Book Two Aysarul Aqwaal Sharhu Tuhfatul Atfaal

8/2/2019 Book Two Aysarul Aqwaal Sharhu Tuhfatul Atfaal

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First Published 2007By Madbt Writers & Translators

Western CapeSouth [email protected]

Front Cover design by Al Kawni.

Any part of this book may be reproduced for teachingpurposes with condition that no alterations are made in

it.

Books may be bought or ordered by contacting madbtat the above email.

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ACKNOWLEDGMENTSI thank Allah, the Almighty, my Nourisher, my Sustainer, myProvider.

Gratitude goes to my lovely wife and my adorable children.

I thank my brothers and sisters for their continous support, and myteachers for their guidance.


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SYSTEMOF TRANSLITERATION

Nr Arabic English Nr Arabic English1 ` 17 th2 b 18 3 t 19 gh4 th 20 f5 j 21 q6 h 22 k7 kh 23 l8 d 24 m

9 dh 25 n10 r 26 h11 z 27 w12 s 28 y13

sh 29

14 s 30 15 d 31 16 t 32 ai

33 ou


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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 formerappears in the beginning of a word.


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INTRODUCTION

This is the second part of theMurshid al-Qri` series. It is a

translation and explanation of one of the most accepted and taughttexts in the field of tajwd, the Tuhfah of Jamzr. In fact, manyteachers do not qualify their students until they have memorised andunderstood this text.

As mentioned in the first book, the student will benefit fully fromthis work after he has understood the first book. Discussionsdeliberated in the first book will not be repeated here, and the

student should enhance his knowledge in this field by concentratingon all the new topics not dealt with in the first book.

Any person seeking to master this field will find it necessary tostudy Arabic texts such as these. The book has been writtenspecifically for the non-Arabic speaking person. Thus, after citing thetext under the heading, TEXT, a heading, VOCABULARY, willfollow in which every word in the line will be translated.

The student should strive to learn the translation of the individualwords because it is only translated once. If the same word appears inanother line, it will not be translated again, assuming that thestudent had already memorised it when it appeared the first time.

Translations of the words have been made in the context of the verse,

and in the simplest manner to enable understanding. After thetranslation of the individual words, a translation of the verse will begiven under the heading, TRANSLATION. Finally, the rulesmentioned in the verse are discussed under the heading,EXPLANATION.

Most of the rules, like nn skinah and tanwn, mm skinah and maddetc. have already been discussed in the first book. This book will

serve as a revision of those rules for the student. At the same time,


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his concentration should be focused on the text and its memorisationsince its rules have already been dealt with previously.

Discussions, which have not been touched on previously, will beconsidered in a simple manner for the beginner avoiding differentopinions and views. The object is for the student to have a strongbasis before embarking on the more complicated issues in the field.


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BiographyThe authors full name is Sulaiman ibn Husain ibn

Muhammad al-Jamzuri.1 Ali al-Dabb and Muhammad al-Mh add

ibn Shalab after Muhammad.2 He was known as Afandi, aTurkish term used for respect. (At times, a mm is added in place ofthey`, making it Afandim.)

Jamzuri followed the Shafi school of law. In Sufism, hefollowed the Shadhal path under the guidance of SheikhMuhammad Mujhid al-Ahmad.3

He was born in Rab al-Awwal around 1160 A.H. in Tant,Egypt. Al-Jamzr links the author to the town of Jamzr,approximately four miles out of Tant4, well known in the area ofManfiyyah.5 The author of Minnah al-Mutal writes that the areaJamzr previously in Manfiyyah is presently incoporated intoTant.6

Jamzuri studied qir`t under Nr al-Dn Ali ibn Umr ibnHamd ibn Umr ibn Nj ibn Fansh al-Mihi (d.1204 A.H.)

His literary works include:1. Tuhfah al-Atfl72. Fath al-Aqfl sharh Tuhfah al-Atfl83. Kanz al-Man94. Fath al-Rabbn sharh Kanz al-Man105.Manthmah f qir`ah Warsh11

1Fath al-Malik al-Mutal, pg.72

Minhah dhil al-Jall, pg.34,Fath al-Malik al-Mutal, pg.183Fath al-Malik al-Mutal, pg.74Minhah dhil al-Jall, pg.355Fath al-Malik al-Mutal, pg.186Minnah al-Mutal, pg.197Hadiyyah al-rifn, vol.1, pg.4058Hadiyyah al-rifn, vol.1, pg. 4059Imt al-Fudal` bi Tarjim al-Qurr`, Vol. 2 pg. 13910Fath al-Malik al-Mutal, pg.8. Also wroteFath al-Rahmni sharh Kanz al-Man. It ispossible that this is one and the same book.11

Fath al-Malik al-Mutal, pg.8. This book still remains a manuscript in the Egyptianlibraries.


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Jamzrs sanad

Ibn al-Jazar12

Al-Umyt Al-Qilql Al-Uqb Al-Nuwair

Sheikh al-Islam Zakariyyal-Ansr

Al-Jaml ibn Zakariyyal-Ansr Nsir al-Dn al-Tablw

Ahmad al-Masral-Misr

Ouliy AfandShahhdhah al-Yemen

Ibn Abd al-Haqq al-Sumbt

Saif al-Dn al-Basr Abd al-Rahmn al-Yemen

Al-Shabrmallis Muhammad al-Baqar

Sultn al-Mazzh

Al-Nr Al-Dimyt Al-Manf Al-Rumail

Al-Asqt Muhammad Munayyir al-Samannd

Ali al-Badr

Slim al-Nibtt13 Isml al-Mahall

Ali al-Mh

Sulaimn Jamzr

12 The rest of the sanad to the Prophet canbe referred to in Isnd al-Jazar al-Imm

by Saleem Gaibie.13 Slim al-Nibtt is included by Mirsaf in his sanad inHidyah al-Qri`, vol.1, pg. 41


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The authors link to Mustaf al-Mh:

Ali al-Mh

Mustaf al-Mh

Sulaimn al-Shahdw

Ali al-Hilwu Ibrhm

Khall mir al-Matbas

Muhammad Sbiq

Abd al-Azz Ali Kuhail

Ahmad al-Tj

Abdullah al-Sunnri

Muhammad Ysn al-Fdn

Al` al-Dn ibn Jaml al-Dn al-Afghn

Muhammad Saleem ibn Isml Gaibie


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The author starts his book in the same manner as the Qur`n, withthe basmalah, whilst practising upon the hadth of the Prophet which states:

14 Every good deed, which is not started with is severed from blessing. 15

TEXT: 1

*

VOCABULARY:

- he says a person who hopes

mercy the Oft-Forgiving, the Most Forgiving more commonly used as which means always the name of the author a pronoun meaning he, him or it he comes from the place of Jamzr. This has beenmentioned above in the biography of the author.

14 What is meant by is ; cut or severed from blessing.15Tabaqt al-Shfiiyyah al-Kubr , vol.1, pg.12.Al-Jmi li akhlq al-rw wa db al-

smi, vol 2 pg. 87, hadth no: 1231, 1232.Al-Adhkr al-Nawaw, pg.198


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TRANSLATION:1. Says he who always hopes for the mercy of the Oft-Forgiving, whois Sulaimn Al-Jamzr.

TEXT: 2

*

VOCABULARY:

All praise for Allah it stems from the word salh, which literally means to pray.Here, it refers to someone who is praying, or sending salutations.

on, upon refers to the beloved Prophet and

- lmeans family. With the pronoun attached it means his family.

- those to follow / to recite

TRANSLATION:2. All praise is due to Allah, whilst sending salutations uponMuhammad, his family and those who follow (the Prophet and his

companions)16

/ and those who recite the Qur`n (correctly).17

EXPLANATION:The author mentionsAl-hamd (praise) at the beginning of his book inaccordance with Qur`n and the hadth of the Prophet :

16

The portion in brackets is as explained by Jamzr inFath al-Aqfl, pg. 1217 This explanation is given by Hasan al-Dimashq


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All good actions not started with the praises of Allah

are severed of blessing.18

If the meaning of is assumed to be to follow, then salutationswould be incurred upon those who follow the Prophet and hisCompanions in inculcating their ways. This meaning is offered bymost scholars. If the meaning to recite is assumed, then salutationswill be incurred on all those who recite the Qur`n correctly andpractise its injunctions.

TEXT: 3

: *

VOCABULARY:

- thereafter - this

poetry (this book) for the student.Murd means follower, in this contextreferring to a follower of ilm (knowledge).

literally means in. - particularly referring to the nn skinah the tanwn or nunation symbolised by . the plural of madd

18Sunan Ab Dwd, vol. 4, pg. 2065, hadth no. 4840. Ibn Mjah, vol.1, pg. 610, hadthno. 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


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TRANSLATION:3. Thereafter: this versified text (poetry) is for the student regardingthe (rules of) nn, the tanwn and the mudd.

EXPLANATION:The author states Thereafter, meaning after the author has startedwith Allah's name, praised Allah, and sent salutations upon Hisbeloved Prophet , whatever follows is what he actually intends towrite about.

The author mentions that he will explain rules regarding the nn

skinah, the tanwn and the mudd. However, other rules beside theseare also discussed, the lm al-tarf, the mm skinah, the nn and mmwhen they are mushaddad etc. The reason why the author onlymentions nn, tanwn and mudd is because the rules in the book arepredominantly concerning them.

In some prints instead of the word appears. The first is

more common and is preferred.19

TEXT: 4

) * ( VOCABULARY:

It is derived from the word which means name. When it

appears as , it means to give something a name. gift

19 Check the copy with side notes written by Sheikh Muhammad Atq al-Deoband.

He also gives preference to

since he cites it in the core text.


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children. It is the plural of , which means a child who hasnot yet matured (bligh). Here, it refers to the beginner who intendsto learn tajwd.

from our sheikh, or teacher refers to Jamzr's teacher, Nr al-Dn Ali al-Mh. a holder or possessor of perfection

TRANSLATION:

4. I have named it (this book) a gift for children / for the beginner,transmitting from our Sheikh Al-Mh, the possessor of perfection.

EXPLANATION:Jamzr has named this book A gift for the beginner, since itcontains the basic rules required for the person intending to studythe science of tajwd.

Whatever rules he mentions in the book he transmits (he has learnt)from his teacher Al-Mh who was an expert in the field of qir`t andtajwd. His full name is Nr al-Dn Ali ibn Umr ibn Hamd ibn Umribn Nj ibn Fansh al-Mh. He was born in 1139 A.H. In spite ofbeing born blind, he studied under renowned scholars at the AzharUniversity and became famous as an expert in the field of Qur`nicstudies. He travelled to Tant and taught people Qur`n and tajwd,so much so that all sanads of the people of Tant now go through Al-Mh. He is called Al-Mh because he hails from a place called Mha.He died in 1204 A.H. His students include his son Mustaf al-Mh.

Al-Mh is referred to as the possessor of perfection in everythingabout himself; manners, character, appearance, knowledge etc.20

20Fath al-Aqfl, pg.13


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Some have restricted this quality of perfection to his knowledgeconcerning the sciences of the Qur`n.21

In many prints is written as , with afathah on the mm.However, the more correct pronunciation is with a kasrah on the mmsince he came from the village named Mha and not Maiha. Allahknows best.22

TEXT: 5

*

VOCABULARY:

I hope with it (book) it will benefit the students. Plural of , the student.

recompense acceptance reward

TRANSLATION:5. I hope that it (the book) will benefit the students and (I also wishfor) recompense, acceptance and reward.

EXPLANATION:The author hopes that this book will benefit students inunderstanding the science of tajwd. He also hopes for acceptancefrom Allah, and that Allah will reward him for it.

21

Mufd al-Aqwl, pg.1022Manthmah Tuhfah al-Atfl by Dr Ashraf Talat pg.7


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The word is the plural of , which means someone who isengrossed, absorbed or lost in something ( ). This is

also referred to by the author in the third line as murd.It includes the beginner (), the intermediate () and theexpert (). The beginner is he who has initially embarked on thestudy of the science of tajwd and is incapable of studying texts on hisown. The intermediate is the student who has learnt enough to guidehimself in further studies. The expert is he who is capable ofunderstanding the text and its meanings.

, which means acceptance could have various meanings; accepthim (the author) due to his writing this book, or accept the bookfrom him or accept both him and the book.23

Most are of the opinion that the words and aresynonymous. A few scholars differentiate between thewords saying

that ajr is reward that is received after doing a particular action )( whereas thawb is reward given by Allah through his mercy andgrace with no action required.

In and there is an additional alif at the end of the words.In Arabic, it is called alifal-itlq; a general alif. It has no bearing onthe word itself but is merely used to keep the rhyme scheme of thepoetry. It is used often in this book.

23Minhah dh al-Jall, pg.39


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THE RULES OF THENN SKINAH

AND THE TANWN

TEXT: 6

* VOCABULARY:

for the nn

when it has a sukn; it is unvowelled or vowelless

for the tanwn four rules so take

my explanation

TRANSLATION:6. For the nn, when it has a sukn, and for the tanwn there are fourrules, so take my explanation (thereof).

EXPLANATION:The author mentions that there are four rules regarding the nnskinah and the tanwn. In the lines that follow, he offers hisexplanation of these four rules: ith-hr, idghm, iqlb and ikhf`.

TEXT: 7

* VOCABULARY:

the first


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- ith-hr before

letters. The plural of , letter. for the throat six. It can be read as or . There won't be muchdifference in the meaning.24

arranged (in order or sequence). It refers to before it. so know them (these six letters of the throat). This word canalso be read as . Its meaning would then be: let them beknown.25

TRANSLATION:7. So, the first (of the four rules) is ith-hr, before the letters of thethroat which are six, arranged in order (of their makhrij from thelower throat upwards), so know them.

EXPLANATION:The first of the four rules is ith-hr. It literally means clear. If thenn skinah appears before any of the six letters of the throat, thenith-hr will take place; it will be read clearly without any extra nasalpull.

In some prints is replaced with . The first is morecommon and is relied on.26

In the following line, the letters of the throat are mentioned in theirorder of pronunciation from the lower throat upwards.

24Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.725Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.726Refer to Mufd al-Aqwl, pg.12, and Umdah al-Aqwl


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TEXT: 8

* VOCABULARY:

then referring to the ain and the h`.The word means dotlessor without dots (diacritical marks).

TRANSLATION:8. The hamzah and the h`, then the ain and the h` which lack dotsand then theghain and the kh`.

EXPLANATION:In this line, the six letters of the throat are mentioned. Thus if a nnskinah or tanwn appears before any of these letters, ith-hr will takeplace.

TEXT: 9 : *)( VOCABULARY:

the second - idghm

in six (letters)

appear, take place, occur This combination indicates to/holds all the letters of idghm. according to them (the qurr`) verily, surely established, fixed


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TRANSLATION:9. And the second (rule) is idghm in six (letters), appearing in (the

combination) , which are fixed by them (the qurr` - as theletters of idghm)

EXPLANATION:The second rule the author explains to us is idghm, which literallymeans to assimilate or to join one thing into another. In this case, thenn skinah or tanwn will be assimilated into one of the letters of

, if they appear after the nn skinah or tanwn.

He further adds that these six letters are affirmed amongst qurr` asthe letters of idghm i.e. all the qurr` agree that idghm of nn skinahand tanwn will take place into these six letters.

In most texts, the six letters of idgm are said to be found in the

combination (with afathah on the mm). However, some arguethat it should be

(with a dammah on the mm) since it stems from

the Arabic (with a dammah on the mm), which means tomake haste.27

TEXT: 10

: * )( VOCABULARY: but they (these six letters) two types part or type (one). The singular of - idghm will be made

27Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.7


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in it (this type) withghunnah. Ghunnah is the nasal sound found in every nn

and mm)( in (the letters of) they (the letters) are known

TRANSLATION:10. But they (these six letters) are of two types: one, in which idghm

takes place withghunnah. It is known (remembered) by .

EXPLANTION:The author divides the six letters of idghm into two types: thoseletters in which idghm takes place withghunnah, and those letters inwhich idghm takes place withoutghunnah. In this line, he explainsthe first type: idghm withgunnah. Idghm will take place with

ghunnah in the four letters of , if they appear after the nn skinahor the tanwn.

TEXT: 11

* : VOCABULARY:

- except

if28 the two of them. It refers to the mudgham29 which would be

the nn skinah or the tanwn, and the mudghamfh30 which would be

one of the letters of . In some prints it appears as , without

28 It appears as in most prints, including Al-Dabb, Muhammad al-Mh, Hasan al-Dimashq, Dr Ashraf Talat, and even Jamzr himself inFath al-Aqfl.

29 The letter with which idghm is being made30 The letter into which idghm is being made


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the alif at the end. In this case it would only refer to the mudgham(the nn skinah or tanwn).31

in one word. Can be read with afathah or kasrah on the kf.32The meaning will remain the same.

33 then dont make idghm. It can be read with afathah ontheghain also (); its meaning would then be: then idghm wont bemade34.

- like to follow. It hints at other examples, which follow the samepattern.

TRANSLATION:11. Except if the two (mudgham and mudgham fh) appear in one

word, then do not make idghm like (in the words) then , and(examples that) follow (suit).

EXPLANATION:In the previous line it was stated that if nn skinah or tanwn appear

before any of the letters of , idghm would be made withghunnah.However, in this line the author mentions that if the nn skinah isfollowed by any one of these letters in one word, then idghm willnot be made.

In other words, idghm of nn skinah into any of the letters of

will only take place if they appear in two separate words; the nn

skinah at the end of a word and one of the letters of at thebeginning of the next. If they appear together in one word idghm

31Mufd al-Aqwl, pg.1632Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.733 It appears with a kasrah on theghain in the explanations of Al-Dabb, Muhammadal-Mh, Hasan al-Dimashq and Dr Ashraf Talat.34Mufd al-Aqwl, pg.17


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will not take place. This will only apply to the nn skinah and not tothe tanwn, due to a tanwn always appearing at the end of a word;therefore it is impossible that a tanwn is followed by one of the

letters of in one word.

The author explains that idghm will not be made but does notexplain what application should be used in its absence. However, inJamzr's explanation of the Tuhfah, he states that ith-hr will bemade instead.

By the author hints at other examples, which would follow suit.The only other examples in the Qur`n are and .35

TEXT: 12

: * Even though the above text is better known and appears in mostcopies, the line also appears as follows in some prints:36

: * )( VOCABULARY:

without to repeat. It refers to the sifah of takrr in the r`

its code / sign / combination so know it well / master it

35 InFath al-Aqfl Jamzr also gives the example of , which does not appear in theQur`n, possibly indicating that even in the Arabic language in general idghm does

not take place in these cases. Allah knows best.36Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.7


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TRANSLATION:12. And the second (type) is idghm withoutghunnah in lm and r`,

then observe takrr (of the r`) / and its code is , so know it.

EXPLANATION:

In line ten, the author mentions that the six letters of is dividedinto two types: idghm withghunnah and idghm withoutghunnah. Inthis line, the second type is explained, i.e. idghm withoutghunnah. It

will take place in the lm and r` ().

He also states that takrr should be observed in the r`. This does notmean that takrr should be made apparent and clear, but that itshould be hidden. The author mentions this because, due to theidghm being made into the r`, it becomes mushaddad (doubled) andcarries more chance of the takrr becoming apparent.37

In the second print the author mentions an easy way for us to

remember the letters of idghm withoutghunnah via the code of .TEXT: 13

: * VOCABULARY:

the third

- iqlb literally means to change something. by - with - ikhf` literally means to hide and conceal.

37Fath al-Aqfl, pg.16


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TRANSLATION:13. And the third (rule) is iqlb (changing the nn skinah or tanwn)bythe b` to a mm, applyingghunnah with ikhf`.

EXPLANATION:The third rule regarding the nn skinah and tanwn is iqlb, whichtakes place when the nn skinah or tanwn is followed by a b`.

The author outlines three applications in this verse. Firstly, iqlb,which is the changing of the nn skinah or the tanwn into a mm.Secondly, that it will be read withghunnah, and thirdly, making

ikhf` (concealing) of the mm skinah. Only with all these threeapplications is the rule of iqlb read correctly.

TEXT: 14

: * VOCABULARY:

the fourth (firstof the two mentioned above) left over, remaining from, of letters, plural of . obligatory, compulsory for (second) the distinguished i.e. one who has excelled or issuperior in tajwd. It is read exactly the same as previously, but inthis context its meaning will differ from the first.

TRANSLATION:14. And the fourth (rule) is ikhf` by the remaining letters, which iscompulsory on the distinguished.


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EXPLANATION:The fourth rule is ikhf`, which takes place if the nn skinah or tanwnmeets any of the remaining letters i.e. excluding the six letters of the

throat in which ith-hr is made, the six letters of idghm and the b` ofiqlb.

In the following two lines the author mentions the remaining letters.

TEXT: 15

* VOCABULARY:

five ten its code / combination (to remember the remaining letters) from which means words. Here it refers particularly tothe first letter at the beginning of the words (in the following line). Itcan be read with afathah on the kfor a kasrah.

line, verse (of poetry) I have gathered it (the combination of these 15 remainingletters)

TRANSLATION:15. In five after ten (fifteen letters), its combination in (the initialletters of) the words of this (following) line I have indeed gathered it(these letters).

EXPLANATION:The author explains that he has gathered the remaining fifteen lettersof ikhf` in the initial letters of the following line. Thus, if a studenthas memorised the following line, then he has knowledge of all

fifteen letters of ikhf`.


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TEXT: 16

* VOCABULARY:

describe holder, possessor - praise how (in asking a question) good a person high, elevated. Here it refers to a person of eminence. always good increase

piety (Allah consciousness)

leave oppressor, wrongdoer

TRANSLATION:16. Describe the possessor of praise (he who truly deserves praise).How generous is a person who has attainedstatus? Always be good.Increase in piety. Leave an oppressor.

EXPLANATION:To start with, the verse bears meaning and gives advice. However,the object is that the initial letters, at the beginning of each word,

constitute the letters of ikhf`. The of , the of , the of etc.


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THE RULES OFMMANDNN MUSHADDADATAIN

TEXT: 17

* VOCABULARY:

make / applyghunnah when they (nn and mm) have a shaddah

- name all / each one letter clear / apparent

TRANSLATION:

17. And applyghunnah to mm, then the nn whenever they have ashaddah, and name each (of them; the nn and the mm) a letter ofghunnah (which is) clear.

EXPLANATION:When the nn or the mm are mushaddad then theghunnah in both ofthem should be read clearly.

Due to theghunnah being so apparent in these letters, each one ofthem will be called a letter ofghunnah.


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THE RULES OFMM SKINAH

TEXT: 18

*

VOCABULARY:

to come. It was originally , but the hamzah at the end of theword is dropped to keep the rhyme scheme. In some prints itappears with the hamzah. Both are allowed, though preference isgiven to the first since most copies appear without it.38

the alphabet i.e. the letters of the alphabet. The hamzah at theend has also been dropped. It was originally not / excluding / except soft alif, referring to the alifof madd

intellect, brains, understanding

TRANSLATION:18. And the mm when it has a sukn, coming before the (letters ofthe) alphabet, excluding the soft aliffor the possessor of intellect.

EXPLANATION:The rules applicable to the mm skinah will be based onthe letter of

the alphabet thatfollows the mm skinah. Therefore, before theauthor actually starts explaining the rules, he states that the mmskinah can appear before all the letters of the alphabet, except thealif. The person who possesses a little understanding will know thattwo skin letters do not come together in the Arabic language except

38 All copies appear without the hamzah except for the copy of Sheikh Muhammad

Atq Deoband. Dr Ashraf Talat mentions both, giving preference to reading itwithout the hamzah.


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during waqf, when it is allowed. Thus, a mm which is skin willnever be followed by an alifbecause the alifis always skin.

TEXT: 19 *

VOCABULARY:

its rules three

for him precision only

TRANSLATION:19. Its (the mms) rules are three for him (who wants) precision:ikhf`, idghm and ith-hr only.

EXPLANATION:In this line the author mentions that there are three rules for the mmskinah: ikhf`, idghm and ith-hr.

In the next line, he embarks on an explanation of these three rules.

TEXT: 20

: *

VOCABULARY:

name it i.e. the ikhf` of mm skinah labial i.e. coming from the lips

according to the qurr` (reciters/readers)


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TRANSLATION:20. So the first (rule) is ikhf`, (when the mm skinah appears) by theb`. And name it (this ikhf`) labial according to all the qurr`.

EXPLANATION:The first rule of the mm skinah is ikhf`. It will take place if the mmskinah comes before a b`. The ikhf` of mmskinah is called ikhf`shafawor the labial ikhf` because the mm skinah is pronouncedfrom the lips, and the application of ikhf`(concealing-of the mm)will therefore also take place in the lips.

This rule will be applied by all the qurr`.

In some copies, instead of there comes , the latter beingmentioned by Jamzr himself. Sheikh Muhammad Atq Deobandseems to agree, citing the latter in the core text and mentioning thefirst in the footnote. Most copies seems to give preference to the first,including Dabb, Muhammad Mh and Dr Ashraf Talat.

TEXT: 21

: *

VOCABULARY:

the same like it, its equivalent i.e. another mm appears, comes

small idghm or minor idghm oh, used when calling someone young boy, lad. It refers to the student who is a beginner

TRANSLATION:21. And the second (rule) is idghm with its equivalent (another mm)appearing. And name it (this idghm) idghm saghr Oh student.


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EXPLANATION:The second rule the author explains is idghm of the mm skinah. Itwil take place when the mm skinah is followed by another mm

(). The first mm is assimilated into the second mm, and is readas one mm which is mushaddad.

TEXT: 22

: *

VOCABULARY:

remaining, left over name it i.e. this ith-hr if mm skinah - labial i.e. coming from the lips

TRANSLATION:22. And the third (rule) is ith-hr in the remainder of the letters. Andname it (this ith-hr) labial.

EXPLANATION:The third and last rule explained to us by the author is ith-hr. It willtake place when the mm skinah is followed by any of the remainingletters (excluding the b` of ikhf`, the mm of idghm and the alif) ofthe alphabet. The mm will then be read with ith-hr i.e. clearlywithout any extra nasal pull.

This ith-hr is called ith-hr shafawor the labial ith-hr because themm skinah is pronounced from the lips, and the application of ith-hr (reading of the mm clearly) will therefore also take place in thelips.

TEXT: 23

*


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VOCABULARY:

beware, be careful

by, at

to conceal, hide due to its nearness oneness, unity, unison, agreement so know, be aware, take head (of this)

TRANSLATION:23. Be careful at a ww and af` that it (the mm) be hidden due to itsnearness (to thef` in makhraj) and unity (in makhraj with the ww),so know this.

EXPLANATION:After the explanation all three rules of mm skinah, the authormentions that heed should be taken when the mm skinah is

followed by af` or a ww. If mm skinah is followed by either ofthese two letters, ith-hr will take place i.e. the mm should be readclearly. However, due to the mm being so close to thef` in makhraj,and sharing the same makhraj with ww, the application of ith-hrtends to be incomplete; thus rendering the mm to be somewhathidden, instead of clear. Extra care should therefore be taken that ith-hr be made properly when mm skinah is followed by af` or a ww.

Jamzr mentions that it would be correct to read thef` in the textwith a tanwn also i.e. .39

appears in some texts as , with a tanwn and a lmmaksrah instead of lm al-tarf. The meaning in both cases remainsunchanged.40

39

Fath al-Aqfl, pg.2140Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.7


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)( THE RULING OF LMOF )( AND

LM OF THE VERB

In this chapter the author discusses two types of lms; the lm al-tarf(definite article) and the lm which appears in a verb. The lm al-tarf

is used to make an indefinite word definite e.g. (apen) and (the pen), or(a light) and (the light). The words and areindefinite since they refer to any pen or any light. By adding the lm

al-tarf )( the words become definite in that they now refer to aparticular pen or light.

The second lm the author discusses is the lm skinah which appears

in a verb, whether the verb is past tense (md) e.g. , present /future tense (mudri) e.g. or an imperative command (amr) e.g. .

The author discusses these lms particularlyin regard to whether ith-hr be made in them or idghm.

TEXT: 24

)( *: VOCABULARY: two conditions the first of the two the ith-hr of it (the lm) - so know (this rule of ith-hr of the lm). Most copies mentionit like this. However, it can also be read as . Its meaning would


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then be: Let this (rule of ith-hr of the lm) be known.41 It could also

be read as 42i.e Let this (type of) lm be known (lm of ith-hr).

TRANSLATION:24. For the lm of al there are two conditions before the letters (of thealphabet). The first of the two is the ith-hr of it (the lm), so knowthis.

EXPLANATION:The author begins by explaining lm al-tarf, stating that it cannot be

void of one of two conditions when appearing before the letters ofthe alphabet. The first of the two conditions is ith-hr, where the lmshould be read clearly.

In the following line the author mentions all the letters of thealphabet which, if preceded by a lm al-tarf, require ith-hr to bemade.

TEXT:43

25 *) (

VOCABULARY:

four with ten i.e. fourteen

41Appears like this in the copy of Muhammad Mh, pg.11. Also refer to:ManthmahTuhfah al-Atfl by Dr Ashraf Talat, pg.742Copy of Sheikh Muhammad Atq Deoband43This line is mentioned differently in all the copies of the Tuhfah before me. Jamzri

has it as: and . Muhammad Mh states: and . Dabb has: and . Dr Ashraf Talat writes: and . InMinnah al-Mutal itappears as: and (with a kasrah on the nn). Hasan al-Dimashq and Qri`Muhammad Husain states: and (with afathah on the nn). SheikhMuhammad Atq Deoband mentions: and .


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its knowledge (of the fourteen letters, where ith-hr will bemade)

desire, wishful

your hajj (pilgrimage) - fear it willbe fruitless, unproductive, barren

TRANSLATION:25. Before four with ten (fourteen letters). Take its knowledge from

(the words): (Be desirous of your pilgrimage andfear that it be barren).

EXPLANATION:In this line the author mentions fourteen letters by which ith-hr ofthe lm al-tarfwill be made. If any of these letters appear after thelm al-tarf,then it will be read clearly (ith-hr). To remember these

letters the student needs simply to memorise the combination ofwords: .

TEXT: 26

: * VOCABULARY:

the second of the two (conditions) - idghm of it (the lm al-tarf) four and ten i.e. fourteen also its combination/code comes from which means to memorise/remember


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appears with a dammah on the zy ( ) in the copy ofJamzr. The translation would be: and its combination, so memorise

(it). Certain prints has it with afathah on the zy (

). The translation

would then be: so memorise its combination.

TRANSLATION:26. The second of the two (conditions) is the idghm of it (the lm al-tarf) in four and ten (fourteen letters) also, so memorise itscombination:

EXPLANATION:After explaining the first condition, the author begins expoundingupon the second condition, which is idghm. Like ith-hr, idghm willalso take place if the lm al-tarfis followed by fourteen letters. Thecombination to remember these fourteen letters are in the initialletters of the words in the following line (similar to the letters ofikhf`):

TEXT: 27

*

VOCABULARY:

be good join ties (family relations)

family, relations success be hospitable, good host possessor of favors/bounties leave, shun bad, evil

thought


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visit distinguished, illustrious

for honour, generosity

TRANSLATION:27. Be good, then join (family) ties and you will be successful. Behospitable to the possessor of bounties. Shun evil thought. Visit thedistinguished for generosity.

EXPLANATION:

This line gathers all fourteen letters into which idghm of the lm al-tarfwill be made. If the student learns it, he will easily retain them,knowing that if any of these letters follow the lm al-tarf, thenidghm will be made; the lm will be assimilated into the letterfollowing it.

Even though the line contains sound advice, the object is not the

meaning, rather it provides a meansof learning all the fourteenletters of idghm.

The student should note that the alifis not mentioned in any of thetwo combinations. This is because the alifwill never follow the lmal-tarfsince both the alifand the lm are skin.44

Some prints have (with a dammah on the r`). Dr Ashraf Talathas given preference to the first even though the latter could beallowed.45

TEXT: 28

:* :

44Refer to the explanation offered in verse 1845Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.8


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VOCABULARY:

the first

lunar (referring to the moon)

the second solar ( referring to the sun)

TRANSLATION:28. And the first lm, name it qamariyyah (lm al-qamariyyah thelunar lm), and the second lm, name it shamsiyyah (lm al-shamsiyyah

the solar lm).

EXPLANATION:The first lm, which is read with ith-hr, is called lm al-qamariyyah

because in the word , the lm is read with ith-hr. The secondlm, which is read with idghm, is called lm al-shamsiyyah because in

, the lm is read with idghm.

Most copies mention the mms of with afathah. MuhammadAtq Deoband has both mms with a dammah.

TEXT: 29

* : VOCABULARY: be sure to make clear, most certainly make clear the lm of the verb generally in for example


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TRANSLATION:29. Be sure to make clear the lm of the verb in general, in for

example: andand .EXPLANATION:After explaining the rules regarding lm al-tarf, the author startsmentioning the rules of the lm of the verb; stating that in general itis read with ith-hr.

The reason for explicitly mentioning this rule is because some might

compare the lm of the verb to the lm al-tarf; in that when it isfollowed by a nn, idghm is made e.g. . Therefore, if the lm ofthe verb is followed by a nn, idghm should also be made. The same

will apply to the example of , where the lm is read with ith-hr,but when the lm al-tarfis followed by a t`, idghm takes place e.g.

. Due to this, the author specifically mentions this ruleconcerning the lm of the verb for the beginner so that he doesnt

make this comparison, resulting in making idghm where it is notallowed.


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THE CHAPTER ONMITHLAIN, MUTAJNISAINAND

MUTAQRIBAIN

This chapter deals with the relationship between two letters meeting.They will either be close to each other (have a lot in common sharethe same makhrij and/or sift) or be distant from each other (nothave a lot in common and not share the same makhrij and/or sifat).

The closeness between two letters is measured via their makhrij and

sift46

, and has three basic levels:1)Mithlain47 (this is the strongest/closest relationship any two letters

can have)2)Mutajnisain (this is a very strong/close relationship but is not asstrong as number one)3)Mutaqribain (is a close relationship but it is weaker than the abovetwo)

If the relationship between two letters is established as being closei.e. if any one of the above three relationships can be proven, then itwill be a cause (sabab) for idghm. Therefore the closer the letters,thestronger the reason to make idghm. On the other hand, if none of theabove three relationships can be established, the two letters will be

considered distant () from each other and will be read with ith-hr.

In the following lines Jamzr defines mithlain, mutajnisain andmutaqribain:

46This chapter assumes that the student hasprior knowledge concerning makhrij andsift. A student who has not yet studied makhrij and sift will not be able to fully

understand this chapter.47Also called mutamthilain


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TEXT: 30

* VOCABULARY:

agree two letters then (the two letters) will be mithlain in the two letters

more rightful, more befitting

TRANSLATION:30. Ifin sift and makhrijtwo letters agree, then it is more befittingthat they (the two letters) be mithlain.

EXPLANATION:In this line the author defines mithlain: two letters which agree in

makhraj and sift. Thus any two letters which are pronounced fromthe same makhraj and share matching sift are mithlain

(identical/equivalent) e.g. the two mms in and or thetwo b`s in and .

As can be seen in the above examplesthat any two identical lettersare in fact mithlain.

TEXT: 31

* . . . .

VOCABULARY:

if they (the two letters) are


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in makhraj they (the two letters) are close

they (the two letters) differ they (they two letters) are named appears in some prints as .48

TRANSLATION:31. And if they (the two letters) are close in makhraj, and in sifttheydiffer, then they are called mutaqribain.

EXPLANATION:In this line the author explains what mutaqribain is. Any two letterswhich are close in makhraj and have different sift would be

considered mutaqribain e.g. the lm and r` in and or theqfand kfin or .

In the first two examples, the lm and r` are close in makhraj sincethey are only separated by the nn, and the r` is different to the lmin sift due toit having takrr. In the second example, the qfis closeto the kfbecause they are both pronounced from the back portion ofthe tongue, and are different in sift due to the qfhavingjahr, istil`and qalqalah, which the kfdoes not have.

TEXT: 32

* . . . . .

VOCABULARY:

or

48Manthmah Tuhfah al-`Atfl by Dr Ashraf Talat, pg.8


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they (the two letters) agree but not

they (the two letters) are confirmed. Can also be read as ,meaning, confirm them (being an imperative command).49

- as mutajnisain (homogeneous)

TRANSLATION:32. Or they (the two letters) agree in makhraj but not in sift, then theyare confirmed/confirm them as mutajnisain.

EXPLANATION:If the two letters have the same makhraj but they differ in sift, theywill be mutajnisain e.g. the t` and the t` in

and or the b` and the mm in and .

In the first two examples, the t` and the t` come from the samemakhraj but the have different sift due to the t` having shiddah,jahr,istil`, itbq and qalqalah, whereas the t` will only share shiddah withthe t`. In the latter two examples, the b` and the mm have the samemakhraj but different sift since the b` hasjahr, shiddah and qalqalah,whereas the mm will have hams, tawassut and no qalaqalah.

TEXT: 33

* VOCABULARY:

first of each/all (the previously mentioned groups-mithlain,mutajnisain and mutaqribain)



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then small/minor be sure to name it

TRANSLATION:33. Then if the first of each (of the above-mentioned groups) has asukn, then be sure to name it minor (idghm).

EXPLANATION:After explaining what mithlain, mutajnisain and mutaqribain is, theauthor divides all three groups into two types: saghr (minor) and

kabr (major). In this line he explains the saghr; if in any of the abovegroups the first letter is skin then it will be saghr.

In light of the above examples it will be the two mms in 50, thetwo b`s in , the lm and the r` in , the qfand the kfin , the t` and t` in and thethe b` and the mmin .

In the next line he explains kabr:

TEXT: 34

* VOCABULARY:

have a harakah two letters then say

big/major understand this

50 Refer to line 21 where Jamzr also makes reference to idghm saghr.


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with examples

TRANSLATION:34. Or the two letters have a harakah in each (of these three groups),then say all (of them) are major (idghm) and understand it withexamples.

EXPLANATION:If in any of the three groups, mithlain, mutajnisain or mutaqribainboth letters have harakt, then they will be kabr.

In light of the above examples, it would be the two mms in , the two b`s in , the lm and the r` in , the qfandthe kfin , the t` and the t` in , and the b`and the mm in .

The summary of the last two lines is: if the first letter is skin and

idghm takes place in any of the above groups, it will be idghmsaghr. If both letters are mutaharrik and idghm takes place, then itwill be idghm kabr.

As the author suggests, it should be understood with examples.Sufficient examples have been given to make the student understandthis section.


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THE TYPES OFMADD

TEXT: 35

* VOCABULARY:

the pulling, extending, lengthening (of sound) primary

secondary for it i.e. for the madd the first - natural and it (the primary madd)

TRANSLATION:35. And the madd is (either) primary or secondary to it, and name thefirst a natural (madd) and it is. . .

EXPLANATION:Madd literally means to lengthen or extend. Technically, it means tolengthen the sound in the letters of madd or the letters of ln.

In the first line the author states that madd is of two types: primary

() and secondary ( ). He also mentions that madd aslis alsocalled madd tab. Tabmeans natural. It is named so because a


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person with a natural disposition will ordinarily lengthen this maddwithout any deficiency in its duration, nor any exaggeration in it.51

The duration of madd tabis one alifor two harakt. Considering

classical and contemporary works, it is sometimes difficult for thebeginner to understand this duration when different technical termsare used by different authors. The following table is an attempt tosimplify them:

In the right column, second line from the bottom, the letter which isread is represented by a b`. Above the letter is the length of maddcounted in harakt and below it, its length counted in alifs. At thesame time, though, every two harakt equal one alif(counted in the

first line).

The duration of qasr would be 1 alif, which would be equal to 2harakt: the first harakah on the letter itself and the second would bethe same amount of time it took to pronounce the letter of madd.52

Thus it would also be correct to say that the duration of tl is 6harakt, 3 harakt or 5 alifs since they all are one and the same

duration, only differing in terms of the counting system being used.53

51 Sheikhah Kareema Carol Czerepinski explains it as follows: It is called (natural)because the person with a natural measure will not increase its measure nor decrease

it. Tajweed rules of the Qur`an, Part 1, pg. 6552 Nihyah al-Qoul al-Mufd, pg.134. Thaghr al-Bsim, pg.4653When discussing the duration of the madd,classical works like the Nashr of Ibn al-

Jazar tend to use alifs whereas contemporary works use harakt and also convert these

harakt to alifs. The student should understand that even though different countingsystems are used, the same durations are intended by the authors.

Alifs 3 alifs 2 alifs 1 alif6 5 4 3 2 1Harakt

Alifs5 4 3 2 1 -


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The duration between qasr and tl is known as tawassut.

In the next line the author goes on to explain what madd tabis.

TEXT: 36

* VOCABULARY:

that which

is not, does not depend cause without it (the madd-pull) cannot be brought forth i.e. cannot be read

TRANSLATION:36. That which has no dependence on a cause, and without it (themadd-pull), these letters cannot be brought forth (cannot be read)

EXPLANATION:Madd tabis that madd which does not depend on any cause/reasonfor it to be pulled. In reality, without lengthening the sound in theletters of madd, they cannot be read. For instance, if the alifis not

pulled in , then it will be read as . The only time when the alifcan be read is if the sound is pulled in it. The same will apply to the

y` in and the ww in i.e. they can only be read if a pull(madd)is made in them.

TEXT: 37

*


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VOCABULARY:

but, rather, in fact whichever, any besides, other than. Can be read with afathah or a kasrah on ther`.54

a hamzah (the letter) comes, appears

TRANSLATION:37. In fact, (if) any letter besides the hamzah or sukn appears after a(letter of) madd, then the natural (madd) results.

EXPLANATION:In the previous line the author explains that madd tabis that maddwhich is not dependent on a cause. In this line he alludes to what

those causes are: the hamzah and sukn. Thus, as long as a letter ofmadd is not followed by a reason (hamzah or sukn) then it will bemadd tab.

The word can be read with afathah or a dammah.

TEXT: 38

*

VOCABULARY:

the other (madd) dependent - like



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in general

TRANSLATION:38. And the other (madd) is the secondary, (which is) dependant on areason like a hamzah or sukn in general (wherever it appears in theQur`n).

EXPLANATION:After explaining what madd tabis, madd faris elaborated upon.Technically, it is that madd, which is pulled longer than the madd

tabdue to a cause i.e. when the letter of madd is followed by ahamzah or (letter with) a sukn.

By the author indicates that throughout the Qur`n, whereverthe letter of madd is followed by a hamzah or sukn (a cause), thenmadd fartakes place.

The duration of madd farwill depend on what type of madd farit is.

If the letter of madd is followed by a hamzah, it will either be in thesame word as the letter of madd or a different word. The first wouldbe muttasil and the latter, munfasil. If the letter of madd is followed bya sukn, it is either permanent or temporary. The first is called lzimand the latter rid. Their durations will be discussed in the nextchapter in more detail.

TEXT: 39

* )( VOCABULARY:

so grasp/memorise/remember them (the letters of madd) word


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the word is originally , which means to promise. Thehamzah is changed to and alif, thus becoming a combination whichholds all the letters of madd.55

and they (these letters of madd) an example in which all the letters of madd can be found

TRANSLATION:39. Its (the madds) letters are three, so remember them from the word

, and they are (found) in (the example) .

EXPLANATION:In the next three lines Jamzr explains the letters of madd. They are

three which can easily be remembered in the combination ; ww,alifandy`.

He also presents an example which holds all three letters of madd,

. It is important to note how these letters of madd appear in this

example; they are all skin, and are preceded by a harakah whichconforms/agrees with the letter of madd i.e.a dammah before a ww, akasrah before ay`, and afathah before an alif. He explains this furtherin the next line.

TEXT: 40

* VOCABULARY:

the kasrah a dammah condition, requirement, prerequisite

55Minhah dh al-Jall, pg. 92


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fathah an alif

necessary

TRANSLATION:40. And a kasrah before they`, and before the ww a dammah is arequirement, and afathah before the alifis necessary.

EXPLANATION:The requirements for the letters of madd are explained in this line.

The ww should be preceded by a dammah and they` should bepreceded by a kasrah. An important point which is not explicitlyexplained in the text but is alluded to by the author in the example

, is that they should also be skin.

Therefore, if the ww andy` are not skin, they will not be letters of

madd e.g. . In this example they are mutaharrikah.

And if they are skin but preceded by afathah, then too, they wont

be letters of madd but instead letters of ln e.g. , . This isfurther explained in the next line.

An alifwill always be preceded by afathah, therefore he states that afathah appearing before an alifis necessary. An alifis always

considered as skin even though the sukn is not written on it.

TEXT: 41

* VOCABULARY:

(the letters of) ln

from them (these letters; the alif, ww andy`)


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the two (ww andy`) are skin. Can also be read as .56 when

openness, referring to afathah each of them, all (of them)i.e. the ww and they` is announced

TRANSLATION:41. And ln from them (these three letters) is they` and ww,carrying a sukn, if afathah before each is announced.

EXPLANATION:If there is afathahbefore the ww skinah ory` skinah then they willbe letters of ln and not letters of madd.



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THE RULINGS OF THEMADD

Before starting this chapter the student should be familiar with thedifferent types of madd faras the focus of this chapter is the rulingsregarding them and not explaining what they are.

TEXT: 42

* VOCABULARY: for the madd - rulings always, stemming from compulsory permissible necessary

TRANSLATION:42. For the madd there are always three rules, they are: wujb(compulsory),jawz (permissible) and luzm (necessary).

EXPLANATION:

There are always three rulings, which are attached to the differenttypes of madd far; those which are compulsory (wjib) to make,those which are permissible (j`iz) to make, and those which arenecessary (lzim) to make.

In the following lines the author outlines the various madd farindividually, and the ruling it will fall under.


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TEXT: 43

* VOCABULARY:

So wjib literally means pull, however, here it refers to a letter of madd. a word. Can be read with afathah or kasrah on the kf. short for which means this.

as muttasil (the joined madd).

counted as i.e. considered as

TRANSLATION:43. So (it is) compulsory if a hamzah appears after a (letter of) madd inone word. And this (madd) is counted as muttasil.

EXPLANATION:

The hukm of madd muttasil is that it is wjib; compulsory to pull,according to all the qurr`. The qurr` do however have differences ofopinion as to how long the madd should be pulled. According to thenarration of Hafs via the tarq57 of the Shtibiyyah, it should be pulled

4 or 5 harakt.

He also defines madd muttasil: when the letter of madd is followed by

a hamzah in the same word.

TEXT: 44

* VOCABULARY:

permissible, allowed

57 To understand what a tarq is, refer to Isnd al-Jazar al-Imm by Saleem Gaibie.


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pull (madd) or shorten (qasr) separate

each i.e. the letter of madd and the hamzah in a word munfasil (the separated madd)

TRANSLATION:44. And it (madd) isjìz: to pull or to shorten, if each (the letter ofmadd and the hamzah) is separate in a word (of their own). And this

(madd) is munfasil.

EXPLANATION:The author first explains that if a hukm isjìz, madd and qasr will beallowed in it. The definition of madd has already been givenpreviously. Qasr literally means to shorten. Technically, it is to readthe letter of madd or the letter of ln without any bit of extra pull in it(only for the duration of two harakt).58

Therefore if any madd has this hukm, the reader will be allowed topull it longer than two harakt or to shorten it, reading it with twoharakt only.

There are three madds that fall under this ruling. The first one,maddmunfasil, is explained in this verse. The letter of madd and the hamzah

are separated where the letter of madd appears at the end of oneword and the hamzah comes at the beginning of the next word.

Since maddmunfasil isjìz, it is allowed to be pulled for the durationof 4 or 5 harakt in the narration of Hafs via the tarq of theShtibiyyah. Qasr will also be allowed in madd munfasil due to it being

58Hidyah al-Qri`, vol.1, pg.266-277


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jìz. However, this will only be allowed in the narration of Hafs viathe tarq of the Tayyibah.

TEXT: 45 * :

VOCABULARY:

like this (the previous hukm) short for which means this.

appears, presents itself. It indicates something temporary. due to waqf(stop)

TRANSLATION:45. And like this, (madd will bejìz) when the sukn is temporary

due to waqflike (in the examples) and.

EXPLANATION:If waqfis made on words like , and , then the lastletter is read with a sukn. The sukn is temporary since it onlyappears during waqf. During wasl (joining), the last letter will be readwith a harakah instead.

If there is a letter of maddbefore the temporary sukn, then it isknown as madd rid li al-sukn (temporary madd due to a sukn) ormaddrid li al-waqf(a temporary madd due to waqf).

The author explains that the hukm regarding this madd is the same asmadd munfasil i.e.jìz. Thus it would be allowed to make madd andqasr in it. Qasr would be 2 harakt, whereas madd would include bothtawassut and tl.


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TEXT: 46

* :

VOCABULARY:

or before short for which means this. substitute, replace. It can be read with afathah on the dl andthe lm as skin (

) or with the dl as skin and a dammatain in the

lm ().59 word is originally , which means take

TRANSLATION:46. Or (madd will bej`iz if) the hamzah is before the (letter of) madd.

And this (madd) is badal like and (so) take (them as

examples).

EXPLANATION:This is the third madd with a hukm thatisj`iz: madd badal (thesubstitute madd). In madd muttasil and munfasil the hamzah comesafter the letter of madd. In madd badal however, the hamzah appears

before the letter of madd e.g. , , .

Badal means to substitute or replace. It is called the substitute maddbecause a letter of madd is substituted for a hamzah. These words

were originally , and . A letter of madd replaces thesecond hamzah which is skinah in each one of these examples; thus itsubstitutes the hamzah and is therefore called madd badl (thesubstitute madd).



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Since this madd is alsoj`iz, madd and qasr are allowed in it. Qasr willbe made according to all the qurr`, including Hafs.Madd will onlybe allowed in the narration of Warsh. It will include both tawassut

and tl.

TEXT: 47

* VOCABULARY:

necessary

regarded as original/permanent during waqfand wasl to lengthen, prolong. Technically, tl means to pull madd to theduration of 6 harakt or 5/3 alifs.

TRANSLATION:47. And (madd will be) lzim if the sukn is permanent (when) duringwaqfand wasl after the letter of madd, tl is made (in it).

EXPLANATION:Since the hukm of this madd is lzim, the madd has also been namedlzim. Its duration is tl only.

Madd lzim is when the letter of madd is followed by a permanent

sukn. A permanent sukn is that sukn which remains during waslor waqfe.g. . During waqfand wasl, thef` of )( willhave a sukn.


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THE TYPES OFMADD LZIM

In the previous line the author explains what madd lzim is. In thischapter he expounds upon the different types of madd lzim.

TEXT: 48

*

VOCABULARY:

types - referring to madd lzim

according to them i.e. according to the qurr` - it is (the types of madd lzim) - stems from the word which means word. Can be readwith afathah or kasrah on the kf.

stems from the word which means letter with it i.e. with

TRANSLATION:48. The types of lzim according to them (the qurr`) are four; and it is

.with itarfhandkilm

EXPLANATION:Madd lzim is divided into four types. Initially they are of two types:

.arfhandkilm

.is laterarfhandkilmThe author will explain what

TEXT: 49

*


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VOCABULARY:

- both of them (kilmand harf) stems from which means light stems from which means heavy will be explained

TRANSLATION:49. Both of them (kilmand harf) are mukhaffafand muthaqqal, so these

four (types of lzim) will be explained.

EXPLANATION:In the first line the author explains that madd lzim is divided intokilmand harf.

In this line he states that kilmand harfare further subdivided intomukhaffafand muthaqqal. In this manner lzim has four types as

illustrated in the diagram below:

In the next three lines the author explains what kilm, harf, mukhaffafand muthaqqal are.

Madd Lzim

Kilm Harf

Mukhaffaf Muthaqqal Mukhaffaf Muthaqqal


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TEXT: 50

*

VOCABULARY:

so when in a word joins, meets, comes together a letter of madd

then it is

occurred, taken place

TRANSLATION:50. So when, in a (single) word, a sukn meets a letter of madd, then itis kilmthat has occurred.

EXPLANATION:

In this line the author outlines what kilmis: if a letter of madd isfollowed by a sukn in one word then kilmhas taken place. It isobvious that the sukn being spoken about is a permanent sukn or

else it will not be lzim e.g. .

TEXT: 51

* VOCABULARY:

tripled letters, trilateral letters i.e. consisting of three letters the letters. Plural of , which means the letter they are found. It is dual, referring to two things, the letter ofmadd and the sukn.

the madd i.e. the letter of madd


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it's centre.Can be read with afathah or a dammah on the .60 clear / apparent / appeared

TRANSLATION:51. Or in the tripled letters they (the letter of madd and the sukn) arefound, while the (letter of) madd is in its centre, then harfis clear

EXPLANATION:

What is meant by in this line are the cut letters ( )which are found at the start of certain srahs in the Qur`n.

Only those hurf al-muqattat, which consist of three letters areparticularly mentioned here. Furthermore, of the three letters (in thehurf al-muqattat), the middle letter must be a letter of madd.

Thus if in the hurf al-muqattat, the letter of madd (being the centerletter) is followed by a (permanent) sukn then it will be known as

harfe.g. . ) ( Concisely, if a letter of madd is followed by a permanent sukn, it will

be madd lzim. If it appears in a word () it will be kilmand if itappears in the hurf al-muqattat, it will be harf.

TEXT: 52

* VOCABULARY:

if idghm takes place each one of them (kilmand harf) if



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no idghm occursTRANSLATION:52. Both (kilmand harf) are muthaqqal if idghm takes place.Mukhaffaf, each one of them, if no idghm occurs.

EXPLANATION:After explaining what kilmand harfis, the author expounds uponwhat muthaqqal and mukhaffafare.

If idghm takes place, it will be muthaqqal, in which the letter of madd

is followed by a letter which is mushaddad. Therefore it is calledmuthaqqal (heavy) since a mushaddad is regarded as a "heavier" (more

difficult) pronunciation than a skin e.g. .

If no idghm takes place, then it will be mukhaffaf, in which the letterof madd is not followed by a letter which is mushaddad. It is calledmukhaffaf(light) because a sukn is considered "lighter" (easier) to

read than a tashdd e.g. .

TEXT: 53

* VOCABULARY:

referring to the madd lzim harf

plural of srah; chapter of the Qur`n

the start / beginning of the srahs its presence, is found eight confined / limited


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TRANSLATION:53. And lzim harfis found at the beginning of the srahs, andconfined to eight letters.

EXPLANATION:As mentioned previously, harfrefers to the hurf al-muqattat. Inthis line the author states that they are only found at the beginning of(certain) srahs.

Lzim harfwould include both mukhaffafand muthaqqal.

Thereafter he mentions that lzim harfis only found in eight letters.

In the following line he explains further what these eight letters are.

TEXT: 54

) * ( VOCABULARY:

gathers it/them (the eight letters) how much honey diminish, lessened, decreased how much of the honey diminished? the ain at the start of Srahs Maryam and Shr

two options holder of two options i.e. it can be read in two ways/withtwo options

preferred

TRANSLATION:

54. The letters gathers them (the eight letters) and the ainhas two options, while tl is preferred.


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EXPLANATION:The eight letters in which lzim harftakes place can all be found in

the code .

The kfappears at the beginning of Srah Maryam - . It will bemadd lzim mukhaffaf.

The mm appears in five different words in 17 various places: (sixtimes in the Qur`n), , , (twice in the Qur`n) and (seven times in the Qur`n). The mm will be madd lzim mukhaffafinall the places it appears.

The ain is found at the start of Srahs Maryam - and Shr -(*) . In both places it will be madd lzim mukhaffaf.

The sn presents itself in five places: (at the start of Srahs al-Shuar` and al-Qasas), , , (*) . In , the sn will bemadd lzim muthaqqal. In , (during wasl and waqfvia the tarq ofthe Shtibiyyah61) and in (*) it will be madd lzim mukhaffaf.

The lm appears in four words in thirteen different places: (sixtimes in the Qur`n), , and (five places in the Qur`n). In it will be mukhaffaf, and in the remaining three words it will bemuthaqqal.

61 According to the tarq of the Tayyibah, idghm will be also be allowed when joining

(*) . Ifidghm is made it will be muthaqqal. During waqfboth tarqs willconsider it as being mukhaffaf.


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The nn appears in Srah al-Qalam: . It will be mukhaffafvia thetarq of the Shtibiyyah during wasl and waqf.62

The qfis found at the beginning of Srahs al-Shr -

(*) and Qf - . In both places it will be mukhaffaf.

The sd appears in three places: , and .In all three cases it will be mukhaffafaccording to the narration ofHafs.

Tl will be made in all these madds as mentioned previously under

the statement: . However, in the ain there aretwo options: tl and tawassut. Most qurr` explain that what is meant

by (two options/ways) is tl and tawassut. Of the twooptions, tl is preferred.

Other qurr` state that what is meant by is qasr and tawassut.But though qasr and tawassut are allowed, tl is preferred. Thismeans that instead of only tl and tawassut, qasr will also be allowed.

This is strengthened by the fact that in another copy of this poem the

author replaces with ;and (read) the ain with three (options), however, tl is preferred.63

By the author explicitly mentions three options in the ain: qasr,tawassut and tl.

62 According to the tarq of the Tayyibahidghm will be also be allowed when joining

. Ifidghm is made it will be muthaqqal. During waqfboth tarqs will consider it

as being mukhaffaf.63Manthmah Tuhfah al-Atfl by Dr Ashraf Talat, pg.8,Minhah dh al-Jall, pg.115


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Thus, according to the first opinion, only tawassut and tl areallowed in the ain. The second view also mentions tawassut and tl,but adds qasr.

Via the tarq of the Shtibiyyah, tawassut and tl will be made,whereas, only via the tarq of the Tayyibah will qasr also be allowed.

TEXT: 55

*

VOCABULARY: and all besides, excluding the tripled letters not the alifi.e. besides / excluding the alif then its madd

the natural madd. In some prints it appears as .Both are allowed.64

is known as

TRANSLATION:55. And all besides the tripled letters, not (and besides) the alif, thenits madd is known to be madd tab.

EXPLANATION:After discussing all the hurf al-muqattat, which consist of threeletters, the author intends to discuss those hurf al-muqattat whichdo not consist of three letters.



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Thus he excludes the previously mentioned as they areall made up of three letters. He also excludes the aliffound in ,

etc. This is because the alifis also made up of three letters ( ), butno madd (pull) is made in it since the middle letter is not a letter ofmadd.

So besides (in which madd lzim takes place) and the alif(in which no madd takes place), in all the remaining hurf al-muqattat, madd tabwill be made.

In the next line he mentions what those letters are.

TEXT: 56

* ) ( VOCABULARY:

those, that

openings i.e. beginning a pure and clean life verily

TRANSLATION:56. And those (letters) are also at the beginning of the srahs. In the

expression they are confined.

EXPLANATION:These madd tab, which are found at the beginning of srahs are

contained in the combination .


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The h` at the start of . They` from and . The t` appearsin , and . The h` comes in and . The r` can be

found in and .

The aliffrom the phrase is excluded for two reasons:1) madd tabis not made in it unlike the remaining five letters2) no madd is possible in it due to the absence of a letter of madd

in it.

Therefore, in some prints instead of , one would find

(without the alif).

From this it is possible to conclude that madd tabis of two types:1) madd tab harf found in the hurf al-muqattat, as found in

the examples above

2) madd tab kilm found in words ( ) throughout theQur`n besides the hurf al-muqattat e.g. , , .

TEXT: 57

) * ( VOCABULARY:

fourteen the fourteen openers join (ties) with him in the morning who cuts/severs (ties) with you join (ties) in the morning with him who has cut(ties) with you


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short for which means this. is known / popular

TRANSLATION:

57. And (the words) gathers the fourteen openers;this (phrase) is well known (by the qurr`).

EXPLANATION:The fourteen openers refer to the fourteen letters, which are found inthe hurf al-muqattat. These fourteen letters are easily remembered

by knowing the phrase: since all fourteen letters canbe found in it.

After understanding this, it is possible to say that the hurf al-muqattat can be divided into four different types:

1) those in which madd lzim is made, to the duration of tl -

2) those in which lzim is made, allowing tawassut65 and qasr66

also 3) those in which madd tabis made - 4) those in which no madd is made -

65

Allowed via the tarq of the Shtibiyyah and the Tayyibah66 Allowed via the tarq of the Tayyibah only


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CONCLUSION OF THE TUHFAH

TEXT: 58

* VOCABULARY:

completed, ended poem, text referring to this book

with the praise of Allah its completion without end

without end i.e. continuous

TRANSLATION:58. And this text is completed with the continuous praise of Allah onits completion.

EXPLANATION:After explaining all the rules of tajwd the author intended to explain,he now ends off his book praising and thanking Allah for itscompletion, since nothing can be accomplished except with the Willand Might of Allah.

TEXT: 59

) ( *) ( VOCABULARY:

its verses


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incense, sweet or aromatic smell clear incense

for him who has / holds intellect its date (of compilation). In some prints it appears as .There wont be much difference in the meaning.

glad tidings for him

knows it / perfects it glad tidings to him who knows it

TRANSLATION:59. Its verses are clear incense for him who has intellect. Itscompilation is (holds) glad tidings for him who knows it.

EXPLANATION:The author likens the knowledge in this text to sweet incense. As aperson derives enjoyment and fulfillment from sweet aromaticsmells, he will similarly benefit by grasping the knowledge of thistext.

Each letter in the Arabic alphabet carries a numerical value:

50 40 30 20 10 9 8 7 6 5 4 3 2 1

700 600 500 400 300 200 100 90 80 70 60

1000 900 800


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If the numerical value of all the letters of is tallied, it reflects thenumber of lines in the poem:

+ + + + 50 + 4 + 2 + 4 + 1 = 61 (lines in the poem)

If the values in are added, it results in the date ofcompilation of this poem:

+ + + + + + + + + + + + 2 + 300 +200+ 10 + 30 +40 +50 + 10 +400 +100 +50 + 5 + 1=1198 A.H

In some prints this line is the last verse of the poem.

TEXT: 60

* VOCABULARY:

salutations peace seal (final)

plural of which means prophet

another name for the beloved messenger Muhammad .TRANSLATION:60. Then salutations and peace always upon the seal of the Prophets,Ahmad.

TEXT: 61

*


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VOCABULARY:

the family the companions follower reciter / reader listener

TRANSLATION:

61. (As well as) the family (of the Prophet), the companions, andevery follower, and every reader (of the Quran) and every listener(of the Quran).

=========================

This explanation of the Tuhfah was completed only through the Willof Allah, the Almighty. I thank Him incessantly for the bounties Hehas bestowed upon me and humbly request that He increases me inknowledge and accepts this humble effort of mine in the serving Hisdn. I also beseech Him to shower His Mercy and Blessings upon myteachers, friends, family, and students. May Allah forgive myparents, and continue to guide me.mn.


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Bibliography

Zalt, Mahmd Ra`fat ibn Hasan:Minnah al-Mutal sharh Tuhfah al-

Atfl

Al-Ahmadi, Muhammad al-Mh: Fath al-Malik al-Mutal sharhTuhfah al-Atfl

Hasan, Hasan al-Dimashqiyyah: Taqrb al-Manl sharh Tuhfah al-Atfl,Dr al-Bashìr al-Islmiyyah, 2004

Al-Dabb, Ali:Minhah Dh al-Jall sharh Tuhfah al-Atfl, MaktabahAdw` al-Salaf, Riyad, 1997

Al-Jamzr, Sulaimn: Fath al-Aqfl sharh Tuhfah al-Atfl, Dr al-Jinn

Atq, Muhammad al-Deoband: Umdah al-Aqwl, Qadm KutubKhnah, Karachi Pakistan

Husain, Muhammad:Mufd al-Aqwl urdu sharh Tuhfah al-Atfl,Qadm Kutub Khnah, Karachi Pakistan

Talat, Ashraf Muhammad Fu`d:Manthmah Tuhfah al-Atfl wa al-Ghilmn f Tajwd al-Qur`n, Jmah Brunei, 2002

Czerepinski, Kareema Carol: Tajweed rules of the Quràn, Dar Al-

Khair Islamic Books Publisher, Jeddah, 2003

Al-Jurais, Makk Nasr: Nihyah al-Qoul al-Mufd, Maktabah al-db,Cairo, 2001

Ghamrn, Ali Atiyyah:Al-Thaghr al-Bsim f qiràhsim,Muàssasah Qurtubah, 2004


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Al-Mirsaf, Abd al-Fatth: Hidyah al-Qri` il tajwd Kalm al-Br,Maktabah Tayyibah, second print, Medinah

Londt, Ismail: Concise translation of Tuhfah al-Atfl

Documents

Book Two Aysarul Aqwaal Sharhu Tuhfatul Atfaal