What Is Tajweed?

Tajweed means “proficiency” or “doing something well.” When it comes to the Quran, it means reciting every letter of the Quran correctly by giving it its proper characteristics and following specific rules for different situations. We give each letter its full rights by observing its essential characteristics, which never change. And we follow the temporary characteristics that only apply to certain letters at certain times. The Quran was revealed with these Tajweed rules. When the angel Jibreel (AS) recited the Quran to Prophet Muhammad (SAW), he did so following these rules and taught the Prophet the correct ways to recite it. Therefore, we must follow these rules to recite the Quran as it was originally revealed.

History of Tajweed:

During the time of the Prophet Muhammad (SAW), people didn’t need to study Tajweed because they naturally spoke in a way that followed the Tajweed rules. It was part of their language. However, as Islam spread and Arabs mixed with non-Arabs, mistakes in Quran recitation started to appear. This made scholars write down the rules of Tajweed. Today, because modern Arabic is very different from the Classical Arabic of the Quran, even native Arabic speakers have to study Tajweed to recite the Quran correctly.

Purpose Of Tajweed:

The Qur’an is the word of Allah, and every part of it comes from Him. Its recitation should be taken very seriously. The purpose of Tajweed is to help the reciter become skilled in reciting the Qur’an correctly, making sure every letter is pronounced properly with the correct rules and characteristics, without adding or leaving anything out. By doing this, the reciter can recite the Qur’an in the way the Prophet (PBUH) did, as he learned from Jibreel, who received it from Allah in Classical Arabic. Each Arabic letter has a specific place in the mouth or throat where it is pronounced, called the Makhraj (articulation point), and each letter has its own Sifaat (attributes or characteristics). Understanding these points is essential for Tajweed. Some letters have similar articulation points, making it easy to mix them up. If a person doesn’t know the attributes of each letter, they might change the meaning of the words. Following Tajweed rules ensures the reciter avoids mistakes when reciting the Qur’an.

Basic Rules Of Tajweed:

Muhammad bin Al-Jazaree, a famous Qur’an and Hadith scholar from the 9th century (Hijri), said in his well-known poem about Tajweed: “Applying Tajweed is absolutely necessary; whoever doesn’t apply Tajweed to the Qur’an is a sinner.” He considered it an obligation, and not applying it a sin. Most scholars agree that every Muslim who has memorized or reads part or all of the Qur’an must follow the rules of Tajweed. This is because the Qur’an was revealed with Tajweed rules, and the Prophet (SAW) recited it to Jibreel in that way, and the Companions of the Prophet (SAW) also recited it like this. So, it is a confirmed Sunnah.
Tajweed ensures that the Qur’an is recited with correct pronunciation, following specific rules like Makharij al-Huruf (articulation points), Sifaat al-Huruf (letter characteristics), Idgham (merging), Ikhfa (concealing), and Qalqalah (echoing). These rules help in clear and beautiful recitation, preserving the true meaning of the Qur’anic text. The details of these rules are explained below:

1: Makharij al-Huruf : [Points of Articulation]

Every letter in Arabic has a specific place in the mouth or throat from where it is pronounced. Proper articulation ensures clarity of speech.
Example: The letter (خ) comes from the upper throat, while (ف) comes from the bottom lip touching the upper teeth.

2: Sifaat al-Huruf : [Characteristics of Letters]

Each letter has specific qualities, like heaviness or lightness, which affect how it is pronounced.
Example: The letter (ق) is heavy (Tafkheem), while the letter (ت) is light (Tarqeeq).

3: Noon Sakinah and Tanween Rules:

Noon Sakinah:

Noon Sakinah is the letter (ن) with a sukoon (نْ), meaning it has no vowel sound, and it appears in the middle or end of a word.
Example: مَن (man), مِنْ نُورٍ (min noorin), مِنْهُمْ (minhum).

Tanween:

Tanween refers to double vowels (ً ٍ ٌ) only found at the end of nouns, representing a noon sound but without writing the letter noon.
Example: كِتَابٌ (kitaabun), مَسْجِدًا (masjidan), عِلْمٍ (ʿilmin).

These rules apply to (ن) without a vowel (Noon Sakinah) or Tanween (the double vowel marks).

3(i): Ikhfa (إخفاء): [Concealment]

Literal meaning to conceal something. If after a Noon Saakinah (ن) or Tanween, any letter appears from the fifteen letters of ikhfaa, then noon with sukoon or tanween will be pronounced with a very light sound from the nose and with ghunnah. This is referred to ikhfaa (hiding noon sound).
Ikhfaa letters: (ف ق ك ت ث ج د ذ ز س ش ص ض ط ظ)
Example: In the word “مِنْ شَرِّ” (min sharri) — (ن) is hidden and nasalized.

3(ii): Izhar (إظهار): [Clarity or making clear]

If a Noon Saakin or a Tanween is followed by any of the six throat letters(ء ,هـ, ع, ح, غ ,خ). The Noon Saakin or the Tanween is pronounced clearly from its respective origination without Ghunnah.
Example: “مِنْ أَجْلِ” (min ajli) —(ن) is clear.
The (ن) is pronounced clearly without merging or hiding.

3(iii): Idgham (إدغام): [The merging of certain letters]

“To mix” or to “put one thing into another”. It is the mixing or entering of a Saakin letter into a Mutaharrik letter following it, so that they became a single Mushaddad letter. There are six letters of Idghaam:
(ي, ن, م, و, ل, ر)

(a) Idgham with Ghunna:

When Noon Saakinah (نْ) or Tanween is followed by one of these four letters: (ي, ن, م, و) the sound is merged with a nasalization.
Example with Ya (ي): “مَن يَعْمَل” (man ya’mal).
The (ن) in “مَن” merges with (ي) and is pronounced with a nasal sound.
Example with Noon (ن): “مَن نَّامَ” (man naama).
The (ن) merges with (ن) and is nasalized.
Example with Meem (م): “مِن مَّاءٍ” (min ma’in).
The (ن) in “مِن” merges with (م) and is nasalized.
Example with Wow (و): “مَن وَلِيَّ” (man waliya)
The (ن) merges with (و) and is pronounced with a nasal sound.

(b) Idgham without Ghunna:

When Noon Saakinah (نْ) or Tanween is followed by one of these two letters: (ل, ر), the sound is merged without nasalization.
Example with Laam (ل): “مِن لَدُنْ” (min ladun)
The (ن) in “مِن” merges with (ل) without a nasal sound.
Example with Raa (ر): “غَفُورٌ رَّحِيم” (ghafoorur raheem)
The Tanween merges into (ر) without nasalization.

3(iv): Iqlab (إقلاب): [to turn over or Changing]

If a Noon Saakin or Tanween is followed by (ب), it is converted into a hidden Meen with separating between lips. And the reader should make Ghunnah for 2 beats.
Example: “مِنْ بَعْدِ” (min ba’di) — (ن) is pronounced as (م)
The (ن) sound changes into (م) when followed by (ب).

4: Qalqalah (قلقلة):  [Echoing Sound]

Certain letters are pronounced with a slight echo or vibration when they have a sukoon. These letters are: (ق، ط، ب، ج، د). Qalqalah is only pronounced when the letter is Saakin (either the letter has the Sukoon sign or is assigned a sukoon because of stopping).
Example: In the word “يَقْطَعُونَ” (yaqta’oon), the (ق)and (ط) are pronounced with a slight echo.

5: Ghunna (غنة): [Nasal Sound]

Ghunna is the nasal sound that occurs while pronouncing certain letters, specifically Noon (ن) and Meem (م). This sound comes from the nasal passage and is sustained for a specific duration. The Ghunna is typically prolonged for two counts (two harakah).
Example: “مِن بَعْدِ” (min ba’di)
The (ن) in “مِن” is changed into a (م)sound, and a nasal sound (Ghunna) is applied.
Example: “مَن نَامَ” (man naama)
The (ن) in “مَن” merges into the (ن) (Noon), and a nasal sound (Ghunna) is applied.

6: Madd (مد): [Prolongation or Stretching]

Madd means prolongation or stretching of a vowel sound in the recitation of the Quran. It occurs when a vowel (ا, و, ی ) is followed by certain letters or conditions that require the sound to be extended. The length of the Madd can vary from two to six counts (harakat), depending on the type of Madd.

Types of Madd:

There are five types of Madd are following below:

(i) Madd Tabee’ee (مد طبيعي) : [Natural Madd]

The simplest form of Madd, where the vowel sound is stretched for two counts. It occurs when an Alif (ا), Waw (و), or Ya (ي) follows a letter.
Example: “قَالَ” (qaala). The Alif (ا) is stretched for two counts.
“يَقُولُ” (yaqoolu) – The Waw (و) is stretched for two counts.
“سَمِيع” (samee’) – The Ya (ي) is stretched for two counts.

(ii) Madd Munfasil (مد منفصل) :[Separated Madd]

Occurs when a Madd letter (Alif, Waw, or Ya) is at the end of one word, and the next word begins with a Hamzah (ء). It is prolonged for four to five counts.
Example: “إِنَّا أَعْطَيْنَاكَ” (innaa a’taynaaka) – The Alif (ا) in “إِنَّا” is stretched for four or five counts.

(iii) Madd Muttasil (مد متصل): [Connected Madd]

Occurs when a Madd letter is followed by a Hamzah (ء) in the same word. This type of Madd is prolonged for four to five counts.
Example: “السَّمَاءِ” (assamaa’i) – The Alif (ا) is followed by a Hamzah and stretched for four or five counts.

(iv) Madd Laazim (مد لازم): [Obligatory Madd]

Occurs when a Madd letter is followed by a shaddah (ّ) in the same word. It is prolonged for six counts.
Example: “الضَّالِّينَ” (addaalleen) – The Alif (ا) in “الضَّالِّينَ” is followed by a Shaddah on the letter Laam (ل). It is stretched for six counts.

(v) Madd ‘Aridh lil-Sukoon (مد عارض للسكون): [Temporary Madd]

Occurs when a Madd letter is followed by a letter that becomes temporarily silent due to a stop. It can be prolonged for two, four, or six counts depending on the reciter’s choice.
Example: “قَالُوا” (qaaloo) – The Waw (و) is stretched for two, four, or six counts when stopping at the end of the verse.

Rules of Stopping: [Ramooz e Auqaf]

When the speakers of each language speak, they sometimes pause and sometimes they don’t. They may pause a little or a lot, and this pausing affects how well the message is communicated and understood. The text of the Holy Qur’an is also written in conversational style. That is why the scholars have determined the signs of its staying or not, which are called the punctuation marks of the Holy Quran. It is important that those who recite the Holy Quran keep in mind these symbols and they are:

1: Waqf Taam – [۝]:

A complete stop that indicates the end of a sentence or thought, and it doesn’t affect the meaning of the next phrase. A small round circle (۞) or a large circle (۝) at the end of the ayah.

2: Waqf Laazim – [م]:

If you do not stop here, the meaning may become unclear or distorted. The symbol with the letter (م), meaning “stop here without exception.”

3: Waqf Hasan – [حسن]:

A permissible stop that completes a part of the meaning, but continuing the recitation is necessary for a complete understanding. Occurs in the middle of a sentence but where stopping still makes sense. The symbol with the letter (حسن).

4: Waqf Kaafi – [قلى]:

A stop that indicates the end of a sentence but allows the continuation of the recitation without affecting the meaning. It can appear at the end of an ayah or within an ayah, usually marked by the letter (قلى).

5: Waqf Murakhkhas – [صلى]:

A light stop that is allowed but not necessary, used when the reciter needs to pause for breath. It is often seen in longer verses where pausing is optional. The symbol with the letter (صلى).

6: Waqf Mamnu – [لا]:

It is prohibited to stop here as it would distort or change the meaning of the verse. The symbol with the letter (لا).

7: Saktah – [س]:

A very short pause without taking a breath, used to clarify meaning. The symbol with the letter (س).
Example: “كَلَّا بَلْ” (Kalla bal) – a brief pause between the words without breathing.

8: Waqf Mutlaq – [ط]:

A complete stop is recommended here because the meaning is complete. It is found when a verse ends or a thought is completed. The symbol with the letter (ط).

9: Waqf Jaiz- [ج]:

Waqaf Jaiz is permissible stop. You can pause or continue without affecting the meaning. It is often seen in longer verses where pausing is optional. The symbol with the letter (ج).

10: Waqf Mujawwaz- [ز]:

It is better not to stop, but it is allowed if necessary. It is used where a brief pause might not break the meaning, but continuing is preferable. The symbol with the letter (ز).

11: Waqf Ikhtiyari- [قف]:

It’s a choice stop, where you may choose to stop based on breath or understanding. Its commonly placed where the meaning is flexible. The symbol is (قف).

12: Waqf Mu’anaqa- [⋮ ⋮]:

Waqf Mu’anaqa is “Alternating stop”. Occurs between two words or phrases. You must stop at one of these points, but not both. This rule helps to prevents misinterpretation meaning of the verse. The symbol is (⋮ ⋮).
Example: In the verse “كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ” (كَذَٰلِكَ … نَفْعَلُ), you can stop after “كَذَٰلِكَ” or continue to “نَفْعَلُ,” but you should not stop at both points. You stop at one of the two places, but not both. Stopping correctly is important for conveying the intended message.

13: Waqf Muqaddar:

A stop that is not marked but is understood by context. It is usually implied by the meaning of the verse. The reciter needs to infer where to stop based on the context.

14: Waqf Tafakku:

A stop that is not marked but suggested when the reciter pauses to reflect on the deep meanings of a verse. These stops help maintain focus and enhance understanding.