Definition of tajweed
Linguistically, tajweed means to improve or to make excellent. Technically, it is pronouncing every letter from its point of articulation and giving it its due (حقّ) and its entitlement (مستحقّ) of qualities. Imam Ibn al-Jazari defined it as follows:
The due of a letter is its set of permanent qualities that never leave it, such as Jahr (الجَهْر), Shiddah (الشِّدَّة) and Isti'la' (الاسْتِعْلَاء). Its entitlement is what results from those qualities or from neighbouring letters, such as Tafkhim (التَّفْخِيم) and Tarqiq (التَّرْقِيق), Izhar (الإِظْهَار), Idgham (الإِدْغَام), Ikhfa' (الإِخْفَاء), Madd (المَدّ) and Qasr (القَصْر). "Returning each letter to its origin" means pronouncing it from its point of articulation; "pronouncing it in its like as itself" means giving the same letter the same quality everywhere, not reciting it well in one place and carelessly in another.
The Imam then explains that this must be done gently, without strain or exaggeration, and that it is reached only through practice, that is, much repetition under a skilled teacher.
Its subject, benefit and ruling
- Its subject: the words of the Quran, in respect of giving their letters their due and entitlement.
- Its benefit: protecting the tongue from error in the Book of Allah, and reciting it as it was revealed.
- Its founder: in practice, the Prophet ﷺ, who received it from Jibril and taught it to the Companions. As a written science, the masters of recitation and language; among the first to write on it separately was Abu Muzahim al-Khaqani (d. 325 AH) in his poem rhyming in Ra', then Makki in ar-Ri'ayah.
Its ruling: learning its rules as theory is a communal obligation, while applying them when reciting is obligatory on everyone who recites the Quran. Imam Ibn al-Jazari says:
The evidence is the verse ﴿أَوۡ زِدۡ عَلَيۡهِ وَرَتِّلِ ٱلۡقُرۡءَانَ تَرۡتِيلًا ٤اَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْاٰنَ تَرْتِيْلًا ٤﴾ (Al-Muzzammil 73:4). Ibn al-Jazari reports in an-Nashr from 'Ali (may Allah be pleased with him) that Tartil (التَّرْتِيل) is "the tajweed of the letters and knowing the places to stop." The verse of the poem has two readings, "whoever does not recite the Quran with tajweed" and "whoever does not recite the Quran correctly," and both mean that neglecting correct pronunciation is sinful.
Lahn (error) and its types
Lahn (اللَّحْن) is error and deviation from correctness in recitation. It is of two kinds:
| Type | Definition | Examples | Ruling |
|---|---|---|---|
| Lahn Jali (اللَّحْن الجَلِيّ) | An obvious error that spoils the word, recognised by reciters and others, and that may change the meaning. | Replacing a letter or a vowel with another, giving sukun to a voweled letter or a vowel to a silent one, such as reading the Ta of ﴿أَنۡعَمۡتَاَنْعَمْتَ﴾ (Al-Fatihah 1:7) with a damma. | Forbidden by consensus. |
| Lahn Khafi (اللَّحْن الخَفِيّ) | An error that spoils tajweed but not the meaning; only skilled reciters notice it. | Leaving out Ghunnah or Ikhfa', shortening a required Madd, or making a light letter heavy. | Not permitted, according to the masters of recitation, for one able to learn; some consider it disliked. |
Speeds of recitation
Recitation has several speeds, all of them permitted provided that the rules of tajweed are kept:
| Speed | Description |
|---|---|
| Tahqiq (التَّحْقِيق) | The slowest, with full Madd and complete vowels; suited to teaching. |
| Tartil | Calm, deliberate recitation with reflection; the best speed. Some count it as the same as Tahqiq. |
| Tadwir (التَّدْوِير) | A middle speed between Tahqiq and Hadr. |
| Hadr (الحَدْر) | Fast recitation while keeping the rules; usually used for revision. |
Qira'ah, riwayah and tariq
A way of reading attributed to one of the ten Imams is called a Qira'ah (القِرَاءَة), such as the reading of 'Asim. One attributed to his transmitter is a Riwayah (الرِّوَايَة), such as Hafs from 'Asim. One attributed to those after the transmitter is a Tariq (الطَّرِيق), such as the way of ash-Shatibiyyah, the poem Hirz al-Amani by Imam al-Qasim ibn Firruh ash-Shatibi (d. 590 AH). According to Ibn al-Jazari a reading is authentic when it meets three conditions: agreement with Arabic in some valid way, agreement with the script of one of the Uthmani copies even if only potentially, and an authentic chain of transmission.
Etiquette of recitation
- Sincerity for Allah, reciting in a state of purity and in a clean place.
- Seeking refuge at the start, and the Basmalah at the beginning of surahs (see the next chapter).
- Reflection and humility, and beautifying the voice without strain, as in the hadith "Beautify the Quran with your voices" (Abu Dawud, an-Nasa'i).
- Patience in learning, for the Prophet ﷺ said: "The one skilled in the Quran is with the noble, righteous scribes, and the one who recites it while stumbling and finding it difficult has two rewards" (Bukhari and Muslim).