تُحْفَةُ الْأَطْفَالِ وَالْغِلْمَانِ فِي تَجْوِيْدِ الْقُرْآنِ
1. Says he who is always hoping for the mercy of the oft-forgiving, he is Sulaymaan al-Jamzoori.
(1) يَقُولُ رَاجِي رَحْمَةِ الْغَفُورِ * دَوْمًا سُلَيْمَانُ هُوَ الْجَمْزُورِي
10. However, they are of two groups; a group in which the ghunnah occurs and it is known by the letters yanmuw
(10) لَكِنَّهَا قِسْمَانِ قِسْمٌ يُدْغَمَا * فِيهِ بِغُنَّةٍ بِـ:يَنْمُو عُلِمَا
11. Except when it occurs as a single word, like 'dunya' then sinwani procedding it [7]. * [7] The principle of idghaam does not occur when the rule appears within one word. The Shaykh gives an example of two and there are another two mentioned in the Qur'aan: Qinwaan and Bunyaan.
(11) إِلَّا إِذَا كَانَا بِكِلْمَةٍ فَلاَ * تُدْغِمْ كـ:دُنْيَا ثُمَّ صِنْوَانٍ تَلَا
12. And the second group is idhgaam in the absence of ghunnah, in the case of laam and raa then observe takreer [8] of the latter (meaning the raa). * [8] Takreer should not be made apparent rather hidden as when idghaam is applied it becomes double vowelled and there is more chance of the takreer becoming evident.
(12) وَالثَّانِ إِدْغَامٌ بِغَيْرِ غُنَّهْ * فِي اللَّامِ وَالرَّا ثُمَّ كَرِّرَنَّهْ
13. And the third (rule) is iqlaab, in the case of (the letter) baa, (converting it to) a meem with ghunnah whilst applying ikhfaa
(13) وَالثَّالِثُ الْإِقْلَابُ عِنْدَ الْبَاءِ * مِيمًا بِغُنَّةٍ مَعَ الْإِخْفَاءِ
14. And the fourth (rule) is ikhfaa, with it being the remaining letters, which is obligatory on its distinguishment (for those who have studied the science).
(14) وَالرَّابِعُ الْإِخْفَاءُ عِندَ الْفَاضِلِ * مِنَ الْـحُـرُوفِ وَاجِبٌ لِلْفَاضِلِ
15. In five, after ten (15 letters), its combination in the (initial letters of) the words of this line I have gathered them:
(15) فِي خَمْسَةٍ مِنْ بَعْدِ عَشْـرٍ رَمْزُهَا * فِي كِلْمِ هَذَا البَيْتِ قَد ضَمَّنْتُهَا
16. Describe the possessor of praise. How generous is a person whom has attainted such status? Always be good. Increase in piety. Leave an oppressor[9]. * [9] The author gives an advice in this line although the main purpose of the bayt is to give the 15 letters of Ikhfaa which appear at the beginning of each word.
(16) صِفْ ذَا ثَنَا كَمْ جَادَ شَخْصٌ قَدْ سَمَا * دُمْ طَيِّبـًا زِدْ فِي تُقًى ضَعْ ظَالِمَا
17. And apply ghunnah to (the letter) meem, then the noon whereever it has a shadd, and name each (of them) a letter of ghunnah that has appeared.
(17) وَغُنَّ مِيمًا ثُمَّ نُونًا شُدِّدَا * وَسَمِّ كُـلاًّ حَرْفَ غُنَّةٍ بَدَا
18. And when the unvowelled meem appears before (the letters of) the alphabet, with the exception to the soft alif, for the possesor of intellect [10]. * [10] In the arabic language two letters of saakin do not come together except in the case of waqf (stop) when it is permitted. Therefore a meem that is saakin will never be followed by an alif as it is always saakin.
(18) وَالْمِيمُ إِنْ تَسْكُنْ تَجِي قَبْلَ الْهِجَا * لاَ أَلِفٍ لَيِّنَةٍ لِذِي الْحِجَا
19. Its rules are three, for the one who strives for precision: ikhfaa, idghaam and idh-haar only.
(19) أَحْكَامُهَا ثَلَاثَةٌ لِمَنْ ضَبَطْ * إِخْفَاءٌ نِادْغَامٌ وَإِظْهَارٌ فَقَطْ
2. All praise is due to Allaah, whilst sending salutation upon Muhammad (sallallaahu 'alayhi wa salam), his family (and companions), and those who follow him.
(2) الْـحَمْـدُ للهِ مُصَلِّيًا عَلَى * مُحَمَّدٍ وَآلهِ وَمَنْ تَلَا
20. And the first (rule of meem saakinah) is ikhfaa in the case of baa and name it (this ikhfaa) labial in accordance to the quraa'.
(20) فَالْأَوَّلُ الْإِخْفَاءُ قَبْلَ الْبَاءِ * وَسَمِّهِ الشَّفْوِيَّ لِلْقُرَّاءِ
21. And the second (rule) is idghaam with its equivalent (meaning another meem) and name it minor idghaam, O serious student.
(21) وَالثَّانِ إِدْغَامٌ بِمِثْلِهَا أَتَى * وَسَمِّ إِدْغَامًا صَغِيرًا يَا فَتَى
22. And the third (rule) is idh-haar in the reminding letters and name it labial.
(22) وَالثَّالِثُ الْإِظْهَارُ فِي الْبَقِيَّهْ * مِنْ أَحْرُفٍ وَسَمِّهَا شَفْوِيَّهْ
23. Be careful of making ikhfaa in the case of waaw and fa (in particular) due to its nearness and concordance [11] so know this/take heed. * [11] In place of attribute and articulation.
(23) وَاحْذَرْ لَدَى وَاوٍ وَفَا أَنْ تَخْتَفِي * لِقُرْبِهَا وَالِاتِّحَادِ فَاعْرِفِ
24. The laam of 'al' has two conditions (when occurring) before the letters (of the alphabet). The first (condition) of which is idh-haar, so know this.
(24) لِلَامِ أَلْ حَالَانِ قَبْلَ الْأَحْرُفِ * أُولَاهُمَا إِظْهَارُهَا فَلْيُعْرَفِ
25. Before four with ten (i.e fourteen), take the knowledge from: Be desirous of your pilgrimage and fear that it becomes barren [12]. * [12] This sentence is composed of 14 letters which the author mentioned which helps with the memorisation of the rules.
(25) قَبْلَ ارْبَعٍ مَعْ عَشْـرَةٍ خُذْ عِلْمَهُ * مِنِ ابْغِ حَجَّكَ وَخَفْ عَقِيمَهُ
26. The second (of the two conditions) is idghaam in four and ten (14) as well, so grasp and memorise its combination.
(26) ثَانِيهِمَا إِدْغَامُهَا فِي أَرْبَعِ * وَعَشْـرَةٍ أَيْضًا وَرَمْزَهَا فَعِ
27. Be good, then join family ties and you will be prosperous. Be hospitable to the one who possesses bounties. Shun evil thought and visit the distinguished for generosity [13]. * [13] The 14 letters of idghaam of the laam al-ta'rif is gathered here.
(27) طِبْ ثُمَّ صِلْ رُحْمًا تَفُزْ ضِفْ ذَا نِعَمْ * دَعْ سُوءَ ظَنٍّ زُرْ شَرِيفـًا لِلْكَرَمْ
28. And the first laam, call it lunar and the last laam call it solar.
(28) وَاللَّامَ الُاْولَى سَمِّهَا قَمْرِيَّهْ * وَاللَّامَ الُاْخْرَى سَمِّهَا شَمْسِيَّهْ
29. Observe the clarity of the laam of the verb in general. For example in (the words) qul na'am, qulnaa and taqa.
(29) وَأَظْهِرَنَّ لاَمَ فِعْلٍ مُطْلَقََا * فِي نَحْوِ قُلْ نَعَمْ وَقُلْنَا وَالْتَقَى
3. As to what proceeds, this poem is for the one who seeks it (namingly the students), regarding the letter noon, the nunation and the rules of elongation [1]. * [1] The author merely gives a taster of the sort of things that will be covered in the matn (text).
(3) وَبَعْدُ هَذَا النَّظْمُ لِلْمُرِيدِ * فِي النُّونِ وَالتَّنْوِينِ وَالْـمُـدُودِ
30. When two letters agree in sifaat (attribute) and makhaarij (places of articulation) then it is more befitting that they be (called) mithlayn (equivalent).
(30) إِنْ فِي الصِّفَاتِ وَالْـمَخَـارِجِ اتَّفَقْ * حَرْفَانِ فَالْـمِثْلاَنِ فِيهِمَا أَحَـــــقّْ
31. And if they (the two letters) are close in makhaarij (places of articulation) and differ in sifaat (attributes) then they are called:
(31) وَإِنْ يَكُونَا مَخْرَجـًا تَقَارَبَا * وَفِي الصِّفَاتِ اخْتَلَفَا يُلَقَّبَا
32. Mutaqaaribayn (adjacent) or agree in places of articlulation but not in attribute, then they are comfirmed (as being) called:
(32) مُتْقَارِبَيْنِ أَوْ يَكُونَا اتَّفَقَا * فِي مَخْرَجٍ دُونَ الصِّفَاتِ حُقِّقَا
33. Mutajaanisayn (homogenous). Then if the first of each (of the above mentioned groups) is unvowelled then call it minor (idghaam).
(33) بـالْـمُتَجَـانِسَيْنِ ثُمَّ إِنْ سَكَنْ * أَوَّلُ كُلٍّ فَالصَّغِيرَ سَمِّيَنْ
34. Or the two letters are vowelled in each (of the three groups), then say all (of them) are major (idghaam) and understand it with examples.
(34) أَوْ حُرِّكَ الْـحَـرْفَانِ فِي كُلٍّ فَقُلْ * كُلٌّ كَبِيرٌ وَافْهَمَنْهُ بِالْـمُثُـلْ
35. And al-madd is (either) primary or secondary to it and call the first a natural (madd) and it is:
(35) وَالْـمَـدُّ أَصْلِيٌّ وَفَرْعِيٌّ لَهُ * وَسَمِّ أَوَّلًا طَبِيعِيًّا وَهُو
36. That which does not depend on a cause and without it (the prolongation) these letters cannot be brought forth.
(36) مَا لَا تَوَقُّفٌ لَهُ عَلَى سَبَبْ * وَلَا بِدُونِهِ الْـحُـرُوفُ تُجْتَلَبْ
37. In fact, whichever letter besides the hamzah or the unvowelled letter appears after a (letter of) madd, then the natural (madd) results.
(37) بَلْ أَيُّ حَرْفٍ غَيْرُِ هَمْزٍ أَوْ سُكُونْ * جَا بَعْدَ مَدٍّ فَالطَّبِيعِيَّ يَكُونْ
38. And the other madd is secondary, (which is) dependant upon a cause like a hamzah or sukoon in general
(38) وَالْآخَرُ الْفَرْعِيُّ مَوْقُوفٌ عَلَى * سَبَبْ كَـهَمْزٍ أَوْ سُكُونٍ مُسْجَلَا
39. Its letters are three, so grasp them from the word waiy and they are found (in the example):
(39) حُرُوفُهُ ثَلَاثَةٌ فَعِيهَا * مِنْ لَفْظِ وَايٍ وَهْيَ فِي نُوحِيهَا
4. I have named it 'A gift for the children', on the authority of our Shaykh, Al-Mihiy, the perfect one (mastery in the art of tajweed).
(4) سَمَّيْتُهُ بِتُحْفَةِ الْأَطْفَالِ * عَنْ شَيْخِنَا الْـمِيهِىِّ ذِي الْكَمَالِ
40. And the kasrah before the (letter) ya and before the waaw a dammah is a requirement, and that a fatha occurs before an alif is necessary.
(40) وَالكَسْـرُ قَبْلَ الْيَا وَقَبْلَ الْوَاوِ ضَمْ * شَرْطٌ وَفَتْحٌ قَبْلَ أَلْفٍ يُلْتَزَمْ
41. And leen from them is the unvowelled ya, waaw when a fatha appears before each.
(41) وَالْلَِينُ مِنْهَا الْيَا وَ وَاوٌ سُكِّنَا * إِنِ انْفِتَاحٌ قَبْلَ كُلٍّ أُعْلِنَا
42. For the madd, it always has 3 rules and they are compulsory, permissible, and necessary
(42) لِلْمَدِّ أَحْكَامٌ ثَلَاثَةٌ تَدُومْ * وَهْيَ الْوُجُوبُ وَالْـجَـوَازُ وَالُّلزُومْ
43. So it is compulsory when a hamzah comes after a letter of madd in one word. And this (madd) is considered muttasil [16]. * [16] This is the joined madd.
(43) فَوَاجِبٌ إِنْ جَاءَ هَمْزٌ بَعْدَ مَدّْ * فِي كِلْمَةٍ وَذَا بِـمُتَّصِلْ يُعَدّْ
44. And it is permissible to pull or shorten when ( the hamzah and madd are) separate in a word and this is (madd) munfasil [17]. * [17] This is the separated madd.
(44) وَجَائِزٌ مَدٌّ وَقَصْـرٌ إِنْ فُصِلْ * كُلٌّ بِكِلْمَةٍ وَهَذَا الْمُنْفَصِلْ
45. And like this, when the sukoon is temporary due to a stop like (in the examples) ta'lamoona and nasta'eenu.
(45) وَمِثْلُ ذَا إِنْ عَرَضَ السُّكُونُ * وَقْفًا كَـتَعْلَمُونَ نَسْتَعِينُ
46. Or the hamza is before (the letter of) madd. And this (madd) is badal (substitute) like aamanoo, eemaanaa, so take them (as examples).
(46) أَوْ قُدِّمَ الْـهَمْـزُ عَلَى الْـمَـدِّ وَذَا * بَدَلْ كَـآمَنُوا وَإِيمَانًا خُذَا
47. And (the madd) will be laazim if the sukoon is permanent during waqf and wasl after the lettes of madd, elongation is made (in it).
(47) وَلَازِمٌ إِنِ السُّكُونُ أُصِّلَا * وَصْلًا وَوَقْفًا بَعْدَ مَدٍّ طُوِّلَا
48. Types of lazim according to them (the quraa) are four and it is kilmi and harfi accompanying it.
(48) أَقْسَامُ لَازِمٍ لَدَيْهِمْ أَرْبَعَهْ * وَتِلْكَ كِلْمِيٌّ وَحَرْفِيٌّ مَعَهْ
49. Both of them (kilmi and harfi) are mukhaffaf [18] and muthaqqal [19], so these four will be explained in (some) detail. * [18] It means light and it refers to the sukoon which is generally light or easy to read. [19] It means heavy and it refers to a tashdeed (having a shadd) which is heavier in pronunciation in comparison to the sukoon.
(49)كِلَاهُمَا مُخَفَّفٌ مُثَقَّلُ * فَهَذِهِ أَرْبَعَةٌ تُفَصَّلُ
5. I hope with it (this poem) that it benefits the students and (I hope for) reward, acceptance and retribution [2]. * [2] The word 'ajr and thawaab carry the same meaning, however, linguistics have said that 'ajr is a reward that one receives due to an effort they have made such as writing a book that has benefited someone etc whilst thawaab is a reward Allaah gives his slaves by his mercy without them doing anything to 'earn it'. And Allaah knows best.
(5) أَرْجُو بِهِ أَنْ يَنفَعَ الطُّلَّابَا * وَالْأَجْرَ وَالْقَبُولَ وَالثَّوَابَا
50. So when, in a (single) word, a sukoon meets with a letter of madd, then it is kilmi that has occurred.
(50) فَإِنْ بِكِلْمَةٍ سُكُونٌ اجْتَمَعْ * مَعْ حَرْفِ مَدٍّ فَهْوَ كِلْمِيٌّ وَقَعْ
51. Or it is found in triliteral letters, while the (letter of) madd is in its centre, then harfi has appeared.
(51) أَوْ فِي ثُلَاثِيِّ الْـحُـرُوفِ وُجِدَا * وَالْـمَـدُّ وَسْطُهُ فَحَرْفِيٌّ بَدَا
52. Both of them (kilmi and harfi) are muthaqqal when idgham takes place, (and) mukhaffaf if no idghaam occurs.
(52) كِلَاهُمَا مُثَقَّلٌ إِنْ أُدْغِمَا * مَخَفَّفٌ كُلٌّ إِذَا لَمْ يُدْغَمَا
53. And lazim harfi is found at the beginning of (Qur'aanic) chapters and is confined to eight letters.
(53) وَاللَّازِمُ الْـحَـرْفِيُّ أَوَّلَ السُّوَرْ * وُجُودُهُ وَفِي ثَمَانٍ انْحَصَـرْ
54. Gather them (eight letters) in "how much honey has diminished?" and the ayn has two options whilst tuul (maximal prolongation) is preferred.
(54) يَجْمَعُهَا حُرُوفُ كَمْ عَسَلْ نَقََصْ * وَعَيْنُ ذُو وَجْهَيْنِ والطُّولُ أَخَصّْ
55. And all besides the triliteral letters, not the alif, then its madd is known as the natural madd.
(55) وَمَا سِوَى الحَرْفِ الثُّلَاثِيْ لاَ أَلِفْ * فَمَدُّهُ مَدًّا طَبِيعِيًّا أُلِفْ
56. And those (letters) are also at the beginning of (Qur'aanic) chapters in the expression 'a pure clean life' they are confined.
(56) وَذَاكَ أَيْضـًا فِي فَوَاتِحِ السُّوَرْ * فِي لَفْظِ حَيٍّ طَاهِرٍ قَدِ انْحَصَـرْ
57. Encompassing the fourteen initial letters (in the expression): in the morning with him who cuts (ties) with you is as it is well known (by the quraa)
(57) وَيَجْمَعُ الْفَوَاتِحَ الْأَرْبَعْ عَشَـرْ * صِلْهُ سُحَيْرًا مَنْ قَطَعْكَ ذَا اشْتَهَرْ
58. And this text was completed with the continous praising of Allaah for its completion.
(58) وَتَمَّ ذَا النَّظْمُ بِحَمْدِ اللهِ * عَلَى تَمَامِهِ بِلَا تَنَاهِي
59. Its verses are clear incense for him who has intellect. Its date of completion is a glad tidings for him who has perfected it.
(59) أَبْيَاتُهُ نَدٌّ بَدَا لِذِي النُّهَى * تَارِيخُهَا بُشْرَى لِمَنْ يُتْقِنُهَا
6. For the (letter) noon, in its unvowelled state, and the tanween have four rules, so take my clarification.
(6) لِلنُّونِ إِنْ تَسْكُنْ وَلِلتَّنْوِينِ * أَرْبَعُ أَحْكَامٍ فَخُذْ تَبْيِيْنِي
60. Then salutation and peace always upon the seal of the prophets, Ahmad
(60) ثُمَّ الصَّلَاةُ وَالسَّلَامُ أَبَدَا * عَلَى خِتَامِ الْأَنْبِيَاءِ أَحْمَدَا
61. (As well as) the household, companions, every follower, every reader and every listener (of the Qur'aan).
(61) وَالْآلِ وَالصَّحْبِ وَكُلِّ تَابِعِ * وَكُلِّ قَارِئٍ وَكُلِّ سَامِعِ
7. The first is Idh-haar [5], before the letters of the throat which are 6, that are arranged in order. So be acquainted (familiar with them). * [5] Idh-haar as a terminology is to make the noon saakinah and tanween daahir (clear)when it appears before the letters of idh-haar.
(7) فَالأَوَّلُ الْإِظْهَارُ قَبْلَ أَحْرُفِ * لِلْحَلْقِ سِتٍّ رُتِّبَتْ فَلْتَعْرِفِ
8. Hamza, Faa, then Ayn, Haa, lacking the diacritical marks (no fatha, kasra, dhammah etc) and then the khayn, khaa.
(8) هَمْزٌ فَهَاءٌ ثُمَّ عَيْنٌ حَاءُ * مُهْمَلَتَانِ ثُمَّ غَيْنٌ خَاءُ
9. And the second (rule) is Idqhaam [6], by collection of 6 (letters) occuring in yarmaloona, which are well established. * [6] Idghaam is to merge the noon saakinah or tanween with the letters of idghaam.
(9) وَالثَّانِ إِدْغَامٌ بِسِتَّةٍ أَتَتْ * فِي يَرْمُلُونَ عِنْدَهُمْ قَدْ ثَبَتَتْ
Types of Madd Laazim
أقْسَامُ المَدِّ الَّلازِمِ
The Introduction
ألْمُقَدِّمَة
Rules of Noon Saakinah [3] and Tanween [4] * [3] Noon Saakinah is the noon that is at rest. So it has no vowel and it is indicated with the prensence of a sukoon. [4] Tanween is from the scale taf'eel and so if you remove the extra letters, namingly the ta and ya, you're left with noon. So tanween is the sound of noon without its presence.
أَحْكَامُ النُّونِ السَّاكِنَةِ وَالتَّنْوينِ
Rules of Madd
أَحْكَامُ الْـمَدِّ
The Rules of Meem Saakinah
أَحْكَامُ الْـمِيمِ السَّاكِنَةِ
The Rule of Laam of 'al-' and the Laam of the Verb
أَحْكَامُ لاَمِ (أَلْ) وَلاَمِ الْفِعْلِ
Types of Madd
أَقْسَامُ المَدِّ
The Rules of Noon and Meem Mushaddadatayn
حُكْمُ الْـمِيمِ وَالنُّونِ الْـمُشَدَّدَتَيْنِ
Conclusion
خَاتِمَةٌ
About Mithlayn [14], Mutaqaaribayn, and Mutajaanisayn [15]. * [14] It is when the same letter comes after each other and it is of three types; Mithlayni sakheer (minor): This is when the first letter is saakin (has sukoon) and the second letter is mutaharrik (has a vowel). Mithlayni kabeer (major): This is when both letters are mutaharrik. Mithlayni mutlaq (absolute): This is when the first letter is mutaharrik and the second letter is saakin. [15] The mutaqaaribayni and mutajaanisayni also divide into three types like the mithlayni.
فِي الْـمِثْلَيْنِ وَالْـمُتَقَارِبَيْنِ وَالْـمُتَجَانِسَيْنِ
