Professional Documents
Culture Documents
.-. _
Prepared by Saleem Gaibie
2
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
3
CONTENTS
Contents 3
Introduction 4
System of Transliteration 5
Chapter One:
1) Brief history of qir`t 6
2) The link of the teachers of Medinah to the Prophet 7
3) The link of the teachers of Makkah to the Prophet 8
4) The link of the teachers of Basrah to the Prophet 9
5) The link of the teachers of Kfa to the Prophet 10
6) The link of the teachers of Shm to the Prophet 10
7) The Qurr` - Readers 11
8) The Ruwt Transmitters 11
9) The Turuq Ways 12
10) Shtibs sanad to Hafs 13
11) The tarq of Muaddil 13
12) Muaddilss sanad to the Prophet 15
13) Ibn al-Jazars sanad to Muaddil 16
14) Samannds sanad to Ibn al-Jazar 17
Chapter Two:
1) Biography of Sheikh Ibrhm Samannd 18
2) Bahjah al-Luhhth (poem on the tarq of the Roudah) 21
Chapter Three:
1) Biography of Sheikh mir Sayed Uthmn 47
2) Sheikh mirs sanad to Sheikh Mutawall 49
3) Sheikh mirs poem on the tarq of the Roudah 50
Chapter Four:
1) Text of Sheikh Samannd 60
2) Text of Sheikh mir 61
3) Table showing difference between the tarq of the Roudah and
the tariq of the Shtibiyyah 62
Bibliography 63
4
INTRODUCTION
Many students are going abroad to receive ijzah (licence) in
Qurn. The most commonly read narration is that of Hafs from sim.
Generally students get ijzah for Hafs via the tarq of the Shtibiyyah.
However, a number of them have received ijzah for Hafs via the tarq of
the Roudah.
This book details the differences found in this tarq of the Roudah
whilst comparing it to the tarq of the Shtibiyyah. In doing so, the two most
noted and studied texts have been chosen to aid the student in
understanding all the differences. These are the poems written by Sheikh
Ibrhm al-Samannd and Sheikh mir al-Sayed Uthmn. By
memorising or studying these texts, the student will know the differences
found in the tarq of the Roudah.
However, a teacher is always aware that students have different
capacities and capabilities. Some thrive and derive enjoyment from the
technicalities of the science, whereas others are satisfied with knowing the
basics. With this consideration in mind, our approaches to the two texts are
different. In the poem of Sheikh Ibrhm al-Samannd, the text is
explained and many of the intricacies of tajwd are discussed in relation to
the other turuq of Hafs. The novice might find it somewhat difficult. On the
other hand, making allowance for those who merely want to know the
differences in the tarq without too many details, Sheikh mirs poem is
explained in a simple manner, making it easy for everyone to understand.
Biographies of both Sheikh Samannd and Sheikh mir are
presented before their works. A brief history is given of qir`t to equip the
student with background knowledge of what a qir`ah, riwyah and tariq are.
5
SYSTEM OF TRANSLITERATION
Nr Arabic English Nr Arabic English
1
|
` 17
1
th
2
,
b 18
_
3
.
t 19
_
gh
4
.
th 20
.
f
5
_
j 21
_
q
6
_
h 22
:
k
7
_
kh 23
l
8
.
d 24
m
9
.
dh 25
,
n
10
r 26
.
h
11
z 27
,
w
12
_
s 28
_
y
13
_
sh 29
|
14
_
s 30
_
15
_
d 31
,
16
.
t 32
_|
ai
33
,|
ou
N.B. Arabic words are italicised except in 3 instances:
1- When they possess a current English usage.
2- When they form part of a heading.
3- When they are proper names of people.
N.B. The sign for [ ] which is [`] will be omitted when the former appears
at the beginning of a word.
6
Brief History of Qir`t
The Qurn was revealed verbally. It was taught in the same
manner preserving both the text and every minutiae of its pronunciation.
During the Prophetic period we find that variant readings of the Qurn
existed. The Companions learnt these readings directly from the Prophet
and passed them on to their successors.
From amongst the Companions those who had memorised the
entire Qurn were: Ubaiyy ibn Kab, Ab Hurairah, Abd al-Allah ibn
Abbs, Umr ibn al-Khattb, Zaid ibn Thbit, Abd al-Allah ibn Umr,
Uthmn, Ali, Ab al-Dard, Abd al-Allah ibn Masd and ishah, Ab
Bakr ibn Siddq, Talhah ibn Ubaid al-Allah, Sad ibn Ab Waqqs,
Hudhaifah ibn al-Yamn, Amr ibn al-s and Abd al-Allah ibn al-Sib .
Those who had memorised the Qurn from amongst the
Successors were: Abd al-Allah ibn Ayysh, Yazd ibn Rmn, Abd al-
Rahmn ibn Hurmuz, Shaibah ibn Nash, Muslim ibn Jundub, Ab Jafar,
Ubaid ibn Umair ibn Qatdah, At ibn Yasr, Mujhid ibn Jabar, Yahy
ibn Yamar, Ab al-liyah al-Rayh, Nasr ibn sim, al-Mughrah ibn
Shihb al-Makhzm, lqamah ibn Qais, Abd al-Allah ibn mir al-
Shm, Ab Abd al-Rahmn al-Sulam, and al-Aswad ibn Yazd al-
Nakha.
It was during the time of the Successors and the period
immediately thereafter that there were illustrious individuals who became
renowned as teachers of the Qurn in the Islamic lands. In Makkah we
find Ibn Kathr. In Mednah were Ab Jafar and Nfi. Ibn mir was from
Shm whilst sim, Hamzah, Kis and Khalaf were from Kfah. Basrah
was the home of Ab Amr and Yaqb.
7
THE LINK OF THE TEACHERS OF MEDNAH TO THE PROPHET
S.A.W.
The Prophet
Ibn Abbs Ab Hurayrah Ubayy ibn Kab
Abd Allh ibn Ayysh
Abd al-
Rahmn ibn
Hurmuz
Ab Jafar Shaybah
ibn Nash
Yazd ibn
Rmn
Muslim ibn
Jundub
Sulaymn
ibn Jammz
Nfi
Ab Amr al-Basr
8
THE LINK OF THE TEACHERS OF MAKKAH TO THE PROPHET
S.A.W.
The Prophet
Umar ibn al-
Khattb
Ubayy ibn
Kab
Abd Allh ibn
Abbs
Zayd ibn
Thbit
Ubayd ibn Umayr
ibn Qatdah
Abd Allh ibn al-
S'ib
Mujhid ibn Jabr At' ibn Yasr
Zayd ibn Aslam Ibn
Muhaysin
Abd Allh ibn
Kathr
Ab Amr al-Basri
9
THE LINK OF THE TEACHERS OF BASRAH TO THE PROPHET
S.A.W.
The Prophet
Zayd
ibn
Thbit
Abd
Allh
ibn
Abbs
Ubayy
ibn
Kab
Uthmn
ibn Affn
Al ibn
Ab
Tlib
Abd
Allh
ibn
Umar
Ab al-Aswad
al-Duwal
Ab al-liyah Yahy ibn
Yamar
Nasr ibn Asim
al-Amash Shuayb
al-Azdi
Mlik
ibn
Dnr
Ab Amr
al-Basr
Abd Allh ibn Ab
Ishq al-Hadram
Yaqb al-
Hadram
10
THE LINK OF THE TEACHERS FROM KFAH TO THE PROPHET
S.A.W.
THE LINK OF THE TEACHERS OF SHM TO THE PROPHET S.A.W.
The Prophet
Ab al-
Dard
ishah Abd Allah
ibn
Uthmn Ali Zayd ibn
Thbit
Ubayy ibn
Kab
Ab Abd al-Rahmn al-Sulam Alqamah ibn
Qays
Al-Aswad ibn Yazd
al-Nakha
Ibrhim al-
Nakha
Ab Ishq al-
Sab
Hasan ibn Ab
Tlib
sim Husayn ibn Ab
Tlib
Hamzah
Al-Kis
Hafs
The Prophet s.a.w.
Uthmn Ab al-Dard
Al-Mughrah ibn Shihb
Abd al-Allah ibn mir al-Shm
11
The Readers (Qurr`)
Each of the above mentioned ten teachers is known as a qri.
1
So
acclaimed were they that readings (qir`t) were even ascribed to them. It
was said that a person was reciting Qurn according to the reading of
Nfi or Yaqb, etc. This did not, in any way, mean that these readings
were made up by them. But rather that they were noted as people who
dedicated all their efforts, abilities, and in fact, their lives to learning and
teaching the Qurn to the extent that their names became synonymous
with these Qurnic readings. In reality all these readings were taught and
passed on to them by the Prophet as is clearly illustrated by the diagrams
above. It should also be noted that they werent the only people teaching or
practising these readings but that there were many others. Invariably, it
was these 10 teachers who outshone the others. These readings became
better known as the qirt asharah or the 10 readings.
The Transmitters (Ruwt)
Similarly those who narrated these readings from these teachers,
whether directly or indirectly, became known as the transmitters, simply
because they transmitted the readings of these qurr. From each one of
these qurr we have two transmitters. It does not mean that only these
transmitters existed, but of the many, these were the most outstanding. For
the sake of brevity only the two narrators of Hamzah and sim will be
shown:
1
Literally a qri is someone who recites the Qurn and technically it refers to one of these ten
teachers. The plural of qri would be qurr. It has become customary to refer to anyone who
is an adept reciter of the Qurn as a qri.
Hamzah
Khalaf
Khalld
sim
Hafs Shubah
Sulaim
12
In the first example, the two transmitters of Hamzah narrate from
him indirectly via Sulaim and in the second example, Hafs and Shubah
narrate directly from sim. Regardless whether they are narrating directly
or indirectly, they are considered as the transmitters.
The Ways (Turuq)
Those who narrated from the transmitters were known as turuq
(ways), whether they narrated directly or indirectly from the transmitters.
The turuq can be divided into the turuq rasiyyah/asliyyah (primary turuq)
and the turuq fariyyah (secondary turuq).
2
From each transmitter of every
qri there are four primary turuq chosen by Ibn al-Jazar. The following
diagram indicates the primary turuq in the narration of Hafs:
All those who narrate from these primary turuq are known as a
tarq far or a secondary tarq. The most well-known reading is the reading
of sim according to the narration of Hafs via the tarq of the Shtibiyyah.
Imm Shtib would thus be a secondary tarq as he narrates the
transmission of Hafs through al-Hshim. Ibn al-Jazar mentions a total of
52 different turuq for Hafs. The following diagram indicates a link of
Shtib to Hafs:
2
Murshid al-ikhwn il turuq Hafs ibn Sulaimn by al-Samannd
Hafs
Ubayd ibn al-Sabbh Amr ibn al-Sabbh
Al-Ushnn
Al-Hshim Ab Thir Fl Zarn
13
Hafs
Ubaid ibn Sabbh
Al-Ushnn
Al-Hshim
Thir ibn Ghalbn
Ab Amr al-Dn
Ab Dwd Sulaimn ibn Najh
Ali ibn Hudhail al-Balansi
Al-Shtib
It should be noted that every link between Shtib and Hafs has the
potential to be a tarq. The tarq of Shtib would be an indirect tarq since he
narrates from Hafs via a number of links. However Ubaid ibn Sabbh
would be considered a direct tarq because he narrates directly from Hafs.
All the differences mentioned in a particular tarq have been documented in
books containing these variant readings. For example, any difference in the
tarq of Shtib for the narration of Hafs would be mentioned in his book
Hirz al-Amn wa Wajhu al-Tahn, better known as al-Shtibiyyah.
The Tarq of Al-Muaddil
Similar to the tarq of the Shtibiyyah, the tarq of Muaddil is also a
secondary tarq. It differs from the tarq of Shtib in that Shtib only
narrates from one primary tarq whereas Muaddil narrates from two
primary turuq: Fl and Zarn.
It should be clearly understood that if one is reciting Qurn
according to a particular tarq, the differences mentioned in that tarq must
be strictly adhered to. Therefore firstly, the reciter of any tarq has to have
the knowledge of the differences held in that specific tarq, or else he would
not be able to render an accurate recital of it. A reciter rendering a tarq
without having knowledge of its details stands a huge chance of reciting it
14
inaccurately; resulting in a rendition which has neither been learnt nor
taught. For example, those reciting the narration of Hafs via the tarq of
Shtib would not be allowed to make qasr in madd munfasil. If it is made,
then it will result in a rendition which has not been learnt nor taught by
Hafs in that particular tarq. The consequences of this would be an
inaccurate rendition of the Qurn, which is disastrous and cannot be
allowed for obvious reasons. Similarly the same applies to a transmision
(riwyah) and reading (qir`ah); the reciter must be knowledgeable about a
reading or narration before intending to recite it. Therefore the mere study
of this book will not equip the reader to recite all these differences but they
have to be learnt by a qualified teacher who has received ijzah in them.
3
The book under discussion, Bahjah al-Luhhath, is a book written on
only one of these particular turuq (ways). It details the specifics of the tariq
mentioned in the book Roudah al-Huffth f al-Qirt al-Sab. This book was
authored by Ab Isml Ms ibn al-Husain ibn Isml Ms, or better
known as Muaddil or Ibn al-Muaddil. He wrote the book Roudah al-
Huffth in which he discusses the seven qirt. Similar to the tarq of
Shtib, all the differences according to his tarq will be mentioned in this
book.
Bahjah al-Luhhth particularly discusses the differences in the
narration of Hafs from this tarq of Muaddil. The reason for writing a book
specifically on the tarq of Muaddil and not one of the many other turuq
(plural of tarq) is because the tariq of Muaddil is considered very similar to
the tarq of Shtib. And as stated previously the tarq of Shtib is the most
common way of reading, across the globe. For this reason it has become
one of the most commonly taught turuq of Hafs after the the tarq of Shtib.
Before embarking on any further discussion concerning the details
of the tarq itself, we would like to indicate Muaddils sanad
4
leading to the
Prophet :
3
Some qurr` in South Africa who have received ijzah in the tarq of the Roudah will be
mentioned later in this work.
4
A sanad is a chain of narrators who pass on knowledge from one to the other. The teacher
will pass on whatever he has learnt whilst taking care to preserve the exact wording and
accuracy of the teachings acquired.
15
The Prophet s.a.w.
Zaid ibn Thbit Ubaiyy ibn Kab Ali Uthmn Abd al-Allah ibn Masd
Ab Abd al-Rahmn al-Sulam Zir ibn Hubaish Ab Amr al-Shaibn
sim ibn Ab al-Najd al-Asad al-Kf
Hafs ibn Sulaimn
Amr ibn al-Sabbh
Zarn ibn Ahmad ibn s al-Daqqq Ab Jafar Ahmad ibn Muhammad al-Fl
Ab al-Hasan Ali al-Qalnas Ab Bakr Ahmad al-Waliyy
Ab al-Hasan Ali ibn Ahmad al-Hammm
Abd al-Malik ibn Ali Shbr Ahmad ibn Ali ibn Hshim Al-Husain ibn Ahmad al-Saffr
Ab Isml al-Muaddil
16
Ibn al-Jazars link to Muaddil is as follows:
Al-Muaddil
Ab Ali Mansr al-Ahdab
Ab Yahy al-Yasa al-Ghfaq
Ab al-Jd Ghayth ibn Fris
Al-Kaml Ali ibn Shuj
Abd al-Khliq al-Sigh
Muhammad ibn al-Sigh Abd al-Rahmn ibn al-Baghdd
Imm al-Jazar
17
After establishing Muaddil and Ibn al-Jazars sanad, we will now
authenticate Samannds link to Imm al-Jazar:
Imm al-Jazar
Al-Umyt Al-Nuwair Al-Qilql Ridwn al-Uqb
Zakariyy al-Ansr
Muhammad al-Samads Jaml ibn Zakariyy al-Ansr Al-Tablw
Shahhdhah al-Yemen
Ibn Ghnim al-Maqdis Ibn Abd al-Haqq al-Sumbt
Abd al-Rahmn al-Yemen
Muhammad al-Baqar
Ahmad al-Baqar
Abd al-Rahmn al-Ujhr
Ibrhm al-Ubaid
Ahmad Salamnah
Ahmad al-Durr al-Tihm
Muhammad al-Mutawall
Khall al-Janyan
Hanaf ibn Ibrhm al-Saq
Ibrhm al-Samannd
Aiman Rushd Suwaid
Ashraf Fu`d Talat
Abd al-Rahmn Ishq
5
5
Qri Abd al-Rahmn Ishqs sanad is only in the narration of Hafs via the tarq of the
Shtibiyyah, though he has read the tarq of the Roudah to Qri Isml Ishq whilst reading the
10 qir`t to him.
18
Ibrhm Ibn Ali Al-Shahhthah
The authors full name is Ibrhm ibn Shahhthah ibn Ali ibn Ali
ibn Muhammad ibn al-Ashr ibn al-saw ibn Shahhdhah al-Samannd
al-Shf al-Khall al-Misr.
He was born in the village of Samannd on 5 July 1915. At the age
of 10 he had memorised the entire Qurn at the hands of Sheikh Ali
Qnn. Thereafter he studied the science of tajwd by Sheikh Muhammad
Ab Halwah. During this period he recited the Qurn from memory to
the Sheikh five times, in the narration of Hafs. Sheikh Halwah, noticing
the brilliance of the Samannd at such a young and tender age, urged him
to memorise the Shtibiyyah. It took him just a year to memorise the
Shtibiyyah. The following year he read to Sheikh Halwah again, according
to all seven qirt contained in the Shtibiyyah. After completing the seven
qirt he met Sheikh Sayyid Abd al-Azz Abd al-Jawwd. Under his
tutelage he studied the three qirt mentioned in al- Durrah al-Mudiyyah of
Imm al-Jazar; the qirah of Ab Jafar, Yaqb and Khalaf. He again
rendered a complete recital of the Qurn to the Sheikh in all 10 qirt.
Besides mastering the science of tajwd and qirt he studied fiqh
and Islmic law under Sheikh Muhammad Ab Rizq, and Arabic grammar
under Sheikh Sayyid Mutawall al-Qitt and Sheikh Muhammad al-Hasan.
At the hands of Sheikh Abd al-Rahm al-Haidar he mastered ilm-al-urd,
the study of Arabic poetry and all its scales and rhyme-schemes. It was his
brilliance in poetry that exhibited most of his written works, in poetry
rather than prose.
After he had studied all that he could in the village of Samannd
he travelled to Cairo in 1944. On his arrival in Cairo, he was tested and
appointed as a teacher in a maqra. At about the same time, the Azhar
University announced that it would be holding a competition in qirt and
tajwd. With the Sheikhs competence in this field it was inevitable that he
would attain the top position in this competition. One of the main judges in
the competition was the famous Sheikh Ali al-Dabb. He was astounded
by Samannds aptitude and talent in that every time he was asked a
question, he answered by quoting directly from the books of qirt. It was
clear that he not only studied these books but that he had also memorised
many of them. Sheikh Ali al-Dabb referred the author to another book of
qirt written by the famous Sheikh Mutawall. Samannd then
memorised this book under Sheikh Hanaf al-Saq. He also spent another
19
four years during which he read all fourteen qirt to Sheikh Saq. In the
course of this period he was also appointed as a teacher in the institute of
qirt in Cairo.
Amongst his contemporaries were mir al-Sayyid Uthmn and
Ahmad Abd al-Azz al-Zayyt. Samannd excelled in the fields of tajwd
and qirt to such an extent that he transcended many of the scholars of his
time. The very first book he wrote in the field of tajwd, Lal al-Bayn was
included in the syllabus of the institute of qirt in Cairo. After writing an
abridged version of this book, in October 1954, the Azhar University
stipulated that it should be taught in all the Islamic institutes throughout
Cairo.
He became so well-known throughout the world for his knowledge
concerning the different readings of the Qurn that his name has become
identified with the science of qirt. To this day people travel from all over
the world to read to Sheikh Samannd.
Samannd was one of the scholars appointed to ascertain that the
printing of the Qurn is done accurately. At the same time he was one of
the scholars to review the recordings of the Qurn done by well known
reciters like Sheikh Mustaf Isml, Sheikh Minshw, and Sheikh Khall
Husr amongst others. Similarly, Qurnic recordings could not be aired
over the radio or sold to the public until it was approved by him. He also
played a major role in scrutanising printed copies of the Qurn. This
meant that the text of the Qurn would not be printed without his
approved assessment.
Of the books that the Samannd has written consider the following:
1. Tanqhu Fath al-Karm
2. Hal al-Asr f owjuhi al-Takbr
3. Tatimmah f tahrr turuqi Ibn Kathr wa Shubah
4. Lalu al-Bayn
5. Talkhsu lalu al-Bayn
6. Tuhfah al-Samanndiyyah
7. Bahjah al-Luhdh bim li Hafs min Rowdah al-Huffth
8. Riydah al-Lisn f Sharhi Talkhsi lal al-Bayn
9. Al-Mjaz al-Mufd f ilm al-Tajwd
10. Umniyyah al-Walhn
11. Murshid al-Ikhwn
12. Basim al-Thaghr
20
13. yah al-Asr
14. Anshdah al-Asr
15. Diy al-Fajr
The above-mentioned books are a few of his books, which have been
printed. Of those that have not yet been printed consider:
16. Al-Mutamad f martib al-Madd
17. Mawzn al-Ad
18. Al-Manhil al-Mustadhabah
19. Amni al-Talabah
20. Murshid al-Aizzah
21. Tahqq al-Maqm
22. Rislah fm li Hamzah al al-Sakt al-m
23. Ithf al-Suhbah
24. Hidyah al-Akhyr
25. Al-Najm al-Zhir
26. Kashf al-Ghawmid
27. Al-Durr al-Nathm
28. Al-Hasr al-Shmil
29. Al-Muhs liaddi yt al-Hims
30. Daw al-Musirrah
31. Al-Wujh al-Nadrah
Due to the Sheikh Samannds calibre in this field many have studied and
qualified under him. To mention but a few:
1. Sheikh Sad ibn Ysuf al-Samannd
2. Sheikh Rizq Habbah
3. Sheikh Mahmd Amn Tantw
4. Sheikh Aiman Muhammad Suwaid
5. Abd al-Fatth al-Mirsaf
6. Atiyyah Qbil Nasr
7. Muhammad Abd al-Dim Khams
8. Sheikh Muhammad Tamm al-Zub
21
,=,= - | ==- | = ,==.= ,
GRAMMAR
The , of .,
is harf jarr. It is connected to a hidden sentence. According to
the grammarians from Basrah the hidden sentence is .|..,|
_ . According to
the grammarians from Kfah the hidden sentence is |.,|
. The difference
between the two views would be that the grammarians from Basrah would
then consider the sentence to be a nominal sentence, whereas the latter
would deem it a verbal sentence.
The Basris state that the word , is derived from ,` ` , carrying the
meaning of high, or something of status. The Kfis consider it to be from
` , , , meaning an indication or sign.
Many say that = is derived from , ..
.
26
This madd is made to emphasise that there is no other deity (..|
)
besides Allah e.g.
-| , ! , , - ' `, , , ' ,` . , , -| , ! : - ` . ' . , , -| , ! = . ,
Madd al-tathm is narrated only by those who make qasr in madd munfasil;
they will then allow madd al-tathm to be made to the duration of tawassut.
Madd al-tathm is narrated for Hafs from the tarq of Ab al-Qsim al-
Hudhal in his book, al-Kmil.
27
It is not allowed according to the tarq of the Roudah nor the Shtibiyyah.
26
Another madd made due to a metaphorical sabab is madd al-tabri`ah in the qir`ah of Hamzah.
It is also made to emphasize the negating of something e.g. , .,_ . . , ' ~ . . ,,- . etc.
27
Al-Nashr Vol. 1 pg. 344
34
The second matter the author adressess is the takbr. Some qurr generally
allow takbr to be made after Srah al-Duh for attaining blessing ( ' , ).
However, takbr is narrated for Hafs via sanad according to the Kmil of al-
Hudhal, Ghyah al-Ikhtisr of Ab al-Al and the Misbh if Ab al-Karam
al-Mubrak. It is not mentioned according to the tarq of the Roudah, nor the
Shtibiyyah and therefore will not be allowed by them.
28
The third matter discussed by the author is the ghunnah. It is known that
when making idghm into the letters of ,` , that it will be made with
ghunnah. In the , and _ idghm will be made without ghunnah e.g. . _
.` ' , . However idghm is also narrated with ghunnah in , and _ according to
the Kmil of al-Hudhal and al-Wajz of al-Ahwz for Hafs.
29
When ghunnah
is mentioned in this verse by the author it refers to the ghunnah made with
idghm into the , and _ ; idghm will then be nqis (incomplete).
According to the tarq of the Roudah, and the Shtibiyyah, idghm will be
made into , and _ without ghunnah. Imm Shtib says:
|...| ,..|, _...| ,..,
And all of them (qurr`) make idghm of the tanwn and the nn into
the lm and r` without ghunnah to beautify it (the idghm).
30
,| . ` = | _ - ,| =, | = _ - , =| . ! _ - =, - _ (9)
TRANSLATION
9. In the two places that ... , ,,'. and =. appears, substitute it (ie.
the second hamzah) with a completely lengthened madd (recite with
,,~)
28
Al-Roud al-Nadr, explanation of line 52, discussion on takbr at the end of the book.
29
Al-Roud al-Nadr, explanation of lines 31-33
30
Al-Shtibiyyah, line 286
35
VOCABULARY
, , ' To increase or in excess. It describes the madd i.e. the madd will be
pulled to the duration of tl (six harakt).
EXPLANATION
The words .|.
. _.
, ..|.
_.
and . = can be read with tashl or ibdl considering
the turuq of Hafs. In these words two hamzahs appear together; the first is a
hamzah al-qat
31
and the second is a hamzah al-wasl.
32
If the word containing
the hamzah al-wasl is joined to what is before it then the hamzah al-wasl is not
read but remains in writing. In this case the hamzah al-wasl is preceded by
hamzah al-qat and should be dropped. However, if it is dropped confusion
will arise as to whether the clause is giving news (, -) or asking a question
( , ). Therefore the hamzah al-wasl is still read but with some change in
it; the change being either tashl or ibdl.
Tashl is to read between an actual hamzah and the letter of madd which
agrees with the harakah on the hamzah. In this case the hamzah has a fathah
and will be read between a hamzah and an alif.
33
With tashl no madd is
possible since there is no letter of madd. Ibdl is to substitute the hamzah for
a letter of madd. In these examples the hamzah al-wasl is substituted with an
alif. Because the letter of madd (alif) is then followed by a permanent sukn,
madd lzim will take place. Its duration is six harakt.
According to the tarq of the Shtibiyyah, tashl or ibdl can be made, and
from the Roudah, only ibdl is allowed. Imm Shtib says:
_:.. \ _, _., ~ ,|,
_,| |. _:...
_..| ....,
|. _. _. _,...
;.:.. ,
;..... _
,.. _-,.| ..:| . ..|,
. . .
And in .....|.
for all the qurr` roum is made separating (the two nns).
And idghm with ishmm is made from the qurr` by some
shuykh.
35
In : ' . , , and . _ idghm and ith-hr are allowed from the turuq of
Hafs. Acording to the tarqs of the Roudah and the Shtibiyyah only idghm
will be made. From the tarq of al-Kmil when transmitting from al-
Khabbz and from al-Tajrd, ith-hr will also be allowed in : ' . , ,. Via the
tarq of al-Kmil when not transmitting from al-Hshim, al-Wajz, al-
Mustanr when transmitting from al-Tabar via al-Waliyy from Fl, and al-
Jami of Ibn Fris as well as al-Dns recitation to Ab al-Fath, ith-hr will
be allowed in . _ also.
36
Imm Shtib says:
.- ,.| _,
,..-, , , _
Hishm, Ibn Kathr and Warsh will make ith-hr.
37
In , - , ' ' all the turuq agree on making idghm but differ on whether
idghm should be tm or nqis. The author states that the according to the
Roudah, idghm tm will be made. The same will apply in the tarq of the
35
Al-Shtibiyyah line 773, 774
36
Al-Roud al-Nadr, explanation of lines 393-395 and 432-435, Sarh al-Nass pg. 81, 82
37
Al-Shtibiyyah line 284. The remaining qurr` including Hafs will make idghm.
38
Shtibiyyah. Makk ibn Ab Tlib and Ab Bakr ibn Mihrn will allow
idghm nqis also.
38
It should be remembered that idghm nqis will not be allowed for Hafs at
all since Makk and Ibn Mihrn are not counted amongst the turuq of
Hafs.
39
` `-| _ ,_ S _ . = ! - , - `- | = = | - J _ - . _ , (11)
TRANSLATION
11. There is no sakt (via this tarq) in the four luminous (places)
namely, ._ , (Al-Mutaffifn), _ (Al-Qiymah), , (Ysn) and
-, (Kahf)
VOCABULARY
,` ' literally means shining, bright or luminous. It describes the four sakts
for Hafs i.e. they shine brightly because they are so well-known amongst
the reciters of the Qurn.
EXPLANATION
In verse number seven the author discussed sakt lafth. This verse elaborates
upon sakt manaw. As sakt lafth is made to protect the pronunciation, sakt
manaw is made to protect the meaning. It is only found in the narration of
Hafs in four places:
1) ' . _ in Srah al-Mutaffifn
2) ' _ in Srah al-Qiymah
3) , ' in Srah Ysn
4) - , ' ` , in Srah al-Kahf
38
Al-Roud al-Nadr, explanation of lines 743-749, Sarh al-Nass pg. 98
39
Check Isnd al-Jazar al-Imm il Khair al-Anm by Saleem Gaibie.
39
Sakt manaw will be made via the tarq of the Shtibiyyah and according to
the Roudah, no sakt is mentioned in these four places. Imm Shtib states:
...L. L ,,. _.- ..:.,
_.
_ _...| ..|
;., .-.
\, ...., _| _. ,. _,
, the nn of _| _.
and ....
, with the lm
of ,| _,
42
. is preferred l t two ways, whilst ) there are ( ain And in the
The yah of bahr refers to the verse , . , - ' = . , . in Srah
Shuar
43
. According to the Shtibiyyah the r of , can be read with
tafkhm and tarqq. Imm Shtib states:
,..- ,
.| _, _- _..,
. ;... _.:.
And their difference in , has remained between shuykh with
ongoing continuity.
44
From the Roudah only tafkhm will be allowed.
=| , = : = - = =- . | S = | ,| = =- . (13)
TRANSLATION
13. Delete the letter ., when stopping on the word .. appearing in
Srah al-Naml. It is likewise compulsory for the reciter to delete the
42
Al-Shtibiyyah, line 177
43
Verse 63
44
Al-Shtibiyyah, line 351
41
.'' at the end of the word :: in Srah al-Dahr (when stopping on
it).
VOCABULARY
- to leave or drop something.
EXPLANATION
In . . of Srah al-Naml there is a difference of opinion as to how waqf
can be made. Some stop whilst reading the y skinah after the nn ( .
), and others stop making the nn skin ( . . ). The Shtibiyyah allows
both. According to the Roudah, waqf will only be allowed by dropping the
y skinah and making the nn skin. Imm Shtib says:
| _...| _,
;. _- _, ..| .;-, _~
And in |
_..
|,, .| ,.
... .
. . .
Read .
And .|
. ,,L..
|,.. _...,,
. . . . . .
Make ishmm in L..,
;..| _,. .
. . .
And i.,,
(with a sd) from these qurr` (Shubah, Ibn Kathr, Nfi
and Kis`) besides Qumbul, and with a sn for the remaining qurr`
as well as in .L., _.-..| _
49
In _
and ,
, both turuq
will make ith-hr.
48
Al-Shtibiyyah, line 1109
49
Al-Shtibiyyah, line 514, 515. The remaining qurr` will include Hafs.
44
Imm Shtib states:
,
..
|., ..- _. _.
. . . . . .
And ( -.
my deity, God, Rabb, all referring to Allah
_ - with
. my salutations
` someone who sends peace
upon
= = ' the chosen one i.e. the Prophet
, and
,. the family
. -=' the Companions (of the Prophet )
. , ' those who follow i.e. those who come after the companions
EXPLANATION
The author praises Allah, as the Qur`n also starts by praising Allah and in
agreement with the hadth of the Prophet which says that every good
action not started with the praises of Allah is devoid of any blessings.
Thereafter, the author sends salutations and peace upon the Prophet , the
chosen one (Mustaf) as commanded by Allah in the verse:
, ,` , , , . ,` , ' ,' , ' ,
O you who believe, send salutations and peace upon him (the Prophet )
51
He also sends peace and salutations upon the family of the Prophet , the
Sahbah and those who follow ( . , ' ,).
(2) _ .` , = -`| , ! - = _ ; = | , = - - - - - =` `=- ,
VOCABULARY
` thereafter. After praising Allah and sending salutations and peace
upon His beloved Prophet .
` - so take, grab hold of
that which
. - came (comes)
from
' by, via, according to
. , _ refers to the book written by Ibn Muaddil
-` which is clear
EXPLANATION
After Praising Allah and His Prophet , the author states: Take heed of
what is transmitted for Hafs from sim via the tarq of the Roudah of Ibn
al-Muaddil.
(3) ,,`= | = = : ,=` .S , ==, | == .` | = = , -
VOCABULARY
, = . so make qasr
, ,` = ' in that which is separated. It refers to the separated madd i.e madd
munfasil.
, as in the ain (_). Refers to the ain which appears at the beginning of
Srah Maryam (_-,.
) and Srah Shr ( -
,', _..
).
= , and make tawassut
=. ` ' referring to madd muttasil
, . ' make ibdl i.e to change a hamzah into a letter of madd
52
.. as in the example ..
.` which has been accepted
EXPLANATION
54
The author explains four matters in this line:
1) The length of madd munfasil which will be pulled for the duration of two
harakt (qasr).
According to the Shtibiyyah, tawassut will be made for the duration of four
or five harakt.
2) The duration of the ain in (_-,.
) and ( -
,', _..
), which will be the
same like madd munfasil i.e. qasr.
Via the Shtibiyyah, tawassut and tl will be allowed.
3) The duration of madd muttasil which will be tawassut i.e. four harakt.
The Shtibiyyah, will allow four or five harakt in madd muttasil.
4) Ibdal will be made in the words _..|.
, _...|.
and .|.
.
Via the tarq of the Shtibiyyah tashl will also be allowed in these words.
(4) ! = : =`| _ ,= = , | . _ , ; -. , , . , ,
VOCABULARY
. , , , - : ' . , , found in Srah Anfl
, will be recited with idghm
. _ . _ of Srah Hd
' , complete. Indicating that idghm tm (complete idghm) should be
made instead of idghm nqis (incomplete idghm).
54
Sheikh mir does not discuss any rules regarding the basmalah as done by Sheikh
Samannd in his poem. He does not discuss madd al-tathm either as deliberated by
Samannd.
53
, . - . refers to , - , ' ' (in Srah Mursalt)
in
. ,` ' Srah Mursalt
., sent down i.e. Srah Mursalt
EXPLANATION
In this line those words in which ith-hr and idghm are made are
discussed. Three words are mentioned in this verse viz. : ' . , , , . _
and , - , ' '; in all three idghm will be made.
In , - , ' ' there is a difference as to whether idghm tm or idghm nqis
should be made. Via the Roudah, idghm tm will be made.
In these three words there is no differences between the tarq of the
Shtibiyyah and the Roudah; according to both it will read the same.
(5) _ , , , .,` :` | ; :| _ - - _ . ; _ = | , = ,
VOCABULARY
. ,` , the nn refers to at the start of Srah Qalam
_ , ~ , will be read with idghm
, , as in
, at the start of Srah Ysn
verily
, _ transmitted, narrated
_ , and leave (dont make)
nasal sound
` - to be beautiful, appropriate
EXPLANATION
At the beginning of Srah Nn and Srah Ysn, ith-hr will be made via the
Roudah, the same as the Shtibiyyah.
54
No ghunnah will be made in the lm and the r` when idghm is being made
from the Roudah e.g. . _ , .` ' . The Shtibiyyah also transmits idghm
without ghunnah, same as the Roudah.
Other turuq will allow idghm with gunnah.
(6) ! | .`=,`,= , -| .= , , = | - _ ,_ : ,| , | . = !
VOCABULARY
. no
. sakt/ saktah
before
, , ' the (letter) hamzah
_ _ as in the four. Refers to the four places in the Qur`n where Hafs
makes sakt.
know (this) well
, ' , make ishmm. Ishmm means to give an indication towards the
harakah of the dammah.
' . in ' (of Srah Ysuf)
.` ,` ,. in Srah Ysuf
. , ' has been sent down (revealed)
EXPLANATION
No sakt will be made for Hafs on a proper skin before hamzah for Hafs as
commonly found in the qir`ah of Hamzah e.g. . . , , , , _ . , , , ' = , , .
Similarly, the tarq of the Shtibiyyah will also not allow this type of sakt.
Via the Roudah sakt will also not be made in the following four places:
1) - , ' ` , in Srah al-Kahf
2) , ' in Srah Ysn
3) ' _ in Srah al-Qiymah
4) ' . _ in Srah al-Mutaffifn
55
According to the Shtibiyyah sakt will be made in these four places.
(7) : ,=` -= := .| _ `,= = . ` =, .`- =`., , = - | - =. ,
VOCABULARY
= , refers to = = - ' in Srah Arf
, ' in Srah Arf
=` , as in the word , =` , of Srah Baqarah
. ,` , = , ` . ,` , = , =` ' of Srah Tr
. . ' the three
EXPLANATION
Via the Roudah a sn will be read in = = , , =` , and ' . ,` , = , =` .
The Shtibiyyah will allow the first two to be read with a sn and . ,` , = , =` '
can be read with either a sn or a sd.
(8) : - |= .`- ,= , -- _ . =, =` , _ `. =| = | _
VOCABULARY
' refers to Srah Ghshiyah
- , way, method
, ,. reciting takbr i.e. , ' =
be
'. ` someone who is aware, attentive
EXPLANATION
Be aware that via the tarq of the Roudah a sd will be read in =` , = , and no
takbr (recitating of , ' = ) will be made between two srahs after Srah
Duh.
56
The Shtibiyyah will read the same.
(9) : = : = = = .| ; = | , =- . ,, . , J
VOCABULARY
, , in the word ,
, , - with tafkhm
. , in the word . , (of Srah Naml)
- so drop i.e. do not read
in Srah Naml
similarly
in the word of Srah Dahr
EXPLANATION
In , of Srah Shuar` the r` will be read with tafkhm.
The Shtibiyyah will allow it to be read with tafkhm or tarqq.
When stopping on the words . . of Srah Naml the y` will not be read.
Similarly, whilst stopping on of Srah al-Dahr the alif will not be read.
Via the Shtibiyyah waqf can be made with the y` ( . ) or without it (
. .). In waqf can be made with the alif ( ) or without it ( ).
(10) ` , - = .- = _ _ . , : `- - , | =, | - . , -
VOCABULARY
_ , , means read with a fathah
, ,` , Its (these examples in) Srah Rm
, short for
` from him i.e. from Muaddils Roudah
transmit
57
EXPLANATION
In the verse , , . , - , , . . - , . . , - ' of
Srah al-Rm the word . . appears three times. The dd () can be read
with a fathah from the Roudah. All these differences mentioned above is
what Muaddil transmits from Fl.
In the next line the differences which he (Muaddil) transmits from Zarn
are mentioned.
(11) _ . , ; | _ . -_ _ ; = | ,`= ' . ,' .,` , -` , = , ; -. , , _ .
VOCABULARY
,` . , read with a dammah
. _ _ ' according to Zarn
,' ,' in Srah Rm
, o lad, student
, ' . ,' . ,` , referring to the start of Srah Qalam
` which is high
EXPLANATION
The dd in . . and . of Srah Rm will be read with a dammah.
Via the Shtibiyyah the dd in these three places can be read with a dammah
or a fathah.
In
and
.| ,.
. -
.|, .| _ _\. . ..
. . ,-
. . _
. -
. .
. .| .
. .
. ,|
. .
. . .
. :..
.
1
.,
. - _
. . _.
. .. . . _.
. _
: . . _
. .\. ...
.. .
.. . ..
. . . .,
.. ..
..
.. .| .
. .
. .
2
. ,
. .
. . , . -
. .L
|.. ,... ,
. . .| _
. '|, _.L..
-.| .,-. .
3
, ,
... -
... .
.. ,
. . |..
.. . .|, .
. -
. .
.. .,
. :
. .| .
. .
. -
. . ..
. ..| ,. _
4
,
.. .,
. . . . ...
. .| _.- _
. . ;. _. -
. . _
. ..
. -,
. .|
. .
. : . . . ,| _
. , .
. :
. .
. .| _
. ,
. , ..
. -\.
. . .|
. . _
. . |-
. ,
. .
. .
. .
. , .
.. . _
.. :. . ,
. . :
. :.
. _.
6
. ,
. : . .
. ., ;
. ., i
. .| . . ,:. \ , || _..
. ,
. .| _
. ..| _. _. .,
7
. ,
. . .
. . . . :. . -
. L
. .
. . . . , .,
. , _
.. -, .,
. .
. . : . ,
. . \,
. . . . .
. .
. _
8
. _ ,
. .
. -
. .|. ,\|. _
. :.
.
. . _
. ,| .|.
.. ..
.. . .,
.. .|
.. .
.. .| _. .
9
:| ,
. .
. ,
. : . .|
. . . , .
. .
. ,
. ,
. ...|
. . .
. :|
. ,
. ,
. - . .
. .
. : . .|
. .\,
10
,,
.. . ,| _
.. . , _| _
..
.. ..
. : . .. . |.
.. . .
. -
. . \ .
. : . \| _ ,
. -.|
11
. ,
.. . .. . .
. .
. .| 1
. .
. . _ .
. . , .|, _
. .
. -
. |
. _
. |. _.
. .| .
. -,
12
.|. ,
.. . ,.
. .
. -. _
.. .| ..
. |, ..
. .
. : . . \| |.
13
, ,
. .. . .
. .., \ _
. .
. - | ..
. .|
. L. ...
. ,, ,,
. -..
. ,
. _ _
.| ..
. . . :
14
_ ,
. ,
. .
. \| i
.| _, _,
. - . .
. , .L., _
. ..
. . _
. . ,
. -
. : , .
. -| |.
15
. ,
. :
. . _
. j|
. ,
. . .
. . ..
. .
. L
, _,
. .
. L
. . .
. : _
. .| i., |.
:,
16
,
. : . . _
. . _. . -
. .| _. .
. .
. .|, _
,,
. .| , ,.. _. _:-..
. ,.. _. _:
17
-| ,
. . _.
. .| _ _;
. -
. : . . .
. .
. .
. .
. . . . . . _ -
. : . .| . . .
. .| _
. ,
. .| _ .|.
. ,
18
,
., |.
. -
. : ,
. .
. .
. .
. .
.. ..
. . _
. .| ,
. -
. .
. .
. .|,.| _ _\..
. ,-
19
61
Text of Sheikh mir
,.,.>i| _...>i| .| ,....,
1 . _,.. ..~
.. . _.;.
. .
. ..
. .| _. .
'|, _.L.
\.|, ,-..|,
. ., _.
. ,\ .
. .| _
. . .-.
. -
. : . _
3 . ..
. : ...
.. .,, _-
. L
. . _
.. .
. : . ..
. .,| _
. : .
. . ,'.
. ..
. ,
.. ;
4 : ...,, ,,.,
.. .|, ,: .,
. .
. .
. ., _
. . . - . ..
. .
. .| _
. .
. . .;.
. . . \
5 .,
. , ,
.. .,.,
: .. ..
. _
. . _., _, .
. . . .| _ .
. .|, ;
.. . .|
. -
. .
. ;
6 . \,
.| _, ,:
. .
. .,
.. : . .|
. , ..
.. .| ...
.. \
7 .| .L.,,
.. : .|
.. . i.,
. .
. L
. . , ,
. .
... .| _ _
.. .;.
. . ..
. ..
.. ,
.. ;
8 - _,
. .| _
. .| :.
. ...
, _
. .
. .
. L
. -, _.,
.. . .
. : . .,
. :,
. . _
. .|.:
. ;
9 ,
. , _
. : . .
. -
. .|,
.. -. ,.
. .
. , _
. . . .
. . _
. , _.
. : .
. ;.;. :|.
10 ,
. .
. : . -. _ _
. -., .
. , ..
. |., .,.,
.| _.. _.
. .
. . _
. . . . .
. . . ;.
11 . .,
. . _.
. .| _ ,.
. ,
. .
. , _:
, ) . . ,
( ,
. : ...,
. . _..
. _:-
12 ,,
. .
. L
. .| .
. , .|
. , i.,
.. .
. .| _, ...
. . L
. . _
. .
. . L.
. \
13 -|,
. .;. _.
. . _
. .;.
. . _
. -
14 .|, |,
... -
... : ,.
... .| |
.. .
... . .
. . .; . ,
. .| _.
. . _
. \..., .:.
62
Differences Between Shtibiyyah And Roudah
Difference Shtibiyyah Roudah
Fl Zarn
1
Basmalah in the
middle of a srah
Choice of reading it
or leaving it
Basmalah will be read to attain
blessing ( )
2 Takbr No Takbr No Takbr
3 Madd Muttasil 4/5 harakt 4 harakt
4 Madd Munfasil 4/5 harakt Qasr (2 harakt)
5
Ghunnah in lm
and r`
No ghunnah No ghunnah
6 =~, - Baqarah
7 =~, Arf
8 .,,=,~' -Tr /
9 ,=,~, -
Ghshiyah
10 '. . /,,'. /=. Tashl/Ibdl Ibdl
11 4 sakts Sakt No sakt
12
Sakt before hamzah
No sakt No sakt
13 ._ Idghm Idghm
14 :' .,, Idghm Idghm
15 ,- ,'' Idghm Tm Idghm Tm
16 ,' ' : Idghm/Sakt Idghm/Sakt
17 ain (,) Tl/Tawassut Qasr (2 harakt)
18 , / . Ith-hr Ith-hr Idghm
19 ' Ishmm/Roum Ishmm
20 , Tafkhm/Tarqq Tafkhm
21 ../. Fathah/Dammah Fathah Dammah
22 = .
Stops with or without
the y`
Stops without the y`
23 ::
Stops with or without
the alif
Stops without the alif
63
Bibliography
Al-Samannd, Ibrhm ibn Ali al-Shahhtha: Murshid al-Ikhwn il
turuq Hafs ibn Sulaymn.
Al-Shtib, al-Qsim: Hirz al-Amn wa Wajh al-Tahn f al-Qir`t al-
Sab.
Al-Dabb, Ali Muhammad: Sarh al-Nass f Kalimt al-Mukhtalif fh an
Hafs, Mustaf al-Bb al-Halab, Egypt.
Al-Mutawall, Muhammad ibn Ahmad: Al-Roud al-Nadr f Tahrr Oujuh al-
Kitb al-Munr.
Darwesh, Rid Ali; Smih ibn Ahmad ibn Muhammad: Fath al-Rahmn f
Taysr Turuq Hafs ibn Sulaymn, Mu`assasah Qurtubah, second print, 2003.
Ibn al-Jazar, Muhammad: Al-Nashr f al-Qir`t al-Ashar, Dr al-Kutub al-
Ilmiyyah, Lebenon.
Ilha bd, Diy` al-Dn: Jmi al-Waqf.
Gaibie, Mohamed Saleem: Isnd al-Jazar al-Imm il Khayr al-Anm bi
riwyah Hafs ibn Sulaymn, Madbut, Cape Town, 2007.
Khan, Ans Ahmad: Faw`id al-Tajwdiyyah.
Londt, Ismail: translation and notes on Bahjah al-Luhhth.
Slim, Muhammad Ibrhm Muhammad: Fardah al-Dahr f Ta`sl wa Jam
al-Qir`t al-Ashr, Dr al-Bayn al-Arab, Cairo, first print, 2003.