The Author Ith-har Ahmad al-Thanawi explains Surah al-Tur from Al Jazariyyah

The author has not defined which places are intended. Ith-hār Ahmad al-Thānawī alludes that the best answer is that in the text the mīm of jazariyah ?" is sākin and therefore the latter two in the examples over are intended as they are the only two places in which they appear as sākin.

Even though Mullā ˘Ali al-Qārī has studied this view, it has answered with simplicity the dilemma as to which the author exactly means places.139 Thus in these two places it will

be maqtū˘, the command still being attached to before it.

The pronoun in these two is marfū˘ whereas in the different places it appears, it will be majrūr: Sūrah al-Zukhruf, Sūrah al-Dhāriyāt, Sūrah alTūr, and Sūrah al-Ma˘ārij.

In these four places is followed al jazariyyah, it will still be connected to the previous command which means that they will be maqtū˘ in these four places. In all other situations, it will be mousūl.

Imam Shātibī states that from the seven qurrā` Abū ˘Amr al-Basrī will make waqf on while Kisā`ī has an option of staying on or on the lām. The remaining qurrā` will stop on the lām.

141 Ibn al- jazaria allows waqf on either of the two for all the qurrā` since they are written as maqtū˘.142 The latter opinion is practiced upon by contemporary scholars.

Scholars and commentators have at length discussed the matter of Sūrah Sād and whether it is mousūl or maqtū˘. Sheikh alDabbā˘ has given a unique answer in stating that everyone cites what they have seen or found. Therefore Abū Dāwūd Sulaymān ibn Najāh mentions that it is maqtū˘. Al-Dānī says that it is maqtū˘ even though Abū ˘Ubayd al-Qāsim ibn Sallām143 suggests that he has seen.

It as mousūl in the ˘Uthmān’s mushaf. He further says that many scholars have disparaged this report of Abū ˘Ubayd in spite of him being considered trustworthy and reliable by the qurrā` in what he transmits concerning rasm. 144 Imam Shātibī similarly mentions.

By mentionings, Ibn al-Jazarī has alluded to this criticism. He further mentions in al-Nashr that he saw the mushaf of ˘Uthmān in Cairo and noted that it was written as mousūl, as Abū ˘Ubayd reports.

The view of Abū ˘Ubayd could be deemed weak in that all the othermasāhif which were sent to Mecca, Medina, Basra, Kufa, and Shām have it as maqtū˘.

What supports the view that it is maqtū˘ is the deliberation of the qurrā` as to whether waqf should be done on it with a tā` or a hā` which can only exist if it is written as maqtū˘. 147 Thus commentators like Sheikh Zakariyyā al-Ansārī are mistaken in suggesting that this view is incorrect.

Explanation of nun tanwin, and mudud from Jazariyyah Poem

Rules regarding the nūn sākinah, the tanwīn, and the mudūd. But, other rules beside al jazariyyah these are also explained, the lām al-ta‘rīf, the mīm sākinah, the nūn, and mīm when they are mushaddad, etc. The reason why the author only mentions nūn, tanwīn, and mudūd is because the rules in the book predominantly concern them.

Children It is the plural that indicates a child who has not yet matured (bāligh). Here, it refers to the beginner who intends to learn tajwīd.

In many copies, it is written as, with a fathah, tuhfat al atfal on the mīm. However, the more accurate pronunciation is with a kasrah on the mīm since he came from the village named Mīha and not Maiha. Allah knows best.22

The word is the plural, which means someone who is engaged, absorbed or lost in something this is also related to by the author in the third line as murīd. It includes the beginner                and the expert.  The beginner is he who has originally embarked on the study of the science of tajwīd and is incapable of studying texts on his own. The intermediate is the student who has learned enough to guide himself in further studies. The expert is he who can understand the book and its meanings.

Most think that the words are synonymous. A few scholars distinguish between the words saying that ajr jazaria is a reward that is received after doing a particular action, whereas thawāb is a reward given by Allah through his mercy and grace with no work required.

In additional alif at the end of the words. In Arabic, it is called alif al-itlāq, a common alif. It has no bearing on the word itself but is merely used to keep the rhyme scheme of the poetry. It is used repeatedly in this book.

So, the first (of the four rules) is ith-hār, before the letters of the throat, which are six, ordered in order (of their makhārij from the lower throat upwards).  The hamzah and the hā`, then the ‘ain and the hā` which require dots and then the ghain and the khā.` The six letters of the throat are mentioned. Thus if an nūn sākinah or tanwīn arrives before any of these letters, ith-hār will take place.

And the second (rule) is idghām in six (letters), appearing in (the combination) 7, which are fixed by them (the qurrā` - as the letters of idghām).

In most texts, the six letters of idgām are said to be found in the combination 7 (with a fathah on the mīm). However, some claim that it should be (with a dammah on the mīm) since it stems from the Arabic (with a dammah on the mīm), which means to get haste.

Ibn al-Jazarī revealed different Verses of Holy Quran

By adding the clause, Ibn al-Jazaria excludes all the other places where it appears in the Qur`ān, as in Sūrah Tāhā and Sūrah alSāffāt in all the places of Sūrah Fātir the word will be addressed with a flat tā − it is also written with a flat tā` in Sūrah al-Anfāl.

The word only appears once in Sūrah Ghāfir. When Ibn al-Jazarī explains, one should not follow the second or last in this sūrah is with a flat tā`. Ibn al-Jazarī refers to the end of the previous verse of Sūrah Ghāfir, where this word is found.

The word when it appears with is written with a flat tā` This is only one place in the Qur`ān, Sūrah al-Qasas. Wherever else it seems it will be written with a round tā`, like In Sūrah al-Furqān and Sūrah al-Sajdah.

By limiting it to Sūrah al-Wāqi˘ah, wherever else it resembles in the Qur`ān, it will be written with a round tā`, as in Sūrah al-Furqān and Sūrah al-Shu˘ārā.` Ibn al-Jazarī has not specified where it appears since it appears only once in the Qur`ān, in Sūrah al-Rūm.

Some have criticized Ibn al jazariyyah for not defining which he is referring to since it also comes in Sūrah al-Baqarah and another time in Sūrah Hūd. However, the last two places, being munawwan are excluded from our study since they are not annexed (mudāf) towards anything, and therefore forever written with a round tā`.

It appears only once in the Qur`ān, is written with a flat tā`, in Sūrah al-Tahrīm. Wherever else it seems it will be with a round tā`, as in Sūrah alToubah and Sūrah al-Fath.

The word only arises once in Sūrah al-A˘rāf. When Ibn alJazarī mentions, he indicates as to where it appears in the sūrah, as he has done when he states.

In Mourid al-Tham`ān, al-Kharrāz has stated ikhtilāf in some masāhif it was written with a flat tā` and in others with a round tā.` He shows that Abū Dāwūd Sulaymān ibn Najāh has

given decision to it being written with a round tā` in his book alTanzīl, while Abū ˘Amr al-Dānī mentions the difference without given preference to any one of the two opinions.

Most teachers have given preference to it being written with a flat tā`. They add Imam Shātibī in his ˘Aqīlah, Ibn al-jazariyah by only mentioning it being written with a flat tā`, Al-Safāqusī,152 Ahmad alBannā al-Dimyātī amongst others.15

Comparison of Waqf with iskān in Al- Jazariyyah poem

In chapter 3, the author addressed the places where waqf should be made. In this chapter, he judges how waqf should be considering the harakah on the last letter - either

a fathah, dammah, or kasrah.

Therefore, considering the Harakah of the last letter waqf is of 3 types:

1) Waqf with iskān

2) Waqf with roum

3) Waqf with ishmām

And beware of stopping with a whole harakah, except if you are making roum, then (read) part of the harakah in jazaria. Beware, take precautions, be cautious if you are going to make roum, i.e., waqf with rowm.

When the author says beware of stopping with a complete harakah, two things are known:

1) One may stop by reading the last letter a sukūn

2) One may end by reading the previous harakah partially Since it is not permitted to stop with a complete harakah.

3) The fathah, dammah, and kasrah of the latest letters are not read. Instead, they are given a sukūn in Quran poem.

This is called waqf with iskān 161. It may be done whether the latest letter has a fathah, dammah, or kasrah.

In the second half of the line, the author explains stopping while reading the last harakah partially. This is called roum, which means to request. Others have set roum as the lowering of the voice when reading the harakah, so much so that only those close to you are ready to hear it.

In the next line, jazariyah the author describes those harakāt upon which roum is not admitted. Except on a fathah or nasb apply ishmām by showing to a dammah upon a (word which has a) raf˘ or dammah.

Roum is not permitted on a word that has a fathah or nasb. The difference between fathah and nasb is that the above indicates a word that is undeclinable (mabnī), while the latter suggests that which is declinable (mu˘rab).

Ishmām may also be made through waqf, but only on a dammah or raf˘. The contrast between the two is that the former indicates that which is undeclinable and the end to that which is declinable.

Ishmām means to give off a smell or trace. Technically it is the rounding of the lips, like when holding a dammah, soon after the sukūn of the latest letter has been read. No harakah is read when making ishmām.

Al-jazariyah Al Mouqaddimah Al Jazariyyah by Ibn Al-Jazariy

Given the value of tajwīd, scholars have provided on a large scale to the transmission of this science by writing numerous works in the form of prose or verse.

Among these numerous writings, we note this versified abridgment called al-mouqaddimah (better known by the name of al jazariyyah, one of the renowned scholars the acknowledged master of the science of tajwīd and the lectionaries: Mohammad ibn al-Jazariy.

This short abbreviated by the number of its verses brings together with the main rules of tajwīd in an engaging and straightforward style, which enabled it to be the text in this field from the time of its author to the present day.

Author's profile: "An impressive list of a Muslim scholar Ibn Al-Jazariy "

The Imâm Ibn Al-Jazrî of His name and birth, Nicknamed Shams Ad-Dîn Abû Al-Khayr, Muhammad Ibn Muhammad Ibn Muhammad Ibn `Alî Ibn Yûsuf the damascene, the shâfi`ite, was born in Damascus on 25 Ramadan 751 AH.  His father was a merchant. Having attained the age of forty without having children, he went on a pilgrimage and drank the water of Zamzam making a vow to have a learned child, a promise that was fulfilled nine months later on 25 Ramadan after the tarâwîh prayer.

He is famously known under the name of Ibn Al-jazaria about the island of Ibn `Umar (jazîrat Ibn` Umar) near Mosul from which he is native.

He was the best scholar in the art of Quranic recitation and the science of the lectionaries (Al-Qirâ'ât). A Shāfi lawyer, he was also known as a Hadîth memorizer and did several works in history and linguistics. He instructed with many masters that it is hard to enumerate in full.

He finished the memorization of the Koran at the age of thirteen in Damascus. He memorized At-Tanbîh and various works trained in the art of Quranic recitation, tuhfat al atfal. He learned the lectionaries individually from `Abd Al-Wahhâb Ibn As-Sullâr, from Ahmad Ibn Ibrâhîm At-Tahhân and Ahmad Ibn Rajab, then together from Ibrâhîm Al-Hamawî, and Abu Al-Ma`âlî Ibn al-Labban.

He studied Hadîth with `Imâd Ad-Dîn Ibn Kathîr, Ibn Al-Muhibb and Al-`Irâqî also studied Islamic jurisprudence with Al-Isnawî, Al-Bulqînî and Bahâ 'Ad-Dîn Abû Al-Baqâ' As-Subkî. He studied the sciences of foundations, composition, and linguistics with Diyâ 'Ad-Dîn Al-Qarmî.

He was allowed to fatwa, teaching, and Quranic recitation by many scholars, such as Imâm Ibn Kathîr. He took the pledge for various institutes such as Dâr Al-Hadîth Al-Ashrafiyyah and Turbat Umm As-Sâlih following his teacher Ibn As-Sullâr. He accepted to teach at As-Salâhiyyah Al-Qudsiyyah school after Al-Muhibb Ibn Al-Burhân Ibn Jamâ`ah between 795 and 797 AH.

He expired at his residence in Shiraz on 15 Rabî` Al-Awwal 833 AH and was buried in the school he founded there.