14.
SCIENCE OF TAJWĪD (5)
The
Position of the sound of consonant mīm “m” (مْ)
There
are three positions:
1.
Followed by another mīm “m”(مْ) , so that we
have two mīms, namely, “mm” (م ـ م), and we say it in idghām as one mīm with shaddah,
namely, “mm” (مّ)with
an extra “m” (or tap) to strongly indicate “the union” of the two. For example:
وَلَكُم مَّا كَسَبْتُمْ wa lakum mā
kasabtun is read
wa lakum mmaa kasabətun
كُنْتُمْ مُّسْلِمِيْن kuntum muslimīn
is read kuntum
mmuslimiin
Originally,
there was no vowel sign like ولكم ما كسبتم andكنتم مسلمين, but in
order to facilitate reading for non-Arabs the vowel signs are added like
this وَلَكُمْ مَا كَسَبْتُمْ and this كُنْتُمْ مُسْلِمِيْنْ, and the whole Qur’ān are with vowel
signs. Yet, in order to read it correctly, a shaddah sign is put on the
letters concerned, in this case,مَا and مُسْلِمِيْنْ and it becomes مَّا (mmaa = mma- =mmā) and مُّسْلِمِيْنْ (mmuslimiin or mmuslimi-n) as seen above. If we apply this rule in English,
we will stress the sound “m” when we say “room mmate,” “immmoral” and immmature.
Another example where shaddah sign is
added is min ladun مِنْ لَدُن.
Since we have to read it as milladun a shaddah sign is put on the
letter “l” (ل) and becomes “ll” (لّ), namely, مِن لَّدُن. Therefore, we have to drop
the “n” and read it milladun. (We cannot read min-lladun).
2. Followed
by letter bā’ (ب) , namely, mb(م ـ ب) , the sound “m” becomes
unclear (إِخْفَاء), such as
تَرْمِيْهِمْ بَحِجَارَة tarmīhim biḥijārah should be read tarmiihiŋ biḥijaarah. We remember that when
the sound “n” (نْ) is followed by “b” (ب) the combined sounds become “mb” (rather than “nb”) called iqlāb
(substitution), such as Canberra, rainbow and green
beans (read as Camberra, raimbow and greem beans
respectively), now the mb is read ŋb, such
as cucumber is read cucuŋber, and you will know what I mean if I say
based on this rule of tajwīd: haŋburger, nuŋber, aŋbition,
Noveŋber, etc. Before, we
learned that nb is read mb, now mb is read ŋb.
3.
Followed by
any other letter than “m” (م)and “b” (ب), the sound
of letter “m” is always pronounced clearly (iẓhār). For example: هُمْ نَائِمُوْن (مْ ـ ن)
hum nā’imūn; أَمْ هُوَ (مْ – هـ) am huwa;
لَمْ يَلِدْ (مْ –
ي) lam
yalidə ; أَلْحَمْدُ (مْ ـ د) al-ḥamdu;
أَنْعَمْتَ (مْ – ت) an‘amta; عَلَيْهِمْ وَلاَ (مْ – و) ‘alayhim
wa lā.
In order to
remember these three rules of regarding “m” I suggest to remember the
“MBA” degree. “M” stands for “mm” (strong m), “B”
stands for “ŋb” (hidden m),
and “A” stands for any other letter (clear m) than “m” and “b”.
Two Kinds of Elongation:
There are two kinds
of elongation: a. Primary or Natural Elongation المَدُّ الأَصْلِي) or (المَدُّ الطَّبِيْعِي, which has two
taps and b. Secondary Elongation (الْمَدًّ
الْفَرْعِي) which has between 2 – 6 taps.
a. Primary
or Natural Elongation occurs:
1. with
the used of three “weak letters” used to elongate a vowel: they are alif
(ا) for the fatḥah, such
as: دَا = dā,
رَا = rā, and جَا = jā; yā’ (ي), such as: دِي = dī, رِي = rī, and جِي = jī; and wāw (و), such as: دُو = dū, رُو = rū, and جُو = A small alif (either half or
one-third of the length of the alif) placed after and above the letter
to be elongated. The example of these three kinds of elongation can be put in
one simple sentenceنُوحِيهَا (nūḥīhā or nuuḥiihaa or nu.ḥi.ha. or nu-ḥi-ha-, whichever you prefer, I am using all), meaning “We
reveal it.”
2. the
sound “n” in “an” is replaced with “a” and becomes “ā”
(a- or aa) when we stop, such as ‘alīman عَلِيْمًا becomes
‘alīmaa عَلِيْمَا, except in “tan” of tied tā’ تَاء مَرْبُوطَه)), it becomes “h” when we stop, such as ṭayyibatan طَيِّبَةً becomes ṭayyibah طَيِّبَه the joined pronoun ـه (h) with a word is prolonged read “hū” or “hī”, such as lā ta’khudhuhū لا تَأْخُذُهُ and ilā ahlihī
إِلى أَهْلِهِ.
b. Secondary
Elongation occurs:
1. with
the presence of hamzah, either in one word or two.
In one word: جَا = ja-; جَا+ءَ = ja-+’a becomes ja--’a.
In two words: يَا = ya-; أَيُّهَا = ayyuhaa;
يَا + أَيُّهَا
= ya- + ayyuha- = ya-- ayyuha- يَا
أَيُّهَا
2. with
the presence of sukūn that causes the elongation, either:
(a) occasionally, such as: al-‘a-lami--n الْعَالَمِيْنَ, but if we do not stop we say al-'a-lami-na. Other
examples are: .الرَّحِيمِ and نَسْتَعِينُ..
(b) necessarily,
the madd is followed by shaddah, such as in the following words:
aḍḍa--l li--n الضَّالِّين; aṣṣa--kh khatu الصَّاخَّةُ, and alḥa--q qatu الْحَاقَّةُ.
3.
in
the word آلْآنَ (Q. 10: 51, 91) is
read a-l a-na (āl āna or a.l a.na) because it consists of:
a (indicating a question) + al (the) + a-na (time),
meaning “is it now?”. Without elongation the word will simply mean “now”, and
not “is it now?”
4.
in the alphabets in the beginning of some surahs
(chapters) of the Qur’ān. There are 14 letters out of the entire 28 letters
of the Arabic alphabet (if we consider ء belonging to أ) occur in the beginning of some chapters (surahs) of the
Qur’ān in 14 combinations. They are all read according to their alphabetical
names. Based on this, the only letter which is not
elongated is alif. We can divide the remaining letters as follows:
a. two taps elongation which is the normal one: ḥa- (ح), ya- (ي), ṭa- (ط), ha- (هـ), and ra-
(ر). To
remember them the Arab scholars put them into a sentence, namely, حَيٌّ طَهُرَ “(he Is) alive (and) clean”.“Hi,
You aRe ḤoṬ, Hi, YouR ḤaṬ!”
b. three taps elongation: nu--un (ن) , qa--af, (ق) , ṣa--ad (ص) , ‘ai--in (ع), si--in (س), la--am (ل), ka--af (ك), and mi--im (م) . To remember them the Arab
scholars put them into a sentence, namely, نَقَصَ عَسَلُكُم (“Your honey has become diminished”). If you cannot remember
this Arabic sentence, I suggest you to remember this sentence: “See-- LeMoN
CaKeS!” So, we read: الم= alif la--am mi--im (.--- ---); الر = alif la--am ra- (. --- --); طسم = ṭa- si--in mi--im
(-- --- ---); كهيعص = ka--af ha- ya- ‘ai--in ṣa--ad (--- -- -- --- ---);حم، عسق = ḥa- mi--im, ‘ai--in si--in qa--af (-- ---, --- --- ---).
The
text of the Qur’ān was, is and will remain in its classical spelling to guard
its originality. Here lies the importance of the small alif replacing
the full one in its role for elongation. In quoting the verses of the Qur’ān
modern spelling is used for easy reading, for example: الْعَالَمِينَ for الْعـلَمِينَ, الْكِتَابُ for الْكِتـبُ, الصَّلَاةَ for الصَّلـوة, and رَزَقْنَاهُمْ for رَزَقْنـهُمْ .
Signs
of pauses:
When we read the Qur’ān, sometimes we
have to stop, especially when we read long verses. Scholars of tajwīd give
us signs where we can stop or not, have to stop or not. This stop could be like
a comma (,) or a semi-colon (;). Here are some important stop signs put in the
verses of the Qur’ān:
1. م لاَزِم =compulsory stop, e.g.,
إِنَّمَا يَسْتَجِيبُ
الَّذِينَ يَسْمَعُونَ م وَالْمَوْتَى يَبْعَثُهُمُ اللَّهُ
(الأنعام:36)
2. لا = no, prohibited stop, e.g.,
((النحل: 32 الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ
لا يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ
3. صلى = أَلْوَصْلُ أَوْلَى = continuing is better, e.g.
أُولَئِكَ عَلَى هُدًى
مِنْ رَبِّهِمْصلى وَأُولَئِكَ هُمُ
الْمُفْلِحُونَ (البقرة:5)
4. قلى = أَلْوَقْفُ
أَولَى = stopping is better, e.g.,
فَإِنَّمَا
حِسَابُهُ عِنْدَ رَبِّه قلى إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ (المؤمنون:117)
5. ج = جَائِز = possible, permissible, e.g.,
بِسَمْعِهِمْ وَأَبْصَارِهِمْج إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (البقرة:20)
6. ... ... two signs where we can stop, if we like, at any
one of them, not both, found in Q. 2:2, 6,
namely, هُدًى ...فِيهِ ...
لَا رَيْبَ. If we stop at the first one, it will mean
“(The Book) is no doubt, there is guidance in it”)
, and if
we stop at the second, it will mean “(The
Book), there is no doubt in it, as guidance”). If we do not stop, then it
will include both meanings.
Extra Signs for Easy Reading
a.
For the iqlāb, a small م is
put on the ن, such as بَعْدِ مِنم and لَنَسْفَعَامبِٲلنَّاصِيَة.
b.
For
the idghām, shaddah is put, so that we do not pronounce the sound n
such as خَيْرٌ مِّنْهُ , غَفُورًا رَّحِيمَا.
The same is applied for the idghām of two
different letters, such as: أُجِيْبَت دَّعْوَتُكُمَا, وَقَالَت طَّائِفَة , أَلَمْ نَخْلُقكُّم, قُل رَّبِّ, مَا عَبَدتُّم
c.
For the hamzutu ‘l-waṣl, a
small ص is put on the top of the alif, namely, ٲ, such as: ٲسْم ، ٲبْن , ٲنْتَهَى, ٲلْكِتَاب.
d.
For the alif which does not function as a tool for madd¸a
sukūn is given to it, such as: أَنَاْ (ana), and سَلَاسِلَاْ (salāsila)
e.
For the madd
(elongation) before hamzah, a sign ~ is usually put, such as يَآ أَيُّهَا, إِنْ شَآءَ الله, إِذَا جَآءَ to indicate that it is
longer than usual.
There are more things to
learn about tajwīd not included here, but due to the advance of
technology there are many ways to know it: listening to the recitation of qurrā’
(Qur’ān reciters), reading a muṣḥaf (copy of the Qur’ān) containing
more directions for correct reading, and sometimes with colours; for example,
red colour for idghām, yellow for iqlāb, green for ikhfā’, etc.
The qurrā’ learned
not only the tajwīd; they also learned the qirā’āt (variant
readings) which were also revealed to the Prophet and serve as explanation to
the verse. When they repeat the same verse they may actually read the variant
readings. For example, when Joseph (Yūsuf)’s brothers asked their father Jacob
(Ya‘qūb) to let Joseph go out with them to enjoy themselves and play, one of
them said: “Send him with us tomorrow to enjoy himself and play, and
verily, we will take care of him.” (Q. 12:12). That is one reading. The
other brother said: “Send him with us tomorrow to enjoy ourselves and
play…” So, the qāri’ recites, أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ
وَإَنَّا لَهُ لَحَافِظُون (يوسف:12) and then he repeats the same verse withأَرْسِلْهُ مَعَنَا
غَدًا نَرْتَعْ ونَلْعَبْ....[1]
This variant reading indicates that at least two of the brothers asked
earnestly to their father to let Joseph go with them the next day, as they had
plotted to get rid of him out of jealousy.
Another example is: they
read at first māliki (“the Owner”) and said مَالِكِ يَوْمِ الدِّينِ and repeat the verse with maliki (“the King”) and said مَلِكِ يَوْمِ
الدِّينِ, “the Owner (or the King) of the Day of
Recompense” in Q.1:3; there is no change in the consonantal skeleton,
namely, ملك.
The qurrā’ also learned about the art of
recitation besides tajwīd and qirā’āt.[2]
Their tone also keep changing
based on the verses they are reading. One qāri’ showed his sadness when
he was reciting the verse dealing with Joseph’s brothers who sold him with a cheap
price in Q. 12:20. The tone changed with relief when he recited the next verse
where Joseph was rescued in Q. 12:21.
Prophet Muhammad s.a.w. said:
خَيْرُكُمْ مَنْ تَعَلَّمَ القُرْآنَ وَعَلَّمَهُ ) رواه البخاري وأبوداؤد والترمذي)
“The
best among you is the one learn the Qur’ān and teaches it.” (Reported by al-Bukhārī, Abū Dā’ūd and
al-Tirmidhī).
Learning the Qur’ān
includes learning its tajwīd. May Allah include us among them, āmīn!!! (CIVIC, 24 April, 2015)
Bibliography:
أحمد بن إبراهيم بن خالد الموصلى .(ت. 236 هـ) المختصر المفيد في أحكام التجويد.
Denffer, Ahmad von. ‘Ulūm
al-Qur’ān. Kuala Lumpur: The Islamic Foundation, 1983
http://en.wikipedia.org/wiki/Tajwid
https://ishfah7.wordpress.com/2013/12/23/belajar-tajwid-al-quran/
http://en.wikipedia.org/wiki/Arabic_alphabet#Hij.C4.81.E2.80.99.C4.AB
http://dhezun-notes.blogspot.com.au/2012/11/hukum-tajwid-lengkap-dan-mudah.html
[1]This sūrat Yūsuf belongs to chapter 12. To
remember this chapter, just remember Yūsuf and his brothers, all are 12 in
number, and the verse is also in verse 12. The next surah/chapter is al-Ra‘d
(the Thunder), chapter 13. Thunder is caused by lightning which could be
dangerous, such as causing bush-fire. Some people are
pessimistic with number 13, thinking that it is unlucky number, and chapter 13
is the “Thunder,” easy to remember.
[2] They usually start with Bayyātī key (مَقَام بَيَّاتِي), namely Key D in Western
music, and end with it, and the listeners will know that it is the end of the
recitation. Then they move to other keys, such as al-Ḥusaynī (مَقَامُ اْلحُسَيْنِي), Rast
(مَقَام رَاسْت), namely, Key C, al-Sīkāh
(مَقَامُ السِّيْكَاه) which corresponds
to Key EB, and al-Jihārkāh (مَقَامُ اْلجِهَارْكَاه), namely, Key F, and Ṣabā
(مَقَام صَبَا), namely, Gb which sounds sad.
