النص المفهرس

35
بَعْ فِي الْقُرَانِ أَئِمَّةَ الْأَزْمَانِ
إِذْ أَظْهَرُوهُ وَأَدْغَمُوا «فَرَّطْتُّ» فَاتْـ
TRANSLATION:
(34) Likewise, clarity of the sad in the likes of ◌ُحَرَضْت and the tha'in ◌َأَوَعَظْت for people
of distinction.
(35) For it (َأَوَعَظْت) is with ith-har, and apply idgham (in) ◌ُّفَرَّطْت, then follow the
leaders of time in the Qur'an.
VOCABULARY:
people of distinction - الْأَعْيَان
the leaders of time; this refers to experts in Qur'anic recitation i.e. the - أَئِمَّةَ الْأَزْمَان
qurrā'. 46
COMMENTARY:
After discussing the dad, the remaining letters of itbag are addressed: the sad, the tha'
and the ta'. The sad should be read clearly in examples like Aos and the tha' in
the ta' should be ,فَرَّطْتُّ not assimilating the tha' into the ta. However, in ;أَوَعَظْتَ
assimilated into the tā'.
When Sakhawi mentions in the final line that the experts of recitation should be
followed, he alludes that this assimilation would be incomplete, as explained by
Murādī. 47
INTERTEXT COMPARISON:
Line 46 of al-Jazariyyah suggests that the assimilation of the ta' into the ta' in the likes
of ◌ُّأَحَطْت and ◌َّبَسِطْت will be incomplete. Lines 60-61 instructs for clarity of the tha'by
.أَوَعَظْتَ the ta'in
Articulation of the Lam
TEXT:
مَحْضَّا إِذِ الْحَرْفَانِ يَقْتَرِبَانِ
وَاللَّامُ عِنْدَ الرَّاءِ أَدْغِمْ مُشْبِعًا
36
46 Murādī, al-Mufid fi Sharķ 'Umdat al-Majid fi al-Nathm wa al-Tajwīd: 123.
47 Murādī, al-Mufid fi Sharķ 'Umdat al-Majid fi al-Nathm wa al-Tajwīd: 121-123.
41

فِيهِ وَعَاصِمِ امَّحَى الْقَوْلَانِ
فِي تَحْوِ «قُلْ رَّبِّي» وَمَا عَنْ نَافِعٍ
37
TRANSLATION:
(36) The lam by the ra', apply complete and untainted idgham since the two letters
are close.
(37) In the likes of 5 Je, and (there is) no (transmission) from Nafi' and 'Aşim
(suggesting otherwise), refuting two (contrasting) opinions.
VOCABULARY:
completely - مُشْبِعًا
pure, untainted - مَحْضًا
obliterate, refute - امَّحَى
COMMENTARY:
When the lam is followed by a ra' in examples like , Je, then complete assimilation
of the lam into the ra' should be made because the two letters are close in makhraj
and șifat. In spite of ith-hār being related by Abū Sulayman from Qalun - a student
of Nafi' - and ith-har being related by al-Barjamī from Shu bah - a student of 'Aşim
- all the Qurra' agree on applying idgham here. The second line alludes to this
transmission of ith-har which does not affect the practice of the greater fraternity of
reciters. 48
INTERTEXT COMPARISON:
As found here in al-Nūniyyah, line 50 of al-Jazariyyah also commands that idghām be
.قُلْ رَّبِّ made of the lam into ra'in
Articulation of the Lam
TEXT:
رِفْقٍ لِكُلِّ مُفَضَّلٍ يَقْطَانِ
وَبَيَانُهُ فِي نَحْوِ «فَضَّلْنَا» عَلَى
38
48 Murādī, al-Mufid fi Sharķ 'Umdat al-Majid fi al-Nathm wa al-Tajwīd: 125.
42

39
وَبِمِثْلِ «قُلْ صَدَقَ» اعْلُ فِي الْتِّبْيَانِ
وَبِـ «قُلْ تَعَالَوْا» «قُلْ سَلَامٌ» «قُلْ نَعَمْ»
TRANSLATION:
(38) And its clarity in the likes of kales, with gentleness for every virtued and attentive
one.
(39) (And clarity in) قُلْ نَعَمْ قُلْ سَلَامٌ ,قُلْ تَعَالَوْا and the likes of ◌َقُلْ صَدَق, ascending in
the clarification.
VOCABULARY:
gentleness - رِفْقٍ
one bestowed with virtue - مُفَضَّلٍ
attentive, watchful, vigilant - يَقْطَانِ
ascend, rise - اعْلُ
COMMENTARY:
قُلْ and قُلْ نَعَمْ قُلْ سَلَامٌ ,قُلْ تَعَالَوْا فَضَّلْنَا : Clarify the lam in the likes of the following
صَدَقَ
INTERTEXT COMPARISON:
As found here in al-Nūniyyah, lines 50-51 of al-Jazariyyah instructs that īth-hār be
.قُلْ نَعَمْ made of the lam in
Articulation of the Nun
TEXT:
شُرِحَا مَعَا فِي غَيْرِ مَا دِيوَانِ
وَالنُّونُ سَاكِنَةً مَعَ التَّنْوِيِنِ قَدْ
40
فَأَنَا بِذَاكَ عَنِ الْإِعَادَةِ غَانِ
وَشَرَحْتُ ذُلِكَ فِي مَكَانٍ غَيْرِ ذَا
41
TRANSLATION:
(40) The nun sakinah with the tanwin have both certainly be explained in other than
this poem.
(41) I explained that in a place besides this (poem), so I am through that not in need
of repeating (it).
43

VOCABULARY:
by4 - both have been explained
las - both; referring to the nun sakinah and the tanwin
olje - refers to his poem i.e. this particular poem
repetition - الْإِعَادَةِ
one not in need - غَانِ
COMMENTARY:
After discussing the lam, Sakhawī now turns to the nun sakinah and the tanwīn.
However, he does not explain any rules pertaining to the nun sakinah or the tanwin,
alluding that he has explained it previously in his other works. In his work, Minhaj al-
Tawfiq, he also does not explain any rules pertaining to the nun sakinah or the
tanwin, relating that he had already explained it in detail in his commentary of
Qira'at.49 This is a direct reference to his commentary, Fath al-Wasīd fi Shar al-
Qasīd, on his teacher's poem, Hirz al-Amānī wa Wajh al-Tahānī.50
INTERTEXT COMPARISON:
In these two lines Sakhawī simply alludes that he had explained the rules pertaining
to the nun sakinah and the tanwin elsewhere. He does not elaborate any further
regarding it and suggests that the reader consults his other words regarding it. Al-
Khāqāniyyah mentions one rule for the nun sākinah and the tanwīn i.e. ith-hār (lines
44-48). Al-Jazariyyah mentions four rules for the nun sakinah and the tanwīn: ith-hār,
idghām, qalb and ikhfa' (lines 65-68).
Articulation of the Dal and the Ta'
TEXT:
أَدْغِمْ بِغَيْرِ تَعَسَّرٍ وَتَوَانِ
وَالدَّالُ سَاكِنَةً كَدَالِ «حَصَدْتُمُ»
43
وَ«الْمُدْحَضِينَ» أَبِنْ بِكُلِّ مَكَانٍ
وَ «لَقَدْ لَقِينَا» مُظْهَرٌ وَ«لَقَدْ رَأَى»
44
49 Sakhāwī, Minhaj al-Tawfiq ilā Ma'rifat al-Tajwid wa al-Tahqīq: 361-362.
50 Sakhāwī, Fath al-Wasīd: 2/269.
44

وَالتَّاءَ أَدْغِمْ عِنْدَ «طَائِفَتَانٍ»
وَ«الْوَدْقَ» وَ«ادْفَعْ» «يَدْخُلُونَ» وَ«قَدْ نَرَى»
45
وَكَنَحْوِ «أَثْقَنَ» فُهْ بِلَا كِثْمَانِ
وَكَذَا «أُجِيبَتْ)» وَ«اسْتَطَعْتَ» مُبَيَّنٌ
46
TRANSLATION:
(43) The dal sakinah, like the dal of ias, apply idgham (in it) without (any)
difficulty or weakness.
(44) And لَقَدْ لَقِينَا is (read) with ith-har, along with لَقَدْ رَأَى and ◌َالْمُدْحَضِين; clarify
(them) in all the places (they appear).
. طَائِفَتَانِ Apply idgham of the ta'by. قَدْ نَرَى and يَدْخُلُونَ الْوَدْقَ (As well as) (45)
(46) Likewise, by ◌ْأُجِيبَت; and ◌َاسْتَطَعْت is clear, as well as the likes of ◌َأَثْقَن; express
(them) without any concealment.
VOCABULARY:
difficulty - تَعَسُّرٍ
express - قُهْ
concealment - کِثْمَانِ
COMMENTARY:
The dal and the ta' are discussed in these lines. The dal should be assimilated into the
ta' of ilas without any exaggeration or weakness in the assimilation. In other
. قَدْ نَرَى and يَدْخُلُونَ الْوَدْقَ الْمُدْحَضِينَ ،لَقَدْ رَأَى :examples, the dal should be read clearly
In the example, إِذْ هَمَّتْ طَائِفَتَان of Surah Al Imran: 122, the ta' will be assimilated into
. قَدْ أُجِيبَتْ دَّعْوَثُما the ta' Similarly, the ta' will be assimilated into the dal in the example
However, in ◌َاسْتَطَعْت and ◌َأَثْقَن, the ta' should be read clearly without any assimilation.
While al-Nuniyyah mentions the assimilation of the ta'into the ta' here, in line 35 the
assimilation of the ta' into the ta' was addressed.
45

Clarity of the Tha'
TEXT:
«يَحْفَظْنَ» «أَظْفَرَكُمْ» بِلَا نِسْيَانِ
وَالظَّا لَدَىْ فَاءٍ وَنُونٍ مُظْهَرٌ
47
TRANSLATION:
(47) The tha' by the fa' and the nun is clear: ◌َيَحْفَظْن and ◌ْأَظْفَرَكُم without any
obliviousness.
VOCABULARY:
forgetfulness, obliviousness - نِسْيَانِ
COMMENTARY:
The tha' should be read clearly if it is followed by a fa' or a nun, as in the examples
أَظْفَرَكُمْ and يَحْفَظْنَ
The tha' was previously mentioned by Sakhawi, alongside other letters in lines 28, 29,
34 and 35.
Articulation of the Dhal and the Tha'
TEXT:
ـقُزَآنِ غَيْرُهُمَا فَمُدْغَمَانِ
وَالذَّالُ «إِذْ ظَّلَمُوا» «ظَلَمْتُمْ» لَيْسَ فِي الْـ
48
فِي مِثْلِ «ذَرْ» وَ «نَذَرْتُ لِلرَّحْمُنِ»
وَإِذَا يُلَاقِي الرَّاءَ بَيِّنْ ذَا وَذَا
49
وَالنَّاءَ عِنْدَ الْخَاءِ فِي «الْإِثْخَانِ»
وَ«بِمُذْعِنِينَ» وَفِي «أَخَذْنَا» وَ«اذْكُرُوا»
50
◌ُهُمْ» كَذَاكَ وَ «أَيُّهَا الثَّقَلَانِ»
بَيِّنْ وَ «أَعْثَرْنَا» «لَبِثْنَا» «تَثْقَفَتَّـ
51
TRANSLATION:
(48) The dhal of إِذْ ظَّلَمُوا and ◌ْظَلَمْتُم are both assimilated; in the Qur'an there are no
other (examples) besides these two.
46

(49) And when (the dhal) meets the ra', clarify this (the dhal) and that (ra') in the
. نَذَرْتُ لِلرَّحْمنِ and ذَرْ likes of
... الإِثْخَانِ And the tha'by the kha'in. اذْكُرُوا and أَخَذْنَا بِمُذْعِنِينَ Clarify the dhal) in) (50)
. أَيُّهَا الثَّقَلَانِ and likewise ,تَثْقَفَنَّهم وَلَبِثْنَا وَأَعْثَرْنَا (Clarify it (as well as in (51)
VOCABULARY:
.(meets (this refers to the dhal mentioned in the previous distich - يُلَاقِي
يُثْخِنَ and أَثْخْنْتُمُوهُم this is an example, referring to - الْإِثْخَانِ
COMMENTARY:
There are only two examples in the Qur'an where the dhal is followed by a tha? 3!
of Surat al-Zukhruf: 39. In وَلَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَّلَمْتُ of Surat al-Nisa": 64 and ظَّلَمُوا أَنْفُسَهُم
both examples the dhal will be assimilated into the tha' following it.
Whenever the dhal is followed by a ra', both should be read distinctly, as in the
.نَذَرْتُ لِلرَّحْمنِ and ذَرْنِي وَمَنْ خَلَقْتُ examples
The dhal should also be read clearly when followed by three letters: the 'ayn e.g.
.اذُكُرُوا .and the kaf e.g أَخَذْنَا .the nun e.g ◌ِبِمُذْعِنِينَ
The tha' should be read clearly by four letters: the kha' e.g. ويُتْخِنَ أَنْخْنْتُمُوهُم the ra'e.g.
.أَيُّهَا الثَّقَلَانِ and تَثْقَفَنَّهم .and the qafe.g لَبِثْنَا .the nun e.g ,أَعْثَرْنَا
Articulation of the Sibilants
TEXT:
كـ «الْقِسْطِ» وَ«الصَّلْصَالِ» وَ «الْمِيزَانِ»
وَصَفِيرُ مَا فِيهِ الصَّفِيرُ فَرَاعِهِ
52
TRANSLATION:
الصَّلْصَالِ الْقِسْطِ And the safir in that which has safir, protect it, as in the likes of (52)
.الْمِيزَان and
VOCABULARY:
.so take care of it, protect it i.e. the attribute of safir - فَرَاعِهِ
47

COMMENTARY:
The sibilants are addressed in this line; those consonants that have a whistling or
hissing sound during articulation i.e. the attribute of safir. Șafir is found in the sad,
the sin and the zay. When articulating any of these three letters, care should be taken
that the safir in them is not neglected and that it should be given due consideration.
INTERTEXT COMPARISON:
The attribute of safir along with its three letters are mentioned in line 24 of al-
Jazariyyah.
Articulation of the Labiodental and Bilabial Consonants
TEXT:
وَالْوَاوُ عِنْدَ الْفَاءِ فِي «صَفْوَانٍ»
وَالْفَاءُ مَعْ مِيمٍ كَـ«تَلْقَفْ مَا» أَبِنْ
53
«هُمْ فِي» وَعِنْدَ الْوَاوِ فِي «وِلْدَانٍ»
وَالْمِيمُ عِنْدَ الْوَاوِ وَالْفَا مُظْهَرٌ
54
إِخْفَائِهَا رَأْيَانِ مُخْتَلَفَانِ
لكِنْ مَعَ الْبَا فِي إِبَانَتِهَا وَفِي
55
TRANSLATION:
(53) Clarify the fa' with the mim in the likes of bo LAG, and the waw by the fa' in
. صَفْوَانِ
وُلْدَانِ and by the waw in وهُمْ فِي :The mim by the waw and the fa'is (read) clear (54)
(55) But with the ba' in its (the mim's) clarity and in its concealment are two different
views.
COMMENTARY:
The labiodental i.e. the fa', and the bilabials i.e. the ba', the mim and the waw are
addressed in these lines.
The first line advises that the fa' should be pronounced clearly when it is followed by
. صَفْوَانِ .or by a waw e.g تَلْقَفْ مَا .a mim e.g
48

The subsequent two line discuss the mīm sakinah. The mim sakinah should be read
. عَلَيْهِمْ وِلْدَانٌ .or by a waw e.g هُمْ فِي .clear when followed by a fa'e.g
When the mim sakinah is followed by a ba', there are two varying opinions: ith-har or
ikhfa'. The author does not give preponderance to any of these two opinions, giving
the impression that they are equally applicable.
INTERTEXT COMPARISON:
The mim sakinah being articulated with ith-har i.e. with clarity, by the fa' and the
waw is mentioned in line 64 of al-Jazariyyah. When the mim sakinah is followed by a
ba', there are two opinions regarding its application, as may be deduced from line 55
of al-Nūniyyah. Between these two opinions, al-Jazariyyah gives preponderance to
ikhfa' (lines 62-63).
Articulation of the Mushaddad
TEXT:
مِمَّا يَلِيهِ إِذَا الْتَقَى الْمِثْلَانِ
وَتُبَيِّنُ الْحَرْفَ الْمُشَدَّدَ مُوضِحًا
56
ـَلْنَا» لِكَيْمَا يَظْهَرَ الْأَخَوَانِ
كـ«الْيَمّ مَا» وَ «الْحَقَّ قُلْ» وَمِثَالِ «ظَلْ
57
TRANSLATION:
(56) And clarify the mushaddad letter clearly from that which follows it when two
identical letters meet.
(57) Like (in) الْحَقَّ قُلْ الْيَمّ مَا (and) the example of ظَلَّلْنَا, so that the two brothers are
apparent.
COMMENTARY:
If two mushaddad letters appear alongside each other, they should be read clearly and
distinctly, one from the other e.g. ظَلَّلْنَا الْحَقَّ قُلْ الْيَمّ مَا .Examples are given of two
mīms, two gafs and two lams appearing next to each other.
49

Articulation of the "Voiced" and "Unvoiced" Consonants
TEXT:
بِالْعَكْسِ بَيِّنْهُ فَيَفْتَرِقَانِ
وَإِذَا الْتَقَى الْمَهْمُوسُ بِالْمَجْهُورِ أَوْ
58
سَكْتٌ» وَجَهْرُ سِوَاهُ ذُو اسْتِعْلَانِ
وَالْهَمْسُ فِي عَشْرٍ «فَشَخْصٌ حَتَّهُ
59
TRANSLATION:
(58) If a letter of hams meets a letter of jahr, or the opposite, then clarify it so they are
distinct.
(59) Hams is in 10 (letters) :ٌفَشَخْصٌ حَتَّهُ سَكْت; besides these are (letters of) jahr, that
are superior.
COMMENTARY:
Letters with the attributes of hams and jahr are discussed in these two distichs. Hams
allows the breath to flow when articulating the letter while jahr imprisons the breath.
The former results in a softer "unvoiced" articulation as opposed to the latter, which
is a louder, "voiced" articulation. Care should be taken in giving them due clarity
ومُقْتَرِفُونَ .when two letters having these contrasting attributes appear together e.g
,The qaf has jahr in these examples while the ta', the sin.فَوْقَ كُلّ ,خَلَقَ كُلَّ أَقْفَالُهَا ويُقْسِمُونَ
the fa' and the kaf have hams. The opposite is when a letter of hams appears before a
. تَرَكُوكَ قَائِمًا .letter of jahr e.g
. فَشَخْصٌ حَتَّهُ سَكْتٌ The letters which have hams are collected in the mnemonic
INTERTEXT COMPARISON:
Hams and jahr are mentioned in lines 20 and 21 of al-Jazariyyah. A similar mnemonic
presented here by Sakhāwī comes in al-Jazariyyah.
50

TEXT:
نُكْرًا يَجِيئُ بِهِ ذَوُو الْأَلْحَانِ
رَبِّالْ وَلَا تُسْرِفْ وَأَتْقِنْ وَاجْتَنِبْ
60
TRANSLATION:
(60) Recite with tartil, do not be excessive, be accurate; and refrain from the bearers of
melodies who use them (in their recitals), denouncing them.
VOCABULARY:
do not exceed the limit or bounds - وَلَا تُسْرِفْ
be precise, accurate - أَتْقِنْ
avoid, beware, take caution - اجْتَنِبْ
renounce - تُكْراً
melodies - الأَلْحَانِ
COMMENTARY:
The instruction to recite with tartil is given at the start of this line. Tarti/ has already
been discussed under line 13 of al-Khaqāniyyah.
The second instruction given in this line is not to exceed the boundaries of recitation.
Murādī explains that this refers to no exaggeration, nor deficiencies should be present
in one's recitation, as suggested at the start of this poem.51
The third instruction is to recite with precision.
Lastly, the line cautions against reciting with reproachable melodies. In Minhaj al-
Tawfiq, he mentions certain melodies and refers to them as innovated musical
intonations (așwāt al-ghinā').52
INTERTEXT COMPARISON:
Al-Nūniyyah gives the instruction of reciting with tartil. Tartil is also mentioned in al-
Khāqāniyyah (line 13).
51 Refer to distichs two and five, for example.
52 Minhaj al-Tawfiq ilā Ma'rifat al-Tajwid wa al-Tahqīq: 337-338.
51

TEXT:
خَيْرًا فَمِنْهُ عَوْنُ كُلِّ مُعَانِ
وَاْغَبْ إِلَى مَؤْلَاكَ فِي تَيْسِيرِهِ
61
TRANSLATION:
(61) Strive towards your Protector in easing it, which is best, since from Him comes
the assistance of all who ask for assistance.
VOCABULARY:
desire, wish, want - وَارْغَبْ
your protector - مَوْلَاكَ
help, assistance - عَوْنُ
COMMENTARY:
This line encourages the reciter of the Qur'an to seek Allah's assistance, for He is
eagerly assists those who call upon Him.
TEXT:
وَفُصِلَ دُرُّهَا بِجُمَانِ
أَبْرَزْتُهَا حَسْنَاءَ نَظْمُ عُقُودِهَا دُرّ
62
فِيهَا فَقَدْ فَاقَتْ بِحُسْنِ مَعَانٍ
فَانْظُرْ إِلَيْهَا وَامِقًا مُتَدَبِّرًا
63
إِنْ قِسْتَهَا بِقَصِيدَةِ الْخَاقَانِي
وَاعْلَمْ بِأَنَّكَ جَائِرٌ فِي ظُلْمِهَا
64
TRANSLATION:
(62) The most apparent of it (this qasīdah) is its beauty: the arrangement of its beads
is pearls; and its pearls have been detailed with nacre.
(63) Look towards it, tenderly loving (it), reflecting (upon) what's in it, for it (the
gașīdah) has transcended with its beautiful implications.
(64) Know well that you are unwarranted in its injustice if you have compared it (this
qaşīdah) with the gașīdah of al-Khaqānī.
VOCABULARY:
Its (the qasidah) most apparent feature, how outstanding - أَبْرَزْتُهَا
52

beauty - حَسْنَاءَ
arrangement - نَظُمُ
its beads, necklace - عُقُودِهَا
pearl - دُرّ
pearls, mother of pearl, nacre - جُمَانِ
(one who loves (tender love - وَامِقًا
one who reflects, ponders, considers - مُتَدَبِّرًا
transcend, ascend - فَاقَتْ
one who committed an injustice - جَائِرٌ
COMMENTARY:
Sakhawī compares the poem and its lines to pearls - the best of pearls - that have
been strung together to create this unique necklace. He calls upon the reader to gaze
upon it with affection and ponder upon the exceptional subtleties contained in the
verses of the poem. Finally, he asks that it would be unfair and unjust to compare this
poem to that of Ibn Khaqān.
53

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