النص المفهرس

وَالْفَاءُ مَحْ مِيمٍ كَـاتَلْقَفْ مَا)) أَبِنْ
53
وَالْمِيمُ عِنْدَ الْوَاوِ وَالْفَا مُظْهَرُ
54
وَالْمِيمُ مَعَ الْبَا فِي إِبَانَتِهَا وَفِي
55
وَتُبَيِّنَ الْحَرْفَ الْمُشَدَّدَ مُوضِحًا
56
57
كَـ(الْيَمِّ مَا)) وَ(الْحَقُّ قُلْ)) وَمِثَالِ ((ظَلْ
58
59
60
وَإِذَا الْعَقَى الْمَهْمُوسُ بِالْمَجْهُورِ أَوْ
وَالْهَمْسُ فِي عَشْرٍ ((فَشَخْصُ حَتَّهُ
رَقِّلْ وَلَا تُسْرِفْ وَأَثْقِنْ وَاجْتَنِبْ
وَارْغَبْ إِلَى مَوْلَاكَ فِي تَيْسِيرِهِ
61
أَبْرَزْتُهَا حَسْنَاءَ نَظُمُ عُقُودِهَا
62
فَانْظُرْ إِلَيْهَا وَامِقًا مُتَدَبِّرًا
63
وَاعْلَمْ بِأَنَّكَ جَائِرٌ فِي ظُلْمِهَا
64
وَالْوَاؤُ عِنْدَ الْفَاءِ فِي ((صَفْوَانِ))
(هُمْ فِي)) وَعِنْدَ الْوَاوِ فِي ((وِلْدَانٍ))
إِخْفَائِهَا رَأْيَانِ مُخْتَلِفَانٍ
مِمَّا يَلِيهِ إِذَا الْتَقَى الْمِثْلَانِ
ـلَلْنَ)) لِكِيْ مَا يَظْهَرَ الْأَخَوَانِ
بِالْعَكْسِ بَيِّنْهُ فَيَفْتَرِقَانِ
سَكْتُ)) وَجَهْرُ سِوَاهُ ذُو اسْتِعْلَانِ
نُكْرًا يَجِيئُ بِهِ ذَوُو الْأَلْحَانِ
خَيْرًا فَمِنْهُ عَوْنُ كُلِّ مُعَانٍ
دُرُّ وَفُصِّلَ دُرُّهَا بِجُمَانِ
فِيهَا فَقَدْ فَاقَتْ بِحُسْنِ مَعَانٍ
إِنْ قِسْتَهَا بِقَصِيدَةِ الْخَاقَانِي
21

Commentary
بِسْمِ اللَّهِ الرَّحْمِ الرَّحِيمـ
TEXT:
وَيَرُودُ شَأْوَ أَئِمَّةِ الْإِثْقَانِ
يَا مَنْ يَرُومُ تِلَاوَةَ الْقُرْآنِ
1
TRANSLATION:
(1) O one who wishes to acquire (correct) recitation of the Qur'an, while he intends
(to acquire) the excellence of the imams of precision (in recitation).
VOCABULARY:
¿ asi - this is the plural of imam. It refers to the leaders in Qur'anic recitation.
COMMENTARY:
The author starts his poem by mentioning for whom this poem is intended: those
who wish to recite the Qur'an proficiently.
Misconceptions Regarding Tajwid
TEXT:
أَوْ مَدَّ مَا لَا مَدَّ فِيهِ لِوَانِ
لَا تَحْسَبِ التَّجْوِيدَ مَدَّا مُفْرِطًا
2
أَوْ أَنْ تَلُوكَ الْحَرْفَ كَالسَّكْرَانِ
أَوْ أَنْ تُشَدِّدَ بَعْدَ مَدٍّ هَمْزَةً
3
فَيَفِرَّ سَامِعُهَا مِنَ الْغَثَيَانِ
أَوْ أَنْ تَفُوهَ بِهَمْزَةٍ مُتَهَوِّعًا
4
TRANSLATION:
(2) Do not deem tajwid as being an exaggerated madd, or applying madd where there
is no madd because of that which is weak.
(3) Or that you read a hamzah as mushaddad after a (letter of) madd, or that you
mumble a letter like one intoxicated.
22

(4) Or to pronounce a hamzah like one who is retching, so its listener flees from
nauseous person.
VOCABULARY:
Sås ý - do not deem, think, regard
one who exaggerates - مُفْرِطًا
ونى - يَني that which is weak; from - وَانِي
3,& - mumble, chew
one who is intoxicated - السَّكْرَانِ
to utter, pronounce - تَفُوهَ
leggi' - one who throw up, retch
nausea - الْغَثَیَانِ
COMMENTARY:
While al-Jazariyyah defines tajwīd (lines 30-31), Sakhāwī does not define tajwīd, but
mentions the misconceptions regarding it. Many have misconceptions regarding what
exactly the purpose of tajwid - or what tajwid itself - is. The next three lines dispel
some misconceptions regarding the science of tajwid i.e. tajwid is not the following:
1) The exaggeration of any madd.
2) Applying madd in a weak letter (wani) in which madd should not be made
27. غَيْرِ ديَوْمٍ .e.g
3) Over emphasizing the strength in the hamzah after a letter of madd.
4) Mumbling a letter incoherently like an intoxicated person would speak i.e.
without clarity.
5) Exaggeration of the hamzah.
While the author mentions features within recitation which are not technically
considered to be part of tajwid, he does not explicitly define the science of tajwid.
Interestingly, his description of an exaggerated hamzah to someone who is retching is
given by Sībawah in al-Kitab, both using the word "tahawwu" (to retch).28 Al-
Jazariyyah instructs that the hamzah should not be read with tafkhīm (lines 34-35).
27 Al-Murādī, al-Mufid fi Sharķ 'Umdat al-Majid fi al-Nathm wa al-Tajwid: 74.
23

The Measure/Timing of Each Letter
TEXT:
فِيهِ وَلَا تَكُ مُخْسِرَ الْمِيْزَانِ
لِلْحَرْفِ مِيزَانٌ فَلَا تَكُ طَاغِيًّا
5
TRANSLATION:
(5) There is a measure for (each) letter, so do not exceed its measure, nor be one who
is deficient of the measure.
VOCABULARY:
measure, timing - مِيزَانٌ
kell - transgress, exceed the limits
one who shortens, reduces - مُخْسِرَ
COMMENTARY:
Each letter is articulated with a specific balance determined by its articulation point
(makhraj) and its attributes (sifat). The measure of each letter is different because no
two letters have the exact same makhraj and sifat. If they have the same makhraj, they
will differ in sifat e.g. the ta' and the ta', and if they agree in sifat, they will differ in
makhraj e.g. the jim and the dal.
In this line, the author advises that the measure or timing of any given letter should
not be exceeded, nor should it be deficient i.e. each letter should be articulated with
its very precise and exact measure or timing.
From this, it may be deduced that to be able to grasp the precise measure/timing of
each letter, one requires a good understanding of the makharij and the șifat.
Henceforth, the author presents individual letters, along with guidelines with regards
to their articulation, as well as examples from the Qur'anic text.
INTERTEXT COMPARISON:
28 Sībaway, al-Kitab: 3/548.
24

Al-Nūniyyah speaks about "mīzan" - the measure or timing - of each letter; this
measure/timing should not be exaggerated. Al-Khaqāniyyah alo refers to the "wazn"
of each letter (line 26). Al-Khaqaniyyah does not elaborate much on what determines
the measure/timing of these pronunciations. In al-Nūniyyah though, much of its
content discusses these timing-determinants i.e. the șifat, like hams, jahr, isti'la', itbāq,
istițalah, etc. Al-Jazariyyah has seven lines specifically dedicated to the șifat, an entire
chapter. It also discusses various șifat in a number of lines thereafter; see lines 37, 39,
45, 46, for example.
The Articulation of the Hamzah
TEXT:
مِنْ غَيْرِ مَا بُهْرٍ وَغَيْرِ تَوَانٍ
فَإِذَا هَمَزْتَ فَجِئْ بِهِ مُتَلَطِّفًا
6
TRANSLATION:
(6) So if you articulate a hamzah, then let it be brought with ease, without complete
exertion, nor any weakness.
VOCABULARY:
being with ease - مُتَلَطِّفًا
¿ - difficult respiration, laboured breathing, to be out of breath
weakness ;وَنَى - يَنِي from - تَوَانٍ
COMMENTARY:
The author discusses the articulation of the hamzah in this line: it should not be read
with too much exertion that one is left out of breath, nor too weak that it is not
pronounced correctly i.e. it should be read subtly adjusted between these two
extremes. This is exactly what Sakhāwī explains in his book, Minhaj al-Tawfiq ila
Ma'rifat al-Tajwid wa al-Tahqiq. He explains thereafter that this is only accomplished
with much practice and continued instruction.29
INTERTEXT COMPARISON:
29 Sakhāwī, Minhaj al-Tawfiq ilā Ma'rifat al-Tajwid wa al-Tahqīq: 345.
25

This line expresses that the hamzah be articulated subtly balanced between any
exaggeration or deficiencies. Al-Khaganiyyah advises on the correct articulation of the
hamzah (line 35). It also alludes to the hamzat al-wasl and hamzat al-qat' (line 30).
Ibn al-Jazarī has a section devoted to the hamzat al-wasl (lines 101-103). Al-Jazariyyah
also cautions against articulating the hamzah with tafkhīm (lines 34-35).
The Madd Caused by a Hamzah or a Sukūn
TEXT:
أَوْ هَمْزَةٍ حُسْنَا أَخَا إِحْسَانِ
وَامْدُدْ حُرُوفَ الْمَدِّ عِنْدَ مُسَكَّنٍ
7
قَدْ مُدَّ لِلْهَمْزَاتِ بِاسْتِيقَانِ
وَالْمَدُّ مِنْ قَبْلِ الْمُسَكَّنِ دُونَ مَا
8
TRANSLATION:
(7) Extend the letters of madd by that which is made sakin or by a hamzah, (a
lengthening of) of perfection o brother of excellence.
(8) Surely, the madd before that which is sakin is less than the madd due to the
hamzahs.
VOCABULARY:
las - beauty, excellence, perfection
expertly, excellence, proficient - إِحْسَانِ
is less than - دُونَ مَا
with certainty, surely - بِاسْتِيقَانِ
COMMENTARY:
Sakhawī explains in Minhaj al-Tawfiq that madd is of two types: tabi'i (natural) and
mutakallaf (studied or required). Madd tabifī is the articulation of the letters of madd
to its natural and essential duration of one alif. Without this essential extension, the
letters of madd cannot be recited. Experts refer to this duration as qasr.
26

The madd mutakallaf is an additional extension beyond the natural lengthening -
without any exaggeration or deficiency - when the madd letters are followed by a
hamzah or a sākin.30
The author gives no durations for the madd before the hamzah and the madd before
the sakin. In this line, he simply suggests that the lengthening before the sakin is less
than the lengthening before the hamzah. In Minhaj al-Tawfiq, he does not offer any
details with regards to their durations either. However, in his commentary of al-
Shāțibiyyah, Fath al-Wasīd, Sakhāwī mentions the opinion of Dānī regarding the
lengths of the madd before the hamzah for the Seven Qurra' having four varying
lengths:
1) Warsh and Hamzah - three alifs (six vowel counts i.e. six harakat).
2) 'Āşim - two and a half alifs (five harakat).
3) Ibn 'Āmir al-Shamī and al-Kisā'ī - two alifs (four harakat).
4) Qālūn, Ibn Kathīr al-Makkī and Abū 'Amr al-Başrī - one and a half alifs
(three harakāt).
This is with regards to madd muttasil i.e. if the hamzah appears in the same word,
following the letter of madd. In madd munfasil - when the hamzah follows the letter
of madd, but in a different word - a fifth length is added, which is one alif (qasr) for
Qālūn (with an option of extending it longer), Ibn Kathīr, al-Dūrī al-Başrī (with an
option of extending it longer) and al-Sūsī.31
Thereafter, Sakhawī also mentions the variations in that madd followed by a sakin:
1) If the sukūn is temporary; due to waqf - ishbā' (six harakat), tawassut (four
harakat) and short (qasr) are permitted.
2) If the sākin is permanent - ishbā' (six harakat) will be applied.32
The final madd mentioned i.e. caused by a permanent sukūn is alluded to by Ibn
Khāqān in lines 42-43.
INTERTEXT COMPARISON:
30 Sakhāwī, Minhaj al-Tawfiq ilā Ma'rifat al-Tajwid wa al-Tahqīq: 346-347.
31 Sakhāwī, Fath al-Wasīd: 1: 177-178.
32 Sakhāwī, Fath al-Wasīd: 1: 182-183.
27

Al-Nūniyyah refers to the madd caused by the hamzah and the sukūn, but without
any names given to them. Al-Khaqāniyyah mentions the letters of madd and gives a
general instruction that a distinction be made between the lengthening and shortening
in madd (lines 31-33). It specifically mentions that madd caused by a permanent
sukūn (lines 42-43). Al-Jazariyyah explicitly names various types of madd: madd
lāzim, madd wajib and madd jā'iz. It furthermore suggests names like madd muttașil,
madd munfaşil and madd 'ārid. Al-Jazariyyah furthermore defines these mudūd (lines
69-72).
The Articulation of the Ha'
TEXT:
فِي تَحْوِ «مِنْ هَادٍ» وَفِي «بُهْتَانِ»
وَالْهَاءُ تُخْفَى فَاجْلُ فِي إِظْهَارِهَا
9
ثِقَلٍ تَزِيدُ بِهِ عَلَى التّبْيَانِ
وَ«جِبَاهُهُمْ» وَ «وُجُوهُهُم» بَيِّنْ بِلَا
10
TRANSLATION:
(9) The ha' (tends to) become hidden, so distinguish its clarity in the likes of pla 3
.. بُهْتَانِ and in
clarify (it) without any burden that will exceed upon its ;وُجُوهُهُم and جِبَاهُهُمْ (10)
clarity.
VOCABULARY:
meaning to clarify, elucidate, distinguish ,جَلَاء from - فَاجْلُ
clarify - بَيِّنْ
heaviness, difficulty, burdensome - ثِقَلٍ
increase, exceed - تَزِيدُ
clarity - التِّبْيَانِ
COMMENTARY:
The ha' is a weak letter because it comprises weak attributes; therefore, it tends to be
read "hidden" or unclear. These distichs advise that the ha'be read clearly. Thereafter,
the author presents four examples to illustrate when the ha' should be read clearly:
In the first example the ha'has a harakah and comes after a .وُجُوهُهُم ((جِبَاهُهُمْ بُهْتَانِ هَادٍ
28

nūn sākinah. In the second example, the ha' has a sukūn. In the last two examples,
two ha's appear together in immediate succession to each other.
Subsequently, the author further advises that when clarity is given to the ha', it should
not be done with exaggeration.
In line six, the hamzah was mentioned. These two lines mention the ha'. The hamzah
and the ha' are both glottal consonants and considered as challenging pronunciations.
Perhaps therefore al-Khaqāniyyah, al-Nūniyyah and al-Jazariyyah particularly offer
advice regarding their articulation.
INTERTEXT COMPARISON:
Al-Khaqāniyyah also advises regarding the clarity of the 'ayn and the ha' in line 38.
Likewise, al-Jazariyyah advises that clarity be given to the ha' when articulating it (line
61).
The Articulation of the 'Ayn, the Ha', the Ghayn and the Kha'
TEXT:
وَالْخَا وَحَيْثُ تَقَارَبَ الْحَرْفَانِ
وَالْعَيْنُ وَالْحَا مُظْهَرٌ وَالْغَيْنُ قُلْ
11
تَخْشَى» «وَسَبِّحْهُ» وَكَـ«الْإِخْسَانِ»
كَـ«الْعِهْنِ» «أَفْرِغْ» «لَا تُزِغْ» «يَخْتِمُ» «وَلَا
12
TRANSLATION:
(11) The 'ayn, the ha', the ghayn should be clear; say: the kha'(as well), and whenever
the two letters are close ...
اُلْإِحْسَانِ (and like (in وَسَبِّحْهُ ،لَا تَخْشَىْ يَخْتِمُ والَا تُزِعْ أَفْرِعْ الْعِهْنِ Like in (12)
VOCABULARY:
whenever, wherever - حَيْثُ
close - تَقَّارَبَ
two letters - الْحَرْفَانِ
29

COMMENTARY:
In these two lines, Sakhawi mentions the remaining four letters that are articulated
from the throat: the 'ayn, the ha', the ghayn and the kha'. He advises that they be read
clearly, with extra caution whenever or wherever they appear next to or close to each
other. In the example 'll, the 'ayn and the ha' are next to each other. The same will
الإِحْسَانِ as well as the hamzah and the ha'in ,وَسَبِّحْهُ apply to the ha' and the ha'in
The example del is followed by laale in the Qur'an33; the ghayn is followed by an 'ayn,
both articulated from the throat. In lagle es , the ghayn - articulated from the upper
throat - is followed by a gaf, which exits from the furthest back portion of the
tongue. In the examples يَخْتِمْ عَلَى and لا تَخْشَى, the caution is that the kha' should not
be read as a ghayn, as suggested by Murādī in his commentary; this is since they both
share a common articulation point: the upper throat.34
INTERTEXT COMPARISON:
When advising that clarity be given in articulations, Ibn al-Jazari also mentions
and lasts y Ý as examples (line 51). The ha' is particularly mentioned in line 40 of al-
Jazariyyah.
TEXT:
وَالْكَافَ خَلِّصْهَا بِحُسْنِ بَيَانِ
وَالْقَافُ بَيِّنْ جَهْرَهَا وَعُلُؤَهَا
13
فَهُمَا لِأَجْلِ الْقُرْبِ يَخْتَلِطَانِ
إِنْ لَّمْ تُحَقِّقْ جَمْرَ ذَاكَ وَهَمْسَ ذَا
14
TRANSLATION:
(13) The gaf, clarify its jahr and its uvularization. The kaf, refine it with excellent
clarity.
(14) If you do not establish the jahr of that and the hams of this, then the two - due
to their proximity - will become muddled.
VOCABULARY:
bals - refine it, clarify it i.e. the kaf
33 Sūrat al-Baqarah: 250 and Surat al-A'raf: 126.
34 Murādī, al-Mufid fi Sharķ 'Umdat al-Majid fi al-Nathm wa al-Tajwid: 90.
30

execute, implement - تُحَقِّقْ
become mixed, muddled - يَخْتَلِطَانِ
COMMENTARY:
Those not proficient in Qur'anic recitation often err in their articulation of the qaf
and the kaf. After the author's discussion on the letters of the throat, he starts with
the letters articulated from the tongue, the gaf and the kaf.
This line particularly discusses the attributes of jahr (voicing) and uvularization i.e.
the raising of the back of the tongue towards the uvular; this is referred to as isti'la'in
tajwid. The uvularization of the gaf results in an emphatic articulation, which this line
advises to be clarified. The first line also advises that the kaf be articulated clearly.
The second line suggests that if the jahr (voicing) of the gaf is not executed correctly,
nor the hams (voicelessness) in the kaf, then these two letters - the gaf and the kaf -
will become muddled with each other.
While the gaf and the kaf both share the attribute of shiddah i.e. plosive consonants,
they differ in that the gaf has jahr and isti'la' while the kaf has the opposite attributes:
hams and istifal (velarization i.e. the back part of the tongue rising towards the
velum). If these attributes are not applied correctly, the letters will resemble each
other in articulation. Additionally, their makharij are close to each other, increasing
the chances of their sounds being muddled.35
INTERTEXT COMPARISON:
Al-Khāqāniyyah uses tahqīq in relation to a description of recitation. Al-Nūniyyah
uses it (¿3) in this line in the literal sense i.e. executing the mentioned sifat.
The Articulation of the Jim and the Shin
TEXT:
بِالشِّينِ مِثْلَ الْجِيمِ فِي الْمَرْجَانِ»
وَالْجِيْمُ إِنْ ضَعُفَتْ أَتَتْ مَمْزُوجَةً
15
35 Murādī, al-Mufid fi Sharh 'Umdat al-Majid fi al-Nathm wa al-Tajwīd: 92.
31

وَ «الرِّجْزَ» مِثْلُ «الرِّجْسِ» فِي الْتِّبْيَانِ
وَ«الْعِجْلَ» وَ«اجْتَنِبُوا» وَ«أَخْرَجَ شَطْأَةُ»
16
بَيِّنْ تَفَشِّيهِ مَعَ الْإِسْكَانِ
وَ«الْفَجْرٍ» «لَا تَجْهَرْ» كَذَاكَ وَكَ«اشْتَرَى»
17
أَوْ غَيْرُ ذَاكَ كَقَوْلِهِ «فِي شَانٍ»
وَكَذَا الْمُشَدَّدُ مِنْهُ نَّحْوُ «مُبَشِرًا»
18
TRANSLATION:
(15) The jim, when it is weakened, becomes mixed with a shin, like the jim in
... الْمَرْجَانِ
(16) (And like) ◌َأَخْرَجَ شَطْأَهُ اجْتَنِبُوا الْعِجْل and ◌َالرِّجْز is similar to ◌ِالرِّجْس in (their)
clarity ...
(17) And likewise ◌ِلَا تَجْهَرْ الْفَجْر and like اشْتَرَى, clarify its tafash-shi with the iskan (of
it) ...
(18) Similarly, when the mushaddad of it (the shin), like hans, or other than this, as
فِي شَانٍ in His statement
VOCABULARY:
mixed, blended, mingled, combined - مَمْزُوجَةً
COMMENTARY:
These four lines discuss the jim and the shin. They are alveo-palatal consonants,
sharing the same makhraj. The jim has shiddah and jahr while the shin has the
opposite attributes of hams and rikhwah. The shin also has tafash-shi which allows
the breath to spread throughout the mouth during articulation. In phonetics, the jim
is a voiced affricate while the shin is considered a voiceless sibilant fricative.
If the shiddah and jahr are not maintained, then the breath and sound will flow,
blending the sound of the jim with that of the shin.
والرّجْزَ اجْتَنِبُوا الْعِجْلَ) Thereafter, a few examples are presented: firstly, of the jim alone
أَخْرَجَ ) as well as of the jim appearing together with the shin ,(لَا تَجْهَرُ الْفَجْرِ الرِّجْسِ
.(شطاَهُ
32

Subsequently, the author advises that tafash-shi should be clarified in the shin during
36. (شَانٍ) or otherwise ,(مُبَشِّرًا) mushaddad,(اشْتَرَى) all conditions: when sakin
INTERTEXT COMPARISON:
Murādī's explanation of maintaining the attributes of shiddah and jahr in the jim are
mentioned in al-Jazariyyah (lines 37-38).
The Articulation of the Ya' and the Jim
TEXT:
فِي الْمَدِّ كَـ«الْمُوفُونَ» وَ«الْمِيزَانِ»
وَالْيَا وَأُخْتَاهَا بِغَيْرِ زِيَادَةٍ
19
وَكَـ«بَغْبِكُمْ» وَالْيَاءِ فِي الْعِضْيَانِ»
وَبَيَّانُهَا إِنْ حُرِّكَتْ كَـ«لِسَغْيِهَا»
20
ــلِ «الْغَيّ يَتَّخِذُوهُ» فِي الْفُرْقَانِ
وَكَمِثْلِ «أَحْيَيْنَا» وَ«يَسْتَحْيِى» وَمِثْـ
21
فَتَكُونَ مَعْدُودًا مِنَ اللُّحَّانِ
لَا تُشْرِبَنْهَا الْجِيمَ إِنْ شَدَّدْتَّهَا
22
TRANSLATION:
(19) The ya'and its two sisters, without any increase in the madd, like (in) ◌َالْمُوفُون and
.الْمِيزَانِ
(20) And its clarity when it has a harakah, like in بَغْمِكُمْ لِسَعْبِهَا and the ya' in
.الْعِصْيَانِ
(21) And likewise, in يَسْتَحْبِى أَحْيَيْنَا and like ◌ُالْغَيّ يَتَّخِذُوه in the Furqan.
(22) Be sure not to mix it (the ya') with a jim when you double it (mushaddad), for
then you will be counted amongst those who err.
VOCABULARY:
increase - زِيَادَةٍ
[ &3 y - be sure not to muddle/mix. In this context it is used in the Qur'an as
well.37
36 The example, ¿La, refers to this word which appears in Surat al-Rahman: 59.
37 See Surat al-Baqarah: 93.
33

which means to count ,عَدّ from - مَعْدُودًا
one who errs :لاحِن this is the plural of - اللُّحَّانِ
38 .the criterion; this is one of the names of the Qur'an - الْفُرْقَانِ
COMMENTARY:
After mentioning the jim and the shin which exit from the centre of the tongue, the
ya' is discussed since it shares the same articulation point. The ya' may have a
harakah, be sakin and preceded by a kasrah or a fathah. All three types of the ya' are
intended, as is clear by the examples given. The ya' sakinah is never preceded by a
dammah.
The two sisters of the ya' refer to the alif and the waw. The alif has already been
discussed.
The waw - similar to the ya' - may have a harakah, be preceded by a dammah or a
fathah. All three are intended when discussing the waw. The waw sakinah will never
be preceded by a kasrah.
In line seven, the poem expounded on the madd mukallaf, also called madd far'T.
Here, the madd is mentioned briefly again, specifically madd tabii, the natural
lengthening of the ya' and waw should not exceed its natural pull i.e. one alif, as the
author explains in Minhaj al-Tawfiq.39 The examples given for this is the two waws in
الْمِيزَانِ along with the ya' and the alifin ,الْمُوفُونَ
Thereafter, the ya' with a harakah is dicussed: it should be read clearly. The examples
given are يَسْتَحْبِى أَخْيَيْنَا الْعِصْيَانِ بَغْبِكُمْ لِسَعْبِهَا and ◌ُالْغَيّ يَتَّخِذُوه .In the first three
examples, the ya' appears amongst other letters while in the latter three examples the
ya' appears with another ya', which makes its articulation more arduous.
Subsequently, it advises that when the ya' is mushaddah, caution should be taken as
not to exaggerate it so that it sound gets mixed with that of the jim which comes from
the same makhraj, as well as sharing the attribute of jahr. If the rikhwah in the ya'
38 Zurqānī, Manāhil al-'Irfan: 1/13.
39 Sakhāwī, Minhaj al-Tawfiq ilā Ma'rifat al-Tajwid wa al-Tahqīq: 346.
34

mushaddadah is not maintained, then it may sound a bit like the jim which has
shiddah.40
INTERTEXT COMPARISON:
Al-Khāqāniyyah mentions lahn in line 23 very broadly. Al-Nūniyyah also refers to
lahn in line 22 in relation to some lahn jali. clarity in the vowels (see line 20) and the
mushaddad (line 22), as well as lahn khafr. undue extension in the letters of madd
(line 19). Much of the content of al-Nuniyyah deals with subtle phonological
properties which may be included in lahn khafi. Al-Jazariyyah does not mention lahn.
Al-Khāqāniyyah alludes, generally, to the correct articulation of the harakat. In al-
Nūniyyah, iskān is mentioned in relation to the articulation of a shin (line 17). The
clarity of the harakah is mentioned, in particular to the articulation of the ya' (line
20). In al-Jazariyyah, no mention is made of the harakat, it advises that the sukūn be
maintained in general (line 47).
Idghām
TEXT:
لَا تُدْغِمُوا يَا مَعْشَرَ الْإِخْوَانِ
«فِي يَوْمٍ» مَعْ «قَالُوا وَهُمْ» وَنَظِيرُ ذَا
23
إِذْغَامُهُ حَتْمٌ عَلَى الْإِنْسَانِ
وَالْوَاوُ فِي «حَتَّى عَفَوْا» وَنَظِيرُهُ
24
TRANSLATION:
(23) O brothers, do not make idgham in في يَوْم along with ◌ْقَالُوا وَهُم and the likes of
this.
(24) The waw in حَتَّ عَفَوْا and its likes, its idgham is necessary upon man.
VOCABULARY:
similitude, equivalent - نَظِيرُ
.do not assimilate; this is an imperative command - لَا تُدْغِمُوا
assembly - مَعْشَرَ
40 Murādī, al-Mufid fi Sharķ 'Umdat al-Majīd fi al-Nathm wa al-Tajwīd: 102.
35

brothers, brethren, friends - الْإِخْوَانِ
necessary - حَتْمٌّ
COMMENTARY:
In examples like رفي يَوْم one ya' is followed by another ya' and in ◌ْقَالُوا وَهُم, a waw is
followed by another waw. This line exhorts that each waw be read clearly and they
should not be assimilated. The first ya' and waw should be lengthened to its natural
duration without any additional extending, as the author explains in Minhaj al-
Tawfiq.41
While the two waws should not be assimilated in examples like 2, Lib, it is imperative
to make idgham of the two waws in the likes of حَتّى عَفَوْا. Other examples include
إِذَا مَا اتَّقَوا وَآمَنُوا وَعَصَوا وَقَالُوا
INTERTEXT COMPARISON:
In lines 50 and 51 of al-Jazariyyah, the command of no assimilation taking place in
.is given; the exact two examples are also presented in al-Jazariyyah قَالُوا وَهُمْ and يَوْم
The Articulation of the Dad
TEXT:
جَهْرٌ يَكِلُّ لَدَيْهِ كُلُّ لِسَانِ
وَالضَّادُ عَالٍ مُسْتَطِيلٌ مُطْبَقٌ
25
ذَرِبٍ لِأَحْكَامِ الْحُرُوفِ مُعَانِ
حَاشَا لِسَانٍ بِالْفَصَاحَةِ قَيِّمٍ
26
لَامٍ مُفَخَّمَةٍ بِلَا عِرْفَانِ
كمْ رَامَهُ قَوْمٌ فَمَا أَبْدَوْا سِوَى
27
TRANSLATION:
(25) The dad (is a letter of) isti'la', istitalah, itbaq and jahr, tiresome upon every
tongue.
(26) Except the tongue that is upright and flows with eloquence of the rules of the
letters, exerting effort (in its correct articulation).
41 Sakhāwī, Minhaj al-Tawfiq ilā Ma'rifat al-Tajwid wa al-Tahqīq: 347-348.
36

(27) How many people intend it (its correct articulation) but do not clarify except a
velarized lām without knowing.
VOCABULARY:
JLs - that which is elevated; it refers to the attribute of isti'la' in the dad i.e. the back
of the tongue rising.
Lbla' - to lengthen; it refers to the attribute of istitalah in the dad i.e. its sound
extending over its entire makhraj; all the molars.
E' - cover; it refers to the attribute of itbag in the dad: the tongue rising towards
the velum.
14 - loud or voiced; it refers to the attribute of jahr in the dad.
J& - to become tired, fatigued, weary, exhausted.
except - حَاشَا
with eloquence - بِالْفَصَاحَةِ
upright - قَيِّمٍ
flow - ذَرِبٍ
effort - مُعَانِ
ob - aim for it, intend it i.e. the correct articulation of the dad.
they clarified - أَبْدَوْا
COMMENTARY:
The line starts by mentioning the attributes of the dad: isti'la', istitalah, itbaq and jahr.
Thereafter, it suggests that the dad is a difficult letter to articulate, except for one who
has exerted effort into attaining its proper recitation with due eloquence and fluency.
Subsequently, many articulate it incorrectly, as a velarized lam, deeming it to be the
correct manner of the dad's articulation.
INTERTEXT COMPARISON:
The term "faşahah" comes in line 21 without much elaboration. Al-Nūniyyah suggests
that fasahah is the application of the rules of the letters ( ahkam al-huruf) in line 26.
Al-Jazariyyah offers further elucidation as to what is meant by faşahah when it
suggests that knowledge of makharij and sifat will allow one to recite with fasahah
37

(afşah al-lughāt), which essentially is tajwid (muharrir al-tajwīd). See lines five to
seven of al-Jazariyyah.
Distinguishing the Dad from the Tha'
TEXT:
«أَضْلَلْنَ» أَوْ فِي «غِيضَ» يَشْتَبِهَانِ
مَيِّزْهُ بِالْإِصَاحِ عَنْ ظَّاءٍ فَفِي
28
وَ«وَلَا يَحُضُّ» وَخُذْهُ ذَا إِذْعَانِ
وَكَذَاكَ «مُحْتَضَرُ» «وَنَاضِرَةٌ إِلَى»
29
TRANSLATION:
(28) Distinguish it (the dad) with clarity from the tha, for in ◌َأَضْلَلْن or in ◌َغِيض they
(the dad and the tha') resemble each other.
(29) Likewise, (in) ◌ُوَلَا يَحُضُّ «وَنَاضِرَةٌ إِلى مُحْتَضَر; take these o compliant one.
VOCABULARY:
distinguish it - مَیِّزْهُ
with clarity - بِالْإِيضَاحِ
they (the two i.e. the dad and the tha) resemble each other - يَشْتَبِهَانِ
to comply, yield - إِذْعَانِ
COMMENTARY:
These two lines call for the clarification between the dad and the tha'. These two
letters share all their attributes except for istitalah only found in the dad. Additionally,
their articulation points distinguish one from each other. Since they are so similar, if
they are not articulated correctly, the two letters may be swapped - one for the other
- and change the meaning of the word, as demonstrated in the given examples. The
author presents five examples of how this could occur.
ظَلَّ meaning misguidance, while ,ضَلَّ which stems from ,أَضْلَلْنَ The first example is
may carry various meanings: to remain e.g. ظَلَّ زَيْدٌ صَائِمًا (Zayd remained fasting), to
38

become e.g. ظَلَّ وَجْهُهُ مُسْوَدًّا (his face became darkened),42 a shadow e.g. ◌ّوالظِل and so
forth.
تَكَادُ تَمَيَّزُ rage) in the verse) الغَيْظ means to lessen, which is different to غِيضَ The word
43 .(it almost bursts with rage) مِنَ الْغَيْظِ
The word jats means to procure, supply, fetch or bring, while with a tha' it means
to restrict e.g. وَمَا كَانَ عَطَاءُ رَبِّكَ مَحْطُورًا (the gifts of your Lord have never been
restricted).44
The example ◌ٌناضِرَة bears the meaning of radiant while ◌ٌنَاظِرَة in the following verse of
Sūrat al-Qiyāmah: 23 means to look.
The final example given is ab. means to incite or encourage, while with a tha' it
means fortunate, amongst other meanings, as in وَمَا يُلَقَّاهَا إِلَّ ذُو حَظٌ عَظِيم (and none
receives it except the very fortunate). 45
INTERTEXT COMPARISON:
Al-Jazariyyah dedicates a chapter - 10 lines - to the dad and the tha' (lines 52-61).
While Sakhawī gives examples with a dad, Ibn al-Jazarī mostly mentions examples
with a tha.
The Dad alongside other Consonants
TEXT:
وَالطَّاءِ نَحْوُ «اضْطُرَّ» غَيْرَ جَبَانِ
وَأَبِنْهُ عِنْدَ النَّاءِ نَّحْوُ «أَفَضْتُمُ»
30
وَالنُّونُ تَحْوُ «يَحِضْنَ» صُنْهُ وَعَانِ
وَالْجِيمُ تَحْوُ «اخْفِضْ جَنَاحَكَ» مِثْلُهُ
31
ـلِ اللهِ» بَيِّنْ حَيْثُ يَلْتَقِيَانِ
وَالزَّ كـ«وَلْيَضْرِئِنَ» أَوْ لَامٍ كَـ«فَضْـ
32
42 Sūrat al-Nahl: 58.
43 Sūrat al-Mulk: 8.
44 Sūrat al-Isrā': 20.
45 Sūrah Fuşşilat: 35.
39

33
وَ «أَنْقَضَ ظَهْرَكَ» أَعْرِفْهُ تَكُنْ ذَا شَانٍ
وَبَيَانُ «بَعْضُ ذُنُوبِهِم» وَ«اغْضُضْ»
TRANSLATION:
اضْطُرَّ by the ta'in the likes of ,أَفَضْتُمُ Clarify it (the dad) by the ta'in the likes of (30)
without any fear.
(31) (Clarify the dad by) the jim in the likes of ◌َاخْفِضْ جَنَاحَك, likewise, (clarify it by)
the nun in the likes of ◌َيَحِصْن» preserving it (the dad) with attentiveness.
(32) (Clarify the dad by) the ra'as in ◌َوَلْيَضْرِئْن, or by the lam, as in ◌ِفَضْلِ الله; clarifying
(them) whenever they meet.
(33) The clarity of اغْضُضْ بَعْضُ ذُنُوبِهِم and ◌َأَنْقَضَ ظَهْرَك; know them and become one of
prestige.
VOCABULARY:
(clarify it (the dad - وَأَبِنْهُ
cowardice, fear - جَبَانِ
(preserve it (the dad - صُنْهُ
with attentiveness, heedfulness, consciousness - وَعَانِ
meaning prestige, rank or importance in this context ,شَأن originally - شَانٍ
COMMENTARY:
These four lines instruct that clarity of the dad be maintained when following nine
different letters: the ta'e.g. ◌ُأَفَضْتُم, the ta'e.g. ◌َّاضْطُر, the jim e.g. ◌َاخْفِضْ جَنَاحَك, the nun
e.g. ◌َيَحِضْن, the ra'e.g. ◌َوَلْيَضْرِبْن» the lam e.g. ◌ِفَضْلِ الله, the dhal e.g. بَعْضُ ذُنُوبِهِم» the dad
.أَنْقَضَ ظَهْرَكَ . and the tha'e.g اغْضُضْ .itself e.g
INTERTEXT COMPARISON:
Ibn al-Jazari also mentions the examples ◌ُاضْطُرَّ أَفَضْتُم, and ◌َأَنْقَضَ ظَهْرَك in lines 60-61.
Articulation of the Sad the Tha'and the Ta'
TEXT:
وَالظَّاءِ فِي «أَوَعَظْتَ» لِلْأَعْيَانِ
وَكَذَا بَيَانُ الصَّادِ نَحْوُ «حَرَضْتُم»
34
40