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Tajwīd (Arabic: التجوید) means the correct and natural pronunciation of Qur'anic letters in such a way that every letter is articulated correctly from its point of articulation. Although the term "Tajwid" did not exist in the earliest texts related to this science, it was later used in works such as al-Sab'a fi l-qira'at by Ibn Mujahid and al-Tanbih by Ali b. Ja'far al-Sa'idi.

Although discussions related to Tajwid originally appeared in a scattered form within works on the Science of Qur'anic Readings ('Ilm al-Qira'a), from the 4th/10th century onward Tajwid came to be recognized as an independent discipline. The field primarily addresses how Qur'anic letters should be pronounced, including their points of articulation and phonetic characteristics, as well as specific recitation rules such as those governing silent nūn and mīm, lām, vowel elongation and shortening (madd and qasr), pauses and resumptions in recitation (waqf and ibtidāʾ), nasalization (ghunna), and the echoing sound known as qalqala.

The first independent works on Tajwid are the Qasida of Abu Muzahim al-Khaqani, al-Ri'aya li-tajwid al-qira'a by Makki b. Abi Talib and al-Tahdid by Abu 'Amr al-Dani. According to jurisprudential rulings, observing Tajwid in prayer is only obligatory if failing to do so changes the meaning. In Talbiya of Hajj, correct pronunciation of the dhikrs is also considered mandatory.

Definition and Importance

Tajwid refers to pronouncing the letters of the Qur'an correctly, so that each letter is articulated from its proper place and given its due sound. This pronunciation should be clear, natural, and free from exaggeration, allowing the words of the Qur'an to be recited accurately and with proper beauty.[1]

Based on existing research, in the Qasida Khaqaniyya belonging to Abu Muzahim (d. 325/936–7), which is known as the first independent work in the science of Tajwid, the word "Tajwid" was not used. The word Tajwid in this sense was first seen in the book al-Sab'a fi l-qira'at, written by Ibn Mujahid (d. 324/936). After him, Ali b. Ja'far al-Sa'idi (d. c. 410/1019–20) used the term Tajwid in the book al-Tanbih 'ala l-lahn al-jali wa l-lahn al-khafi.[2]

Before Tajwid emerged as a distinct field of study, related discussions appeared sporadically in works on Qur'anic readings (Qira'at) as well as in lexicographical sources. From the 4th/10th century onward, however, Tajwid came to be recognized as an independent science in its own right.[3]

The science of Tajwid focuses on practical rules for correct Qur'anic recitation. Its main topics include how and where letters are articulated (makharij), the phonetic qualities of letters (sifat), rules governing silent nun and tanwin, silent mim, lam, vowel lengthening and shortening (madd and qasr), rules for pausing and resuming recitation (waqf and ibtida), nasalization (ghunna), and the echoing sound known as qalqala.[4]

Works on the Science of Tajwid

Before independent books were written about the Tajwid of the Qur'an, the knowledge of Tajwid began scatteredly in books on the science of Qur'anic readings.[5] The first independent works on the science of Tajwid are:

  1. The Qasida of Abu Muzahim al-Khaqani (d. 325/936–7), which, according to Abd al-Aziz Abd al-Fattah, is the first and oldest independent text on the Tajwid of the Qur'an composed in the 4th/10th century.[6]
  2. The Qasida of 'Alam al-Din al-Sakhawi (d. 643/1245), titled 'Umdat l-mufid wa 'uddat l-majid fi ma'rifat l-tajwid.[7]
  3. Al-Ri'aya li-tajwid l-qira'a wa tahqiq lafz l-tilawa, authored by Abu Muhammad Makki b. Abi Talib al-Qaysi al-Qayrawani al-Qurtubi (d. 437/1045). Among the works of the early scholars, it is known as the main reference in the science of Tajwid and is one of the most detailed books in this field, written around 420/1029.[8]
  4. Al-Tahdid fi l-itqan wa l-tajwid, authored by Abu 'Amr al-Dani (d. 444/1053). It was written almost simultaneously with the book of Makki b. Abi Talib, and these two are the oldest books in the science of Tajwid.[9]

Jurisprudential Rulings

Shi'a jurists maintain that the prayer must be recited in correct Arabic and that doing so is obligatory.[10] However, observing the detailed rules of Tajwid within prayer is considered obligatory only when neglecting them would alter the meaning of the words being recited.[11]

Sunni jurists similarly require correct recitation, but only to the extent that it does not impose undue hardship ('usr wa l-haraj). On this basis, they do not regard fine phonetic distinctions—such as correctly differentiating between the Arabic letters “Ḍād” (ض) and “Ẓāʾ” (ظ)—as strictly obligatory for all reciters.[12]

In the case of Talbiya, which forms part of the rulings of Ihram in Umra al-Tamattu', Hajj al-Tamattu', Hajj al-Ifrad, and 'Umra al-Mufrada, jurists state that its prescribed phrases (dhikrs) must be pronounced correctly.[13]

See Also

Notes

  1. ↑ Ibn al-Jazarī, Ghāyat al-nihāya, 1361 Sh, vol. 1, p. 212; Tahānawī, Mawsūʿat kashshāf iṣṭilāḥāt, 1996, vol. 1, p. 386.
  2. ↑ Muḥammadī, "Tārīkh wa ʿilal-i paydāyish-i tajwīd", p. 75; Qaddūrī Ḥamad, "Darāmadī bar ʿilm-i tajwīd-i Qurʾān-i Karīm", pp. 200–201.
  3. ↑ Muḥammadī, "Tārīkh wa ʿilal-i paydāyish-i tajwīd", p. 75.
  4. ↑ Bissa al-Miṣrī, Al-ʿAmīd fī ʿilm al-tajwīd, 1425 AH, p. 198.
  5. ↑ Mufliḥ al-Quḍāt et al., Muqaddimāt fī ʿilm al-qirāʾāt, 1422 AH, p. 186.
  6. ↑ Mufliḥ al-Quḍāt et al., Muqaddimāt fī ʿilm al-qirāʾāt, 1422 AH, p. 186.
  7. ↑ Mufliḥ al-Quḍāt et al., Muqaddimāt fī ʿilm al-qirāʾāt, 1422 AH, p. 186.
  8. ↑ "Al-Riʿāya li-tajwīd al-qirāʾa wa taḥqīq lafẓ al-tilāwa", Website-i al-Mawsu'a al-Qur'aniyya; Qaddūrī, Abḥāth fī ʿilm al-tajwīd, 1422 AH, p. 57.
  9. ↑ Qaddūrī, Abḥāth fī ʿilm al-tajwīd, 1422 AH, p. 57.
  10. ↑ Imām Khomeinī, Taḥrīr al-wasīla, 1421 AH, vol. 1, p. 166; Gulpāygānī, Tawḍīḥ al-masāʾil, 1413 AH, pp. 165, 168, 179, 191.
  11. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 8, p. 173; Hamadānī, Miṣbāḥ al-faqīh, 1425 AH, vol. 12, pp. 105–106; Aʿraj, Kanz al-fawāʾid, 1416 AH, vol. 1, p. 115.
  12. ↑ Fakhr Rāzī, Al-Tafsīr al-kabīr, Dār Iḥyāʾ al-Turāth, vol. 1, p. 69; ʿAẓīmābādī, ʿAwn al-maʿbūd, 1415 AH, vol. 11, p. 29; Ibn ʿĀbidīn, Radd al-muḥtār, 1415 AH, vol. 1, p. 682.
  13. ↑ Ṭabāṭabāʾī Yazdī, Al-ʿUrwa al-wuthqā, 1419 AH, vol. 4, p. 664; Imām Khomeinī, Taḥrīr al-wasīla, 1421 AH, vol. 1, p. 380.

References

  • Aʿraj, ʿAbd al-Muṭṭalib b. Muḥammad al-. Kanz al-fawāʾid fī ḥall mushkilāt al-qawāʿid. Qom: Muʾassisa al-Nashr al-Islāmī, 1416 AH.
  • "Al-Riʿāya li-tajwīd al-qirāʾa wa taḥqīq lafẓ al-tilāwa". Website-i al-Mawsūʿa al-Qurʾāniyya. Accessed: 1 Ordibehesht 1404 Sh.
  • ʿAẓīmābādī, Muḥammad Shams al-Ḥaqq. ʿAwn al-maʿbūd. Beirut: Dār al-Kutub al-ʿIlmiyya, 1415 AH.
  • Baḥrānī, Yūsuf b. Aḥmad al-. Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitra al-ṭāhira. Qom: Daftar-i Intishārāt-i Islāmī, 1405 AH.
  • Bissa al-Miṣrī, Maḥmūd b. ʿAlī. Al-ʿAmīd fī ʿilm al-tajwīd. Edited by Muḥammad al-Ṣādiq al-Qamḥāwī. Alexandria: Dār al-ʿAqīda, 1425 AH/2004.
  • Fakhr Rāzī, Muḥammad b. ʿUmar al-. Al-Tafsīr al-kabīr. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
  • Gulpāygānī, Sayyid Muḥammad Riḍā. Tawḍīḥ al-masāʾil. Qom: Dār al-Qurʾān al-Karīm, 1413 AH.
  • Hamadānī, Riḍā b. Muḥammad. Miṣbāḥ al-faqīh. Edited by Al-Muʾassisa al-Jaʿfariyya li-Iḥyāʾ al-Turāth. Qom: Barg-i Ṭūbā, 1425 AH.
  • Ibn ʿĀbidīn, Muḥammad Amīn. Radd al-muḥtār ʿalā l-durr al-mukhtār. Beirut: Dār al-Fikr, 1415 AH.
  • Ibn al-Jazarī, Muḥammad b. Muḥammad. Ghāyat al-nihāya fī ṭabaqāt al-qurrāʾ. Tehran: Dār al-Kutub al-ʿIlmiyya, 1361 Sh.
  • Imām Khomeinī, Sayyid Rūḥullāh. Taḥrīr al-wasīla. Tehran: Muʾassisa-yi Tanẓīm wa Nashr-i Āthār-i Imām Khomeinī, 1421 AH.
  • Muḥammadī, Muḥammad ʿAlī. "Tārīkh wa ʿilal-i paydāyish-i tajwīd". In Majalla-yi Maʿrifat, year 27, no. 4, Tir 1397 Sh.
  • Mufliḥ al-Quḍāt, Muḥammad, Aḥmad Khālid Shukrī, & Muḥammad Khālid Manṣūr. Muqaddimāt fī ʿilm al-qirāʾāt. Amman: Dār ʿAmmār, 1422 AH/2001.
  • Qaddūrī Ḥamad, Ghānim. "Darāmadī bar ʿilm-i tajwīd-i Qurʾān-i Karīm". Translated by Ḥusayn ʿAlīnaqiyān. In Majalla-yi Ilāhiyyāt wa Ḥuqūq-i Dānishgāh-i Raḍawī, year 4, Bahār 1383 Sh, no. 4.
  • Qaddūrī, Ghānim. Abḥāth fī ʿilm al-tajwīd. Amman: Dār ʿAmmār, 1422 AH/2002.
  • Ṭabāṭabāʾī Yazdī, Sayyid Muḥammad Kāẓim. Al-ʿUrwa al-wuthqā. Qom: Daftar-i Intishārāt-i Islāmī, 1419 AH.
  • Tahānawī, Muḥammad ʿAlī al-. Mawsūʿat kashshāf iṣṭilāḥāt al-funūn wa l-ʿulūm. Beirut: Maktabat Lubnān Nāshirūn, 1996.
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