النص المفهرس

AL-HADĪ
English Commentary on the
NÜNIYYAT AL-SAKHĀWĪ
M. SALEEM GAIBIE
al-Tanzil
INSTITUTE OF QURANIC SCIENCES

الهَادِي
إِلَى شَرْحِ
نُونِيَّةِ السَّخَاوِي
M. Saleem Gaibie
2

First Print 2025
By al-Tanzil Institute of Quranic Sciences
Cape Town
Western Cape
South Africa
info@al-tanzil.co.za
Any part of this book may be reproduced for
teaching purposes provided that no
changes are made to it.
al-Tanzil
INSTITUTE OF QURANIC SCIENCES
3

Contents
System of Transliteration
6
Foreword
7
The Author: Abu al-Hasan al-Sakhawi.
8
The Political Climate
8
His Education
10
Teachers
11
Students
11
Written Works
14
Editing and Transmission of al-Nūniyyah
16
Sanad for the Nuniyyat al-Sakhawī.
17
Al-Nūniyyah: the Text
18
Commentary.
22
Misconceptions Regarding Tajwid
22
The Measure/Timing of Each Letter
24
The Articulation of the Hamzah
25
The Madd Caused by a Hamzah or a Sukūn
26
The Articulation of the Ha'
28
The Articulation of the 'Ayn, the Ha', the Ghayn and the Kha'
29
The Articulation of the Jim and the Shin
.......
31
The Articulation of the Ya' and the Jim
33
Idghām
35
4

The Articulation of the Dad.
36
Distinguishing the Dad from the Țha'
38
The Dad alongside other Consonants
39
Articulation of the Sad the Tha'and the Ța'
40
Articulation of the Lam
41
Articulation of the Lãm
42
Articulation of the Nun
43
Articulation of the Dal and the Ta'
44
Clarity of the Țha'
46
Articulation of the Dhal and the Tha'
46
Articulation of the Sibilants
47
Articulation of the Labiodental and Bilabial Consonants
48
Articulation of the Mushaddad.
...........
49
Articulation of the "Voiced" and "Unvoiced" Consonants
50
Bibliography
......
54
5

System of Transliteration
Nr
Arabic
English
Nr
Arabic
English
1
أ
1
17
ظ
=
2
N
ب
b
18
ع
(
3
ت
t
19
غ
gh
4
ث
th
20
ف
f
5
ج
j
21
ق
q
6
22
ك
k
7
kh
23
ل
1
8
د
d
24
?
m
9
ذ
dh
25
ن
n
10
ر
r
26
h
11
ز
Z
27
9
W
12
س
S
28
ي
y
13
ش
sh
29
ā
14
ص
Ş
30
ـوِيْ
1
15
ض
31
ū
16
b
ț
32
أيْ
ay
33
أَوْ
aw
N.B. Arabic words are italicised except in 3 instances:
1- When possessing a current English usage.
2- When part of a heading or table/diagram.
3- When the proper names of humans.
The "al" of the Arabic lam al-ta'rif is occasionally omitted to maintain flow of the English.
6

Foreword
This translation and commentary on the Nuniyyah of Imam Sakhawi was part of my
MA thesis. I have extracted it from the thesis and edited it for younger students of
tajwid and the Qur'anic sciences. During my commentary I compare it to al-
Khāqāniyyah and al-Jazariyyah; both considered as essential texts for tajwid students
and teachers.
Hajī Khalīfah mentions that al-Nūniyyah is similar to al-Rā'iyyah of Abū Muzāhim
and that Sakhawī wrote a brief commentary on this poem. I was unable to find a copy
or manuscript of this commentary of the author mentioned by Hajī Khalifah.
Therefore, my commentary on al-Nuniyyah will be based upon the author's other
writings on tajwid, specifically Minhaj al-Tawfiq ila Ma'rifat al-Tajwid wa al-Tahqīq.
Minhaj al-Tawfiq comes in a chapter of the famous Jamal al-Qurrā' of Sakhawī, and
appears in the chapter before the author presents his Nuniyyah. I will also rely on one
of the earliest extant commentaries on al-Nuniyyah, which is that of al-Hasan ibn
Qasim al-Murādī (d. 749). Murādī himself was an expert in Arabic as well as in
qirā'āt, authoring works in both fields.1 His commentary on al-Nūniyyah is titled al-
Mufid fi Sharh 'Umdat al-Majid fi al-Nathm wa al-Tajwid.
M. Saleem Gaibie
1 Ibn al-Jazarī, Ghayat al-Nihāyah: 1/227.
7

The Author: Abu al-Hasan al-Sakhawī
He is Abu al-Hasan 'Alī ibn Muhammad ibn 'Abd al-Samad ibn 'Abd al-Ahad2 ibn al-
Ghalib ibn Ghațtās3 al-Hamdanī al-Sakhawī.4 The attribution of "al-Hamdan" traces
his genealogy to Hamdan ibn Malik ibn Zayd and "al-Sakhawī" links him to the town
of Sakhā in Egypt. His patronym is Abu al-Hasan and he was titled "'Alam al-Din"
(the authority on religion). He is commonly referred to as 'Alam al-Din al-Sakhawī.5
He was born in 558 or 559 A.H, known for his exceptional character and excellent
traits. Sakhāwī was an ascetic, a man with humility, piety, religiosity and integrity.
People loved him because he was approachable and jovial, repelled unnatural and
feigned behaviour, disliked formalities, was good company and had a sharp wit. He
occupied himself with nothing else except knowledge and benefiting others. Perhaps it
was these remarkable traits that caused so many students to flock to Sakhawī.
Hundreds of students passed under his training in various sciences; Qira'āt, Arabic,
etc.
The Political Climate
Sakhawī was born in a period of great political turmoil. His life witnessed the decline
of the Abbasid Dynasty, which was disintegrating into break-away factions and semi-
independent states. One of the strongest oppositions to the Abbasids was Ismailism,
the growing radical Shiite movement. The Ismaili Shia movement under the Fatimids
established their capital in Fustat (Cairo) and extended their reach into Syria and
Levant. The Seljuk Turks, a Sunni power loyal to the Abbasids, pushed back against
2 Some prints of al-Bidayah wa al-Nihayah have "Abd al-Wahid" instead of 'Abd al-Ahad. Compare the differences
in the prints between Dar al-Fikr, 1st edition and Dar al-Kutub al-'Ilmiyyah, 3rd edition.
3 Ibn al-Jazarī has "'Ațtās" instead of Ghattās.
4 This is how his name appears in Ma'rifat al-Qurrā' al-Kibar. See al-Dhahabī, Ma'rifat al-Qurrā' al-Kibār. 2/631;
Ibn al-Jazarī, Ghayat al-Nihāyah: 1/568.
5 He should not be confused with Shams al-Din al-Sakhawī (d. 902) who was the student of the famous Ibn Hajar
al-‘Asqalānī.
8

the Fatimid Ismaili dominance and later captured Damascus, which weakened Fatimid
authority in the Levant. The Seljuks were firm Sunnis and anti-Shia. Their reign saw a
powerful revival of Sunni traditions and activities; they set up famed colleges across
the Muslim World.
However, the decline of the Seljuks and the unstable conditions in Asia Minor and
Syria toward the end of the fifth/eleventh century was to Europe's advantage. In
490/1197, the first march of the Crusaders towards Syria commenced. Within two
years they had taken great cities, like Edessa and then the greater part of Palestine and
the coast of Syria. The fall of Jerusalem to the Crusaders further marked the decline of
Muslim power. At the start of the sixth/twelfth century, dissension was rife among
Muslims, and with the death of the last Seljuk ruler, Malikshah, war broke out
between his successors and the empire split even further. In 539/1144, 'Imad al-Din
Zangī - a tutor to the princes of the Seljuk Sultan, Mahmud II -, advanced against
the Crusaders and recaptured Edessa, which was one of the strongest fortresses of the
Crusaders and served as a pivotal base of their operations. However, shortly after this
victory, 'Imād al-Dīn Zangī was assassinated in 541/1146.
His son, Nur al-Din Zangī, continued the reign of his father and became a
threatening Muslim enemy to the Crusaders; he ensnared the Crusaders from both
East and West and paved the way for the conquest of Jerusalem. Despite having access
to much wealth, he lived a frugal life and had a special love for learned scholars, the
pious and the poor. He held scholars in high esteem, took a keen interest in their
affairs and patronized them with generous gifts. Nur al-Din died in 569/1174, and his
disciple, Salah al-Dīn Ayyūbī (Saladin) abolished the Fatimid Caliphate. By 580/1185,
Șalāh al-Din had unified Egypt and Syria under his rule, creating a powerful Sunni
state. In 583/1187, he conquered Jerusalem and freed it from the Christian Crusades.
The rise of Salah al-Din heralded the beginning of the Ayyubid dynasty, with Cairo as
its centre. He restored spiritual authority, the Sunnī creed and established schools in
many places. Gradually the heretical beliefs and practices introduced by the Fatimids
9

were wiped out in Egypt. He brought revolutionary change to the Islamic world, and
it is recognised as a period of great religious and moral revival. Salah al-Din died a
year after Sakhawī was born in 589/1193. It was in these conditions that Sakhawī
predominantly grew up in.
His Education
He started learning at a very young age, initially with the recitation of the Qur'an and
its memorisation. Subsequently, he studied Arabic, poetry and its related sciences. At
a young age his intellect and brilliance were noticeable. He had a love for knowledge
and exerted his efforts in the acquisition thereof. In quenching his thirst for
knowledge, he travelled to Alexandria, Cairo and Damascus to study under various
experts. He studied Qira'at, Tafsir, Hadith, Figh, etc., excelling in many of them.
Eventually, he settled in Damascus, teaching at the Umayyad Mosque for more than
40 years at the tomb of the Prophet John (Yahya).
Dhahabī describes him as a muqrī, a mufassir (exegete), a nahwī (grammarian), the
Sheikh al-Qurrā' of Damascus, an imam, a jurist with insight into the Shafi'ī school of
Figh, well-versed in ușul, exceptional in linguistics and eloquent in poetry.6 Ibn al-
Jazarī adds the following titles: mujawwid, mufti, and polymath ( 'allamah); one with
insight in Qira'āt and its justifications ( 'ilal).7
He was the Sheikh al-Qurrā' at Turbah Umm al-Salih, which was founded by al-Salih
Ismail ibn al-Malik al-'Ādīl al-Ayyūbī (648 AH). Because of al-Sakhawī, the position
of Sheikh al-Qurra' at this institute could only be assumed by the most learned in
qirā'āt in the city.
6 Dhahabī, Ma'rifat al-Qurrā' al-Kibār. 2/631-632.
7 Ibn al-Jazarī, Ghayat al-Nihāyah: 1/568-569.
10

Teachers
They include8:
1) Abū Țahir al-Silafi (d. 576)
2) Abū al-Țahir Ismā'il ibn 'Awf (d. 581)
3) 'Asākir ibn 'Alī (d. 581)
4) Abū al-Qāsim Hibat Allah ibn 'Alī, commonly known as al-Būșīrī (d. 598)
5) Abū al-Țāhir Ismā'il ibn Șāliķ ibn Yāsīn (d. 596)
6) Abū al-Qāsim al-Shāțibī (d. 590)
7) Ghiyāth ibn Fāris, commonly known as Abū al-Jūd al-Lakhmī (d. 605)
8) Abū al-Fadl Muhammad ibn Yūsuf al-Ghaznawī (d. 599)
9) Abū al-Yumn Zayd al-Kindī (d. 613)
10) Abū al-Qāsim ibn 'Asākir (d. 600)
11) Abū 'Alī Hanbal ibn 'Abd Allah (d. 604)
12) Abū Hafș 'Umar ibn Muhammad, better known as Ibn Țabarzad (d. 607)
Students
Dhahabī relates that he does not know of anyone in the world who had more students
than Sakhawi.9 Ibn Khallikan describes that the teaching circle of Sakhawi was such
that people flocked to recite to him in the Umayyad Mosque and one would only get
a chance to recite after a long period of waiting.10 Ibn al-Jazarī mentions that people
flocked to him and vied to recite to him.11
Sakhawī was seen riding an animal, surrounded by two or more students reciting the
Qur'an to him simultaneously. He would correct each of the students immediately if
they made mistakes, even if they erred at the same time. Al-Dhahabi criticised this
8
I have restricted myself to the names mentioned by Ibn al-Jazari, else many more are recorded in
historiographical and biographical sources. Refer to Ghayat al-Nihayah: 1/568-569.
9 Dhahabī, Al-'Ibar. 3/247; Ibn al-Jazarī, Ghayat al-Nihāyah: 1/569.
10 Ibn Khallikān, Wafayāt al-A'yān: 3/340-341.
11 Ibn al-Jazarī, Ghayat al-Nihāyah: 1/569.
11

methodology of listening to multiple students simultaneously and deemed it
implausible, while Ibn al-Jazarī ascribed it to the intimate connection (wilayah)
Sakhāwī had with Allah.12
Some of his students are13:
1) Abū al-Fath Muhammad ibn 'Alī al-Anșārī (d. 657) - he was of the senior
students of al-Sakhawī. He read the Seven Qira'at to him and occupied the
chair of Qur'anic instruction (mashyakhat al-iqra') after the passing of al-
Sakhāwī.
2) Abū Shammah 'Abd al-Rahman ibn Ismail (d. 665) - he studied Qira'āt by
al-Sakhawī and later chaired the seat of Qur'anic instruction as well as the
chair of hadith in Damascus. His book, Ibraz al-Ma'ani, is considered as one
of the most extensive commentaries on the famous Shatibiyyah.
3) Abū Muhammad 'Abd al-Salām al-Zawawī (d. 681) - he arrived in Damascus
in 617 and read to al-Sakhawī. Despite the presence of Abū Shammah, he was
regarded as the senior Qur'anic instructor in Damascus.
4) Abu Bakr ibn Abī al-Durr (d. 673) - he was a skilled expert and recited to al-
Sakhāwī.
5) Abū Yusuf Ya'qub ibn Badrān al-Jarāyidī (d. 688) - he was a Qur'anic teacher
in Egypt; he read to al-Sakhawī, amongst others.
6) Abū Isņāq Ibrāķīm ibn Dāwūd al-Fādilī (d. 692) - he spent eight years with
al-Sakhawī, reciting to him and transmitting from him.
7) Abū Dabūqā Ja far ibn al-Qāsim (d. 691) - he arrived in Damascus and
recited to al-Sakhāwī.
8) Abū 'Abd Allah Muhammad ibn 'Abd al-'Azīz, better known as Ibn al-
Dimyāțī (d. 693) - he recited more than 10 individual renditions (khatms) to
12 Dhahabī, Ma'rifat al-Qurrā' al-Kibār. 2/633; Ibn al-Jazarī, Ghayat al-Nihāyah: 1/570.
13 I have restricted myself to mentioning his students that appear in Ghayat al-Nihayah: 1/569-570.
12

al-Sakhawī. He taught Qur'an in Damascus and the famous Imam al-Dhahabī
was one of his students.
9) Abū 'Abd Allah Muhammad ibn 'Abd al-Karīm al-Tibrīzī, nicknamed Nithām
al-Din (d. 703) - he entered Damascus and recited the Seven Qira'at to al-
Sakhāwī.
10) Abu Bakr Muhammad ibn 'Uthmān ibn Muzhir (d. 690) - he was a disciple
of al-Sakhawī, read Qira'āt to him and transmits his book, Jamal al-Qurrā',
from him.
11) Abū Muhammad 'Abd Allah ibn Kathir al-Naqib (d. 690) - he recited Qira'at
to al-Sakhāwī.
12) Abu al-Fida' Isma'il ibn 'Uthman ibn al-Mu'allim al-Rashid (d. 714) - he read
various transmissions (riwayāt) and Qirā'āt to al-Sakhawī and is considered
the last who read to him. 14
13) Abū 'Abd Allah Muhammad ibn Qīmaz (d. 702) - he read the Seven Qira'at
to Sakhāwī in individual renditions (khatms).
14) Abū al-Rūķ Īsā ibn 'Alī al-Halabī (d. after 690) - he was an expert who
recited the Seven Qira'at to al-Sakhawi.
15) Al-Diya' Salih ibn Ibrahim (d. 680) - he read the Seven Qira'āt to al-Sakhāwī
and transmits al-Shațibiyyah from him.
16) Abu al-'Abbās Ahmad ibn Ibrahim al-Fazārī (d. 705) - he read the Qira'at of
Nāfi‘, Ibn Kathīr and 'Āșim to al-Sakhāwī. He also heard al-Shațibiyyah and
al-Taysīr being read to al-Sakhawī.
17) Abū Isņāq Ibrāhīm ibn al-Hasan al-Makhramī (d. 709) - he read a khatm to
al-Sakhāwī.
18) Ahmad ibn Sulayman ibn Marwan (d. 712) - he read three transmissions
(riwāyāt) as well as al-Shațibiyyah to al-Sakhāwī.
14 Ibn al-Jazarī, Ghayat al-Nihāyah: 1/570.
13

19) Badr al-Din al-Hasan ibn al-Khilal (d. 702) - he read and heard from al-
Sakhāwī.
20) Ismā il ibn Maktum (d. 716) - he read a khatm to al-Sakhāwī.
21) Abū al-Maņāsin Ibrāhīm ibn Maņāsin (d. 657) - he received ijāzah from al-
Sakhāwī.
22) Ahmad ibn Mahmūd al-Qalanisī - he read and heard from al-Sakhawī.
23) Abū Ahmad 'Abd al-Samad ibn Abī al-Jaysh (d. 676) - he transmits via ijāzah
from al-Sakhāwī.
24) Ibrāķīm ibn 'Alī al-Nașir - he is considered the last to have heard from al-
Sakhāwī.15
Written Works
Sakhāwī wrote many works in multiple disciplines: Sīrah, Fiqh, inheritance, hajj,
hadith, Arabic, 'Aqidah, history and various Qur'anic sciences. Dhahabi relates that all
his compilations were excellent (mutqanah).16 Those dedicated to Qur'anic sciences
include17:
1) Al-Ifșāh wa Ghayat al-Ishrah fi al-Qira'at al-Sab€18
2) Jamāl al-Qurrā' wa Kamāl al-Iqrā19 - this book comprises several smaller
works and sections on various Qur'anic topics: its revelation, inimitability,
virtues (fadā'il), verse-enumeration, abrogation, Tajwid, waqf and ibtida', etc.
3) Fath al-Wasīd fi Sharh al-Qasid - this is regarded as the first commentary
written on the famous al-Shatibiyyah and perhaps the reason for it becoming
so famous.20
15 Ibid.
16 Dhahabī, Al-'Ibar. 3/247.
17 I will restrict myself to some of his works that are dedicated to the Qur'anic sciences because they are linked to
the thesis, else they amount to more than 30 that could be mentioned on various subjects and topics.
18 Hajī Khalīfah, Kashf al-Thunūn: 1/132; Ismā'il Bāshā, Hadiyyat al-'Ārifin: 1/708.
19 Ibn al-Jazarī, Ghayat al-Nihāyah: 1/570.
20 Ibid.
14

4) Al-Wasilah fi Kashf al-'Agilah - this is a commentary on Imam Shațibī's
poem, 'Agīlah Atrab al-Qașa'id fi Asnā al-Maqāsid, on Rasm.
5) Minhaj al-Tawfiq ilā Ma'rifat al-Tajwid wa al-Tahqiq - this small work
appears in the previously-mentioned Jamal al-Qurrā' of al-Sakhawī.
6) Umdat al-Mufid wa 'Uddat al-Mujid fi Ma'rifat al-Tajwid - this is also
referred to as al-Nūniyyah of Sakhawī. It appears in his Jamal al-Qurrā' after
his afore-mentioned work, Minhaj al-Tawfiq. Hajī Khalifah mentions that it is
similar to al-Rā'iyyah of Abū Muzāhim. He also mentions that al-Sakhawī
wrote a brief commentary on this poem.21 One of the earliest extant
commentaries on this work is that of al-Hasan ibn Qasim al-Murādī (d. 749).
He died on 12 Jumādā al-Akhirah in 643 or 644. His burial Prayer was performed
after midday at the Umayyad Mosque in Damascus. His student, Abū Shammah,
relates that upon his funerary rites, his bier exhibited reverence and magnificence.
21 Hajī Khalifah, Kashf al-Thunūn: 2/1171-1172.
15

Editing and Transmission of al-Nūniyyah
Like al-Khāqāniyyah, there are several critical editions of Sakhāwī's Nūniyyah. Besides
the edition of 'Abd al-'Aziz al-Qarī,22 which is dedicated to the text of al-Khaqaniyyah
and al-Nūniyyah, Sakhāwī has included al-Nūniyyah in his compilation, Jamal al-
Qurrā' wa Kamal al-Iqra'.23 My edit of al-Nuniyyah is based on the edition of my
teacher, Sheikh Hasan Mustafa al-Warraqi, for two reasons: it draws from that of 'Abd
al-'Azīz al-Qārī whilst comparing it to another copy in the Azhar library, Cairo,24 and
that we both read it to the same teacher, Dr 'Abd Allah al-'Ubayd. Thus, his edition
incorporates both the oral and written traditions. 25
I heard the entire text, al-Nuniyyah, being read to my teacher, Sheikh 'Abd Allah ibn
Șālīh al-'Ubayd, who read it to many teachers. They include, Sheikh 'Abd al-Qadir ibn
Karāmat Allah al-Bukhārī (d. 1420/1990) with this previously mentioned chain of
transmission to Ibn al-Jazarī (d. 833/1430).26 Ibn al-Jazarī read it to Abū 'Abd Allah
Muhammad ibn 'Abd Allah al-Şafawī (d. 776/1374), who heard it being read to Abū
al-'Abbās Ahmad ibn Sulayman ibn Marwan al-Ba'labakkī (d. 712/1312), from the
author, Sakhāwī (d. 643/1245).
22 'Abd al-'Azīz al-Qarī relied on a copy in the Zahiriyya Library, Damascus (3759/46) and another belonging to
Waliyy al-Din in Turkey (21/3). See al-Qārī, Qașīdatān fi al-Tajwid: 41.
23 This publication relied on two manuscript copies: the first in the Ahmadiyya Library, Aleppo, Syria (142) and
the second in the Zahiriyya Library, Damascus (333/44). See Sakhawī, Jamal al-Qurrā' wa Kamal al-Iqra': 1/111.
24 This copy is in the Azhar Library, Cairo (2797). See Warraqī, H, al-Farīd fi Ijāzāt wa Asānīd Ba'd Kutub al-
Tajwīd: 62.
25 The differences in the words of the poem are slight and I will allude to some of these variations - or present the
variant version itself - in the wording of the poem that appears in the commentary.
26 The chain of transmission of Sheikh 'Abd al-Qadir ibn Karāmat Allah al-Bukharī to Ibn al-Jazarī is mentioned in
my transmission of al-Khaqāniyyah, Chapter Three.
16

Sanad for the Nuniyyat al-Sakhawī
Abu al-Hasan al-Sakhāwī
Ahmad Ba‘labakkī
Ismā'il Ibn Maktūm
Muhammad al-Safawī
Abū Ishāa Tanūkhī
Abū al-Khavr Ibn al-Tazarī
Ibn Hajar 'Asqalānī
Ridwan al-'Uqbī
Zakariyyā al-Ansārī
Sharaf al-Din Sunbāțī
Nāșir al-Dīn Țablāwī
Shihādhah al-Yamanī
Ibn Ibrāhīm Hașșārī
'Abd al-Rahman al-Yamanī
Muhammad al-Baqarī
Ahmad al-Baqarī
Quraysh Țabariyyah
'Abd al-Rahman al-Ujhūrī
Ibrāhīm al-‘Ubaydī
Muhammad Māzūnī
Ahmad Salamūnah
Ahmad al-Durrī al-Tihāmī
M. 'Alī Sanūsī
M. Ahmad al-Mutawallī
Hasan al-Juraysī al-Kabīr
Ibrāhīm Sa'd al-Mīșrī
Ahmad Rayfi
'Abd Allah al-Makkī
'Abd al-Rahman al-Makkī
Ibn Hamīdah Sanūsī
'Abd al-Malik Jīwan
Habib Allah Haydar
Ahmad Hasan Khan Tūnkī
Mālik ibn M. Sanūsī
'Abd Allah Kapūdrawī
'Abd Allah Salih 'Ubavd
Ayyūb ibn Ibrāhīm Isņāq
Muhammad Salīm ibn Ismā'il Gaibie
17

Al-Nūniyyah: the Text
1
وَيَرُودُ شَأْوَ أَئِمَّةِ الْإِثْقَانِ
يَا مَنْ يَرُومُ تِلَاوَةَ الْقُرْآنِ
لَا تَحْسَبِ التَّجْوِيدَ مَدَّا مُفْرٍطًا
2
أَوْ مَدَّ مَا لَا مَدَّ فِيهِ لِوَانِ
أَوْ أَنْ تَلُوكَ الْحَرْفَ كَالسَّكْرَانِ
أَوْ أَنْ تُشَدِّدَ بَعْدَ مَدِّ هَمْزَةً
3
فَيَفِرَّ سَامِعُهَا مِنَ الْغَثَيَانِ
أَوْ أَنْ تَفُوهَ بِهَمْزَةٍ مُتَهَوِّعًا
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فِيهِ وَلَا تَكُ مُخْسِرَ الْمِيْزَانِ
لِلْحَرْفِ مِيزَانُ فَلَا تَكُ طَاغِيًّا
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مِنْ غَيْرٍ مَا بُهْرٍ وَغَيْرٍ تَوَانِ
فَإِذَا هَمَزْتَ فَجِئْ بِهِ مُتَلَطِّفًا
وَامْدُدْ حُرُوفَ الْمَدِّ عِنْدَ مُسَكَّنٍ
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أَوْ هَمْزَةِ حُسْنَا أَخَا إِحْسَانِ
قَدْ مُدَّ لِلْهَمْزَاتِ بِاسْتِيقَانِ
وَالْمَدُّ مِنْ قَبْلِ الْمُسَكَّنِ دُونَ مَا
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فِي تَحْوِ ((مِنْ هَادٍ)) وَفِي ((بُهْتَانِ))
وَالْهَاءُ تُخْفَى فَاجْلُ فِي إِظْهَارِهَا
ثِقَلٍ تَزِيدُ بِهِ عَلَى التِّبْيَانِ
وَ((جِبَاهُهُمْ)) وَ((وُجُوهُهُمْ)) بَيِّنْ بِلَا
وَالْخَا وَحَيْثُ تَقَارَبَ الْحَرْفَانِ
تَخْشَى)) ((وَسَبِّحْهُ) وَكَـ((الْإِحْسَانِ))
وَالْكَافَ خَلِّصْهَا بِحُسْنِ بَيَانٍ
فَهُمَا لِأَجْلِ الْقُرْبِ يَخْتَلِطَانِ
بِالشّينِ مِثْلَ الْجِيمِ فِي الْمَرْجَانِ
وَ(الرِّجْزَ)) مِثْلُ ((الرِّجْسِ)) فِي التّبْيَانِ
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وَالْعَيْنُ وَالْحَامُظْهَرُ وَالْغَيْنُ قُلْ
كَـ(الْعِهْنِ)) (أَفْرِغْ)(لَاتُزِغْ) (نَخْتِمُ)) ((وَلَا
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وَالْقَافُ بَيِّنْ جَهْـرَهَا وَعُلُوَّهَا
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إِنْ لَّمْ تُحَقِّقْ جَهْرَ ذَاكَ وَهَمْسَ ذَا
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وَالْجِيمُ إِنْ ضَعُفَتْ أَتَتْ مَمْزُوجَةً
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وَ(الْعِجْلَ)) وَ((اجْتَنِبُوا)) وَ(أَخْرَجَ شَظْأً)»
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وَ(الْفَجْرِ)) (لَا تَجْهَرْ)) كَذَاكَ وَكَـاشْتَرَى))
وَكَذَا الْمُشَدَّدُ مِنْهُ نَحْوُ (مُبَشِّرًا))
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وَالْيَا وَأُخْتَاهَا بِغَيْرِ زِيَادَةٍ
وَبَيَانُهَا إِنْ حُرِّكَتْ كَـالِسَعْبِهَا))
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وَكَمِثْلِ (أَحْيَيْنَا)) وَايَسْتَحْبِى)) وَمِثْـ
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لَا تُشْرِبَنْهَا الْجِيمَ إِنْ شَدَّدْتَّهَا
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((فِي يَوْم) مَعْ (قَالُوا وَهُمْ)) وَنَظِيرُ ذَا
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وَالْوَاؤُ فِى ((حَتَّى عَفَوْا)) وَنَظِيرُهُ
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وَالضَّادُ عَالٍ مُسْتَطِيلٌ مُظْبَقُ
حَاشَا لِسَانٍ بِالْفَصَاحَةِ قَيِّمٍ
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كَمْ رَامَهُ قَوْمٌ فَمَا أَبْدَوْا سِوَى
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مَيِّزْهُ بِالْإِيضَاحِ عَنْ ظَاءٍ فَفِي
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وَكَذَاكَ ((مُحْتَضَرُ)) ((وَنَاضِرَةُ إِلَى»
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وَأَبِنْهُ عِنْدَ الثَّاءِ نَحْوُ(أَفَضْتُمُ))
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وَالْجِيمُ نَحْوُ ((اخْفِضْ جَنَاحَكَ)) مِثْلُهُ
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وَالزَّا كَـ(وَلْيَضْرِبْنَ)) أَوْلَامِ كَافَضْـ
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وَبَيَانُ ((بَعْضُ ذُنُوبِهِم)) وَ(اغْضُضْ)) وَ(أَنْـ
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وَكَذَا بَيَانُ الصَّادِ نَحْوُ ((حَرَصْتُمُ)
بَيِّنْ تَفَشِّيهِ مَعَ الْإِسْكَانِ
أَوْ غَيْرُ ذَاكَ كَقَوْلِهِ((فِي شَانِ))
فِي الْمَدِّ كَـ(الْمُوفُونَ)) وَ(الْمِيزَانِ))
وَكَـابَغْسِكُمْ)) وَالْيَاءِ فِي ((الْعِصْيَانِ))
سلِ (الْغَيِّ يَتَّخِذُوه) فِي الْفُرْقَانِ
فَتَكُونَ مَعْدُودًا مِنَ اللُّحَّانِ
لَا تُدْغِمُوا يَا مَعْشَرَ الْإِخْوَانِ
إِذْغَامُهُ حَتْمٌ عَلَى الْإِنْسَانِ
جَهْرٌ يَكِلُّ لَدَيْهِ كُلُّ لِسَانِ
ذَرِبٍ لِأَحْكَامِ الْحُرُوفِ مُعَانٍ
لَامٍ مُفَخَّمَةٍ بِلَا عِرْفَانِ
(أَضْلَلْنَ)) أَوْ فِي ((غِيضَ)) يَشْتَبِهَانِ
وَ((وَلَا يَحُضُّ)) وَخُذْهُ ذَا إِذْعَانٍ
وَالظَّاءِ تَحْوُ (اضْطُرَّ)) غَيْرَ جَبَانٍ
وَالثُّونُ نَّحْوُ (يَحِضْنَ)) صُنْهُ وَعَانِي
ـلِ اللهِ) بَيِّنْ حَيْثُ يَلْتَقِيَانِ
ـقَضَ ظَهْرَكَ)) أَعْرِفْهُ تَكُنْ ذَا شَانٍ
وَالظَّاءِ فِي (أَوَعَظْتَ)) لِلْأَعْيَانِ
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إِذْ أَظْهَرُوهُ وَأَدْغَمُوا ((فَرَّظْتُّ)) فَاتْـ
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وَاللَّامُ عِنْدَ الرَّاءِ أَدْغِمْ مُشْبِعًا
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وَفِي تَحْوِ (قُلْ رَّبِّي)) وَمَا عَنْ نَافِعٍ
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وَبَيَانُهُ فِي نَحْوِ ((فَضَّلْنَا)) عَلَى
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وَبِـ((قُلْ تَعَالَوْ)) ((قُلْ سَلَامُ)) (قُلْ نَعَمْ))
وَالثُّونُ سَاكِنَةً مَعَ التَّنْوِينِ قَدْ
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وَشَرَحْتُ ذُلِكَ فِي مَكَانٍ غَيْرِ ذَا
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وَالرَّاءُ صُنْ تَشْدِيدَهُ عَنْ أَنْ يُرَى
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وَالدَّالُ سَاكِنَةً كَدَالِ ((حَصَدْتُّمُ))
وَ(لَقَدْ لَقِينَا)) مُظْهَرُ وَ(لَقَدْ رَأَى))
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وَ(الْوَدْقَ)) وَ(ادْفَعْ)) ((يَدْخُلُونَ)) وَاقَدْ نَرَى))
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وَكَذَا ((أُجِيبَتْ)) وَ((اسْتَطَعْتَ)) مُبَيَّنُّ
وَالظَّا لَدَى فَاءٍ وَنُونٍ مُظْهَرُ
وَالذَّالُ (إِذْ ظَلَمُو)) ((ظَلَمْتُمْ)) لَيْسَ فِي الْـ
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وَإِذَا يُلَاقِي الرَّاءَ بَيِّنْهُ وَذَا
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وَابِمُذْعِنِينَ)) وَفِي (أَخَذْنَ)) وَ(اذْكُرُوا))
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بَيِّنْ وَ((أَعْثَرْنَا)) ((لَبِثْنَا)) ((تَثْقَفَنَّ
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وَصَفِيرُ مَا فِيهِ الصَّفِيرُ فَرَاعِهِ
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سَبَعْ فِي الْقُرَانِ أَئِمَّةَ الْإِثْقَانِ
مَحْضًا إِذِ الْحَرْفَانِ يَقْتَرِبَانِ
فِيهِ وَعَاصِمِ امَّحَى الْقَوْلَانِ
رِفْقٍ لِكُلِّ مُفَضَّلٍ يَقْطَانٍ
وَبِمِثْلِ ((قُلْ صَدَقَ)) اعْلُ فِي الّبْيَانِ
شُرِحَا مَعَّا فِي غَيْرِ مَا دِيوَانِ
فَأَنَا بِذَاكَ عَنِ الْإِعَادَةِ غَانٍ
مُتَكَرِّرًا كَالرَّاءِ فِي (الرَّحْمُنِ))
أَدْغِمْ بِغَيْرٍ تَعَسُّرٍ وَتَوَانِ
وَ(الْمُدْحَضِينَ)) أَبِنْ بِكُلِّ مَكَانٍ
وَالشَّاءَ أَدْغِمْ عِنْدَ (طَائِفَتَانٍ))
وَكَنَحْوِ (أَثْقَنَ)) فُهْ بِلَا كِتْمَانٍ
(يَحْفَظْنَ)) ((أَظْفَرَكُمْ)) بِلَا نِسْيَانِ
قُرْآنِ غَيْرُهُمَا فَمُدَّغَمَانِ
فِي تَحْوِ (ذَرْ)) وَالنَذَرْتُ لِلرَّحْمُنِ))
وَالثَّاءَ عِنْدَ الْخَاءِ فِي الْإِثْخَانِ
ـُـمْ كَذَاكَ وَأَيُّهَا الشَّقَلَانِ))
كَـ(الْقِسْطِ)) وَ(الصَّلْصَالٍ)) وَ(الْمِيزَانِ)»
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