢللمصلين يومئ ٍذ يﱠصدر‬
‫بشيرًا ﱠونذيرا‬ ‫ب ﱡمبين‬
ٍ ‫كتا‬ ‫إلهٌ ﱠواحد‬
What do you understand by ’Idghaamu ’n-Naaqis?
3.5 Al-’Iqlaab (Conversion)
This rule is applied whenever Nuunu’s-Saakinah or Tanwiin is followed

by letter ba’/ ‫ ب‬/ which is the only letter of ’Iqlaab. When this happens,
substitution takes place and the Nuunu’s-Saakinah or Tanwin is
converted into a voweless letter mim/ ‫ م‬/ and uttered with nasalisation.
Examples:
Nuunu’s-Saakinah with the letter of ’Iqlaab

‫أن بورك‬ ‫لينبذن‬
‫من بعد‬ ‫أنبئوني‬
24
Tanwiin with the letter of ’Iqlaab

‫لنسفعا بالناصية‬ ‫نفس بما‬ ‫رجع بعيد‬
What is the letter of ’Iqlaab?
3.6 Al-’Ikhfaa’ (Hiding)
This is the fourth rule governing Nuunu’s-Sakinah and Tanwiiin in

Tajwiid. The letter before which Nuunu’s-Saakinah and Tanwiin are
hidden are the remaining 15 letter of the Arabic Alphabet different from
the thirteen already used for ’Izhaar, ’Idghaam and ’Iqlaab. They are
indicated in the following Arabic couplet by the first letter of each word.
‫صف – ذا – ﺛنا – كم – جاد – شخص– قد – سما‬

‫دم – طيبا – زد – في – تقى – ضع – ظالما‬
Application
Whenever any of these 15 letters follows Nuunu’s- Saakinah or Tanwiin

either in one word of the Nuunu’s- Saakinah or Tanwiin ends the first
word while any of the fifteen letters starts the next word, the Nuunu ’s-
Saakinah or Tanwiin is suppressed and moved toward the letter. This is
done by nor allowing the tip of the tongue to touch the alveola which is
the point of articulation of /n/ . Hence, the production of /n/ is not
sharp. However, the nasality (Ghunnah) that naturally accompanies
nasal sounds remains. This is similar to pronouncing ‘n’ in English
words 'confab contact, bundle'.
Examples are:
Nuunu ’s-Saakinah with some letters of ’Ikhfaa’

‫عن صالتھم‬ ْ ‫صب‬ َ ‫فا ْن‬
‫من َشرﱟ‬ْ ‫ا ْن َشقﱠت‬
‫من ُكل‬
ْ َ‫ع ْنك‬
‫من ُدونھا‬ْ ‫ع ْن َد‬
25
Tanwiin with some letters of ’Ikhfaa’:

‫يتيما ً َذا مقربة‬ ‫يوم ِذى‬ ٍ ‫علي ٌم قَدير‬
‫صفًّا صفًّا‬ ‫ذر ٍة َش ًّرا‬ ‫عين َجارية‬ٌ
Mention the letters of ’Ikhfaa’.
Put a ring around the words or phrases where ’Ikhfaa’ is applicable in the text
below.
‫ أَ ْو‬- ‫يك لَ َعلﱠهُ يَ ﱠز ﱠكى‬ َ ‫ َو َما يُ ْد ِر‬- ‫ أَن َجآ َءهُ االﱞ ْع َمى‬- ‫س َوتَ َولﱠى‬ َ َ‫َعب‬
‫ َو َما‬- ‫ص ﱠدى‬ َ َ‫نت لَهُ ت‬ َ َ ‫ َفأ‬- ‫ أَ ﱠما َم ِن ا ْستَ ْغ َنى‬- ‫يَ ﱠذ ﱠك ُر فَتَنفَ َعهُ ال ﱢذ ْك َرى‬
‫نت‬َ َ ‫ فَأ‬- ‫ َوھُ َو َي ْخ َشى‬- ‫ك َي ْس َعى‬ َ ‫ َوأَ ﱠما َمن َجآ َء‬- ‫ك أَالﱠ يَ ﱠز ﱠكى‬ َ ‫َعلَ ْي‬
‫ُف ﱡم َك ﱠر َم ٍة‬
ٍ ‫صح‬ ُ ‫ َكالﱠ إِنﱠ َھا تَ ْذ ِك َرةٌ فَ َمن َشآ َء َذ َك َرهُ فَى‬- ‫َع ْنهُ تَلَھﱠى‬
.‫طھﱠ َر ٍة ِبأَ ْي ِدى َسفَ َر ٍة ِك َر ٍام بَ َر َرة‬
َ ‫ﱠمرْ فُو َع ٍة ﱡم‬
4.0 CONCLUSION
We have discussed the four rules of Tajwiid that governs Nuunu’s-

Saakinah and Tanwin (Voweless Nuun and Nunation) which are ’Izhaar
with six letters, ’Idghaam with six letters, ’Iqlaab with one letter and
’Ikhfaa with 15 letters.
5.0 SUMMARY
In this unit, we have discussed the four rules of Tajwiid governing

Nuunu’s-Saakinah and Tanwiin.
1. What do you understand by ’Izhaaran Mutlaqan?

2. Mention the letters of the following rules of Tajwiid and explain
each one of them.
a. ’Izhaar
b. ’Idghaam
c. ’Iqlaab
d. ’Ikhfaa
26
Shaykh, L. J. (2003) Tajwiid Made Easy. Lagos: Jamiyyat Junuud

Diinil-Islaamiyyah. pp 45 – 53.
Mohammad, A. M. (2003) Guide to the Fundamentals of Tajweed Al-

Quran (Part 1). Ontario, Canada. Al-Attique Publishers Inc, pp
17 – 24.

Inc. pp 50 – 60.
27
UNIT 2 AL-MIIMU ’L-MUSHADDADAH WA ’N-

NUUNU ’L-MUSHADDADAH (THE STRESSED
MIIM AND NUUN)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Definition
3.2 Application
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
In this unit, we shall examine the rule of Tajwiid that govern the
recitation of streesed Miim and Nuun in the Quran.
2.0 OBJECTIVES
• explain what is meant by Al-Miimu ’l-Mushaddadah wa’n-Nuunu

’l-Mushaddadah
• explain the rule of Tajwiid that governs them
• apply the rule in your recitation
3.0 MAIN CONTENT
3.1 Definition
Al-Miimu ’l-Mushaddadah wa’n-Nuunu ’l-Mushaddadah refer to

stressed Miim [‫ ] ّم‬and stressed Nuun [‫ ] ّن‬respectively.
What do you understand by al-Miimu ’l-Mushaddadah wa’n-Nuunu ’l-

Mushaddadah?
28
3.2 Application
The rule governing the pronunciation of al-Miimu ’l-Mushaddadah

wa’n-Nuunu ’l-Mushaddadah in Tajwiid is known as ’Izhaaru’l-
Ghunnah (manifestation of Nasality). This is because the two letters
(Nuun and Miim) are nasal sounds and with the tashdiid, the nasality
becomes more pronounced.
The stressed Nuun and Miim are thus pronounced with nasality wherever
they occur in a word. Even where the reciter is stopping on a stressed
Nuun or Miim, the nasality will still be manifested in its pronunciation to
indicate the original tashdiid. The duration of the nasality (Ghunnah)
should not, because of the tashdiid exceed the normal duration of
Ghunnah which is two measures of Harakah. Examples:
EXAMPLES AT EXAMPLES IN THE STRESSED MIIM

THE FINAL MIDDLE OF AND NUUN
POSITION WORDS
‫ ﺛ ّم‬، ‫ع ّم‬ ‫م ﱠما‬ ‫ّم‬
‫ﱠ‬
‫لتسئلن‬ ‫من الجنﱠة و النﱠاس‬ ‫ّن‬
What do you understand by ’Izhaar Ghunnah?
4.0 CONCLUSION
You have learnt in this unit that ’Izhaaru ’l-Ghunnah is the Tajwiid rule
that governs the recitation of stressed Miim and Nuun and that both are
pronounced with nasalisation (Ghunnah) wherever they occur in a word
because they are both originally nasal sounds.
5.0 SUMMARY
The rule of Tajwiid that governs the stressed Miim and Nuun has been
discussed in this unit.Stressed Miim and Nuun are treated together in
Tajwiid because they are both nasal Quranic letters.
1. Explain the rule of Tajwiid that governs the stressed Miim and
Nuun.
2. Underline all the stressed Miim and Nuun in the text below.
29
‫ أَ ْو‬- ‫يك لَ َعلﱠهُ يَ ﱠز ﱠكى‬ َ ‫ َو َما يُ ْد ِر‬- ‫ أَن َجآ َءهُ االﱞ ْع َمى‬- ‫س َوتَ َولﱠى‬ َ َ‫َعب‬
‫ َو َما‬- ‫ص ﱠدى‬ َ َ‫نت لَهُ ت‬ َ َ ‫ َفأ‬- ‫ أَ ﱠما َم ِن ا ْستَ ْغ َنى‬- ‫يَ ﱠذ ﱠك ُر فَ َتنفَ َعهُ ال ﱢذ ْك َرى‬
‫نت‬َ َ ‫ فَأ‬- ‫ َوھُ َو َي ْخ َشى‬- ‫ك َي ْس َعى‬ َ ‫ َوأَ ﱠما َمن َجآ َء‬- ‫ك أَالﱠ يَ ﱠز ﱠكى‬ َ ‫َعلَ ْي‬
‫ُف ﱡم َك ﱠر َم ٍة‬
ٍ ‫صح‬ ُ ‫ َكالﱠ إِنﱠ َھا تَ ْذ ِك َرةٌ فَ َمن َشآ َء َذ َك َرهُ فَى‬- ‫َع ْنهُ تَلَھﱠى‬
.‫طھﱠ َر ٍة ِبأَ ْي ِدى َسفَ َر ٍة ِك َر ٍام بَ َر َرة‬
َ ‫ﱠمرْ فُو َع ٍة ﱡم‬


Quran (Part 1). Canada: Al-Attique Publishers Inc. p. 16.
Syed, K. H. (1990). Easy Tajwiid USA: Muslim Community Center,

Inc.pp 61 – 62.
30
UNIT 3 AL-MIIMU ’S-SAAKINAH (VOWELESS MIIM)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Definition
3.2 Labial Assimilation
3.3 Labial Hiding
3.4 Labial Manifestation
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
What you are about to learn in this unit is the rule of Tajwiid that govern
the recitation of Miim Saakinah (voweless letter Miim) in the Quran.This
is an aspect of the Quran with three rules of Tajwiid governing it.
2.0 OBJECTIVES
• give the meaning of al-Miimu ’s-Saakinah

• explain the rules of Tajwiid that govern Miim Saakinah
• apply the rules in your recitation.
3.0 MAIN CONTENT
3.1 Definition
Al-Miimu’s-Saakinah refers to any voweless Miim in the Quran (that is,

any Miim that carries the sign of Sukuun). There are three rules in the
science of Tajwiid that govern this Miim. They are:
1 Labial assimilation ‫اإلدغام الشفوي‬

2 Labial hiding ‫اإلخفاء الشفوي‬
3 Labial Manifestation ‫اإلظھار الشفوي‬
Explain what is meant by al-Miimu’s-Saakinah.
31
3.2 Labial Assimilation (Al-’ Idghamu ’Sh-Shafawi)
This rule is applied whenever Miimu’s-Saakinah is followed by a

vowelised Miim. The rule is applied by assimilating the voweless Miim
in the vowelised one with the result that the second one (the vowelised)
now becomes stressed (Mushaddadah) while it is also pronounced with
nasalisation (Ghunnah). This kind of assimilation is known as ’idghaam
mutamaathilayn (meaning - assimilation of two identical letters).
Examples are:
‫إن كنتم ﱡمؤمنين‬ ‫ْم ُم‬

‫لھم ﱠما يشائون‬ ‫ْم َم‬
‫أطعمھم ﱢمن جوع‬ ‫ْم ِم‬
What do you understand by al-’Idghaamu’ sh-Shafawi?
3.3 Labial Hiding (Al-'Ikhfa'u ’Sh-Shafawi)
This rule is applied to any voweless Miim that is followed by a

vowelised letter Baa, in which case, the pronunciation of the voweless
Miim is suppressed while the Miim sound is moved towards Baa. This
is done by not allowing a tight stricture between the two lips, which are
the two articulators, involved in the production of letters /m/ and /b/.
Note that the suppression of Miim is to be accompanied with
nasalisation (Ghunnah).
This can only occur in two words.
Examples are:
‫ إنكم بعد ذلك‬، ‫ ترميھم بحجارة‬، ‫ ربھم بھم‬، ‫ كنتم به‬، ‫ھم به‬
What do you understand by al-Ikhfaa’u ’sh-Shafawi?
3.4 Labial Manifestation (Al-'Izharu ’Sh-Shafawi)
Whenever any letter of the Arabic alphabet with the exception of Miim
and Baa' follows Miim Saakinah, labial manifestation is applied on the
Miim Saakinah. The letter Miim is pronounced clear and sharp with the
two articulators (that is, the two lips) touching each other sharply and
32
withdrawing instantly. However, in case the letter that follows the

voweless Miim is Waaa' or Faa', the Miim must be carefully pronounced
in a way that it is pronounced clearer and sharper.
Examples:

‫ إنك ْم‬،‫ عليھ ْم َغير‬، ‫ ھ ْم ِفيھا‬،‫ي ْمتَرون‬ َ ‫أنع ْم‬
،‫ت‬ ،‫الح ْم ُد‬
‫َوما‬ ‫فد ْمدَم‬
What do you understand by al-’Izhaaru ’sh-Shafawi?
4.0 CONCLUSION
We have discussed the three rules of Tajwiid governing al-Miimu’s-

Saakinah, namely: Labial assimilation ‫ اإلدغام الشفوي‬which has to do
with two Miims [‫]م م‬, labial hiding ‫ اإلخفاء الشفوي‬which has to do with
Miim and Baa' [ ‫ ] م ب‬and labial manifestation ‫ اإلظھار الشفوي‬which
has to do with other letters aside from letter Miim and Baa'.
5.0 SUMMARY
In this unit, we have learnt about the three rules of Tajwiid that govern
al-Miimu’s-Saakinah.

Give a detailed explanation of the following rules of a voweless Miim:
a. Labial assimilation ‫اإلدغام الشفوي‬

b. Labial hiding ‫اإلخفاء الشفوي‬
c. Labial Manifestation ‫اإلظھار الشفوي‬

Mohammad, A. M. (2003) Guide to the Fundamentals of Tajweed Al-

Qur'an (Part 1) Canada: Al-Attique Publishers Inc. pp 38 – 39.

Inc. pp 22 – 36.
33
UNIT 4 AL-LAAMAATU ’S-SAWAAKIN (VOWELESS

LAAMS)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Definition
3.2 Laam of Particularisation: ‫الم التعريف‬
3.2.1 Manifestation
3.2.2 Assimilation Verbal Laam: ‫الم الفعل‬
3. 3.3 Assimilation Manifestation
3.4 Laam of Particles: ‫ الم الحرف‬Assimilation
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
You are about to learn the rules of Tajwid that govern the recitation of
the three diferent types of voweless lams in the Quran.
2.0 OBJECTIVES
• mention and define the various types of voweless Laams in the Quran
• mention and explain the rules of Tajwiid that governs them
• apply the rules in your recitation
3.0 MAIN CONTENT
3.1 Definition
Laamu’s-Saakinah refers to a voweless laam. There are three kinds of

voweless laam in the Quran. They are:
1 Laam of particularisation: ‫الم التعريف‬

2 Verbal Laam: ‫الم الفعل‬
3 Laam of particles: ‫الم الحرف‬
Mention the kinds of voweless Laam present in the Quran.

34
3.2 Laam of Particularisation ‫التعريف‬
This is the voweless laam in the definite article ‫ال‬. Since this laam
preceeds only nouns, it is equally referred to as laamu’l- ’ism (nominal
laam) by Tajwiid scholars. Two rules are applicable to this voweless
laam: manifestation (izhaar) and assimilation (idghaam).
3.2.1 Manifestation
Whenever this voweless laam is followed by any of the moon letters

contained in this mnemonic sentence:
"‫"ابغ حجك و خف عقيمة‬
The Laam will be made manifest. It will be pronounced sharp and clear
with the tip of the tongue touching the alveola (tooth ridge), which is the
point of articulation of Laam, and withdrawing almost immediately.
Examples are:
VOWELESS LAAM OF MOON LETTERS OF

PARTICULARIZATION MANIFESTATION
FOLLOWED BY MOON
LETTERS OF MANIFESTATION
‫اإلبل‬ ‫ا‬
‫ْالباب‬ ‫ب‬
‫ْالغيب‬ ‫غ‬
‫ْالحاج‬ ‫ح‬
‫ْالجبار‬ ‫ج‬
‫ْالكلب‬ ‫ك‬
‫ْالوھاب‬ ‫و‬
‫ْالخوف‬ ‫خ‬
‫ْالفرقان‬ ‫ف‬
‫ْالعيش‬ ‫ع‬
‫ْالقھار‬ ‫ق‬
‫ْالييسر‬ ‫ي‬
‫ْالمبين‬ ‫م‬
‫ْالھداية‬ ‫ه‬
35
Note that there are some voweless Laams that are originally integral part
of certain nouns in the Quran. Examples are:
ْ
‫بسلطان‬ ، ْ
‫غلمان‬ ، ‫ْألسنتكم‬
This laam is treated as laamu’l-’ism (nominal noun) and it is
pronounced clearly with ’izhaar (Manifestation).
1. Mention all the Moon letters of Manifestation.

2. Cite examples of Quranic words that start with moon letters.
3.2.2 Assimilation
Laam of particularisation is assimilated when it is followed by any of

the 14 sun letters indicated in the following Arabic couplet by the first
letter of each word.
‫طب – ﺛم – صل – رحما – تفز – ضف – ذا – نعم‬

‫دع – سوء – ظن – زر – شريفا – للكرم‬
The Laam is assimilated and not pronounced at all. Examples are:
VOWELESS LAAM OF SUN LETTERS OF

PARTICULARIZATION ASSIMILATION
FOLLOWED BY SUN LETTERS
OF ASSIMILATION
‫الطّيب‬ ‫ط‬
‫الثّواب‬ ‫ث‬
‫الصّمد‬ ‫ص‬
‫الرّحمن‬ ‫ر‬
‫التّواب‬ ‫ت‬
‫الضّوء‬ ‫ض‬
ّ
‫الذاكر‬ ‫ذ‬
‫النّور‬ ‫ن‬
‫ال ّدليل‬ ‫د‬
‫السّالم‬ ‫س‬
‫الظّالم‬ ‫ظ‬
36
‫ال ّزھد‬ ‫ز‬

‫ال ّشديد‬ ‫ش‬
‫اللّقب‬ ‫ل‬
1. Mention the Arabic couplet that contains the Sun letters of

Assimilation.
2. Cite examples of Quranic words that start with sun letters.
3.3 Verbal Laam
Verbal Laam is any voweless laam in any verb like ‫ ا ْلھاكم‬. The two rules
applicable to this Laam are Assimilation (’Idghaam) and Manifestation
(’Izhaar).
3.3.1 Assimilation
Voweless verbal Laam is assimilated whenever it is followed by either

\‫ \ل‬or \‫ \ر‬which thus becomes doubled with the sign of Tashdiid.
Examples are:
VOWELESS LAAM WITH VOWELESS LAAM WITH

LETTER RAA LETTER LAAM
‫ َوقُل‬،‫ قُل لﱢمن األرض َوقُل رﱠب زدني علما‬، ‫ألم أقُل لﱠكم‬
‫رﱠب ارحمھما‬ ‫ َوقُل لﱠھم‬،
1. When is the voweless verbal Laam assimilated?

2. Give examples of assimilated verbal laam.
3.3.2 Manifestation
Voweless verbal Laam is pronounced with manifestation if any of the

remaining 26 letters follows it. The Laam is pronounced clear and sharp
with the tip of the tongue touching the alveola. Examples are:
VOWELESS VERBAL LAAM OF MANIFESTATION

‫قلْ قتال فيه كبير‬ ، ‫ْألق عصاك‬ ، ‫ْالھاكم‬
Note that imperative voweless laam that prefixes verbs with a third
person pronoun to instruct or give an order is treated as laamu’l- fi'l
37
(voweless verbal laam) The imperative voweless laam is usually

preceded by either of these three particles: ‫ ﺛُ ﱠم‬، ‫ َو‬، َ‫ ف‬. It is pronounced
clearly with manifestation (’Izhaar). Examples are:
‫ْفلينظر اإلنسان‬ ‫ف‬

ْ
‫وليتق‬ ‫و‬
‫ﺛم ْليقطع‬ ‫ﺛم‬
1. When is the voweless verbal Laam pronounced with ’Izhaar?

2. Give examples of manifested verbal laam.
3.4 Voweless Laam of Particles
The two particles [‫ ]حرف‬with Laamu’s-Saakinah in the Quran are ‫ھل‬

and ‫ بل‬. The same rules of Manifestation and Assimilation as discussed
under verbal. Laam are also applicable to these two particles.
3.4.1 Assimilation
When voweless Laam of particles is followed by either letter Raa or

Laam, the voweless Laam of particle is merged into the letter.
Examples are:
‫ھل لﱠك‬ is read as

‫ھلﱠك‬
‫بل الّ تكرمون‬ is read as
is read as
‫بالﱠ تكرمون‬
‫بل ران‬ ‫برّان‬
1. When is the voweless Laam of particles pronounced with

’Idghaam?
2. Cite examples of voweless laam of particle read with ’idghaam.
38
3.4.1 MANIFESTATION
The voweless Laam of particles is pronounced clearly when followed by

other letters different from laam and raa'. Examples are:
‫ھل‬ ‫بل‬
‫ ھل ﺛوب‬، ‫ھل تسمع له سميا‬ ‫ بل قالوا‬، ‫بل كذبوا بالحق‬
1. When is the voweless Laam of particles pronounced with

’Izhaar?
2. Cite examples of voweless Laam of particle read with ’izhaar.
4.0 CONCLUSION
We have discussed the two rules of Tajwiid, namely: manifestation

[‫ ]اإلظھار‬and assimilation [‫ ]اإلدغام‬that governs the three kinds of voweless
Laams present in the Quran, namely, Laam of particularisation, verbal
Laam and Laam of particles.
5.0 SUMMARY
The two rules of Tajwiid governing all the voweless Laams present in
the Quran have been discussed in this unit.

Explain the rules of Tajwiid that govern each of the following kinds of
voweless Laam:
• Laam of particularisation
• Verbal Laam
• Laam of particles


Quran (Part 2). Canada: Al-Attique Publishers Inc. pp 50 – 55.

Inc. p 43.
Visit: www.software.informer.co
39
UNIT 5 HAA’U ’D-DAMIIR (HAA' OF PRONOUN)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Definition
3.2 As-Sillatu’l-Qasiirah
3.3 As-Sillatu’ t-Tawiilah
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
In this unit, you are going to learn about the rules of Tajwiid that govern
the recitation of Haa’u’d-damiir (Haa' of pronoun) and the conditions
under which the rules are applied.
2.0 OBJECTIVES
• define Haa' of pronoun

• mention the rules of Tajwiid that governs Haa' of pronoun
• state the conditions under which the rules are applied
3.0 MAIN CONTENT
3.1 Definition
Haa’ of pronoun is the pronominal suffix that denotes the third person
singular pronoun when used in the accusative or genitive case. It is
either used with vowel Dammah or Kasrah and it is either a suffix to a
noun in the case of the genitive or to a verb in the case of the accusative.
Note that this Haa’ is different from the Haa’ in the following Quranic
words which is not a pronominal suffix but an integral part of the words:
، ‫ لم ينته‬، ‫ ما نفقه‬،‫ وانه عن المنكر‬، ‫فواكه‬
What do you understand by Haa’ of pronoun?
40
3.2 As-Sillatu’l-Qasiirah
Whenever Haa’ is preceded and succeeded by vowelised letters, the rule

is that it should be pronounced with Sillah.By sillah, we mean
elongation of vowels Dammah and Kasrah with an addition of a
voweless Waa’ and Yaa’ respectively. This kind of elongation is known
as Al-Maddu’s-Sillatu’l-Qasiirah. The duration of the Sillah is equal to
two measures of a Harakah.
Examples:
‫له و غيب السموات و‬ ، ‫وليا مرشدا‬ ‫و‬ ‫فلن تجد له‬

‫ لربه< لكنود‬،‫األرض‬
What do you understand by Sillah?
3.3 AS-SILLATU’T-TAWIILAH
If the Haa’ falls in between two vowelised letters with the succeeding
one being a Hamzatu’l-Qatc (cutting Hamzah), the duration of the Sillah
will be between two and five measures of Harakah. This is known as Al-
Maddu’s-Sillatu’t-Tawiilah. Examples:
.‫أيحسب ان لم يره و~ أحد‬ ‫ يحسب أن ماله و~ أخلده‬،

ّ ~<‫به‬
‫إن‬
However, the two rules of Sillah discussed above are not applicable to
the Haa’ of pronoun in three states. These three states are:
(a) When Haa’ of pronoun is preceded by a voweless letter as in

‫ اليه‬، ‫منه‬
(b) When Haa’ of pronoun is succeeded by a voweless letter as in ‫له‬
‫الحمد‬
(c) When Haa’ of pronoun falls in between two voweless letters as in
‫عليهُ ﷲ‬
When are the two rules of Haa’ of pronoun not applicable?
41
4.0 CONCLUSION
Al-Maddu’s-Sillatu’l- Qasiirah and Al-Maddu’s-Sillatu’t-Tawiilah are

the two rules of Tajwiid that govern Haa’ of pronoun. The two rules are
applicable to Haa’ of pronoun except in three states.
5.0 SUMMARY
The two rules of Tajwiid governing Haa’ of pronoun have been

mentioned and explained in this unit.Also discussed are the conditions
under which the rules are applied and the exceptions to the rules.
1. Explain what is meant by Haa’ of pronoun.

2. When is Al-Maddu’-s-Sillatu’l-Qasiirah applied on Haa’ of
pronoun?
3. When is Al- Maddu’s-Sillatu’t-Tawiilah applied on Haa’ of
pronoun?
4. State the three conditions under which Maddu Sillah is not
applicable to Haa’ of pronoun.


Inc. pp 63 – 65.
42
MODULE 3
Unit 1 Tafkhiim and Tarqiiq

Unit 2 Al-’Idghaam (Assimilation)
Unit 3 Al-Maddu wa’l-Qasr (Elongation and Shortening)
Unit 4 Waqf (Stops)
Unit 5 Hamzatu ’l-Wasl (Silent Hamzah)
UNIT 1 TAFKHIIM AND TARQIIQ
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Tafkhiim and Tarqiiq of Laam of Lafzu’l-Jalaalah
3.2 Tafkhiimu’r-Raa’ (Heavy Pronunciation of Raa’)
3.3 Tarqiiqu ’r-Raa’
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
In this unit, you will learn about Tafkhiim and Tarqiiq, that is heavy and
soft pronunciation as they apply to letter Laam of Lafzu ’l-Jalaalah and
letter Raa’ in Tajwid.
2.0 OBJECTIVES
• explain Tafkhiim and Tarqiiq

• explain the conditions under whiich Laam of Lafzu’l-Jalaalah is
• pronounced heavily and softly
• explain the conditions under whiich Raa’ is pronounced heavily
and softly
• apply these rules in your recitation.
43
3.0 MAIN CONTENT
3.1 Tafkhiim and Tarqiiq of Laam of Lafzu’l-Jalaalah
Lafzu ’l- Jalaalah refers to the word ‫ ﷲ‬.Laam Lafzu’l- Jalaalah is the
second laam in the word ‫ ﷲ‬or the word ‫اللھم‬.
Which Laam is referred to as laam of Lafzu ’l-Jalaalah?

Application
Laam Lafzu’l- Jalaalah is pronounced heavily whenever it is preceded

by either vowel Dammah or Fathah. Examples:
‫ قال عيسى ابن مري َم اللھم‬، ‫ شھ َد ﷲ‬، ‫فزادھ ُم ﷲ‬
If, however, it is preceded by a Kasrah, it is pronounced softly.

Examples:
‫بسم ﷲ‬
ِ ، dِ ‫الحمد‬ ، ‫رضوان ﷲ‬
ِ
When is the Laam of Lafzu’l-Jalaalah pronounced softly?
3.2 Tafkhiimu ’r-Raa’ (Heavy Pronunciation of Raa’)
Letter Raa’ is pronounced heavily (that is with velarisation)
(a) When it bears Fathah or Fathataan, Dammah or Dammataan.

Examples:
‫ غغو ٌر‬،‫ كبيرًا‬، ‫ ُزخرفھا‬، ‫ رُسلنا‬، ‫ ءاخ َر‬، ‫ ذك ُر‬، ‫أم َر‬
(b) If it is voweless (with either a temporary or a permanent [Sukuun]

but prededed by a letter with Fathah or Dammah. Examples are:
‫ الفُرقان‬، ‫ أُرْ سلتم به‬، ْ‫ وانظُر‬، ‫ ُمرْ سھا‬، ‫ ال َحرْ ث‬، ‫ األَرْ ض‬، ‫ھي أَرْ بى‬
(c) If Raa’ bears Sukuun and it is preceded by ’Alif or Waa’ of

elongation. Example:
ْ‫كفور‬ ، ْ‫غفور‬ ، ْ‫الغفﱠار‬ ، ْ‫النﱠار‬
44
(d) Also, if Raa’ bears Sukuun and it is preceded by Hamzatu’l-wasl.

Examples are:
‫ارْ تبتم‬ ، ‫ارْ جعي‬ ، ‫ارْ حمھما‬
(e) Also, where Raa’ bears Sukuun and it is preceded by a permanent

Kasrah but followed immediately by one of the seven letters of
Tafkhiim (namely: ‫)خص ضغط قظ‬which bears Fathah or Dammah,
all occurring in one word. Examples are:
‫قِرْ طاس‬ ، ‫ِمرْ صاد‬ ، ‫فِرْ قة‬
Mention any three conditions under which letter Raa’ is read with
velarisation.
3.3 Tarqiiqu ’r-Raa’ (Soft Pronunciation of Raa’)
Letter Raa’ is pronounced softly:
(i) when it bears a Kasrah or Kasrataan. Examples:
‫والغارمين‬
ِ ، ‫ ِرساالت‬، ‫ ِرزق‬، ‫برﱟ‬
(ii) when it is temporarily or permanently voweless and the letter
preceding it bears kasrah. Example:
‫ِفرْ دوس‬ ، ‫ِفرْ عون‬ ، ْ‫لقا ِدر‬

(iii) when it bears a temporary Sukuun and preceded by a Yaa’ of
elongation. Example:
‫بصير‬ ، ‫قدير‬ ، ‫نذير‬ ، ‫بشير‬

State the conditions under which letter Raa’ is read softly.
4.0 CONCLUSION
We have discussed the Tafkhiim and Tarqiiq of Laam of Lafzu’l-

Jalaalah and letter Raa’and the conditions under which both are read
with Tafkhiim and Tarrqiiq. The Laam of Lafzu’l-Jalaalah is
45
pronounced heavily in two states and softly in one state while letter Raa’
is pronounced heavily in five states and softly in three states.
5.0 SUMMARY
In this unit, you have learnt about Laam of Lafzu’l-Jalaalah and that it is
pronounced heavily in two states and softly in one state.You have
equally learnt about heavy and soft pronunciation of letter Raa’, which
is pronounced heavily in five states and softly in three states.
1. What do you understand by the term Lafzu’l-jalaalah?

2. Explain the rules of Tajwiid as regards Lafzu’l-jalaaah.
3. Explain the rules of Tajwiid as regards letter Raa’.
Shaykh, L. J. (2003). Tajwiid Made Easy. Nigeria: Jamiyyat Junuud


Syed, K. H. (1990). Easy Tajwid. Muslim Community Center, Inc.

USA: pp 43 – 48.
46
UNIT 2 AL-’IDGHAAM (ASSIMILATION)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 ’Idghaamu’l-Mutamaathilayn
3.2 ’Idghaamu’l-Mutajaanisayn
3.3 ’Idghaamu’l-Mutaqaaribayn
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
’Idghaam is assimilation of a voweless letter in a vowelised one that

occurs immediately after it. Consequently, the vowelised one becomes
stressed (Mushaddadah). ’Idghaamu is of three kinds. Each one of them
is discussed in this unit.
2.0 OBJECTIVES
• give the definition of ’Idghaam

• mention and explain the three kinds of ’Idghaam
3.0 MAIN CONTENT
’Idghaamu ’l-Mutamaathilayn
This refers to two letters that have the same place and manner of
articulation coming after each other with the first one voweless and the
second one vowelised. When this happens, the voweless is assimilated
in the vowelised one, which thus becomes doubled. Examples are:
‫ربحت تﱢجارتھم‬ Read as ‫ربحتﱢجارتھم‬ َ

‫ھل لﱠك‬ Read as ‫ھلﱠك‬
‫اضرب بﱢعصاك‬ Read as ‫اضربﱢعصاك‬ ِ
‫يكرھھّن‬ Read as ‫يكرھّن‬
‫وقد ﱠدخلوا‬ Read as ‫وقَ ﱠدخلوا‬
47
Give an example of ’Idghaamu ’l-Mutamaathilayn.
3.2 ’Idghaamu ’l- Mutajaanisayn
This refers to two letters that share the same place of articulation but
differ in manner with the first one having Sukuun and the second having
a vowel. When this occurs, there is assimilation of the first in the
second. This kind of assimilation is, however, limited to certain letters.
These letters are given below with examples.
Read as Examples Letters

‫قتﱠبين‬ ‫قد تﱠبين‬ ‫د\ت‬
‫أجيب ﱠدعوتكما‬ ‫أجيبت ﱠدعوتكما‬ ‫ت\د‬
‫ھمطﱠائفة‬ ‫ھمت طﱠائفة‬ ‫ت\ط‬
‫ف ﱠرتُم‬ ‫فرّطتُم‬ ‫ط\ت‬
‫إظﱠلموا‬ ‫إذ ظﱠلموا‬ ‫ذ\ظ‬
Mention the letters of ’Idghaamu ’l-Mutajaanisayn.
3.3 ’Idghaamu ’l-Mutaqaaribayn
This kind of assimilation takes place when two letters with close place
of articulation but different manner of articulation follow each other
with the first one voweless and the second one vowelised. Examples
are:
‫ألم نخلق ﱡكم‬ Read as ‫ألم نخل ﱡكم‬
‫قُل رﱠب‬ Read as ‫قُرﱠب‬
‫بل رﱠفعه‬ Read as ‫برﱠفعه‬
Falling under ’Idghaamu ’l-Mutaqaaribayn is the voweless letter Nuun

of the mystic letter Siin [‫ ]س‬in ‫ يس‬which is immediately followed by a
vowelised letter Waa’ [‫ ]و‬i.e. ‫ يس و القرآن الحكيم‬. The letter Nuun is
assimilated in the vowelised letter Waa’ that follows it.
Give an example of ’Idghaamu’l-Mutaqaaribayn.
4.0 CONCLUSION
There are three types of ’Idghaam. These are: ’Idghaamu ’l-

Mutamaathilayn, ’Idghaamu ’l-Mutajaanisayn and ’Idghaamu ’l-
48
Muataqaaribayn. ’Idghaamu’l-Mutajaanisayn is limited to the

following letters: ‫ ظ‬، ‫ ذ‬، ‫ ط‬، ‫ ت‬، ‫ د‬.
5.0 SUMMARY
The definition of ’Idghaam has been given and the three kinds of
’Idghaam have been mentioned and explained to you in this unit.
1. How many are the types of ’Idghaam?

2. Explain and give examples of the following types of ’Idghaam.
• Mutamaathilayn
• Mutajaanisayn
• Mutaqaaribayn
Shaykh, L. J. (2003). Tajwid Made Easy. Nigeria: Jamiyyat Junuud


Quran (Part 2) Canada: Al-Attique Publishers Inc. pp 60 – 70.
49
UNIT 3 AL-MADD (ELONGATION)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Definition
3.2 Kinds of Elongation
3.2.1 Basic Elongation
3.2.2 Derived or Secondary Elongation
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
The lesson you are about to learn in this unit is an important aspect of
Tajwiid because when a letter with elongation is shortened and the one
to be shortened is elongated, it could bring about a distortion in
meaning. A very good example of this is the word ''Akbar'' in the
Quran.If the vowel fathat on letter Baa’ is elongated and read as
''Akbaar'', the meaning changes from 'great' to 'drums'.
2.0 OBJECTIVES
At the end of this, you should be able to:
• give the definition of Madd

• mention and explain all the kinds of Madd under basic and
derived elongation
3.0 MAIN CONTENT
3.1 Definition
Madd means elongation or lengthening of sounds. Its occurrence is due

to the presence of one of the letters of elongation. There are three letters
of elongation. These include the following.
(a) Voweless letter ’Alif preceded by a Fathah. Example: ‫نام‬

(b) Voweless letter Yaa’ preceded by a Kasrah. Example: ‫سير‬
(c) Voweless letter Waa’ preceded by a Dammah. Example:‫نقول‬
50
Mention the three letters of elongation.
3.2 Kinds of Elongation
There are two kinds of elongation
(1) Basic or natural elongation (Al-Maddu’t-Tabici)

(2) Derived or secondary elongation (Al-Maddu’l-Farci)
Mention the two types of elongation.
3.2.1 Basic Elongation
Basic elongation occurs naturally without any extra effort in its

pronunciation. This elongation takes place whenever:
(i) A Fathah is followed by voweless ’Alif. Examples are: ‫ ھَا‬، ‫ يَا‬، ‫َجا‬
(ii) A Kasrah is followed by a voweless Yaa’.Examples are: ، ‫ ِمي‬، ‫ِسي‬
‫ِشي‬
(iii) A Dammah is followed by a voweless Waa’. Examples are: ‫ لُو‬، ‫فُو‬
‫ ُغو‬،
It is, however, a condition that these voweless letters are not succeeded
by a Hamzah as in ‫ جاء‬or another voweless letter as in ‫ين‬ ْ ‫ َربﱢ ْال َعا َل ِم‬. The
duration of this kind of elongation is equal to that of two measures of
Harakah. It cannot be shorter than this and anything longer than this
makes it unnatural.
Other kinds of elongation that are considered basic because of their
duration are Maddu’l-Badal, Maddu’l-‘Iwad and Maddu’s-Sillati’l-
Qasiirah.
(1) Maddu’l-Badal
This Madd occurs whenever Hamzah is followed by a letter of

elongation. The Madd is originally a voweless Hamzah. The voweless
Hamzah is substituted with a letter of elongation. Examples are:
‫ءامنوا‬ Originally
‫أأمنوا‬
‫إيمانا‬ Originally
‫إإمانا‬
‫أوتوا‬ Originally
‫أأتوا‬
51
(2) Maddu’l-‘Iwad
Maddu’l-‘Iwad takes place whenever a reciter stops on Fathataan which

is read with elongation instead of Tanwiin. Examples are:
ً ‫رحيما‬ Will be read as َ ‫رحيما‬

ً‫مبينا‬ Will be read as َ‫مبينا‬
(3) Maddu’s-Sillati’l-Qasiirah
Whenever Haa’ of pronoun is preceded and succeeded by vowelised

letters, the rule is that it should be pronounced with Sillah which is the
basic elongation of vowels Dammah and Kasrah.Remember that you
have learnt about this under Unit 5 of Module 2. Examples are:
‫ له و غيب السموات و األرض‬، ‫فلن تجد له و وليا مرشدا‬

Mention some other kinds of basic elongation.
3.2.2 Derived or Secondary Elongation
Class under this category includes any elongation whose duration is

longer than that of the basic elongation. The duration of secondary
elongation is between four and six measures of Harakah.
Secondary elongation is derived whenever a basic elongation is followed

by either Hamzah as in ‫ جاء الحق‬or Sukuun as in ‫ الحاقة‬.
The Sukuun could either be a basic one or derived one due to a stop
What do you understand by “derived elongation?”
Types of Derived Elongation
There are six types of derived elongation. They are:
(i) Al-Maddul’-Muttasilu ’l-Waajib

(ii) Al-Maddu’l-Munfasilu’l-jaa’iz
(iii) Maddu’l-Farq
(iv) Al-Maddu’l-‘Aridu li’s-Sukuun
52
(v) Al-Maddu’l-liin
(vi) Al-Maddu’l-Laazim
(i) Al-Maddu 'l-Muttasilu 'l-Waajib
This kind of elongation is realised when a letter of elongation is

immediately followed by a Hamzah both occurring in one and same
word e.g ‫ جاء‬. In this example, the letter of elongation is the voweless
'Alif that follows letter Jiim. This 'Alif is immediately followed by a
Hamzah; all constituting one word. This explains the reason why this
Madd is called Muttasil. It is also referred to as al-Waajib because it is
compulsory, based on the consensus of reciters, to prolong it longer than
the duration of the basic Madd.
The duration of this Madd is between four and six measures of harakah.
Other examples include:
‫ جيء‬، ‫ سوء‬، ‫ الملآلئكة‬، ‫ مآء‬، ‫ الطآئفة‬، ‫السمآء‬

(ii) Al-Maddu 'l-Munfasilu 'l- Jaa’iz
Maddu ’l-Munfasil occurs when a letter of elongation ends a particular

word and Hamzah starts the next word. It is for this reason that it is
called al-Munfasil. It is also referred to as al-Jaa’iz, (optional) because
some reciters prefer to shorten it. Thus, its duration is between two and
five measures of harakah. Examples are:
‫ إنﱠآ‬، ‫ مآ أغنى‬، ‫ وفي~أنفسكم‬، ‫ توبوا إلى ﷲ‬، ‫ومآ أدراك‬

‫أعطيناك‬
(iii) Maddu 'l-Farq
This Madd takes place whenever hamzatu ’l-’ istifhaam used in asking
question is followed by hamzatu ’l- wasl of a Shamsiyyah noun.The
hamzatu ’l- wasl becomes ’Alif of elongation and because of the
Tashdiid of the Shamsiyyah noun, the elongation becomes a secondary
one called Maddu ’l- farq.This kind of Madd occurs in four places in the
Quran. The duration of its elongation is equal to that of six measures of
harakah. The four places are:
i. ‫ ءآل ّذكرين حرّم أم األنثيين‬: This verse occurs in verses 143 and 144
of chapter 6 [‫ ]األنعام‬of the Qur'an
ii. ‫ خير أما يشركون‬d‫ ءآ‬. Q 27 [‫ ] النمل‬V. 59.
iii. ‫ أذن لكم‬d‫ قل ءآ‬. Q 10 [ ‫ ] يونس‬V.59.
53
(iv) Al-Maddu ’l-‘Aaridu li’s-Sukuun
This Madd takes place whenever a temporary Sukuun that occurs due to
a stop follows a letter of elongation or a letter of Liin. The duration of
this elongation is two, four or six measures of harakah. Examples are:
‫ون‬َ ُ‫ي ُْؤ ِمن‬ Will be read as ْ ُ‫ي ُْؤ ِمن‬

‫ون‬
َ ‫َربﱢ ْال َعالَ ِم‬
‫ين‬ Will be read as ْ ‫َربﱢ ْال َعالَ ِم‬
‫ين‬
ٍ ‫ِم ْن َخ ْو‬
‫ف‬ Will be read as
‫ف‬ ْ ‫ِم ْن َخ ْو‬
(v) Maddu ’l-Liin
A voweless letter Waa’ and a voweless letter Yaa’ preceded by the

vowel Fathah are referred to as letters of Liin. Maddu ’l-Liin takes place
where any of the two letters of Liin precedes a letter on which a stop is
to be made. The duration of this elongation is two, four or six measures
of harakah. Examples are:
ٍ ‫قُري‬
‫ش‬ ْ‫قُريش‬
Will be read as
‫ﱠيف‬
ِ ‫َوالص‬ Will be read as ْ ‫َوالص‬
‫ﱠيف‬
‫ف‬ ٍ ‫ِم ْن َخ ْو‬ Will be read as
‫ف‬ ْ ‫ِم ْن َخ ْو‬
(vi) Al-Maddu ’l-Laazim
This Madd occurs whenever a permanent Sukuun comes after a letter of

elongation in one and same word regardless of whether a stop is to be
made on the Sukuun or not. The duration of elongation of all kinds of al-
Maddu ’l-Laazim is six measures of harakah.
Kinds of Al-Maddu ’l-Laazim
Al- Maddu ’l-Laazim is of two kinds.
1. Al-Maddu ’l-Laazimu ’l-Kalimi: This is the kind of al-Maddu’l-

Laazim that occurs in words.
2. Al-Maddu’l-Laazimu’l-Harfi : This is the kind of al-Maddu’l-
Laazim that occurs in letters. Each of these two kinds is further
divided into al-Mukhaffaf and al-Muthaqqal. Thus, we have:
(i) Al-Maddu ’l-Laazimu ’l-Kalimiyyu ’l-Mukhaffaf

(ii) Al-Maddu ’l-Laazimu ’l-Kalimiyyu ’l-Muthaqqal
(iii) Al-Maddu ’l-Laazimu ’l-Harfiyyu ’l-Mukhaffaf
(iv) Al-Maddu ’l-Laazimu ’l-Harfiyyu ’l-Muthaqqal
54
Al-Maddu 'l-Laazimu 'l-Kalimiyyu 'l-Mukhaffaf
This kind of al-Maddu ’l-Laazim appears in a word whenever a letter of

elongation is followed immediately in the same word by a permanent
Sukuun that appears not with a Shaddah.
Example: ‫ءآ ْلئان‬
In this example, the first Hamzah has elongation. This elongation is

immediately followed by an apparent Sukuun. Thus, the elongation of
the Hamzah will be Laazim (compulsory). It is also al-Kalimi because it
occurs in a word while it is al-Mukhaffaf because the Sukuun is an
apparent one.
Al-Maddu ’l-Laazimu’ l-Kalimiyyu ’l-Muthaqqal
This type of al-Maddu ’l-Laazim occurs in a word if the permanent

Sukuun that follows a letter of elongation is the type that is contained in
a Shaddah. Example: ‫الحآقّة‬
In this example, letter ‫ ح‬is followed by an ’Alif of elongation. This ’Alif

is followed by a permanent Sukuun which is hidden in a Shaddah. Thus,
the elongation of letter Haa’ will be Laazim. It is also al-Kalimi
because it occurs in a word while it is al-Muthaqqal because the Sukuun
that necessitates the occurrence of al-Maddu’ l-Laazim is contained in a
Shaddah. Other examples are:
‫ وال تحآضّون‬، ‫ وال الضّآلّين‬، ‫ الصّآ ّخة‬، ‫حآ ّد‬

You should know, dear students, that the letters of elongation in all these
examples are immediately followed by a Tashdiid and Tashdiid is a
combination of a voweless and vowelised letter, thus ‫ق‬ ‫ﱠ‬ َ ‫ ْ◌ق‬.
is ‫ق‬
Al-Maddu ’l-Laazimu ’l-Harfi
This kind of Madd occurs in the mystic letters found at the beginning of
certain chapters of the Quran. The mystic letters are 14. They are – ‫س‬
‫ا–ح–ر–ص–ط–ع–ق –ك–ل–م–ن–ه–ى‬
They are categorised into three:
(a) The one in which there is no elongation whatsoever. This is letter

Alif in ‫الم‬
55
(b) Those in which there is elongation but with short duration [Qasr].
The rule of al-Maddu ’l-Laazim is not applicable to them. They
are the five contained in mnemonic phrase: ‫ي طھ ٌر‬
‫ح ﱞ‬.
(c) Those to which the rule of al-Maddu ’l-Laazim is applicable.
They are the eight letter contained in the mnemonic phrase: ‫نقص‬
‫ عسلكم‬.
Each of these letters, when seen as a mystic letter at the
beginning of a Suurah, is pronounced with six measures of
harakah.
Al-Maddu ’l-Laazimu ’l-Harfiyyu ’l-Muthaqqal
The only example of this Madd in the Quran is where letters Laam and
Miim follow each other in succession at the beginning of some surahs.
This Madd will occur because the last letter of Laam that is, Miim is the
first letter of Miim. Thus, there will be assimilation of the /m/ of Laam
into the /m/ of Miim hence the /m/ of Miim will become doubled
(mushaddad. So,
‫ الم‬will be read thus: ’Alif, laaaaaammiiiiiim.
Al-Maddu ’l-Laazimu ’l-Harfiyyu ’l-Mukhaffaf
This Madd will take place whenever any of the eight letters of al-Maddu
’l-Laazimu ’l-Harfi (that is. ‫ ) نقص عسلكم‬stands alone for example ‫ ص‬.
Also, where two or more of these letters follow in succession but
without any assimilation such as the laam in ‫ الر‬which is to be read as
’Alif, Laaaaaam, Raa’.
Other examples are the kaaf, 'ayn and saad in ‫ كھيعص‬which is to be read
as Kaaaaaaf, Haa’, Yaa’, 'Ayyyyyyn, Saaaaaad.
Mention the entire types of Madd under derived elongation.
4.0 CONCLUSION
Madd is the elongation of sounds. Madd is divided into two primary

kinds. These are basic and derived elongation. Basic elongation has
some other kinds of Madd under it. These are: Maddu ’l-‘Iwad, Maddu
’l-Badal, Maddu ’s-Sillati ’l-Qasiirah. Derived elongation has six sub-
divisions of Madd under it. These are: al-Maddu’l-Muttasilu ’l-Waajib,
al-Maddu ’l-Munfasilu ’l-jaa’iz, Maddu ’l- Farq, al-Maddu ’l-‘Aaridu li
’s-Sukuun, al-Maddu ’l-liin and al-Maddu ’l-Laazim. The last one, al-
Maddu ’l-Laazim, is further divided into two namely; al-Kalimi and al-
Harfi with each one of them being either Mukhaffaf or Muthaqqal.
56
5.0 SUMMARY
In this unit, you have learnt about the definition of Madd.You have also
learnt about the various kinds of Madd and their sub-divisions.
1. Mention the two kinds of elongation.

2. When does basic elongation take place?
3. What is the duration of elongation for basic Madd?
4. Mention and explain the other three types of Madd under basic
elongation.
5. When does berived elongation take place?
6. What is the duration of elongation for derived Madd?
7. Mention, explain and give examples of the other types of Madd
under Derived elongation.
8. Mention and explain with examples the types of al-Maddu ’l-
Laazim


Qur'an (Part 1). Canada: Al-Attique Publishers Inc. pp 26 – 37.
Syed, K. H. (1990). Easy Tajwid.USA: Muslim Community Center, Inc.

pp 66 – 75.
57
UNIT 4 THE SILENT HAMZAH (HAMZATU ’L-WASL)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Definition
3.2 Rules of Hamzatu ’l-Wasl
3.2.1 Hamzatu ’l-Wasl with Fathah
3.2.2 Hamzatu ’l-Wasl with Kasrah
3.2.3 Hamzatu ’l-Wasl with Dammah
3.2.4 Elision of Hamzatu ’L-Wasl
3.2.5 Substitution of Hamzatu ’l-Wasl
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
In this unit, you are going to learn about Hamzatu ’l- wasl and the six
rules governing it. The rules are more grammatical in nature. This
knowledge of Arabic grammar will be helpful to you as you proceed in
your course.
2.0 OBJECTIVES
• give the meaning of Hamzatu ’l-Wasl.

• explain the rules of Tajwiid that governs Hamzatu ’l-Wasl
3.0 MAIN CONTENT
3.1 Definition
In Arabic, there is a general rule that says, “Do not initiate with a letter
that has Sukuun or stop on a letter that has Harakah”. By Harakah, it
means Fathah, Kasrah and Dammah.
Hamzatu ’l-Wasl will be pronounced with Harakah if it is at the initial

state (that is, if a word is to be initiated with it) while it will remain
silent in a continue recitation (ithat is, where a word is not to be initiated
with it). Hamzatu ’l-Wasl is present in nouns, verbs and particles.
58
When is Hamzatu ’l-Wasl read with harakah and when is it read

silently?
3.2 Rules of Hamzatu ’l-Wasl
3.2.1 Hamzatu ’l-Wasl with Fathah
Hamzatu ’l-Wasl is to be given Fathah during initiation if it starts a

noun with Laam of particularisation. Example is: d ‫الحمد‬.
This is the only state where Hamzatu ’l-Wasl is given Fathah during
initiation.
When does Hamzatu ’l-Wasl get Fathah if a word is to be initiated with

it?
3.2.2 Hamzatu ’l-Wasl with Kasrah
Hamzatu ’l-Wasl is to be given Kasrah during initiation if:
(i) It starts an indefinite noun. Examples are:
‫ اﺛنتين‬، ‫ اسم‬، ‫ امرأت‬، ‫ اﺛنين‬، ‫ امرئ‬، ‫ ابنتى‬، ‫ ابنت‬، ‫ابن‬

(ii) It starts a trilateral verb with the third letter having Fathah or
Kasrah. Examples are:
‫اِفتَح‬ ، ‫رجع‬
ِ ِ‫ا‬ ، ‫ضرب‬
ِ ِ‫ا‬ ، ‫اِذھَب‬
(iii) It starts the past tense, the imperative form and the verbal noun of
a five or a six-letter verb. Examples are:
‫ اِستخراج‬، ْ‫ستخرج‬
ِ ِ‫ ا‬، ‫ اِنطالق \ اِستخر َج‬، ‫ اِنط ِلق‬،َ ‫اِنطلق‬
When does Hamzatu ’l-Wasl get Kasrah if a word is to be initiated with

it?
59
3.2.3 Hamzatu ’l-Wasl with Dammah
Hamzatu ’l-Wasl is to be given Dammah during initiation if it starts a

trilateral verb with the third letter having Dammah. Examples are:
‫اُخرُج‬ ، ‫اُد ُخل‬ ، ‫اُنظُر‬ ، ‫اُت ُل‬

This is the only state where it can be initiated with Dammah.
When does Hamzatu ’l-Wasl get Dammah if a word is to be initiated

with it?
3.2.4 Elision of Hamzatu ’L-Wasl
Hamzatu ’l-Wasl is to be erased if it comes after an interrogative

Hamzah. Examples are:
‫ أطلع الغيب‬، ‫ أفترى على ﷲ كذبا‬، ‫ قل أتخذتم‬، ‫أستكبرت‬

When is Hamzatu ’l-Wasl erased?
3.2.5 Substitution of Hamzatu ’l-Wasl
Hamzatu ’l-Wasl is substituted with an ’Alif of elongation if it falls in

between an interrogative Hamzah and Laam of particularisation.
Examples are: ‫ءآل ّذكرين‬ d‫ءآ‬
Remember that Hamzatu ’l-Wasl is to be silent if you are not initiating a

word with it.
When is Hamzatu ’l-Wasl substituted?
4.0 CONCLUSION
Hamzatu ’l-Wasl is to be silent if a word is not to be initiated with it.

Where a word is to be initiated with it, it can either have Fathah, Kasrah
or Dammah as the case may be.
60
5.0 SUMMARY
In this unit, you have learnt about Hamzatu ’l-Wasl and the rules of
Tajwiid governing it.
1. What do you understand by “Hamzatu’ l-Wasl?”

2. State all the rules of Tajwiid governing Hamzatu ’l-Wasl.

Inc . pp 78 – 79.
61
UNIT5 STOP (WAQF)
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 How to Stop
3.2 Where to Stop
3.3 Undesirable Stops (Al-Waqfu ’l-Qabiih)
3.4 Punctuation Marks
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
Waqf (stop) in Tajwiid terminology means a break in sound and breath

(At-tanaffus). For a proper recitation of the Quran, it is essential that a
reciter has sound knowledge of how and where to stop. The absence of
this knowlegde could lead to distortions of the meanings of the Quran.
2.0 OBJECTIVES
• give the definition of Waqf

• explain how and where to stop
• state what the punctuation marks in the Quran indicate
3.0 MAIN CONTENT
3.1 How to Stop
Words in the Quran are capable of bearing one of 10 vowels. Thus, a

stop made on any word in the Quran is made on one of the 10 vowels
which are Fathah, Kasrah, Dammah, Fathataan, Kasrataan,
Dammataan, long Fathah, long Kasrah, long Dammah and Sukuun.
There are, however, among these vowels those that change their
structure when stops are made over them while there are those that
retain their structure and do not change.
62
Those that change are: Fathah, Kasrah, Dammah, Fathataan, Kasrataan

and Dammataan all of which change to Sukuun whenever a stop is made
over them except Fathataan, which changes to a long Fathah (that is,
Maddu ’l-‘Iwad). Those that do not change are: Sukuun, long Fathah,
long Kasrah and long Dammah. Each of these retains its structure.
Mention the 10 vowels in the Quran.
3.2 Where to Stop
The practice of the Prophet (Sunnah) is to stop at the end of every verse
in the Quran regardless of whether stopping on them makes them
meaningful or not. A very good example of this is verse 4 of Q.107
[‫ ] الماعون‬which reads thus: ‫ فويل للمصلين‬. Stopping on this verse is
permissible but terminating one’s recitation on it is prohibited.
Some verses are, however, too long for one to read without taking a
breath or more. On such instances, it is permissible to stop in the middle
of the verse provided stopping there would not amount to distortion.
What is the Sunnah of the prophet on Waqf?
3.3 Undesirable Stops (Al-Waqfu ’l-Qabiih)
Stopping at the end of a verse or where it makes meaning and does not
amount to distortion is considered Perfect Stop [‫] الوقف التام‬,Sufficient
Stop [‫] الوقف الكافي‬or Good Stop [‫] الوقف الحسن‬. Stopping on a word and
initiating the reading from the next that distorts the meaning of the verse
is undesirable even if the verse is not a long one. An example of this is
stopping on ‫ إن ﷲ ال يستحى‬and not joining it to
‫ أن يضرب مثال ما بعوضة‬in verse 26 of Suratu ’l- Baqarah . This and its like
are undesirable stops. It is, therefore, in order to aid reciters to have
proper stopping and initiation that certain portions in the Qur'an are
marked for stopping with certain punctuation marks. The other kinds of
stop that are desirable are discussed below.
What is an undesirable stop?
63
3.4 Punctuation Marks ‫عالمات الوقف‬
‫ م‬- Whenever you see this mark in the text, it indicates a compulsory
stopping. You must stop and initiate your recitation on the next
word.
‫ ال‬- Whenever you come across this mark in the text, you must not
stop.
‫ ج‬- When you see this mark, you can either stop or continue your
recitation.
‫ صلى‬- This mark gives you the option of either stopping or continuing
your recitation. To continue your recitation is, however,
preferable.
‫قلى‬- This mark also gives you the option of either stopping or
continuing your recitation. To stop your recitation is, however,
preferable.
These two marks above are complimentary. You have the freedom to
stop on only one of them and not on the two.
Apart from stopping on these marks, you could also be forced to stop at
any point due to some factors such as break in breath, cough, sneeze,
and so on. Whenever any of these happens to you, you should go back a
little and resume the reading where the reading will be meaningful.
What do the following marks indicate in the Quran?
‫ ج‬، ‫ قلى‬، ‫ ال‬، ‫ م‬، ‫صلى‬
4.0 CONCLUSION
Waqf means a break in sound or breath. It is made on any of the 10

vowels in the Quran five of which change to Sukuun when Waqf is made
on them. One changes to a long Fathah while the remaining four retain
their structure. It is Sunnah to stop at the end of the verses of the Quran
but there are punctuation marks that indicate where to stop and where
not to stop in the Quran if the verse is a long one.
64
5.0 SUMMARY
In this unit, we have defined Waqf. We have also explained how to stop
and where to stop when reading the Quran, and indicated the
punctuation marks in the Quran.
1. What do you understand by Waqf?

2. Explain how and where stop is made during recitation of the
Quran.
3. State the punctuation marks in the Quran and what they indicate.


Syed, K. H.(1990). Easy Tajwid. (1990). USA: Muslim Community

Center, Inc. pp 76 – 88.
65
UNIT 6 MANNERS OF TAJWIID
CONTENTS
1.0 Introduction
2.0 Objectives
3.0 Main Content
3.1 Quantity of Reading
3.2 Frequency of Reading
3.3 Time of Reading
3.4 Reading with a Melodious Voice
4.0 Conclusion
5.0 Summary
1.0 INTRODUCTION
“This is indeed a Qur'an most honourable. In a Book well-guarded.

Which none shall touch but those who are clean. A Revelation from the
Lord of the Worlds”. [Qur'an 56 [al-Waaqicah] verses 77 t0 80]. As you
have read from the above verses, the Quran is a book of honour that
must be held with respect and read with reverence of the highest order.
You are about to learn some rules that guide the recitation of the most
honourable Book that has not got through revision since its revelation-
the Quran.
Recitation of the Quran is considered the best form of dhikr

(Rememberance of Allah). There are, however some rules that are meant
to guide the reciter during recitation. The Quran is to be read under an
atmosphere of faith, sincerity, devotion, submission and humility. The
supplication ‫ من الشيطان الرجيم‬d‫( أعوذ با‬I seek refuge with Allah against the
accursed devil) must be said before commencing recitation.This is an
injunction stated in Quran 16 [an-nahl] v 98.
Silence and attentive listening are expected when the Quran is being
read. This is contained in Quran 7 v 204. There are 15 places marked in
the Quran as points of prostration. The reciter or / and the listeners are
expected to prostrate at these points.
66
2.0 OBJECTIVES
• mention some of the rules that guide the recitation of the Holy
Quran
• state how to read the Quran; when to read it and how much
to read.
3.0 MAIN CONTENT
3.1 Quantity of Reading
In the Quran, Allah advises the Muslims concerning how much of the
Qur'an to be read as follows; ‫فاقرؤوا ما تيسر من القرآن‬: “read from the
Qur’an what is convenient”.(Q73 v 20). Going by this divine advice, it
follows that the amount of the Quran to be read is based on individual’s
capability.
Some companions and their followers often finish the whole Quran in
two months; some in one month; some in one week and others in one
day. As regard those who finish it in one day, the Prophet was reported
to have said that ‘One who reads the Qur’an in less than three days
does not understand it’.
However, the Quran is divided into 30 parts each of which is called

juz’and further into 60 smaller parts each of which is called hizb. This
gives an indication of what is considered desirable.
What is the import of Qur'an 73 verse 20?
3.2 Frequency of Reading
The remembrance of Allah is an act of worship (‘ibaadah) expected of

all Muslims at all times. If Quran recitation is the best of dhikr, then it
must be recited everyday. Quran recitation is an everyday 'ibaadah
expected of Muslims. No day must be considered complete without
spending some time reading the Quran. The Prophet was reported to
have said that God loves things done regularly, even if little.
How often can the Quran be read?
67
3.3 Time of Reading
The Quran can be read at anytime of the day as stated in Quran 76 verse
25 which reads thus: ''And remember the Name of your Lord every
morning and afternoon''. It can be read in any physical posture as stated
in Quran 3 verse 191: ''Those who remember Allah standing, sitting and
lying down on their sides…''
However, some specific times and certain postures are recommended in

the Quran. Some of the recommended times are at night and at
dawn.You will find reference for this in Quran 17 verses 78-79. In
Quran 73 verse 20, it is recommended to be read while standing in salat.
What are the recommended times of the day that the Quran should be
read?
3.4 Reading with a Melodious Voice
Prophet Muhammad (SAW) was reported to have enumerated the

significance of reading the Quran with a pleasant, melodious and
beautiful voice in many of his 'Ahaadith. Here are some of the
'Ahaadith:
‫ زينوا القرآن بأصواتكم‬:''Beautify the Qur’an with your voices''.

‫ ليس منا من لم يتغن بالقرآن‬: ''He who does not chant the Qur’an, is not among
us''.
The import of these 'Ahaadith is that you should always chant the Quran
and beautify your voice whenever you read it.By so doing, you would
have adorned the Quran because in another hadith, the Prophet is
reported to have said: ''Everything has its ornament and the ornament of
the Quran lies in beautiful voice''.
Mention one hadith on reading the Quran with a beautiful voice.
4.0 CONCLUSION
In this unit, you have learnt about the need to seek refuge with Allah at
the commencement of every Quranic reading and being silent and
attentive when listening to the Quran. You have also learnt among other
things that reading the Quran is a daily ‘ibaadah for every Muslim; one
68
should however read only when is convenient.The Quran can be read at

anytime, in any posture and must be rendered in a beautiful voice.
5.0 SUMMARY
In this unit, we have mentioned and explained the manners of reading

the Quran which include how much of the Quran should be read in a
specific period; how often the Qu'an should be read; when it should be
read and reading it with a melodious voice.
1. How much of the Quran should be read at a time?

2. How often can the Quran be read?
3. When can the Quran be read?
4. Why must the Quran be read with a beautiful voice?
Kristina, N. (2001). The Art of Reciting the Qur'an. Cairo: American

University, Cairo Press.
Syed, K. H. (1990). Easy Tajwid”. USA: Muslim Community Center,

Inc. pp 14 – 18.
Khurram, M. (2001). Way to the Quran. Nigeria: Hamzat Internatinal

Islamic Publishing House.
69

Isl212 Introduction To Tajwiid

Uploaded by

Copyright:

Available Formats

Isl212 Introduction To Tajwiid

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Isl212 Introduction To Tajwiid

Uploaded by

Copyright:

Available Formats

NATIONAL OPEN UNIVERSITY OF NIGERIA

COURSE CODE: ISL 212

COURSE TITLE: INTRODUCTION TO TAJWIID

Course Team Alhaji Mustafa Jamiu O. (Developer/Writer) - Avi-

NATIONAL OPEN UNIVERSITY OF NIGERIA

National Open University of Nigeria

14/16 Ahmadu Bello Way

First Printed 2012, 2022

All Rights Reserved

Welcome to ISL212: Introduction to Tajwiid

This course is a two-credit unit Diploma course in Islamic studies. This

The overall aim of this course is to:

• introduce you to the concept and significance of Tajwiid in

• define and explain the concept and significance of Tajwiid in

Working through This Course

(i) Course Guide

Module 1 Concept, Significance and Preliminary Lessons of Tajwiid

Unit 1 Definition and significance of Tajwiid

Module 2 Some Major Rules Of Tajwiid

Unit 1 Nuunu 's-Saakinah wa 't- Tanwin (Voweless Nuun and

Module 3 Other Major Rules of Tajwiid

Unit 1 Tafkhiim and Tarqiiq

Textbooks and References

Certain books and websites addresses have been recommended in the

An assessment file and a marking scheme will be made available to you.

Tutor-Marked Assignments (TMAs)

Every unit in this course has a tutor-marked assignment. You are

Final Examination and Grading

Course Marking Scheme

The dates for submission of all assignments will be communicated to

Course Overview and Presentation Schedule

Unit Title of Work Weeks Assessment

5 Waqf (Stops) Week 13 Assignment 5

How to Get the Most from This Course

Facilitators/Tutors and Tutorials

Information relating to the tutorials will be provided at the appropriate

This Course Guide gives you an overview of what to expect in the

Course Code ISL212

Course Team Alhaji Mustafa Jamiu O. (Developer/Writer) - Avi-

NATIONAL OPEN UNIVERSITY OF NIGERIA

National Open University of Nigeria

First Printed 2012

All Rights Reserved

Unit 1 Definition and significance of Tajwiid……………..… 1

Unit 1 Nuunu ′s-Saakinah wa ’t- Tanwin (Voweless Nuun

Unit 1 Tafkhiim and Tarqiiq………………………………… 43

Unit 1 Definition and Significance of Tajwiid

UNIT 1 DEFINITION AND SIGNIFICANCE OF

Tajwiid [‫ ]تجويد‬is an Arabic word for elocution, meaning proper

At the end of this unit, you should be able to:

3.0 MAIN CONTENT

In defining Tajwiid, the following terms must be understood: Tajwiid,

Tajwiid is from the verb 'jawwada' which literally means to decorate,

‘Abdul Warith Sa'id defines ‘ilmu’t-Tajwiid as the science which

Tajwiidu ’l-Qur'an, according to Luqman Jimoh, is the art of reading the

From the above definitions, the following points were observed.

1. Quran was revealed to Prophet Muhammad with Tajwiid.

3.2 Methods of Applying the Rules of Tajwiid