By
Muhammad Saleem Gaibie

First Published 2008

By Madbt Writers & Translators
Western Cape
South Africa
muaadth_allie@yahoo.com

Any part of this book may be reproduced for teaching purposes with
condition that no alterations are made in it.

Books may be bought or ordered by contacting madbut at the above email

:    

       

    
 
    


     
Sheikh Ans Ahmad Khn said:

This is a noble science, intended for those

of noble character.

CONTENTS
Contents
Foreword
Acknowledgments
System of Transliteration

4
6
7
8

CHAPTER ONE:
Biography of Imam Shtib
Biography of Qri Ans Ahmad Khn
Authors link to Qri Ans and to Imam Shtib

10
22
25

CHAPTER TWO:
Introduction to Qir`t
The Muqaddimah of the Shtibiyyah

32
34

CHAPTER THREE:
The seven qurr` and their narrators
76
Their codes
77
Reality of the differences between the various qir`t
81
The benefit of the different qir`t
82
The meaning of ikhtilf between the qurr` and the jurists
82
The qir`t mentioned in hadith
83
Teachers of qir`t from amongst the Sahbah and the Tbin
85
The use of the opposites in the Shtibiyyah
85
Etiquette and advices for the student
87
Definition of qir`t and its subject matter
89
The seeking of an apt teacher
89
The basmalah between two srahs
90
Silah in Mm al-jam
90
Idghm Kabr
91
Idghm Mutaqribayn
93
H` al-Kinyah
96
Madd Far
97
Two hamzahs which appear in one word
98
Two hamzahs which appear in two separate words
100
Hamzah Mufradah the isolated hamzah
102
Naql transferring the harakah of the hamzah to the skin before it 104
4

Tahqq and Sakt

Waqf for Hamzah and Hishm
Idghm Saghr
Idghm of those letters which are close in makhraj
Idghm of nn skinah and tanwn
Fath and Imlah
Those imlahs peculiar to Kis
Those imlahs peculiar to Dr Ali
Those imlahs peculiar to Hishm
Those imlahs peculiar to Ibn Dhakwn
Tarb for Warsh
Imlah of h` al-ta`nth
The Chapter on the r`
Taghlth of the lm
Waqf according to the last harakah
Waqf according to the rasm
Y` al-Idfah
Y`t al-Zawid
Jam - joining multiple readings in one sitting
Some consistant changes of the qurr`

104
105
109
113
116
116
120
121
122
123
124
124
125
127
128
129
132
143
149
151

CHAPTER FOUR:
The Qris Lexicon

156

Bibliography

165

FOREWORD
This work is based on the book al-Faw`id al-Muhibbiyah, authored by Qri
Ans Ahmad Khn. My knowledge concerning Qri Ans is limited.
However, having studied many of his works under the auspices of my
ustdh Qri Ayyb Ishq, I can comfortably state that his books portray his
proficiency and brilliance in the science if qir`t. This is to no surprise, in
that after having studied qir`t in Deoband he stated that his thirst had not
been quenched regarding the science and travelled on to Lucknow where he
studied under a number of specialists.
Qri Anss expertise and brilliance is manifest in my esteemed teacher, Qri
Ayyb Ishq, under whom Ive had the privilege and honour of studying
the original work of Qri Ans Ahmad, al-Fawid al-Muhibbiyyah, as well as
its basis, the Shtibiyyah.
I have tried to maintain Qri Aniss style of writing in my translation,
particularly the beginning of the chapters when he addresses the student as
   




     or    
This work serves as an introduction for the beginner, a reminder for the
teacher, and prcis for the English-speaker about the theory surrounding
qir`t. Coupled with the English, the footnotes are a reiteration of the rules
in Arabic. The English text is aimed at the beginner, whereas the footnotes
are taken from the Shtibiyyah as an instruction for one who desires to study
the Shtibiyyah, as well as a guide for the teacher.
The book also holds a brief explanation, as well as a translation of the
introduction (muqaddimah) of the Shtibiyyah, a biography of Qri Ans
Ahmad and Imam Shtib, as well as some links of the author to the great
Imam. The book concludes with a dictionary of technical terms employed
by qurr`.
I pray that Allah accepts this work and makes it a means for the further
study and understanding of all those who desire to study this noble science.

ACKNOWLEDGMENTS
I thank Allah for his numerous bounties and guiding me to pen this humble
work.
Gratitude goes to my wife who patiently endures my passion for this
science.
I express my thanks to my brothers and sisters who are always supporting
me.
Finally, I am grateful to the learners at Dr al-Ulm al-Arabiyyah alIslmiyyah in Strand, Cape Town who studied and aided in editing this
book with me. They include Moulana Ibrhm Ghafr, Moulana Abd alRahmn Khn, Moulana Yqb Ysuf (Malawi), Moulana Muhammad
Ilys ibn Ab Bakr (Malaysia), and Muhammad Davids (Salt River).

SYSTEM OF TRANSLITERATION
Nr Arabic English Nr Arabic English
1
`
17
th


2

18

19

gh

th

20

21

22

kh

23

24

dh

25

10

26

11

27

12

28

13

sh

29



14

30



15

31

"

16

32


 

ay

33



ou

N.B. Arabic words are italicized except in 3 instances:

1- When possessing a current English usage.
2- When part of a heading.
3- When the proper names of humans.
N.B. The sign for [ ] which is [`] will be omitted when the former appears in the beginning
of a word.

Chapter
One

Imam Shtib
HIS NAME
He is Al-Qsim bin Frruh ibn Khalaf ibn Ahmad al-Ruayn al-Shtib.1 Ibn
Khallikn says that frruh is the Latin for iron. Al-Tj al-Subk agrees but
states that it was a word used by those who were not natives of Spain. It is
possible that these non-Spaniards were French. Az-Zirikl states that iron
in Latin is ferrum, in French it is fer and in Spanish it is hierro. It is possible
that frruh is a combination of both the French and Spanish words.2 Imam
Shtib was called Frruh because of his strength in fulfilling the
requirements of his religion, his courageousness against the enemies of
Islam and his huge benefit to the believers;3 as Allah states:

     %
   
  
'   !"
& 
'   # $
  
    
And We brought forth iron wherein is mighty power as well as many
benefits for mankind.4
His Eponym, al-Ruayn is linked to one of the chieftains in Yemen.5 AlShtib alludes to a major city towards the east of Spain, Shtibah, which is
approximately 56 kilometres from Balansiyah (Valencia).6
He has two patronyms, Ab Muhammad and Ab al-Qsim. Scholars like
Ibn al-Jazar have even mentioned both together.7 Ibn Khallikn states that
his name is actually Ab al-Qsim. Thus his patronym is also his name.
However, in some of the ijzt (licences) which he received from his
teachers, his patronym is Ab Muhammad.8 Al-Dhahab agrees with the

This is how his name is rendered by Ibrhm bin Umr al-Jabar. Check Mukhtasar al-Fath
al-Mawhib pg. 28.
2 Al-Alm Vol. 5 pg. 180.
3 Mukhtasar al-Fath al-Mawhib pg. 32
4 Srah al-Hadd, verse 25
5 Many others have also been linked to these chieftains. Check Wafayt al-Ayn Vol. 4 pg 72
and Shadhart al-Dhahab Vol. 6 pg. 495.
6 The famous scholar and author of Al-Muwfaqt and Al-Itism, Ab Ishq Ibrhm bin
Ms bin Muhammad al-Lakhm as-Shtib also hails from this town.
7 Ghyah al-Nihyah Vol.2 pg. 20
8 Wafayt al-Ayn Vol. 4 pg 73
1

10

opinion that his patronym Ab Muhammad is more correct, and many

have named him such.9
Many have confused Imam Shtib with the grammarian and legal theorist,
Ibrhim ibn Ms Ab Ishq al-Shtib, the author of al-Muwfaqt and alItism (d 790 A.H.)
HIS BIRTH
Imam Shtib was born in Shtibah in 538 A.H. Ibn al-Jazar and many others
narrate that he was born blind. It is reported that if someone who did not
know that the Imam was blind sat down to converse with him, he would
never realise that the Imam was actually blind.
However, there are reports which mention that Imm Shtib was not born
blind, but rather that he became blind later in his life. Qastalln states that
when Imam Shtib became blind he recited these couplets:

76" 5 4
&  " 3)# 120  * .- +&,& + #* ( ) &(
   9&)8
 &&D C AB *>@>?>#> * =<( 9)8 ; :
)
And they said verily you have become blind and I replied: Never!
For surely today I see more than him endowed with sight.
The eye has called on the core of my heart, and in their union
there is an understanding of affairs (around me).
It is possible that he was not born blind but became blind later, as Yqt
mentions that Shtib was buried in Egypt after his injury (blindness).10
QUEST FOR KNOWLEDGE
During his youth, Imam Shtib had already begun his quest for knowledge,
searching for traditionists (muhaddithn) and qurr` in Shtibah from whom
he could learn. He read qir`t to those who were considered the most
prominent qurr` in Shtibah, including Ab Abd Allah Muhammad ibn als al-Nafz.
9

Trkh al-Islm of Dhahab Vol. 581-590 pg. 383-384

Mujam al-Udab` Vol. 16 pg. 295

10

11

He possessed an insatiable thirst and desire for knowledge, especially in the

field of Qur`anic Studies, and surpassed not only the scholars in his town
but also the scholars of his era. Considering Shtibs brilliance as a scholar,
his unquenchable yearning for knowledge and his willingness to expend all
his effort in attaining it, it was inevitable that he became a leader (imam) in
this field while he was still in his youth.
Once Imam Shtib had exhausted his study with all the scholars in
Shtibah he travelled to Valencia. Here he read qir`t to Ab al-Hasan Ali
ibn Hudhail, as well as reading the entire Al-Taysr of Al-Dn to him from
memory. He also studied hadith by Ali ibn Hudhail, transmitting the Sahh
of Muslim from him. Shtib also transmits the Sahh of Muslim from Ab
Muhammad Abbs ibn Muhammad ibn Abbs and Ab Abd Allah
Muhammad ibn Ysuf ibn Sadah, both from Valencia.
He further benefited from Ab Abd Allah Muhammad ibn Hamd, by
whom he learnt the book of the great grammarian, Sebway, named al-Kitb,
Al-Kmil of Al-Mubarrid and Adab al-Kitb of Ibn Qutaybah, amongst others.
By Ab al-Hasan Ali ibn Abd Allah ibn Khalaf ibn Nimah he transmitted
Sharh al-Hidyah of Ab al-Abbs al-Mahdaw.
The task of delivering khutbahs (sermons) was performed only by those
capable and knowledgeable of the undertaking. Due to Shtibs profound
knowledge and scholarly genius, he was also allowed to address the general
populace by delivering sermons. However, it was a post he did not enjoy
since it required the lecturer to lavish praise on those who held positions of
power in the land - an act deemed improper by Shtib since many of them
were undeserving of such praise. He thus delivered these sermons against
his will and tried to refrain from them. This eventually became one of the
reasons why he left his town. To excuse himself from delivering sermons, he
announced that he would be departing for hajj (the pilgrimage to Mecca)
and prepared to leave Shtibah.
It was in Shtibah however, where he started compiling his famous work
Hirz al-Amn wa Wajh al-Tahn, better known as the Shtibiyyah or
Lmiyyah11 until verse 45. He eventually completed this work in Cairo.

11

Named thus since every verse ends with l .

12

In 572 A.H. he left for Egypt with the intention of performing hajj. He
studied under various scholars in Alexandria, later journeying to Cairo. In
Cairo, Al-Qd al-Fdil had just erected a school named Madrasah alFdiliyyah. Upon recognising Shtib`s genius and expertise, he approached
him to be the Sheikh of the school. Al-Qd al-Fdil honoured him in every
possible way. The madrasah itself was erected in 580 A.H. and had a special
section dedicated specifically to qir`t. It was here that Shtib taught
qir`t, nahw (Arabic grammar) and balghah (Arabic rhetoric) until he died.
He was succeeded by his students, Ab Abd Allah al-Qurtub and Ab
Amr ibn al-Hjib.
It was expected that Shtib would become the leading scholar of qir`t in
Egypt. People travelled from far and wide to study qir`t his feet.
Shtib visited Bayt al-Maqdis in 587 A.H. after it was conquered by Salh alDn Ayyb in 583 A.H. He spent the month of Ramadn there and
performed itikf (ritual seclusion) as well. Thereafter he returned to Egypt,
took up residence at Madrasah al-Fdiliyyah, and taught there until his
demise. He died at the age of 52 on 28 Jamd al-Ukhr in 590 A.H. (19 June
1194 C.E.) after the Asr prayer. Salh al-janzah (the prayer of the deceased)
was performed by Ab Ishq, better known as al-Irq.
HIS CHILDREN

12

Ab Abd Allah Muhammad ibn al-Qsim al-Jaml al-Shtib (d. 655

A.H.)
Imam Shtib also had a daughter. The details regarding her name
are not known. It is mentioned, however, that one of Shtibs
students married his daughter on his demise. This student was AlKaml Ali bin Shuj and became known as the son-in-law of Shtib

   HCI
J=<F G
&  E.12

Ghyah al-Nihyah Vol. 1 pg. 546

13

HIS QUALITIES AND CHARACTER

His Sincerity
It is reported that Shtib would say: Anyone who reads my poem
(Shtibiyyah) Allah will let him derive benefit from it, for I wrote it solely for
Allahs pleasure.
He also states in his book:
     *  8
Q     QN)(
     5
L   7K
.M
&    
  #*O@
 1P
 &  +9 %

    C
And I call, O Allah, O (He who is the) Best listener,
Protect me from hypocrisy, in word and action.
On the completion of his book, he circumambulated the Kabah 12 000 times.
At every point where du should be made he prayed to Allah:
 SO HF  CR
 #< P[B Z , Y9 CG
  , U
 D T
 #X
 \ +
  W
[_&H, 5 ^-& ]  M% , #
  

      
 &
O Allah, Creator of the heavens and the earth,
(He who) possesses knowledge of the unseen and that which is apparent,
the Lord of this Great House (the Kabah),
let all who read this book derive the benefit thereof.13
Ibn al-Jazar mentions: Allah has blessed his works and those who study it. I
do not know anyone who has studied it except that he has become
distinguished (through the study of this book).14
His Memory
Imam Shtibi had an astounding memory. People would come and read
their copies of Sahh Bukhr, Sahh Muslim and the Muwatt` of Imam Mlik
to him, and he would rectify the errors in their copies from memory. He
would then dictate to them the correct pronunciation of words in these
books. Besides this being an amazing feat of memory, it also indicated that
the Imam had studied these books. If this was the extent of his memory
concerning these books of hadith, one can gauge his brilliance in the field to
which he had dedicated his life!

13
14

Mukhtasar al-Fath al-Mawhib pg 62, Siyar al-Alm al-Nubal` Vol. 21 pg.263.

Ghyah al-Nihyah Vol. 2 pg. 23.

14

In fact, he was a master in many sciences and had memorised many of the
books in various fields. When he was asked regarding fiqh matters, he
would explain them verbatim as they appeared in the books of fiqh. The
people were amazed at this and asked if he had memorised the books of fiqh
as well. He humbly replied: For a blind person like myself there is nothing
but the Qur`n. It was said that he had so filled his intellect with
knowledge and books that he had memorised, there was not a portion of his
mind which was not enveloped with knowledge.
His piety and patience
A mere reading of his book will give clear indication to his humility and
piety. The very reason that he left Spain was due to being forced to praise
the leaders in his Friday sermons, which was incorrect according to sharah
(Islamic law). For him to submit to something like this would have been
simple and easy. Instead he chose to undertake the long and arduous
journey to Egypt rather than do something which would incur the wrath of
his Lord!
He was afflicted with blindness, poverty, and many difficulties throughout
his life, but whenever he was asked about his condition he replied: Our
well-being is in the hands of Allah (`# 
 ).
Imam Shtibs student, Ab al-Hasan al-Sakhw mentions that whilst on
hajj, a group from Maghrib (North-west Africa) proclaimed that whoever
longed to perform salh behind one who had never sinned, should perform
salh behind Imam Shtib. 15 This is obviously excessive praise of the
humble Imam. However, it is indicative his piety and esteem in the eys of
people.
Due to his piety and consciousness of Allah, he always spoke what was
correct. It is reported that Imam Shtib exchanged harsh words with certain
kings and people in leading positions, preferring the commandments of
Allah to being partisan to their whims and fancies. This clearly indicates
that he feared none but Allah even though he was disfavoured by the elite.

15

Muhktasar al-Fath al-Mawhib pg. 50.

15

Abstinence from speaking unnecessarily

Imam Shtib would avoid all vain speech and only spoke when necessary.
He would even prevent those around him from speaking unnecessarily and
instead encouraged them to speak about knowledge and the Qur`n.
His respect for other scholars
The basis of the Shtibiyyah is the Taysr of Ab Amr al-Dn. In his
introduction to the Shtibiyyah he states this and further mentions that his
book lowers its head out of humility to its basis, al-Taysr, so that preference
might not be given to the Shtibiyyah instead of the Taysr.
The scholar, al-Tabar has disparaged the sanad of Ibn mirs reading to alMughrah ibn Ab Shihb, arguing that he did not recite to Uthmn .
Many later scholars have criticised this oversight of al-Tabar. Imam Shtib
refrained from criticizing him and even prevented his students from saying
anything bad about al-Tabar.
HIS LITERARY WORKS IN THE FIELD OF QUR`N
They include:
1) Hirz al-Amn wa Wajh al-Tahn, better known as Lmiyyah or the
Shtibiyyah on the seven qir`t.
2) Aqlah al-Atrb al-Qas`id f Asn al-Maqsid, also referred to as
R`iyyah, on rasm.
3) Nthimah al-Zuhr, which discusses the verse-ends.
4) A poem which mentions all the words in the Qur`n written with a a.
The most famous being the first, followed by his R`iyyah, both also referred
to as the Shtibiyyatayn (the two Shtibiyyahs).
On Completion of his Shtibiyyah, some of the scholars complained and
reproached him in using codes and certain technical usages in the book,
making it extremely difficult for them. He merely replied to them that: 
  B f#8
 ; O respected one, Allah will single out a youngster
C& #<
& 2  & eP[
2  & b@Q  c  & d#,
2 
to explain the intricacies of this book.
Before Imam Shtib completed his work, the qurr` in Egypt would
memorise the book al-Unwn by Ab Thir Isml ibn Khalaf al-Andalus
16

(died 455 A.H.). When they were introduced to the Shtibiyyah, they left
memorizing al-Unwn and started memorizing and studying the
Shtibiyyah. Subsequently, they read the seven qir`t as defined in the
Shtibiyyah. This acclaim for the Shtibiyyah was not restricted to Egypt
alone but throughout the Muslim lands - surely a sign of acceptance from
Allah.
There are many who are excessive in their praise for the Shtibiyyah,
claiming that after its completion, Imam Shtib met the Prophet  in a
dream and presented this poem to him. The Prophet  extended his hands
and held the book stating: This is a blessed book, whosoever memorises it
will enter paradise. Some go to the extent of saying that whoever has a
copy of the book in his house will enter Paradise. Qastalln further
mentions that he saw a copy of the Shtibiyyah upon which was written that
Imam Shtib said: Whoever memorises this book will enter Paradise. 16 It
is obvious that these are not the words uttered by the Imam whose
character and works are clothed in humility.
Ibn Khallikn states that Imam Shtib was the first to write adopting the
method of symbols for the qurr` and their narrators.
Ab Shmmah mentions that the seven qir`t are made easier for the
student via the Shtibiyyah.
Ibn al-Jazar says that whoever embarks on the study of this poem will
realise the brilliance and proficiency of the author. He adds that no other
book of qir`t has become as famous as the Shtibiyyah. Furthermore he
emphasises that a student of qir`t cannot be found without a copy of the
Shtibiyyah; in fact he deems that no Islamic land is without a copy of this
exceptional book. No other book of qir`t is memorised, read and studied
as much. People vied to have copies of the Shtibiyyah, so much so that Ibn
al-Jazar states that he had one copy written by Hujayj, a student of
Sakhw. He was offered its weight in silver to sell the copy, but he refused.

16

Mukhtasar al-Fath al-Mawhib pg 62-63.

17

HIS TEACHERS

Ab Abd Allah al-Nafz al-Shtib, better known as Ibn al-Lyu he

studied qir`t under Ibn Ghulm al-Faras and Ab Abd Allah ibn
Sad. Imam Shtib recited the seven qir`t to him.
Ali ibn Hudhayl al-Balans he studied qir`t by Ab Dwd
Sulaymn ibn Najh. He fasted often and stood at length performing
prayers. Imam Shtib read the seven qir`t to him and transmits the
Sahh Muslim from him.
Ab Abd Allah Muhammad ibn Hamd he was a student of Ali
ibn Hudhayl, as well as having studied qir`t from Shurayh, the
Qd. He also recited to Ab al-Hasan ibn Thbit al-Khatb and Ab
Abd Allah ibn Ab Samurah. Imam Shtib transmits some qir`t
from him according to al-Kf of Muhammad ibn Shurayh.
Ibn al-Nimah al-Balans he studied qir`t under Ab al-Hasan ibn
Shaf, Ms ibn Khams al-Darr and Ab al-Asbagh Abd al-Azz
ibn Shaf. Imam Shtib transmits Sharh al-Hidyah of Ab al-Abbs
al-Mahdaw from him, who in turn transmits it from Ibn Itb, from
Ghnim ibn al-Wald, from the author of Sharh al-Hidyah.
Ab Abd Allah al-Ishbl he read to Shurayh and to Ahmad ibn
Muhammad al-Musayl. Imam Shtib transmits Sharh al-Hidyah and
Sahh Muslim from him.
Ab Thir al-Silaf Ibn al-Jazar mentions that during his time,
besides being a scholar in Islamic Law he was known for his high
sanads in the field of hadith and qir`t.
HIS STUDENTS

Ab al-Hasan al-Sakhw he spent a long time with Imam Shtib

and learnt qir`t, Arabic grammar, and other sciences from him. He
also studied by others like Ab Thir al-Silaf and Ab al-Yumn Zaid
al-Kind. Later, when he travelled to Damascus, he was an expert in
tafsr (exegesis), qir`t and Arabic grammar, among others. He spent
40 years teaching in the Umayyad mosque in Damascus. Amongst
Sakhws outstanding students is Ab Shmmah, author of Ibrz alMan, the commentary on Hirz al-Amn.
Ab Abd Allah Muhammad ibn Umar al-Qurtub he read the
Shtibiyyah and R`iyyah to Imam Shtib. Ibn al-Jazar states that noone heard the entire R`iyyah from Imam Shtib, except Qurtub and
18

Tujb. After Shtibs demise, Qurtub taught qir`t at Madrasah alFdiliyyah, the very institute in which Imam Shtib taught.
Al-Kaml Ali ibn Shuj ibn Slim he is better known as Sihr alShtib, the son in-law of Shtib as he married Imam Shtibs
daughter after his demise. It is recorded that they had offspring. He
read the Qur`n 19 times to Imam Shtib incorporating 19 out of the
20 narrations mentioned in the Shtibiyyah, except for the narration of
Ab al-Hrith. Thereafter he combined all these narrations in one
recital to Imam Shtib. However, upon reaching Srah al-Ahqf,
Shtib died. He also studied the Shtibiyyah and the Taysr of Ab
Amr al-Dn with him.
Ali ibn Muhammad ibn Ms al-Tujb recited the seven qir`t to
Imam Shtib individually and later collectively. He studied Imam
Shtibs works with him. He is the only student besides Qurtub who
heard the entire R`iyyah from Shtib.
Ab Amr Uthmn ibn Umar ibn Ab Bakr, better known as Ibn alHjib he was an author in many fields, including usl (legal theory),
sarf (morphology) and nahw (Arabic grammar). He read the seven
qir`t to Shtib as well as studying the Taysr and the Shtibiyyah with
him. He also taught at Madrasah al-Fdiliyyah after Shtibs demise.
Muhammad ibn Qsim ibn Frruh al-Jaml Ab Abd Allah al-Shtib
al-Bq he is the son of Imam Shtib. He transmits the Shtibiyyah
from his father, studying it with him until Srah Sd and via ijzah for
the remainder of the text.
Muhammad ibn Muhammad ibn Wadh al-Lakhm he recited the
Shtibiyyah to Imam Shtib and returned to Maghrib and Spain where
he started teaching it to many others. Through him, the Shtibiyyah
was transmitted to Maghrib and Spain.
Abd al-Rahmn ibn Ab al-Qsim Al-Azd al-Tnus, better known as
Ibn al-Haddd he travelled to Imam Shtib from Tunisia and recited
to him. He then settled in Morocco and started writing a commentary
on the Shtibiyyah. Ibn al-Jazar mentions that it is possible that this
was the first commentary to be written on the Shtibiyyah.
Abd Allah ibn Muhammad ibn Abd Writh, also known as Ibn Frr
al-Laban many qurr` flocked to him to receive ijzah from him as he
was the last living student of Imam Shtib.

19

HIS MANNER OF TEACHING

Although Imm Shtib did not possess many worldly goods to spend in the
path of Allah, he spent his time in search of knowledge and spreading and
teaching the knowledge that he had gained. He would sit after the Fajr
prayer until the Thur prayer teaching the Qur`n. Everyone could sit in his
circle of learning, and he would prevent those who sat in his circle from
speaking about anything besides knowledge and the Qur`n. People would
travel from far and wide to recite to Imam Shtib. He was always in a state
of ablution (wud`) when teaching. His student, Ab al-Hasan al-Sakhw
relates that many a time he saw Imam Shtib performing his Thur prayer
with the same ablution with which he had performed Fajr.
Unlike other teachers who would allow, for example, workers to recite first
or students based on their status, Imam Shtib showed no favour to any
      QN  g h
particular student. After the Fajr prayer, he would say H,#
  ; Let he
  5
who came first recite. It is said that no indication of tiredness could be seen
on him whilst he was teaching.
If a student recited a place of sajdah to the Imam he would not perform the
sajdah but continue recitation. This was the manner of his teachers and he
maintained that the recital of a student to his master is different to other
recitations.
Imam Shtib would allow a student to recite a quarter of a hizb to him
every day (one eighth of a juz); thus in 4 days he would completed half a
juz.
His student, Sakhw, also mentioned that Imam Shtib had particular
preferences regarding where to make waqf e.g. when he started Srah alL   f!"
Takwr he would recite in one breath until: +@(
   & %i
2   , thereafter he would
stop on Tjk
      lM%
  .
'   +*
Imam Shtib would not allow one to combine qir`t to him until he had
completed three renditions of each riwyah (narration) e.g. he would have to
recite for Hafs, then Shubah, followed by sim (Hafs and Shubah
together). Thereafter he would embark on another riwyah. In this manner,
when he had completed three renditions of each narration from the seven
20

qir`t, he would be allowed to combine them together in one sitting by the

Imam.
MIRACLES
The practice of Imam Shtib was that whoever came to him first after the
Fajr prayer would recite first. On one occasion, a person who did not realise
he was a junub (in the state of major ritual impurity) came first. According
to Shtibs practise he was supposed to recite first, but Imam Shtib said:
      #% m
Q   g h
H,#
  ; Whoever came second may recite. The one who came first
  5
was taken aback as this was not the Imams practise, but he then realised
that he was a junub. He immediately left the circle of learning and took a
bath, hastening to return to the circle. When he returned, the first reciter had
      N
Q   g h
just finished. Imam Shtib then said: H,#
  ; Whoever came first
  5
may recite. This is truly a miracle for, though the Imam was blind, he
sensed that the one who came first was not in the state of ritual purity and
therefore could not recite the Qur`n.
Imam Shtib mentions that for 10 successive nights, he met the Prophet 
in the blessed Roudah 17 and recited the Qur`n to him . The Prophet  said
to the Imam: May Allah protect you.
Whilst on his travels to perform hajj, the party passed by a tree with lowlying branches. Imam Shtib was told to lower his head to avoid knocking
it against the trees branches. On passing by the same route a second time,
Imam Shtib lowered his head when reaching this point and was asked
why he was lowering his head. He was then informed that the tree that had
been there previously had been chopped down.
On another occasion, two men were arguing near the Imam in Turkish.
They asked Imam Shtib concerning the argument. Imam Shtib then
seated the one man on his left and the other on his right, and proceeded to
repeat their entire argument verbatim, in their Turkish tongue, with which
he was unfamiliar.

17

A designated area in the Prophets  mosque said by him  to be a garden of Paradise.

21

Qri Ans Ahmad Khn 18

The well-learned, skilled and proficient Sheikh Muhammad Ans Ahmad
Khn was born in the village of Jaganpr in Fayd bd. His father, an
ardent follower and student of Sheikh al-Hind Mouln Mahmd al-Hasan
Deoband, was an ascetic, renowned for his piety and excellent character. In
their district none was more devout in fulfilling Allah and his Prophets 
commands than Sheikh Mouln Abd al-Ra`f Khn, father of Qr Ans
Ahmad. After completion of his studies of Arabic, hadith, fiqh, and other
sciences in Deoband, his father also mastered the science of qir`t. He
returned to his village and taught the youth correct recitation of the Qur`n,
as well as writing various fatws (legal verdicts) on many issues. Many
books were authored by him.
Qr Ans was deprived of his mothers love and affection as she passed
away while he was still a young boy. He became his fathers shadow and
accompanied him wherever he went. It was to be anticipated that his
fathers knowledge, as well as his likes and dislikes, would be inherited by
his son. Thus Qri Ans gained his fathers love for Islam, Allah, His
Prophet  and his fathers aversion to the transgression of Allahs
commands. It was also expected that he would gain his fathers love and
passion for the Qur`n, qir`t and the other Qur`nic sciences.
While still in his youth Qri Ans left his fathers loving care and went to
Deoband to learn Islamic studies, specifically qir`t. This he did under the
Sheikh al-qurr` of Deoband, Qri Hifth al-Rahmn, completing the narration
of Hafs as well as the seven qir`t by him. However, Qri Ans mentions
that after completing the seven qir`t his thirst for the science was not
quenched, and he thus travelled to Madrasah liyah Furqniyah in
Lucknow which hosted a number of specialists in the field of Qur`n and
was known as the centre for qir`t during that time. Qri Ans benefited
and learnt as much as he could from these specialists who included Qri
Muhibb al-Din, Sheikh Muhammad Sbiq al-Lucknaw and Sheikh Abd alMlik ibn Jeon amongst others. It was under the skilful guidance of Qri
Muhibb al-Dn that Qri Ans Ahmad spent years studying the many texts
and books in the field, eventually completing the rendition of the seven
Introduction to al-Fawid al-Muhibbiyyah by Moulan Dhu al-Fiqr Ahmad. Husn alMuhdart f Rijl al-Qir`t Vol. 2 pg. 341.

18

22

qir`t, as well as the 10 thereafter, via the tarq of the Durrah and the
Tayyibah. Due to his brilliance in qir`t, he also taught at Madrasah
Furqniyah for 10 years after he qualified.
In 1964 Dr al-Ulm Falh al-Drayn in Tarkesar was erected. For a long
time the Principal searched for a capable and proficient instructor to teach
qir`t. On visiting Lucknow in India, he passed by Madrasah liyah
Furqniyah and noticed a young man explaining the intricacies of qir`t to
the students. This young man was none other than Qri Ans. After
explaining his predicament to Qri Ans, he joined the staff of Dr al-Ulm
Falh al-Drayn as a lecturer in the science of qir`t in 1975. Within a short
span of time Qri Ans became distinguished amongst all who studied
qir`t, and his fame extended amongst students and teachers.
Qri Ans Ahmad believed that the science of qir`t was not meant for all
and was very particular in his selection of who he taught. Nothing bears
greater testimony to this than one of his statements, repeated often by his
students:
    )C oq


op
 & '   
  P [B n0
This is a noble science intended for those of noble character.
He also held that there needed to be a sound affiliation between the student
and teacher for them to derive maximum benefit from each other.
Qri Ans would only give sanad and ijzah if the entire Qur`n was read,
which was contrary to the practice of some institutes during that time. He
also maintained that a diligent student of the science need only be
instructed concerning a matter once and he would remember it. Therefore
he would not repeat the same instructions to a student more than once. He
also believed that a student was not to be supervised and observed all the
time, since a mature and ardent student would recognise his
responsibilities.
Even though our sheikh was a prominent and well-known figure in the
arena of Qur`nic studies and qir`t, he disliked the limelight and steered
away from it as much as possible. He preferred sitting with his students and
teaching.

23

He penned four major works in tajwd and qir`t:

1) Al-Faw`id al-Tajwdiyyah a book on tajwd for those intending to recite
the Qur`n in the narration of Hafs.
2) Al-Faw`id al-Muhibbiyyah a book detailing the rules regarding the seven
qir`t, which serves as an introduction to the Shtibiyyah.
3) Al-Faw`id al-Mutammimah this book features the three qir`t after the
seven, which completes the 10 qir`t.
4) Al-Fawid al-Mukammilah a book based on the Tayyibah al-Nashr of Ibn
al-Jazar, specifying the theory in the 10 qir`t.19
Qri Ans became extremely happy when a khatm of the Qur`n was made,
whether it was the narration of Hafs, the seven qir`t, or the ten qir`t. It
was a joyous occasion for him. He would gather all at the time of the khatm
and make du`.
Qri Ans had an intense love for the Prophet  and would sent salutations
and peace upon Him  whenever his name was mentioned in a gathering. If
his students did not do the same, it would upset him. Towards the end of
his life, he became very ill with diabetes. In his state of illness he authored
his final work, spending many nights awake in completing his book about
the Prophet , Sha`n al-Mustaf, a two-volume book about the Prophet 
which constitutes over one thousand pages.
The sheikh never married, dedicating his life to teaching the Qur`n and in
the worship of the Almighty. Qri Ans passed away 16 November 1990.

These works are taught by all students of Qri Ans, as well as their students students.
They were originaly written in Urdu, and later translated into Arabic. Some of the Arabic
manuscripts are with my esteemed teacher and well-known student of Qri Ans, Qri
Ayyb Ishq.

19

24

Authors link to Qri Ans Ahmad and Imam Shtib

I spent years under the expert tutelage of my honorable ustdh Qri Ayyb
Ishq, at whose hands I have studied the text of the Shtibiyyah, reading it
to him line by line while he explained them to me. After this I also recited
the Qur`n to him encompassing all the seven qir`t as mentioned in the
Shtibiyyah. He informed me that in this manner he had studied the
Shtibiyyah and read the Qur`n with these seven qir`t to his brilliant and
outstanding teacher Qri Ans Ahmad Khn (d. 1990 C.E.), who in turn
acquired it from many a teacher, including Qri Muhibb al-Dn ibn
Diy` al-Dn (d. 1981 C.E.), who received it from his father and teacher
Qri Diy` al-Dn (d. 1952 C.E.), who received it from his teacher, the
skilled and proficient Qri Abd al-Rahmn al-Makk (d. 1923 C.E.).
(An alternate link) Qri Muhibb al-Dn (d. 1981 C.E.) also acquired this
directly from Qri Abd al-Rahmn al-Makk (d. 1923 C.E.), who studied
it under the auspices of his brother and teacher Qri Abd Allah ibn
Bashr al-Makk (d. 1919 C.E.), who received it from the Egyptian scholar
and expert Ibrhm Sad (d. 1898 C.E.), who received it from Hasan alJurays al-Kabr (was still alive in 1888 C.E.), who studied it with Ahmad
al-Durr al-Tihm (died before 1867 C.E.), acquiring it from Ahmad
Salamnah (was still alive in 1818 C.E.), from Ibrhm al-Ubayd (was
still alive in 1822 C.E.), from Abd al-Rahmn al-Ujhr (d. 1784 C.E.),
from Ahmad al-Baqar (d. 1775 C.E.), from Muhammad al-Baqar (d.
1699 C.E.), from Abd al-Rahmn al-Yemen (d. 1640 C.E.), from his father
Sheikh Shahhdhah al-Yemen (d. 1570 C.E.), from Nasir al-Dn alTablw (d. 1559 C.E.), from Sheikh al-Islm Zakariyy al-Ansr (d.
1519 C.E.), from Ridwn al-Uqb (d. 1448 C.E.), from the author of al-Nashr
Muhammad ibn al-Jazar (d. 1430 C.E.), from Abd al-Rahmn alBaghdd (d. 1379 C.E.), from Muhammad ibn Ahmad al-S`igh (d.
1325 C.E.), from the son in-law of Imam Shtib al-Kaml Ali ibn Shuj
(d.1263 C.E.), who read and studied under the master Imam Shtib (d.
1194 C.E.), the author of the famous text.
(Alternate sanad) I also recited the introduction of al-Shtibiyyah to Sheikh
Hasan ibn Mustaf al-Warrqi al-Misr, who gave me ijzah for the text
25

as well as the qir`t contained in it. He informed me that he had studied the
text and read its qir`t to many teachers. He transmits the text from Sheikh
Abd al-Fatth Madkr Bayym, who studied it by Sheikh Uthmn
ibn Sulaymn Murd (d. 1962 C.E.), the student of Hasan al-Jurays alKabr (was still alive in 1888 C.E.) with his sanad mentioned previously to
Imam Shtib (d. 1194 C.E.).
(Alternate link) Sheikh Hasan Mustaf al-Warrq also read the
Shtibiyyah to Sheikhah Nafsah bint Abd al-Karm Zaydn, who
memorized and studied the text by Sheikh Muhammad Sad al-Farsh,
who gained it from Ahmad al-Bards mir, who in turn learnt it from
Mustaf al-Bjr (died at the beginning of the 1960s C.E.), from Ali
Abd al-Rahmn Subay (d. 1919 C.E.), from Hasan al-Jurays al-Kabr
(was still alive in 1888 C.E.) with his sanad mentioned previously to Imam
Shtib (d. 1194 C.E.).
(Alternate link) Sheikhah Nafsah also studied the Shtibiyyah as well as
read its qir`t to Sheikh Nid Ali Nid and Sheikh Abd al-Azz alZayyt (d. 2003 C.E.) who both read to Sheikh Abd al-Fatth Hunayd
(d. 1950 C.E.), who studied under the master Sheikh Muhammad ibn
Ahmad al-Mutawall (d. 1895 C.E.), who read to Ahmad al-Durr alTihm (died before 1867 C.E.) with his previous sanad to Imam Shtib (d.
1194 C.E.).
(Alternate sanad) I transmit the Shtibiyyah via ijzah mmah from my ustdh
Moulana Al` al-Dn ibn Jaml al-Dn al-Afghn, who received
ijzah from the Indonesian scholar, Muhammad Ysn al-Fdn (d. 1990
C.E.), who transmits it from Abd al-Aziz Uyn al-Sd (d. 1979 C.E.),
from the famous Egyptian scholar Ali Muhammad al-Dabb (d. 1960
C.E.), from Abd al-Rahmn al-Shar al-Khatb (was still alive in 1920
C.E.), from Sheikh Muhammad ibn Ahmad al-Mutawall (d. 1895 C.E.)
with his previous sanad to Imam Shtib (d. 1194 C.E.).
(Alternate link) Abd al-Azz Uyn al-Sd (d. 1979 C.E.) also read the
text to Muhammad Salm al-Hulwn (d. 1944 C.E.), from his father and
teacher Ahmad al-Hulwn (d. 1890 C.E.), from the Sheikh al-Qurr` in
26

Mecca during his time, Sheikh Ahmad al-Marzq (d. 1846 C.E.), from
Ibrhm al-Ubayd (was still alive in 1822 C.E.) with his sanad mentioned
previously to Imam Shtib (d. 1194 C.E.).
(Alternate link) The Indonesian scholar Muhammad Ysn al-Fdn (d.
1990 C.E.) also transmits the Shtibiyyah from Sheikh Ahmad alMukhallalt (d. 1943 C.E.), from Muhammad al-Sharbn al-Dimyt,
from Ahmad Lakhbt, from Muhammad Shat, from Ahmad alAwdal, from Abd al-Rahmn al-Ibshh, from Umr al-Asqt (d.
1746 C.E.), from Ab al-Nr ibn al-Dimyt (d. 1705 C.E.), from Sultn alMazzh (d. 1664 C.E.), from Sayf al-Dn al-Basr (d. 1611 C.E.), from
Sheikh Shahhdhah al-Yemen (d. 1570 C.E.) with his sanad mentioned
previously to Imam Shtib (d. 1194 C.E.).
(Alternate link) Muhammad Ysn al-Fdn (d.1990 C.E.) also transmits
the Shtibiyyah from Sheikh Muhammad Abd al-Bq al-Luknaw (d.
1945 C.E.) who read the text to Al-Sayyid Abd Allah ibn al-Sayyid
Husayn al-Makk (d. 1893 C.E.) as well as reading these qir`t to Sheikh
Abd al-Haqq ibn Kifyah Allah al-Makk (d. 1921 C.E.), both AlSayyid Abd Allah (d. 1893 C.E.) and Sheikh Abd al-Haqq (d. 1921 C.E.)
read these qir`t to Sheikh Habb al-Rahmn al-Ktham (d. 1904 C.E.),
who read to Ali al-Huluwwu Ibrhm (d 1878 C.E.), from Sulaymn alShahdw, from Mustaf al-Mh (was still alive in 1814 C.E.) from his
father and teacher Ali al-Mh (d.1790 C.E.), from Isml al-Mahall,
from Muhammad al-Munayyir al-Samannd (d. 1785 C.E.), from Ali
al-Rumayl (d. 1718 C.E.), from Muhammad al-Baqar (d. 1699 C.E.) with
his sanad mentioned previously to Imam Shtib (d. 1194 C.E.).
(Alternate sanad) I also read the introduction of the Shtibiyyah to Sheikh
Ahmad ibn Sad Muhammad al-Awwd, who gave me ijzah for the
entire text and to transmit these qir`t from him. He informed me that he
read the entire text to the Sheikh al-Maqri` at Masjid al-Shuhad` in AlFayym, Egypt, Sheikh Jumah ibn Mahmd ibn Abd al-Qawiyy
Shabn, who read the entire text to Sheikh Ilys ibn Ahmad alBarmw with varying links; they include Ahmad ibn Isml alSindiyn , who read it to Sheikh Hasan Ab Tlib (d. 1980 C.E.), who
27

read it to Sheikh mir al-Sayyid Uthmn (d. 1988 C.E.), to Sheikh

Ibrhm Mars al-Bans (d. 1959 C.E.), to Ghunaym Muhammad
Ghunaym to Hasan al-Jurays al-Kabr (was still alive in 1888 C.E.) with
his sanad to Imam Shtib (d. 1194 C.E.).
(Alternate link) Sheikh Ilys al-Barmw also read the Shtibiyyah to
Sheikh Jibrl Barakah Tushd, who read it to Sheikh Muhammad
At Sulaymn Rizq (d. 1978 C.E.), to Sheikh Isml al-Hamdn, to
Sheikh Abd al-Azz Mustaf Ahmad al-Sahhr (was still alive in
1941 C.E.), to Sheikh Muhammad ibn Hasan al-Ibyr, to Sheikh
Ahmad Masd al-Ibyr, to Sheikh Ali Saqar al-Jouhar, to Sheikh
Mustaf al-Mh (was still alive in 1814 C.E.), to his father Sheikh Ali alMh (d.1790 C.E.), to Sheikh Slim al-Nibtt, to Sheikh Ali al-Badr
(d. 1776 C.E.), to Sheikh Ahmad ibn Umar al-Asqt (d. 1746 C.E.), to
Sheikh Sultn al-Mazzh (d. 1664 C.E.) with his previous sanad to Imam
Shtib (d. 1194 C.E.).
(Alternate link) Sheikh Ilys also read the Shtibiyyah to the Sheikh alQurr` in Damascus, Muhammad Kurayyim Rjih as well as to Bakr alTarbsh. Sheikh Kurayyim Rjih read the Shtibiyyah to Muhammad
Salm al-Hulwn (d. 1944 C.E.) and Sheikh Tarbsh received ijzah for
it from Muhammad Salm al-Hulwn (d. 1944 C.E.) with his sanad to
Imam Shtib (d. 1194 C.E.).
(Alternate link) Sheikh Ilys also read the Shtibiyyah to Sheikh
Muhammad Slih al-Ashqar in Hims, who read it to Sheikh Abd alAzz Uyn al-Sd (d. 1979 C.E.) and Sheikh Qsim. We have already
mentioned the sanads of Sheikh Abd al-Azz to Imam Shtib. As for
Sheikh Qsim, he read it to Sheikh Db Qitrmz, who read it to Sheikh
Mahmd al-Kzw (d. 1910 C.E.), who read it to Sheikh Ahmad alHulwn (d. 1890 C.E.) with his previous sanad to Imam Shtib (d. 1194
C.E.).
(Alternate link) Sheikh Ilys al-Barmw also received ijzah from the
Mufti al-Hanafiyyah in Syria, Sheikh Abd al-Razzq al-Halab, who read
it to Sheikh Mahmd F`iz al-Dayr Attn (d. 1965 C.E.), who read it to
28

Sheikh Muhammad Salm al-Hulwn (d. 1944

Imam Shtib (d. 1194 C.E.).

C.E.)

with his sanad to

(Alternate sanad) I also read a portion of the text to Sheikh Muhammad

al-Yaqb al-Shm who gave me ijzah for the entire text. He informed
me that in the same manner he received ijzah in the Shtibiyyah from
Sheikh Abd al-Azz Uyn al-Sd (d. 1979 C.E.) with his sanads
mentioned previously to Imam Shtib (d. 1194 C.E.).
May Allah grant the shuykh in these links who have passed on a high
abode in Paradise, and bless those who are living with a long life so that
many more may benefit from them.

29

30

Chapter
Two

31

Introduction to Qir`t
As the qirah of sim al-Kf via the narration of Hafs was revealed to and
read by the Prophet , in the same way the other qir`t and narrations with
all their different pronunciations were also revealed to and read by the
Prophet . This is a sunnah which has been followed and adhered to in
every century; the Sahbah  learnt from the Prophet  and taught the
Tbin. They in turn taught those who followed them until this knowledge
has reached us. At the same time, our Righteous Predecessors have
documented this knowledge and science, making available to us many
books on tajwd and qir`t while maintaining an oral transmission of its
meticulous pronunciation. May Allah  reward them all.
In this present day and age, this sunnah has practically died. It is the
responsibility of the student of the Qur`n to revive this sunnah, thus
joining the ranks of the experts (mhir) in the Qur`n and gaining success in
this world and the hereafter.
Concerning the expert of the Qur`n, the Prophet  is recorded to have said:
   n rH, "

    YHMO
Ys
    3Ht
     &   H[S
&  >
An expert in the Qur`n will be amongst the noble and obedient angels (in the
1
hereafter).

This is the great virtue linked to the person of the Qur`n. How deprived is
that one who is aware of the great virtues attached to the studying and
teaching of the Qur`n but still deems it as something insignificant.
The method of attaining this knowledge is to firstly learn the makhrij and
sift of the letters by a capable teacher. Thereafter the student should read
the entire Qur`n to his teacher in the narration which is most common in
his area. The most widespread narration is that of Hafs. When he has
mastered this narration and the teacher approves his reading then he should
learn the seven qir`t.
If the teacher is well-versed in this science then the student should humbly
approach him with utmost sincerity and voice his interest in learning the
seven qir`t. The student should not claim his interest in studying qir`t
1

Al-Bukhr, hadith no. 4937.

with ulterior motives in mind but should be completely sincere. Holding

himself in high esteem, bearing pride, or thinking himself better than the
next person are all qualities which prevents the student from acquiring this
knowledge in its true sense. Instead he should humble himself before his
teacher and he will realise how easy it is to acquire this knowledge with all
its blessings.
The student should deem the finding of a capable teacher of the seven
qir`t as rare. The signs of a capable teacher are that his teacher himself is
well-versed in the science of qir`t, he can be relied upon (as far as his field
is concerned), and his students are also adept in qir`t, so much so that the
brilliance of the teacher is reflected in his students.
After acquiring this knowledge he should constantly thank Allah and be
grateful to his teacher who was a means of him acquiring this knowledge. If
his teacher is alive he should love his teacher and always be humble before
him. If his teacher had passed on he should always make du for his
teachers forgiveness.
Then know O student of qir`t! The Sahbah , the Tbin and all those who
followed, sacrificed their lives for the service of the Qur`n - in memorising
it, learning it, and then teaching it to others. From amongst the qurr` are the
seven famous imams, called budr (<
& & means the fourteenth full-moon).2
Each of these budr has two narrators which transmit their reading (qir`h).
They are known as the shuhub (CG
&  means bright stars).3

Imam al-Shtib says:


   
   *    
   
  

Imam al-Shtib says:

   *     
   
    

33

The Muqaddimah of the Shtibiyyah

%   !"
    * 
 
%    #$
     
     
   


   1
1. Firstly, I begin this text with the name of Allah. Blessed is He, The
Most Gracious, The Most Merciful, and (He who is) refuge (for all
who sincerely wish to repent)
EXPLANATION:


8
 The word 8
 is derived from 8 which means brand or mark. It could
also be derived from )*8
u & & which means high or elevated.
\  It means an arrangement or organising of something. In this case it is
the arrangement of words in such a way that it forms a poem. Hence the
book is in the form of poetry and not prose.
    It means to bless or praise. The verb is derived from the root word `-s
   
v <w
, meaning something which entails much goodness or blessings.
Q    Both are derived from the root word `*>k
Q     % 
S>#k
   meaning mercy and
kindness.
     It means a place of return, referring to Allah, as all things are to
.x)
  #0

Q    thH
return back unto Him. Allah states: #*>h
 &
     ; Unto him is the return of

   ; And to Allah is the (final) return.
all of you. Allah also says: 76*>
    y0
In this first line all the words of the basmalah can be found.
3  * .- &'
  78 9:0
  *+
   6
5-
   2
;  4 01
,   &)

,   (
2. I secondly pray that Allah, my Lord (rabb) bestows His salutations
upon him who is most pleased, Muhammad who was sent as a gift to
all of mankind

34

EXPLANATION:
zH
 2 That person who has contentedness or satisfaction ( zH
 2 i& ), or that
 ) as Allah says: |B }>
   ~#

    & )O
person who is pleased ({H
     ; And verily

   ~"
your Lord will give you (all good) so that you shall be well pleased. It could also
mean that person upon whom Allah will bestow happiness (|H*>
B   ), or that
 
person whom Allah will gladden on the day of reckoning. Allah states: ~
|Hw
B   ; that you may become pleased with the reward which Allah shall give you.

C*>
It stems from `[
B &
  which means gift or present. Allah sent the
Prophet  as a gift to all mankind. It is related that the Prophet  said: C>!
   >B
'    %  S%0
YC
'   & `
& ; O people I (am sent) as a mercy and a gift (to all).4
    
   & Someone sent as a messenger ()8
.8H*>
&  ).

    3
     &'
   4
  DE
  F$
  GH

  +
   +
   * =
C >?@
 A$B'
 
3. (and salutations) on his family, the Companions and then (upon
those) who follow (them) in doing good (deeds), being torrent
showers of excellence (in the benefits that are derived from them)
EXPLANATION:

Y}
   It means a persons close relations. Here it specifically refers to the
close relations of the Prophet .
Thereafter the author mentions the Sahbah (Companions), even though
some of them were also of his close relatives.
[.w
&   ( C<w
&    ) Those who follow the Sahbah and close relatives of the Prophet
.

Mustadrak of Hkim, Vol. 1, pg. 91, hadith no. 100.

35

   A
  It means n Ok
B  ; in wanting to perform good deeds. It
n Ok
    A
    F
    A
B  ; in the manner of performing good deeds, or
could also mean n Ok

    `,HF
   A
n Ok
 C#
    5
  B  ; upon that goodness which is within them.

     ."
  meaning abundant rainfall. It is connected
  & is the plural of ^"
  & 7> "
."
to 7K
  . Its meaning is thus abundant showers/rains of excellence. This clause
refers to the Sahbah.

%   0?
   NOP

M
   4 D
 *JK+
    4
   
  A Q
  * L
%   R
4. Thirdly, (I proclaim that) all praise is always due to Allah and (state
that) all (deeds) not begun (in His name) is void of excellence
EXPLANATION:
   ) It means cut (of blessings).
   (
(
3Ph
  It means high or elevated; something of status.
.
  #
  &   "
 L  ^   )C
This line refers to a hadith of the Prophet : 3Ph
 &   *"
 & L  fi H
   <N
 & ;
every good deed which is not started with the praise of Allah is cut (of
blessing).5
A question arises as to why the author mentions the praise of Allah (hamd)
  +#
  and then +m
third? It would have been better if he said:  *>
    n
&  m
&  
  . It could be argued that the actual book has not started yet, so this
& AI
could still be the beginning which would allow that the hamd still be made.
Another possible answer is that the author intentionally ended his khutbah
(introduction) with the hamd as Allah does when he starts Srah al-Sfft
with the basmalah and ends it with the hamd.

Sunan Ab Dwd, vol. 4, pg. 2065, hadth no. 4840. Ibn Mjah, vol.1, pg. 610, hadth no.
1894. Musnad Ahmad, vol.2, pg.359, hadth no. 8712. Ibn Hibbn vol.1, pg.175 hadth no. 2.
Al-Baihaq, vol.3, pg. 209

36

Some Qualities of The Qur`n

    W
   A  FXT
 ?T
 ,   M
?U
   W
    * AUV
   5
 T
  M
5. Thereafter, (know that) the rope of Allah amongst us is His Book. So
(use it) to battle the evil schemes of the enemies (of Islam), ensnaring
them
EXPLANATION:
&   Literally translated as the rope of Allah, it refers to the Qur`n. Abd

  ^<k

    )*6@
& 
Q     ^<"
Allah ibn Masd  explains the verse #*>h
&    and says that ^<k

&   )[
 here refers to the Qur`n. In a report from Ali  he states: :@*>
 & ;
    ^<k
it (the Qur`n) is the firm rope of Allah.6 In another report the Prophet 

 &   ^<k

    y0  gSO
'    Z @said: UD
 9
' 
&  ; the book of Allah is a lengthened rope from
  5
the heavens to the earth.7
In the second part of the line the author addresses the reciter of the Qur`n,
declaring that we should battle the evil plots of our enemies as Allah



  ; So obey not the
  & .
commands in the Qur`n 7<Q   " [[ h
     
w
 &    5H t
Q    9 Ch
disbelievers, but strive against them with it (the Qur`n) with the utmost
endeavour.

^<k
 With a kasrah on the h`. It means traps, snares, schemes, evil plans.

  It is the plural of 
R &  which means enemy.
    which means to catch something in a net or to
.<@
2   & From the verb ^<>w
ensnare prey. Here it refers to the person doing the catching or the
ensnaring.

6
7

Sunan al-Tirmidh Vol. 5 pg. 20 hadith no.2906

Tafsr al-Tabar Vol. 3 pg. 1904 hadith no. 7575, Musnad Ahmad Vol. 3 pg. 26

37

 A [K^

  A 
%   * ZP
   X
`
%   [K\
,  4 &'
  R
     6
 _P
   ]8
6. And it (the Qur`n) is most deserving to be used as its grandeur is
eternal and it never wears. Its companion (who values it as he
should) are honored and serve it with complete devotion
EXPLANATION:

" K
     It is an expression used in Arabic to indicate wonder (?w
  ^
 ). The
pronoun in " refers to the Qur`n.

& &  It means old, shabby or worn.
Yh
& &   No matter how
Q   It means newness or freshness, the opposite of 
much the Qur`n is read or studied, one does not become tired of it. Ali 
   5 
  ; it (the Qur`n) does not become worn
is reported to have said: 9H
& &  N
2  YH 
out due its excessive repetition (recitation).8
Q   Derived from h
h
  , with a fathah on the jm. It means something
honourable, high, with status, revered.

#)
 & It refers to those who serve the Qur`n; those who learn it, teach it,
recite it, practice upon it.
  With a kasrah on the jm, it means earnestness and diligence.

2  A
   & It means dedication.
.<,

Al-Tirmidh, Vol. 5 pg. 20. Kitb Fad`il al-Qur`n, hadith no. 2906.

38

The Qualities of the Reciter of the Qur`n

who Practices Upon it
  e-$V
  c-0

   f-
V
 -b
   7
%  A
  ,   * AJ
 d   4 Ab
7. The example of its approved reciter is like a citron; in both its
conditions (internal and external ) being good in aroma and taste
EXPLANATION:
In this line the author alludes to the hadith mentioned in Bukhr and
Muslim; Ab Ms al-Ash`ar  reports that the Prophet  said: fP 5& ^&

 H,& &H, ; The similitude of a believer who recites the

' #2F C*&F 
' #2F C
&   `hH&w&D ^& nr
Qur`n is like that of the citron: its fragrance is sweet and its taste is delicious.9
H&w&D  citron
  its two conditions
# k
 
  &  H
.-)
Q  & It explains the two conditions; the apparent and the hidden.
   Wk

  
i  h$-0
    >!j-
   4 F
`b
  ]8
 8
    * >%
 DV
 d A00_
8. He (the reciter) is a noteworthy leader if he comes to hold
praiseworthy characteristics, and a shade of honor/respect desires to
engulf him in droves
EXPLANATION:
 From 3
 &  3 which means to lead.
  Bears the meaning of  I
n   ; to become, or something comes to pass.
`Q& Here it does not hold the meaning of nation, tribe or peoples. It refers to
that type of person who has excellent characteristics or a vast amount of
knowledge as if he holds the traits or knowledge of a gathering of people.

Sahh al-Bukhr, hadith no. 5020. Sahh Muslim Vol. 6 pg. 83. hadith no. 243.

39


Q  & n   #[H"0
  ; Verily Ibrhm was an
Allah refers to Ibrhm  as an ummah: `
     n0
ummah.
**
&     It means to intend.
   ( ()
  ) dignified, honoured, revered, or commanding respect.
`%;H

  ( It means a mountain, a crown or a scale used to measure huge
.,
amounts.
A person of the Qur`n will naturally command respect as long as his
actions are in accordance with it. Since he is known as a person of the
Qur`n he will not perform any such action through which he will belittle or
disgrace the Qur`n. His actions should be a reflection of the Qur`n. If he
acts according to its guidance, honour and respect will shadow him
throughout his life.
  ( explains the type of honour. If one considers the meaning to be a
.,
mountain, then as a mountain is fixated by Allah and does not move, so too
will be his honour. If the meaning is a scale used to measure huge amounts,
then it alludes to the greatness of this honour unlike any honour bestowed
upon another person. If the meaning of crown is taken, then a crown is
worn by a king; and he will have the respect and honour commanded by a
king.
%    m-?
    D

$
  78 A_ -?U
 D8
  -?
   4 DV
 9
,    A  * _
d 4 F
9. He is free if he is deserving, by becoming a disciple of it (the Qur`n)
through being (in its constant) service until he dies
EXPLANATION:
)[
 & It refers to the qri` mentioned previously.
H$
 &  Someone who is free or independent of slavery. One who is not a slave
to this world, who desires all worldly things as the Qur`n advises him
   Y #>

otherwise: )C>
&    S>%
'    
'  #%

   )*
&   ; Know that the life of this world is only

40

play and amusement, HX

&    
 & &  @
&   N0  #%
   Y #>
  ; And the life of this world is only a
deceiving enjoyment.
He is also in control of his lusts and desires. If he follows his lusts and
  +H
   5
desires then he is a slave to them and not truly a free person: C>
    
&  0B  P>w
e)[
  ; Have you seen him who takes his own lust (vain desires) as his deity?

fH
R   > (xN ) It means worthy.
Q    ( %
Q   ) It means a follower, a disciple, a true friend.
)k
fH@
2   To intend.
  Until he dies.
  w n
.<

The Status of the Qri` of the Qur`n

   10
%   Qu
 ,   F
stU
;    * p3 Tq [+

    rUV
  D8

%   vu

10. And the Book of Allah is indeed the most trusted intercessor and the
most valued possession, (constantly) endowing its gifts and virtues
EXPLANATION:
m
&    It means firm, strong, secure, dependable, reliable.
L   intercessor.
 
   3) g=
& 
Q    ` #,
  &  H(
This portion refers to a hadith of the Prophet : #M
&    nrH,
     &    %


" ID
   ; Recite the Qur`n, for verily it will come on the day of resurrection as an
intercessor for its companions.10

10

Sahh Muslim (with commentary of Nawaw), Vol. 6 pg. 90, Kitb al-Salh, hadith no. 252.

41

Q   Both are qualities which refer to the Qur`n. <[

Q   is a giver of gifts
 2   & <[
.M@
 2   & means it is a
(for every letter that is recited 10 rewards are gained). .M@
book which gives virtues and excellence.
  LLx_
 d  RKP

% d   AT
0w
   yL
L-$
    * AJ_
 W0_
 3  G^
   11
11. And it is the best sitting companion whose talk will never bore and
whose (frequent) repetition increases it in beauty
EXPLANATION:
L   with whom one would sit, a participant in a social gathering.
l#h
  & to grow tiresome, wearisome, boring, annoying.
^*
 it means speech.
k

The speech of Allah (the Qur`n) will never tire or bore you and is the best
  5Ok %
of companions. Allah says: >

      & ; Allah has sent down the best of
all speeches.
e99Hw
& &     - it means frequent repetition. The pronoun in 99Hw may refer either to
  will refer to the same pronoun to which
the qri` or the Qur`n. The >[ in #
the >[ in e99Hw
& &     is referring to.


    =
%  y`K_
   12
% ,   5
K:U
;   {
   |`
 * A$K k  z$-_
   vUt
12. And when, (the qri`) is fearful in the darkness of the grave, the
Qur`n will meet him shining brightly, being cheerful and friendly
EXPLANATION:
  It means young boy, lad. It refers to the qri`.
b@M
wH
&    To be afraid, terrified, scared or frightened.
  & & The >[ of wS
  & & refers to b@M
  (the qri`).
wS


42

e ,
&    The >[ here will refer to the qri`.
Q  gleaming, glistening, shining, a bright light.
8
Q 2  @
.C
 & rejoicing, cheerful, happy, friendly.
   AKP

   =

  ~F

%     `
%   A}
&4UX4_ xM
,   Z]
 
   * >.
    13
13. There, (in the grave) it (the grave) will congratulate him, becoming a
place of rest and a beautiful garden (for him) and because of it
(because of the Qur`an and his efforts in serving it) he will be raised
to the pinnacle of honor and respect which will be manifest
EXPLANATION:
  [& Indicates time or place.
~ 
  It means to congratulate, to make happy, to gladden. The pronoun
#

  refers to the qri`. The hidden pronoun of the verb refers to the
>[ of #

Qur`n.
 &   , meaning a midday nap, siesta. Here it means a
Q   It stems from `)#(
.#,
place of rest.
Q    garden
`z
   The >[ refers to the Qur`n.
h

  It means summit, peak, top.
Yi
 

R   honour, rank, glory
 & It means clear, evident, manifest, obvious.
A@
This line refers to a hadith of the Prophet :
 '   `  U 
 '  s,
  & 5
   HMk
 YHMk
 `z
  &
 &      5
43

The grave (becomes for him who enters it) one of the gardens of paradise or one
of the pits of the fire.11
Due to the qri`s recitation of the Qur`n and practicing upon its laws,
the grave becomes for him a garden of paradise.
  * A444?4 A.
   8  q_
   4 A 448 % 45 A 4 
)
  14
 

 4P


14. It (the Qur`n) will implore Allahs satisfaction for its beloved
(companion). And what is more suitable to make a request (than the
Qur`n)? For its requests (and the response thereof) will surely be
conveyed!
EXPLANATION:
 
&  & to appeal, earnest request, to seek, to implore, ask repeatedly. Its
hidden pronoun refers to the Qur`n.
   The >[ refers to Allah.
x z0

The Qur`n will implore Allahs satisfaction for its beloved.
    The >[ refers to the Qur`n. #<k
   indicates to the reciter of the Qur`n
<#<$
and to one who practised upon its laws.
The Prophet  is reported to have said:
   `
   w l<#
 2 Z  :),#
   3) nrH,
& &  m
& &   , `Ht
Z
& &   &  , k
 2   & &   ` #,
2   :),
&   Z
2   :),#
 & , `Ht
    k& e9;
 
     &  &  g=
& 
L 2 &  99
    : ,#
&  &  &  U
   H(
`Q Ok
 
&     
  `r ^t"
The Qur`n will come on the day of qiymah and say: O Lord, adorn him and he
will be made to wear a crown of glory. The Qur`n will say: O Lord, increase
him with a garment of honour! Then he will say: O Lord, be happy with him and
it will be said: Recite and ascend (the levels of paradise) and (the levels of
paradise) will increase with goodness with every verse (recited).12
  QN8
#0
 & That which was asked for.


11
12

Sunan al-Tirmidh Vol. 4 pg. 358, hadith no. 2460

Al-Tirmidh, Vol. 5, pg. 24, hadith no. 2915.

44

Advice to the Qri`

3  WV
   }
 T  15
 ,  
,  A  
% ,   A  9`
i  * 0U
X
d
15. So, O reciter (of the Qur`n)! Hold firmly on to it, honoring and
respecting it in all conditions
EXPLANATION:
In this line the qri` is addressed regarding the qualities that he should have.
In the following line the rewards for the qri` are given.
Q 2   & " holding firmly on to the Qur`n. Allah also alludes to this in the
tO*@


     n)tO*
B  ) (
 & 2  & 5P
verse: :6*>
 6
    &  Hh
& &  %0  * Y)
   ; And those who hold
   #%N
&    Z @t "
fast to the Book (act on its teachings) and perform salh. We will never waste the
rewards of those who do righteous deeds.
   Z @
    )tO*@
& &   Z @t"
&     )
In a hadith it comes: "  PK
B &  #
&  ; The Book of
&  C>
Allah, in it is guidance and nr, so grab on to the Book of Allah and hold firmly on
to it.13
  ;
  e!
K
  "  PK
    ~O*@8
     5
  n In another hadith it is reported: ^z
B &  A
&     5
   C>
Whoever holds on to it (the Qur`n) and practices upon it will be upon guidance,
and whoever fails to do so will be misled.14
. & It means someone who honours and exalts. .?<
2  & will have the same
meaning.
   R
    #
    _-
  eU
%   F
%   16
 4
?
  =
 3 !

    * :K'
16. Enjoy well (all coming your way in the gardens of paradise)! Your
parents will be adorned with garments of pure light, crowns (of
honour) and (other) adornments
EXPLANATION:
Q   wholesome, delicious.
#[
13
14

Sahh Muslim (with commentary of Nawawi), Vol. 15, pg. 180, hadith no. 2408.
Sunan al-Nas, Vol. 5 pg. 51, hadith no. 8175.

45

Q   thirst quenching, soothing for the throat.

H
They both describe the type of food and drink awaiting the qri` in paradise.
This indicates to the kind of greeting he will receive there.
L)%
   It is the plural of )%& which means light.
  crown.
@

 & It is the plural of `#k
.$
  which means decoration, finery, ornaments,
jewellery.
In this line the author alludes to the hadith:
  5 5Ok eg)z , ` #,

   3) h w

 
   5
   g)z
    nrH,
  &  H(
+%    )
  #%
   T)#"& &  l*G
     && 
&   l<
   & # S"  ^*
 
     Q  e



  fP "
  t
P]B  ^*
 &  S  , t#
 &
Whoever recites the Qur`n and practices upon what it contains, his parents will
be made to wear a crown on the day of qiymah. The light (of this crown) is brighter
than the light of the sun if it were in the houses of this world. So what do you think
would be the reward of the one who practiced upon it?15
   '
   k
  ~

  * AxP
  Zt@

    WF

   WX

 d  T  17
17. So what do you think of the children (qri` - of these parents) when
they are rewarded? They are the family of Allah and the highranking elite
EXPLANATION:
   offspring, descendant, son, progeny.
^?
In this line the author alludes to the hadith:
      n0
 &  ^[
  5
&   [
  ? )8
 &   [
  ,  

@I K
& &     ^[
  ^#(
 :[
 & nrH,
 &   : (
 & 5
Verily Allah has family from amongst man. It was said: Who are they O
Messenger of Allah? He  replied: The people of the Qur`n, they are the family of
Allah and his close and dear ones.16
15
16

Ab Dwd, Vol. 2 pg. 327, hadith no. 1453.

Mustadrak of Hkim, Vol. 1 pg. 743, hadith no. 2046.

46

  Y)M6
.
&    It refers to @I K
& &    in the hadith.
Y)M6
&    It means the best, choicest, prime or elite.
. It means those people who are upper-class or people of high status and
rank.
      |
    DE
18
 d  |@
 @t

  QP
,  D-`
 * v`U
    F
,   

18. Righteousness, doing good deeds, patience and God-consciousness

are their adornment. The Qur`n came with these attributes,
explaining them in detail
EXPLANATION:
& & It has the meaning of i& which means holder or possessor.
)
[.k
& &  & This gives news (khabr) of the first stanza. From ] is a new sentence.
.6M
  & Indicating to something being explained in detail. In this case it is the
Qur`n, as Allah states:

w r
  2 & Z @& &  +6
' 
A book whereof the verses are explained in detail.

+6
  2 & m
    & Z @& &  +*tk
' 
 & w r
(This is) a book, the verses whereof are perfected and then explained in detail.
The Qur`n explains the conditions of those who are good (muslims) and
that the disbelievers are those who are headed for destruction. So the
&   ) are their qualities of piety
 & ) of the family of Allah ( ^[
beautification (.k

   ).
  ), righteousness (s
(b,@
2   ), sincerity (n Ok
    ) and perseverance (s6

47


      ~K'
%   :T
    p
  :5t!
M
     !
 *'
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  d ~t!
      19
19. Adopt these qualities as long as you live, striving to obtain it. And
exchange (the qualities of) your lowly soul for the valued fragrances
of these qualities
EXPLANATION:
 & here, denoting that whatever follows
    It holds the meaning of PK
~#
should be held onto or deemed as obligatory.
 & (adornments) in the verse before this.
] The [ refers to .k
+G
    as long as you live.

C#
 The [ refers to the duny (this world).
Q  & It means to compete, vie, fight, struggle, strive for, seek, try to obtain.
O 

C8 M%
    The plural of lM% which means breath or sweet smell. The [ will
 & 
refer to .k
The person is compared to the duny, something which is puny, low, trivial
or of little value. He should exchange himself, who is of little value to obtain
 & ) which are irreplaceable.
the sweets smells of these qualities of the qri` (.k

Du of the Imam Shtib for those who had Contributed in

Transmitting these Readings until it has reached us
  4
    * >0

%   D-`
%    '
     O'
K5
  GH
  20
  K`!
     9xP
20. May Allah reward, with all forms of goodness, on our behalf, the
imams (in the field of the Qur`n), who conveyed the Qur`n to us,
being pure (unadulterated) and uninterrupted (continuous in its
transmission)

48

EXPLANATION:
In this verse the author makes du for those who strive in serving the
Qur`n by teaching it to others.
Q   means sweet and pleasant, or water which is pure. It is metaphorical,
"P
Q   .,%
Q   i.e. this indicates that what they narrate are pure
and actually means "P
from any discrepancies and doubts.
.O8
   means without interruption or in succession. This alludes to the
chain of narration (sanad) going to the Prophet . It could also mean cool
water, indicating that this pure water (knowledge) is easily swallowed or
drunk.

Those who became renown for teaching the Qur`n


     &M
  Q5
%  M
   
   -Fj
0V
     b
  >M5
:0T
   21
   * *5$

21. From these imams there are seven (who shine like) full moons centered
in a sky of grandeur and impartiality, (appearing) in complete brilliance and
perfection
EXPLANATION:
Of those who gave their lives to serve the Qur`n are the seven imams. The
author refers to these 7 imams as budr, meaning the fourteenth full-moon.
They are likened to the moon since their status is high in the eyes of the
people.
 &  gS8
A
  when the moon is in the center of the sky, its light reaches
     (
   +
8)w
everyone and all are able to benefit from them.
     good reputation or honorable record.

Q  & both describe these budr. H[;
Q  & means brilliance, brightness or
.*-
 &  H[;
  & means complete or perfect.
beauty. .*-

49

    vU
    -t$
X!
  vP
     U5
     :'
   :q
 d L5
   * T
 22
22. They (the imams) have stars that have gained (their light knowledge) from them and illuminated the darkness of ignorance, until
it dissolved and was replaced with enlightenment
EXPLANATION:
c the [ refers to the budr.

C
' & & It is the plural of Z C
 , meaning bright star.
bh
  & , meaning darkness. It is metaphorical and
  It is the plural of `#h9
refers to the ignorance of qir`t.
From the moons are 14 bright stars who have gained their light (knowledge)
from these moons. This knowledge that they have gained is likened to light.
This light (knowledge) is able to penetrate the most extreme dark or the
blackest of nights. It penetrates this darkness in such a way that it
overpowers the darkness and sheds light wherever darkness existed.

    p * 
3  M
%   F-$
 ,   A?)

J0U
    23
   =
 +
    
  
   5
23. You will soon see them (the imams of qir`t) one after the other with
two of their specific students (narrators)
EXPLANATION:
The author says that he will mention each qri` individually with their two
students.
 2   & will mean #@
.*@
   & (specifically), referring to two students who will
particularly be mentioned. The students of these imams are many. From
each imam however, there are two students who have become renowned.
They will specifically be mentioned. The students which Shtib mentions
are of 3 types:
1) Those who learnt directly from the imam or the teacher. They will
include Warsh and Qln who learnt directly from Nfi, Hafs and
Shubah who learnt directly from sim and Dr and Abul al-Hrith
who learnt directly from Kis`.
50

2) Between the narrator and the imam there is another link. They will
include Ab Amr Basr since between him and his two narrators
(Dr and Ss) is Yahy al-Yazd. Hamzah will also fall in this
category in that between him and his two narrators (Khalaf and
Khalld) is Sulaym.
3) Between the imam and his narrators there is more than one link. Ibn
Kathr and Ibn mir will fall in this category.
  & ' R
  WV
 FL`!
 ,   A!-b
VU
      * z3 
  FG
     24
24. Their analysts have chosen them from many other skillful and
brilliant scholars, and they did not use the Qur`n for worldly gain
EXPLANATION:
7
    means to choose or pick.

9 ,%
&  & it is the plural of ( % , meaning a critic or reviewer.
L   means skillful, brilliant and outstanding.
 "
  & A
.-!@
2   & %rH(
    the author indicates that these imams and their narrators
   l#
did not use their recitation or their teaching of the Qur`n as a means for
them to achieve worldly gains.

The Seven Qurr` and their Transmitters

    * pT!
  
   >_0
x
,  
   4 U^
 
   mO #OT
   T
   25
, , _-
25. Now, the holder of the noble secret concerning sweet scents, he is
Nfi who chose Medinah as (his) abode
EXPLANATION:
Ht
&    It means noble, distinguished, eminent, high-ranking, honourable.

2 2 It means secret.
 2 It means sweet scents.
#

51

Some have mentioned this esteemed secret (

&    ) concerning the sweet
2 2 Ht
smell; when Nfi recited Qur`n, the sweet smell of musk emanated from
his mouth. When he was asked concerning it he replied that he saw the
Prophet  in a dream. He read to the Prophet  , who blew into his mouth.
Since that time this sweet aroma started coming from his mouth.
N  means house, abode or a place of disembarking. Nfi chose Medinah
as his home, but was originally from Asfahn.
   AU?@

  26
 4+ 4$ pT-

 +
  X

   * :q

   DJ'
 v'
; Db
26. As for Qln (whose name was) Is and Uthmn, (known as)
Warsh, they achieved the most sublime ranks of distinction by
accompanying him (Nfi)
EXPLANATION:
In this verse Imam Shtib mentions the two narrators of Nfi. The first
narrator is Qln. His real name was s but was nicknamed Qln by
Nfi. Qln is a Roman word meaning good or excellent. Nfi named him
Qln (or good) due to his excellent recitation of the Qur`n.
The second narrator is Warsh whose real name was Uthmn. Warsh means
something white and Nfi called him this because he was fair of
complexion.
The pronoun in C
 & &   refers to the qurr`.

@<6"
  &  It means friendship, companionship, company. The pronoun refers
to Nfi.
   in this context, it means to become. It is dual, referring to Qln and
.m!w
Warsh.
?
   It means splendor, magnificence, grandeur, nobility, honour,
distinction.

#H
  high, high-ranking, lofty, exalted.
52

 

   .
&   &  bO#
The sentence would read as follows: #H
  ?*>
   @<6"
  &  nS
B .m!w
 3   = F * A`
   27
   N`
    -+V
UM
  >
   '
 
 :T
GJV
27. And in Mecca, was Abd Allahs residence. He is Ibn Kathr, who
from amongst many people, he was exalted (above them)
EXPLANATION:
This is the second imam. His name was Abd Allah and he stayed in Mecca.
He was better known as Ibn Kathr.

    Hm    & 3),
.@
& from amongst many people he was exalted.
3  &'
  `K
b
   A  mx
,   "

   9 28
  F
   5
   * 01
28. Ahmad al-Bazz and Muhammad, who was named Qumbul,
narrated from him (Ibn Kathr) via a sanad (chain of narrators)
EXPLANATION:
In this verse the author mentions the two narrators of Ibn Kathr.
& bears the meaning of &  here; transmits from him.
The first narrator is Ahmad al-Bazz. The second narrator is Muhammad
who was better known as Qumbul.
  hints that they never learnt directly from Ibn Kathr but via a sanad
L 8 A
(chain of narrators):
Ibn Kathr
Shibl ibn Abbd
Isml ibn Abd Allah al-Qust
Ikrimah ibn Sulaymn

Abu al-Akhrt

Al-Bazz

Ahmad al-Qawws
Qumbul
53

Marf


3   
 * :f
    -0'
   yT
M
  m
   j
d    N
 E 

   29
29. As for the Mzin Imm, a pure Arab, he is Ab Amr al-Basr and
his father was Al
EXPLANATION:
The third qri`, Ab Amr al-Basr is mentioned in this verse. He is called alMzin by the author because he was from the tribe of Ban Mzin.
C
 & &   indicates that he was of pure Arab descent.

.
  e)
& &   this refers to his father who was a man of high status. Due to this
his son also became known as Ibn al-Al`; the son of him who is noble.
  vf &'
  rOM
   30
   -t
KM
   m_x
,
     * A5
      )T
     T

30. He (Ab Amr) poured his knowledge upon Yahy al-Yazd and
with this pure, sweet water (knowledge) he (al-Yazd) was quenched
EXPLANATION:
U 
   means to pour out, to fill, to unload. It refers to Abu Amr al-Basr.
<#8
&    its actual meaning is running water, though here it refers to Ab
Amrs knowledge.
 &  has the same meaning. The author
    sweet or pure water. THM
ZP

mentions it to emphasize the purity of his knowledge.
   & that which has been watered time after time.
.
Abu Amr al-Basr had many students of which Yahy al-Yazd is the most
renown.


 d -0'
3   * 
 :)
    A'
`$
  
 Mq
   m
  
 31
d d F
31. Ab Umar ad-Dr and Slih (who had the patronym of) Ab
Shuayb (and the ascription of) al-Ss accepted (instruction and
teaching) from him (i.e. from al-Yazd)
54

EXPLANATION:
The first narrator of Ab Amr Basr is Ab Umar al-Dr. The second
narrator is Ab Shuayb Slih ibn Ziyd al-Ss.

C$ I
& &  
 & &  is used the same as C
  w ; transmitted from him. The pronoun in & 
.<,w
   &  bears the meaning of .,
refers to Yahy al-Yazd. This means that they never studied directly from
Ab Amr, but from his student Yahy al-Yazd.
  ~KUT

3   =
  L
   *
   [L
K1
    M
   

     * -'
 N
   32
32. And as for Damascus in Shm, the home of Ibn mir, it (verily)
became a pleasant place (of residence) due to Abd Allah s (ibn mirs)
existence in it
EXPLANATION:
The fourth qri` is Ibn mir who hails from Damascus, Syria.
    refers to Damascus.
~@
 <
  this is the name of Ibn mir.
It became a pleasant place to stay due to Ibn mir residing there.


    DVO
    A'
`$
   NF
     * AU!
  L5E
  F
    '
 33

33. Hishm and Abd Allah, who is ascribed to Dhakwn, both narrate
from him (Ibn mir) via sanad (chain of narrators)
EXPLANATION:
His first narrator is Hishm and the second is Abd Allah, better known as
Ibn Dhakwn.
  He specifically says that he is affiliated or linked to the tribe
     " O@%
n)-P
& &   )[
 
of Dhakwn to indicate that even though he is called Ibn Dhakwn (the son
of Dhakwn) he was not actually the son of Dhakwn.
55

 8 "
  w &  9 
.,
   they both narrate from Ibn mir via sanad:
Abd Allah ibn mir
Yahy al-Dhimr
Irk ibn Khlid

Ayyb ibn Tamm al-Tamm

Hishm

Abd Allah ibn Dhakwn

    >T
    34
% q *'.
   :
     O
t!-b
   `T
   ']

  * >$+

  Q-

34. And from the imams of qir`t, three are from the esteemed Kfah.
They propagated (their knowledge in it) and it diffused musk and cloves
EXPLANATION:
   is the feminine of H
gHX

   meaning esteemed. It is the adjective of Kfah.
Kfah was an esteemed place due to all the learned people in it.

C
&& .
 &  It refers to the <
)i
&   It means to spread, propagate.
+ z
   to become fragrant, to exhale fragrance, emanate fragrance. The
pronoun refers to Kfah.
Q  It is the fragrance, scent or aroma of musk.
P
 &  H(  means carnation and clove.
.M%
  >MT

3   
 T
    j|
sT

,  A_
 )'
    * A05
  -
   35
35. So (from these three imams) is Ab Bakr, whose name is sim.
Shubah is his outstanding narrator who is most excellent (in what he
transmits fromsim)

56

EXPLANATION:
This is the first of the qurr` from Kfah and the fifth qri`, Ab Bakr sim.
His first narrator is Shubah.
;s
& 2  & someone who is superior.
    better or excellent.
.
   E
3   
 '
    t
3   =
   36
 st D
 , -

 V D`$
   * .-
 #]
36. He (Shubah) is Ibn Ayysh (and he was also known as) Ab Bakr,
who was affable. And Hafs (the other narrator) was preferred because of
his precision, proficiency and thorough skill
EXPLANATION:
   refers to Shubah whose name was Ab Bakr Shubah ibn Ayysh. The
vi
author specifically mentions his name in this verse so that he does not get
confused with Shubah ibn Hajjj al-Basr.
zH
 2 agreeable, affable.
Hafs is his second narrator.
     n ,w
    means perfection, thoroughness, precision. Due to
 & n  n ,w "
 M
.

Hafs being thorough and precise in what he transmitted from sim, his
narration was given preference.
 %
     Zx"
%   * z3 U
 ,  D -`K
$-
 8
 y Vj

 )
,   =
     37
37. And Hamzah, who was more purer than him in piety! A patient
imam (who recited) the Qur`n with tartl
EXPLANATION:
This is the sixth qri`, Hamzah ibn Habb al-Zayyt. He became the Sheikh alqurr` in Kfah after the demise of sim.
L 2   & from the word 
)@
   , meaning piety.
57

   A'
  K5
  9
 @1


   K^
  38
   % `U
  * mO L^
  y
38. Khalaf and Khalld narrate that which Sulaym narrated from him
(Hamzah) with precision and perfection
EXPLANATION:
  refers to the
His narrators are Khalaf and Khalld. &  refers to Hamzah. fP
Qur`n that was transmitted by Sulaym, a student of Hamzah.
  ) and collective (.6
Q   & both refer to Sulaym. He was precise (5,@
 2  &  ,@
 2 & )
.6
&
in what he transmitted from Hamzah.
It is not mentioned clearly in this verse but Khalaf and Khalld both learnt
from Sulaym who in turn learnt from Hamzah.
  N-E
 
  39
     AT
      DV
$
  4 * AUM!
  T
d    '
 
 

39. As for Al, he was referred to as al-Kis` because he donned it
(shawl) when in Ihrm
EXPLANATION:
The seventh qri` is Ali, better known as Kis`. He was called Kis`
meaning cloak or shawl because when on hajj, he wore it as his ihrm.
@%
& &   characteristic feature.
  refers to =x Ot
 
    ^"w
     wore/donned in the shawl or cloak.
#
   i.e. =x Ot

  w
."
   means to clothe, dress, cover, wear.
  4 
 A'
 d F
  , 
 , ?
  m
  b
^
  -VO

  :J
  40
 t
   * .-
   9
40. Layth, the affable Ab al-Hrith, narrated from him (Ali), as well as
Hafs, ad-Dr, who has passed in mentioning
EXPLANATION:
His first narrator is Ab al-Hrith al-Layth and the second narrator is Hafs
al-Dr who has already been mentioned previously as the narrator of Ab
Amr al-Basr.
58

The Hafs (al-Dr) in this line should not be confused with Hafs who is the
narrator of sim.
   :b


3   =

  A 

     _
  * -'
 @?
d     F-0'
    
 41
41. Ab Amr and al-Yahsb who is Ibn mir are pure Arabs whereas
the rest (of the qurr`) are encompassed by various forms of allegiances
EXPLANATION:

The [
& & , same as in C
& &   , C#
& &   and C> I
& &  .
 & will refer to <
=<6#
     the sd may be read with a fathah, dammah or kasrah. Refers to
Yahsub, a place in Yemen.

C#( "
    refers to all the qurr` besides Ab Amr al-Basr and Ibn mir alShm.

" the pronoun refers to C#( "
  
Imam Shtib says in the first part of the verse that Ab Amr al-Basr and
Ibn mir al-Shm are pure Arabs. The remaining qurr` are enclosed or
embraced by N) , which literally means friendship. It is of 3 basic types:
    gN
1) H
2 \ `( @
&   Ones forefathers were slaves and after being freed, he
joined and blended with that particular Arab tribe.
   gN
2) o>
&   An Arab tribes gives another Arab tribe a guarantee of security
and safeguarding.
3) ?
   gN
&   A non-Arab tribe mingles with an Arab tribe until it is hard to
tell the difference between the two due to inter-relations.
The third one is what is meant by Imam Shtib in this line. Ab Shmmah
states that it is not the first because none of the forefathers of the qurr` were
slaves, neither is it the second because they would then still remain as pure
Arabs.

59

3   WV
d   9}
  v\
   * 
:
% ,   
;  
?0U
  -
 4 42
42. For each of them (the narrators) are turuq (paths of recitation) via
which every student may be guided. And no forger should be feared
within these turuq, fabricating (various readings)
EXPLANATION:
c
 &  refers to the narrators.

' & & the plural of HF
HF
 ; those who transmit from the narrators, directly or
indirectly.
' & & in both places.
] refers to HF
 or   F ; the student. It refers to any student or
L   ^  here means ~ 8
 &  F
 F

person striving or wanting to learn these qir`t.
2  & ), one who fabricates things.
'   N alludes to a mudallis (l
 F
Q.*@
2   & one who seeks to attain something by being cunning, false, cheating
and trickery.

    
  K
 =F
    0K
     @!T
   ~@!
st
    )
   * :U@!
  43
43. And these (qir`t, riwyat or turuq), I have erected them for the
student. So exert yourself in obtaining your share (of its knowledge and
understanding) with sincerity becoming superior
EXPLANATION:
' && 
5[
 & refers to HF
 .
   the plural of .
  which is the plural of =@
)
  &   the word was originally *>
  & (with a hamzah), meaning that person
)*
who comes forward or advances towards this book i.e. a student of this
book.
60

 &    bears the meaning of C@

C@<6%
 &    or C@I
 &    ; to raise, erect, set up, put up or
prepare.

I 
  bears the meaning of )I
& & i.e. the author has laid down the rules or
the applications of these turuq and those from whom they transmit.
6% 
    it is and imperative command meaning to strive, work hard, exert
oneself.
    means a portion of something. Some explain that it refers to a little
~" 6%
knowledge. Others say it refers to ikhls, sincerity. It would mean that the
student should work hard to gain the little knowledge in this book or
making his intention sincere.
   & becoming virtuous, superior, honoured.
.M
    !
   vM5

 :

  `
 * :T-
;   ] !
  F 44
    z_
  WM
44. And know that I will attempt to see that their differences (differences
in the reading between the qurr` and their narrators) conforms to the
poetic rhyme, being made easy/simple
EXPLANATION:
 
C
& &   i.e. the differences (in reading) between the qurr`.
 &  Hk
& & means C.@K
)

& &  to remain in conformance, to follow.
] refer to the differences (ikhtilf) between the qurr`.
.CO
2  & this refers to the poem i.e. it is very easy/simple and not difficult at
all.

61

Technical Usages of the Author in the Poem

3 
 *KMP
3   WV

  

   N
  L
, &'
  LP
%   * b
   &'
     45
45. I have placed the abjad sequence in the text as indicators for each
qri`, the first letter for the first reciter (and so on)
EXPLANATION:
L   ^2 & A
Q   ).
B  .#9
Q   means ;)
.#9
Q && ; signs/codes for the qurr` ( (
L    N
N  
Q   ; the first letter for the first reciter.17
   it means D
    vU
 -?
 =

    ~$
   M
  `$
    
@T
  * AP
   v05

    46
    4 9-V]
46. After mentioning the point of difference (between the qurr` or ruwt)
I will name its men (the reciters who applied the particular manner of
recitation). When it has ended (when the list of reciters for that
application has ended) I will bring (place) a  as a separator (between it
and the new application to be discussed)
EXPLANATION:
The author explains the manner in which he will detail the differences of the
qurr`; he will first mention the difference (between the qurr`), followed by
the codes of the reciters who apply this difference. Thereafter he would
  JE 5
 
   ~ 
separate this difference from the next with a ww () e.g. 
  2 3)
 

L   
 * 

J.< & (& E  

 2  

' JnE .
   ='
    tK

 ,  >_
3  95 47
   -

  D8
P
  `


   U5

    * :4@$

47. (The  will be brought as separator) except in words in which there
will be no doubt if they appear together. I will suffice, from (any form
of) stipulation with the (pronunciation of) the word if it is clear

17

This discussion will be further elaborated at the beginning of chapter two.

62

EXPLANATION:
In those places in which no confusion will be caused if a  is not brought to
separate two different discussions then a  will not be inserted e.g. in Srah
 &    J
'  & +<
al-Nahl: J I E n)
&  
 E n)%
&
In the second part of the line the author explains that he will suffice himself
with the pronunciation of the word without offering any further
explanation regarding its recitation. In this case the reciters named will read

 
 
 2 3)
   ~ 
exactly as the pronunciation appears in the poem e.g. 
 
' JnE JE 5
; no explanation is offered as to how mlik should be read, with madd or with
an alif, and so forth, but it will be read as it appears.
Considering this there are four things generally found when a difference for
the qurr` is being explained:
1) the place or word in which they have difference of opinion
2) a condition attached to the difference
3) the reciters who hold this difference
4) the ww fsilah which separates it from the next discussion
  "

   .I)
     M(
Q   g C>
An example of this is: z
'    E C#0
 2   #
Q  * )*
  ^I
&      JY
     C#
  
  .
    #
*?>
3   r
3     * :Kb
:
   4 -V
    -?
,  R
   -
  48
    '
   D
48. It may happen that a letter-code is repeated (coming) before the ww
al-fasl for a co-incidental reason (like beautifying the flow of the text or to
complete the verse). This matter should not scare you
EXPLANATION:
H$
    it refers to the minor letter codes.
At times the code of the reciter is coincidently repeated before the ww al &  * n
 %
 2 
fsilah. This should not confuse the student e.g.  8D
  n)t
  &  D
    
NJ&E NQJ&E .

63

   :UU5

   49
  Q+
KJ
     R
tu
 
   QH 4
   * {
 K
,   =:
49. And from them (these letter-codes) the  is (a code) for the Kfs,
and six of them (the qurr` will be indicated to) with which is not
without a dot
3 * p3 T! M
  *'
   R
3   V
t
   :U+

   50
   :

 4 ] Nq
 d    7
50. I meant those qurr` whom I mentioned after Nfi. The Kfs and
Shms with a i which is not without dots
   
3 51
3 * XM
3    V
%   Q
   R
0:
   :u

  V

   
, ,  p
51. The Kfs with al-Makk (will be indicated by a) a with a dot, and the
Kfs and Basr (indicated by a) which is not without dots
3 p :T
  * Zx"
3  K
    q
   ]
 52
  >Mq
  >?)
$
 `
      Wb

 

52. And the with dots is (an indicator) for al-Kis` and Hamzah, and
'  & ,
say the two of them with Shubah is (indicated by the word) `<I
following (suite with the letter-codes before this)



   vUT
3   * pT!
M
   p3 T!  5
 '
  
 53
  :@t
    p
 r?)
  Nq
 is for them (al-Kis` and Hamzah) and Hafs, (the
53. (The word) Z I
' 
word) 
  is for Nfi and Shm, (the word) S8
  is for Nfi, the son of
Al . . .
  * Wb
   =
  ~
 QM
  -t!

     :T

    AT [
    54
   @?
  Wb
54. and Makk. And say (that the word) k
R  is for him (Makk) and Ibn alAl`. And say regarding them (Makk and Ibn al-Al`) and al-Yahsub
(the code) HM%
'   has adorned


  AT
  , 4 -
 
  ='
  =@
  :MT!
'
  * p3 T!
 0
    
d    55
 

55. (The word) =Hk
'  has
u  is used for al-Makk and for Nfi. And 56k
gained prestige from the Kfs and Nfi.
64

  '
  * >0KV
    :
    b
   v
    56
  =
   M
    
@T
  
  Wb

 *$

   =T
56. And whenever a word-code appears before or after (a letter code),
then conform to my conditions (mentioned previously) and conclude
(the difference discussed) with the ww, separating (one matter from
another)
EXPLANATION:
At times Imam Shtib will only use a letter-code in a verse and at times
only a word-code. Sometimes he uses both a letter-code and a word-code
together in his explanation. When this is done there is no particular
sequence he uses - unlike in the letter-codes (refer to verse 46). Therefore a
word-code may appear before a letter-code or after it, without any
L   E nJ3E vHk
 2  (
particular sequence e.g. in Srah al-Baqarah JZ I
Q  , in Srah
&   

al-M`idah e)
&   JE * [
&  E P%
 & JZ I
Q& .
Similarly, if he uses a word-code then there is no sequence kept between the
word-code before or after the place of ikhtilf i.e. the word-code may appear
before or after the place of ikhtilf (This is explained in verse 64) e.g. Jk
  E
L   '   .
4(
  L   z
  n [
'    * `@
In the second part of the verse he states that the reader should use the same
methodology he has stipulated previously by separating it from the next
discussion with a ww.

The Use of the Opposites

   xT

 ,  T
    QVO
stU
 ] DV
 
 ,   .
   u
C  * ys
  57
57. And (in those differences) which have an opposite, I will suffice
(myself by mentioning) the opposite. So contend with your intellect in
order that you become accomplished!
EXPLANATION:
The author will mention a particular difference for certain reciters and
remain silent regarding the remaining reciters whom are not mentioned.
The reader should deduce that they read the opposite to what the reciters

Q   & n)g
 &  Ow C#)-
 &  Ow as takhff i.e.
mentioned read e.g. M
 &  &  ; the Kufis will read n)g
without a tashdd. He does not mention how the remaining qurr` read. The
65

student should deduce that the remaining qurr` read with tathql (tashdd)
which is the opposite takhff.
3   0V
3    * u
3     W`!
3    x
    6U^
3    UT
@
3    +8
    58
58. Like madd, ithbt, fath, idghm, hamz, naql and ikhtils has come
EXPLANATION:
The opposite of madd is qasr, opposite of ithbt is hadhf, of fath is imlah, of
idghm is ith-hr, opposite of reading with a hamzah is to read without a
hamzah, of naql is to read the harakah completely without naql, ikhtils is to
read the harakah completely.
3    =_$
3   u
3     NxP
  '
3    59
0
 ~_-
 3     p3 
   * >t^
 3    GVO$
59. Jazm, tadhkr, ghayb, takhff, jam, tanwn and tahrk will be used
EXPLANATION:
The opposite of jazm is raf, opposite of masculine (tadhkr) is feminine
(ta`nth), third person (ghayb) is second person (khitb), of takhff is tathql,
plural (jam) is singular (ifrd), opposite of tanwn is without tanwn, harakah
(tahrk) is sukn (iskn).
  & ; can be applied consistently
As can be noted, all these opposites are 9H

except for jazm. Its opposite is raf, whilst the opposite of raf is nasb as will
be explained.
3  Gu ~_-?U
   y^
x
   60
    Ut
 D5E
   F
 * `
      9-P
  {
60. And wherever tahrk appears without being specified, fathah and
iskn is its brother in this place
EXPLANATION:
Whenever the author mentions that certain reciters will read something as
mutaharrik without stipulating which harakah, he intends by it a fathah. The
remaining reciters will read with a sukn.

66


 d 
  t
   
3    * :?UT
    @
x
  D
   61
    V
   *^
     
61. And I have made brothers (opposites) between the nn and the y`,
between the fathah and kasrah, and between nasb and khafd, considering
where they are placed
EXPLANATION:
2  & and HMt
2  & . Similarly,
The nn and y` of mudri verb are opposites, as in HMt%
the fathah and the kasrah are opposites. Thus if he says that certain reciters
read with a fathah, the remaining will read with a kasrah and visa versa. The
same applies to nasb and khafd.
    Ut
 {
%   pT-
   62
    @
b

     FGT
   s
   * UV5
d  b

62. And wherever I mention dammah or raf and remain silent (will not
stipulate anything) then the others (other qurr` or ruwt) will approach
(recite) with a fathah or nasb
EXPLANATION:
When the author mentions a dammah or raf and remains silent (does not
mention how the remaining qurr` read), the rest of the reciters will read
with a fathah or nasb.
  & 7
Here he explains those opposites which are not consistent (9H

  ). The
opposite of dammah and raf is fathah and nasb, however the opposite of
fathah is not dammah but kasrah, nor is the opposite of nasb, raf but jarr (as
explained in the previous verse).
     p T-
     GVOU
  * >K
  
   63
  b
M
   =
    :t
    &'
  *`K

63. Regarding words that are in (the grammatical condition of) raf,
tadhkr, or third person; on the whole I retain them in their
pronunciations (without elaboration). (This is for) whomsoever aims at
sublimity
EXPLANATION:
The author will not necessarily add conditions to the place of ikhtilf if it is
clear when it contains a difference regarding raf, tadhkr or ghayb. Thus if he
'    , he will not mention that he read with raf but the
states that one reads `6 K
67

student should understand it from the pronunciation of the word. He

should then use his intellect in deducing how the remaining qurr` read.
   *  W

   64
   R

   Wb
   ]8  p 0X
  4  A x

 ,   -?
  4 M
64. Before or after the place of difference I will indicate to it (via those
codes which are) plural (i.e. the word codes) as it is not a problem
EXPLANATION:
The word-code may appear before or after the place of difference (ikhtilf)
with no particular sequence being adhered to. Check explanation of line 56
and 46.
 
  M
%  ?.
%  A  * A0!
  05

    65
  0_
   {
,  5
i  P
65. I will (explicitly) mention the name (of a reciter) wherever the text
allows, clarifying it (his name) like (a lad) whose paternal and maternal
uncles adorn his neck (with garments and jewelry)
EXPLANATION:
If the poem allows then the author will mention the name of the qri` or rw
explicitly.
  3 ] DV
    9T
  * FO
`M_
   T
   AT A  r
  =
   66
   v0_
  D

66. And whoever (stands alone) in a particular teaching and application,

it then becomes necessary for him to be mentioned by name so as to be
known and (clearly) understood
EXPLANATION:
If there is only one qri` who has an application peculiar to him then an
entire section will be devoted to him, as in idghm kabr for Ss and the
imlah of h` al-ta`nth for Kis`.

The Basis of this Book

   :UKT
   67
%   5
     *)
  M
    O'
K
  * 
 KF

  *
67. (This qasdah) called out and the finest of its meanings responded,
and I presented these meanings which is easily swallowed (easily
grasped), being sweet and easy
68

   *PT

   A

 GU
  DM
       * y@U^
    *
    68
  F_
68. I intended the condensation of the Taysr by simplifying it, and (this
poem) harvested its fruits, with the help of Allah from the Taysr
EXPLANATION:

7O#@
&   is the name of a book on the seven qir`t written by Ab Amr al-Dn.
The Shtibiyyah is based on this book.
3   
   D

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    * T
   :Tt

  ::P
    Q
     69
     Lj
%   *tKT
69. Its (this poems) content increased with a diffusion of benefits (not
found in the Taysr). It then covered its face modestly, (not wanting) to
be given preference (over the Taysr)
EXPLANATION:
This book has certain additions which are not found in the Taysr. These
additions are referred to as ziydt al-qasd and can be found in 4 different
areas:
1) Certain chapters which are found in the Shtibiyyah and not in the Taysr
e.g. the chapter on makhrij al-hurf and sift.
2) Certain differences in the usl e.g. when 2 hamzahs appears in 2 different

 
words with the same harakah as in 5@#,w
 &    n0 g O2  5
 , Warsh will make ibdl of
the second hamzah in addition to tashl. Al-Taysr only mentions tashl for
Warsh.
3) Certain differences in the farsh e.g. ikhtilf for Ibn Dhakwn in the h` of
   whereas the Taysr only mentions madd.
e@(
4) Additions in the explanations concerning certain differences.
  AFT

    j-
% d   
 , `U

   :U05
  AP
     70
    * 0$
   :U
70. I have named it the Sanctuary of All Hopes, as a good omen, and (I
further named it) the Face of Felicitations, so greet this (face) and
accept it

The Call and Anticipation of the Author

   = O'



     %b
Mt
    71
  p 0U
     * p3 5 G^
   *_L!
   _ :K

71. And I call, O Allah, O (He who is the) Best listener, protect me from
hypocrisy, in word and action
69

   ~
     72
    * F
3    m-P

   T
  -P

    T X
^
 d  mL_
   m_ ~8
72. Unto Thee (I extend) my hand. From Thou art all favours, so extend
your favours upon my needs. Save me from following a path of injustice,
and so utter something inaccurate
     


%    

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0
    D8
  :T
  * F
  73
  -J'
 ,  
73. Amen. And (grant) safety and security to him who becomes
entrusted with its secrets (i.e. the content of the poem), and if it (the
poem) were to slip then he (who is entrusted with it) should bear its
burden like a strong, trustworthy she-camel
    * F-
 d ] Z-0
3 4 b

 74
  -?
    
?
  4 A$^E

   Z Q-0
 4
74. I say to the free person: A true man of valor, he is a mirror to his
brothers. A possessor of light (i.e. he sheds light on their faults so they
can improve and cleanse themselves) just as kuhl (purifies and cleanses
the eyes)
  9L_ * A
   0!
   jUX0
  d 5V
 
    


   AK'
  4 }


  
 d ^
75
75. (I say to him:) O my brother. O you who pass through the doors of
my nathm (book), he may be called upon (saying that this book) is
inadequate for the market, present it well and as best possible
   
 
  * AX!
  Qsu
%   A  =k
    DV
:KF
  4
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   v?
  5
   G^
  76
76. And think good of it (the poem) and be tolerant of its weaver (the
author), by overlooking the flaws in its tapestry and (with) integrity,
even if it be weakly woven

     4 9E
%   N
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1T
    K5
 9-^
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   * >)8
 ,   77
77. And surrender one of the two good deeds (one if he is) correct and
the other for his endeavor even though he aimed (to acquire) rain and
only hit dry land

70

3     AV



`
  DV
   4 =
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   78
  LP
  =
  A?K@
   K?
 * >Kst
  LT -^
78. And if (you find) a tear (flaw in its tapestry) then correct it with a lot
of gentleness and compassion, and let he who is excellent with his
tongue, mend it
  H 4  W
d  N!
  79
%   Wb
    K
`
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   * A
   
     bL)
79. And always be truthful. If it were not for agreement/complacence
and its spirit, then all man would be destroyed in (constant) dispute and
hatred
   * T
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   v`! 
 6`
   80

  >u
    %   % 5 '
 

80. And live with a pure heart and stay away from (slander and)
backbiting, you will be made present in jannah (paradise), purified and
cleansed
    -
   ~
   Dj
3    * U
  81
  `V
  =
  =

  OF
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3   &'
  |@
81. And this is the time of patience. Who will you be in these conditions
which will be like holding unto a flaming hot piece of coal, so that you
may be saved from calamity?
  _L
%  p 
%   D

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 tVU
   '5
   '
  
    * *
   82
   :?5
82. And if ones eyes were to assist (its owner), its clouds would rain with
tears continuous and heavily
  '
  =' :

    Zb
    T  * :?b
     v
K:5
   K`
      83
      >M.
83. But due to the hardness of the hearts it is unable to cry. Beware of
him who wastes his life walking about aimlessly!
   84
  t
%   D-`
     

    =
  A  DV
  * y
    78 9:U5
84. By my life! Whomsoever seeks guidance from Allah alone and has
the Qur`n as his drink and purifier

71

 3  W
  *
 )

 
s
     A.

 G'
    
 ,  * *`UtUT
  AK'
      85
85. And the world becomes a pleasant place for him (because of his
obedience and contentment no matter what his condition) and it then
splits apart with sweet aromas which he becomes drenched with (i.e.
indication to all Allahs favours upon him
     eU}
 86
   
   A  vT
   K`
M
   * A
   v5
   !j
  {M_
86. So glad tidings to him whilst (his) desire steers his concern (to please
Allah), and the flames of regret burns in the heart brightly (since he feels
that he is not doing enough)
  &'
  _
%   _-b
%   * :KV
   %U

  vUX
   F
 87
  , 6
   _-u
87. He is (the one who is) chosen (by Allah). He moves amongst all
peoples, (being) near (to the people) but different (because of his
character/kind), whilst all are attracted to him and long for his dus
(prayers)
 d 88
 % 6
  * 
    D-
MT

   ysb
    p
  M_

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   7
88. He sees all as servants (of Allah), as all are (only) acting upon what
Allah has decreed
     X

   NO
   |@
   =

  * 
 [MK$
 ,   At!
   9-_  89
   7

   &'
89. He sees himself most entitled to ridicule because his nafs (lower-self)
has not tasted the patience and bitterness (that is needed to attain a place
of honour and respect)

       =V Wb
   90
    * AKF

OU
,   :?@!
  A@`_ KV
  b

    &$_
 
90. It has been said: Be as a dog, he is driven away by his master and yet
remains forever loyal and spares no effort (in pleasing his master)
    WV
    _ -M
    A8
F
 U'
   91
     * v`_  ^8
 y
 ;  WM
91. (Through adherence to these advices it is my hope and prayer that)
perhaps the Lord of the Throne will protect us, O my brothers, from all
difficulties and fearful things
72

 =  KM
  :
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   ]8
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 4 Mtq
       92
92. And (it is also my prayer) that He makes us of those whom his Book
will intercede for in that they have not neglected it and being (instead)
ensnared by it
  @U'


   
  93
 ,   yB5
KXU
 
   7
 8 
    * v$b
93. And in Allah is my might, adherence and power. And I have nothing
but His veil (protection) enshrouding me
  ~K'
   
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% .
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   r
,  T  94
   *!

      * '
94. So, O my Lord, Thou art Truly Allah, my Sole-Guardian and my
Sole-Protector! Upon Thee is my dependence, in all humility and in all
trust.

73

74

Chapter
Three

75

The Seven Qurr and their Narrators

The first qri` is Nfi, his two narrators being Qln and Warsh.1
The second qri` is Ibn Kathr al-Makk and his narrators are Bazz and
Qumbul.2
The third qri` is Ab Amr al-Basr, Dr3 and Ss are his two narrators.4
Ibn mir al-Shm is the fourth qri` and his two narrators are Hishm and
ibn Dhakwn.5
The fifth is sim, Hafs and Shubah being his narrators.6
The sixth is Hamzah al-Zayyt, Khalaf and Khalld narrating from him.7
The seventh is Kis` and his two narrators are Ab al-Hrith and Dr.8

3
4

Imam al-Shtib says:

Imam al-Shtib says:

 !
 

    * 
    


&' # " #$%

  

         
    
 



   
  !
 45678
    0
    

90:
    * ()+
 
  $;%
 
     ,-./
  1/
  ,2 3+
 E   C8
2D * 4<

  
    0A
    @2<

>?
   "+
    (
  =
$5/
  B.A
    
E
  #3 <K%
  * $%H
95
    + 4
    +
   $FG
    !
 2D+
   $#I J/
   '5

 

Dr narrates from Ab Amr al-Basr and from Kis

Imam al-Shtib says:


E   28G
    +%/
 
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2
9?
    S5

   * (MN
    G  +
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    V
W

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    $'

     UM
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  Q %/
E    * 28G  (6
    4 #/ [2\

95<:
  ?)
 
   ! Z + +$

   28G
Q  Q 2D
Imam al-Shtib says:

Imam al-Shtib says:

  bK

E   C8

  
_
  ^]_
    `8a
9KH
    G  +
   =
$5?8
     * /
  @]

 #IL8


     * 48\

  #: 4 #/ _

9<
   + @]D
    2D+
   =
$5/
 
    ,
2A
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  +
    (
g  `/f
     
)
9W3+
  
2 /
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d





E



     * 4%I

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9hG
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      + kWl
E   28G
E   C8
 
e
  +
  ,<:L8
    ,A
9hW
  8
    + * f

   j/
7

Imam al-Shtib says:


     n'F
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    ,

E     C
9:
 RAPG

  
25Z
g    o
g   * m2
     +

   KI
    + g#<
97H
   p+
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   + 4 #/ qK
 
   * 

    R
+

Imam al-Shtib says:

  @
lL

 

  - ! * 4?
     4
98:
       ,A
    rs\ 
Q    J/
t  G  +
   28G 4#/ (.
    + +$

  $3
9
  A

  uv

   Q 2D
  kWl
   + * f

 
        p+

76

Their codes/symbols (  )

Since Imam Shtibs book is in the form of a poem, it is difficult to
continuously insert the name of the qri` (reader) or rw (narrator) whilst
still maintaining the meter and rhyme-scheme of the poem. Thus Imam
Shtib devised a unique and unprecedented system of codes used in his
book. Each code is an indication to a qri` or a rw.
The codes can be divided into two types:
   
1) The letter-codes (

) a letter indicates towards a qri` or rw e.g.
 refers to the qri` sim and  refers to the rw Hafs.
  
2) The word-codes (

) a word indicates towards certain qri`s
and/or rws e.g. the word  refers to Nfi, Ibn Kathr and Ab Amr alBasr.
The letter codes can further be divided into:

   
1) The small/minor letter-codes 9 (

) a single letter refers to a
 
single qri` or rw as in the examples above.
   

  
2) The big/major letter-codes10 (

) a single letter refers to a
number of qri`s e.g. the letter  indicates to sim, Hamzah and Kis`.


This is also called rumz al-mufrad (_W
   ) or rumz al-infird (_
WL

   ).

10

 
   !
) or rumz al-mujtamin (w?%;%
This is also called rumz al-murakkab (A%
    !
).

77

The Minor Letter-Codes

Imam Shtib uses the letters according to the abjad sequence of the
alphabet: 11
)*+
 

&'
 (

 
.


,  


%

!"
 #

4( 3 2

/1

 0

  
,+/-

9
 81

 7
>'



7!
%  "

=

7(3#

  #
%  5


 6

 B
D
  6

  A
B/C"

 
IJ

GH@

F


  Q
#RP

  N
OP


X
7(3#


  
U
V(/W

 Nfi

7;

 :
 3< 
   /< 6
 ?
/@
  
.E/<
L!M

  K
  (
S/T



0 Qln

# Ibn Kathr

$  

" - Bazz

2 Warsh
 Qumbul

: Ab Amr Basri

= Dr

7 Ss

? - mir Shm

A Hishm

B Ibn Dhakwn

 - sim

F
 Shubah

 Hafs

K
 Hamzah

N Khalaf

Q Khalld

( Kis`

U Ab al-Hrith

X Dr

Note that the ww does not indicate towards any qri` or rw since it has the
function of separating two different mas`il (matters/discussions).12
11

12

Imam Shtib says:

Imam Shtib says:

E 8G y `K?x
E   |A
&+G  }+G
   @2~
  >/
  #%!
 >/
  9 _
g   * {3
  z _x
    
  #: U
    b:
  <
    +
2 8
97
  * 

78

The Major Letter-Codes

Imam Shtib uses the remaining letters which have not been used above as
the major letter-codes:
 
  [\]
YZ

 sim, Hamzah and Kis`13

 all the imams excluding Nfi14
 sim, Hamzah, Kis` (also known as the Kfiyyn) and Shm15
the Kfiyyn and Makk16

the Kfiyyn and Basr17

 Hamzah and Kis`18
The Word-Codes
a
, ^+


K

, K


, `^+
% 
sim, Hamzah and Kis`
P
   , 6bP
   Hamzah and Kis`19

13

14

15

16

17

18

Imam Shtib says:

Imam Shtib says:

Imam Shtib says:

Imam Shtib says:
Imam Shtib says:
Imam Shtib says:

 #+

   c0
   * K.
  
  2K
    C(
   (I+

     
9W8
   c8
     * 
E   $?8
   `
   *    
   (50G
  #/
  Q   

E  * 
E   2A+
    
9Wd
  

  
e @)+
   r%
E 
g    c~ 8
   * -;?
  2A+

   !
 
E  * 
E    2A+
    
9%(
   (
  S8+

  #
E    rs\K
    w)
  #
+e+
 
   * n'F+
  <



This word code is not used in the Shtibiyyah but in Ghayth al-Nafa of Safqus and alBudr al-Zhirah of Abd al-Fatth al-Qd.
19

79

/8  , ` 8  Makk and Shm20

G E

Shubah, Hamzah and Kis`21

0/ E
 Hafs, Hamzah and Kis`22
.<
  Nfi and Shm23
c' the first 3 imams i.e. Nfi, Makk and Basr24
)
d  Makk and Basr25
  Makk, Basr and Shm26
J  Nfi and Makk27



6
the Kfiyyn and Nfi28
This word code is not used in the Shtibiyyah but is used in Ghayth al-Nafa.
Imam Shtib says:
E   -(
   * 
    "5?)
  "56Z
9:
      |3+


The pronoun in -(
  refers to Hamzah and Kis` in the clause before it.
20

21

22

Imam Shtib says:



   *    (7Wl
 
  
    
  X6Z

The pronoun in 
  also refers to Hamzah and Kis` in the clause before it.
23

24

Imam Shtib says:

Imam Shtib says:

  
E   * 
  @)+
  /

   U+
E    -I
9?

   
   * 
 
   *    b+

Fat al-Al which means the son of al-Al, refering to Ab Amr Basr who is also called
Ibn al-Al.
25
Imam Shtib says:
   C8
+
  t ...
  c9?

   * |3
    4 ^l+
 


The pronoun in 4 refers to Makk before it.
26

Imam Shtib says:

   * 
  W
9l
  
+
   -(

   r5 76
  |3+


      is Shm.
-(
  refers to Makk and Basr before it and r576
+
27

Imam Shtib says:

    !
 rl+
 
   * +
   4 r%
Q  t  
 
 
Ghayth al-Nafa will also refer to them as w!l
  
   ,l
28

Imam Shtib says:



   C/
  C7l+
  (?+
9/
   * 
    2

80

Reality of the Differences ( ) Between the Various Qir`t

Understand O noble student! The differences found in the qir`t are
differences in the words and pronunciations which do no oppose or
contradict each other. There can be no contradictions found in the Qur`n
since it is the word of Allah  . Allah states:
 k   f^+
  3gh
   3
  g  8< 6
 5

   i j
/
 
k  /+ReP
Had it been from other than Allah, they would surely have found therein many a
contradiction.29
The words in the Qur`n are of 2 types:
1) f^<
l  
(agreed upon) There is agreement that everyone reads these
  )Je
   6 M
words without any changes in them e.g. .^
m  
 
(difference of opinion in them) Due to Arabic syntax, grammar,
2) f^+  Oen
morphology and the many Arabic dialects, these words are read in different
ways.
Both these type of words has been revealed by Allah to the Prophet  . In
turn he taught it to the Sahbah, they to the Tbin and so on until it has
reached us. The Prophet  would teach one Sahb to read with silah, ith-hr,
tashl and fath, another without silah, ith-hr and tashl, another without silah,
with idghm, tashl and imlah, and so forth. In this manner, all these
variations and pronunciations were passed on to the next generation who in
turn passed it on to the next, and so on until it has reached us with all the
same variations and pronunciations as taught by the Prophet  himself.
It is impossible that in one qir`ah a command is given while in another the
same word changes into an interdiction!

29

Srah al-Nis` verse 82

81

The Benefit Of The Different Qir`t

Besides easing recitation of the Qur`n, there are other benefits of qir`t.
Though there are changes in the qir`t, they do not contradict, belie,
challenge, negate, appose, or dispute each other. However, the opposite is
true; one qir`ah verifies, confirms and strengthens the other. This proves
the purity, eloquence and vastness of this language.
A reciter may recite any of the qir`t or riwyt since each qir`ah or riwyah
has a sanad (chain of transmitters) leading to the Prophet  . Ibn al-Jazar
says that if this was the only benefit of learning this science, then it would
suffice!30

The Meaning of Difference of Opinion between The Qurr` and the Jurists
Know O student! The differences between the jurists are conclusions
reached which are based upon, or extracted from, the Qur`n and hadith on
legal matters. Differences between the qurr` are due to different
transmissions all stemming from the Prophet  .
The legal opinions of the jurists are correct; however, there are possibilities
of error in them as well. On the other hand, each difference found in the
various transmissions of the mutawtir qir`t are authentic and correct, void
of errors or flaws.

30

Al-Nashr Vol.1 Pg. 53

82

The Qir`t mentioned in Hadith

From Sahh al-Bukhr:31
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It is reported on the authority of Umar ibn al-Khattb who says: I heard

Hishm ibn Hakm reciting Srah al-Furqn during the lifetime of the
Messenger of Allah  , so I listened attentively to his recitation. I found him
reciting many readings which the Messenger of Allah  had not taught me.
I was tempted to pounce upon him during salh but was patient until he
made salm (terminated his salh). I grabbed him by his shawl and
questioned him: Who taught you this Srah which I heard you reciting? He
replied: The Messenger of Allah. (Umar then said): You have lied (since he
) taught it to me in a manner different to what you have read. I then
dragged him with me to the Messenger of Allah  and said: I heard this one
reciting Srah al-Furqn with readings which you have not taught me. He 
said: Leave him! Recite, O Hishm. He then recited in the same manner
which I heard him recite. The Messenger of Allah  said: In this manner it
was revealed. He  then said: Recite, O Umar. I then recited in the manner
that (he ) taught me. (Upon this) he  stated: In this manner it was
revealed, for verily the Qur`n was revealed (to be read) in seven ahruf,
recite whichever (of it) is easiest for you.

31

Sahh al-Bukhr hadith no. 4992

83

From Sahh Muslim:32

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It is reported on the authority of Ubayy ibn Kab  who said: I was in the
masjid when a man entered and performed salh, reciting (in such a manner)
which I was not familiar with. Then another entered and recited (in a
manner) contrary to the first. When we terminated our salh we all went to
the Messenger of Allah  and I said: This individual entered the masjid and
recited a qir`ah (reading) which I was unfamiliar with. Another entered the
masjid and recited (in a manner) contrary to his companion. The Messenger
of Allah  then instructed them to recite and (thereafter) praised them. I felt
within myself a doubt (concerning this message of the Prophet ) that I did
not (even) feel in the time of ignorance. When the Messenger of Allah  saw
what had encompassed me (regarding the doubt in his message) he hit me
on my chest. I started sweating and it was (as if) I was looking at Allah  .
He  then said to me: O Ubayy, it has been revealed to me: recite the
Qur`n in one harf (way). I requested that he make it easy upon my nation.
He returned to me a second time and instructed me: recite (the Qur`n) in
two harfs. I again requested that he makes it easy for my nation. He returned
a third time and ordered me: recite the Qur`n in seven harfs.

32

Sahh Muslim kitb al-salh al-musfir vol. 6 hadith no. 273

84

From the Musnad of Ab Yal:33

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Ab Yal reports on the authority of Sayr ibn Salmah who said: It has
reached us that Uthmn  said one day on the pulpit: I ask of Allah (to
remind) any man who heard the Prophet  saying: The Qur`n was
revealed in seven ahruf, all of it is sufficient. When he stood up, (such a huge
amount) stood with him which could not be counted. They (all) testified
that the Messenger of Allah  said: The Qur`n was revealed in seven ahruf,
all of it is sufficient. Uthmn  then stated: I (too) bear testimony with
them.

Teachers of qir`t amongst the Sahbah and the Tbin

Know O honoured student! Illustrious teachers of the Qur`n from amongst
the muhjirn were Ab Bakr, Umar, Uthmn, Ali, Talhah, Sad, Ibn
Masd, Hudhayfah, Ab Ms al-Ashar, Slim, Ab Hurayrah, Ibn
Umar, Ibn Abbs, Ibn Zubayr, Amr ibn s, Abd Allah ibn Amr,
`ishah, Hafsah, Umm Salamah  .
From amongst the Ansr were Ubayy ibn Kab, Mudh, Ab al-Dard`,
Zayd, Ab Zayd, Majma ibn Jriyah, Anas ibn Mlik .

The use of Opposites in the Shtibiyyah

Understand O noble student! As Imam Shtib uses the letter and word
codes in his book - which is a technical usage designed by him to facilitate
easy explanation of the rules for the qurr` in the form of poetry - he

33

Al-Matlib al-liyah bi Zaw`id al-Masnd al-Thamniyah Vol. 4, pg. 67.

85

similarly uses the phenomenon of opposites. A particular ikhtilf34 will be

explained for certain qurr`/ruwt without making mention of how the
remaining qurr`/ruwt will read. In comprehending the differences for the
qurr` not mentioned, the student should apply his knowledge of how the
opposites work. More simply, the ikhtilf will be explained for certain qurr`
only, and those not cited will read the opposite of those who have been
mentioned.35
Opposites are of two types:
 
1) Rational p<
   
2) Technical RE

Rational opposites are those which can easily be understood via reasoning
e.g. the opposite of madd36 is qasr37, the opposite of ithbt38 is hadhf39, fath40 is
the opposite of imlah41, idghm42 the opposite of ith-hr43, the opposite of
reading with a hamzah 44 is reading without a hamzah 45 , the opposite of
reading with naql46 is reading without naql47, to read a full harakah is the
34
35

A place where there is difference of opinion between the qurr` or ruwt.

Imam Shtib says:
   l
'


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    $f
   rt # * R$h8
 

Madd is the lengthening of sound in the letters of madd or in the letters of ln.
Reading the letter of madd or ln only, without any extra pull in it.
38 Affirming (reading) a letter.
39 Dropping of a letter i.e. a letter will not be read.
40 Literally means to open. Technically, its the opening of the mouth when pronouncing an
alif or a fathah. Without the complete opening of the mouth these pronunciations are
rendered deficient.
41 Literally means inclination. Technically, its the inclination of a fathah towards a kasrah
and an alif towards a y`.
42 Assimilation of two letters, being read once as mushaddad.
43 The opposite of assimilation, where both letters are read clearly from their respective
makhrij.

  etc.
44 The hamzah in a word is read e.g. ,2#
   , ,2 #

36
37

The hamzah is not read in the word but changed to a letter of madd according to the
 , ,2#2

harakah before it e.g.,2 #2
  
45

It literally means to transfer. Technically, it is the transferring of the harakah of the hamzah
to the skin before it and dropping (not reading) the hamzah e.g. YKG
  will be read as YK

    $3
   $3
46

and T

   + is read as T   + etc.
Reading without naql would be reading the skin letter with its sukn and the harakah of
the hamzah clearly.
47

86

opposite of ikhtils48, masculine is the opposite of feminine, the opposite of

takhff49 is tathql50, plural the opposite of singular, the opposite of reading
with a tanwn51 is reading without a tanwn52 and the opposite of reading
53
  .
with a harakah zb
  is reading with a sukn /'~
Technical opposites are those which cannot be understood by reasoning but
are technical usages chosen and implemented by the author in his book e.g.
the opposite of jazm is raf or the opposite of third person ^j
 is second
  ).
person 0/P
Thereafter, understand that the opposites are further divided into two:
 83 #
1) H

  
- Those which are constant and can be applied reversibly e.g.
the opposite of masculine is feminine or reversibly, the opposite of feminine
is masculine.
 8 j #
2) H

 
- Those which are constant but cannot be applied reversibly
e.g. the opposite of jazm is raf but the opposite of raf is not jazm but nasb.

Etiquette and Advices for the Student

Know O student! The studying of this science must be done with complete
sincerity. Those objects which prevent one from attaining this knowledge
should be avoided. He should value his time and not be shy when seeking
knowledge as this will prevent him from receiving it. He should seek an apt
teacher. When he goes to the teacher his clothes should be clean, he should
be humble before him, and look at him with honour. If he instructs the
student towards anything, the student should listen attentively, remember
it, and if he does not understand, consider it due to his own shortcomings
and not the fault of the teacher. He should not voice opinions of those who
contradict his teacher, and if ill is mentioned about his teacher, the student
Reading a harakah partially or softly.
Reading a letter without a tashdd/shaddah.
50 Reciting a letter as mushaddad.
51 A word is read as munawwan e.g.
_2%0
g 
48
49

52

A word is read without a tanwn e.g. _2%0

 

53

Making a letter skin i.e. freeing it of any of the harakt.

87

should rebut it to the best of his ability, or move away from that gathering.
When entering the class, he should greet all and single out his teacher. He
should not sit between two classmates without their permission, be humble
with his contemporaries and classmates, not laugh unnecesarily, not speak
much without reason, nor look around in the class unnecessarily, but focus
his attention upon his teacher. He should overlook the errors of his teacher
as no man is free of faults.
Then understand O noble student! The method of attaining this knowledge
is to firstly learn the makhrij and the sift of the letters by a capable teacher.
Once he is proficient in his pronunciations of the letters he should recite the
entire Qur`n in the narration of Hafs to his teacher. When he has mastered
this narration and the teacher has approved his recitation, then he should
embark on the study of the sabah qir`t.
If the teacher is well-versed in this science, the student should humbly
approach him with utmost sincerity and indicate his interest in learning the
seven qir`t.
The student should not falsely claim his interest in studying qir`t with
ulterior motives in mind, but should be completely sincere. Holding himself
in high-esteem, bearing pride, thinking himself better than others, are all
qualities which will prevent the student from aquiring this knowledge in its
true sense. Instead, he should humble himself before his teacher and he will
then realise how easy it is to attain this knowledge with all its blessings.
The student should deem the finding of a capable teacher in the sabah
qir`t as rare. The signs of a capable teacher are that his sheikh is wellversed in the field of qir`t, he can be relied upon (as far as this field is
concerned) and his students are adept in qir`t, so much so that the
brilliance of the teacher is reflected in his students.
After aquiring this knowledge he should constantly thank Allah and be
grateful to his teacher who was a means of him aquiring this knowledge. If
his teacher is alive, he should love his teacher, never speak or think bad

88

about him, and always be humble before him. If his teacher has passed on
he should continuously make du for his teachers forgiveness.

Definition Of Qir`t and its Subject Matter

Know O student! The science of qir`t discusses the changing in the words
of the Qur`n and who transmit these changes. The subject matter of both
tajwd and qir`t, are the words of the Qur`n. However, tajwd discusses
the agreement in pronunciation found in words, whereas qir`t would
discuss the difference in pronunciation of words. It could thus be said that
the subject matter of tajwd are the letters of the Qur`n whereas the subject
matter of qir`t are the words of the Qur`n.

The Seeking of an Apt Teacher

Know O honoured student! Most matters dealt with in the subject of qir`t
are linked to various pronunciations; tashdd, tashl with idkhl, ibdl with
madd, taqll, rowm, ishmm, ikhf`, duration of madd and so on. To explain
these pronunciations without examples will not result in a complete
understanding of it. Thus, this science is based on naql - transmission from
one person to another. Therefore it is of utmost importance that the student
seeks such a teacher who is able to explain these pronunciations to him as
well as show him how it should be done. Thereafter, the ustdh should also
be able to affirm whether the pronunciation of the student is correct or not.

89

The Basmalah between Two Srahs

Know O honoured student! When starting a srah, whether it is after waqf or
qat, all the qurr` agree that basmalah will be recited.
If one srah is being ended and another is being started without breaking of
the breath, whether the srah follows immediately thereafter or not, there is
difference of opinion between the qurr`. Qln, Ibn Kathr, sim and
Kis` will recite the basmalah. This is also referred to as fasl. The remaining
qurr` will recite without the basmalah. From them Hamzah will make wasl
only, whereas Warsh, Ab Amr al-Basr and Ibn mir will have three
ways; (1) reciting the basmalah, (2) reciting with sakt and (3) with wasl.

Silah in Mm al-Jam
Know O student! Mm al-jam refers to that mm which indicates to
masculinity and plurality appearing after a h`, t` or kf ( .
, .q
, ."
).
Then understand that the mm al-jam will appear before a skin or
mutaharrik. If it is a mutaharrik then it will either be a pronoun or another
letter. If it is a pronoun then all the qurr` will make silah in it e.g. , weP#

 
  , ."eJp]

 , ."gh3

 , w/
."bb


D~3

  ^

   ^


  , /"!-




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8^p'+
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   , and
when it is another letter then Qln will make silah with khulf (with a
  .s^<

  j
variance i.e. another option) and Makk without khulf e.g. 0*

   .54
Warsh will only make silah if mm al-jam is followed by a hamzah al-qat e.g.
55
k  g@
/pP
   .e-r

  . The remaining qurr` will read without silah.56

54

55

56

Imam Shtib says:

Imam Shtib says:
Imam Shtib says:

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90

If mm al-jam is followed by a skin then no silah will be made by any of the

qurr`,57 however it should be noted whether it is preceded by a  with a
kasrah or y` skinah before it i.e. before the h`. If it is, then Hamzah and
Kis` will read both the h` and the mm as madmm and Basr will read
   , 0/'

them both as maksr during wasl e.g. A/ep
  B

f^<

 
B
 f .58 During waqf all
the qurr` will read the same as Hafs59 except for Hamzah who will read the
60
h` of .s^~

  , .s^<

  and .g

  as madmm whether making wasl or waqf.

Idghm Kabr
Know O honored student! Idghm is the assimilation of one letter into
another, being read as one mushaddad letter. If the mudgham is skin it will be
idghm saghr and if it is mutaharrik it will be idghm kabr.61

57

58

59

60

61

Imam Shtib says:

Imam Shtib says:

Imam Shtib says:

Imam Shtib says:
Jamzr says:


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Uthmn ibn Sulaymn Murd explains it as follows, adding mutlaq to saghr and kabr:

   l
  }+

    CI
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The 12 types referred to here are saghr, kabr and mutlaq multiplied by mithlayn,
mutajnisayn, mutaqribayn and mutabidayn.

91

Idghm kabr is only found in the qir`ah of Ab Amr Basr from the
narration of Ss. Thus, wherever two mithlayn, mutajnisayn or
mutaqribayn letters meet in writing Ssi will make idghm.62
Thereafter know that 2 mithlayn letters appearing together in 1 word, idghm

  8 and .'

   / .63 If 2 mithlayn letters appear in 2

will only take place in .'/
different words then idghm will take place wherever it appears excluding
  .64

 R+
wJ

z-!
However, idghm will not take place if the first letter is t` mutakallim, t` of

khitb, munawwan or mushaddad e.g. fq/p^

  .q
  , /q
  ,'3
l  , wq


&-
k 
&
8
.65
  , .^<
If 2 mithlayn letters come together after a harf al-illah (weak letters - alif, ww
and y`) has been dropped then both ith-hr and idghm will be allowed e.g.

~3
  j

 9
 , /D/
   63
.
k  zb
   , BR'
  .66
  eb

62

Imam Shtib says:

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9W
Q     +%/
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    @_

Even though Imam Shtib mentions that Ab Amr Basr makes idghm, it is only made in
the narration of Ss via the tarq of the Shtibiyyah.
63 Imam Shtib states:
 KI
E   rW

   r38+
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Q  # 4 #/ "%KA
   
   X5

   Q   * +
   I

64

65

66

Imam Shtib states:

Imam Shtib says:

Imam Shtib says:

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92

 8b 6
  B1
  , ;
  /b , /
  /b only idghm is allowed.67 Similarly, idghm will
In g^
k  z

 B1

take place if the h` madmmah68 of "

is followed by another ww e.g. 6b[3
   "


    "
b
  "

, G3

, .69

 63

Idghm Mutaqribayn70
Know O student! When 2 mutaqribayn letters appear in 2 different words
  :!
then the idghm of h` will only take place in (/ 8 6<
 
6+
  71
The idghm of Q into ? and visa versa will take place wherever they appear

)P
  , r
as long as it is preceded by a mutaharrik72 e.g. (1
  
k

z
 9
67

Imam Shtib says:

E   * 98
  @23
     >/
    0
   +
  & @_L

    b)
  9
  C
9IG
  @23

  
  
  
$
g  A b  @_8

68

By stating h` madmmah we exclude the h` skinah in which there is agreement that


  3
+
idghm will be made (Ab Amr Basr reads the h` as skinah - 2(
  2D+
   (Srah
   , 2D+
   ) e.g.


al-Shr), ( +
 Q  2(
   (Srah al-Nahl), and ( +
 Q  2D
  + (Srah al-Anm). These are the only three

examples in the Qur`n.

69 Imam Shtib states:

   (~
   $%
9K/
  ! 5
  +2(A
   cD
  +
++
  
   _
g  @2%h%
   !
 2D
    C+
    * C
70

Imam Shtib only mentions mutaqribayn but includes mutajnisayn which can be clearly
noted in the examples given under the heading. The letters of idghm discussed under this
chapter are 16 in number. Imm Shtib summarizes them as follows:
E  
e ,A
 p20  * CEf
+_
  $3
9x
  :   W )
  4 # pI C\l
  @
    \W
g   ^h

71

72

Imam Shtib says:


  
   * $
  
  #
C / 'l'
    Rl

The rule mentioned here is if the and the  appear in 2 different words. If they come in

one word then idghm will also take place provided that it is preceded by a mutaharrik and
followed by a @  Imam Shtib states:
   <K
    4_
   "%KA
 
   ! 

9;
     * 8<:
    (
 ,l

     ,o+


     4K53
 
D+
 
    
9K
    w5
   * 6
    
eo
 
 $?8+

 
      (
 ;

9
  b3P+
     * 2%<K+
 Q    2%<0
+
 Q   3PBA
   G 3.+
The word C<Ka
     in Srah al-Tahrm is the only exception. Even though it is not followed by a
@ , idghm will still take place. Imam Shtib states:
     ^lG

  C<Ka
   8+
    e @_
+
    %;
   !
+
9<0G
     6

 Q   * |3
   

93

 %
Q+
 
a  7D
If it is preceded by a skin then idghm will not take place e.g. , .<
9
  z^~
   .73
A/1
The idghm of # will take place into 10 letters: 74 , N , F , 4 , U ,  , D , 2 , V , X
    , G 8b gbq
  
   gSRp
  gh/T
e.g. , E

  , g"/@
l   gs@
   , `8'
    , X/h


, zq

 #3#
 
gpJ


, zD

 , 0]
   gbb
#g<


 
gH
 6 , r
 6 .75
fZ


  gH
If the # is mafthah and preceded by a skin, then idghm will not take place


   gH

  #/
e.g. /]
  , zD
  , c^'
 
  and so forth except in the X e.g. b!q
  / and gH


gH
 
#3g
/"g^q
    .76 These are the only 2 examples. On the other hand, when the # is
maksrah or madmmah and preceded by a skin then idghm will still take
place, as can be noted by the examples given previously.77
X will be made idghm into the ten letters of # and the = i.e. eleven letters 78
 
GH

  , rgs@
   , 3(D X/b([3
   , H'
 

 .]

     , 
e.g. G3
 
83 , / 
k  X/b#/H3
  
  (

k

 k  G</T/
k 
G8h }~  , Apb

L
 
a 8h X/W/
 
 
    , /JE

   , /Z

     , X/
`^
  %  G3

  .
  <3
 G3

73

Imam Shtib says:

    2D+ 3
   + * . . .
 _G
9
  <

     


E  | AQ ^K



273

   
 6
 
g   b
  *
(
  c
  G |53
953
   !
 CI
  
eo
   G+


74

A question which may be asked is why does the idghm of _ not take place into a when

they are mutajnisayn? The answer is that nowhere in the Qur`n is the _ followed by a
which will result in idghm kabr taking place.
Imam Shtib says:
   

    0 Wf
E   X:
g  Ae
 x D
  |(I
9
   $DP
   K

  43$Z
   *
)
  A }
$K +

75

76

77

Imam Shtib says:

  Bd8
E  * CAI
    68
E   $?8
g     $:

    4%K/
9%/
+
   "l2W
     c


     +

This idghm will only take place into 9 letters excluding the j . This is because the j will

not appear after a _ which is maksrah or madmmah.

78

In reality it will only be 10 letters because the idghm of V into V will actually be mithlayn

and not mutaqribayn (or mutajnisayn).

94

In 6 words Ss will make idghm and ith-hr:79

1) .]
   M

L(e
2) .]
 d  q3

 

L/!


  xp
3) fp

D X3

  xp
4) fp

D X+
 
l    Xe3
5) P


GJS/
 
6) /b+
k  &h
   /^@


The idghm of V will take place into 5 letters: N , 4 , D , U , X e.g. , 3q


^
  bg


, zD
  , c
    .80
O^

 , ce@
   VW3

V(33

^
   ^'

   [\q/+
   / , f^'
    .81
D will be made idghm into F and U . e.g. G/E
  [\q
The idghm of A into ( and ( into A will take place if they are preceded by a
    . If it is mafthah and preceded by a skin then
a  95
mutaharrik e.g. /8 J^'


 , b(
 %  A'(

 H+

  except in the A of

   
idghm will not take place e.g. .(
   , .H
  H+3
   A/ 1.82 However, if it is madmmah or maksrah and preceded by a
A/1 e.g. z(

    , ( 9*+


skin then idghm will still take place e.g. , Ob

% 
 

%    6
, (
%  Ap^+

 z^~
 %  .
/ [/

79

80

81

82

Imam Shtib says:

Imam Shtib says:

Imam Shtib says:
Imam Shtib says:

E  + * . . .

    4 #/ ,(x+
9K
   lG










   %






  "Wsa V +
9/
  }

e V |3+ * |3 nA'

   0
   
2KF
 
  n
2

    !
+(G
   +

    * 48
   @_
9(I

 
    g  ) `x
   &

+
     47<+
E   +
   rD+
   * D0
   |s
+


   "\


  0
  w\

    }
e
9$:
 + *   
  _7

    $?8
&'# C\

  +
  6W

   
eo *
(
+
    


  rD+
   c

  @9


 p2I
*               }3


95

The idghm of  will take place into A and ( if preceded by a mutaharrik e.g.

    D~3
  . If preceded by a skin then idghm will not take place
  6
  Dq
z

6
 , .(
   , f b

 %  Dv

 x-  , .(

 except in the  of 6 e.g. .(

 e.g. T


f
 6 -3

  .83

  +/
  6
The 0 of 0[Hb

% 
will be made idghm into the B of r/Cb
 .84

H` al-Kinyah
Know O student! H` al-Kinyah refers to the third person singular
masculine pronoun ("

). Originally it is madmm but when preceded with a
kasrah or y` skinah it is read as maksr. If h` al-kinyah is followed by a
 
f .86
skin,85 there is agreement that no silah is made in it e.g. p

f^+ , z

If it appears between 2 mutaharrik letters all qurr` will make silah in it, with
    f-~  .87
a few exceptions e.g. 

k  f /
However, if preceded by a skin and followed by a mutaharrik then Ibn
  .88
Kathr will make silah during wasl e.g. g"
k
f^+

83

The , of C6
   will never be followed by a  .

Imam Shtib says:

84

 E    0o
    ,2Q
   >/
 #
0
    C6
  * -(
9;\
   p2I
 b
  $:

  ...

By specifically mentioning these examples we exclude all other places where the X may

   
   X
be followed by a @ e.g.
2 3
   #I , |.
   . c]
  X?
    appears 5 times in the Qur`n: Srah
   C
li Imrn, 2 places in Srah al-M`idah, Srah al-Fath, and Srah al-Ankabt. We exclude the
one at the end of Srah al-Baqarah since Ss reads the X as skinah i.e. c]
  X?
    . The
   C
idghm that takes place here is therefore saghr and not kabr.
Imam Shtib says:
   $
   _
     }2Z

9Z
    8 c]
  +
    U:G  * -.l
    X?
   C
85
86

87

88

Whether it is preceded by another skin or a mutaharrik.

Imam Shtib says:
E    D
2K7
E   |53
   %h

   * CAI
     +
Imam Shtib says:
Imam Shtib says:

    b6

    4K53
   |K
9Z+
    +
  * ...
    4K53
 
   * DB.A
 w\

     +
 
   C 8&

96

Madd Far
Understand O student! In madd muttasil and munfasil Warsh and Hamzah
will make tl whilst the remaining qurr` will make tawassut in madd
muttasil.
In madd munfasil Qln and Dr Basr makes qasr with khulf (with a
variance i.e. another option) whereas Makk and Ss only makes qasr.89 The
remaining qurr` will make tawassut which will also be the second way
allowed for Qln and Dr Basr.
 , G#
The qurr` will only make tl in all types of madd lzim e.g. 
  etc.90
In madd rid li al-waqf all the qurr` allow qasr, tawassut and tl e.g. ,  
H q
/[%q
, ` HeT - .91
In madd badl Warsh will have tathlth (three options) i.e. allows qasr, tawassut
   , 3
and tl e.g. cb~
 
, 6r
   .92
If y` ln or ww ln is followed by a hamzah in the same word93 then Warsh
will read it with tawassut or tl during waqf and wasl e.g. Lr ' , a^ @ 94

89

90

91

92

Imam Shtib states:

Imam Shtib says:
Imam Shtib says:


     * 5 a
   # ,
g   R

    -(WK8
    
_
9h+
  _8 S< 
 b+
     |7W
E   |53
    $%
  (KA
   * CAI
  ! 8
  
    C/+
   ,2I


  $ #/+
9ZG
* ...
  ,(x+
   q32




Imam Shtib states:

E   '
E    +G  `80
E   $?8
E    p+
&2
   S<
   +
   j2
   $3+
 
    * Bd

 9
 
g  ! c * &D
   ,-
9.
 CA
   @23
   
   4I++
  U: "(

93

    2   
If they appear in 2 separate words then naql will take place instead e.g. @_
c
   r #8
 , # 'G

94

Imam Shtib states:

E 
E   Y

    ,o+

   ,(x2
9
   

  C\:
    +
+
  +G  "% K8 * n'+
  E   w8
E  
E    }28
E   |Z+
   S3+
   * 4W3++
     j+

97

Two hamzahs appearing in one word

Know O honoured student! If 2 hamzahs appear together in 1 word then the
first one will always be mafthah.95 If the second one is also mafthah e.g.
g

  r , .([-r

    then Qln, Basr and Hishm will make tashl with idkhl.96
Hishm has a second way (wajh) which is tahqq97 with idkhl. Warsh and
Makk will read with tashl al-mahd98 (pure tashl i.e. without idkhl), while
Warsh also allows a second reading, ibdl.99
   then Qln and Basr will make
If the second hamzah is maksrah e.g. D~r
tashl with idkhl whilst Warsh and Makk will make tashil al-mahd. Hishm

95

Imam Shtib states:

      !
 
&'  cG #sG   @G  G
    w:'%(
   XG+
  
       c * "090

Idkhl literally means to include. Technically, its the inclusion of an alif between the 2
hamzahs. This alif is also called alif al-fasl (the alif of separation) since it separates the 2
hamzahs. Tashl is understood from the verse:
 
E    w:'
      pG
  
     qK
   V
8+-I
9%;
   YW

   * "%K8

   |(\:+

96

Idkhl is taken from the verse:

     YW

 Q 
   $+
    * ";l
   
+
    |53
    

Hishms second way (tahqq with idkhl) is taken from:

    *
     qK
   V
8+
9%;
   YW


Tahqq means to recite both hamzahs from their makhraj as is.
Tashl is used differently by qurr` and has to be understood in the context used. It
literally means to make something easy. Since hamzah is considered a difficult letter to read
due to jahr and shiddah in it qurr` allow changes to be made in it to ease the pronunciation.
These changes include tashl bayn bayn, ibdl and hadhaf. Tashl bayn bayn or simply tashl
refers to the hamzah being read between the hamzah and the letter of madd which agrees
with the harakah found on the hamzah. Ibdl literally means replace or substitute. The hamzah
is replaced by a letter of madd. Hadhaf, means to drop something i.e. the dropping of a
hamzah. Tashl and ibdl are explained by Imam Shtib in the following line:
   6!
+

    !
+
  H
   &
+
    4#
9)G
   ! 
2D
   |(\%
   }
$8
  *  w8

 
 
    '%(
97
98

99

Imam Shtib states:

   C/ W G
 
E    * ` $5:
    S
    p+
9(\
  g  |3+

   _
$d8
    + j2
  |DG


No tathlth will be made by Warsh if ibdl is made e.g. $ Gc
  

98

will read with tahqq al-mahd (pure tahqq i.e. without idkhl) and tahqq with
idkhl.100
   in
However, in 7 places Hishm will read with idkhl only viz. &
  / D~r



  .-~r
Srah Maryam, qe
  both in Srah al-Arf, h
  in

   and h
k   /8 6S
k   /8 6S






Srah al-Shuar`, `1g
  z 8S and Gsr /kJ S both in Srah al-Sfft and .
% 
6

8S
3Je


  in Srah Fussilat. In Srah Fussilat Hishm will also allow tashl.101 In

GS
  Nfi, Makk and Basr will make tashl without idkhl whereas Hishm
will read with idkhl (with no tashl).102
 

If the second hamzah is madmmah e.g. A!-r

Qln will have tashil with

idkhl. Basr will have tashl with idkhl and tashl without idkhl (tashl almahd). Warsh and Makk will have tashl al-mahd. Hishm will read with
tahqq al-mahd and tahqq with idkhl.103 There are only 3 examples of this in

 
 and pr

% 
 , A!-r
the Qur`n i.e. .-r

 .

in Srah li Imrn Hishm will have 2 ways: tahqq with idkhl

% 
 91
In .-r


 of Srah al-Sd and pr
and tahqq without idkhl, whereas in A!-r

 of Srah alQamar he will have 3 ways: tahqq with idkhl, tahqq without idkhl and tashl
with idkhl.104
Ibn Dhakwn and the Kfis will generally read with tahqq.
100 Qln, Basr, Warsh and Makks ways are extracted from the verses mentioned
previously. Hishms way is taken from:
    |53+
&+ 4
     * 
   

  qK
101

102

103

104

Imam Shtib says:

Imam Shtib says:

Imam Shtib says:
Imam Shtib says:

   l
E
    + * %8
E     4 #/ qK
  
?
Q 
/

9?

   & "?5I
   +
  ]
+



   l
  ! 8+
   ?
g   b #sG
   qK
9(I
   `K7
    + * D_Z
  2
g  Ws
  26
   ! 8
  "%s+
&$8G
    * R$l+
g     |(I+
g 
  $3
  qK
   #
+ WZ+-I
    $
 Q  +
   $
     cx+
97W
    U5   h

  
!8 -(WK8
     * 455l
  |53
  + kW6A


E  }
 +
    r35

    ,2 <A
9/
+

 E    * (](
  ,
%/
    !
+ +


99

Two hamzahs appearing in two separate words

Know O student! Two hamzahs coming together in 2 different words are of 2
types:
1) G  )
Je
- the 2 hamzahs agree in their harakt
2) G  O

e\ 
- the 2 hamzahs have different harakt
Two hamzahs which harakt agree
If both hamzahs are mafthah e.g. /-

 r h , g
  r h then Qln, Bazz and Basr
will drop the first hamzah.105 Warsh and Qumbul makes tashl and ibdl in
the second hamzah. 106 The remaining qurr` will read both hamzahs with
tahqq.

If both hamzahs are madmmah e.g. z3
r
^3
 

107

then Qln and Bazz makes

tashl in the first hamzah.108 Warsh and Qumbul makes tashl in the second
hamzah as well as ibdl into a ww skinah. 109 Basr will drop the first
hamzah.110

  r T
If both hamzahs are maksrah e.g. ~
 then Qln and Bazz makes tashl
  6
in the first hamzah. Warsh and Qumbul makes tashl in the second hamzah as

105

Imam Shtib says:

   
eo
    +

      C
  
  * ?
 ?

  <IG+
9
  U  w%KA
 A
g  -(3
  W:

   YW

  
     '5
+
 . . * <
+
Q     ,2 3+

106

Imam Shtib says:

E   $ #/ $%A

E  #3+
&$5:
  $3+
  j+
   ( #/ $%
  !
 H
   * |5
  p
   |3
  ! 
+

108

This is the only example of it in the Qur`n.

Imam Shtib says:
   + * . . .
      A
   +
2 A+
9(I
   RB



109

Imam Shtib says:

107

110

Imam Shtib says:

E   $ #/ $%A

E  #3+
&$5:
  $3+
  j+
   ( #/ $%
  !
 H
   * |5
  p
   |3
  ! 
+
   
eo

      C
  * ?
  
 ?

  <IG+
9
  U  w%KA
 A
g  -(3W:

     +

100

well as ibdl of the second hamzah into a y` skinah.111 Basr will drop the
first hamzah.
 " in Srah al-Baqarah and #(
 u<
 r
   ~
 r 
  Warsh will also read the
In ~

m
second hamzah as y` maksrah.112
Two hamzahs which harakt differ

If the first hamzah is mafthah and the second maksrah or madmmah e.g. rJq

G
r/ h ,}~m then Nfi, Makk and Basr makes tashl in the second hamzah.113
If the first hamzah is madmmah and the second mafthah e.g. /8 E r/C

- then
Nfi, Makk and Basr will make ibdl of the second hamzah into a ww and
 3 then
  rcT
if the first hamzah is maksrah and the second mafthah e.g. /8eS3
 
Nfi, Makk and Basr will make ibdl into a y`.114
If the first hamzah is madmmah and the second maksrah e.g. }~m  r/Cb

 then
Nfi, Makk and Basr will allow tashl and ibdal into ww in the second
hamzah.115
If the second hamzah is followed by a mutaharrik then the letter of madd will be read alone


i.e. with qasr and no tathlth will be allowed e.g. $lG
    If the second hamzah is
  c x , b +G c  +G

  c -\

followed by a skin then ibdl will be made with madd i.e. tl e.g. ` #A ,o
  
 , (a
G
     c x $<
 C

  >/
    ,o
  cd5


If after ibdl of the second hamzah there is a temporary harakah due to naql e.g. , ,_G
111


 
   #
_
G
   #K  or just a temporary harakah e.g. C<:

  5
5
   ,o
     ,o c\ #
C
 then considering the temporary

state qasr will be made and keeping in mind the original state tl will be made.
112 Imam Shtib says:
E  * ()2
   c8
    d5
+
    qW
  &D
    ,o
  (h?8
9:
 +

    ,o
     

113

114

115

Imam Shtib says:

Imam Shtib says:

Imam Shtib says:

 

  "G
&'

  
g   cx
  o  crW:
  -(9

     p
  &
|(\:+
  
  * -I
  # * . . .
      A
  ,/2
   +
2 A+
9(I
  |3


  c-\
+
   * #s
 +G
   c]
 #5ZG
 
 
   
   *    -(
 
  # &$8G  ( # ,/2+

 3G  c A
&$?
  ...
      o c]
   * |3+
   .AG
    c
<

   * D+
+
   }$5:
  
     C/+

101

The remaining qurr` will read all types with tahqq.

Summary
Of 6 possibilities only 5 are found in the Qur`n:116

 rgs@
1) First hamzah mafthah and the second maksrah e.g. , D~
  r/h
  
, LP~
  , }~m  r Jq

}~ r/*3
     Tashl between hamzah and y` will be made by Nfi, Makk and
Basr.
2) First hamzah mafthah and the second madmmah e.g. G
r/h
  .This is the
only example in the Qur`n. Tashl between hamzah and ww will be made
by Nfi, Makk and Basr.

 

  , ."/
3) First hamzah madmmah and the second mafthah e.g. , e+

8E
  r/C

   rc' /b3 , .sc<
    r'
H1

 

. Ibdl into ww will be made by Nfi, Makk and Basr.
 8 G P



4) First hamzah is maksrah and the second mafthah e.g. r/T%

6
, Gb rcT

  6

 
" , 3
g"
  r
m   . Ibdl into y` will be made by Nfi, Makk and Basr.
  , }~  r/Cb
5) First hamzah is madmmah and the second maksrah e.g. rpJ

 
, ~% 



}~ . Tashl between hamzah and y` will be made as well as ibdl into a ww by
Nfi, Makk and Basr.

Hamzah Mufradah the isolated hamzah117

Know O student! The solitary hamzah (hamzah mufradah) is either skinah or
mutaharrikah.
Hamzah Skinah
Warsh will make ibdl of the hamzah into a letter of madd which agrees with
 , b
the harakah before it if it is the f` al-kalimah of the verb e.g. 
8


 118

However, ibdl will not be made in any of the derivatives of rb

  e.g. , w3
 

, 33+

  119
3

  , .3
   , 73q

 , ."3
The first hamzah being maksrah and the second madmmah is not found in the Qur`n.
That hamzah which appears alone, without another hamzah next to it.
118 Imam Shtib says:
  ` #I
     * n'
    C
&$5

 
eo
   
   $
 l
    |?W

 c
g
  j2
116
117

119

Imam Shtib says:

  "K
    p2I
* . . . c
2L




102

Ss will generally make ibdl everywhere whether it is the f`, ayn or lm

  , U
kalimah excluding his specific exceptions e.g. &@
  , &h
  , 
  120
Hamzah Mutaharrikah
If a hamzah mafthah appears as the f` al-kalimah and it appears after a

% 
.121
dammah then Warsh changes it into a ww mafthah e.g. Rh
 
, Db

120

Imam Shtib says:



 
   !
 C
E    |A
Q  [2\K
*   
$
 '%(
 * C\

 Q }$5+

Sss exceptions are due to 5 reasons found in 15 words appearing in 35 different places in
the Qur`n. Imam Shatib explains them as follows:
    B
   , @+'
9

 * ...
   /+
    \:
     5 # D\
9%:
  
t  ]+
 
   #+
   ]
    * +
    `I

    ?
g   G3
+
E     5+
    090
976
g  xG+
    * 88
    (5G+
       D+
 

   qG
    +:+
 45]
   !
  8
   &

9
  
    '%(
g    * R'%
   s+
  Q   4+:+
  |DG
   RB
    c
_

9K?
   
Q    n$Z+

     * 4KA
 Q  45]
    V$Z+G

   which appears twice in Srah al-Baqarah since Ss reads
His exceptions also include !s8
the hamzah as skinah (even though Ibn Ghalbn differs in this matter). Imam Shtib states:
E  ,25K
   }l
E
  (! 8
  
&$5:
   * 42I
 
   c8
    C8

  }3+
   '%
  s8+
121

Imam Shtib says:

  4 #/ +
2
+
    26
9x
   h

    * ,o
    
  0o
   YW:

No ibdl will take place in words like }

I
  and _

  and so on because the hamzah is not the
f` al-kalimah.

103

Naql - Transferring of the hamzahs harakah to the skin before it

Know O student! If a skin letter is followed by a hamzah mutaharrikah in a
different word then it is known as mafsl m a general separation e.g. g1

}~  P
  , +
   . If hamzah mutaharrikah appears after lm al-tarf then it is known
as mafsl khs a specific separation i.e. specific to lm al-tarf e.g. , /T-
  
N(
  
In both cases Warsh will transfer the harakah of the hamzah to the skin letter
before it and drop the hamzah as long as the skin is not a letter of madd or a
mm al-jam. This process is called naql or naql al-harakah.122

Tahqq and sakt

Understand O noble student! In mafsl m Khalaf will have sakt with khulf.
Tahqq will be read first (muqaddam f al-`ad`).123 In mafsl khs, r
 and /k^ @
only sakt will be made by Khalaf (without khulf).124

122

Imam Shtib states:


   !
 |]8
E  CAI
   |A
E    l+
    Y6Z
  
  j2
    4l
+
E   * 
9(\
   '%(

Madd will be made if a letter of madd precedes a hamzah mutaharrikah and silah will be made
if a mm al-jam appears before the hamzah mutaharrikhah. Therefore in both these cases naql
     K/
    , \WG
    
23
will not be made e.g. \WG
 .
123

Imam Shtib states:


  2

    I
9K<
   p+
g   |Z
   qK
  * R$
  #/+   
E   `\+
   *    )+
  
g    c



E  CAI
   Y6Z
E   (sahh skin) in the verse before it, whether mafsl m or khs. The
R$
  #/ refers to 
opposite of this would imply that Khalld does not make sakt in these places.
124 Imm Shtib states:
E    C/ q?K
    @9

  n'F
9:
  * (h

   p$

   ?8+
E

   *    _'
g    c+
    )+
  
These verses indicate that Khalaf and Khalld makes sakt in lm al-tarf, c
  and g)  In the
previous line it was understood that Khalld does not make sakt, and here sakt is explained
for him. In this manner Shtib has indicated khulf for Khalld in mafsl khs as well as in
c
  and g) , and no sakt for him in mafsl m. Concerning Khalaf, in the above verse it is
understood that he makes sakt in mafsl m and khs, whereas here it is explained that he =

104

Khalld will only make tahqq in mafsl m. In mafsl khs as well as in r


and /k^ @ he will make sakt with khulf. Sakt will be read first (muqaddam f
al`ad`).
125
However, in r
 and /k^ @ no sakt will be made during waqf. Instead naql

and idghm 126 will be made i.e. /^@

  (naql), /^@ (idghm).

Waqf for Hamzah and Hishm

Know O honoured student! If the word upon which waqf is being made has
a hamzah in it, then Hamzah and Hishm will make changes in the hamzah to
ease recitation. These changes are called takhff127 i.e. takhff al-hamz ( O^J\q

 
!s
 ). Takhff would include ibdl, naql, tashl bayn bayn, and hadhf.
Takhff is of two types:
1) Takhff qiys those types of takhff which are in accordance with Arabic
linguists: being ibdl, naql, tashl bayn bayn, and hadhf.
2) Takhff rasm those types of takhff which are in accordance with the rasm
(script) of Uthmn: being ibdl and hadhf only.128

= only makes sakt before mafsl khs. In this manner khulf (a choice) is explained by Imam
Shtib for Khalaf in mafsl m.
125 Imm Shtib states:
 

   x
    WK

    4K53
9(IG
 4<IG+
     48 l+
    Ul
     * g#\
 

E
    n'F
   *    qK
   q32

   C/+
  
126

127
128

Imam Shtib states:

  ?8

 * 4K53
E   C?
   &8
   @_
9F
   

  +G
    C\:
    JZ
  +
 
t 
+
+

It is also referred to as tashl.

Imam Shtib states:

  4G

  ! 8
 (\
9
   ...
   ,A
  
++
   * $3+

  !
+
 
 rW
   r!K!
   * 4%I
 
    6
   +
2
+
  . However, it does not mean
In many cases takhff rasm agrees with takhff qiys e.g. ,2 #

that wherever the hamzah is written as a y` or ww, that ibdl will be allowed into a y` or

   and so on. In these two examples only tashl will be made and no ibdl
ww e.g. wWs
 , A\
allowed in spite of the hamzah being written as a y` and ww. In reality, it is based on what
is transmitted and proven in the qir`ah.

105

A hamzah is either mutaharrikah or skinah. A hamzah skinah will appear in

the middle of a word or the end, but never at the beginning. If it appears in
the middle of a word its sukn will always be intrinsic whereas if it comes at
the end of a word it could be intrinsic or circumstantial.
The hamzah can appear in 1 of 3 places in a word:
1) At the beginning of a word hamzah mubtadi`ah
2) In the middle of a word hamzah mutawassitah129
3) At the end of a word hamzah mutatarrifah
The hamzah mubtadi`ah has already been discussed in previous chapters.
Thereafter, understand that if the hamzah is mutawassitah whether intrinsic
   , .r/
   or circumstantial e.g. K'
 A'

 h 130 then only Hamzah will

e.g. S[,
make takhff in it.131
If the hamzah is mutatarrifah then Hamzah and Hishm both will make takhff
in the hamzah.132
If the hamzah mutawassitah or mutatarrifah is skin, whether the sukn is
intrinsic or circumstantial133 and it is preceded by a mutaharrikah then the
hamzah will be changed into a letter of madd which agrees with the harakah
before it by Hamzah alone in the mutawassitah and both Hishm and

Sometimes it is explained as that hamzah which does not appear at the beginning or the
end of a word.
130 In NI
    the hamzah is actually mubtadi`ah but because of the sn before it, becomes
129

  the hamzah is actually mutatarrifah and becomes mutawassitah due to A

mutawassitah. In Acx
being added to the verb.
Imam Shtib says:

131

132

Imam Shtib says:

   $ #/ n'F+

&' # :
   q32

g   ,A
 
eo
  * R'
    +G  I+
  
    |(I


   * 4K.+
    :
9(\
     @]D
    

  }2<

In the hamzah mutawassitah the sukn will always be intrinsic. The hamzah mutatarrifahs
sukn however is either intrinsic or circumstantial.

133

106


a  ,

 , S[
  , ^"
 , b
Hamzah in the mutatarrifah e.g. , 

  , 
8b

%  ,  %  , 1
   .134


after ibdl, idghm will also be allowed with khulf i.e. it will be
In /^S(
  and 73q
read as 7q
%
, 73q

, /b(
  , or /^b(
  .135 After ibdl in .s-

  and .s
%  the h` may be read
with a kasrah also.136
If a hamzah mutaharrikah, whether mutawassitah or mutatarrifah is preceded
by a skin which is not an alif, ww or y` which is z`idah (not originally part
of the word) then Hamzah will make naql in the mutawassitah while both
Hamzah and Hishm will make naql in the mutatarrifah e.g. , Tb

  3b

 


 m , r

r>
 , p
, r

 will all be read as , Tb

 
, & ^' , rT
l  , c
  '
   , rl K#

, k3T
, r h






3b
, p
 , T

  ,>

,
 , K#

 137 In these
, &^'
    , \

, kT
, h
 , k  , c'
examples where the hamzah mutawassitah is preceded by a ww or y` skinah
which is asli (part of the original word i.e. not z`idah) then idghm will also




be allowed e.g.>
 T
d
,
d , &^'
    .138
d , h
d  , , c'
If the hamzah mutaharrikah being mutawassitah is preceded by an alif then
 ."
r/
  R
Hamzah will make tashl in it e.g. GS

 h and so on.139
  m , ."r/
134

135

136

137

138

Imam Shtib says:

Imam Shtib states:
Imam Shtib states:

Imam Shtib states:

Imam Shtib states:




&' #: $3
   $
   4 #/ 4 $8
  4
 l
     4K53  C+
  * g#\
   
   _
+ R(o

  c+
   * 4
      >/
g  
E 
    ?8+
&2
    * 
   c  (!
 8
  
   *    (5+
      (5G
      b 2<A
 

   x
    WK

    4K53
9(IG
 4<IG+
     48 l+
    Ul
     * g#\
 
  ?8

 * 4K53
E   C?
   C\:
   &8
   @_
9F
   

  +G
    JZ
  +
 
t 
+
+

If the ww or y` is z`idah then only idghm will be allowed as will explained later.
139 Imam Shtib states:
E   C 4G  p2I
    -(
   I2:
9$
  

     * px q G $?8
   4K(\
In this case both madd and qasr will allowed as explained by Imam Shtib:
E    '
E   |53
   $
&$/G
   $%
  RS3

   ,o+
  l
   }
P
Q  !
+
   * Bd
    '

107

When hamzah mutaharrikah is mutatarrifah and preceded by an alif then

Hamzah and Hishm will change the hamzah into an alif e.g. r/h
  , rcT3
    , r/sJT


.
If this is done 2 alifs are next to another which causes ijtim al-skinayn.140 If
the first alif is dropped then qasr will be made and if the second alif is
dropped then qasr and madd will be allowed.141 Tawassut is also allowed by
the qurr` as is the practice when stopping on madd rid.
If hamzah mutaharrikah whether mutawassitah or mutatarrifah is preceded by a
ww or y` which is z`idah then only ibdl with idghm will be allowed (ibdl
  , .q

 ^mP .142
without idghm will not be allowed) e.g. ra31


, /kb
If a hamzah mutaharrikah appears after another harakah then there are 9
possibilities or combinations:
1-3) hamzah mafthah after any of the 3 harakt e.g. G/P

% 
, .se'
   , gbb

  
   , '



, 6Tb
4-6) hamzah maksrah after any of the 3 harakt e.g. `/P
 

 3(
7-9) hamzah madmmah after any of the 3 harakt e.g. 3!seT
l
 , .'

 
, K3(
When a hamzah mafthah comes after a kasrah then ibdl will take place into a


y` e.g. G@/   , G/P
   will be read as G^@/  and G^/P
  . When the hamzah mafthah
appears after a dammah then ibdl will take place into a ww e.g. gbb

%

% 
, Ob
will be read as gbb

% 
.143 If a hamzah madmmah comes after a kasrah or

% 
and Ob
a hamzah maksrah after a dammah then ibdl will be made by Akhfash144 and
Two skin letters coming together which is not allowed except during waqf. If they do
appear together then the first skin is either given a harakah or it is dropped. In this case one
of the alifs will be dropped.
141 Imam Shtib states:
 +G S<+
    -( 4 $5+

&2aG
  %
  !
 >/
   $%
   :
        * 4K.
    
140

142

143

144

Imam Shtib states:

Imam Shtib states:
Imam Shtib states:

   
eo
 c
+
   
   C
  * g&$5
    Ul
97W
  |53
 :$P
      +
2

   4 $+
 


    $?8
&2H
   %\+
  
+
++
g  
c
    h
+
 
g  46  p$  * R'
   

    $?8
&$8G
    * ...
   h

   W&
+
 
e 

E
     +
2
 4#/+
   *    4\/
     c8 

108


. In the remaining 5
tashl according to Sebway 145 e.g. 3c+

  , '
combinations tashl will be made.146
If hamzah becomes mutawassitah due to h` al-tanbh, y` al-nid`, lm al-t`kd,
lm al-jarr, hamzah, sn, f`, kf, or ww then tashl147 and tahqq are allowed in
   , .([-r

the hamzah e.g. .e-

 "m , B#

  , fb

  .148


 mbm , .e-

    , 
8+m  , .

   , .e-3
In lm al-tarf takhff will be made via naql.149

Idghm Saghr
Know O student! Idghm saghr is when the mudgham is skin. This chapters
 , the # of g1
discussion revolves around the idghm of the D of D~
 , the feminine
 and 9  , among other similar matters.150
X , the A of 9"

145

146

Imam Shtib states:

Imam Shtib states:


      A
    +
2 A+
  C+
9h/G
   -(
   ...
  * Ul
   +
 B
   *    w8
 w
  8
D

The literal meaning of tashl is meant here and not tashl bayn bayn. Therefore in 428 and
D
 ibdl will take place.

147

148

149

Imam Shtib states:

Imam Shtib states:

     CK_
E    I
+
 U<K
 

    ,(x+
9%/G
   4 4K/
     * $s
+'8
 g
   4 +
 

E

   V&+
  +D
    $3
9:
  C%
     5
+
  ! q?:
   @ 9
+
   -A
   * D26+

 

   x
    WK

    4K53
9(IG
 4<IG+
     48 l+
    Ul
     * g#\
 

The second way allowed in lm al-tarf is tahqq with sakt. Tahqq without sakt is not allowed
during waqf.
150 Imam Shtib says:
  hG $3
 
  +
 *

    |8+
   |D
  +
     |l
    b#D8
9lG
   c:+
 g    }
_
  is not mentioned in this line because it has already been mentioned previously.
The e of eo

109

  will
Thereafter understand that there is agreement that idghm of the D of D~
 , "D
 .151 There is also unanimity that the
take place into D and e.g. .eZ

  D~
   D~

  g1
idghm of the # of g1
 will take place into X and # e.g. P#
 , `q
 .152 The
    g1
qurr` also agree that idghm of the feminine t` will take place into X, # and
   &/13
= e.g. GJS/
   , i<#
   , .(/q
   .153 They further concur that idghm of

  &p]

  % & (
   91
 , 9  and91

will take place in A and ( e.g. q

, ,eh

the A of 9"


 9  , 0(
%  91
   6
  , (
  9  , .154
/8 9s+
The  of 
 will take place in 6 letters; , U , 2
The ith-hr and idghm concerning the D of D~
  , P#
    D~

  D~
 , weH'
 , /8+
  D~3
  , 6b
  , yq
 .155
,  , F , # and X e.g. ."r/h

  D~

 D~3

   D~3
Nfi, Ibn Kathr and sim make ith-hr in all these letters156 whereas Kis`
and Khalld will only make ith-hr in the 2 .157 Khalaf will make idghm into
# and X and ith-hr in the remaining 4 letters158 whilst Ibn Dhakwn will
151

Imam Shtib says:

  }e
  eo
  @_L

     qK
   *  
  &+

  is not followed by a u in the Quran.

The e of eo
152

Imam Shtib says:

g   $/_
    -I+
95:
   `%:
   * ...
   $3+

The _ of $3
  is not followed by a in the Quran.
153

154

155

156

157

Imam Shtib says:

Imam Shtib says:
Imam Shtib says:
Imam Shtib says:




   * (WZ+
  
   
 a " !_
  4:  `3+
   |8  |3+
  * ...
     5
9<?+
 |D+
  D


 + }
g Z2: C 9
g Z

9
  r%
 E
 #P `]  eo ?
 I * !(! Q_ }Z 
 
   * (%
   
 \ @
+_
  px
 G D(

Imam Shtib says:

  3  (G+
  qZ
+
9x
   4 2
        * 

158

Imam Shtib says:

   
g #f _
+
   * R_
  @2:
  |Z
+
   

110

make idghm into the # only159 The qurr` not mentioned, Ab Amr and
Hishm will make idghm in all 6 letters.
The  of 

The ith-hr and idghm of the # of g1
 will take place into 8 letters; ,  , 2 , F , 4
 
  g1
  gp3
    gp+

  gp
U , D , N , e.g. g1
 , /8+
   , .r/h
  , 6b
   , zZ
  , 
 , /-(D
   gp3
   , ,'
   gp3
  g1
/sJ@
    .160
sim, Qln and Ibn Kathr will make ith-hr in all 8 letters.161
makes idghm into the N and .

162

Warsh

Ibn Dhakwn will make idghm into ,  ,

D and N 163 However, in /8b g p3 of Srah al-Mulk, Ibn Dhakwn will have
khulf, making both ith-hr and idghm.164 The remaining qurr`: Ab Amr,
Hishm, Kis` and Hamzah will make idghm in all 8 letters. However, in
zZ g p3 of Srah Sd Hishm will make ith-hr instead of idghm.165

159

Imam Shtib says:

&+ s
_
   _
+
    2
 R$x+
    * ...

160

161

162

163

164

165

Imam Shtib says:

Imam Shtib states:
Imam Shtib states:
Imam Shtib states:
Imam Shtib states:
Imam Shtib states:

 Wf
g   R5Z
  9e
     <s)
g  `56I
9K?+

    $3+
  4Kx
   * P
    |
 
$8
g   }_
   * 6f
+
 ;
  (
 
  D
 
   _G+
    ,%
9
+
    * ...
  j+

E  e B  f qA
+
 KA
   R
$\:
9
   +E 
    +
  p+ P * |8

  _
   G+
   4K


   *    9
   #P
  l
  +
 * (~+
  6
9%
   4l
    k8
 @]D
   ...
 

111

The feminine

The ith-hr and idghm of the feminine t` which is skinah will take place

  8' ,'
into 6 letters; U , V , F ,  , , 2 e.g. &P
  c
 %
 , #]
   , 9/
 

  &gs

 &[
  &e-
 
, ,E
k    &-/
."#h
   , G/Z
  , ."/-#

&*
  .166
Ibn Kathr, sim and Qln make ith-hr before all six letters.167 Warsh will
make idghm before the .168 Ibn mir will make ith-hr in 2 ,  and U and

idghm in the remaining 3 letters169 However, in ,E
 %
 Hishm will

  &gs
make ith-hr and in /

   Ibn Dhakwn will have khulf, making ith-hr

8h
&h3
and idghm. 170 The remaining qurr`: Ab Amr, Hamzah and Kis` will
make idghm in all 6 letters.
 and 
The  of 
 and 9  will take place into 8 letters; ,  , U ,  , = , N
The ith-hr of the A of 9"
 e.g. 9"

X V , .171 Thereafter know that the V will only come after the A of 9"
(/J
   9 
 %
, 5 letters; ,  , U , = , N will only appear after the A of 9  e.g. &'


0]
  9  , .e
88Z 9  , .

 , whereas the X and  will come after both

i ,
   9  , 6b
 %
9  , 
   9  , q
 and 9  e.g. 6  , .s^qq
 .

% 8-
9"
the A of 9"

 9  , .
m  9"

166

Imam Shtib states:

 g 
_++
    
E   #I V$8G+
  P `W
  /
9

   
  Z d0
 g   C?
  !%!x * 4%K
 
_8

167

Imam Shtib states:

168

169

170

171

Imam Shtib states:

Imam Shtib states:
Imam Shtib says:
Imam Shtib says:

   * R+$8
   
    4%
    _
t  D(
&2+
g   j+
   _G+
   

    * ...
 

   !+
9K6
g    +
 (G+
  I 
+
  q(A
 
  nS/
t   rAP
t  * R_2x 
   ( G+
  * `$(
  qK
   C8

    ,
2Ae
9W
   `5x+
    +
    !  @]D
  4+

  


   |D+
E #P
   #0 +:
   |8  &G
  
95+
* 
   B%I
  D
2
  C?
 YKa


112

Kis` makes idghm in all 8 letters.172 Hamzah will make idghm in U , V

and X.173 In i

 ,
   9  of Srah al-Nis` Khalld will have khulf, making idghm
 Ab Amr makes idghm.175 Hishm will make ith-hr
and ith-hr.174 In q
m  9"
by the  and N , and idghm into the remaining letters except in Srah al
 7eTq
   9"
 where he will also make ith-hr.176 The remaining
Rad; ( 83 Xc

qurr`: Nfi, Ibn Kathr, Ibn Dhakwn and sim will make ith-hr before all
these letters.

Idghm of those letters which are close in makhraj

Ab Amr, Kis` and Khalld will make idghm of b` majzmah (with a
jazm) into f`. They appear in 5 places in the Quran i.e. KT+
   b
  3  (Srah al  (Srah Th), "D
 
  (Srah al-Rad), L/^ 
   "D
  v+
Nis`), H+
l    Hq
  ~3
   z
 A/1
 A/1
    6+
  3+
 eb
zHq
  (Srah al-Isr`) and z

 t 63
  (Srah al-Hujurt) with Khalld
having khulf in the latter.177

172

173

174

Imam Shtib says:

E  (%_
   *    +

   

Imam Shtib says:

   _G+
g  :
  $3+
9l
   -
   * |f
     
  R #0 23+

Imam Shtib says:

     D_9

   * 498
     \ #
 |8+

Khalaf will make ith-hr.

Imam Shtib says:

175

 * ...
  +
    l
9F+
  @_L

    p:  |D



  appears twice in the Quran; 2
  in Srah al-Mulk and "38
   in Srah
p:
 |D
   C
 p:
 |D
  C
 (!
 |(
   p:

    |D
  of
al-Hqqah. It should be noted that Ab Amr will not make idghm in 2Q #
+ V-K~

  Q 2\:
Srah al-Rad Hamzah and Kis` will also not make idghm because they both read with a
    |D
  ).
y` instead of a t` (2\
176

177

Imam Shtib says:

Imam Shtib says:

 
  
+
E   m
+
  $/
g   & 2I
+
  |5
E  p$  (
 
x
P
9D
   |D
   * 4-f
   G+
    @';
 @_o+
&+
$Z3
g   
g   * I $3
   !
 c8
  cW

    B+
   
   
$F

113

Ab al-Hrith makes idghm of the lm majzmah of 9 HJ b into the D of z Dm .
  63
  Dm 9HJb
This appears in 6 places in the Quran; .Z
  z
  (Srah al-Baqarah), 63
 
   gp+



  (Srah li Imrn), /-3g<
  63
  63
 Dm 9HJb
 Dm 9HJb
 Dm 9HJb
^+
  z
k 
z
   z
  (Srah al-Nis`), )b
 

 z
  63
  3+
  Dm 9HJb
(Srah al-Furqn) and z
  (Srah al-Munfiqn).178
  ~
 (Srah Saba`) Kis` will make idghm of the f` into the b`.179
In .  OT\   Cb
Hamzah, Kis` and Ab Amr will make idghm of the dhl into t` in 2
words; 

(Srahs Ghfir and Dukhn) and /[
%   X[<

 8+ (Srah Th).180
In /"e](3



(Srahs al-Arf and Zukhruf) Ab Amr, Hishm, Hamzah and
Kis` will make idghm of the th` into the t`.181
Dr Basr will make idghm with khulf (allows ith-hr also) whilst Ss
without khulf (only makes idghm) of the r` majzmah into lm e.g. yE3
 

 .182
. 
m

     Hafs, Hamzah, Ibn Kathr, Ab Amr and Qln
In p3
bm and .p3
makes ith-hr. The remaining qurr` will make idghm in them except for

178

Imam Shtib states:

   +
    4'x
   |?W
   *   
2%KI
   
   b 8

The reason Imam Shtib stipulates that the lm should be majzmah is to exclude other
places in the Quran where lm is also followed by a dhl but idghm will not take place e.g.
    C
  e |?W
b
  c
'x
   -  
179

180

181

Imam Shtib states:

Imam Shtib states:
Imam Shtib states:

Q  
)+
  
2/

g <.:
9
    * ...
  
   q\+
E   $D
2)
    >/
      4_o
   _F
    * 5+
  
   V/+
 l
2%0+G+
9
   ... * ...
   *    4/
    4


182

Imam Shtib states:


   ! iZ
2A
   8 'x
g   c

+
    qK
98
   ! 8 } a 6
    * (9
   ...

114

Warsh who will make idghm in the first without khulf and idghm in the
latter with khulf (allow ith-hr in the latter also).183

Nfi, Ibn Kathr and sim makes ith-hr of D
H^msm , 0]
   #b

63
  (Srah li

*I
Imrn) , &5  and .e
5  184 The remaining qurr` will make idghm in these
places.
In .Tm Hamzah makes ith-hr whilst the remaining qurr` make idghm.185
In .q[\q

  , X[\q

  and X[P
   , .q[P
   Ibn Kathr and Hafs will make ith-hr of the
dhl while the remaining qurr` will make idghm of it into the t`.186

In /8H
  (
 Bazz, Qln and Khalld makes ith-hr with khulf (they will allow
idghm also) and Ibn mir, Khalaf and Warsh will make ith-hr without
khulf.187 The remaining qurr` will read with idghm only.
In z Dm s b Qln makes ith-hr with khulf while Ibn Kathr, Hishm and
Warsh make ith-hr without khulf.188 The remaining qurr` will make idghm
only.
 6
The b` in r/Cb
 0[Hb

% 
at the end of Srah al-Baqarah will be read as marf by
Ibn mir and sim. The remaining qurr` read it with a jazm (0[Hb
% 
). Of the
183

184

185

186

187

188

Imam Shtib says:

Imam Shtib says:
Imam Shtib says:
Imam Shtib says:
Imam Shtib says:
Imam Shtib says:


 ,2
Q  Ug  C / (
  ()+
9
  !
 4+
  *
$8
  4 <l
 I+

  qK
   +
   G w
   C/
 
   rl+
  _W

   %;
9Z+
    X
20
   !
+
    `.5
   * _
   C
  
    _ Z S
Q  
  !
 $ #/ w
 
   *    P
  %
 Ia+
   +
  :G
    
9W_

     * :

   ...
  / _
L



E   8  p$D
 mf
   x
 A

   +
  -A
     3
  * (WK8
  4
  ... * ...
   
_
9(x
  (K
E   +e ,2 3+
  
   *    qK

115

latter group there are some who make idghm and those who make ith-hr.
Ibn Kathr with khulf and Warsh without khulf will make ith-hr. The
remaining qurr` ; Qln, Ab Amr, Hamzah and Kis` will make
idghm.189

Idghm of nn skinah and tanwn

Know O student! If nn skinah or tanwn is followed by a ww or y` then
Khalaf will make idghm tm i.e. without ghunnah. The remaining qurr` will
read like Hafs making ghunnah. 190

Fath and Imlah

Know O student! Imlah literally means to incline. Technically, qurr` define
it as the inclination of a fathah towards a kasrah and an alif towards a y`.
If the inclination is more towards the y` then it is known as imlah kubr or
idj, and if the inclination towards the y` is slight then it is known as
imlah sughr or taqll.
If the inclination is only of the fathah towards the kasrah then it is known as
imlah bi al-harakah i.e. inclination of the harakah (vowel) only.
The opposite of imlah is fath.
Imlah Kubr and Taqll
Know O student! Hamzah and Kis` make imlah in the following:
1) Those words which are dhawt al-y` - r/^

  - (the y` forms part of the

 X3D
original word) and ends with the pronunciation of an alif, whether the y` is

189

190

Imam Shtib states:

Imam Shtib states:

   ! 8 _
 ...
   R<5

g  x qK
   
_2
982+
  X?
     +
    * |<
   +
  * "E # 
t 
  qK
9:
   +_
   +
2

 
2%_G
    2% #8  |A+
   
+

116

written or not e.g. xeJ

m  , /-!
  , g"
m  191 However, in /"Rq
   , /s

m  , x'
m  and /s
 #
m 
only Kis` will make imlah (and not Hamzah).192
2) The alif al-ta`nth i.e. the extra alif which occurs on the fourth letter or
more and indicates towards something which is feminine whether literally

m
, /^-g
or figuratively e.g. x5-

. They fall on the scales uH+
m   or }/H+
m 

m  , uH+
m
, uH+
m , }/H+
e.g. }/T
m  , x
m
, <#
m  193
m 
, x/eb
m   , g~
3) Those alifs which are written with a y`, whether the word originally is
m   , g
with a y` or with a ww e.g. xT<
m
m  , u
m  excluding 5 words: , xme , x/
m  , xe
194
}~
m  , u<
m  .


4) Those words which are derived from the thulth mujarrad - #
 
]R]
becoming mazd (increased) and are thus written with a y`, whether

 u<

 x
m  ).195
originally with a y` or not e.g. x-#
m  (-gb

 x-#
m  ), u<
m  (!b
m  (Hb
m  ), x

Warsh will make taqll with khulf in r/^ X3D

  and verse-ends which are r/^


 X3D
 , /s
 etc.196 However, if the r/^
appearing with /" e.g. /s

  at the
 3
m
 , /s
 h
 
 X3D
end of the verse does not appear with /" and in r

  (those alifs which are

 X3D

191

Imam Shtib states:

   V
+e
  &G * R$?8
 
  
   c

   l
9Z:

    rs\
+


Q    (
  # n'F+

In the examples given UW

 is a noun and p$D

 is a verb.
192

Imam Shtib states:

  D6a
    rD+
    +
2 8
95:
  
    * U;I +
   
   l+
  Dl_
   l+
  D9:

193

Imam Shtib says:

194

195

196

Imam Shtib says:

Imam Shtib says:
Imam Shtib says:

     q G
   +
 * ...
    

   |

9
   * D_2x+
    ?
976
  
   qA+
    (W
  YW
    +G  f
  >?
  Vx
  ,o+

  UAP * + p$  B c 8
   Ul
  |3+
>/
  $?8
   C
 o+

 
   +
 
   
2%I

  DA'A
   * 4
Q 
>8

  
   r090
    }
  U;
  G+
    $'
  |A+
  ... * ...
   qK
9
   !
 4 

    V
+e+
 


    l
9%
  B
    4 D
    * 

117


written with a y` and comes after a r`) e.g. @
m  , D
m Warsh makes taqll
without khulf.197

Ab Amr will make taqll without khulf in those r/^

  which comes on the

 X3D

scale of uH+
m  , uH+
m
, or uH+
m , and on the alifs appearing at the verse-ends of the
eleven famous surahs (whether it appears on the above-mentioned scales or
not).198 However in r

  on whichever scale it falls or whether it is a

 X3D

verse-end, Ab Amr will make imlah kubr e.g. , (/'
m 
, (/m   , D
m , 
m

m  @ .199 The word 

m
of Srah Ysuf will be read with fath, taqll and
imlah kubr by Ab Amr.200 It will be read in this order to the ustdh also.

In all r

  Hamzah and Kis` (including Ab Amr mentioned

 X3D
previously) will make imlah kubr.201

197

198

Imam Shtib says:

Imam Shtib states:


+e+
   c


   *    w8
   w8
   j+
  

 +c
  $3
   4
  

  * (6
    |3
   C +
 

    @$<:
 +
   `:G
   S5K
  
   qA+
    *  
  >?

The 11 surahs are explained by Imam Shtib in the following lines:

 * ...
  48
&$?:
  #
 +
    rA
  ;
   #
+ +
  * U6h

  >/
+

   +
   +
   +
    V/P
9
Q |K

   %]

   G3

   0 (


  # `6KG
9(
     } ( #  ?
    * !
  "<

 
      C+
199

200

Imam Shtib states:

Imam Shtib states:


   

9/

   p2I . . . * . . .

  C/
  * 9A+
    4 #/ YW
+
   C8

9hW:
     9?

  ...

This can be checked in Srah Ysuf of the Shtibiyyah.

Imam Shtib states:
E  +
   *    -l
  c
 $?8
  
g   m)

201

118

If in r

  the alif is followed by a sukn then Ss will make imlah in the

 X3D
harakah with khulf during wasl e.g. i - .202
Those words in which imlah takes place due to a kasrah
Know O honoured student! Ab Amr and Dr Ali will make imlah kubr
in those alifs which are followed by a r` mutatarrifah which is majrr, in


6b+/
   and 6b+/
   .203 Warsh will make taqll without khulf in all these types of
   , ."(/
   .204
   , (/ 8 , ."(/]
alifs e.g. (/sp

  , 6b(/h
However, in (/
   and .s(

   he has taqll with khulf.205

 8 (with a kasrah on the sn) Dr Basr will make imlah without khulf.206
In U/
Those alifs which are between 2 r`s will be read with imlah kubr by Ab
Amr and Kis` while Warsh and Hamzah will make taqll in them without
202

Imam Shtib states:

 +e+
  c



E  |53+
     qK

    |Z2

9
   4
  ,2I
   * 2ZG
    -8  q3
  
  * }
 p<
+

  pAe
  U\/
    (
97H
 
    
$

  
   
    C8

 p$

  
  UI2%A

203

204

Imam Shtib states:

Imam Shtib states:

E 
 |53
E    +

   8
g   U/$:
    
$F
95<:+
  |G
   a
     VW G
   * `:G

     F
   0
   D78A
    * 
  #   3
+
9h
    W
+
  -v

  
$
+
    
   C



   * 4s8
    CA
   
  +
 
   
  X5

    ,A
9K<
  j++
   * ...


   
By X5

  all the words mentioned in footnote 215 and a few others are referred to.
205

Imam Shtib states:

  (A *
G + . . .
   qK

9
    4
  

  V
+e+
   
 
    C5x+
   *    
+
     ...
E     4#/ ,
D+
 
   *    98



4 #/ refers to Warsh.

206

Imam Shtib states:

 #
 (W
  * ...
  l ;
97
  !
  
   K+

What is meant here by khulf is that Dr has imlah while Ss has fath.

119

  , (p
   , (
   .207 Hamzah will also make taqll in (
khulf e.g. (
  of Srah

Ibrhm and (/sp
  wherever it appears.208

Those imlahs peculiar to Ali ibn Hamzah al-Kis`

Know O student! Kis` alone will make imlah in the following:

  [ "m
 7/b(
7/b(
 
- comes twice in Srah Ysuf, .e
8
~
 
and 7/b(
 
9b3q

/b
 (Srah al-Sfft),
   g1

- 3yHq


 /b
  (Srah Ysuf), /b
  &1gE
  /3
   gp
/b
  (Srah al-Fath) and /b
  f'(



i QgE
  /8Hh
  (Srah al-Isr`)

  r/e

   X/
X/
   eq
  - whether mansb; zh3
  or majrr i X/
  

  
/b/P
    , ."/b/P

   , ./b/P
   - however it appears, /-/b/P

."/^ 

  in Srah al-Jthiyah
 
)
fq/pq
  209

g"
  g1
 210

  
/T-
   63
/<
 

  
/E33
   m and in Srah al-Naml,
i /q
  m - in Srah Maryam, 0/e

/q
  /q

  m

/"Rq
 

/"/
  

207

208

Imam Shtib states:

     * 4:
+
    e m;fo+
  |K<
+
     
8A
    }_x
97
   l
  Cc

  

Imam Shtib states:

    + 
28 * !
  4?+
   n'F
9K3
    (<

    ...

4?+
    in the verse refers to Warsh.
   ^l
209 By saying 4:<:
  &o  in which both Hamzah and
  we exclude other places like n<:  ( #
2<:
    ,G
Kis` has imlah.
   |3
   r#o
   =
,G
  or O
$D
  2   in which
By stating ,
$D
  $3
  we exclude places other places like O
$D

210

Hamzah and Kis` has imlah.

120

x'
m 

/"/#
   211

Those imlahs peculiar to Dr Ali

Know O student! Only Dr Ali makes imlah kubr in the following words:
 
.D
 
/8-D

 

./^

7g"
 

75
  

7/^ 
  

?/b(


 
.S(/
 
(/

<(/'

 
<(/Tb

 

(/T
 

  in both places
(/
6b(/h
   in both places

211

   in Srah al-Rahmn and Srah al-Takwr

(
   6
i }~  7(/-


Imam Shtib says:

   U:G  * -WA
 
g     4K.
95<
   +


   c+
   
    Vf+
   c
+










   G
9]
  $3
 + * 4:<: ^l+
g 
2H+
  O
$D
  hG
  
    



   C+
    %8
9
    O7/
  * C
  cx
   O\G
   +
    OZ+G+
  |53
   q(

  O:

   
&$ # m2h:
  48  `/e

   * 

    Ul
  a + (+
    rD+
  D6a
    +
2 8
95:
  
    * U;I +
   
   l+
  Dl_
   l+
  D9:

121

m  212
LC
Imlah of the alif in ten verbs

  , Hamzah will make imlah in 10

Know O student! Excluding the word &j
  , 
  , 0/
  , Q/
  , 0/P
verbs; (
  , #
  , Q/
  , K/P
  , r/@
  , r/h
  .213 Ibn Dhakwn will make
imlah without khulf in r/h
  of Srah al-Baqarah i.e.
  and r/@
  .214 In the first #
k  
i ."#!+
/

   Ibn Dhakwn will make imlah without khulf and wherever it
appears elsewhere in the Quran he will make imlah with khulf.215
Those imlahs peculiar to Hishm
Know O student! Hishm will make imlah in the following:
   - in Srah Ysn
0(/C
G^-m - in Srah al-Ghshiyah

212

3g/<

  - in Srah al-Kfirn

Imam Shtib states:

  
$D
E    H+
 
  
  $3
9;

   n]
     * (7Wv
    
  +
    4 #/ 
2.
    C5x+
   *
2%
     
   
+

    m;f o+
    m\
  s8+
9:
    
    *
2/I+
  

     5
+
  7G



    4 #/ #
e
 , * 2/\+
    
2

9.
     da
    
e+
  
     _2<?

   
+G
   
2
 
   * 4WK8


   and 
+G
   of Srah al-M`idah, it is not
Even though Imam Shtibi mentions imlah in 
2
read via the tarq of the Shtibiyyah.
Imam Shtib states:
  Q qA+
   * -8
  X
     `3f
9%;
E    `
P
  
   Xa
   B
 
2
  |G
   r09.

213

  
   l+
   * '  _
P+
  c)
  c x
2
P+
&$?
   * 
  |8  "56Z
    |3+
   6Z
+
    ,

   because it is rub.
Note that no imlah takes place in
PG
214

215

Imam Shtib states:

Imam Shtib states:

E   C8
cx+ * . . .
  ,
2Ae
   c)
9
     
  +
  +

    +
  D_
'
   * 4WK
    Bd

   

122

  - in Srah al-Kfirn216
g/<
Those imlahs peculiar to Ibn Dhakwn

Know O student! Ibn Dhakwn makes imlah with khulf in the alifs of the
following words:
  
?(/M
 
(c 

0 


6s"~
   
  
B

<

   which is majrr, he will make imlah without khulf e.g. 0 
    b
% 

In 0
   6 f 1 um < 2\+ (these are the only 2 examples
in Srah li Imrn and 0

of this).217
m
Imlah in (
m  , when followed by a mutaharrik
Know O honoured student! The alif of (

m  D~3
m  D~3
m  , /
m  and so
   , ? (
   , .gb
will either be a noun or a pronoun e.g. /"(
k   (

  (
forth. Ibn Dhakwn, Shubah, Hamzah and Kis` will make imlah in both
the r` and the hamzah.218

216

217

218

Imam Shtib states:

Imam Shtibi says:

Imam Shtibi says:

    :G
E 

   |D
&$/
   "+
  * &
 X]
    ...

    ,+

     +
   * $8/+
    ,+$8/

   * }
+
     F
  
  C(D
Ao
    @
AL

    + F
   ,
%/
9.
     X
6
+
E    |A+
  *  B ,
2Ae
     C
   qK8
t 
     K/
9%?
 
    X
6

Q
       C8&
E
  l+
   9A
   |G
 pG
   * "56Z
   ,'
   

123

Ab Amr will only make imlah in the hamzah.219

Warsh will make taqll in the r` and the hamzah.220
m  is followed by a skin then Shubah and Hamzah will make
If the alif of (
 (
 8
imlah in the r` during wasl e.g. 

  .221 The remaining qurr` will read

without imlah.
During waqf, all will read according to their rules stipulated above.222

Tarb for Warsh

Know O student! If dhawt al-y` and madd badl appears together in one
verse, there are four ways of reading: fath with qasr and tl, and taqll with
tawassut and tl.
Similarly, if madd ln and madd badl comes together in one word or two e.g.
 m , /^@
c
k  6"e^q



 m and so on, there are also 4 ways of reading. If it is in one
  '

word then qasr will be made with tathlth, and tawassut with tawassut. If it is
in two words then tathlth will be made with tawassut, and tl with tl.

Imlah of h` al-tnth during waqf

Know O student! If the t` marbtah is preceded by a mafthah which is from
   8b &5+
a  #3[
the combination @

   , or any of the letters of s

  when
preceded by a kasrah or y` skinah then Kis` will make imlah kubr in the
   , G
  
    , Gb
  , G^s
harakah before the t` marbtah e.g. GSR
   , G/P
   , G^CP
  , G]R]
  , GJ^P

219

220

Imam Shtibi says:

   +
   C\l
   R'
  * ...

Imam Shtibi says:

    ,-./
    C/+
   |

9K3
   ... * ...

221

222

Imam Shtibi says:

Imam Shtibi says:

 
  


 
   |G
   *    WZ
 ,2\

Q |53+

E  |53+
   * 2ZG
  ,2I
    -8  q3
  

124



LP
, L
  , .223 If another letter (a hjiz - divider) comes between the

    , Gs/+

letters of s
  and the kasrah then imlah will still take place e.g. Gsh3
  , LyH
  .224
On the other hand, if the letters of s
  are preceded by a fathah or dammah,
  
, Lr
then imlah will not take place e.g. L@
   , Lr'
  , G(/
   etc.225 Thus in the
a  =/
  I<

  )
remaining letters, /P
 no imlah will be made when appearing
before a t` marbtah.226
Other qurr` make imlah if any of the letters appear before the t` marbtah

a  =/
  I<

  )
  , GH
except the alif, whether from /P
 or not e.g. GT

 , G1 W
 8
 , G ^
   , GP E , GE P , G<(/p
   , G<
G/
   .227
Both opinions are accepted and read.

The Chapter on R`
Know O honoured student! If a r` mafthah or madmmah, whether
mutawassitah or mutatarrifah, munawwan or not, is preceded by a kasrah or y`
skinah in the same word then Warsh will read the r` with tarqq, even if the

223
224

225

226

227

No example exists where the h` is preceded by a y` skinah.

Imam Shtibi states:
E    
     ...
   * 'x68
   ,IL
+
 
   *    4 +
     4(x+
    4s
  Ri?

Imam Shtibi states:
Imam Shtibi states:

Imam Shtibi states:

    h
+
    $?8
9xG
    * ...
   q?h+
   YW

 +
   :
    cD
  /
   }
&$?
   * (K53+
 
     232


  E   B

   rs\

  $?8(AG+
E  df
  k/
   ^l
   C
9
  (?%+
  \
         * ~
    
  c


    +G
   *    


 E 

   rs\

9
  $ #/ q G p2I * (h?8+
     ...

125



kasrah and r` are separated by another letter e.g. , 0 
 , ?(3
  , XP
  , L P
  , `


 f^+
.D


 '
l .228
In the following cases the r` will be read with tafkhm as the remaining
qurr`:
   . 229
If the r` is preceded by a temporary kasrah e.g.

, L




 , A'
If the r` and the kasrah are in 2 different words e.g. , .'3



 %

 , z
 %   , g^@
z^1
  .230

If the r` is followed by a letter of istil` in the same word, even

though separated by an alif. Of the letters of istil` which appear

  [ "m
after the r`, only qf, dd and t` exist. The qf comes 3 times: Q+
   (Srah al-Qiymah). The
(Srah al-Kahf), Q3

   (Srah Sd) and Q+ f-

dd appears in 2 places: /<~
k   3  (Srah al-Nis`) and .s<~

  (Srah al
Anm). The t` only comes in =
 and =;
 % wherever they appear

in the Quran. 231 However, if the letter of istil` comes at the

beginning of the next word then it will still be read with tarqq by
 
Warsh e.g. /1
k  ([
 8e
.

228

229

230

231

232

If the letter separating the r` and the kasrah is a letter of istil` other

than a kh`. This only occurs with the sd, t`, qf and kh` e.g. , ;
k
    , i X+
13
   , ."~

  .s


   . If it is a kh` the r` will still be

k  XR/ /+

8< ,*b3

read with tarqq by Warsh e.g. .shP

  .232

Imam Shtibi states:

Imam Shtibi states:

Imam Shtibi states:
Imam Shtibi states:

E   j+
  c
    +G
   ^3+
   

   * (K53+
9Z2
 
     c
 |A
  "g #\
E  $?8
 g   +
   * nA
    
     g#AI 97
E   $?8
E   A
   *    T/
   +
 
E   $?8
E   A
E    +G  T/
&5
    4%l
  W
   +
   
(
 
    * |7W
  


  W

    (
9 :
   c9?I&

   $?8
    l
  +
 
   (K
    * R


Imam Shtibi states:

E  $?8
 g   +
    l


    

9%
    
  p2I
 9?I&

 
  p2I * nA
     g#AI 97

126



If it takes place in a word which is ajm (non-Arabic) e.g. 9^S~
  , .^"~
 

<
 , .233

If the r` is repeated in the word. This takes place in 5 words: (
k 


(Srah al-Toubah), (+
k   (Srah
k  (Srah al-Kahf), (J

 (Srah al-Ahzb), (~


Nh) and ((g
k  (Srah Hd and Srah Nh).234




 , (3
In 6 words, kD
k  , sE
k , '
k , 
k , ~
k  and 
  , Warsh has tarqq with
khulf. Tafkhm will be read first when reciting to the ustdh.235

Taghlth of the lm
Know O student! Taghlth of the lm means to read it with tafkhm.
Thereafter understand that if there is a lm mafthah, whether mukhaffafah or
mushaddadah, when preceded by a sd, t` or th` which is mafthah or
m 
skinah, then Warsh will read the lm with taghlth without khulf e.g. , L
  , .ep
 and so on.236
BRZ

  , /RE~
k   , uE
k   , A/
  or
If between the mentioned letters and the lm there is an alif e.g. /+
  , 9
   , 9Eb
 
, then taghlth of the lm will
waqf is being made on the lm e.g. 9Z
be made with khulf, though taghlth is preferred.237

233

234

235

236

237

Imam Shtibi says:

Imam Shtibi says:
Imam Shtibi says:

Imam Shtibi says:


  r%;/

   * @o
  
   +
     (%+
&$?
    p Ul
  D:+
     * ...



   p$  * 488+
I+
    "Kx
    %/G
9lG
    g  
Ae
  
    X6Z

g  4%W:+
    8
     * 
    ?8
95<:
  ,
Bl+
   W
   +G c


  * D_7
&'Q #: |53
   c~K
    @&
  
E  Y
   K+
  +G
   j+

  0

    |
     * 97A
  +G  `6
9Z2+
   
eo
g   K+
 hG
    ` #I

Imam Shtibi says:

 g&7  qK
  +
g   C\
  #/+
   W
+
9h
    * $

      }a
     W3+

127

On dhawt al-y` which are not verse-ends, fath will be made with taghlth
and taqll with tarqq. This is because imlah and taghlth are opposites and
m  , ub
m  and so forth.238 If the dhawt
thus cannot be read together e.g. um^'
  , uq
al-y` is a verse-end, it will be read with tarqq as only taqll is allowed for
Warsh on the verse-ends.239

Waqf according to what is on the last letter of the word

Know O student! Waqf means to stop at the end of a complete word long
enough to renew the breath with the intention of continuing recitation.
Considering the different ways in which waqf can be made, waqf bi al-iskn is
the primary manner of stopping.240
The Kfis and Ab Amr al-Basr also stop while making rowm and
ishmm.241 Rowm and ishmm are also allowed by the remaining qurr`.242
Rowm is defined as the recitation of the harakah partially when making waqf,
by lowering the voice in such a manner that only those close by are able to
hear.243 Ishmm is the rounding of the lips without any delay after reciting
the skin of the last letter during waqf. No harakah is read with ishmm.244

238

Imam Shtibi says:

   V
+e
   (
  l+
 # c

   * R(A
    

  is meant khulf as in the verse mentioned in the footnote before i.e. the lm will be read
By RD

with taghlth and with tarqq.

Imam Shtibi says:

239

 * 
   $ #/+
 +c
     

   (<3:
9/

240

Imam Shtib says:


   |ZG
E
    C/ q32

   C * 43<)

&'?:
   
   l
    2D+
   q32

    ,IL
+

 
  b

241

Imam Shtib says:

242

243

244

Imam Shtib says:

Imam Shtib says:
Imam Shtib says:


    +%/

     @+

  Q C
    `%I
9%
   @-)L
+
 * 48 (2A+
   E   G  $ #/+
     +G
   @9/G
  
&2
   ,
<

  ^s9?

    Ds\
   * 

     .AG+
   
 E
  m-Io b ++
E |A
&2 #: ,
_
g   6

   rW
   * W3
+
 V278
  
  
   5ao

 #D V2Z
    @-)&
+
     
967
    RW]

   & C\
    *  $?8
   

128

Rowm and ishmm are both allowed on a dammah or raf whilst rowm is also
allowed on a kasrah or jarr. 245 Both are not allowed on a fathah or nasb,
though some gramarians like Sebway have allowed it.246
Fathah, kasrah and dammah indicates to that which is mabn (indeclinable) e.g.
  
" , &H-
gH

 6
m    whilst nasb, raf and jarr indicates to murab (declinable) e.g.
, r

l
 , Rh(
k
 epq


  .247
a   , 6
.^<
l
9h(
l   , GHl   , mm al-jam .e.g. .s^!b3
In h` al-ta`nth e.g. GM(
 % 
 , .s^~
   , .s^<
   and a
 
t , 9*J

  , 3
   T

rowm and ishmm is
circumstancial harakah e.g. 6b[
  6b


 8q 3

91
not allowed. Regarding the h` al-damr there is difference of opinion. Some
allow it generally, whereas the majority will not allow it if preceded by a
 6 , fbg
    , f^+
  , w33
kasrah, dammah, y` or ww e.g. fHb3

% 
 , f(
%


   , we1

  /3
  .248 It will


therefore be allowed in wJe'3
 , fTTq

  , f^+

  , fe<

   g1

  t , w/eh

 

Making waqf according to the rasm

Know O student! All the qurr` will make waqf considering the rasm
(writing) of Uthmn .249 However, there are places where the qurr` have
difference of opinion. These differences are explained in this chapter.

245

246

247

248

249

Imam Shtib says:

Imam Shtib says:
Imam Shtib says:
Imam Shtib says:

Imam Shtib says:

    $ #/ b++

  
     * _
+
   
+
    h

9Z+
   
+
    

   -(K?+
 * {3
  #
@o
  #
+ YW

    26

   $ #/+
    |

     R
9%/G
   7

    +
  8
/o+
g     cg #8 * @P9
E    &o b6

    m2
  #
9<
 
$
   +
 
 E  
    * |3
E   T/+
  %

     |)
     2
    +
9$
  :  cD +
  +
   C+

 t  4K53
     c

   

9.
   * 28G

     @23
   -f

    +G f
E


   -
    }l |A
9KH
  

      c+
   +
+
   +G
   p * (h?8+
  




    q3+
   
2#/ * +
98&

    m5:8
   OP
+
 Q  
Q   (2A+
E  / C8
+
   :
E   C8&+
  
   * 
   B.A

129

When stopping on an open t` (X), Ibn Kathr, Ab Amr and Kis` will
  250 The remaining qurr` will stop
stop with a h` e.g. i &H   3D3
   ~

 , i &M(
with a t`.
Kis` will stop with a h` in XR
  .eb+
   wherever it

    (Srah al-Naml), X/
a
appears, XD
  when it appears with G
   .251 The
  X3
  (Srah al-Naml), and `
remaining qurr` will stop with a t` according to the rasm.
Bazz and Kis` will stop with a h` on X/s^"
   in both places.252 The remaining
qurr` will stop with a t`.
  /b appears i.e. q
  /b , /^C
  /b and so on, Ibn
 &
Wherever &

  &
 
     gHq
 

/ 9H+
mir and Ibn Kathr will stop with a h`.253 The remaining qurr` will stop
with a t`.
In 6b3
%    all the qurr` will stop on the nn while Ab Amr will stop on the
   .254
y` i.e. 73

250

Imam Shtib says:

    * 

E   cD c 8
&2?+
  q3

  c5
   
eo
g  <l
    
     `5A


These t`s appear in 13 words which come in 41 places. Their details may be found in the
books of tajwd and qir`t.
251 Imam Shtibi states:
E
   V9

   g  V&+
  
   * ";
   V
e
  Vf
      +
E"; V
e
  V
e+
    V
e
    V
e
  and }-]

   w%

  
     is specifically mentioned to exclude examples like #8

252

253

254

Imam Shtibi states:

Imam Shtibi states:
Imam Shtibi states:

   V(D
   4_D
9
   ... * ...
   *    _
  
 
WA
g   48G
    q3+
   2D+ ,2
E
    . . .
   c 8
97l
   * }
 CA+
    #8 23+

130

  which comes in Srah al-Furqn, Srah al-Kahf, Srah al-Nis` and

In A/3

Srah al-Marij, Ab Amr stops on the / while Kis` has khulf, stopping on
/ and on the A .255
In three places in the Qur`n, Srah al-Zukhruf, Srah al-Nr and Srah alRahmn /
   bm  Kis` and Ab Amr will stop
   bm is written without the alif i.e. fb
with an alif while the remaining qurr` will stop according to the rasm.256 Ibn
mir will read the h` with a dammah during wasl.257

    which appears in i b3

    and 3+/

  Jb
In b3


 f-b3

    , Kis` will stop on the

y` whilst Ab Amr will stop on the kf.258
Hamzah and Kis` will stop on /b of / /b  whilst the remaining qurr` will
stop on / .259
 .260
 of Srah al-Naml i.e. 7#3
 8 #3
Kis` will stop with a y` in 9



255

Imam Shtibi states:

   + ,3W


 
   * \ #
+
  q(

   qK
+
  }I+
9:
     l
  }+
   >/
      p$


This is the difference mentioned in the Shtibiyyah, however, Ibn al-Jazar allows waqf on
any of the two places for all the qurr`.
256 Imam Shtibi states:
  Q
2
 #
p$
    2Q
   G
   C<

9F
  * G+

    CF
+
 Q  +
 Q   ,$
257

Imam Shtibi states:

 
E   C8

    p$
    C(
    >/
  

9G
  * /
  @2I
+
  f
    |Z2

  m5:L

  +

258

Imam Shtibi states:

259

Imam Shtibi states:

   * 4%I8
   , +
    <
    8+
9Kl
  
  c 8+
      q3+
 g   q3
 
      4+
    8
g  
   -8  * 
2I+
    W)
 g  G+

Ibn al-Jazar allows waqf on both places for all the qurr`.
260 Imam Shtibi states:
  ... * ...
  #
_
28+
g   8
  #I
9:
   |%
 

131

Bazz will have khulf in stopping with a h` al-sakt on that / in which the alif
   .^+


    .<
has been dropped when attached to a harf al-jarr e.g. , r/Teb
  , )P
.
 , &-





,hb
'
   t .261

  .

 &-D
  , .s

Y`t al-Idfah
Know O student! What is meant by y`t al-idfah is y` mutakallim, which
can appear on a noun, verb or particle. A kf, h` or any other pronoun may
assume the place of the y` mutakallim, and it does not form part of the
original word i.e. it does not fall on any of the root-letters (f`, ayn or lm
   , wge'
  , ge'

   , ~%  , 7D
   , wD
kalimah) e.g. f-~

   262 The difference

  , z-~

, ?D

   , ?ge'

that the qurr` have concerning the y` al-idfah is whether it should be read
as mafthah or skinah.
Their differences are found in 212 y`s and can be divided as follows:263
1) The y` al-idfah is followed by a hamzah al-qat which is mafthah. This can
be found in 99 places.264 In it Nf, Ibn Kathr and Ab Amr generally read
the y` as mafthah with certain exceptions.
2) The y` al-idfah followed by hamzah al-qat which is maksrah. They total
52.265 Nfi and Ab Amr generally read the y` as mafthah in it, with a
few exceptions.
3) The y` followed by hamzah al-qat which is madmmah. They amount to
10.266
261

262

263

264

265

266

Imam Shtibi states:

Imam Shtibi states:

Imam Shtibi states:

Imam Shtibi states:
Imam Shtibi states:
Imam Shtibi states:


E    * 4%8 4  4%/+

  qK8
    _
+
9(
  4+
       q3
   4
  +
    '5

    C/
  + * "fo
E    c |?W

    `\ +
    W
   C
     }2Z

9]
  
 rD
  
     @98
 

   c(K
 
   cA

Q  
+
    
+
9$
   p 4K: *  |A
   ( # +
E     +
   @2<

E   /+
   #0+ * "W#
    4lG
9%
   w
     qK

    c rs

E   
     YW8
  
E    '
   * (?\:+
  ,2?\
E   A
 
   * n'
    
  w\
  , #0+
    
  
    h 8
9]
    (K
  /+
   '%

  * ...

132

4) The y` followed by hamzah al-wasl which is lm al-tarf. They are 14.267

5) The y` followed by hamzah al-wasl which is not lm al-tarf. They count
7.268
6) The y` which is not followed by a hamzah. This type amounts to 30.269
The y` al-idfah followed by a hamzah al-qat which is mafthah
In these 99 places Nfi, Ibn Kathr and Ab Amr will generally read the y`
as mafthah with a few exceptions.270 The remaining qurr` will read it as
skinah in these places. It should be remembered that in 4 places all the
qurr` agree that it should read as skinah:
  %  A/1
  (Srah al-Arf)
1) z^~
  -

 (
 0(
  (Srah al-Toubah)

  G 8eJ
2) p'
     % 8eJq  3

   8Hq/+
3) ?g"
   (Srah Maryam)
   (Srah Hd)271
 m 6 6
  q3 Jq
4) 6b

  8M

 \
   ~3
Thus it may be said that in total there are 103 places in which the y` alidfah is followed by the hamzah al-qat which is mafthah. In 4 there is
agreement that it will be read as skin; in 64 places Nfi, Ibn Kathr and
Ab Amr will read it as mafthah; and in 35 places they have a difference of
opinion:
In the following 3 places Ibn Kathr reads the y` as mafthah whereas the
remaining qurr` will read it as skin:
1) 9e1

 3(D

 (Srah al-Mu`min)

(Srah al-Mu`min)

 e'
2) .
   <#

267

268

269

270

Imam Shtibi states:

Imam Shtibi states:
Imam Shtibi states:

E   8G q?K
    @9


   * n/
   +
  
    5I+
    '%
   *   
_
g   |Z2

  
   +
E   B
   * (WK
     '
  
     w090

Imam Shtibi states:



E   
      * (?\:+
     YW8
 ?\
   f
2
E    '
9
   &o (6-I
  ,2
  

271

Imam Shtibi states:

    |

   r#W:+
 
    r#?5:

   O
  $< +
9x
    CAG
   r#F:+

  E  * 2I


133


 (Srah al-Baqarah)272

 3D/+
3) .D

Warsh and Bazz reads the following as mafthah:

   (Srah Naml and Srah al-Ahqf)273
 8<3
4-5) @


 
The following places are read as mafthah by Nfi:
 
  (Srah al-Naml)
 ^

 
6) @
  w[

7) <#

 ^'
 "m (Srah Ysuf)274
Nfi and Ab Amr reads the following 8 places as mafthah:275



8) ;<

 (  ~% (Srah Ysuf)

   ~  (Srah Ysuf)

  (
9) 9M
   xe
10)    Db
d (Srah Ysuf)
  (Srah Hd)
11) ^
   J^

  b
 %  (Srah Th)
12) 7
  6 (Srah al-Kahf)
13) r/^3
  3#


 (Srah li Imrn and Srah Maryam)276
14-15) Gbm  9Hh
In 4 places the y` is read as mafthah by Nfi, Ab Amr and Bazz:

  %8 m (Srah Hd and Srah al-Ahqf)

16-17) .(
    e
  6 (Srah al-Zukhruf)
18) 3;q


R+

272

273

274

275

276

Imam Shtibi states:

Imam Shtibi states:
Imam Shtibi states:
Imam Shtibi states:
Imam Shtibi states:

    O+e
 
    O  +Ae

   c
+_
   * (6
   O2/_
+

    ... * ...
g  r#/P+G+
   _x
9D
  ?
 
  4? O2K5
 
E  # J5I
   * 
     

E 0 S5K +
  #: ,E  #   
9
  * 
     4 #/+
  * 
   Oo qI28
    +
  ,&+

  +
    O+_+
9.
 
    
    rWf+

    ,
c+
   *     |?x

 

134


  % ~ (Srah Hd)277
19) \
  .(
The following is read as mafthah by Nfi and Bazz:
    (Srah Hd)278
   +
20) R+
Nfi and Makk read the following as mafthah:


 (Srah Ysuf)
 8-! ^
21) "[q

  




 8-gHq
22) 2P
   (Srah al-Ahqf)
 

   (Srah Th)
23) x<
m  8q


(Srah al-Zumr)279
24) g<

 3q
%

 i +
    91
In the above mentioned 24 places the differences are only for Nfi, Ibn
Kathr and Ab Amr. In the following places the differences are for the
other qurr` as well:
 
25-35) Nfi, Ibn Kathr, Ab Amr and Ibn Dhakwn will read !<
   "(

(Srah Hd) as mafthah. Nfi, Ibn Kathr, Ab Amr and Hishm will read
  Bp
  bm (Srah al-Mu`min) as mafthah. Nfi, Ibn Kathr, Ab Amr and

 /
.<#
%   wherever it appears280 as mafthah, whilst Hafs joins
Ibn mir will read H
them (Ibn Kathr, Basr and Shm) in reading g
k   H
 (Srah al-Toubah) and
 (Srah al-Mulk) as mafthah.281 In .Hb
   7g 8< .<
a  u<
m  (Srah al-Qasas)
/8M(
   3  H

  t3
277

278

279

Imam Shtibi states:

Imam Shtibi states:

   
  8G+
  r# + D
$D
   * `F
   ,#0

9A+
   eo
   ...

   r+
   * 2%A
G
 
   |3+
    Oo  _2D
   _2D  ,
  * ...
    4_D
9Z+G
       |3+

Imam Shtibi states:

 
     (l
   
 :  U%/G
   O+
9Z+
  r#:l

  Q  r#'M+
 
  * r#
$?:
280 J?
    J?

   (Srah Ysuf), :
   (Srah Th and Srah al-Qasas), |%/G
   G J?
 E   J?
    appears 6 times; xG
    J?
   (Srah al-Mu`min).
(Srah al-Mu`minm), KaG J?  (Srah al-Qasas) and X5I

    K8G
281

Imam Shtibi states:


WA

 
   2
      r?
   * p2
9?

W
 
g -I
 g   -I
  J?
  +
g   -I
  rDG

   *    _-/
 

135

Nfi and Ab Amr without khulf and Ibn Kathr with khulf will read the
y` as mafthah.282
The y` al-idfah followed by hamzah al-qat which is maksrah
In these 52 places Nfi and Ab Amr will generally read the y` as
mafthah with certain exceptions.283
Nfi will read the following places as mafthah:
 / 8 (Srah al-Hijr)
.e
8
~

   (Srah li Imrn and Srah al-Saff)

i }~  7(/-
   (Srah al-Shuar`)

  7#/H
.-~

}~ e 8H
 (Srah Sd)

   (Srah al-Kahf, Srah al-Qasas and Srah al-Sfft)284
 ge'
i r/@
  ~

 (Srah al   (Srah Ysuf) as mafthah. In z^~

 P~
   7gb
Warsh will read ~

M`idah) Nfi, Ab Amr and Hafs will read the y` as mafthah whilst in

i ~ '(

(Srah al-Mujdalah) Nfi and Ibn mir will read the y` as
mafthah.285
  , wherever it comes,286 will
The y` of `s
 ~m  %
(Srah al-M`idah) and ~  7h
be read as skin by Ibn Kathr, Shubah, Hamzah and Kis`. The Kfiyyn
282

Imam Shtibi states:

    R_
 o  * 4#\l $ #/ |%
  #
`+
   ^
+
9D2
   qK8
   ...

  


What is meant by khulf here for Ibn Kathr is that Qumbul will read it as mafthah whereas
Bazz reads it as skinah.
283 Imam Shtibi states:
E   A
 
  YW8
&'?:
E   +G
   * n'
    p2I l
    
  w\
  , #0+
    
284

285

286

Imam Shtibi states:

Imam Shtibi states:

  _5/
  7G+
      #8
  YW 8
    c)
     R$?8
9G
    +
 

  ,o
  * r#? +
   C/ $
 j+
 +
    +

   JI
  
+
9


    2o
g +G
   \A
  |ZG
    * UF

   comes 9 places in the Quran: once in Srah Ynus and Srah al-Saba`, twice in
&o  xG

Srah Hd and 5 times in Srah al-Shuar`.

136

  (Srah Nh) and .^"~

    (Srah Ysuf) as skin.

will read the y` of ~  S/<#

  S/ G
   /3 (Srah Hd) the Kfiyyn and Ibn

(Srah Ysuf) and i/ ~  p^+q
In i }~  !
 
Kathr will read the y` as skin.287 The remaining qurr` will read the y` in
all these places as mafthah.
All the qurr` will read the y` as skin in the following:

~%  81gb

% 
(Srah al-Qasas)
 
}~ -
 (Srah al-Arf, Srah al-Hijr and Srah Sd)

}~ 8qP
   (Srah al-Munfiqn)


~%  eb(D
 %
(Srah al-Ahqf)
   8-<gb

f^~

 (Srah Ysuf)
 
 (Srah al-Mu`min)
}~ 8-<gq

f^~

 (Srah al-Mu`min)288
   8-<gq

The y` al-idfah followed by a hamzah al-qat which is madmmah

In all 10 places Nfi will read the y` as mafthah:
1) /"[^<


~%  (Srah li Imrn)
 gb(
2) q
 


~%  (Srah al-M`idah)
3) /[<
k   f[<

% 
~%  (Srah al-M`idah)
4-5) X


~%  (Srah al-Anm and Srah al-Zumr)
    A/1
  (Srah al-Arf)
6) f ^E

[<
7) i gs@


~%  (Srah Hd)

~%  (Srah Ysuf)
  K3
8) 9^


9) ~ p

~%  (Srah al-Naml)
287

288

Imam Shtibi states:

Imam Shtibi states:


 "56Z
E   c8+
  xG+
    2
9%
  E    C_
 c/_
 #I
     rG+

   O'l+
   r<2:+
   *    }9
    
    O~


 
o r#:G+
    r#3$7
     * (KA+
 Q  ...
     re+

   * 48+
    r#2/$
  

137

10) gb(


~%  (Srah al-Qasas)

7gsH

The remaining qurr` will read them as skin. In K3
  (Srah al-Baqarah)


q
and +

m (Srah al-Kahf) all the qurr` will read the y as skin (including
Nfi).289
The y` al-idfah followed by lm al-tarf
In all 14 places Hamzah will read the y` as skinah:

  % 91
1) 
8m 6b[
  7#/H

(Srah Ibrhm)
  ~

  (Srah al-Ankbt)
2) (
  7#/</b
 
  
8 m 6b[

  (Srah al-Zumr)

  6b[
3) +
  7#/</b
 

  (Srah al-Ambiy`)
4)  /

 7#/<

  (Srah al-Saba`)
5) (C

 7#/<



  (Srah al-Baqarah)
6) `/

 7gs<
    ~
 (Srah al-Zumr)
7) 


i #(
  ( (Srah al-Baqarah)
8) 7[
%
  m (Srah Maryam)
9) 0/e
  /q
  m (Srah al-Arf)

    6b[
10) 3yeb
  /b


 (Srah al-Mulk)
   ~
11) i 8"
 (Srah Sd)
  8T
12) /^C
 
 (Srah al-Ambiy`)
13) 
 8T
 

   (
14) YJ
%  B
   (Srah al-Arf)290

289

290

Imam Shtibi states:

Imam Shtibi states:

  
    h 8
9]
    (K
  /+
   '%

  * ...
  * (K
   Y
   $(?8
    YW
E   C?
9W<
    O2:+

       
 
    CIG+

E  I
   j
    * ...
  _$/

  %
  + * O_
G
  

   $(/+
 ,:
   
9v

     _5/
    


 _Z +
   
     5

 
/

9%A
 
      
  * r#\
      ( # r#KDG+


138

In some of the above mentioned places others will join Hamzah in reading
the y` as skinah: Ibn mir and Kis` joins him in number 1, Ab Amr
and Kis` joins him in numbers 2 and 3, Hafs joins him in number 6, and
Ibn mir joins him in number 10.291 The remaining qurr` will read the y`
in these places as mafthah.
The y` al-idfah followed by hamzah al-wasl which is not lm al-tarf
The differences in the 7 places are as follows:

1) #g@

P (Srah Th)

  ~%  (Srah al-Arf)
2) ze^JE
Ibn Kathr and Ab Amr will read both as mafthah.292
   b (Srah al-Furqn) - Ab Amr will read the y` as mafthah.293
3) X[

  8e^
m
 
4) "D
 J 8 (Srah Th)

   /^8q3
5) "D
 7D
    (Srah Th)
Nfi, Ibn Kathr and Ab Amr will read the y` in both as mafthah.294
  ~
6) 3[

  1
  (Srah al-Furqn) - Nfi, Bazz and Ab Amr will read the y`
as mafthah.295

291

292

293

294

295

Imam Shtibi states:

Imam Shtibi states:

Imam Shtibi states:
Imam Shtibi states:
Imam Shtibi states:

  j

   $(/+
9/
  E  I
    * ...
   |3+
  m)
  /
&' # 
g   ,A
  _5?
g  *
$ #
+
  -A
  UF
  
  

    5I+
    '%
   4<l
   Oo  
  rG * (6+
g   |Z2

  
     
_
  ... * ...
  r#
9l

 
     1W+
   *    -I

  Ae-I
  ...
   p$D
   * f

  r23
g  $F


139

 6 (Srah al-Saff) - Nfi, Ibn Kathr, Ab Amr and Shubah

7) gM
  f'

7gH

read the y` as mafthah.296
The remaining qurr` will read the y` in all these places as skinah.
The y` al-idfah which is not followed by a hamzah
The difference between the qurr` are as follows:
7/^
   (Srah al-Anm) - All the qurr` excluding Nfi will read the y`
as mafthah. Warsh will have khulf and Qln will read it as skin.297

  (Srah li Imrn)
i sh3
   sh3
  (Srah al-Anm)
7[

Nfi, Ibn mir and Hafs will read the y` in the above 2 as mafthah.298

 e^
   63

/k8
   (Srah Nh) - the y` read as mafthah by Hafs and

 9P#
Hishm.299

 (Srah al-Baqarah and Srah al-Hajj) - Hafs Nfi and Hishm

`JS/
     e^

will read the y` as mafthah.300

296

297

298

299

300

 
6b (Srah Fussilat)

 S/
/1
 


&-/3
   S(3
(Srah Maryam)
  6

Imam Shtibi states:

Imam Shtibi states:
Imam Shtibi states:
Imam Shtibi states:
Imam Shtibi states:

 ... * ...
&+ R2WZ
    -I

  $?8
   rx H+
&2
  YW
+
     qK8

    * ...
   g  /+
   *    r(x+9/
  
 * C/ 2
 ...
   p2
g
  #8 r8+


     9ZG
g   $/
9W6
  R
2I+
   ... * ...

140

Ibn Kathr will read the y` in the above 2 as mafthah.301

  (Srah al-Kfirn) - Hafs, Hishm and Nfi without khulf and

6b#
3

Bazz with khulf will read the y` as mafthah.302

   (Srah al-Anm) - Nfi reads the y` as mafthah.303

i /

  ~
l    (
GH'3
  (Srah al-Ankabt)

  (Srah al-Anm)
c^peT
k 



Ibn mir will read the above 2 as mafthah.304

  (Srah al-Naml) - Read as mafthah by Ibn Kathr,

g"gs

(   /
Hishm, Kis` and sim.305

  (Srah Sd)
GH  3

   (Srah Ibrhm)

  //
.^<
   (Srah Sd)
a  6
.<
 //




9^S~
  8 H (Srah al-Arf)

3g<

 H (Srah al-Toubah)

yE
k  H (3 places in Srah al-Kahf)



D3
 D

 H 6

(Srah al-Ambiy`)

301

302

303

304

305

Imam Shtibi states:

Imam Shtibi states:
Imam Shtibi states:
Imam Shtibi states:
Imam Shtibi states:

 C cA
   +
   *
2+_
   c
+
 
   
E    _D
E C/ C_
 
   4
9v

   +
  qK8
 * ...
 
   *    U:G  
  G
  
E   C8

   * /
  ra
N


 * ...
  |%
  #
+
  C   @_
   

92
  

141

   (Srah al-Shuar`)
(
%  H ~

r#(
 H (Srah al-Qasas)

Hafs reads the y` in the above 11 places as mafthah.306

 

`'
 H 63
  (Srah al-Shuar`) - read as mafthah by Hafs and

6
Warsh.307


  (Srah al-Dukhn)
!e</+

    
8q
t ~3
 (Srah al-Baqarah)
.sH

    
8^3

Warsh reads the y` in the above 2 as mafthah.308

  (Srah al-Zukhruf) - read as mafthah by Shubah.

  KP
.^<
l   7#/</b
 
Hafs, Hamzah, Kis` and Ibn Kathr drops the y` during wasl and
waqf. The remaining qurr` i.e. Nfi, Ab Amr and Ibn mir will
read the y` as skin.309

  (Srah Th) - Warsh and Hafs read the y` as

m  /s^+
P

 
 3

m
0(
mafthah.310

The remaining qurr` not mentioned above will read the y` as skinah.

306

307

308

309

310

Imam Shtibi states:

Imam Shtibi states:
Imam Shtibi states:
Imam Shtibi states:
Imam Shtibi states:

  w
E  * r?

   ";?
    +
g  ,-0
   9/
     #0
  ,A

  "K~
+
Q  ... * ...
  C/
9x
  ,.



   * +
  x 
2#  
2#:  +
  
 
E   C/
&_ A)
    + qZ
  _5/
  v

 

* ...

  Y+

E    (
   * (7Wl+
 +
   
     j2

142

   (Srah Ysn) while the

Hamzah will read the y` as skinah in g<

  /3
remaining qurr` will read it as mafthah.311

Y`t al-Zaw`id
Know O student! Y`t al-zaw`id refer to those y`s which are not written in
the mushaf but are read by the qurr`, either during wasl or waqf or during
wasl alone.312 These y`s in which the qurr` have differences total 62.313
From the seven qurr`, Ibn Kathr without khulf and Hishm with khulf will
read the y` during wasl and waqf.314 Ab Amr, Hamzah, Kis` and Nfi
will read the y` during wasl only.315 This will take place in the following
words unless mentioned otherwise:

a  6-3g
Ac
   
 - The first y` of Srah al-Naml, is read during waqf and wasl
by Hamzah and Ibn Kathr while Nfi and Ab Amr will
read it during wasl only.316
  D~
   (Srah al-Fajr)
  9^3
1) b
  }~  `Hs
2) g
  
(Srah al-Qamr)
311

312

313

314

315

316

Imam Shtibi states:

Imam Shtibi says:
Imam Shtibi says:
Imam Shtibi says:
Imam Shtibi says:
Imam Shtibi says:

   * ...
     CI
9%
     +
   
E
   ql7

&'?
  *
$s
+P
   
    U%\:
   C/
  CA
  ,
  V
c
  b+_+
 #0
+
  ,2I
   (K+
   * ...
    ,
9</
E    * ?
2
   
_
   qK8
  
      `5.:+
  w v


    +
   * 4o
    2)
   |Z2

   _F
  #
+G+
   n'F
   ... * ...
9%A
    |%

g   * -I
  r#+$
   <
 Q  

  G - .
The first y` is particularly mentioned to exclude the second y` i.e. =
O:


143

  m 63

   fq/b
3) (
  (Srah Shr)
 8 #/
 8b Bb3 (Srah Qf)
4) #/

 


   
 xT<
5) 6bg
m  (Srah al-Kahf)
  

 (
6) P
%  xTH+
m   (Srah al-Kahf)
k  `qb
  % 

 u<
m  (Srah al-Kahf)
7) 6Hq
  Bb

    6
8) G/^p
 (Srah al-Isr`)
    }~m  6qP
       (Srah Th)317
9) 6Heq
In the above 9 places Nfi, Ibn Kathr and Ab Amr will read according to
the regulation mentioned for them above.
  Dm (Srah al-Kahf)
  /8
/ z
10) 
11) .q

    Xb  Bb
  (Srah Hd)318
In the above 2 places Nfi, Ibn Kathr, Ab Amr and Kis` reads the
following according to their rule above.
  9pq3
12) r/<#

    /8(
  (Srah Ibrhm) - Hamzah, Warsh, Ab Amr and Bazz will
read the y` according to their rules stipulated.319
  q (Srah al-Ghfir)

  H
13) .g"

  ~3
14) q
   (Srah al-Kahf)
In the above 2 places Ibn Kathr, Ab Amr and Qln read according to
their rules.320
317

318

Imam Shtibi says:

Imam Shtibi says:

   ,G
 
    m
$

  
&+ r#%K?:
  o 
    C
  w:
  * $  _#

2

    
 
  r#:G+
  C?5:+
   * -I
     
&

 

    + * . . .
   _2D
9
   V  rd5  q(



 
   *    -I

319

320

Imam Shtibi says:

Imam Shtibi says:


   2Kl
   * 4$D
   
    #x  c/_+
    + * . . .
  4<l
98
   A$DG


    ,2?5:

 
   *    (
  #/ O:  ,o+

144


a  6-3g
15) Ac
   
 (Srah al-Naml) - Nfi, Ibn Kathr and Ab Amr will read
according to their stipulations.321
  gb
16) g

 Bb
  (Srah al-Qamr) - Bazz, Warsh and Ab Amr will read
according to their rules.322
  \
17) #/
   /h

 (Srah al-Fajr) - Ibn Kathr and Warsh will read according

to the rules. However, during waqf, Qumbul will also drop the y`.323
    (Srah al-Fajr)
18) 6
    (Srah al-Fajr)
19) 6-/"
Nfi and Bazz will read the above 2 places according to their rules. 324
During wasl, Ab Amr will have khulf in reading the y` or not, though not
reading it is more renown.325
  m c+  (Srah al-Naml) - Hafs, Nfi and Ab Amr will read the y`
20)
i /q
during wasl as mafthah. During waqf, Hafs, Qln and Ab Amr will have
khulf in reading the y` or not. Warsh will thus read according to his rule - as
mafthah during wasl and dropping the y` during waqf. The remaining
qurr` will read without the y` during wasl and waqf.326
321

322

Imam Shtibi says:

  Q  . . .
g   * -I
  r#+$
   <

Imam Shtibi says:

  m
$

g  D
  #x
  m$+
9l
   ... * ...

323

324

325

326

Imam Shtibi says:

Imam Shtibi says:
Imam Shtibi says:
Imam Shtibi says:

  2
 + * 4x
   ;W

       q3
  _
2 8
  #3 ^
+
95
   w(x2 8
     _
     +


 
    4?
  CDG
. . . * . . . p$D
  eo
   r#AG+
  
    -(l+
&$/G
   $/
  OP-K
      * ...
   9+
 UF * +G
 |%
  C/
  #
+
  9l
g  w8
9/
   q32

 
 g
  YW+
     O:

145

a  (Srah al-Saba`)
    /Jh3
21) 0/
 
 f^+
 
 r' (Srah al-Hajj)
22) #/3
  O/H
 k 
Ibn Kathr, Ab Amr and Warsh will read the above 2 places according to
their rules.327
  s+ (Srah al-Isr` and Srah al-Kahf) - Nfi and Ab Amr will
23-24) ges

read according to their rule.328

    (Srah li Imrn) - Nfi and Ab Amr will read according to their
25) 6Hq
rule.329
26) 3g^

 .]

(Srah al-Arf) - Ab Amr without khulf and Hishm with khulf
will read according to their rules.330


xe
k   qq
27) /p]
 (Srah Ysuf) - Ibn Kathr and Ab Amr will read according

to their rules.331
   R + (Srah Hd) - Ab Amr and Warsh will read according to
  ^
28) z
  / 6Tq
their rules.332

327

328

329

Imam Shtibi says:

Imam Shtibi says:
Imam Shtibi says:

  X
2A
  #x
  ^l
   *    
  _5

      +
  
   + * . . .
  `+
  2G
9l
   
L



   $(

  C?5
    }
  #/ ,
%/
   * -(
   :
 +

  #/ refers to Nfi and Ab Amr in the line before.

-(
330

331

332

Imam Shtibi says:

Imam Shtibi says:

Imam Shtibi says:

  
     l
9%6
     ,+$A+

/

 * ...
E  
   *    qK8
  ...
   * 4<l
   8 O2::+
 Q g qI2
 
    _2D + * . . .
   4
2l
9
  r# \:
   

146

   3!
  (Srah Hd)


3
29) J^


 c (Srah Ibrhm)
30) e

 
   g13
31) g"
  (Srah al-Anm)

 (Srah al-Baqarah)
   3/

bm pq3
32) 0/

  (Srah al-M`idah)
33) 3Cq3

    CP

 (Srah li Imrn)
 +/P3
34) `8
  
.e


8
~
In the above 6 places Ab Amr will read according to his rule.333
   63
   )eb
35) yb3
  (Srah Ysuf) - Qumbul will read according to his rule.334
335
36) A/He
 


  (Srah al-Rad) - Ibn Kathr will read according to his rule.

   Bb
37) QRe
  (Srah al-Ghfir)
 8e
38) #/

  (Srah al-Ghfir)
 Bb
  .^<

  K/P
Ibn Kathr, Warsh and Qln will read according to their rules, though
Qln has khulf during wasl (will have a choice of reading with or without
the y`).336
  D~
  L<#
39-40) /<#
   ^h
   g


(Srah al-Baqarah) - Ab Amr and Warsh will read
according to their rule.337

333

334

335

336

337

Imam Shtibi says:

Imam Shtibi says:

Imam Shtibi says:
Imam Shtibi says:
Imam Shtibi says:

  
   +G
   ,
$D
   * $3
     l (
   ,2<:

&+ 
  ,2%AG
  ,2]



     ,+'+

   4 #/+
   *    ,2+
 

  C+ . . .
  r<
    Y67 A
9K?
    * AP
  
+ qI28
   

    +
   *    R_
 Q  ?

    48
 
_ #: * `
+
g   ...
   qK8
9(x
  9
+

 
   m
$

g  9l
  O/_
  n2/_
   * #x
    +
  

147

   O^
41) b[  (Srah al-Mulk)
  
 (Srah al-Sfft)
42) 6b#

 &  8
~


 
43) q

~3
%   (Srah al-Dukhn)
 .(3
%   X[<

%   

. ~3

    
8q
44) !e</+

  (Srah al-Dukhn)



 [<
  O^+
45-50) ([-3
   (6 places in Srah al-Qamr)
   /
  K/P
51) g^<3
   (Srah Ibrhm)
  K/\+
52) g^<3
    (Srah Qf)
  K/
53) g^<3

 6
 (Srah Qf)

 8b3
54) 3[p

  (Srah Ysn)
 %  
  [b
55) A/1

  ~%  (Srah al-Qasas)

 K/P
   /
  O^
56-59)   (Srah al-Hajj, Srah al-Saba`, Srah al-Ftir and Srah alMulk)
In the above 19 places Warsh will read according to his rule.338
  +
60) #/<
 %   (Srah al-Zumr) - Ssi will read the y` as mafthah during wasl
and as skinah during waqf.339

   (Srah al-Zukhruf) - Ab Amr will read according to
l   [ "m Hq3
61) .^peT


l 
=
his rule.340

   (Srah al-Kahf) - Ibn Dhakwn will read with or without the

8Tq

y`.341

338

339

340

341

Imam Shtibi says:

Imam Shtibi says:

Imam Shtibi says:
Imam Shtibi says:

      , * 2:
   "I
 
    0
E    
   ,2 '/
  
9x
    C_:
  j2
 
   # u90
   }3
  , * 28
   4 #/ 8G
9Z+
    B
    ,+<
    $/+
  5
g  #AI
g   q3+
   *   
$
   Y

   _5/
   
  Q  l O2?5:
++
   '

9?

      * ...

    q(

   +
    v
+
  >/
  r# \:
  
C/
   qK8
9.


   |
      4%I

    * R

148

62) ,q  (Srah Ysuf) - Qumbul will read according to his rule with khulf
(during waqf and wasl he will read the y` or drop it).342

  
In 9^T
  r'
   (
%  xT<
   8bg
m  (Srah al-Qasas)343 all the qurr` read the y`
as it is written.344

342

343

Imam Shtibi says:

   +
  qK
   *    AP
   r?:
 


The differences of the qurr` in r#$
   of Surah al-Kahf has already been mentioned

previously.
Imam Shtibi says:

344

  |%
    * (?+

  r#$
9:
   V50L8
     #
`

     ...

149

Jam - combining multiple readings in one sitting

Initially the phenomenon of making jam did not exist, but was later
introduced by qurr` to facilitate easy completion of a number of qir`t,
riwyt or turuq being read. The methods of making jam vary:

K /

  -345 The reciter starts with the riwyah he has chosen346 and
  ,
upon reaching a word which has any differences, he will repeat all
the differences found in that word according to the sequence of the
narrators and readers until he has exhausted all the differences. It
does not matter whether the difference being read is in the usl
(those differences which are consistent) or in the farsh (those
differences which are inconsistent). If waqf is allowed on that
particular word being read, the reciter may stop on it upon
completion of all the differences. If waqf is not allowed on the word
he will exhaust all the differences and continue until reaching a place
where waqf is suitable. This takes place if the difference is restricted
to one word. However, if the difference is connected to two words
 
c  , +
e.g. A!-
 and so on, the reciter will join the 2 words to
   g1
complete the differences and seek a proper place to stop on. In this
manner he will continue his recitation.

O1 /  ,
  The reciter starts with the narration he has chosen until
reaching an appropriate place to stop. He will then start at the place
he begun and recite for the next narration or reading in sequence if it
is not already included in the first narration or reading, continuing in
this manner until he has exhausted all the differences in the portion
read and continue on to the next portion.

345

    %;!

    %;!

This method is also referred to as 6!

     or r%K

  

The qurr` normally start with Qln since Imam Shtib has placed Qln first.
However, other practices do exist where Warsh is placed first due the differences peculiar
to his narration. It is also mentioned that the expert need not start with any fixed narrator
but will begin with the narration following the last which he had ended with in the
previous verse. Check Lat`if al-Ishrt, Vol. 1, pg. 339-400.
346

150

Gb/ ,
  The method is the same as jam waqf, the difference being
that an entire verse is read at a time instead of a portion or section.

 G
pb  (the method divised by Ibn al-Jazar) Ibn al-Jazari
 
7(! 6 B/
has formed a combination of jam waqf and jam harf. The reciter
starts reading for the narration/reading he has chosen and stops at an
appropriate place. He then reads the narration/reading which agrees
most with the section he read first, continuing until he has completed
all the differences in the section read.347

 G
pb  (the method divised by Sheikh Ali al-Safqus)
7( 8 %< ^ C
This is similar to the manner developed by Ibn al-Jazari. A reciter
starts for a particular narration that he has chosen to start with,
usually Qln, and stops at an appropriate place. All the qir`t and
riwyt which agree with Qln will join him; they need not be
recited again as their recitation is exactly the same as Qlns. He
then reads the difference of the narration/reading which is closest to
the place where he made waqf, continuing in this manner until he has
completed all the differences in the portion read. The next portion is
then started according to the narration/reading chosen by the reciter
to start with.348
The sequence in the qir`ah or riwyah

Know O student! Amongst the qurr`, the student should start with Nfi
and amongst the ruwt, the student should start with Qln.349
If the difference is between reading silah or without silah, the reciter gives
preference to reading without silah. Similarly qasr is given preference to
madd.

Al-Nashr Vol. 2 pg. 201

Ghayth al-Naf pg. 9
349 Though this is the common practice used amongst reciters, one should take note
regarding the previous footnotes in this section. A point of importance is not the sequence
employed by the reciter but the fact that all the readings and narrations are read to the
teacher (whichever method is adopted). Check Lat`if al-Ishrt Vol. 1 pg. 339-340.
347
348

151

Some differences in the farsh which are applied throughout the Qur`n


=;
 % =


Read with a U by Qumbul and Khalaf will read it with ishmm. Khalld will
make ishmm only in the first =;
 % of Srah al-Ftihah.
 
9^1
Hishm and Kis` will make ishmm.

s+

 "3


   "3
  s+
Qln, Ab Amr and Kis` reads the " as skinah i.e. s+
  "3
  
  "3
  s+

   .HCb


.;

8b ."q


.S(/

 ."b

 .b
Ab Amr will read the ( and hamzah (in the last example) as skinah while
Dr will also have ikhtils.
 
 z-! ^

  8-! ^


! ^
 
  z-!
    z-! ^
 
 8-! ^
 
by Nfi.
Read as ! ^

 
 z-!
 

 D

"

D

f^-D


D/

wherever it appears with a sukn on the D i.e.
Nfi will read the word D
 
 D

"

D


f^-D


D/
 ~
.^"

Read as B/"~
   by Ibn mir excluding his exceptions and those places in
which his narrators have difference of opinion.
  /b
&
 
Read as &
   /b by Ibn mir.

.

%


wherever it appears by Ab Amr.
Read as .


   .eb(

   zeb(
.eb(

   &b+
     &b(
   

Read with tashl by Nfi with khulf from Warsh who also makes ibdl with
madd in it. Kis` drops the seconds hamzah i.e. &b+
    &b(
   etc.



.s'(



/8'

/8'(


.s'(


Ab Amr reads the U and 0 as skinah i.e. /8'

/8'(
152

(
  
  f-(

Read with a dammah on the ( by Shubah i.e. (

 


f-(

/<(

k
<

Read with a sukn on the  by Ibn mir and Kis`.

K3(
l


Read without the 3 after the hamzah i.e. K(

l
 

  .s'3

 
."'/+

  
'/+

  f'/+

  A'/+

  '3
 f'3

Ibn Kathr and Kis` reads without the hamzah and the U as mafthah i.e.

  f'3

  
."T+

  T+

  fT+

  9T+

  '3
  .s'3

0^


Shubah and Hamzah will read with a kasrah on the i.e. 0^



Ugp

Read with a skun on the # by Ibn Kathr i.e. Ugp

.

p

Read as p

by Ibn Kathr.
The remaining qurr` not mentioned in the words above will read the same
as Hafs.



X^
6^
  

.q^

Hafs, Warsh and Ab Amr reads the 0 with a dammah. The remaining


 X^
qurr` read it with a kasrah i.e. 6^
  
 .q^

 

/-^<
k

^H


^<

Hafs, Nfi, Ab Amr and Hishm will read the  with a dammah. The
 ^< 
remaining qurr read it as maksrah i.e. /-^<
k
 ^
H

0^


Read with a kasrah on the ghayn by Shubah and Hamzah i.e. 0^
. The

remaining qurr` will read it as madmmah.

153

3[q

 

Read without a shaddah on the D by Hafs, Hamzah and Kis`. The remaining
qurr` will read it as mashaddadah i.e. 3[q

 

XP


Read with a dammah on the = by Hafs, Qumbul, Ibn mir and Kis`. The
remaining qurr` will read it as skinah i.e. XP



/b
 

Read without a hamzah by Hafs, Hamzah and Kis`. The remaining qurr`
will read with a hamzah i.e. rb
d  
  
U/Tp/
Read with a kasrah on the Q by Hafs, Hamzah and Kis`. The remaining

 
qurr` will read it with a dammah i.e. U/Tp/

6T
    .sT

 fT

  etc. -

Read with a fathah on the U by Ibn mir, sim and Hamzah. The



remaining qurr` will read it with a kasrah i.e. 6T
   .sT

 fT

 

154

Chapter
Four

155

The Qris Lexicon

Alif al-fasl Literally translated as the alif of separation. It is that alif which
is included between 2 hamzahs when making tashl or tahqq and so forth. It
is called alif al-fasl, the alif of separation because it separates the 2 hamzahs.
Alif al-Ta`nth alif maqsrah which indicates to the femininity of the word.
In most cases it is written with a y`.
Basmalah to recite bism Allah al-Rahmn al-Rahm.
Dammah an indication towards a forward sound. Used on words which
are mabn (indeclinable). Refer to raf.
Dhawt al-r` any word ending with alif maqsrah, where the final letter is
a y` which is preceded by a r`.
Dhawt al-y` any word ending with alif maqsrah in which the lm
kalimah is a y`.
Farsh those rules which are not applied consistently for the qurr`
throughout the Qur`n.
Fath literally means to open. It means to recite something openly without
any inclination in the sound. This is the opposite of imlah.
Fathah an indication toward an upward movement. Used on words which
are mabn (indeclinable).
Fuwayq al-Qasr that madd which is lengthened slightly above qasr i.e. 3
harakt.
Fuwayq al-Tawassut that madd which is lengthened slightly above
tawassut i.e. 5 harakt.
Hadhf to drop/leave out a letter, usually a hamzah or one of the letters of
madd. In the case of a hamzah it is also referred to as isqt. This is the
opposite of ithbt.
156

Hamzah Mubtadi`ah that hamzah which comes at the beginning of a

word.
Hamzah Mutatarrifah that hamzah which comes at the end of a word.
Hamzah Mutawassitah that hamzah which comes in the middle of a word.
Hamzah al-Qat a permanent hamzah i.e. it is read under all circumstances.
Hamzah al-Wasl a temporary hamzah i.e. at times it is read and at other
times not.
Harakah literally means movement. There are three basic movements
when reciting; the upward movement which is referred to as fathah, the
downward movement which is referred to as kasrah and the forward
movement which is referred to as dammah. In English they are referred to as
vowels.
Ibdl It literally means to substitute or to replace. The hamzah is replaced
by a letter of madd, whether an alif, ww or y`.
Idghm literally means to join or assimilate. It is the assimilation of one
letter into another, being read as one mushaddad letter.
Idghm Kabr if the mudgham and mudgham fh are both mutaharrik. Check
mudgham, mudgham fh and mutaharrik.
Idghm Saghr if the mudgham is skin and the mudgham fh is mutaharrik.
Check mudgham, mudgham fh and mutaharrik.
Idkhl It literally means to include. Technically, it is the inclusion of an alif
between the 2 hamzahs.
Idrj This is the opposite of sakt i.e. to recite without sakt.
Ijtim al-skinayn two skin letters coming together. If this happens the
qurr` usually drop a letter or give it a harakah.

157

Ikhtils It means to recite a harakah swiftly in such a manner that it seems

that a portion of it has been left from the pronunciation. It is used
sometimes used interchangeably with roum. Others differentiate between
the two stating that roum takes place during waqf whereas ikhtils takes place
during wasl. Another noted difference is that roum means to recite two
thirds of the harakah whereas ikhtils means to recite one third of it. This is
sometimes also referred to as ikhf` i.e. ikhf` al-harakah (the hiding of a
vowel). Check roum.
Imlah literally means to incline. It is the inclination of the fathah towards
the kasrah and the alif towards the y`. This is the opposite of fath. It is also
called idj.
Imlah Kubr the inclination of the fathah is more towards the kasrah and
the inclination of the alif is more towards the y`.
Imlah Sughr the inclination of the fathah is slight, keeping the sound
closer to the fathah and similarly the inclination of the alif is also slight,
keeping its sound closer to the alif. This is also called taqll.
Ishb a synonym for tl. The duration is 5 alifs or 6 harakt.
Ishmm literally means to give a fragrance/smell. Ishmm is of two types;
ishmm with a letter and ishmm with a harakah. In this application the reciter
gives a hint of the letter or harakah with which ishmm is being made.
Iskn to make a letter skin i.e. give it a sukn.
Ithbt to affirm i.e. to recite a particular letter, usually referring to a letter
of madd. This is the opposite of hadhf. Check hadhf.
Ith-hr literally means apparent or clear. Technically it is to recite each
letter from their respective makhrij.
Jam combining more than one reading in one sitting by a teacher.
Jarr a synonym for khafd. Same as kasrah but indicates to words which are
murab (declinable). Refer to kasrah.
158

Jazm it is a synonym for sukn, except that it is used on those words

which are murab (declinable). Check sukn.
Kasrah an indication towards a downward movement. Used on words
which are mabn (indeclinable). Refer to jarr.
Khulf with a variance or option i.e. there is another manner of reading
also.
Madd literally means to lengthen. Technically it is the lengthening of the
sound in the letters of madd and ln.
Madd rid li al-waqf a temporary sukn appearing after the letter of
madd, due to waqf.
Madd rid li al-wasl a temporary sukn appearing after the letter of
madd, due to wasl.
Madd Badl a hamzah appearing before the letter of madd.
Madd Lzim a permanent sukn appearing after the letter of madd.
Madd Ln a letter of ln in which madd is made due to various reasons.
Madd Muttasil a hamzah follows the letter of madd in the same word.
Madd Munfasil a hamzah follows the letter of madd in two separate words,
whether its actual or allegorical.
Madmm a letters which has a dammah. Refer to dammah.
Mafsl m a hamzah preceded by a skin letter in the word before it i.e.
they are in two different words. This is also referred to as skin al-mafsl.
Mafsl Khs a hamzah appearing in lm al-tarf.
Mafth a letter which has a fathah.Refer to fathah.
Majrr a synonym for makhfd i.e. a letter which has a jarr. Refer to jarr.
159

Majzmah A letter which bears a jazm. Refer to jazm.

Makhraj literally means an exit point. Technically it is that point in the
mouth from which the sound of the letter is pronounced.
Maksr a letter which has a kasrah. Refer to kasrah.
Mansb a letter which has a nasb. Refer to nasb.
Marf a letter which has a raf. Refer to raf.
Mazd letters added to the root of the trilateral word.
Mm al-Jam Mm al-jam refers to that mm which indicates to masculinity
and plurality, appearing after a h`, t` or kf.
Mithlayn two letters which have the same makhraj and sift or two letters
which are identical in script and name.
Mudgham the letter with which idghm is made; the first letter.
Mudgham fh the letter into which idghm is made; the second letter.
Mukhaffaf this is the opposite of mushaddad i.e. a letter which is not read
with a tashdd.
Munawwan a letter which has a tanwn.
Muqaddam f al-ad` a particular wajh (way/manner of reading) will be
read first to the teacher when combining the qir`t.
Mushaddad a letter which bears a shaddah i.e. is read with a tashdd.
Mutabidayn two letters which are distant in makhraj and/or sift.
Mutaharrik a letter which has a harakah.
Mutajnisayn two letters which share the same makhraj but differ in sift.
160

Mutaqribayn two letters which are close in makhraj and sift, or close in
makhraj and not in sift, or close in sift and not in makhraj, or identical in
sift but differ in makhraj.
Mutlaq (Idghm) when the first letter is mutaharrik and the second is skin.
In spite of it being named idghm mutlaq, in reality no idghm is allowed in
this condition.
Nasb same as fathah but indicates to words which are murab (declinable).
Refer to fathah.
Naql This is also called naql al-harakah. It literally means to transfer.
Technically it is the transference of the harakah of the hamzah to the skin
before it and then dropping the hamzah.
Qri` literally it is someone who recites the Qur`n and, technically, refers
to one of the ten teachers (qurr`) - one to whom a particular reading is
linked. It has become customary to now refer to anyone who is an adept
reciter of the Qur`n as a qri`.
Qasr literally means short. Indicates to the length of a madd which is 1 alif
or 2 harakt. When it appears in the chapter of h` al-kinyah then it would
mean to read the harakah without any pull in it at all i.e. only the harakah is
read.
Qir`t it is the plural of qir`ah, literally meaning to read or reading. It is
that reading which is linked to a particular qri`. Check the meaning of qri`.
Qurr` the plural of qri`. Check qri`.
Raf same as dammah, though it indicates words which are murab
(declinable). Refer to dammah.
Rw one who transmits from a qri`, whether directly or indirectly.
Roum It means to recite a harakah with a soft voice in such a manner that it
seems like only a portion of the harakah is being read. This is sometimes also
referred to as ikhf` i.e. ikhf` al-harakah (the hiding of a vowel). Check ikhtils.
161

Skin a letter which has a sukn.

Sakt Also called saktah which literally means silence. Technically it is the
breaking of the sound without the breaking of the breath. This application is
only allowed on those places where sakt has been transmitted. The opposite
of sakt is idrj.
Sanad a sanad is a link through which knowledge is passed from teacher
to student. A sanad to a particular book is linked to its author i.e. a series of
teachers and their students through whom the book is transmitted.
Similarly, a sanad in Qur`n is a chain of transmitters which links one to the
Prophet , the source of the transmission.
Shaddah an indication that the letter should be doubled i.e. recited as
mushaddad.
Sift qualities which are ascribed to the letters whether intrinsic or
circumstancial.
Silah literally means to join. It is the joining of a ww maddah or y` maddah
to a mm al-jam or h` al-damr.
Sukn an indication the letter is void of any harakt. Used on words which
are mabn (indeclinable).
Tafkhm lieterally means to make something fat. It means to read a letter
emphatically.
Taghlth holds the same meaning as tafkhm but is specifically used to
refer to the lm.
Tahqq It means to recite a hamzah from its makhraj as is; without any
change or tashl made in it. This is also called to as tahqq al-mahd.
Tahqq al-Mahd Translated as pure tahqq i.e. tahqq made without idkhl.
This is the same as tahqq.

162

Tahqq with idkhl This takes place when 2 hamzahs appear next to each
other. It means to recite both hamzahs from their makhraj whilst inserting an
alif between the 2 hamzahs. Check idkhl.
Tajwd literally means to do something excellently. Technically it is to
pronounce every letter from its makhraj together with all its qualities.
Takhff literally means light. It is the opposite of tashdd i.e. to recite
without a tashdd.
Takhff qiys those types of takhff which are in accordance with Arabic
linguists, being ibdl, naql, tashl bayn bayn, and hadhf.
Takhff rasm those types of takhff which are in accordance with the rasm
(script) of Uthmn, being ibdl and hadhf only.
Tanwn literally means to give something a nn. An indication which
notes the pronounciation of an extra nn at the end of nouns.
Taqll A synonym for imlah sughr. Refer to explanation on imlah sughr.
Tarq one who transmits from a rw, whether directly or indirectly.
Tarb refers to four specific ways of reading which are allowed for Warsh
in particular situations. Read the chapter on tarb for Warsh.
Tarqq literally means to make something thin. It is the opposite of
tafkhm, to recite a letter flat or empty.
Tashl It has various connotations and has to be understood in the context
it is being used. It literally means to make something easy. Technically it is
the easing of the recitation of the hamzah. This is also referred to as taghyr or
takhff. This ease includes tashl bayn bayn, ibdl and hadhf. Technically, tashl
also refers to a hamzah being read in between a hamzah and the harakah
found on the hamzah.
Tashl al-Mahd Check the meaning of tashl without idkhl.

163

Tashl Bayn Bayn The hamzah being read in between a hamzah and the
harakah found on the hamzah. Refer to tashl.
Tashl with idkhl This is applied when 2 hamzahs appear together, one
immediately after the other. It is making tashl in the hamzah while inserting
an alif between the 2 hamzahs. When idkhl is made the tashl will always be
in the second hamzah. Check also the meaning of tashl and idkhl.
Tashl without idkhl This is applied when 2 hamzahs appear together,
one immediately after the other. Making tashl in the hamzah without idkhl.
Sometimes tashl is made in the first hamzah and at times in the second. This
is also called tashl al-mahd. Check also the meaning of tashl and idkhl.
Tathlth literally means to make three. Indicates to three ways of
pronunciation - more specifically the 3 ways of Warsh in madd badl i.e. qasr,
tawassut and tl.
Tathql literally means heavy. It is a synonym for tashdd i.e. to recite a
letter with a shaddah.
Tawassut literally means in-between. Indicates to the length of a madd
which pulled 4 harakt.
Thulth Mujarrad a word with three root letters; trilateral words.
Tl literally means long. Indicates to the length of a madd, pulled to the
duration of 5 alifs or 6 harakt. It is also referred to as ishb.
Usl those rules which can be applied consistently for the qurr`
throughout the Qur`n.
Wajh It literally means face or way. It is one way/manner of reading. The
plural is oujuh. At times in a word there is only one wajh (way of reading it)
and at times there are many oujuh (ways of reading it).
Waqf to stop. Technically it is to stop on a complete word long enough to
renew ones breath with the intention of continuing recitation.
Wasl to join (recitation).
164

BIBLIOGRAPHY
-

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