Ibn al-Jazarī about mutaqāribayn example of mutaqāribayn

Ith-hār Ahmad al-Thanawī  says that Ibn al-Jazarī does not discuss mutaqāribayn due to the many differences in it, but has provided an example of mutaqāribayn to indicate that in spite of the many variations found in mutaqāribayn, in some places (like this example) there is an agreement that idghām will be made.

After the line, the author discusses those words in which ith-hār should be performed. Ith-hār means to make clear. Technically, it is to understand every letter from its makhraj without any extra pull in the ghunnah. 

Due to the dād and the thā` being very related to each other, many err in the pronunciation of these two letters, often replacing one for the other. In this Quran poem chapter,  Ibn al Jazarī mentions all those words in the Qur`ān, which have a thā`. The implied opposite is that the remaining terms will be delivered with a dād. He mentions the words with a thā` because they are smaller than the words which appear with a dād. They amount to 30 words, which are said by Ibn al-Jazarī in 8 lines.

And discover the dād from the thā` through (the sifah) istitālah and (its) makraj. The distinction between the dād and the thā` is described in this line. jazariyah vary only in their makhraj and the fact that the dād has istitālah. These letters would be the equivalent if not for these two distinguishing factors.

Ibn al-Jazarī states in al-Tamhīd that there are 26. This representation has been adopted by Mullā ˘Ali al-Qārī, al-Safāqusī, Ibn Yālūshah, and others. Mulla ˘Ali al-Qārī connects to Ibn al-Jazarī’s son that it becomes 100 places in the Qur`ān.

After perusing his son’s explanation, I saw that he also mentions 26 places. Check jazaria Minah alFikriyyah of Mullā ˘Ali al-Qārī and Al-Hawāshī al-Mufhimah of Ibn al-Jazarī’s son.

However, Sheikh al-Islām Zakariyyā al-Ansārī as well as al-Qastallānī state that it comes in 100 places. Sayyid Lāshīn totals 288 places in his book Durūs Muhimmah fīsharh al-Daqā`iq al-Muhkamah. Tāsh Kubrī Zadah counts 282 places while Ith-hārAhmad Thanawī mentions 25. Allah knows best.

There is a difference of view as to what is meant most scholars state that the words excused are restricted to these two places, Sūrah Hūd, and Sūrah al-Ra˘d.

Tāsh Kubrī Zāda states that by saying the author alludes to the meaning in the verses, which refer to a lessening of something.

Al-Jazariyyah about the lines of Hams and Jahr

The first attribute mentioned in this line is hams, which is the difference between the first attribute specified in the previous line, Jahr.

Hams means to whisper. Its applied definition is the flowing of the breath when pronouncing these letters. The letters of hams are ten and found in the combination of breath flows so smoothly in these letters is because the dependence of these letters upon their makhraj Quran poem is weak, which allows the breath to flow. Thus, these letters are smoother in their pronunciation in comparison with their opposite letters which have Jahr.

The opposite of hams is Jahr, which means bright or loud. Its applied definition is the imprisonment of breath when pronouncing these letters. The letters of Jahr are all the unused letters of the Arabic alphabet besides the ten letters of hams.

The reason why breath is imprisoned in these letters is that they have a strong belief upon their makhraj, which does not allow the breath to flow. Therefore these letters are usually louder than in the letters of hams. The next attribute mentioned is shiddah, which is the reverse of the second attribute specified in the first line, rikhwah, tuhfat al atfal.

Shiddah truly means strength. Its applied definition is that the sound is imprisoned when declaring these letters. Its letters are found in the order. The reason that the sound is imprisoned is due to the secure connection of these letters upon their makhraj.

The opposite of shiddah is rikhwah or rakhāwah. It means softness. The sound flows when pronouncing the letters of rikhwah. The purpose of why sound flows when marking these letters is because of the weak dependence of these letters upon their makhraj.

In the second half of this line, the letters are discussed. Which literally means to raise. Therefore Ibn al jazariyyah refers to them as the seven elevated letters that are opposite to the third attribute mentioned in the first line, istifāl. Its applied definition is the rising of the back portion of the tongue when pronouncing these letters.

Due to the back portion of the tongue rising, these letters are read with a full/thick sound Called tafkhīm.

Its inverse is istifāl, which literally means to lower. Its implemented definition is when the back part of the tongue does not rise but instead lays deep when pronouncing these letters. It is found in all the letters beside the letters of isti˘lā`. Due to the back portion of the tongue lying low, these letters are addressed with a flat/thin sound (tarqīq).

Imam Ibn al-Jazarī the founder of Al-Jazariyyah

His full name is Muhammad ibn Muhammad ibn Muhammad ibn ˘Alī ibn Yūsuf al-˘Umarī al-Dimashqī. His nickname [laqab] is Shams alDīn, and he had two patronyms [kunyatān] Abū al-Khayr and Abū Muhammad; the first is more generally used.

He is commonly known as Ibn al-Jazarī. The ascription ‘jazarī’ originates from the Arabic word ‘jazīrah,’ which means ‘a peninsula.’ Most experts are of the view that it belongs to Jazaria Ibn ˘Umar, a town in Turkistan.

The eponymous Ibn ˘Umar is ˘Abd Allāh ibn ˘Umar, a man from Mosul in Iraq. Some have recommended that it signifies Jazīrah ibn al-Khattāb al-Ta˘labī, a port city in Armenia.

The father of Ibn al-Jazarī – a merchant by trade – spent forty years wish for a child but to no avail. At the well of Zamzam, while performing Hajj, he supplicated that Allah grants him a son. His prayer was answered and in the year 751 AH on a Saturday night, the 25th of the month of Ramadān, just after the finish of the night Tarāwīh salāh-prayers, Ibn al-Jazarī was born.

Ibn al-Jazarī's father, himself a devout Muslim, respected the Islāmic sciences and had a particular inclination to the study of the Qur`ān. He, therefore, gave his son to his personal Sheikh, the renowned Hasan al-Sarūjī, at a tender age to begin his education in the Qur`ānic sciences. In this way, father and son are listed in the annals of history as contemporaries, having been students of the same master.

Ibn al-Jazarī successfully memorized the entire Qur`ān at the early age of 13, and a year later, in 765 AH, was picked to lead the community in salāh. He soon followed this singular feat with an initiation into the study of the different qirā'āt [Qur`ānic readings] at the hands of the master reciters [qurrā'] of the Levant.

6 Notables amongst his many teachers from the Levant include Ibn al-Sallār, Ahmad al-Tahhān, and Ahmad ibn Rajab. The study and rendering of the whole seven readings [sab˘ah qirā'āt] were conducted under the guardianship of such masters as Ibrāhīm al-Hamawī and Abū al-Ma˘ālī ibn al-Labbān which he completed in the year 768 AH.

In the same year, he traveled to Hijāz [now part of Saudi Arabia] for Hajj where he repeatedly studied the seven readings poem in Arabic, this time as directed in al-Kāfī of Ibn al-Shurayh and al-Taysīr of Abū ˘Amr al- Dānī under the Imām of Medina, Muhammad ibn ˘Abd Allāh.

On his return to Damascus, he made arrangements to study in Spain by Sheikh Muhammad ibn Yūsuf al-Andalūsī but was discouraged by his father. Instead, in 769 AH, he traveled to Egypt where under the guardianship of Ibn al-Sā`igh and Ibn al-Baghdādī, he learned to combine the seven alternative readings as indicated in al-˘Unwān, al-Taysīr and alShātibiyyah. He also, read the twelve passages [qirā'āt] to Abū Bakr ibn al-Jundī according to many alternative turuq tuhfat al atfal In the course of his reading to Ibn al-Jundī, he reached the Qurānic verse in Sūrah Nahl.

He then left for Egypt, where he met his son, whom he had not seen for 20 years. The following hajj season noticed him return to Makkah and then to Yemen via sea. The Yemenites by then already possessed copies of his al-Hisn al-Hasīn, which they had commenced studying. He remained with them until the next hajj; after that, he journeyed to Egypt, where he gave some months. In 829 AH, the desire to continue his propagation and teaching took him back to Damascus and then on to Shīrāz.

This was to be his last journey, and he passed away in 833 AH on the 5th of Rabī˘ al-Awwal, a Friday. His funeral procession attracted a great multitude who vied to have the honor to carry his bier. His body was laid to rest in the school, which he had specially built in Shīrāz.

Recitation of the Quran with Tajweed starts from Al-Jazariyyah Poem

Ibn Al-Jazari stated in his great poem about the rules of Tajweed.

All high praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah and that Muhammad Sallallaahu  `Alayhi Wa Sallam ( may  Allaah exalt his mention ) is His slave and Messenger.

Although the text is called tuhfat al atfal (A gift for the children), the term 'atfaal' should not be taken in the literal sense.

The Prophet Sallallaahu  `Alayhi Wa Sallam ( may  Allaah exalt his mention ) recited the Quran with the rules of Tajweed as he experienced it from Jibreel, may Allah raise his mention. This Tajweed includes the pronunciation of the letters and their characteristics and all other things that are related to the rules of Tajweed.

Implementing the Tajweed is something considerably obligatory, and whoever reads the Quran without Tajweed is sinful. Because it was revealed as such from Allah, and that is how from Him, it reached us.

The book Al-Waafi of Al Jazariyyah poem, declaring:

"What is determined by that is that Allah revealed the Quran with Tajweed, and the Prophet Sallallahu  `Alayhi wa  Sallam ( may  Allaah exalt his mention ) received it orally like this from Jibreel, may Allah exalt his mention. Allah revealed the ability to recite the Quran with Tajweed in the Quran, as Allah says (what means): {…and recite the Quran with measured recitation...} [Quran 73:4] It is known that the Prophet Sallallahu  `Alayhi wa Sallam ( may  Allaah exalt his mention ) used to recite the Quran with Tajweed, as it was revealed to him, so though this verse approaches him, what is meant is his nation. It was reported that ‘Ali, may Allah be pleased with him, said, 'Measured recitation (Tarteel) is the Tajweed of the letters and the knowledge of pauses and stops.'"

Until he told:

Jazaria an Arabic Language poem. The Quran reached us from Allah through the trustworthy Jibreel with Tajweed to the Prophet sallallaahu  `alayhi wa sallam ( may  Allaah exalt his mention ) – as we said – from the Preserved Tablet, and the Prophet sallallaahu  `alayhi wa sallam ( may  Allaah exalt his mention ) conveyed it to the Companions, and then the Taabi’is (generation following that of the Companions) and their supporters learned it as such (from generation to generation) to our Shaykhs –  may  Allaah have mercy upon them – with Tawaatur (the multiplicity of the sources of a certain report that leads to certitude in the listener that the report is indeed true) with the description of the Tarteel that covers the Tajweed and the pronunciation and articulation of the letters and their descriptions and all other related matters which are significant in the Arabic language and by which the Quran was revealed. 

Allah says (what means): {And We did not send any messenger except [speaking] in the language of his people…} [Quran 14:4]; so it is an obligation that all the laws of the Arabs be taken into account regarding matters that change the structure or fixed the meaning, and it is desirable regarding matters that make the pronunciation more beautiful. We stated that it is desirable in this kind because the skilled reciters only know hidden mistakes regarding the mispronunciation of the letters r, n, and l."

For more advantage, please refer to fatwa 86574.

What is Al-Jazariyyah Poem & What are its Importances

Al-Jazariyyah a poem containing the rulings of how to recite the Quran. Written by: the Scholar of the Quranic recitations, Imaam Muhammad son of Yousef son of Al-Jazari, passed away 833 Hijri dates (599 years ago) May Allah have mercy upon him and reward him for his service to the Quran.

One of the most essential and famous texts authored in Tajweed(directions on how to recite the Quran the way it was revealed)This text is directed (to intermediate-advanced learners of the Quran) and memorized across all Islamic countries in Institutes and Islamic Universities.

Al-Jazariyyah is a Tajweed Quran poem; Jazaria is a poem with that poem. One can read and learn Quran with Qirat. By reading Jazaria poem reading, Quran will enhance easy.

The Jazariyyah Tajweed Poem –

In the hope of pardon and forgiveness from his Lord, All-Hearing. Muhammad ibn Al-Jazaree Al-Shafi’ee. All Praise is due to Allah, and May Allah’s Peace and Blessings be upon His Prophet and the chosen one. Muhammad, his family and companions, and the reciter of the Quran together with the one who is devoted to it.

It is without any doubt required for the reciter to know before beginning recitation, To make open the application of tajweed and the stops and that which is written in the (‘Uthmani) copies of the Qur’an.

Example:

As respects to all those jazaria words that are separated and joined in it (in writing in the Qur’an), and the feminine ‘taa’ which is not written with a ‘haa.’ 

The blank space in the throat and mouth has the alif and its two sisters (i.e., the wow and yaa ), and they are; the medd letters which rest with the (stopping of) air then from the lowest part of the throat are from its middle.

Its closest (the throat’s area closest to the mouth) are:  and. And the deepest part of the tongue above (meaning looking from the mouth inside the mouth, tha is more in-depth).

Allah has set a reward for those who recite the Holy Quran. So, a person who recites the Quran daily will get plenty of rewards.

Reciting Holy Quran is the best way to gain Allah's interest.  It has been set necessary by Allah Almighty for the Muslims for the Success. Blessed Book was uncovered in Arabic; we ought to know the interpretation to follow up on it; however, to the extent perusing is concerned, We ought to describe it in Arabic and for which learning Arabic rules and regulations are the first steps.

Allah Says in Quran: Had We sent down this Quran on a mountain, you would surely have noticed it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put ahead to humanity that they may reflect. ”[Quran Al-Hashr 59:21].

How Al-Jazariyyah began & Who is the Author of Al- Jazariyyah Poem

It is a poem concerning the science of Tajwīd on the rajaz poetic meter. It is usually found as 109 lines; however, as Dr. Ayman Suwayd states, the final two lines are additions made by some scholars, which are not a part of the original poem.

It is called al-Muqaddimah fīmā Yajibu `ala Qāri’ al-Qur’ān an-Ya`lamah. It is also just commonly known as al-Muqaddimah al-Jazariyyah. It is called al-Jazariyyah as a reference back to its author.

Plenty of scholars have described this blessed text including:

The author’s son, Abū Bakr Ahmad bin Muhammad Al-Jazari.

Zayn Ad-Dīn Khālid bin `Abdūllah Al-Azhari.

Abū ‘l-`Abbās Ahmad bin Muhammad Al-Qastalāni.

Shaykh Al-Islām Zakariyyā al-Ansāri.

`Isām Ad-Dīn Ahmad bin Mustafa.

`Alā’ Ad-Dīn `Ali bin Muhammad at-Tarābulsi ad-Dimashqi.

It has also been published many times; Dr. Ayman Suwayd of recent times has produced a corrected edition of the poem after having analyzed one of its manuscripts, which has now become very widespread across the world.

The Author of Al-Jazariyyah Poem -

He is Abū ‘l-Khayr Muhammad bin `Ali bin Yusuf bin Al-Jazari, Shams ad-Dīn, ad-Dimashqi, ash-Shāfi`i; Commonly known as Ibn al-Jazari.

His father, a trader completed the Hajj in the year 750 AH and drank from Zam-Zam water with the belief that Allāh would grant him a pious, knowledgeable son. As a result, Muhammad bin Ali bin al- Jazaria was born on Saturday 25th Ramadhān 751 AH, after the Tarawīh prayer.

Imam Jazariyah up in Damascus and completed his memorization of the Qur’ān by the age of 13, and guide the people in prayer at the age of 14. After that, he studied the science of Qirā’āt; ifrādan at the age of 15 with Shaykh `Abd ‘l-Wahhab bin Sallār, Ahmad bin Ibrāhīm at-Tahhān and Ahmad bin Rajab and also jam` an at the age of 17 with Shaykh Abū al-Ma`āli bin al-Labbān.

He traveled broadly in his seeking of information, including Egypt, Hijāz, and Basrah. He studied Hadīth and Fiqh along with other sciences with many scholars of Egypt, and he was approved to pass fatwā (verdicts) by Abū ‘l-Fadā’ Ismā`īl bin Kathīr, Shaykh al-Islām al-Bulqīni, and others.

Imam Al- Jazariyyah wrote many works including -

An-Nashr fī Qirā’āt al-`Ashr (outlining the ten methods of recitation).

Tayyibah an-Nashr (the poem-version of the preceding text).

Ad-Durrah al-Mudiyyah fī Qirā’āt at-Thalāth al-Mardiyyah.

Ghayāt al-Maharah fī az-Ziyādah `ala al-`Asharah.

Al-Jawharah fī an-Nahw.

Al-Hidyah fī `Ulūm ar-Riwāyah.

At-Tamhīd fī `Ilm at-Tajwīd (which he composed at the age of 17).

Dhāt ash-Shifā fī Sīrat an-Nabi thumma al-Khulafā.

Ghayah an-Nihāyah fī Tabaqāt al-Qurrā’.

Imam Al-Jazariyyah passed away in Shīrāz on Friday 5th Rabī`al-Awwal 833 AH.

Al-Jazariyyah a Tajweed Poem by Imam Al-Jazari a Scholar

This is a well-known text on the science of the tajweed Imam al-Jazari. He was an eminent and creative scholar in the field of the Quran Qiraat, whom al-Suyuti regarded as "supreme authority in these matters."

His works on tajweed and Qiraat are the most active and excellent works. At the age of 13 Imam Al-Jazari finished memorizing the Quran and then began to recite the Koran. In Damascus, He exposed the founding of a school called Dar al-Qur'an, a school created to specialize in Quran science.

 

Al-Muqaddimah al-Jazariyyah is a compilation of Tajweed's rules in more than 100 poems (Arabic). Jamiatul Ilm Wal Huda has the original text with a translation/explanation in English, allowing readers to understand the lines in Arabic easily. It is a well-known book in the sciences of the recitation of the Quran. It is widely used in Darul ululs and the schools of the Quran.

 

In the fourth century after Hijrah, several works were written describing the Tajweed problem as a separate science. However, Tajweed science was taught verbally with the Qur'an before that; a student recites the Qur'an repeatedly to the teacher until he is proficient in reading it.

Indeed Jazariyah, Tajweed knowledge is one of the essential sciences because of its relationship with God's discourse. Experts argue that the study of their theory is the duty of the people, while its application is the obligation of individuals for anyone who wishes to read a portion of the Koran. 

For this reason, researchers have paid particular attention to the production of works related to this science, both in the form of prose and poetry, in short works and in older works, to warn people about how to read correctly and prevent them from falling into something — deficiency in reading.

Abū Muzāhim al-Khāqāni (d. 325 AH), who wrote 51-line poems covering several Tajweed subjects, although I never used specific terminology, was the first person to write in Tajweed science. Shows that it was not widespread at the time.

Then as-Sa'īdi 'Ali bin Ja'far (m. 410 H) is the author of his book on Tanbīh' ala al-Lahn al-Jaliy wa al-Lahn al-Khafiy and Ikhtilāf al-Qurrā 'fī al-Lam wa an -nūn.

 

About the Poem –

It is a poem dedicated to Tajweed in the poetic meter of Rajaz. Usually occurs in 109 lines; however, as Dr. Ayman Suwayd points out, the last two lines are mostly additions made by some researchers who are not part of some of the poetry?

It is called "Al-Muqaddimah fajma Yajibu ala Qari" al-Quran an-Ya'lama. He is also known as al-Muqaddimah al-Jazariyya. Referring to its author, they call it "Jazaria."