Bismillagyi rrahImani rrahIum.

بِسْـــــمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ

§1. Introduction.

Glory to Allah, the Most High, the Almighty, the Lord of the worlds.

Blessings from Allah to the prophets who professed the true religion of Islam. Greetings and peace to the servants of Allah who follow the path of Islam.

Dear reader, the Koran is a book whose author is not a person, but the creator of all things, the speech (kalam) of Almighty Allah sent down by him to the Prophet Muhammad (peace and blessings of Allah be upon him) through the angel Gabriel, and which has come to us through transmission from generation to generation. generation.

The Qur'an contains 114 suras (chapters), and suras consist of verses. There are a total of 6666 verses in the Quran. For convenience, the text of the Koran is divided into 30 juzes. The most valuable sura of the Koran is “Al-FatihIa” (the first sura), the most valuable verse is “Ayatul-Kursiy”, and the surah “Ikhlas” is also very valuable.

The Koran contains general constitutional principles, it talks about the best sides and qualities of a person so that they can be followed, and worst sides so that a person knows what to watch out for.

The hadith says: “The best of you is the one who has learned the Qur'an and taught others,” therefore, having comprehended the value and greatness of the Qur'an, we must know the rules and decency of reading it. The value of studying and reading the Qur'an is very great, so we list some of the adabs (respects) that students and readers of the Qur'an should observe:

1. The first and obligatory adab is to read the Quran with pure intention. This intention should be protected from thoughts of showing off and receiving praise.

3. It is sunnah for the reader of the Quran to sit in a clean place, wearing clean clothes, facing the Kaaba.

4. Putting the Qur'an on the ground, even if it is clean, is disrespect for it. The sunnah is to read the Qur'an by placing a pillow or a special stand under it.

6. On shelves where religious books are stored, the Koran must be placed at the very top. You can't put anything on it.

7. Taking any paper with a verse from the Koran into toilets or similar dirty places or reading it out loud is prohibited.

8. Before starting to read the Qur’an, it is sunnah to say “AgIýzubillágyi mina shaytIáni rrajúm” “Bismillagí rrahImáni rrahIúm” and end with the words “Sadakalálágyul gIazúm” and then read Surah “FatihIa”.

11. Before reading the Quran, it is advisable to brush your teeth with a siwak or rinse your mouth with water.

12. If someone, while reciting the Qur'an, hears the call to prayer (adhan) or someone's greeting, he should stop and listen to the call to prayer or respond to the greeting, and then continue reading the Qur'an.

13. In the heart of the reader of the Qur'an there must be the conviction that he is sitting before Allah Almighty and reading his speech.

14. When reading the Koran, being distracted, looking around, talking with other people, or thinking about worldly life is prohibited.

Every letter of the Koran that we read in Arabic, even without understanding the meaning and meaning of the words of the holy book, brings enormous positive potential to the register of deeds and actions of a Muslim.

Insha Allah this book will help us learn to read the Quran correctly with tazhvid. May Allah bless us on the righteous path. Amine!!!

Tazhvid is a science through which the correct reading of the Holy Quran is achieved, which eliminates distortions of the semantic meaning of the book of Allah.

The essence of tajweed is to master the pronunciation of Arabic letters in variants of their classical (Quranic) phonetics through mahraj.

Mahrage is the use of established mechanisms for pronunciation of each letter and its variants, allowing to achieve the proper sound.

§2. Arabic alphabet and writing.

Arabic letters vary in height and location relative to the line. We will measure them with the first letter of the Arabic alphabet (alif), which is a vertical dash. Arabs write and read from right to left, and an Arabic book begins where a Russian book ends.

In Arabic there are no major and minor, small and capital letters. All letters have the same meaning. The Arabic alphabet consists of 28 consonants.

§3. Hard, soft and medium consonants.

If middle part the tongue is raised and close to the hard palate (middle part of the palate), then a soft consonant is obtained, but if the back of the tongue is raised towards the soft palate (back of the palate), then a hard consonant is obtained, the intermediate position of the tongue gives a middle consonant. This difference in the position of the tongue can be traced when pronouncing Russian letters (ы) and (и), syllables (da) and (dia), the tip of the tongue in both cases occupies the same position near the upper teeth. The color is the same (in the first case – hard, and in the second – soft). The Arabic consonant (د) occupies an intermediate position between the Russian hard (d) and the Russian soft (d). We will call such consonants (medium). The middle consonants have an e-shaped connotation.

The following letters are considered hard consonants

(ق, خ, غ, ض, ص, ظ, ط).

§4. Short vowels and vowels.

There are no vowels in the Arabic alphabet. To indicate short vowel sounds, symbols are used that are written above or below the consonant letters after which they come.

A short vowel sound (a) indicated by a small line above a consonant is called (ﹷ) (fathIa), a short vowel sound (i) indicated by a small line under a consonant letter (ﹻ) is called (kasra), a short vowel sound (u) indicated by a comma above the consonant letter (ﹹ) is called (zamma). The absence of a vowel sound is indicated by a small circle above the consonant letter (ﹿ) and is called (sukun), where (ـ) is a conditional consonant.

So, these signs together with (alif) (اَ, اِ, اُ) form the vowels (a), (i) and (u) and are called their vowels.

§5. Graphic forms of letters of the Arabic alphabet.

Of the 28 consonant letters, 22 letters have four graphic forms and are connected in both left and right sides, the remaining six letters are (ا) alif, (ر) ra, (ز) for, (ذ) hall, (د) dal and ( و) vav in one right direction and have two graphic forms.

Each letter changes its shape depending on its position in the word; there are four such shapes.

§6. The letter (ا) (alif), a vertical dash, does not designate any sound on its own, together with the vowels (اَ, اِ, اُ) it forms the sounds (a, i, y), pronounced by freely exhaling air from the end of the throat, without the participation of the tongue, ( alif) denotes the length of the vowel (a), serves as a stand for (gyamza) (ء).

§7. The letter (ر) (ra), sound (r) is a hard consonant, similar to Russian (r). Pronounced somewhat more energetically, bending the tip of the tongue downwards behind upper teeth without touching the upper palate of the mouth. In Arabic, it is softened in the case of its vowel (kasra), where it is pronounced softly.

Connects on the right side with the previous letter.

§8. Letter (ز) (za), sound (z) – middle consonant. Pronounced: the tip of the tongue approaches the top of the lower teeth. Connects only on the right side with the previous letter. The vowel (a) after (ز) is pronounced e-shaped.

§9. Letter (م) (mime), sound (m). The letter (mime) is a middle consonant sound, similar to Russian (m). Pronounced: lips touch each other, passing air through the nose. Connects in both directions and has four graphic shapes. After (م), the vowel (a) is pronounced e-shaped.

§10. The letter (ت) (ta), sound (t) similar to Russian (t) denotes the middle consonant sound, has four graphic forms, connected in both directions. Pronounced: the tip of the tongue touches the upper teeth just below the middle. After (ت), the vowel (a) is pronounced e-shaped.

§eleven. The letter (ن) (nun) and the sound (n) - the middle consonant sound is connected in both directions and has four graphic forms. Pronounced: the tip of the tongue comes into contact with the convex place of the gums of the upper palate behind the front teeth, air is passed through the nose. After (ن), the vowel (a) is pronounced e-shaped.

§12. The letter (ي) (ya) and sound (y) is a middle consonant similar to Russian (y), but is pronounced more energetically from the middle of the tongue, has four graphic forms, and is connected in both directions. If (يْ) with (sukun) completes a syllable, then together with the preceding one (a) it forms a diphthong (ai), and both sounds that make up the diphthong become even more e-shaped, but less energetic, for example (baytun - beytun).

§13. Letter (ب) (ba), sound (b) – middle consonant sound. Pronounced: lips press well together. It has four graphic forms, connects in both directions. After (ب), the vowel (a) is pronounced e-shaped.

§14. The letter (ك) (kaf), the sound (k) is similar to Russian (k), has four graphic forms, connected in both directions. Pronounced from the end of the tongue and the beginning of the throat, the root of the tongue rises slightly. Before (fathI) and (kaasra) it softens a little.

§15. The letter (ل)) lyam (and sound (l). The middle consonant sound, similar to the Russian soft (l), has four graphic forms, connected in both directions. Pronounced: the tip of the tongue, together with its side, rests on the base of the upper two incisors of the canine and tooth.After (ل), the vowel (a) is pronounced e-shaped.

§16. The letter (و) (vav) and the sound (v) - denotes a voiced labial consonant sound. Pronounced: rounded and slightly elongated lips approach, but do not touch each other, leaving a rounded hole in the middle for air to pass through. Connects to the right side with the previous letter. If (وْ) with) sukun) completes a syllable containing a vowel (a), it forms a diphthong (av) which is pronounced with rounded lips, and the entire diphthong approaches (ov).

After (و), the vowel (a) has an e-shaped mark.

§17. The letter (ه) (гьа, ha) and sound (гь, h) - denotes a voiced consonant sound. Pronounced from the end of the throat, this exhalation with the participation of the voice has four graphic forms, connecting in both directions. The vowel (a) after (гь, h) sounds e-shaped.

§18. The letter (ف) (fa) and the sound (f) are middle labial-dental, connected in both directions, and have four graphic forms. Pronounced: The bottom of the upper front teeth touches the inside of the lower lip.

§19. The letter (ق) (kaf) and sound (къ) - denotes a hard, voiceless consonant, connects in both directions, has four graphic forms. Pronounced: from the end of the root of the tongue from the deepest part of the larynx. A sound comes out similar to the croaking of frogs.

§20. The letter (ش) (shin) and the sound (sh) - denotes the middle consonant sound, connects in both directions, has four graphic forms. Pronounced: from the middle of the tongue. After (ش), the vowel (a) has an e-shape. Similar to Russian (sh) with some softening.

§21. The letter (س) (sin) and the sound (s) is a middle consonant sound, connected in both directions, and has four graphic forms. Pronounced: the tip of the tongue touches above the middle of the lower front two teeth. The vowel (a) after (س) has an e-shape.

§22. The letter (ث) (ċa) and sound (ċ) - forms the middle interdental consonant, has four graphic forms. Pronounced: the tip of the tongue protrudes strongly, and the top of the tongue touches the bottom of the upper front teeth. The vowel (a) after (ث) takes on an e-shape.

§23. The letter (ص) (garden) and the sound (s) denote a hard consonant sound. To pronounce (ص) correctly, you must vigorously pronounce the consonant (س), with your lips slightly rounded and the tip of your tongue touching the middle of your lower front teeth. Connects in both directions, has four graphic forms.

§24. The letter (ط) (тIа) and sound (тI) - denotes an emphatic consonant that has some similarities with Russian (т), connects in both directions, has four graphic forms. Pronounced as (ta) in order of increasing hardness and tension (strength) of pronunciation. The tip of the tongue touches the base of the upper front teeth, and the back of the tongue rises higher, while the sound itself (t) receives a harder shade.

§25. The letter (ج) (jim) and the sound (j) - denotes a voiced consonant, which is a combination of the sounds (d) and (zh), as if merging into one inseparable sound; in Russian the sound is close to (j). Connects in both directions, has four graphic forms. Pronounced: from the middle of the tongue. A serious mistake is the replacement of one continuous sound (j) with two (d) and (zh), as well as a firm, unsoftened pronunciation of this sound.

§26. The letter (خ) (ha) and sound (x) - denotes a voiceless solid consonant similar to Russian (x). Pronounced from the beginning of the throat, it is much more energetic than the Russian (ha), so that a strong stream of air creates a scraping sound. Connects in both directions, has four graphic forms.

§27. The letter (ح) (хIа) and the sound (хI) denote a voiceless fricative soft consonant sound that has no correspondence in the Russian language. Connects in both directions. Pronounced from the middle of the throat without the use of the tongue. In its pronunciation, the main role is played by the epiglottis, which approaches the back wall of the pharynx, forming a gap. To do this, you need to start pronunciation with a simple exhalation, gradually turning into a loud whisper. In this case, you need to make sure that the mouth is wide open, and the tongue is completely relaxed and does not participate in the pronunciation of the sound. The vowel (a) after (ح) is pronounced e-shaped.

§28. The letter (ع) (gIain) and sound (gI) - denotes a voiced fricative consonant sound that has no correspondence in the Russian language. This sound is a voiced parallel to the voiceless consonant (ح) (хI), i.e. pronounced from the middle of the throat, from the depths of the oral cavity (in the pharynx) without the direct participation of the tongue, but with the participation of the voice. Connects in both directions, has four graphic forms.

§29. The letter (غ) (gyayn) and the sound (gъ) - denotes a hard voiced consonant, which is a voiced parallel to the consonant (خ) (x), connected in both directions. Pronounced from the beginning of the throat less energetically than (خ) (x). The scratching sound in it is heard weaker than in (x). The Arabic consonant (غ) has some similarities with the burry velar non-rolling (ر))р(.

§thirty. The letter (د) (distance) and the sound (d) - denotes a consonant sound similar in sound to the corresponding Russian (d) connected only on the right side with the previous letter. Pronounced: the tip of the tongue touches the middle of the upper front teeth. The Arabic consonant (د) occupies an intermediate position between Russian (д) and Russian soft (д).

§31. The letter (ض) (zvad) and the sound (ż) - is a noisy, toothy, sonorous hard sound; to pronounce (ض), it is necessary to pronounce a hard sound (l) with the intonation of the sound (z) by moving the tongue from the side to the upper molars with the fang. Connects in both directions, has four graphic forms.

§32. The letter (ذ) (zal) and the sound (z) indicate an interdental voiced consonant. To pronounce this sound correctly, the tip of the tongue must touch the edge of the upper teeth, so that air passes between the tongue and the upper front teeth. The front part (tip of the tongue) will be visible in the gap between the upper and lower front teeth; the lips, especially the lower one, should not touch the teeth. Connects only on the right side. The vowel (a) after (ذ) has an e-shape.

§33. The letter (ظ) (za) and the sound (z) - denotes a hard sound similar to (ط), connected in both directions. This is an interdental emphatic consonant, which is the emphatic parallel of the interdental voiced consonant (ذ). Connects in both directions, has four graphic forms.

To correctly pronounce (ظ), it is necessary that the tip of the tongue is slightly visible from under the upper front teeth, pronouncing the consonant (ذ) more energetically, at the same time giving the speech organs an already acquired emphatic structure. After (ط), the vowel (a) has an e-shape.

§34. Long vowels.

To convey the length of vowels (a, i, y) in writing, the letters (ا, ى, و) are used. In Arabic they are called (xIuruful madda). In combination with short vowels (a, i, y), they give a length of pronunciation twice as long as short vowels.

1. The length of the vowel (a) is given by the combination of letters (ا, ى, و) with a vowel (fathIa) above the previous letter. In this case (fathIa) is placed vertically, but in some publications it is also placed horizontally.

2. The length of the vowel (i) is given by the combination of the letter (ى) with the vowel (kyasra) under the previous letter. At the same time (kasra) is placed vertically in some publications, and horizontally in others.

3. The length of the vowel (u) is given by the combination of the letter (و) with a vowel (zamma) above the previous letter, while in the Quran of the Kazan Publishing House (zamma) is written larger than usual.

Exceptions to this rule are the following words:

اَ ْلاُولَى

اُولَئِكَ

اُولاَءِ

اُولاَتِ

اِعْمَلُوا

اِعْلَمُوا

اَمِنُوا

اَمَنُوا

4. Thus, each of the letters (ا, ى, و) in Arabic writing performs two different functions: they either indicate vowel sounds (اَ, ىِ, وُ) and in this case have their own vowels, or indicate the length of the preceding vowels (a , and, y) and in this case do not have their own vowels. To begin with, it is recommended to pronounce long vowels as long as possible, and short vowels – abruptly, briefly, achieving a clear contrast in pronunciation between them.

It is necessary to carefully monitor the difference in the pronunciation of long and short vowels. Depending on the length of pronunciation, the meaning of the word changes, so this rule must be strictly observed.

(جَمَلٌ) - jamalun - camel, (جَمٰالٌ) - jamalun - beauty.

The letter (ي) (ya), unlike (ا) (alif) and (و) (vav), has all four graphic forms and is connected in both directions; dots are not placed at the end of the word (ى).

Arabic
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10:25 2017

There is no standard classification of rules for reciting the Quran in Muslim theology. Despite this, all Tajweed essays explain in detail three main areas of concern: articulation, duration of long phonemes, and pause placement. Many manuals also mention the features of recitation styles, although a detailed presentation of the differences between them can only be found in fundamental works devoted to kirā’ātam. In this paragraph, we will not explain all the rules of Tajweed, but we will focus on the most important of them in order to clearly show how the pronunciation of the Koran differs from ordinary Arabic speech.

Studying Tajweed, as a rule, begins with familiarization with the phonetic structure of the Arabic language and articulation, i.e., the work of the speech organs when pronouncing sounds. Most linguists identify seventeen places of articulation of sounds ( Mahārij al-Huruf), which are associated with the five organs of speech: lips, tongue, palate, larynx and nasal cavity. The articulatory characteristics of sounds are divided into constants, which are inherent in the sound in any position, and random, which are determined by vowel sounds and the phonetic environment.

Constant characteristics ( sifāt asliyya) are divided into two groups:

a) paired, such as anchovy(exhalation of air without delay due to weak connection with the place of articulation when pronouncing sounds [ت], [ث], [خ], [ح], [س], [ش], [ص], [ف], [ك ], [ه]) and Jahr(retention of exhaled air due to strong connection with the place of articulation when pronouncing other sounds), isti'lā'(raising the back of the tongue to the soft palate when pronouncing the sounds [ح], [ص], [ض], [ط], [ظ], [غ], [ق]) and istifāl itbāk(raising the back of the tongue to the hard and soft palate when pronouncing sounds [ص], [ض], [ط], [ظ]) and infitāx(dropping of the back of the tongue when pronouncing the remaining consonants), izlyak(quick pronunciation of a sound without delay due to its formation at the tip of the tongue or at the edge of the lips, as in the case of the sounds [ب], [ر], [ف], [ل], [م], [ن]) and ismat(delay in pronouncing the remaining consonants due to their formation not at the tip of the tongue or at the edge of the lips), etc.;

b) unpaired, for example: safir(noise resulting from friction of exhaled air when the speech organs are not completely close when pronouncing whistling consonants [ز], [س], [ث]), kalkalya(noise resulting from the rupture of tightly closed speech organs from the pressure of air from the larynx when pronouncing plosive consonants [ب], [ج], [د], [ط], [ق]), takrir(vibration resulting from trembling of the active organs of speech when pronouncing a tremulous consonant [ر]), etc. According to Ibn al-Jazari, there are a total of seventeen permanent articulatory characteristics, and this opinion is shared by most authors.

To random characteristics ( sifāt ‘aradiyya) include complete assimilation ( idgām) and clear pronunciation ( izhar) consonants, gradation ( tarkik) and pharyngealization ( tafhim) sound [r], omission ( tashil) and clear pronunciation ( tahkick) hamza, long ( madd) and short ( kasr) pronouncing vowels, etc. For example, the consonant sound [p] in combination with the vowels [a] and [y] is pronounced firmly and the walls of the pharynx narrow, and in combination with the vowel [i] it softens. Another example is that the vowel sound [a] in the word Allah is pronounced softly if the word before it ends kasroy or tanwin, and firmly if the preceding word ends fatxoy or lady.

Random characteristics of the sounds of the Quran can be expressed by additional articulations that are not inherent in ordinary Arabic speech. These include nasalization ( Hun), i.e., the acquisition of a nasal timbre by sound as a result of the lowering of the palatal curtain and the simultaneous release of air through the nose and mouth. Nasalization is characteristic of the sounds [m] and [n] and is present in phonetic phenomena ikhfā’, iklab and in some cases - in the phenomenon idgām.

Ikhfa'- this is an incomplete regressive assimilation, occupying a middle position between distinct utterance ( izhar) and complete assimilation ( idgām), characterized by a nasal timbre ( Hun) and lack of doubling ( tashdid). This rule applies to the sound [m] at the end of a closed syllable if it is followed by the sound [b], and to the sound [n] at the end of a closed syllable if it is followed by the sounds [ت], [ص], [ج], [د], [ذ], [ز], [س], [ش], [ص], [ض], [ط], [ظ], [ف], [ق] or [ك], for example: تَرْمِيهِم بِحِجَارَةٍ / بَعُوضَــــةً فَمــــَا / إِنْ كُنْتُم. With incomplete assimilation of the consonant [n], the tip of the tongue does not adjoin the alveoli, the oral fissure remains in the state that it assumed when pronouncing the previous vowel, and the air is exhaled through the nose.

Iqlab- a special case of incomplete regressive assimilation, when the sound [n] changes to the sound [m] with an acquired nasal timbre ( Hun). This articulation occurs when a closed syllable ending with the sound [n] is followed by the sound [b], and is caused by the difficulty of pronouncing the labial stop [b] after the anteropalatal sound [n]. In some editions of the Koran, to indicate this phenomenon, instead of a sukyn above the letter [n] or instead of one vowel of the tanvin ending, a small letter م is written, for example: مِنْ بَحِيرَةٍ / مُحِيطٌ بِالكَافِرِينَ.

Idgam- complete assimilation, i.e. the assimilation of one sound to another in the flow of speech within a word or phrase. For example, complete regressive assimilation occurs at the boundary of two words if the first ends with the sound [n], and the next begins with the sounds [ر], [ل], [م], [ن], [و] or [ي]. In the first two cases, the sound [n] is completely assimilated with the subsequent consonant without nasalization, and in other cases - with the acquired nasal timbre ( Hun), for example: غَفُورٌ رَّحِيمٌ / يَوْمَئِذٍ يَّصْدُرُ / مَفْعُولاً لِّيَهْلِكَ / مِنْ لَّدُنَّا . You should know that if a closed syllable ends with the sound [n], and it is followed by one of the listed consonants within one word, then the sound [n] is pronounced clearly, without assimilation and nasalization, as in the following examples بُنْيَانٌ / قِنْوَانٌ.

As we can see, when reading the Koran, special attention is paid to pronouncing the sound [n] at the end of a closed syllable, which in some cases is pronounced clearly, and in others it is assimilated with the subsequent consonant. Typically, Tajweed manuals distinguish three more types of complete assimilation:

Rules for pronouncing the sound [n] at the end of a closed syllable

A) idgām al-mislayn, i.e. complete assimilation of two identical consonants standing next to each other. For example, in the words مُحَمَّدٌ ‘Muhammad’ and جَنَّةٌ ‘paradise’ there is complete assimilation of the sounds [m] and [n], which are pronounced with a nasal timbre lasting two tones.

b) idgām al-mutajānisayn. The term mutajanisan two consonant sounds that have the same places of articulation but different characteristics are called. If such sounds follow each other, then complete regressive assimilation occurs, as in the following cases: لِكَ / ارْكَب مَّعَنَ .

V) idgām al-mutakāribain. Term mutakāribān denotes two consonant sounds that have similar places of articulation or characteristics. In most cases in the Qur'an, such consonants are pronounced clearly, but in two letter combinations there is complete regressive assimilation: when the mid-palatal consonant [ق] is followed by a deep-palatal consonant [ك] and when the antero-palatal sonant [ل] is followed by a tremulous sonant [ر], for example: بَل رَّفَعَهُ / نَخْلُقكُّم . According to Hafs's reading, the exception is the expression بَل رَانَ (Surah 83 "The Weighers", verse 14). At this point, after the sound [l], it is customary to make a short stop, which is called sakta (see below).

A special place among random characteristics is occupied by the duration of long phonemes. In Tajweed literature, the length of vowel sounds is measured in conventional units called haraka or alif. One alif corresponds to the length of a short syllable. When reading the Koran, the length of a long syllable depends on the phonetic environment, features kirā’āta and individual preferences of the reader and can range from two to six Alifov(and in some kirā’ātah and more). According to Tajweed rules, long syllables are divided into two categories: syllables with constant length ( madd asli) and syllables with variable length ( madd farhi).

Extra-long syllables, that is, syllables consisting of a consonant, a long vowel and a consonant, and long syllables followed by a hamza have variable length. For example, the duration of the extra-long syllable [dāl] in the word الضَّالِّين is necessarily six Alifov, because a long vowel is followed by a double consonant. And in the word السَّمَاء the duration of the long syllable [mā] can be from four to five Alifov, because it is followed by hamza. But if hamza is the last letter of the word on which there is a pause, as for example in the verse ضِ وَلَا فِي السَّمَاءِ (Sura 3 “The Family of ‘Imran”, verse 5), then the phoneme [ā] can be extended to six Alifov.

In the absence of the two reasons given, long syllables have a constant duration of two alif. For example, in the word المِيزَان the duration of the long syllables [mu] and [зā] is two alif. But if one word ends with a long syllable, and the next word begins with a long syllable alif, then the long syllable is pronounced briefly. For example, in the expression لَقُو الَّذِينَ the syllable is not lengthened to two Alifov, but is pronounced briefly, because the next word begins with vasilated alif. If, due to a pause, a long syllable turns into an extra-long one, then the duration of the phoneme varies from two to six alifs, depending on kirā’āta and individual preferences of the reader. For example, if a pause is made on the word مُهْتَدِينَ (Surah 2 “The Cow”, verse 16), then the long syllable [di] turns into an extra-long [din], which can stretch up to six Alifov.

Along with the articulatory characteristics of sounds, the rules of Tajweed also regulate the placement of pauses, which are determined by the syntactic and semantic integrity or discontinuity of the phrase and serve to preserve the correct meaning of the revelation. Since there is no punctuation in the written text of the Qur'an, learning to pause correctly and avoid inappropriate stops requires knowledge of Arabic. Otherwise, the reader may make gross mistakes leading to distortion of the phrase. For example, a pause is required in the following verse: مِيعًا “And don’t let what they say sadden you. [pause] Indeed, all power belongs to Allah" (Surah 10 Yunus, verse 65). If you read this passage without a pause, it turns out that the words “Truly, power entirely belongs to Allah” are direct speech and belong to unbelievers, and this is a clear error.

To facilitate the recitation of the Koran by Muslims who do not speak Arabic, the ulema have developed a system of pauses, which are displayed on the letter with special icons that replace punctuation marks. This system is not based on Muslim tradition and is based on a careful analysis of the text of the Koran itself. There is no standard classification of pauses in the Quran. Some authors divide pauses into ten types, others into seventeen. Most modern researchers identify five main types of pauses: obligatory, preferred, permitted, permissible and obscene.

Mandatory pause ( waqf lazim) separates two sentences that are semantically and syntactically unrelated to each other if their continuous reading entails a distortion of the meaning of the revelation. For example, a pause is required when reading the verse “Only those who listen answer. [obligatory pause] And Allah will raise the dead, after which they will be returned to Him” (Surah 6 “Cattle”, verse 36), since with continuous reading the verse takes on the wrong meaning: “Only those who listen and the dead respond. Allah will resurrect them, after which they will be returned to Him."

Preferred pause ( waqf tāmm) also separates two semantically and syntactically independent sentences, but in cases where continuous reading does not distort the meaning of the text. With the help of such a pause, semantic blocks in the Koran are highlighted. For example, it is recommended to pause between the verses “They follow guidance from their Lord, and they are the successful ones. [preferred pause] Truly, the unbelievers do not care whether you warned them or not. They [still] will not believe” (Sura 2 “The Cow”, verses 5-6), because the first verse speaks of believers, and the second speaks of unbelievers.

Allowed pause ( waqf kafi) serves to separate syntactically independent fragments of text that are related to each other in meaning, and this is the most common type of pause in the Quran. For example, the verse “Foolish people will say: “What made them turn away from the qiblah to which they turned their faces before?” [permitted pause] Say: “The East and the West belong to Allah. [allowed pause] He guides whomever He will to the straight path” (Surah 2 “The Cow”, verse 142) can be divided into three fragments, which are three independent sentences related to each other in meaning. It is believed that in such cases, separate and unseparated reading are allowed equally.

Allowed pause ( waqf hassan) serves to separate two semantically and syntactically related fragments. In cases where such a pause coincides with the end of the verse, it is equally fair to pause and continue reading. For example, when reading the passage “Praise be to Allah, the Lord of the worlds, [permissible pause] the Merciful, the Merciful, [permissible pause] the Lord of the Day of Retribution” (Sura 1 “The Opener”, verses 2-4) it is equally fair to pause between the verses or read them continuously . In other cases, especially if a permissible pause separates a complex sentence or simply syntactically related parts of one sentence, continuous reading is preferable, as for example, in the following verse “Allah sealed their hearts [permissible pause] and hearing” (Sura 2 “The Cow”, verse 7 ) .

Obscene ( Waqf Kabix) is called a pause, which is placed between parts of a sentence that are semantically and syntactically inseparable (between the subject and the predicate, between the defined and the definition, etc.). As a rule, such pauses lead to a distortion of the meaning of the Koran or make certain fragments of the text meaningless. For example, an obscene pause in the verse “Allah heard the words of those who said: [obscene pause] “Verily, Allah is poor and we are rich”” (Sura 3 “The Family of Imran”, verse 181) contradicts the principle of monotheism and leads to a clear error . If the reader does not have enough breath and makes such a pause, he should return to the semantic beginning of the fragment and read it again.

As already noted, Muslim calligraphers developed special icons indicating the obligation, permissibility and inadmissibility of pauses. Explanations for these icons are usually given on a separate page at the end of the holy book.

We have considered only some of the rules of Tajweed developed by the reciters of the Koran. Compliance with them makes the sound of the Koran a unique phenomenon, different from ordinary Arabic speech, and emphasizes the inimitability of the holy book. The rules for reciting the Koran are set out in more detail in special works devoted to the science of Tajwid and kirā’ātam. However, it is recommended to use them only as auxiliary aids in practical classes, since even detailed and illustrated works on Tajweed do not compensate for the lack of auditory experience and the lack of timely acoustic correction.

The best way to learn Tajweed is to imitate the sounds and repeat the verses after the teacher. This applies to all who wish to master the art of reading the holy book, including Arabs, because some rules of Tajweed apply only to the Qur'an and are not used in either literary Arabic or spoken dialects.

Bismillagyi rrahImani rrahIum.

بِسْـــــمِ اللهِ الرَّحْمٰنِ الرَّح ِ يمِ

§1. Introduction.

Glory to Allah, the Most High, the Almighty, the Lord of the worlds.

Blessings from Allah to the prophets who professed the true religion of Islam. Greetings and peace to the servants of Allah who follow the path of Islam.

Dear reader, the Koran is a book whose author is not a person, but the creator of all things, the speech (kalam) of Allah Almighty sent down by him to the Prophet Muhammad ( May Allah bless him and greet him) through the angel Gabriel, and has come down to us through transmission from generation to generation.

The Qur'an contains 114 suras (chapters), and suras consist of verses. There are a total of 6666 verses in the Quran. For convenience, the text of the Koran is divided into 30 juzes. The most valuable sura of the Koran is “Al-FatihIa” (the first sura), the most valuable verse is “Ayatul-Kursiy”, and the surah “Ikhlas” is also very valuable.

The Qur'an contains general constitutional principles, it talks about the best sides and qualities of a person, so that one can follow them, and the worst sides, so that a person knows what to beware of.

The hadith says: “The best of you is the one who has learned the Qur'an and taught others,” therefore, having comprehended the value and greatness of the Qur'an, we must know the rules and decency of reading it. The value of studying and reading the Qur'an is very great, so we list some of the adabs (respects) that students and readers of the Qur'an should observe:

1. The first and obligatory adab is to read the Quran with pure intention. This intention should be protected from thoughts of showing off and receiving praise.

3. It is sunnah for the reader of the Quran to sit in a clean place, wearing clean clothes, facing the Kaaba.

4. Putting the Qur'an on the ground, even if it is clean, is disrespect for it. The sunnah is to read the Qur'an by placing a pillow or a special stand under it.

6. On shelves where religious books are stored, the Koran must be placed at the very top. You can't put anything on it.

7. Taking any paper with a verse from the Koran into toilets or similar dirty places or reading it out loud is prohibited.

8. Before starting to read the Quran, it is sunnah to say “ AgIZubillagiya mina shieldIani rrajum» « Bismillaghi rrahImani rrahIum" and end with the words " Sadaqallagul gIazum"After which they read Surah FatihIa."

11. Before reading the Quran, it is advisable to brush your teeth with a siwak or rinse your mouth with water.

12. If someone, while reading the Quran, hears the call to prayer (adhan) or someone's greeting, he should stop and listen to the call to prayer or respond to the greeting, and then continue reading the Qur'an.

13. In the heart of the reader of the Qur'an there must be the conviction that he is sitting before Allah Almighty and reading his speech.

14. When reading the Koran, being distracted, looking around, talking with other people, or thinking about worldly life is prohibited.

Every letter of the Koran that we read in Arabic, even without understanding the meaning and meaning of the words of the holy book, brings enormous positive potential to the register of deeds and actions of a Muslim.

Insha Allah this book will help us learn to read the Qur'an correctly with tazhvid. May Allah bless us on the righteous path. Amine!!!

Tazhvid is a science through which the correct reading of the Holy Quran is achieved, which eliminates distortions of the semantic meaning of the book of Allah.

The essence of tajweed is to master the pronunciation of Arabic letters in the variants of their classical (Quranic) phonetics through mahrazh.

Mahraj- this is the use of established mechanisms for pronunciation of each letter and its variants, allowing to achieve the proper sound.

§2. Arabic alphabet and writing.

Arabic letters vary in height and location relative to the line. We will measure them with the first letter of the Arabic alphabet (alif), which is a vertical dash. Arabs write and read from right to left, and an Arabic book begins where a Russian book ends.

In Arabic there are no major and minor, small and capital letters. All letters have the same meaning. The Arabic alphabet consists of 28 consonants.

§3. Hard, soft and medium consonants.

If the middle part of the tongue is raised and close to the hard palate (middle part of the palate), then a soft consonant is obtained, if the back of the tongue is raised towards the soft palate (back of the palate), then a hard consonant is obtained, an intermediate position of the tongue gives a middle consonant. This difference in the position of the tongue can be traced when pronouncing Russian letters (ы) and (и), syllables (da) and (dia), the tip of the tongue in both cases occupies the same position near the upper teeth. The color is the same (in the first case – hard, and in the second – soft). Arabic consonant ( د ) occupies an intermediate position between Russian hard (d) and Russian soft (d). We will call such consonants (medium). The middle consonants have an e-shaped connotation.

The following letters are considered hard consonants

(ق, خ, غ, ض, ص, ظ, ط ).

§4. Short vowels and vowels.

There are no vowels in the Arabic alphabet. To indicate short vowel sounds, symbols are used that are written above or below the consonant letters after which they come.

A short vowel sound (a) indicated by a small dash above the consonant is called ( ﹷ ) (fathIa), a short vowel sound (i) indicated by a small dash under the consonant letter ( ﹻ ) is called (kyasra), a short vowel sound (u) indicated by a comma above the consonant letter ( ﹹ ) is called (zamma). The absence of a vowel sound is indicated by a small circle above the consonant letter ( ﹿ ) and is called (sukun), where ( ـ ) – conditional consonant.

So, these icons along with (alif) ( اَ, اِ, اُ ) form the vowels (a), (i) and (u) and are called their vowels.

§5. Graphic forms letters of the Arabic alphabet.

Of the 28 consonant letters, 22 letters have four graphic forms and are connected in both left and right sides, the remaining six letters: ( ا ) alif, ( ر ) ra, ( ز ) behind, ( ذ ) hall, ( د ) gave and ( و ) vav in one right direction and have two graphic forms.

Each letter changes its shape depending on its position in the word, there are four such forms:

Isolated form

Initial form

Middle form

Final form

§6. Letter (ا ) (alif), a vertical dash, does not independently indicate any sound, together with vowels ( اَ, اِ, اُ ) forms sounds (a, i, y), is pronounced by freely exhaling air from the end of the throat, without the participation of the tongue, (alif) indicates the length of the vowel (a), serves as a stand for (gyamza) ( ء ).

§8. Letter (ز ) (za), sound (z) – middle consonant. Pronounced: the tip of the tongue approaches the top of the lower teeth. Connects only on the right side with the previous letter. Vowel(s) after ( ز ) is pronounced e-shaped.

§9. Letter (م ) (mime), sound (m). The letter (mime) is a middle consonant sound, similar to Russian (m). Pronounced: lips touch each other, passing air through the nose. Connects in both directions and has four graphic shapes. After ( م

§10. Letter (ت ) (ta), sound (t) similar to Russian (t) denotes a middle consonant sound, has four graphic forms, connects in both directions. Pronounced: the tip of the tongue touches the upper teeth just below the middle. After ( ت ) vowel (a) is pronounced e-shaped.

§eleven. Letter (ن ) (nun) and sound (n) - the middle consonant sound is connected in both directions and has four graphic forms. Pronounced: the tip of the tongue comes into contact with the convex place of the gums of the upper palate behind the front teeth, air is passed through the nose. After ( ن ) vowel (a) is pronounced e-shaped.

§12. Letter (ي ) (ya) and sound (y) - the middle consonant is similar to Russian (y), but is pronounced more energetically from the middle of the tongue, has four graphic forms, and is connected in both directions. If ( يْ ) with (sukun) completes a syllable, then together with the preceding (a) it forms a diphthong (ay), while both sounds that make up the diphthong become even more e-shaped, but less energetic, for example (baytun - beytun).

§13. Letter (ب ) (ba), sound (b) – middle consonant sound. Pronounced: lips press well together. It has four graphic forms, connects in both directions. After ( ب ) vowel (a) is pronounced e-shaped.

§14. Letter (ك ) (kaf), sound (k) similar to Russian (k), has four graphic forms, connected in both directions. Pronounced from the end of the tongue and the beginning of the throat, the root of the tongue rises slightly. Before (fathI) and (kaasra) it softens a little.

§15. Letter (ل ) )lam (and sound (l). The middle consonant sound, similar to the Russian soft (l), has four graphic forms, connects in both directions. Pronounced: the tip of the tongue, together with its side, rests against the base of the upper two incisors of the canine and tooth. After ( ل ) vowel (a) is pronounced e-shaped.

§16. Letter (و ) (vav) and sound (v) - denotes a voiced labial consonant sound. Pronounced: rounded and slightly elongated lips approach, but do not touch each other, leaving a rounded hole in the middle for air to pass through. Connects to the right side with the previous letter. If ( وْ ) s)sukun) completes a syllable containing a vowel (a), then it forms a diphthong (av) which is pronounced with rounded lips, and the entire diphthong approaches (ov).

After ( و ) vowel (a) has an e-shaped mark.

§17. Letter (ه ) (гя, ha) and sound (гь, h) – denotes a voiced consonant sound. Pronounced from the end of the throat, this exhalation with the participation of the voice has four graphic forms, connecting in both directions. The vowel (a) after (гь, h) sounds e-shaped.

§18. Letter (ف ) (fa) and sound (f) - middle labial-dental, connects in both directions, has four graphic forms. Pronounced: The bottom of the upper front teeth touches the inside of the lower lip.

§19. Letter (ق ) (kaf) and sound (k) - denotes a hard, voiceless consonant, connects in both directions, has four graphic forms. Pronounced: from the end of the root of the tongue from the deepest part of the larynx. A sound comes out similar to the croaking of frogs.

§20. Letter (ش ) (shin) and sound (sh) - denotes the middle consonant sound, connects in both directions, has four graphic forms. Pronounced: from the middle of the tongue. After ( ش ) vowel (a) has an e-shape. Similar to Russian (sh) with some softening.

§21. Letter (س ) (sin) and sound (s) - a middle consonant sound, connected in both directions, has four graphic forms. Pronounced: the tip of the tongue touches above the middle of the lower front two teeth. Vowel(s) after ( س ) has an e-shape.

§22. Letter (ث ) (ċa) and sound (ċ) – forms the middle interdental consonant, has four graphic forms. Pronounced: the tip of the tongue protrudes strongly, and the top of the tongue touches the bottom of the upper front teeth. Vowel(s) after ( ث ) takes on an e-shape.

§23. Letter (ص ) (garden) and sound (s) – denotes a hard consonant sound. To pronounce correctly ( ص ), one must vigorously pronounce the consonant ( س ), while the lips are slightly rounded, the tip of the tongue touches the middle of the lower front teeth. Connects in both directions, has four graphic forms.

§24. Letter (ط ) (tIa) and sound (tI) - denotes an emphatic consonant that has some similarities with Russian (t), connects in both directions, has four graphic forms. Pronounced as (ta) in order of increasing hardness and tension (strength) of pronunciation. The tip of the tongue touches the base of the upper front teeth, and the back of the tongue rises higher, while the sound itself (t) receives a harder shade.

§25. Letter (ج ) (jim) and sound (j) - denotes a voiced consonant, which is a combination of the sounds (d) and (zh), as if merging into one inseparable sound; in Russian the sound is close to (j). Connects in both directions, has four graphic forms. Pronounced: from the middle of the tongue. A serious mistake is the replacement of one continuous sound (j) with two (d) and (zh), as well as a firm, unsoftened pronunciation of this sound.

§26. Letter (خ ) (ha) and sound (x) - denotes a voiceless solid consonant similar to Russian (x). Pronounced from the beginning of the throat, it is much more energetic than the Russian (ha), so that a strong stream of air creates a scraping sound. Connects in both directions, has four graphic forms.

§27. Letter (ح ) (хIа) and sound (хI) denotes a voiceless fricative soft consonant sound, which has no correspondence in the Russian language. Connects in both directions. Pronounced from the middle of the throat without the use of the tongue. In its pronunciation, the main role is played by the epiglottis, which approaches the back wall of the pharynx, forming a gap. To do this, you need to start pronunciation with a simple exhalation, gradually turning into a loud whisper. In this case, you need to make sure that the mouth is wide open, and the tongue is completely relaxed and does not participate in the pronunciation of the sound. Vowel(s) after ( ح ) is pronounced e-shaped.

§28. Letter (ع ) (gIain) and sound (gI) - denotes a voiced fricative consonant sound that has no correspondence in the Russian language. This sound is a voiced parallel to the voiceless consonant ( ح ) (xI), i.e. pronounced from the middle of the throat, from the depths of the oral cavity (in the pharynx) without the direct participation of the tongue, but with the participation of the voice. Connects in both directions, has four graphic forms.

§29. Letter (غ ) (gyayn) and sound (gъ) - denotes a solid voiced consonant, which is a voiced parallel to the consonant ( خ ) (x), connects in both directions. Pronounced from the beginning of the throat less energetically than ( خ ) (X). The scratching sound in it is heard weaker than in (x). Arabic consonant ( غ ) has some similarities with the burry posterior palatal non-rolling ( ر ))R(.

§thirty. Letter (د ) (dal) and sound (d) - denotes a consonant sound similar in sound to the corresponding Russian (d) connected only on the right side with the previous letter. Pronounced: the tip of the tongue touches the middle of the upper front teeth. Arabic consonant ( د ) occupies an intermediate position between Russian (d) and Russian soft (d).

§31. Letter (ض ) (zvad) and sound (ż) – is a noisy toothed voiced hard sound for pronunciation ( ض ) it is necessary to pronounce a hard sound (l) with the intonation of the sound (z) by moving the tongue from the side to the upper molars with the fang. Connects in both directions, has four graphic forms.

§32. Letter (ذ ) (zal) and sound (z) – denotes an interdental voiced consonant. To pronounce this sound correctly, the tip of the tongue must touch the edge of the upper teeth, so that air passes between the tongue and the upper front teeth. The front part (tip of the tongue) will be visible in the gap between the upper and lower front teeth; the lips, especially the lower one, should not touch the teeth. Connects only on the right side. Vowel(s) after ( ذ ) has an e-shape.

§33. Letter (ظ ) (za) and sound (z) – denotes a hard sound similar to ( ط ), connects in both directions. This is an interdental emphatic consonant, which is an emphatic parallel to the interdental voiced consonant ( ذ ). Connects in both directions, has four graphic forms.

To pronounce correctly ( ظ ) it is necessary that the tip of the tongue is slightly visible from under the upper front teeth when pronouncing the consonant more energetically ( ذ ), at the same time giving the speech organs an already acquired emphatic structure. After ( ط ) vowel (a) has an e-shape.

§34. Long vowels.

To convey the length of vowels (a, i, y) in writing, the letters ( ا, ى, و ). In Arabic they are called ( hIuruful madda). In combination with short vowels (a, i, y), they give a length of pronunciation twice as long as short vowels.

1. The length of the vowel (a) is given by a combination of letters ( ا, ى, و ) with a vowel (fatkhIa) above the previous letter. In this case (fathIa) is placed vertically, but in some publications it is also placed horizontally.

2. The length of the vowel (i) is given by the combination of the letter ( ى ) with a vowel (kyasra) under the previous letter. At the same time (kasra) is placed vertically in some publications, and horizontally in others.

3. The length of the vowel (y) is given by the combination of the letter ( و ) with a vowel (zamma) above the previous letter, while in the Quran of the Kazan Publishing House (zamma) is written larger than usual.

Exceptions to this rule are the following words:

4. Thus, each of the letters ( ا, ى, و ) in Arabic writing have two different functions: they either represent vowel sounds ( اَ, ىِ, وُ ) and in this case have their own vowels, or indicate the length of the preceding vowels (a, i, y) and in this case they do not have their own vowels. To begin with, it is recommended to pronounce long vowels as long as possible, and short vowels – abruptly, briefly, achieving a clear contrast in pronunciation between them.

It is necessary to carefully monitor the difference in the pronunciation of long and short vowels. Depending on the length of pronunciation, the meaning of the word changes, so this rule must be strictly observed.

(جَمَلٌ ) – jamalun – camel, ( جَمٰالٌ ) – jamaalun – beauty.

Letter ( ي ) (ya) in contrast to ( ا ) (alif) and ( و ) (vav) has all four graphic forms and is connected in both directions, at the end of the word under ( ى ) no dots are placed.

§35. Tashdidun - strengthening of consonants.

In the Arabic alphabet, each consonant can be short or double. Doubling of consonants is indicated not by repetition of the letter, as in Russian, but by a special superscript above the letter that should be pronounced as doubled ( ـ ). This icon is called (shadda), and the doubling phenomenon is called (tashdidun)– gain. This icon is placed above the consonant letter. The vowels (fatkhIa) and (zamma) are placed above the icon ( ﳳ, ﳲ ), and (kasra) under the letter ( ﹽِ ).

Doubled consonants are pronounced together as one consonant, but longer and more intensely than the corresponding short consonants.

Particular attention should be paid to the phenomenon of doubling a consonant sound (tashdidun), as this changes the meaning of the word.

(دَبُورٌ ) – daburun – west wind

(دَبُّورٌ ) – dabburun – wasp

§36. Tanvin.

In Arabic there is no definite article. Its functions are performed by the ending nun (n) called ( tanvin) (adding sound (n)). This ending indicates the uncertainty of the subject denoted by the given noun and adjective, for example:

كِتَابٌ – kitabun, كَبِيرٌ – kabirun.

Tanwin represents a double vowel icon ( ﹱ ) – tanvin fatkhIa, ( ـٌ ) – tanvin zamma, ( ـٍ ) – tanvin kasra, which are read as (an), (un), (in). Tanvin fatkhIa and tanvin zamma are placed above the letter, and tanvin kasra below the letter.

§37. Tashdidun with tanvin.

In the Arabic language there are often words where tashdidun and tanwin are combined in one word ( ـًّ, ـٌّ, ـٍّ ). In a word ( ـ ) (shadda) is always placed above the letter, (tanvin fathIa) and (tanvin zamma) are placed above (shadda), and (tanvin kasra) under the letter above which (shadda) is placed.

§38. Alif and gyamzatun.

In Arabic, in addition to 28 consonants, there is one more letter ( ء ) called (gyamza), it is pronounced from the end of the throat, only air retention occurs in the laryngeal part, as when pronouncing the Russian hard sign (aъ). The sign (gyamza) is usually called a glottal plosive, heard before or after the pronunciation of any vowel. Gyamza can be written in a word independently or with a stand. The letters ( أ ) – (alif), ( ؤ ) – (vav), ( ئ ) – (ya). Acting as a stand, they themselves do not indicate any sounds, but the letter ( ى ) is written without dots below. FathIa, zamma, tanvin fatkhIa, tanvin zamma and sukun are written above the gyamza ( ءَ, ءُ, ءً, ءٌ, ءْ ), and kyasra and tanvin kyasra under gyamza ( ءِ, ءٍ ).

At the beginning of a word, gyamza is always written with an alif as a stand:

أَسَدٌ – a-sadun, أُمٌّ – u-mmun, إِبْرَةٌ – and-bro.

In the middle of a word, these letters serve as a stand for gyamza:

(ا, و, ى ).

At the end of the word gyamza is written without a stand with a vowel and with a tanvin:

دُعَاءً – dugIá-an, شَيْءٍ – shay-in, مَاءٌ – má-un.

Gyamza with sukun is read as a Russian hard sign in the word:

مُؤْمِنْ – mu'min.

Alif and gyamza can be written in nine variants:

§38. Ta-marbutaﺔ = ت, ة .

Feminine names end with a special letter ( ﺔ , ة ) called (ta-marbuta) (related ta). Unlike the letter ( ت ) ta-marbuta is used only at the endings of feminine names, that is, at the end of words, so it can only have a separate ( ة ) or final ( ﺔ ) shape. In a separate form ( ة ) is written after letters that are not connected on the left side, ( ا, ر, ز, د, ذ, و ) (alif, ra, za, dal, zal, and vav), and in the final form ( ﺔ ) after the remaining 22 letters.

§40. Hidden vowels.

In Arabic there are words with hidden vowels ( ا, و, ي ) (alif, vav, ya). Special icons are used to indicate hidden vowels.

Hidden ( ا ) (alif) is indicated by a vertical dash above the letter ( ـ ) instead of the slanted icon (fathIa) ( ﹷ ).

Hidden ( و ) (vav) is indicated by a larger than usual zamma icon – ( ـ ) instead of ( ﹹ ).

Enlarged (zamma) (ـ ) always takes a long time to read.

The length of the vowel sound (a) can also be expressed by combining the letter ( ـى, ـيـ ) with FatkhI.

The length of a vowel sound (a) can also be conveyed by a combination of letters ( و, ـو ) with FatkhI.

§41. Solar and lunar consonants.

The consonants of the Arabic language are divided into the so-called “solar” and “lunar”.

Solar consonants are those consonants that are pronounced with the tip of the tongue (i.e., front-lingual); the remaining consonants are called lunar.

1. “Sunny” letters.

There are 14 solar letters in the Arabic alphabet:

ن, ل, ظ, ط, ض, ص, ش, س, ز, ر, ذ, د, ث, ت

If after the definite article ( ال ) is one of the 14 solar letters, then the letter ( ل ) is not pronounced in nouns, and the sun letter is doubled.

§ 42 . Vassalizationgyamzy. (اَلْوَصْلُ )

If a word that has an article is preceded by a word ending with a vowel sound, and if these two words are not separated by a pause (pronounced together), then the article of the second word loses its gyamza along with its vowel.

This disappearance of gymza is called Vasilyating gyamzy (from the Arabic word وَصْلَةٌ – connection). In this case, the alif is retained on the letter, and the gyamza above the alif is replaced by the icon ( Vasla) () or not indicated at all.

§43. Rules for reading nun-sukun and tanwin.

Wu nun-sukun ( نْ ) and tanwin four reading rules, depending on which of the 28 alphabetic letters comes after them.

1. Reading clearly – izghar (اِظْهَارْ ) – if after nun-sukun ( نْ ) is followed by one of the letters called "clear reading letters" or "guttural sounds" ( ا, خ, غ, ح, ع, ه ) and gymza ( ء ), then the sound ( ن ) is pronounced expressively, clearly and separately from the indicated letters.

Gunna- this is the pronunciation of nun-sukuna ( نْ ) and tanvin, through the oral and nasal cavities, in order to reduce their sound expressiveness. The length of nosalization is two alifs.

3. Doubling (assimilation) – idgham (إِدْغَامْ ) is when a nun-sukun or tanwin at the end of a word turns (assimilates) into the subsequent letter, doubling it, and subsequently this letter is read with tashdid.

The letters of idgama include ( ي, و, ن, م, ل, ر ).

In cases where nun-sukun or tanwin are followed by the letters ( ي, و, ن, م ), then idg'am is done with gunna.. And if nun-sukun or tanvin is followed by ( ل ) or ( ر ), then idg'am is done without gunna.

4. Concealment – Ikhfa (اِخْفَا ) – in cases where nun-sukun or tanwin is followed by the following 15 letters ( ك, ق, ف, ظ, ط, ض, ص, ش, س, ز, ذ, د, ث, ت, ج ), then (nun) is pronounced with gunna.

2) Mutajanis (مُتَجَانِسٌ ) is an idg'am between the below-mentioned letters of the same gender (i.e. letters that have a common mahraj). There are 3 types of such letters: ( ت, د, ط), (ث, ذ, ظ), (م, ب ).

(ت And ط), (ط And ت), (د And ت), (ت And د), (ذ And ث), (ظ And ذ), (م And ب )

3 ) Mutakarib (مُتَقَارِبٌ ) is the idg'am between ( ل And ر ), as well as between ( ق And ك ).

§ 4 4 . Madda (اَلْمَدُّ ).

Lengthening the sound of the letter above which there is an icon (~) – (madda), occurs at 4-6 (alifah). The duration of one alif is equal to the time of squeezing or unclenching one finger.

An extra-long vowel sound is formed:

1. When a long syllable in one word is followed by gyamza ( ء ) with vocalization. Such syllables are read 4 times longer than short ones and are indicated by an additional icon ( ~ ) (madda) from above.

2. When for in a long word followed by another word starting with alif ( ا ) with vocalization. Such syllables must be read 3-4 times longer than a short syllable.

4. When a long syllable is followed by a letter with a sukun. Such syllables must be read 4 times longer than a short syllable. These also include words written abbreviated at the beginning of some surahs of the Koran.

5. It is recommended to stretch syllables at the end of words before a pause, when a long syllable is followed by a letter with a sukun, which is formed only before the pause. The length of such syllables is from 1 to 4 times, depending on the type of word. The letter does not indicate longitude.

6. When the letters ( وْ ) or ( ىْ ) with sukun is preceded by a letter with fatkhIoi, the syllables (av) or (ay), called diphthongs, are read as long syllables that must be drawn out by 1.5 - 2 alif.

§45. Waqf.

1. In the Quran, above the icons that stand at the end of each verse (‘) there are letters ( ج, ط And لا ). When reading where the letters are ( ج, ط ) it is recommended to pause, and where ( لا ) – read without stopping.

2. At the end of the verse, if the word ends with a letter with vowels (fathIa, kasra, zamma or tanvin kasra, tanvin zamma) and if we pause or stop at this place, then these vowels are not read, and the word ends with a letter with sukun.

3. If the word ends with the letter ( و ) or ( ي ) with any vowels and we pause or stop, then their vowels are omitted, and the previous sound is prolonged.

§46. Some rules for reading the Koran.

1) Emphasis on words.

In an Arabic word, in addition to one main stress, there may be one or two minor ones.

The place of the main stress is determined by the following rules:

a) In two-syllable words, the main stress is always on the first syllable.

b) In polysyllabic words, the main stress falls on the third syllable from the end of the word, if the second syllable from the end is short. If the second syllable from the end is long, then the stress falls on this second syllable from the end.

Secondary stress falls on those long syllables that did not receive primary stress according to the above rules.

Thus, the main stress is the emphasis on one of the syllables by the force of exhalation (and, consequently, the volume of pronunciation) with a simultaneous increase in the tone of the voice, and the secondary stress is only forceful and is not accompanied by an increase in tone.

The alternation of main-stressed, secondary-stressed and unstressed syllables, as well as long and short ones, constitutes the characteristic rhythm of Arabic speech and reading, without mastering which one cannot learn to read the Koran correctly.

2) Word (الله ).

If the letter preceding this word has a vowel, (fathIa) or (zamma), then the word الله is read firmly: if the preceding letter has a vowel (kyasra) - the word الله reads softly:

3) Letter (ر ).

Letter ( ر ) is read firmly when it has a vowel (fatkhIa) or (zamma), softly when it has a vowel (kasra).

When the letter ( رْ ) with sukun, then it is read according to the same rule, looking at the vowel of the previous letter

If behind the letter ( رْ ) with sukun followed by solid letters خ, غ, ض, ص, ط, ظ, ق with the vowel (fatkhIa) or (zamma), then it is read firmly, without paying attention to the vowel of the previous letter. If these letters come with a vowel (kasra), the letter ( ر ) reads softly.

4) Rule of qalqala. Letters of kutbujada.

If the words have the following five letters ( د, ج, ب, ط, ق ) come with a sukun, they are pronounced expressively with some shaking, reminiscent of a hard sign in the Russian language.

6) Sakta.

In the Quran, when reading in four places, there is a short pause of sound and breathing at the same time, which is called ( sakta), after which reading immediately continues. This is between the words:

1) 18th sura “The Cave” ( كهف ) verse (1) عِوَجًا س قَيِّمًا

2) 36 sura “Yasin” ( يس ) verse (52) مِنْ مَرْقَدِنَا س هَذَا

3) 75th Surah “Resurrection” ( قيامة ) verse (27) مَنْ س رَاقٍ

4) Surah 83 “Weighing” ( مطففين ) verse (14) بَلْ س رَانَ

7) Pause.

When there is a pause, words can end in three ways: with a sukun, with a fatkhIu, or with the letter ( هْ ) with sukun.

§47. Places where judgment must be made in the Qur'an.

1) In sura اَلْأَعْرَافُ at the end of verse 206 ( وَلَهُ يَسْجُدُونَ )

2) In sura الرَّعْدُ at the end of the 45th verse ( وَظِلَالُهُمْ بِالْغُدُوِّ وَالْاَصَالْ )

3) In sura النَّحْلُ at the end of the 19th verse ( وَهُمْ لَا يَسْتَكْبِرُونَ )

4) In sura اَلْإِسْرَاءُ at the end of the 107th verse ( يَخِرُّونَ لِلْاَذْقَانِ سُجَّدَا )

5) In sura مَرْيَمً at the end of the 57th verse ( خَرُّوا سُجَّدًا وَبُكِيًّا )

6) In sura اَلْحَجُّ at the end of the 18th verse ( إِنَّ اللهَ يَفْعَلُ مَا يَشَاءُ )

7) In sura اَلْفُرْقَانُ at the end of the 60th verse ( وَزَادَهُمْ نُفُورَا )

8) In sura النَّحْلُ at the end of the 25th verse ( وَيَعْلَمُ مَا تُخْفُونَ وَمَاتُعْلِنُونَ )

9) In sura السَّجْدَةُ at the end of the 15th verse ( وَهُمْ لَا يَسْتَكْبِرُونَ )

10) In sura ص at the end of the 24th verse ( وَخَرَّ رَاكِعًا وَأَنَابَ )

11) In sura فُصِّلَتْ at the end of the 37th verse ( إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ )

12) In sura النَّجْمُ at the end of the 62nd verse ( فَاسْجُدُوا لِلَّهِ وَاعْبُدُوهُ )

13) In sura الاِنْشِقَاقُ at the end of the 21st verse ( وَ إِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ )

14) In sura العَلَقُ at the end of the 19th verse ( وَاسْجُدْ وَاقْتَرِب )

Reading the Holy Qur'an brings a Muslim sawap (reward on the scales of a person's destiny, whichOe puseful to him on the Day of Judgment). But it’s not enough to just pronounce letters, which in some places are very different from the Russian language. All rules must also be followed. Thus, the followers of Islam reproduce the manner of reading, which was conveyed to the Final Messenger of the Almighty (s.g.v.) by the angel Gabriel ( A.With.).

In this material we will describe the basic rules of Tajweed, which allow a Muslim to read the Holy Text without fear of making a gross mistake that distorts the meaning of the Word of Allah.

General classification of letters and sounds

In Arabic, letters (harfs), as almost everywhere else, represent consonants and vowels. True, the ratio of such letters is unusual - 27 to 1 in favor of consonants. Only the letter “alif” clearly and unambiguously implies a vowel sound. The vowels themselves are indicated by vowels - harakats. In the Quran they are placed above or below the letters:

ــَــ (“fatha”) - denotes the sound “a”;

ــِــ (“kasra”) - denotes the sound “and”;

ــُــ (“damma”) - denotes the sound “u”.

Also, when reading the Holy Quran, you can often find words with the sign “sukun” (ــــْ), which indicates that the consonant letter does not have any vowel sound as an accompanying letter.

Due to the fact that the harfs themselves are divided into hard and soft, the range of vowel sounds takes on the usual 6 options for Turkic and Russian speech: “a”, “i”, “u”, “o”, “y”, “ү” (soft "y"). In general, consonant letters are initially classified as either soft or hard sounds. For example, ق - hard "kaf" will be read hard with all vowels, ك - soft "kaf" is always read softly. But there are also cases that do not follow this pattern. This applies, first of all, to the letter ر (“ra”), which is read firmly with the vowels “damma” and “fatha”, but softly with “kasr”.

Basic pravila

Below we present several Tajweed rules regarding the order of lengthening vowel sounds and reading certain letters. They are often found in the Holy Scriptures, although, of course, Tajwid is not limited to them. There are many other nuances related to various reading styles, familiarization with which requires a deeper immersion in the Quranic sciences. Obviously, all aspects cannot be covered within one article.

Mudd - the elongation rule, which has several varieties:

• Mudd tabi؛ And. This term can be translated into Russian as “natural lengthening”. In a situation where after a harf, above which there is “fatha”, “kasra” or “damma”, there are the letters “alif”, “yay” or “wow”, respectively, the corresponding sound becomes long by one digit (that is, we have “aa ", "ee", "uu"). The vowel sound lasts in two digits (1.5 - 2 seconds). Example: بِمَا (bimaa).

• Madd muttasyl(“connected extension”). When a word contains “hamza” (ء) after an extended fatha, qasra or damma, the vowel sound must be extended to 4-5 digits. If you plan to stop at this word, then you need to extend the sound to 6 digits. Example: الْمَلَائِكَةُ (al-malyaya-ikatu).

• Madd munfasyl(“split extension”). The rule is almost the same as the previous one, with the only difference that we are talking about two words, not one. That is, if the natural lengthening occurs at the end of a word, and the next one begins with “hamza” (ء), then the reader must lengthen the vowel sound from 2 to 5 digits. In this case, a more preferable option would be to extend it to 4-5 digits. Example: يَا أىُّهَا (yaya ayyuhya).

• Mudd climb(reading with lengthening is mandatory). In order to understand how this rule works, what conditions are typical for it, it is necessary to pay attention to such a concept as “sukun”. The fact is that the absence of vowel in a consonant in Arabic is usually divided into two types. The first is called temporary. That is, in this case, “sukun” is placed in front of the letter only when the reader stops at this word. In the second case, “sukun” is constant, that is, the letter will not be accompanied by any vowel either in the absence of a pause or in the event of one. The rule madd lazim (“obligatory extension”) will correspond to the second variety. In the first case, after madd tabi "and there is a letter with a temporary "sukun", which appeared in connection with the stop. Then the vowel sound will stretch from 2 to 6 digits if there is a pause on this word. However, if a person wants to continue reading without stopping , then the lengthening will be normal - madd tabi"i, that is, the vowel sound will need to be extended only two digits.

When “sukun” in a word is obligatory and it is followed by an extension letter, then the madd lazim rule arises, according to which the extension must necessarily last 6 digits. In this case, it is also important to recall that the rule of madd lazim will apply in Quranic verses in which one or more letters appear (their meaning is known only to the Almighty). To read them correctly, you need to know the official name of the letters, the writing of which will perfectly demonstrate compliance with the Mudd Lyazim rule. Next, we will list these letters and, through the dash sign, introduce their official name (and, accordingly, how they should be read):

س - سِينْ ، ص - صَاضْ ، ع - عَايْنْ ، ك - كَافْ ، ق - قَافْ ، ل - لَامْ ، م - مِيمْ ، ن - نُونْ.

• Mudd lin. This rule of lengthening occurs in words where the letter with “fatha” is followed by the letters “wow” and “yay” with “sukun”, followed by another letter. If there is a pause on this word, then last letter instead of vowel, he receives a temporary “sukun”. In such a situation, the indicated letters “wow” and “yay” with “sukun” will last from two to six digits. Example: الصَّيْفْ (as-sayyyif).

" Tanvin" And" noon" With" sukunom"

"Tanwin" is a mark at the end of a word, indicating that the adjective or noun is in the indefinite form. There are three types of "tanvin":

ــًــ "tanvin fathi", literally read as "an", but when pronounced the final "n" sound is omitted; therefore it is pronounced as an extended “aa” sound.

ــٍــ “tanfin kasry”, literally reads as “in”, but is usually omitted when pronounced.

ــٌــ "tanvin damma", literally read as "un", but is usually omitted when pronounced.

These are the characteristics of "tanvin" in spoken language. But when it comes to reading the Holy Quran, special rules come into play. We will also consider them in the case when the letter “nun” occurs in the middle or the beginning of a word with “sukun” (in fact, “tanwins” represent a situation when the letter “nun” is used with “sukun”, but the peculiarities of spoken Arabic force us to show these two cases are separate).

• Izhar. Clear pronunciation of the letter "nun" with "sukun" and in "tanwin". This happens when after "tanwin" and "nun" with "sukun" comes one of the following six letters: ح، خ، ه،ع،غ،ء. In this situation, “nun” is read openly, as well as the letter that follows. Example: كُفُوًا أحَدٌ (kufuan ahad).

• Idgam ma"al-"unne. In this case, “nun” in “tanwin” and “nun” with “sukun” are no longer pronounced, but are absorbed by the letter following, while the sound is pronounced with retention and pronunciation “through the nose.” Idgam ma"al-"unne is used in relation to four letters: م، ن، ي، و. Example: مِنْ نَفْسٍ (min-nyafsi).

• Idgam bile "unne. Within the framework of this rule, “nun” with “sukun” or “nun” in “tanvin” are not pronounced, but are replaced by the letter that follows. But pronunciation “through the nose” does not occur. This rule applies to two letters: ل، ر. Example: لَئِنْ لَمْ (lay-lam)

• Iqlab. If after “nun” with “sukun” or after “tanvin” there is a letter “bya” ب, then the letter “nun” is replaced during pronunciation with the letter “mim”, which is passed “through the nose” and is continuously read together with the letter “bya” . Example: مِنْ بَعْدِ (mime-byagdi).

• Ikhfa ma"al-"unne. If after “nun” with “sukun” or after “tanwin” comes one of the 15 letters of the Arabic alphabet that were not included in the previous 4 rules, then “nun” is not clearly read, the letter is, as it were, muffled, but at the same time the “in” is omitted nose":

ج، ك، ظ، ط، ذ، د، ز، ض، ،ص ،ث، ق، ش، س، ت، ف.

Example: مِنكَ (minka).

Rules for the letter "mime" with "sukun"

There are fewer of these rules when compared with the previous paragraph - there are only three. But they also require close attention, because failure to comply with them will lead to errors in reading the Holy Quran and, accordingly, a possible distortion of its meaning. This, in turn, risks recording sin in the book of a person’s deeds.

• Ehwa shafavia. The effect of this rule can be understood without any lengthy explanation when translated literally from Arabic: “ikhfa” is an implicit (concealment), hidden reading; "shafavia" - lips. That is, the letter “mime” in this case is read with an extension of two digits with closed lips. This order begins to operate when after م comes the letter “bya” - ب. Example: هُمْ بَايات (humm-byayat).

• Idgham Shafavia. If after “mime” with “sukun” there is a letter “mim”, above/under which there will be any vowel sign, then in this case the first “mime” with “sukun” goes into the second with vowel. In this case, the sound “m” itself is pronounced with closed lips, stretching out in two digits. Example: لَهُمْ مَا (lyahumma).

• Izhar Shafawiyah. Clear pronunciation of the letter "m" with "sukun" at the top. This rule applies if after م come all the remaining letters of the Arabic alphabet that were not used in the previous subparagraphs of the “mim” with “sukun” rule. Example: الْحَمْدُ (alhamdu).

The rules for reading the Holy Quran are not as complicated as they might seem at first glance. For a Russian-speaking reader who does not know Arabic, the very names of normative units and their translation, carried out from the point of view of compliance with the sciences of philology and linguistics, can be difficult. However, everything is actually much simpler. Tajweed rules take into account the actual pronunciation of sounds in their different combinations with each other. In fact, they make legal what is already characteristic of human speech. As soon as you start, you will immediately experience this moment to the fullest. This once again confirms the thesis that the religion of Islam is given to people not as a burden, but as a relief.

The teaching method of the Koran is based on tradition. Researcher Elmir Kuliev writes about this: “every Muslim needs to know how the prophet understood heavenly revelation, commented on it and implemented its commandments and instructions. Moreover, he must be guided by this knowledge, for only in this way can he walk the straight path and gain the favor of Allah.”

The Messenger of Allah, peace be upon him, taught his companions for twenty-three years; he conveyed the explanation of the Koran, transmitted to him from the Almighty, to his followers. The methods he used were preserved by his students and formed the basis of teaching ethics in Islam.

Ethics of reading the Koran.

According to the Quran, right knowledge and sincerity are the main qualities that ensure the success of teaching and learning: “Through sincerity, sincerity and kindness, right knowledge is reflected in the inner world and behavior of the teacher, and he earns the love and respect of the students.”

The ethics of reading the Qur'an are touched upon and discussed in many works. Turkish researcher Muhittin Akgül writes: “When reading the Koran, it is necessary to remember whose word it is and what it means to us. We must not forget that this is not an extraordinary word, but a proclamation that came from Allah, the Creator and Ruler of the worlds.”

Before reading the Quran, you should prepare physically and spiritually: for this you need to perform a ritual ablution, choose the right time - preference should be given to a time when both the reader and the listeners are not exhausted, they have a clear mind, and there are no urgent matters. The cleanliness of clothing and the room in which the Koran is read is given special importance.

From the point of view of secular science, such physical and spiritual preparation contributes to the expansion of consciousness, the active inclusion of the subconscious in the process of comprehending the truth, and thereby expanding the information base. According to researcher in the field of spiritual abilities V.D. Shadrikov, “the information of the subconscious consists of a set of archaic memory contents, from the personal genetic information of ancestors, as well as from information received during life.” According to psychologists, a spiritual state is characterized by harmonization of personality, elimination or temporary blocking of contradictions with the environment, concentration on a cognizable problem, internal balance, a positive outlook on life, high concentration aspirations, strengthening of will. This motivational state leads to productivity of thinking. In addition, in a spiritual state, words can be translated into images and feelings, thereby facilitating the inclusion of imagination processes.

The Koran says: “When you read the Koran, then seek protection from Allah from the banished and beaten Satan” (Koran, 16:98), i.e. ask the Almighty for protection with the words “Auzu billahi minash-shaitanir-rajim” and begin reading with the words “Bi-smi-llahi-rrahmani-rrahim.” It is important to read the Qur'an in the "tartil" way, i.e. slowly, pronouncing each sound clearly. You should read the Quran humbly and reflect on what you read. If a person cannot penetrate into its essence, does not think about the divine purpose, he will not be able to plunge into the depths of the Koran. A special role in reading is given to the melodic voice. A beautiful and touching reading will have an emotional impact on a person and will push him to think, direct him to the good and kind, and return him from the wrong path.

Rules for reading the Koran.

Recitation of the Holy Qur'an in Arabic, according to Muslim scholars, is one of the most glorious rites of worship that brings a slave closer to his Lord. The Almighty ordered believers to read the Koran and said: “Read from the Koran that which is not burdensome for you.” The Prophet taught Muslims how to correctly read the verses and, if such reading was common for Arabs, then non-Arabic-speaking Muslims needed rules for reading the Koran that would systematize and made it easier to pronounce sounds in various combinations. These rules are called " tajweed" The concept is derived from the Arabic verb جوّد masdar (name of action) and means “to improve, to make worthy, to increase quality.”

In books on Tajwid published in Russian, there are various definitions of the concept: “Tajwid is the science and art of reading the Koran, in which the correct pronunciation and order of sounds are observed, and the full sound and intonation design of the verses is ensured without excesses and omissions,” write the authors of the most popular in Recently, textbooks on Islamic studies further explain that “the rules of Tajwid developed by scientists are associated with precise articulation, placement of pauses, softening and emphasizing sounds, changes in the pronunciation of certain sounds with their certain combinations that arise within words or at their boundaries.” Most common brief definitions: “Tajweed is the rules for reading the Koran,” “Tajweed is the achievement of the correct sound of letters, while maintaining the properties inherent in each letter,” etc.

As practice shows, reading the Qur'an in accordance with the rules of Tajweed makes it easier to read and understand the meaning of the verses, and also helps to convey the beauty of their sound. Reading the Koran without observing the rules of Tajweed is unacceptable: the sunnah states that if a believer reads the Koran skillfully and correctly, observing all the rules of reading and fulfilling the Koranic instructions in practice, then his place will be next to the closest angels. In addition, it is reported that the mother of the believers, Aisha, said that the Messenger of Allah said: “He who skillfully reads the Qur'an stays with noble and pious scribes, and the one who reads the Qur'an hesitatingly, because it is difficult for him, will receive a double reward.” "

Methods of interpretation of the Koran.

Meanwhile, everyone who strives to read the Koran correctly and understand the meaning of the verses should pay special attention to studying the Arabic language and, along with this, read reliable interpretations of the Koran, allowing them to better understand and, as E. Kuliev writes, “feel the spirit of heavenly scripture when reading it." In the book “On the Way to the Koran” he writes about the rules and methods of interpreting the Koran with reference to the statements of Muslim scholars As-Suyuti, Al-Huwayi and others:

The interpreter of the verses must first of all turn to the Koran itself, since what is stated condensed in one place is interpreted in another;

The interpretation that has come down in tradition is accepted unconditionally if it goes back to the prophet;

The interpreter must be able to distinguish reliable and good hadiths from weak and fictitious ones, because when interpreting the words of Allah, one can rely only on reliable messages;

If he does not find the answer in the hadiths, the interpreter turns to the sayings of the companions, sometimes reconciling different interpretations;

The interpreter must strive to ensure that the interpretation corresponds to what is being interpreted: the interpretation should not lack what is needed to clarify the meaning, just as there should not be anything superfluous that is not appropriate for the content (E. Kuliev).

It should be noted that the last of these methods is especially relevant in any educational process.

E. Kuliev also considers the methods that should be used when translating the Koran and explains the requirements for translation:

The translation of meanings must be accurate;

Done in a competent literary language;

When translating some verses, consider alternative translations;

Add comments to the translation.

Fulfillment of such requirements is possible only with strict adherence to interdisciplinary connections, which is one of the main methodological elements of modern pedagogical science.

Language analysis of text.

When working on any text, language analysis is necessary. The methodology of teaching the Koran also includes the processes of developing students' linguistic and speech knowledge, skills and abilities. Depending on the characteristics of the text of the Koran in the process of studying and teaching the Koran in the Russian educational sphere, various teaching methods have already developed. At the Department of Arabic Philology of the Institute of Asian and African Countries at Moscow State University. M.V. Lomonosov developed a methodology for teaching the Arabic language of the Qur'an, which involves immersion in the content of the text, and not the characteristics of the language of the Qur'an. “Its basis is,” writes V.V., who successfully implements this technique in practice. Lebedev, - the focus is not on obtaining knowledge about the language, but on practical knowledge of the language itself through the assimilation of specific linguistic facts presented by textual material. In this case, a sequential transition to each new fact is carried out in such a way that this new fact differs from what is already known in a minimal number of features. It is presented to the student surrounded by already mastered facts and provides the opportunity for practical mastery of a new part of the language, represented by its own language material.” The advantage of this technique is that explanations of linguistic phenomena are based not on the European, but on the Arabic linguistic tradition that developed on the basis of teaching the language of the Koran. This methodology successfully incorporates the features of modern trends in teaching: the communicative-activity approach, the functional-systemic approach, the integrative approach, and the problem-search approach.

In the preface to textbook“The Arabic language of Koranic studies” by V.V. Lebedev characterizes the essential features of the original methodology of traditional Koranic studies, “which is, as it were, a calculation of all theoretically possible solutions to each question posed. Moreover, behind each decision there is a certain researcher or group of researchers. At the same time, there is absolutely no rigid imposition of any solution, although the preference of one of them is indicated.”

While teaching the Qur'an general methods training is adapted, filled with pedagogical content in specific teaching methods. Let's consider this situation using specific tasks as an example.

The above-mentioned manual for students of the Arabic language of the Qur'an presents tasks that are distributed by lesson. Each lesson is devoted to one of the Koranic topics. When composing tasks, the author pays significant attention to the preparatory stage for the perception of knowledge. The author sets the goal of such work: “to ensure a complete understanding of the Arabic text of such a lesson. To do this, it is necessary that: 1) the text does not contain unknown or undetectable lexical, phraseological, morphological and syntactic units based on the context; 2) the information conveyed in the text would first become an object of expectation. These tasks of the preparatory stage are solved through questions in Russian, which are formulated in such a way as to, without revealing the content of the Arabic text, lead to its understanding and ensure the introduction of all the language units necessary for this.”

Let's consider one of these lessons described in the book by V.V. Lebedev “The Arabic Language of the Koran”:

First lessonالدرس الاول

بسم الله الرحمن الرحيم

تعريف القرآن لغة و شرعا

I. How determined Koran in language تعريف القرآن لغة))?

II. How is the Qur'an defined? theologyتعريف القرآن شرعا)?)

III. What limitations and why does the theological definition of the Koran include?

1. Is this word Masdar(مَصْدَر), that is, a nominal word that has the meaning of action, but does not have the meaning of time?

2. What is his word formation model(وزن)? What words does it like (ك)?

3. Does it apply to rude(مهموز) words, that is, those that have hamza as part of the root harfs - first root, denoted during modeling by harf فاء, second root, denoted by harf عين, and third root, denoted by harf لام?

4. If this is a masdar, then what verb, that is, what are the two main forms of this verb: المضارع and الماضى?

5. What's it like meaning (مَعْنى)?

6. What is point of view (يَرَى) some scientists (بعض العلماء)?

7. What claim (ذَهَبَ إلى أنَّ) some scientists?

8. Is the word القرآن proper name (علم), not derived from the verb (غير مشتق)?

9. Is it simple name (اسم) divine Book (كِتابُ الله) like(مِثل) the way they are named rest (سائر) books sent down from above (الكُتُب السَّماوِيَّة)?

Answers these questions Position 1, outlining some approaches to interpreting the meaning of the word القُرْآن:

1- المَعْنى اللُّغوِىّ:

أ – يَرَى بَعْضُ العُلمَاءِ أنَّ القُرْآنَ مَصْدَرٌ عَلَى وَزْنِ (فُعْلانٌِ) كالغُفرانِ وَ الشُكْرانِ فَهُوَ مَهْمُوزُ اللاَّم مِنْ قَرَأ يَقرَأ قِرَاءَةً وَ قُرْآناً بمَعْنَى تَلايَتْلو تِلاوَةً ب – وَذَهَبَ بَعْضُ الْعُلَمَاءِ إلى أنَّ القُرْآنَ عَلم غَيْرُ مُشْتَقٍ فَهُوَ اسْمُ كِتَابِ اللهِ مِثلَ سَائِرِ الكُتُبِ السماوية

1. How determine(لقد عَرَّفَ) Quran Muslim theologians(عُلماءُ الأصول)? 2. How the Quran is defined Muslim theologians (عُلماءُ الكلاَم)?

3. Do they agree on one definition, or do they propose many definitions (تعْرِفاتٌ كَثِيرَةٌ)?

4. What is the definition the best (أحْسَنُ هذِهِ التَّعارِيفِ)?

5. Which one? the most correct (أقْوَمُها)?

6. Whose eloquence is unattainable, inimitable(مُعْجز) word? 7. This is the word sent down(المُنْزَل) which to the prophet (النَّبيّ)?

8. This is the word recorded(المَكْتُوب) where?

9. This is the word transmitted(المَنْقُول) how?

10. This is the word with which worship(المُتَعَبَّدُ بِهِ) how?

Answers these questions Position 2, containing the theological definition of the Quran:

2 – المَعْنىَ الشَّرعىّ:

لَقَدْ عَرَّفَ عُلَمَاءُ الأصُولِ وَ الكَلاَم وَ غَيْرُهُمُ القُرْآنَ بِتَعْرِيفَاتٍ كَثيِرَةٍ. وَ أحْسَنُ هَذِهِ التَّعَارِيفِ وَ أقْوَمُها قَوْلُ القَائِلِ إنَّ القُرْآنَ هُوَ كَلامُ اللهِ المُعْجِزِ المُنْزَل عَلى النَّبىّ مُحَمَّدٍ صلعم المَكْتُوبُ فِى المَصَاحِف المَنْقُول تَوَاتُرًا المُتَعَبَّدُ بِهِ تِلاَوَةً.

1. Does the Quran include words person(إنس), or genie(جِنّ), or angels(مَلائِكة), or prophet(نَبِىّ), or envoy(رسول)? Does it include " sacred hadiths"(الحَدِيثُ القُدْسِىّ), that is, the words of Allah included in the hadith codex, and " prophetic hadiths"(الحَديثُ النَّبَوِيّ), that is, the words of the Prophet Muhammad (peace and blessings of Allah be upon him!)?

2. Does the Qur'an include the scriptures revealed envoys(الرُّسُل) before Muhammad (peace and blessings of Allaah be upon him!), such as scrolls of Ibrahim (صُحُفُ إبْرَاهيم), The Torah revealed to Musa (التَّوْرَاةُ المنزلة على مُوسَى), Gospel, sent down Ise (الإنْجيلُ المنزل على عِيسَى)?

3. Can something that does not correspond be included in the Quran? unbroken tradition (تَوَاتَرَ يَتَواتَرُ تَواتُرًا) transfers? Can they be included in the Koran? rare reading options (القِراءَاتُ الشَّاذَّة), going beyond continuous tradition (غَيْرُ المُتواتِرَةِ)?

4. To whom rises(مَنْسُوب) sacred hadith? Is the sacred Hadith a means of worship through it? reading aloud(تَلا يَتْلُو تِلاوَةً)?

Answers these questions Position 3, containing the motivation for those restrictions that are included in the theological definition of the Koran:

#3 وَ لَيْسَ بِكَلاَمِ إنْسٍ وَ لاَ جِنٍّ وَ لاَ مَلائِكَةٍ وَ لاَ نَب ىٍّ أوْ رَسُولٍ فلا يَدْخُلُ فِيهِ الحَدِيثُ القُدْسِىّ و لا الحَدِ يثُ النَّبَوِىّ.

وَ أخْرِجَ بقيْدِ (المُنْزَلُ عَلى النَّبىِّ مُحَمَّدٍ صَلَّى الله عَليْهِ و سَلَّمَ) الكُتُبُ المُنْزَلةُ على الرُّسُلِ مِنْ قِبْلِهِ كَصُحُفِ إِبْراهِيم وَ التَّوْراةُ المُنْزَلةُ على مُوسى و الإنْجِيلُ المُنْزَلُ على عِيسى عليْهِ السَّلامُ. أمَّا القَيْدُ (المنقول تَوَاتُرًا) فقد أخْرِجَ بِهِ كُلُّ ما قِيلَ إنَّهُ قُرْآنٌ وكَمْ يَتَوَاتَرْ، وَ كَذلِكَ القِرَاءَاتُ الشَّاذَّةُ غَيْرُ المُتوَاتِرَة. أمَّا القَيْدُ الأخِيرُ (المُتعَبَّدُ بِهِ تِلاوَةً) فقد أخْرِجَ بِهِ الحَدِيثُ القُدْسِىّ فإِنَّهُ وَ إِنْ كان مَنْسُوباً إلى الله إلاَّ غَيْرُ مُتعَبَّدٍ بتِلاوَتِهِ.

المناقشة

۱- هل عرّف عُلماءُ اللغة القرآن بتعريف واحد؟

۲- هل عرّف عُلماءُ الأصول و الكلام القرآن بتعريف واحد؟

۳- ماذا تستطيع أنْ تقول عن اسباب كثيرة تعريفات لشىء واحد او ظاهرة واحدة؟

٤- ماذا تعرف من تعريفات علماء اللغة للقرآن؟

٥- ماذا تعرف من اسماء العلم للكتب السماوية؟

٦- ماذا تعرف من تعريفات علماء الاصول و الكلام للقرآن؟

۷- ماذا اخرج بقيد (الكلام الله المعجز) فى تعريف القرآن؟

۸- ماذا اخرج بقيد (المنزل على النبىّ محمد صلعم) فى تعريف القرآن؟

٩- ماذا اخرج بقيد (المنقول تواترا) فى تعريف القرآن؟

۱۰- ماذا اخرج بقيد (المتعبَّد به تلاوة) فى تعريف القرآن؟

۱۱- الحديث كَما عرّفه العلماء هو ما نقل عن النبىّ صلعم من قول او فعل او تقريرفهناك اقوال تصدر عن النبىّ صلعم و هناك ما نُسِبَ الى الله عزّ و جلّ.. ماذا سَمَّى العلماء بالحديث القدسىّ و ماذا سمّوه بالحديث النبوى؟

۱۲- اذكر الرسل الذين انزلت عليهم الكتب و اسماء هذه الكتب؟

Using this example, we can highlight all the main teaching methods for didactic purposes:

Methods of acquiring new knowledge;

Methods of developing skills and abilities;

Methods of applying knowledge;

Methods of consolidating and testing knowledge, abilities, skills.

They reflect the teacher’s activities to achieve the learning goal. Further, to achieve it, the teacher will obviously use verbal, visual and other methods available to him, and to consolidate it, he will ask students to complete oral or written assignments.

Samples of tasks of various types and some examples of their implementation when studying the Quran

Topic: Rules of at-Tajweed.

Task No. 1 for repeating the rules of at-Tajweed.

Option 1. Read the table that gives the names of the rules of at-Tajweed. In the “Definition of the rule” column, write the rule corresponding to the name, and in the next column - the example you selected from the Koran.

Pay attention to the sample!

Option 2. Read this surah expressively and complete the task.

Assignment: Find ten examples of the rules of “at-tajweed” in this surah and fill out the table.

Task No. 2

Option 1. Insert the missing word from the Koran into the gaps in the verses. What rules of at-tajweed must be followed when reading this passage?

Option 2. Read this surah out loud, strictly observing all the rules of at-tajweed. Make an audio recording of your reading. Listen and try to spot any mistakes while reading.

Task No. 3

Option 1. Find in tafsir the interpretation of the verse from the Koran (73:4) and write comments from different scholars in the space provided in the task:

وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا_____________________________________________

Option 2. Determine how the letter “ر” is pronounced in these suras and explain the rule in each case:

Task No. 4

Option 1. Find in the presented suras the rules of “at-tajvid”, which are indicated in the table and fill in the third column with examples from this surah.

Option 2. Give your definitions to these rules and give other examples from the Koran.

Task No. 5

Option 1. Read this surah and complete the task for the table:

1. Find in the surah examples of the rules of at-Tajweed, the names of which are given in the first column of the table.

2. Rewrite in the 3rd column the verses from this surah in which these rules are found.

3. In the 2nd column, give a definition for each rule (see example).

Option 2. Read Surah Al-Fajr by heart and complete the task for the table:

1. Find in Surah: “Al-Fajr” the rules of at-tajweed, the names of which are given in the first column of the table.

2. Rewrite in the 3rd column the verses from Surah Al-Fajr in which the rules indicated in the table are found.

Criteria for assessing knowledge in the discipline

It is necessary to distinguish between general and professional criteria for assessing the effectiveness of the educational process.

When assessing a student’s mastery of a course, the depth of mastery must be taken into account educational material; knowledge of terminology; development of professional speech, consistency and completeness of statements, reasoning of provisions; practical orientation.

When differentiating the results of current educational activities (for classroom-based classes), current academic performance (average score for seminars and practical classes) should be taken into account; activity and stability in work in the classroom while studying the discipline (frequency and quality of presentations, number of prepared reports and scientific communications); test results; initiative and efficiency shown in the study of the academic discipline.

List of resources for teachers and students

1. Al-Kuran al-karim (in Arabic).
2. Tsey Ramadan. Rules for reading the Koran. – Maykop, 2005.
3. Kharisova G.Kh. Tajweed. – Almetyevsk, 2003.
4. Muhammad Ahmad Magbit. Al-mulyahhas al-mufid fi ilmi at-tajwid ( Summary science "Tajvid"). – Cairo, 2007.
5. Al-Quran al-karim: Mushaf at-tajwid (The Holy Quran with the rules of at-tajwid). – Beirut, 2005.
6. Ahmad Sakr. Comprehension of the Koran. Per. With. English – M., 2007.
7. Abbyasov R.R. Learning Arabic. – M., 2005.
8. Al-Barudi S. Fan Tajweed (Science of Tajweed). – Kazan, 1999.
9. Alyautdinov I.R. Tajweed. – M., 2005.
10. Feyd ar-rahim fi qiraati-l-Qu'ranil-karim (“The Abundance of the Almighty in the readings of the Noble Qur’an”). – Beirut, 1996.
11. Koran. Translation from Arabic. and comm. E.R. Kulieva. – M., 2004.
12. Holy Quran. Translation of meanings and comments by Abdullah Yusuf Ali. – Nizhny Novgorod, 2001.
13. Koran. Translation from Arabic. I. Yu. Krachkovsky. – M., 1990.
14. Holy Quran. with comments by Abdurrahman Saadi. Translation from Arabic. Kulieva E.R. In 3 vols. – M., 2000.
15. As-Suyuti Jalal ad-Din. Excellence in Qur'anic Sciences. Issue 1–5. Translation, comm. and general ed. D.V. Frolova. – M., 2000–2006.
16. Al-Ghazali, Abu Hamid. Resurrection of the sciences of faith (Ihya ulum ad-din) El. chapters. Per. from Arabic, research. and comm. V.V. Naumkina. – M., 1980.
17. An-Nawawi Ya.Sh. Gardens of the Righteous. Per. from Arabic – M., 2007.
18. Islam. Historiographical essays. Under the general editorship. CM. Prozorova. – M., 1991.
19. Islam. Encyclopedic reference book. – M., 1991.
20. Koran. Translation from Arabic. language and comm. I.Yu. Krachkovsky. – M., 1986.
21. Koran. Translation from Arabic. language and comm. E.R. Kulieva. – M., 2004.
22. Murtazin M.F. Introduction to Qur'anic Sciences. – M., 2006.
23. Piotrovsky M.B. Koranic tales. – M., 1991.
24. Rezvan E.A. The Koran and its interpretations. (Texts, translations, comments). – St. Petersburg, 2000.
25. Salih al-Suhaimi, Abd al-Razzaq al-Badr, Ibrahim al-Ruhayli. Fundamentals of faith in the light of the Koran and Sunnah. Per. from Arabic E.R. Kulieva. – M.: Publishing house. House "Umma", 2006.
26. Takhkhan M. A manual on hadith terminology. Per. from Arabic – M., 2002.
27. Frolov D.V. Composition of the Koran: the problem of “seven long suras” // “Time in captivity”. In memory of Sergei Sergeevich Tselniker. Sat. Art. – M., 2000.
28. The meaning and meaning of the Koran / Ed. Abdel Salam al-Mansi. Translation from Arabic. Abdel Salam al-Mansi, Sumaya Afifi. In 4 vols. – M., 2001.
29. Az-Zubaidi A.A. Sahih al-Bukhari (summary). Per. from Arabic – M., 2003.
30. Al-Qasimi, Muhammad Jamal ad-Din. Summary of “Instructions for Believers.” The Resurrection of Religious Sciences by Abu Hamid Al-Ghazali (1058–1111).” Per. from Arabic V. Nirsha. – M., 2002.
31. Ibn Kasir I. Tafsir al-qur'an al-'azim (Commentaries on the Great Qur'an). In 4 volumes - Beirut, 1993.
32. Kuliev E.R. On the way to the Koran. – M., 2006.
33. Lebedev V.V. Learn to read the Koran in Arabic. Vol. 1–3. – M., 2003.
34. Mahmoud bin Ahmad bin Salih al-Dusari. The Greatness of the Holy Quran. – M., 2007.
35. Rezvan E.A. The Koran and its world. – St. Petersburg, 2001.
36. Abdullaeva F.I. Persian Quranic exegesis (texts, translations, commentaries). – St. Petersburg, 2000.
37. Al-Kalbi Hisham ibn Muhammad. A book about idols (“Kitab al-asnam”). Translation from Arabic. language, preface and approx. Vl.V. Stripe. – M., 1984.
38. Biography of the Prophet Muhammad. Translation from Arabic. ON THE. Gainullina. – M., 2002.
39. Ibragimov T., Efremova. The Sacred History of Islam (History of Prophecies). –M., 1996.
40. Koran. Translation from Arabic. language G.S. Sablukova. – Kazan, 1907.
41. Koran. Translation from Arabic. language and comm. M.-N.O. Osmanova. – M., 1995.
42. Kuliev E. On the way to the Koran. – M., 2006.
43. Kuliev E. Fundamentals of faith in the light of the Koran and Sunnah. – M., 2006.
44. Prozorov S.M. Islam as an ideological system. – M., 2004.

When the name of the Prophet Muhammad is mentioned, the words of greeting should be said: "sallallaahu alayhi wasallam" - “May Allah grant him goodness and peace!”

Islamic Studies: A Manual for Teachers / E.R. Kuliev, M.F. Murtazin, R.M. Mukhametshin and others; total Ed. M.F. Murtazin. – M.: Publishing house Mosk. Islamic University, 2008. – P. 307.

Akgul M. Quran in questions and answers / Trans. from Turkish Aider Ismailov, Farid Bagirov. – M.: “Publishing house. New World", ed. 1st, 2008. – pp. 228-229.

V.D. Shadrikov V.D. Spiritual abilities. – St. Petersburg, 1997. – P. 24.

Koran, Surah al-Muzzammil, verse 20.

Islamic Studies: A Manual for Teachers / E.R. Kuliev, M.F. Murtazin, R.M. Mukhametshin and others; total Ed. M.F. Murtazin. – M.: Publishing house Mosk. Islamic University, 2008. – P. 99.

This hadith was reported by al-Bukhari and Muslim. See An-Nawawi, Sharh Sahih Muslim, vol. 3, p. 343.

Lebedev V.V. Arabic language of Koranic studies. – M.: LLC “IPC “Mask”, 2010. – P. 3.

Lebedev V.V. Specified work. – P. 3.

Lebedev V.V. Specified work. – P. 4.

Lebedev V.V. Specified work. – P. 5-7.

The word "tajweed" literally means "improvement", "bringing to perfection." If you do something with tajweed, it means that you are trying to give the fruits of your labor the highest quality, to make them as perfect as possible. But in a special sense the word is used in relation to the science of correct reading and pronunciation of the words and verses of the Quran. It is known that there is a certain connection between the direct meaning of a word and its special use; the literal meaning of this word is somehow related to the improvement of action or performance, which is the reading of the Quran when we talk about the science of tajweed.

When Islam began to spread rapidly in the first centuries after its emergence, especially among non-Arab peoples, Muslim scholars decided that the time had come to develop a set of rules to guide students of the Koran. That is, Tajweed was intended for people who wanted to learn how to read the Koran correctly.

However, this does not deny the fact that the Quran cannot be studied independently, without the help of an experienced mentor. The unique system of studying the Qur'an, based on the principle of isnad, has long earned recognition as a proven method of teaching the reading of the Qur'an and Tajwid. According to the isnad-based system, the student must learn to recite the message of the Qur'an from beginning to end, following all the rules of Tajweed. If he successfully passes the exam, the teacher certifies his qualifications in reciting the Qur'an and teaching this art to others, and is issued a certificate called "ijaza". Usually the ijaz lists the entire chain of mentors of the teacher who issued the certificate (“isnad” or “sanad” - an unbroken chain of teachers going back to the Prophet).

According to scientists, tajweed is the science of “pronouncing the sound corresponding to each letter with its inherent articulation features, and ensuring the correct sound transmission of the properties of each sound - both true and conditioned.” By “true” scientists mean constant characteristics of sound, without which its correct pronunciation would be impossible. “Conditioned” they call properties that influence the sound conveyed by a letter, arising under the influence of certain conditions, for example, the location of the letter in a word, tashkil, properties of previous and subsequent letters, etc.

Typically, a Tajweed textbook begins with an introduction that explains the meaning and features of reciting the Qur'an, the conditions necessary for correct recitation, the Islamic rule of observing Tajweed when reciting the Qur'an, and types of recitation depending on speed. The essence of Tajweed, as the above definition clearly indicates, is related to the correct pronunciation of the Quran, for which the following must be learned: main sections:

1. Place of articulation of letters (maharij al-khuruf)

2. Characteristics of the letter (sifat al-khuruf)

3. Other rules of Tajweed related to changing the sound of certain letters depending on their location in the word or surrounding letters, for example the rules of N and M without vowel (ahkam an-nun wal mim al-sakina) and types of long vowels (mudud).

Phonetics students may recognize these rules because they are similar to phonetics. For example, the principle of “idgam” is similar to the principle of assimilation in phonetics.

Tajweed scholars consider it obligatory to follow these rules when reading the Qur'an. Almighty Allah said:

“...read the Koran in a measured manner”(al-Muzzamil 73:4).

This means that one must read the Qur'an slowly, with humility (khushu) and reflection, observing the rules of tajweed, such as lengthening long vowels (madd al-mamoodud) and shortening short vowels (qasr al-maqsur)... The words from the above verse are a command because that they are in the form of the imperative mood, and there is no indication of the possibility of another interpretation (al-Marsafi, Hidayat al-Qari'ila Tajwid Kalam al-Bari).

One of the first experts in the field of Tajweed, Imam ibn al-Jazari, in his work “Tuhfatul-atfal” - the famous Tajweed textbook for beginners - indicates that the rules of Tajweed are mandatory to follow; and those who do not observe them commit a sin, because the Qur'an was revealed by Allah and handed down to us with the rules of Tajweed.

However, other scholars are of the opinion that the rules of Tajweed are only recommended (mustahab) and not obligatory (wajib) to be followed, provided that, from the point of view of the Arabic language, the words are pronounced correctly and there are no errors. However, a Muslim should make every effort to improve his reading. Aisha (may Allah be pleased with her) reported that the Prophet (peace and blessings be upon him) said:

“He who skillfully recites the Quran joins the noble, sincere and recording angels. And whoever stumbles while reciting the Qur'an, and reciting the Qur'an is difficult for him, will receive a double reward."(al-Bukhari, Muslim)

Tajweed is just one manifestation of how Allah protects the Quran from any damage. Even a brief acquaintance with books on Tajweed will make sure that the attention is paid to the smallest details of the pronunciation of the Koran. All this so that fourteen centuries after it was revealed to the Prophet (peace and blessings be upon him), the Koran sounded exactly as the Prophet himself read it. In addition, the transmission of the Qur'an on the basis of isnad ensures that the rules of Tajweed are fully followed, which ensures the highest quality and accuracy of transmission of the Qur'an from generation to generation. After all, tajweed is one of the sciences, such as qiraat (the science of the types of recitation of the Qur'an) and ar-rasm wa-dabt (the science of calligraphy methods), created specifically to serve the Qur'an and protect it from distortion.

Based on materials from OnIslam.net

The word "tajweed" is a masdar (verbal noun), the root of which is the verb "jaada" - to succeed, to excel. In the context of the Quranic sciences, this term has a narrower meaning, the essence of which boils down to “the correct reading of the Holy ", that is, in such a manner of reciting Revelation, when all known rules and norms are observed.

The issue of maintaining correct pronunciation and following the rules is reflected in the Qur'an itself. Thus, the Creator makes a command to believers:

“And read the Quran measuredly” (73:4)

At first glance, the verse deals primarily with character, speed and manner of recitation. But in fact, this means that all letters and sounds must be pronounced properly, all existing rules must be observed, of which there are not two or three, but much more. For example, the rules of assimilation (idgam ma'a-l-'unna, iqlab, ikhfa ma'a-l-'unna), dissimilation (qalkalya), observance of longitude (madd) and pause (waqf) and so on.

How did Tajweed come about?

The Koran, being the Revelation of the Almighty, given to all humanity, requires a special attitude, which includes, among other things, the manner of reading. It is known that during the life of the Final Messenger of God (s.g.v.), Ibn Mas’ud had a beautiful manner of reciting the Book. He not only recited the Quran with expression, but also observed all the necessary rules of grammar and pronunciation.

The relevance of the emergence of such a science as Tajweed is obvious. Many people do not know the peculiarities of even their native language, and may make mistakes in pronunciation and grammar. What can we say about the unfamiliar language in which the main religious text is written?! Arabic is not the easiest language, and the situation was complicated to a certain extent by the fact that other peoples began to come to Islam from the very dawn of the religion. They had certain cultural differences from the Arabs, in particular related to the linguistic component. In this situation, there was a risk that people might make mistakes while reciting the Qur'an, which would affect the meaning. To avoid this, the importance of forming a special system of rules, which was called “Tajweed,” became obvious.

In general, it can be noted that Tajwid is a Quranic science, the main goal of which is to ensure correct pronunciation and reproduction of sounds, and to avoid any excesses or omissions.

Why is Tajweed so important?

Reading the Holy Qur'an according to all the rules has many advantages that influence both the reciter (kariya) and the audience listening to it. Tajwid allows you to take into account all the points that are usually involved by kariyas during the recitation of the Text in a chant. However, it would be a mistake to believe that automatic adherence to the rules of Tajweed ensures that a person becomes a reciter with a unique style of recitation. This requires long-term practice and analysis of other kariyas. The essence of competent and beautiful reproduction of the text of the Koran comes down to determining how best to set pauses, draw out vowel sounds, soften the pronunciation of consonants and correctly pronounce individual sounds (for example, hamza).

Separately, it is worth mentioning such an aspect of reading the Quran as the speed of text reproduction. According to the unanimous opinion of scientists and practitioners, it is best to read the Quran in a slow rhythm, following all the rules as correctly as possible. This tempo in Arabic is denoted by the word “tartil”. However, among professionals in the field of competent recitation of the Holy Scriptures, a medium tempo called “tadwir”, as well as a fast rhythm called “hadr”, are common.

Failure to comply with the rules of Tajweed is fraught with errors that can seriously change the meaning of the Quranic text. For example, one of the most common defects is the case when at the end of Surah “Fatiha” a person reproduces the word “lost” - “dalliin”, not through the letter “d”, but through “z”. With this reading, the meaning changes to the word “continuing”:

“Lead us on a straight path. Dear those to whom You have given grace, and not the dear those who are under Your wrath and those who are lost" (1:7)

Obviously, the word “continuing” completely changes the original meaning of the verse.

There are also implicit errors that do not change the meaning of the Quranic text, but contradict the generally accepted manner of reproducing certain moments of the Quranic text. For example, an implicit error may occur when a person does not properly draw out the “u” sound in the word “lyahu”, which occurs in Surah Ikhlas:

“Ue lam yakul-lyahuu kufueen ahade” (112:4)

From the point of view of the Arabic language, its meaning, if the reader does not extend the sound “u” in the indicated place, he does not make any mistake. However, from the point of view of the norms accepted among the Kari, this point will be considered a minor drawback.

Let us also note that in modern editions of the Koran, which were published in different countries of the world, some rules of Tajweed are reflected in the text through special signs, which are marked in different colors. This printing technique is actively used only in special cases, when publishers pursue the goal of making the Quranic text convenient for people who are beginning to study Arabic and Tajweed. However, it is becoming common to designate the name “Allah” in red. Also, other words that denote the Almighty are highlighted in red (for example, Master - “Rabbu”).