Noon and Tanween Rules

Level 1 Tajweed
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Level 1 Tajweed
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Definition
Linguistically: It means betterment.
Applied definition: It is articulating every letter from its articulation
point and giving the letter its rights and its dues of
characteristics.

It is to know the rights of the letter (the characteristics of the letter
that never leaves it) and the dues of the letter (the letters
characteristics that are present in it sometimes and leaves it sometimes).

The science of tajweed is the study in which one learns how to pronounce
the letters with their characteristics from their correct articulation
points, knowing what rules apply to it, and how to start reading a word,
how to read it continually and how to stop at it.

History of Tajweed
The Quraan was revealed to the Prophet Muhammed (
)
with tajweed. During the time of the Prophet and his companions there
was no such thing as tajweed because that was how the Quraan was
taught and recited. The Quraan scholars used to teach their students
the Quraan with complete tajweed. They used to recite and their
students would recite after them. The process was repeated as many
times as necessary until the student could read the Quraan perfectly.

As the years went by, more and more people entered into Islam, the
scholars saw a need to study how the Quraan was read and then come up
with basic rules that can be applied to ensuring its correct recitation.

The first publication of tajweed appeared as an independent science in
its own right around the 4
th
century after hijra.

Level 1 Tajweed
Ruling on Tajweed

Two Sections to the
science of tajweed
Theoretical
Studying the theoretical rules of
tajweed, memorising them and
understanding them.
Ruling: Fardh kifaya (group
obligation as long as there is a
group of Muslims studying the
theoretical rules of tajweed, the
obligation is lifted from the Muslims)
Practical
Applying the theoretical rules of
tajweed while reading the Quraan.
Ruling: Fardh ayan (individual
obligation it is an obligation on
every single Muslims male and female
to learn to read the Quraan with
proper tajweed.
Two ways to obtain the
science of tajweed
Ar-Riwayiah
(Through narration)
The sheikh reads and the Quraan
and his student reads after him, as
many times as necessary until the
student perfects his reading and
becomes a skilled reciter on his own
right.
OR
The student reads in front of the
sheikh and the sheikh corrects him.
Preferably both methods combined
together. But it is feared for the
student that he may start to forget
the rules as time passes by.
Ad-Dirayiah
(Through studying)
It is to study the rules theoretically
then apply them practically on the
Quraan. If the reader then forgets
some of the rules, he revises the
theory that he studied and tries to
correct himself. BUT the student
must also read in front of a sheikh
so that he reaches perfection in his
recitation. This way the student has
combined between ad-dirayiah and
ar-riwayiah .
Level 1 Tajweed
Merits of Reciting the Quraan
The definition of the Quraan is: It is the words of Allaah that has been
revealed to the Prophet Muhammed (
), that has
reached us through many reciters, its recitation is worship and it
has challenged mankind to produce a surah like its smallest surah.

So reciting Quraan is a way of getting closer to Allah. We have been
ordered to read Quraan in a number of ayah in the Quraan. Some of
which are:

Recite what is sent of the Book by inspiration to thee, and
establish regular Prayer: for Prayer restrains from shameful
and unjust deeds; and remembrance of Allah is the greatest
(thing in life) without doubt. And Allah knows the (deeds) that
ye do. [Al-Ankaboot : 45]

read ye, therefore, of the Quraan as much as may be easy
for you [Al-Muzzammil : 20]

As for the reward, the ayah in the Quraan are many, here is one of them:
Those who rehearse the Book of Allah, establish
regular Prayer, and spend (in Charity) out of what We
have provided for them, secretly and openly, hope for a
commerce that will never fail: For He will pay them
their wages, nay, He will give them (even) more out of
His Bounty: for He is Oft-Forgiving, Most Ready to
appreciate (service). [Faatir : 29 30]
There are also many ahaadeeth (narrations of the Prophet (
) ) that encourage reading and studying the Quraan.

Level 1 Tajweed
A
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Al
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Definition
Applied definition: It is the mistake and deviation from the correct way
of reading.

Types of Al-Lahin
There are two types of mistakes that can be made when reading the
Quraan:

Al-Lahin Al-Khafee (Hidden mistakes)
They are mistakes that the reader makes in the rules of tajweed. Such
mistakes do not change the meaning of the words, however, one will be
hold accountable if they miss out a rule knowingly. Such mistakes will only
be picked up by those who have learned tajweed.

There are two grades to such mistakes:
Grade 1 : obvious tajweed mistakes that would be known to those
knowledgeable in reading the Quraan with tajweed such as missing out
the idgham rule or leaving the ghunnah or medd .

Grade 2 : Detailed mistakes that would only be known to those skilled
in reading the Quraan. Such as not pronouncing the ghunnah or
tafkheem long enough or unwanted repetition of the letter ( ). Also
falls into this category not pronouncing the dhammah correctly (in
that the lips are not circled). This is especially obvious in the
following words: (
) . Also not pronouncing the

kasrah correctly, and this especially obvious in the following words: (

) .

Islamic Ruling on Al-Lahin Al-Khafee
It is disliked and some say it is forbidden because the Quraan is not
being read how it should be. However, it ruling can be divided into two
grades:

1. Haraam (forbidden) if an obvious rule is not applied.
2. Makrooh (disliked) if a detailed rule is not applied.
Tajweed Level 1


Al-Lahin Al-Jelli (Obvious Mistakes)
It is a mistake that one makes when pronouncing a word. This type of
mistake effects the accuracy of the reading, even if the mistake does
not change the meaning of the word. It is therefore haraam (forbidden)
to make such a mistake, and the reader will be sinful. The following are
examples of al-lahin al-jelli :

Shortening the pronunciation of a medd letter so that
it is read as a vowel such as reading (
) as (
) or ( ) as (

) .
Not reading the letter with a ( shaddah) long
enough such as reading ( ) as (
) or (
) as (
) .

Pronouncing a letter incorrectly such as pronouncing
the as . E.g.: ( ) or the as such as ( ) .

Pronouncing a vowel incorrectly such as reading (
) as ( ) or (
) as (
) .

Extending the pronunciation of a vowel so that a medd
letter pronounced instead of the vowel such as
reading (
) as ( ) or (
) as ( ) .
Reading the letter with a ( shaddah) when there is
no shaddah such as reading (
)
as (
) or ( ) as (
) .

Missing the pronouncing of a letter or a word or
adding an extra letter or a word such as reading (
) as ( ) or (
) as ( ) .

Not pronouncing the in the moon letters such as
not pronouncing in ( ) or ( ) .

Tajweed Level 1

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1. It is preferred for the reciter to have wudu and recite in a clean
place, wearing clean clothes with their awra covered.
2. It is sunnah to clean ones teeth with the miswak, as the words and
letters of the Quraan come out of the mouth. Also, using the
miswak is pleasing to Allaah and glorifying the Quraan. It was
narrated that Ali (radiya allahu anh) used to encourage others to
use the miswak and said: When a man stands to pray the angel
keeps getting close to the reciter listening to him reciting the
Quraan, until his mouth is on the mouth of the reciter, and every
verse recited goes into the angels mouth.
3. It is preferred that the reciter chooses a place away from
distractions, so that he can concentrate and ponder on what he is
reciting.

Manners to be Observed During Recitation
1. Seeking refuge in Allah from shaitaan:

When thou dost read the Quraan, seek Allahs protection
from Satan the rejected one [An-Nahl: 96].

2. To be careful with and to pay attention to the tajweed and the
grammatical rules as Allah says:

Or a little more; and recite the Quraan in slow, measured
rhythmic tones. [Al-Muzzammil: 4].

3. To contemplate and ponder on the meaning of the verses they
recite and Allah has ordered this in a number of places in the
Quraan:

(Here is) a Book which We have sent down unto thee, full of
blessings, that they may mediate on its Signs, and that men
of understanding may receive admonition [Saad:29].

Tajweed Level 1

4. To implement what they recite in the Quraan, that is to say
subhana Allah when an order for tasbeeh is made, or seeking for
forgiveness when the reciter comes across an order to beg for
forgiveness, or ask for jennah when it is mentioned or seek refuge
from hell fire when it is mentioned.

5. To do the prostration of tilawah when the reciter comes across an
order for prostration.

6. He should perfect his voice when reading. The more a person
recites Quraan out loud the more the voice automatically improves.

7. Should pay attention to the levels of recitation (at-tahqeeq, al-
hadr and at-tadweer), taking care of implementing the grammatical
and tajweed rules correctly within that level.

8. To read suratul fatiha and the first five ayaat from Suratul
Baqarah when they complete reciting the Quraan, as well as making
a dua as this dua is acceptable.

General Manners regarding Recitation
The reciter of the Quraan should:

1. Implement what rules he comes cross, and have the character of
the Quraan.

2. Maintain the characteristics of the people of the Quraan, by
making lots of dhikr (remembrance of Allah), contemplating, less
idle chatting, and to persist in worship and obedience to Allah.

3. Ensure that they teach the Quraan and convey its ayaat to other
people as the Prophet (
) said: convey about me

even if it just one ayah.

4. Strive to perfect their reading. It has been narrated that Imam
Shafie may Allah have mercy on him said: Whenever a person
learns a science he should excel in learning it.

5. Set aside a certain amount of the Quraan to be read on a daily
basis. This amount should be at least one juzz so that the
Tajweed Level 1

recitation of the Quraan is completed at least once a once,
however more often would be better.

6. Get up for tahajud (night prayer) to recite a set portion of the
Quraan and to maintain this sunnah. If he misses reciting his
portion of the Quraan in the night then he should make it up
between sunrise and noon.

7. Maintain revising what has been memorized and be careful not to
forget it.

8. Keep his stomach free from haraam food, his tongue from idle
chat, his hands from dealing with haraam and his legs from striving
towards haraam.

Pillars of Recitation
There are three pillars that must be fulfilled for the recitation to be
correct and accepted. If the reciter falls short of one of these pillars
then his recitation will be odd and rejected.

Pillar One: The Quraan read must be in Arabic, since the Quraan has
been revealed in Arabic. Every word in the Quraan is an Arabic
word, there are no non Arabic words in it.

Pillar Two: The Quraan script must agree with what was in the Othmaan
script, which is the script that has been written during the time
of Othman Bin Affan.

Pillar Three: The Quraan that one reads must have reached us though
the well known correct line of narration. That is it must have
reached us through many reciters, and a well known chain of
narrators. Many scholars have considered some recitations as
odd because it reached them through incorrect chain of
narrators (even though it was in classical Arabic and in
agreement with the Othman script).

The Hafs An Assim Chain of narration
This is the chain through which this Quraanic recitation has reached us.
Assim Ibn Abi An-Njood was the leading reciter in the mosque of Abi
Abdur Rahman As-Sulamee in the Al-Kufah city in Iraq. Then he became
the Imam of that mosque and the leader in recitation. The people learnt
Tajweed Level 1

the recitation from him. He used to recite the Quraan just like his
predecessors did, not differing from them. He was very eloquent in
Arabic, accurate in his recitation and tajweed rules. His voice was
amongst the best in recitation.

As for Hafs, he is Ibn Sulaiman Ibn Al-Mugheerah Al-Asadee Al-
Ghadhree. He learnt the Qurn from the Assim. He recited the Quraan in
front of Assim and listened to his recitation.

Levels of Reading Quraan
There are three speeds (levels) of reading the Quraan:
At-tahqeeq It is reading the Quraan slowly, perfectly with sincerity,
while contemplating over the meanings, fulfilling the full
rights of the letters without falling short or exceeding
their limits. It is giving each letter its rights as to
characteristics, articulation points, lengthening the letters
of medd when lengthening is due and shortening when
shortening is due. It is also to recite the heavy letters
heavy and the light letters light. This is the best level of
reading. At-tahqeeq comes from the meaning I have
achieved this thing ie I have known it and perfected it.
This is the learners level.

At-Tarteel This is the same speed of reading Quraan as at-tahqeeq
level except that it for those who have perfected their
recitation. This is the teachers level. Some scholars have
considered at-tarteel as a separate level while others put
it under at-tahqeeq level.

Al-Hadr It is a swift method of reading the Quraan, taking care of the
tajweed rules. The reader must be careful not to shorten
the ghunnah or the medd letters, and not to fall short in
the correct way of pronouncing the vowels. Al-hadr comes
from the meaning of falling from the top to the bottom.

At-Tadweer It is reading at an intermediate level between at-tahqeeq
and al-hadr whilst maintaining the rules of tajweed.

Tajweed Level 1


(Al-Istiatha) Linguistically : It means seeking refuge and

protection.
Applied Definition: It means seeking refuge and protection with Allah
from shaitaan when intending to read the Quran.

How to Say Al-Istiatha
The way to say Al-Istiatha as chosen by the ten Quran recitors is:
(
) and it is taken from the Quran:

[ : 89 ]

When thou dost read the Quran, seek Allahs protection from Satan
the rejected one [Suratul Nahl: 96].

This was how the prophet used to say al-istiatha , hence it is the best
chosen way of saying it.

There are however other ways of saying al-istiatha as was reported by
other Quran recitors. Some well known methods:

)
)

)
)

)
)

)
)

The Ruling Regarding Al-Istiatha
There is consensus amongst the scholars that
is not part of the

Quran but it is required when wanting to recite Quran as mentioned in
Suratul Nahl. However, the scholars differed in regards to it being
obligatory or recommended.

First Opinion: recommended
Tajweed Level 1

Most of the scholars and recitors are of the opinion that the ayah in
suratul Nahl recommends saying
and this is the preferred

opinion. Also the prophet sometimes did not say
.

Second Opinion: obligatory
This is the opinion of Ataa and Ath-Thawree and others. Their evidence is
that seeking refuge was mentioned in the form of an order which makes it
an obligation to say
. Also because the prophet was consistent in

saying it, and because it protects the reader from shaitan which is an
obligation.

When to say
should be said before starting to read Quran, i.e. when intending

to read. This is because reading Quran is one of the greatest forms of
worship and shaitan would try its best efforts to stop the reader. Also,
Allah has ordered the recitor to repel shaitan while He is listening to His
servant calling onto Him through His words.

There are however, other times when
should be said to be
protected from shaitan, other than when intending to read Quran.

It is the opinion of most of the scholars that
should be said
before reciting Quran. This was the sunnah of the prophet. Also, the
meaning of
indicates that it should be said before beginning to

read because:

it purifies the tongue from idle chat and foul talk;
It gets the tongue ready to read Allahs words;
It is a protection with Allaah from any mistakes that could be
made during recitation;
It is a way of the servant admitting his weakness in front of
this internal enemy and that he cannot protect himself from
it, and only Allaah can protect him from it.

When To Say
Out Loud
It is recommended to say
out loud in the following situations:

Tajweed Level 1

Benefits of Saying

Out Loud
An indication that
recitation is due to
commence;
The readers heart is
readed for contemplation;
To bring the attention of
those present;
To push away shaitan and
his whispering and bad
thoughts.

1) If the recitor is about to read out loud
and others are present who will hear his
recitation. This is because saying

out loud is a sign that recitation of the
Quran is about to begin which is a call to
listen. If the recitor says
silently
those present would have missed some of
what was recited by the time they paid
attention. However during the prayer

should be said silently because

the followers are in a state of listening
from the beginning of the prayer.

2) If the reading is done by turn (as in a
classroom situation), the first reader says

out loud and the others do it

silently.

When To Say
Silently
It is recommended to say
silently when:

1) The reader is reading silently;
2) The reader is alone whether he is reading silently or out loud;
3) If the reading is done by turn (as in a classroom situation), and the
reader is not the first one to read.
4) The reader is praying whether in the silent or out loud prayer and
whether he is the imam or the one being lead.

Tajweed Level 1

Repeating

If the reader for some reason has to stop reading then wanted to resume
reading should he repeat saying
? If the reader had to stop

reading then they should do one of three things:

3) If the reader had to stop reading due to other matters outside
the Quran such as saying salam or speaking with others then

should be repeated.

Ways of Seeking Refuge When Starting
Recitation With The Beginning Of A
Surah Or At Any Later Place
The reader can say
at the beginning of the Surah or at any

later place.

1) If the reader
had to stop
reading due to
other matters
concerning the
Quran such as
looking up the
meaning of a word
or verse or having
to do the
prostration of
tilawah or to be
corrected or to
clarify a ruling
..

There will
be no need
to repeat
saying

.
2) If the reader
had to stop
reading due to a
necessity such as
coughing or
sneezing or
forgetfulness.
(Providing that
the pause is not
left too long
before resuming
reading
otherwise one
should repeat

).

Tajweed Level 1

Ways of Saying
At The Beginning of the Surah

Cutting all three off from each other.

Meaning seeking refuge, stopping, saying the basmalah,
stopping, then starting the surah.

Joining all
three with
each other.
Seeking
refuge, saying
the basmalah,
and starting the
surah all in one
breath without
stopping.
All the recitors have
a consensuses that
there are four ways
of saying
if
one started the
recitation at the
beginning of the
Surah , except Surah
Tauba (also known as
Baraa):

Joining the
Basmalah with
the beginning
of the Surah
This means
seeking refuge,
then stopping,
then saying the
basmalah and
the beginning of
the surah in one
breath.

Joining seeking refuge with the Basmalah

This means the seeking refuge and the basmalah are joined with one
breath, then the reader stops then starts the surah.

Tajweed Level 1

Ways of Saying
At A Later Place After the

Beginning
If the recitor started reading at any place other than the beginning, even
if it is one word after the beginning, the reader has a choice either to
say the basmalah or to leave it out, though saying is better. If the reader
chose to say the basmalah then he has to follow the four ways of saying

as detailed above.
If the reader chose not to say the basmalah then he has two choices:
1) Joining seeking refuge with the first verse to be read in one breath;
OR
2) Seeking refuge, stopping, then reading the first verse to be read.
As for surah At-Taubah , if the reader started at any place other than at
the beginning, then they have the choice to either say the basmalah or
not.

NOTE ONE:
If the first verse that is to start reading from begins with the name or
one of the attributes of Allaah or with a preposition referring to Him,
such as the following verses:

[ : 752 ]
Allah is the Protector of those who have faith: [Surah Al-Baqarah:
257]

[ : 5 ]
(Allah) Most Gracious is firmly established on the throne (of
authority). [Surah Taha: 5]

[ : 72 ]
Tajweed Level 1

To Him is referred the Knowledge of the Hour (of Judgment: He
knows all): [Surah Fussilat: 47]
Then the reader has two choices:
1) Seeking refuge, stopping, then reading the verse because seeking
refuge and starting to read with such a verse gives an ugly joining and
corrupts the meaning;
2) Seeking refuge and then saying the basmalah .

NOTE TWO:
If the first verse that is to be read from begins with the name of shaitan
or with a preposition referring to him, such as the following verses:

[ : 268 ]
The Evil one threatens you with poverty [Surah Al-Baqarah: 268]

[ : 119 ]
Allah did curse him [Surah An-Nisa : 118]
Then its is preferred for the reader not to say the basmalah or saying
the basmalah, stopping, then reading the verse.

Tajweed Level 1

A
A
Al
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-
-B
B
Ba
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Definition
Al-basmalah means saying (
) .

Is Al-Basmalah A Verse Of The Quraan?
The scholars have the consensus that al-basmalah is part of a
verse in the following:

[ : 03 ]

"It is from Solomon, and is (as follows): In the name of Allah,
Most Gracious, Most Merciful: [Suratun Naml: 30].

However, the scholars have differed to whether it is the first
verse of suratul Fatiha or not. The scholars of Kufa and Mecca
count al-basmalah as a verse of suratul Fatiha and so they count
:

as part of the seventh verse.

As for the scholars from Basra, Madina and Bilad Ash-sham (Syria,
Jordan, Palestine), they do not count al-basmalah as a verse of
Suratul Fatiha and so they count:

As the sixth verse.

As for us, those who follow the narration of Hafs An Asim , we
follow the scholars of Kufa and Mecca and therefore consider al-
basmalah the first verse of suratul Fatiha .

As for the four schools of thought:

Hanafee And Hanbelee Schools of thought: They do not count
al-basmalah as a verse of suratul Fatiha nor of every surah.
Rather they consider it as one verse that been sent down to
separate the surahs of the Quraan and was mentioned in the
beginning of suratul Fatiha. Their evidence is the hadeeth which
says:
Tajweed Level 1

Muslim reports from Abu Hurayrah (radiya allahu anhu) who said
that the Messenger of Allaah (
) said,
Allaah, the Glorious and Exalted said, I have divided the prayer
between Myself and my servant equally and My servant shall be
granted what he asked for. Therefore when the servant says, all
praises and thanks are due to Allaah, the Lord of the universe,
Allaah says, My servant has praised Me. When he says, the Most
Beneficent, the Most Merciful, Allaah says, My servant has
extolled Me. When he says, Master of the Day of Judgment,
Allaah says, My servant has glorified Me. When he says, You
Alone we worship and Your aid Alone do we seek for help,
Allaah says, this is between Me and My servant and My servant
shall have what he requested. When he says, guide us to the
Straight Path, the Path of those whom You have favoured, not
of those who have incurred [Your] wrath, neither of those who
have gone astray, Allaah says, this is for My servant and My
servant shall have what he asked for. [Saheeh Muslim [Eng. Trans.
1/215 no. 775]]
They say that if al-basmalah the first verse of suratul Fatiha the
hadeeth would have started suratul Fatiha with it. Also the salef
(predecessors) have agreed that suratul Kauther is made up of
three verses. That is three verses without al-basmalah. Hence al-
basmalah is not a verse of every surah.

Shafee School of thought: al-basmalah is a complete verse of
suratul Fatiha and of every surah . Another narration for Shafee
and Ahmad schools of thought is that al-basmalah is a verse of
suratul Fatiha only.

However, all schools of thought agree that whoever does not consider al-
basmalah as the first verse of every surah is not a disbeliever, due to the
differences mentioned above.

The Ruling Regarding al-basmalah When Reading
From the Beginning Of A Surah
All the scholars of recitation agree that those professional reciters
should start a surah with al-basmalah because they have learnt the
Quraan from their teachers through narration. So they should read as
Tajweed Level 1

they have been taught (i.e. with al-basmalah). But al-basmalah should be
left out when reading surat At-Taubah from the beginning.

The Ruling Regarding al-basmalah When Reading
From Any Place Other Than The Beginning Of A
Surah
From any place other than the beginning of surah means not from the
first word of the first verse, but from the second word of the first word
onwards. Here the reciter has choice s to whether to start with al-
basmalah or not, though starting with it is preferred because of its
merits and the reward one would get. The same applies to surat At-
Taubah , though some scholars are of the opinion that al-basmalah should
not be said even when starting to read surat At-Taubah any place other
than the beginning.

The Ruling Regarding Al-Basmalah Between Two
Surahs
Between two surahs means finishing the recitation of one surah and
continuing to read the next surah.

Here the reader has
a choice of 3 ways
with al-basmalah :

Cutting
all three off from
each other.
Meaning stopping at
the last surah, then
saying al-basmalah
then stopping, then
starting the surah.

Joining all three with each other.

Ending the last surah, Saying al-basmalah and starting the
next surah all in one breath without stopping.

Joining the
Basmalah with the
begning of the
Surah
Ending the last
surah, stopping, then
saying the al-
basmalah and the
beginning of the
surah in one breath.

Tajweed Level 1

NOTE:
The reader cannot finishing reading the last surah and then read
al-basmalahin one breath, then stop and then start the next
surah. This is because al-basmalahis said at the beginning of
the surah and not at the end.
The above mentioned 3 ways are permissible for ending the

recitation of one surah and beginning another, whether the two
surahs are consequent such as surat Al-Imran followed by Surat
An-Nisa, or not consequent such as Surat Al-Fatiha and then
reading surat Yasin.
If the two surahs being read are not in order such as reading
Surat Al-Mulk and then Surah Yasin , then only two ways are
allowed: Cutting all three off each other and joining al-
basmalahwith the beginning of the next surah.
As for Surat At-Taubh, the following applies:
If the the surah that has been read is before surat At-
Taubah then the reader wants to read Surat At-Taubh, one
of the following ways should be adopted:
First Way: To stop t the end of the last surah before
Surat At-Taubh, then take a breath with the intention of
continuing the recitation. Then strating with Surat At-
Taubh. It is also possible to stop with one of the following
methods where applicable: as-sukoon al-mahidh, ar-rawm or
ishmaam (all will be studied later on so dont worry about
what they are now).
Second Way: As-Sakit : Stop at the end of the last surah
for a few seconds without taking a breath, then start Surat
At-Taubh. It is also possible to stop with one of the
following methods where applicable: as-sukoon al-mahidh, ar-
rawm or ishmaam (all will be studied later on so dont worry
about what they are now).
Third Way: Joining the previous surah with Surat At-
Taubh, without a pause and applying the iglb rule between
Tajweed Level 1

the end of the last surah and the beginning of Surat At-
Taubh.
If the the surah that has been read is after surat At-
Taubah (according to the order of the surahs in the Quraan)
then the reader wants to read Surat At-Taubh, one way
applies here. To finish the last surah, then stopping, then
start reading Surat At-Taubh, without saying al-
basmalah. It is not permissible to join the two surahs no
is it to apply the second way mentioned above (as-sakit). If
the reader wanted to read Surat At-Taubh, a number of
times then he should not join it with its beginning nor should
he apply as-sakit.

Tajweed Level 1

Exercise 1

1) Put ( ) or ( X ) in front of the following sentences, correcting those
sentences that are wrong:

a) Al-Lahin is the mistake and deviation from the correct way of reading(
)
b) The ruling on al-lahin al-khafee is haraam (forbidden) while it is
makrooh (disliked) for al-lahin al-jellie ( )
c) An example of grade 1 of al-lahin al-khafee is missing out the ghunnah
or not applying the idgham rule when it is due ( )
d) There are only three levels of reading the Quran at-tahqeeq, al-hadr
and at-tarteel ( )
e) The ruling on learning tajweed is (fardh kifayah) obligatory upon
Muslims as a whole like learning the other sciences the Muslims need ( )
f) One example of al-lahin al-khafee is that the length of the ghunnah
or tafkheem are said shorter than their exact length. ( )
g) Some of the scholars of tajweed consider at-tarteel as an
independent level of recitation and they put it before the at-tahqeeq
level.( )
h) One example of al-lahin al-jellie in tajweed is not pronouncing the
letter in the moon letters. ( )
i) There is one way of obtaining the science of tajweed through
narration. ( )
j) There are more than three pillars of recitation, if the recitor falls
short of one of these pillars then their recitation will be considered
odd by the scholars. ( )

2) What are the differences between:
a) al-lahin al-jellie and al-lahin al-khafee
b) Levels and pillars of reading the Quran

3) Answer the following questions:
Tajweed Level 1

a) Who is hafs? Who is his teacher?
b) What does hafs an assim chain of narration mean?
c) Mention 5 manners which should be observed when reciting the
Quran.

4) Give three examples of
a) al-lahin al-jellie
b) al-lahin al-khafee

5) Define the following terms:
a) Science of tajweed
b) Al-lahin

Tajweed Level 1

Exercise 2

1) Mulltiple Choice - Circle the wrong answer:
a) A reader was reading the Quran then stopped to sneeze:
1) They should repeat saying al-istiatha
2) They should resume reading without saying al-istiatha
3) Neither (a) or (b) are correct
b) Aisha finished reading surah Yasin then she wanted to read Surah
Mar yam she should:
1) Finish reading surah Yasin, pause, then say al-basmalah, pause
the start reading the first verse of surah Maryam.
2) Finish reading surah Yasin, pause, then in one breath say al-
basmalah and start reading the first verse of surah Maryam.
3) In one breath finish reading surah Yasin, then say al-
basmalah, then start reading the first verse of surah
Maryam.
c) If a person wanted to read surat At-taubah they should:
1) Finish reading surat At-taubah, stop, then say al-basmalah, stop,
then start reading it again.
2) Finish reading surat At-taubah, stop, then start reading it again.
3) In one breath finish reading surat At-taubah, and then start
reading it again.
d) Maryam was reading surah Al-Muzammil then she wanted to red surat
At-taubah she should:
1) Finish reading surah Al-Muzammil, stop, then say al-basmalah,
stop, then start reading the first verse of surat At-taubah.
2) In one breath finish reading surah Al-Muzammil, then start
reading the first verse of surat At-taubah.
3) Neither (a) nor (b) are correct.
Tajweed Level 1

e) If a person was reading surat At-taubah and another surah in
consequent orders in the Quran they should NOT:
1) Joining the previous surah with surat At-taubah without stopping
2) Apply As-sakit rule between the two surahs
3) Stop at the last surah, take a breath, say al-basmalah and then
start reading surat At-taubah.
f) There are three ways of applying al-basmalah between 2 surahs:
1) Finish reading the last surah, then stop, then say al-basmalah
then stop then start reading the next surah.
2) In one breath, finish reading the last surah, say al-basmalah
and start reading the next surah.
3) Finish reading the last surah and say al-basmalah in one breath,
then stop then start reading the next surah.

2) Explin why:
a) A person should say Al-Istitha out loud if others are present who will
hear his recitation.
b) Should you not say al-basmalah if the if the first verse to be read
from begins with the name of shaitaan or with a preposition referring
to him.
c) A person should NOT join saying al-istiatha with the first verse of
recitation that mentions Allaah or one of His Attibutes or a
preposition referring to Him.
d) The reader cannot finish reading the last verse in a surah nd then
saying al-basmalah in one breath.

Tajweed Level 1

3) Match the left column with the right column:

A B
If the first verse to start
reading from starts with the
nme of Allaah or one of his
attributes then the user has:

2 choices: (1) saying al-istiatha and
start reading in one breath (2) saying
al-istiatha, stopping, then start
reading.
The reader started to read
the surah 3 ayaat in and chose
not to say al-basmalah then he
has:
(1) Saying al-istiatha, stopping, saying
al-basmalah, stopping, start reading;
(2) Saying al-istiatha, al-basmalah and
start reading in one breath;
al-basmalah and start reading in one
breath; (4) Saying al-istiatha and al-
basmalah in one breath, stopping then
start reading
The reader has a number of
choices when saying al-istiatha
at the beginning of surah:
(1)Saying al-istiatha, stopping, saying
al-basmalah, stopping, start reading;
(2) Saying al-istiatha, al-basmalah and
start reading in one breath;
al-basmalah and start reading in one
breath.
The reader has a number of
choices when saying al-
basmalah between two surahs:
2 choices: (1) saying al-istiatha,
stopping then start reading (2) saying
al-istiatha then saying al-basmalah.

4) When should we do the following things:
a) Repet saying al-istiatha
b) Say al-istiatha out loudly
c) Say al-istiatha silently
5) What are the benefits of:
a) saying al-istiatha when intend to read the Quran
b) saying al-istiatha out loud
6) Discuss the following:
a) If al-basmalah is verse of the Quran or not
b) If al-istiatha is obligatory or not

Tajweed Level 1


is a noon that does not have any vowel ( ) on it. That
means it does not have nor nor . occurs in
nouns and verbs, in the middle and at the end of the word. It also occurs
in prepositions and particles ( ), but only at then end of the word.
In the Quran is written with a sukoon on it such as:

Written form ( ) : remains unchanged in its
written form
When continuing the reading ( ) : It is pronounced
When stopping at the word ( ) : It is pronounced

is a term for an extra that is not used for
emphasises and found at the end of nouns only:

Written form ( ) : This type of is absent
in written form;
When continuing the reading ( ) : a is
pronounced;
When stopping at the word ( ) : It is either abandoned
(ie not pronounced) such as (
) OR it is changed to
an such as ) ( .

can be ( ) or ( ) or (

) . Such as:

..

The Difference Between and

1) It occurs in the middle of a word
and at the end of it

It occurs at the end of the word
only.
Tajweed Level 1

2) It occurs in the noun ( ),
the prepositions and particles (
) and the verb ( )
It occurs in nouns ( ) only.

3) It is pronounced when continuing
to read after it ( ) and
when stopping on it ( ) .
It is only pronounced when
continuing to read the word after it
( ) .

4) It is pronounced and is written in
the Quran.
It is pronounced but is absent from
the noun in its written form.

5) It can be a letter part of the
formation of the word and it can
be an extra letter.
It is an extra letter.

There are four tajweed rules that equally apply to and
:

Its letters are:

Its letters are:

" "

Its letters are:

Its letters are:

Tajweed Level 1

linguistically: It means clear or obvious.
Applied Definition: It is pronouncing the letter from its correct
articulation point without an apparent .

( Letters)
There are six letters which when they immediately follow or
cause to be pronounced clearly. The letters are:

These letters are known as (the throat letters) because
they are articulated from the throat.

How To Apply Rule On Its Six Letters
When or appears immediately after one of the above
letters, whether in one word or in between two words, then pronounce
clearly.

Letters
In One Word Between 2
words
With

..

Tajweed Level 1

Reason for Applying rule on These
Letters
The reason is the far distance between the articulation point of these
letters ( )and the articulation
point of the noon sakinah . So applying ruling would not be suitable
because there is no reason for it, nor would ruling be suitable as it
close to the ruling, nor would ruling as its a means to apply
the ruling.

Levels of Rule
rule has three levels depending on the distance between
letter and the noon sakinah:

Level 1 for because they are the furtherst
distance from the noon sakinah.

Level 2 for because they have the
intermediate distance from the noon sakinah.

Level 3 for because they have the closest
distance to the noon sakinah.

This type of is known as because the articulation
point of these letters is from the throat .

appears in the Quran as a noon with sukoon on it such as:

. As for it appears as
( ) or ( ) or (
) .

Tajweed Level 1

or linguistically: It means change.
Applied Definition: It means changing or to a hidden
with a when followed by the letter .

( Letters)
rule has only one letter: ) ( . When the letter ) (
immediately follows or in one word or in between two
words (i.e. one word ends with or and the immediate
word after it begins with the letter ) ( ) is then applied.

How To Apply Rule On Its Letter
When the letter ) ( immediately follows or in one
word or in between two words the following should take place:

1) Do not pronounce or at all, rather read it s a
;
2) Hide this by not pressing on its articulation point (the lips);
3) Pronounce this with a of two counts long. This is a
characteristic of the .

There is no difference between ruling and ruling
when practiced verbally, as quoted by .

Reason For Applying Ruling:
The reason is applied on this letter and not one of the other rules
is because:
is difficult to pronounce and requires extra effort in
pronouncing the clearly and then pronouncing .

There is no reason to apply ruling due to the far distance
between the articulation points of the letters involved.

Tajweed Level 1
Thus, hiding becomes ideal, and to achieve it
had to be changed into a because all three letters share the same
articulation point and shares with .

appears in the Quran as a noon with a small full size (
) on
it such as:

As for the appears as a small full size (
) instead of
one of the vowels:

Tajweed Level 1

linguistically: It means merging.
Applied Definition: It means merging a non-voweled letter with another
voweled letter so that the two letters become one emphasized letter of
the second type.

( Letters)
rule has six letters: and they form the
word " " .

When one of the letters immediately follow or
in between two words (i.e. one word ends with or and
the immediate word after it begins with one of the above letters) then
rule is applied. can only be applied between two words and
not within one word.

Divisions Of Rule

This type of is applied with a of 2 counts long. The four
letters of the letters that make up this sub-group make up the
word .

( with )

Its letters are:

" "
is
divided into
two groups
with regards
to saying it
with or
without

( without )

Its letters are:

Tajweed Level 1
How To Apply On Its Letters
If one of the letters ( " " ) immediately
follow in between two words then do not pronounce
; instead pronounce the letter after it with a of two counts
long.

If one of the letters ( " " ) immediately
follow in between two words then do not pronounce ;
instead pronounce one of vowels ( i.e. pronounce instead of

, instead of and
instead of ) then pronounce

the letter after it with a of two counts long.

Examples:

[ : 8 ]

[ : 53 ]

[ : 02 ]

[ : 1 ]

This type of is applied with out a . The two letters of
the letters that make up this sub-group are .

How To Apply On Its Letters
If one of the letters ( ) immediately follow
or in between two words then do not pronounce
or ; instead pronounce the letter after it without a .
Examples:

[ : 8 ]

[ : 38 ]

Tajweed Level 1
is a sound that comes from the nasal. It is a basic characteristic
of (including ) and the letter ) ( . Its length is 2
counts.

Complete and Incomplete
is also divided with regards to it being complete and incomplete:

( Complete ) : Is when the letter that is being merged
( i.e. and ) itself disappears completely and so do its
characteristics ( including ).

Its letters are: ) ( ) ( ) ( ) (

Thus the that is present when and are merged with
and is from the second and ; because the first
and were merged completely and so the letters themselves
disappeared along with their characteristics.

appears in the Quran as a without any vowel on it, and
the letter after it has a (
) on it, such as:

... [ : 38 ]
[ : 0 ]

[ : 55 ]

As for the it appears as two small lines one following the other, and
the letter after it has a (
) on it, such as:

[ : 246 ]
... [ :
58 ]

( Incomplete ) : Is when the letter that is being
merged ( i.e. and ) itself disappears but its characteristics (
including ) remain.

Its letters are : ) ( ) (
Tajweed Level 1

Thus when and are merged with and the
and disappear but their characteristics ( i.e. )
remains, hence the merge is incomplete.

appears in the Quran as a without any vowel on it, or a
and the letter after it does NOT have a (
) on it, such as:

[ : 6 ]

[ : 7 ]

Overall There Are Three Types Of

If the two divisions of are merged together, there would be three
types of :

(complete with ) its letters are
.

(incomplete with ) its letters are
.

(complete without ) its letters
are .

Examples for the three types of :

The letter
With With Type of

...

Tajweed Level 1

...

...

...

...

Reason For Applying Ruling

As for merging a with a it is because of the resemblance between
them. They both have the same articulation point and the same
characteristics because they are the same letter.

As for merging with the rest of letters it is because of the
closeness of the articulation point of the letters involved (i.e with
).

The reason remains with the letters " " is because it is a
strong characteristic.

The reason why is removed with the letters is to make it easy
to pronounce. Pronouncing with these letters causes the reader
some hardship.

Tajweed Level 1
Exceptions When Ruling Does NOT
Apply
There are occasions when does not apply even when one of the
" letters immediately follow or :

Exception 1
rule does not apply if one of letters immediately follow
in one word. This only occurs in four words in the Quran:

Whenever it occurs:

Whenever it occurs:

[ 4 : ]

[ 99 : ]

Also falls under this exception:

[ 1 : ]

[ 0 - 1 : ]

However, is merged with in [ 1 : ] and
[ 1 : ] in accordance with how it was read by .
Exception 2

[ 07 : ] - Here we read then

pause without taking a breath then read: . The

is known as

(stopping without taking a breath). The
is what prevents
from taking place. That is how it was read by . This rule
is also called .
In these cases is pronounced
clearly without a and it is not
permissible to apply rule as it
would confuse the intended meaning.
This rule is called
(absolute clearness). It is called so
because it is not from
nor of any of the other rules.
is not applied when reading
and in continuum with the next
letter (note that and both
end with ). That was how it
was read by . This
rule is also called .
Tajweed Level 1

linguistically: It means hiding, concealment.
Applied Definition: It means the pronunciation of a noon sakinah (stripped
of any shaddah) or tanween in a state somewhere between idhaar and
idgham, with a ghunnh .

( Letters)
rule has 15 letters:

They are the remaining letters of the Arabic alphabet after removing:
the six letters of
(idhaar) ( )
the six letters of
(idgham) ( )
the one letter of
(iqlaab) ) (
The letter alif is not included as it does not appear after
(noon sakinah).
How To Apply Rule On Its Letters
When one of the letters:

( )

immediately follows or in one word or in between two
words, is not pronounced, rather it is hidden but its
characteristic the (ghunnah) of two counts long remains. The noon
sakinah is hidden by leaving a small gap between the tip of the tongue and
the gums of the top teeth, so that the tongue is a little bit further away
from the noon articulation point and close to the articulation point of the
following letter to be pronounced.

One should be careful as not to make the following mistakes when trying
to apply the ikhfaa rule:
Tajweed Level 1
Not to stick the tongue againt the gums of the top teeth so
that a clear noon is said;

Not to stretch the vowel that is on the letter before the
noon so that a full vowel is said. For example: reading

as or
as .

When applying ikhfaa one should say the ghunnah with tafkheem (fatness)
if the letter following the noon sakinah is one of the tafkheem letters (
) . The level of tafkheem of the ghunnah should be
the same as the level of the tafkheem letter with the being the
strongest then then then then .

For example:
[Nooh: 15]
[Al-
Anaam: 93]
[Al-Haqah: 6].

As for the rest of the ikhfaa letters the ghunnah should be said with
tarqeeq (thinness).

This kind of (ikhfaa ) is called
( al-ikhfaa al-haqeeqi
) because:

to differentiate it from another type of (ikhfaa )
called (al-ikfaa ash-shafawee);
the hiding is achieved in or more than in
(al-meem as-saakinah).

Reason For Applying Ruling
The reason is applied on its 15 letters is because, the articulation
point of these letters are not very far from or like
the idhaar letters, neither are they very close like the idgham letters.
Therefore, since there is no cause for applying idhaar or idgham, an
middle rule has been applied which is ikhfaa.

How Ruling Appears In The Quran
The noon sakinah does not have any vowel on it and the letter after it
does not have a shaddah on it. As for the tanween then the double fatha,
Tajweed Level 1
kesrah and dhammah are not aligned over each other and are not directly
over the letter, and the letter after the tanween does not have shaddah
on it. This is also how incomplete idgham appears in the Quran.

Levels of Rule
The ikhfaa rule has three levels of strength dependoing on the how close
or far the ikhfaa letter is from the noon sakinah and tanween. The closer
the ikhfaa letters are from the noon sakinah and tanween the stronger it
is hidden (i.e. the stronger the ikhfaa is):

Level 1 Strongest

When the letters follow the noon sakinah

Level 2 Middle

When the letters
follow the noon sakinah

Level 3 Weakest

When the letters follow
the noon sakinah

Tajweed Level 1

Exercise 3

Put ( ) or ( X ) in front of the following sentences, correcting those sentences that
are wrong:

1) The ruling on learning tajweed is (fardh kifayah) obligatory upon Muslims as a
whole like learning the other sciences the Muslims need ( )
2) One example of in tajweed is that the length of or are
said shorter than their exact length. ( )
3) are six and are called because they are
pronounced from the back of the mouth. ( )
4) Some of the scholars of tajweed consider as an independent level of
recitation and they put it before the level. ( )
5) One example of in tajweed is not pronouncing the letter in the
moon letters.
6) There is one way of obtaining the science of tajweed through narration. ( )
7) The letters of are then then
depending on the distance they are from .( )
8) There are more than three pillars of recitation, if the recitor falls short of one of
these pillars then their recitation will be considered odd by the scholars. ( )
9) appears at the end of nouns only and it is noon that does
not have any vowel on it. ( )
10) is dropped and it is changed to an . ( )
11) rule is applied on because of the close distance
between the articulation point of the letters and .( )

Tajweed Level 1

Exercise 4


a) Idhaar is only applied in between two words ( )
b) Idgham can be with ghunnah and without ghunnah ( )
c) Al-Qalb and ikhfaa are only applied in between two words ( )
d) Idhaar is to pronounce each letter clearly from its articulation point
with ghunnah ( )
e) Idgham with ghunnah is applied in one word but idgham without
ghunnah is only applied in between two words ( )
f) Al-Qalb is changing noon saakinah or tanween into a meem with
ghunnah when proceeded by baa saakinah ( )
g) Noon sakinah is a letter that does not have a vowel on it and it is read
when continuing the reading and when stopping at the word ( )
h) Tanween is a noon sakinah that is read when continuing the reading and
when stopping at the word ( )
i) Idhaar, ikhfaa, idgham and iqlab are only applied in one word ( )
j) Noon sakinah occurs in nouns, verbs and prepositions whereas tanween
only occurs in nouns ( )
2) Which of rule is applied on the noon sakinah and tanween if one of the
following letters appears after the noon sakinah and tanween:

3) What is the difference between:
c) Noon sakinah and tanween
d) Complete idgham and incomplete idgham
e) Ikhfaa and idgham

4) Fill in the blank spaces with appropriate words:
Tajweed Level 1
a) Noon sakinah and tanween must be pronounced clearly without
ghunnah if one of the following letters appears after them:
______ , ______, ______, _____, _____, _____

b) Idgham means ______________________________. For
example __________ .
c) Depending on the distance between idhaar and its _______ it has
three __________, they are __________ for ________ and
________, _______ for ________ and ________, _______
for ________ and ________ .
d) _________ and _______are the exceptions of idgham.

5) Define the following terms with examples:
c) Al-qalb
d) Al-Idhaar
e) As-sakt

6) Explain why:
a) idgham is complete with the letters ( ) but incomplete with
the letters ( ) ?
b) the Noon sakinah and tanween is pronounced clearly when followed
by one of al-halqee letters ?
c) the Noon sakinah and tanween read as meem when followed by the
letter ( )
d) must the Noon sakinah and tanween be pronounced clearly in the
following words (
)

Tajweed Level 1
Al-Idgham Ash-Shafawee
Its letter is:

Al-Idhahaar Ash-Shafawee
Its letters are the rest of the Arabic
alphabet

Rules of Meem Sakinah

Meem sakinah is a meem that does not have any of the three
vowels ( ) on it. That means it does not have (fetha ) nor
(dhamah ) nor (Kesrah).A meem sakinah occurs in nouns and verbs,
in the middle and at the end of the word. It also occurs in prepositions
and particles ( ).

Exmples:

There are three tajweed rules that apply to meem sakinah :

Al-Ikhfaa Ash-Shafawee
Its letter is:

Meem
Sakinah
rules
Tajweed Level 1
Al-Ikhfaa Ash-Shafawee

Al-Ikhfaa Ash-Shafawee is when the letter ) ( immediately
follows meem sakinah in between two words. It does not matter whether
this sukoon that is on the meem is part of the make up of the word
(sukoon asliyah ) or not (aridha li sukoon ) AND this meem does not have a
shaddah on it. The ikhfaa shafawee rule is only applied between two
words (i.e. one word ends with meem sakinah and the immediate word
after it begins with the letter ) ( ).

Al-Ikhfaa Ash-Shafawee Letters
The ikhfaa shafawee rule has only one letter: ) (.

How To Apply The Ikhfaa Shafawee Rule On Its
Letter
When the letter ) ( immediately follows meem sakinah in between two
words hide this meem by not pressing on its articulation point (the lips),
with a ghunnah of two counts long. This ghunnah is a characteristic of the
meem.

There is no difference between the iqlab rule and the ikhfaa shafawee
rule when practiced verbally, as quoted by Imam Al-Jazeree.

Reason For Applying The Ikhfaa Shafawee Rule
The ikhfaa shafawee rule is applied on its letter because the letter ( )
and the letter ( ) share the same articulation point as well as having
many characteristics in common. Thus idgham and idhar would be too
difficult to apply. Also it is called ikhfaa shafawee because the
articulation point of the letter ( ) is the lips (shefetaan).

The ikhfaa shafawee appears in the Quran as a meem without a sukoon
and the letter after it does not have shaddah on it.
For example:
[Surah A-feel : 4 ]

[Surah Ar-Rad : 33 ]

[Surah Ael-E-Imran : 101 ]

Tajweed Level 1
Al-Idgham Ash-Shafawee

Al-Idgham Ash-Shafawee is when a meem sakinah is
immedeiately followed by a meem mutaharika.

Al-Idgham Ash-Shafawee Letters
Its letter is:
a meem mutaharika i.e. a meem that has one

of the three vowels on it, fetha, dhamah or kesrah.

How To Apply Al-Idgham Ash-Shafawee Rule On
Its Letter
When a meem sakinah is immedeiately followed by a meem mutaharika
merge the two meems and pronounce them as one meem, with a ghunnah
of two counts long.

For example:
[Surah Al-Baqarah : 141 ]

[Surah Al-Baqarah : 249]

Al-Idgham ash-shafawee is also known as idgham mithlain sagheeran. It is
called such because:

Idgham the meem sakinah has been inserted into the meem mutaharika.
Mithlain the two letters that have merged together are the same they
have the same articulation point and the same characteristics.
Sagheeran a meem sakinah occurs before a meem mutaharika.

As for being called idgham shafawee with ghunnah:
Shafawee because the articulation point of the letter meem is the lips
and to differentiate it from the idgham that is applied on the
noon sakinah.
With ghunnah because the ghunnah is coming from the second letter,
thus this is a complete idgham.

Al-Idgham ash-shafawee appears in the Quran as a meem without a
sukoon and the second meem has a shaddah on it.
For example:

Tajweed Level 1
Al-Idhaar Ash-Shafawee

Al-Idhaar Ash-Shafawee is pronouncing a meem sakinah clearly
from its correct articulation point without a ghunnah, or shaddah, or sakt,
and nor stopping at the word when immediately followed by one of the idhaar
letters.

Al-Idharr Ash-Shafawee Letters
Its letters are the rest of the Arabic alphabet other than the letters (
) and ( ) . Therefore its letters are 26 letters.

How To Apply Al-Idharr Ash-Shafawee Rule On Its
Letters
When a meem sakinah is immediately followed by one of the 26 idhaar ash-
shafawee letters, the meem should be clearly pronounced from its correct
articulation point without ghunna.

Al-Idhaar ash-shafawee is applied in one word such as:

[Surah Al-Fatiha : 1 ]

Or in between two words such as:

[Surah Al-Fatiha : 7 ]

Reason For Applying Al-Idhaar Ash-Shafawee Rule
The idhar ash-shafawee rule is applied on its 26 letters is because of far
distance between the letter ( ) articulation point and the articulation
point of most of its 26 letters. Also because of the differences between
their characteristics.

Is is called al-idhaar ash-shafawee because:
Tajweed Level 1
Al-idhaar because the letter meem is pronounced clearly without a ghunna.
Ash-Shafawee because the articulation point of the meem is the lips. The
word shiffah means the lips, so shafawee means orally or it is coming from
the shiffah (lips).

Al-Idhaar ash-shafawee appears in the Quran as a meem with a sukoon
affirmed on it.

For example:
[Surah Ash-shams : 1 ]

[Surah Nooh : 1 ]

NOTE:
Extra care needs to be taken when applying the idhaar ash-shafawee rule on
the letter meem followed by either of the letters ( ) or ( ) . The
meem sakinah needs to be pronounced clearly by ensuring the lips are
completely closed before pronouncing the next letter and not applying the
ikhfaa rule. This is because one is more inclined to apply the ikhfaa rule when
either of the letters ( ) or ( ) follows the meem due to the closeness
of their articulation points.

For example:
[Surah Al-Kafiroon : 6 ]

[Surah An-Naba : 3 ]

Tajweed Level 1
Exercise 5


k) Al-ikhfaa ash-shafawee is only applied in between two words ( )
l) Al-Idgham ash-shafawee is merging a meem sakinah with a meem
mutaharika and pronouncing them as one meem without ghunnah ( )
m) Al-Qalb and al-ikhfaa ash-shafawee are applied in the same way
practically ( )
n) Al-Idhaar ash-shafawee is to pronounce each letter clearly from its
articulation point without ghunnah when a noon sakinah is followed by the
letter ( ) ( )
o) Idgham mithalin sagheeran is another term to mean al-ikhfaa ash-
shafawee ( )
p) Al-Ikhfaa ash-shafawee is changing noon saakinah into a meem with
ghunnah when proceeded by baa saakinah ( )
q) Meem sakinah is the letter meem with sukoon on it, whereas meem
mutaharika is a meem that has on it a fetha, dhamma or kesrah( )
r) The meem should be read with a ghunnah of two or four counts long when
stopping at a word that ends with a meem ( )
2) What is the difference between:
f) Al-Igham ash-shafawee and idgham mithalin sagheeran
g) Ikhfaa and ikhfaa ash-shafawee

a) Al-ikhfa ash-shafawee is when a ______ ________ is proceeded by
________ in ____________________________. The meem is then
hidden by not _____ __ _____ _______ and read with a
_________.
Tajweed Level 1
b) A meem mutahariak is a meem that has a ______, _______ or
______ on it, whereas a meem sakinah does not have any of the three
vowels on it.
c) Al-idhaar ash-shafawee is applied on ____ letters excluding _____
and ____ which are the letters of ________ _________ and
__________ _________ consecutively.

4) Give an example of
f) Al-Idhaar ash-shafawee
g) Al-ikhfaa ash-shafawee
h) Al-idghaam ash-shafawee

5) Explain why:
e) Al-ikhfaa ash-shafawee is applied with the letter ( ) and not with
any other letter.
f) Extra care needs to be taken when applying al-idhaar ash-shafawee
with the letters ( ) and ( ).
g) Al-Idgham ash-shafawee is called as such.

6) How do the following appear in the Quraan:
a) Al-Idhaar ash-shafawee
b) Al-Ikhfaa ash-shafawee
c) Al-Idghaam ash-shafawee

Tajweed Level 1
Mock Exam


s) When reading al-basmalah in between two surahs has two ways : stopping
at the last surah then saying al-basmalah then stopping then starting the
next surah , ending the last surah , stopping then saying al-basmalah in
one breath ( )
t) Idgham can be with ghunnah such as
and without ghunnah

such as
( )
u) Noon sakinah and tanween is a noon that does not have any vowel on it( )
v) If the reader had to stop reading the Quran due to a necessity such as
coughing or sneezing then they should not repeat saying al-istiatha ( )
w)
are exempt from idgham so that the

intended meaning would not be confused ( )
x) Al-ikhfaa ash-shafawee is applied in between two letters ) ( and
( ) ( )
y) Pronouncing a noon sakinah clearly from its articulation point without
ghunnah is idhaar ash-shfawee ( )
a) is an exemption of idgham and it is called _____________ .
b) Al-Ikhfaa has three levels depending on the distance between the
letters involved and its strongest at the letters ___ , ___ , ___, the
weakest being at the letters ____ , ____.
c) ____ is present in nouns, verbs and prepositions while _________ is
present only in nouns.
d) The ghunnah is a characteristic of the letters ___ and ___ and it is
always ____ counts long.
Tajweed Level 1
e) _______ and _______ are exceptions of idgham such as __________
and _________ consecutively.
3) Give the reason as to why:
a) Extra care needs to be taken when applying the idhaar ash-shafawee
rule on the letter meem followed by either of the letters ( ) or (
) .
b) Complete idgham has a ghunnah in

c) Al-Istiatha should not be said when beginning to read a verse that
begins with Allahs name, one of His attributes or a preposition
referring to Him.

4) Mention two differences between:
a) Al-ikhfaa ash-shafawee and ikhfaa
b) Complete idgham and incomplete idgham
c) Al-Idhaar al-mutlaq and al-idhaar
Tajweed Level 1

6) Extract two of the following rules from the following verses:
a) Incomplete idgham with ghunnah
b) Complete idgham with ghunnah
c) Complete idgham without ghunnah
d) Ikhfaa sha-fawee
e) Idgham shafawee

Tajweed Level 1
Mock Exam Answer

1)
z) Wrong, there are three ways of saying al-basmalah in between two
surahs.
aa) Wrong the examples should be the other way round (with ghunnah such
as
and without ghunnah such as

bb) Correct.
cc) Correct.
dd) Correct.
ee) Wrong ) ( and ( )
ff) Wrong, pronouncing a meem sakinah clearly from its articulation point
without ghunnah is idhaar ash-shfawee)

2) a) Idhaar al-mutlaq.
f) and
g) Noon sakinah, tanween.
h) and , two counts long.
i) As-sakt and al-idhaar al-mutlaq ,
and

(and there are other examples too)
3)
d) See the NOTE: in al-idghaar ash-shafawee notes.

e) Because the ghunnah is coming from the second letter into which
the merging is taking place.
f) See NOTE ONE: of al-istiatha note

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Level 1 Tajweed

) ) that encourage reading and studying the Quraan.

) . Also not pronouncing the

) said: convey about me

(Al-Istiatha) Linguistically : It means seeking refuge and

) and it is taken from the Quran:

is not part of the

and this is the preferred

. Also because the prophet was consistent in

should be said before starting to read Quran, i.e. when intending

indicates that it should be said before beginning to

out loud in the following situations:

should be said silently because

out loud and the others do it

? If the reader had to stop

at the beginning of the Surah or at any

At The Beginning of the Surah

Cutting all three off from each other.

Joining seeking refuge with the Basmalah

At A Later Place After the

as part of the seventh verse.

As the sixth verse.

As for the four schools of thought:

Joining all three with each other.

The above mentioned 3 ways are permissible for ending the

As for Surat At-Taubh, the following applies:

instead of ) then pronounce

) on it, such as:

) on it, such as:

) on it, such as:

[ 07 : ] - Here we read then

[Surah Ael-E-Imran : 101 ]

a meem mutaharika i.e. a meem that has one

[Surah Al-Baqarah : 141 ]

[Surah Al-Baqarah : 249]

and without ghunnah

are exempt from idgham so that the

and without ghunnah such as

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