written by Ustadh Muhammad Sharif
Linguistic Definition:
The word tajwīd (تجويد) is a maṣdar. It comes on the scale of جَوَّدَ يُجَوِّدُ meaning to improve or beautify something.
Technical Definition:
To recite every letter correctly from its makhraj (place of origination) with all its qualities.
Purpose of Tajwīd
The objective of tajwīd is to recite the Qur`ān as it was revealed to the Prophet Muhammad ﷺand to give every letter its due right. In other words, the aim is to recite the Qur`ān, exactly as it was revealed to the Prophet ﷺ by angel Jibrāīl, and likewise the way he ﷺ recited to the companions. Therefore, its recitation is preserved to this day.
Tajwīd is one of the early sciences which developed when Islam spread to the non-Arabs. Initially the Prophet ﷺ would recite to the companions as he was taught by Jibrāīl, and the companions would recite the way they were taught to their students, the next generation also known as the tābieen. Most of the imams of Qirā’ah were in the 1st and 2nd century Hijri.
It has been related by Saeed bin Mansoor in his sunan that a man was reciting the Qur`ān to ‘Abdullāh Ibn Mas’ūd (May Allah ﷻ be pleased with him) and he recited[1] إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ, Ibn Mas’ūd (May Allah ﷻ be pleased with him) said that this was not how the Prophet ﷺ recited to me. So the man asked, how did he recite it to you Oh Abu Abdir Raḥmān. Thereafter Ibn Mas’ūd (May Allah ﷻ be pleased with him) recited إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ with the elongation of the word لِلْفُقَرَاءِ.
The ruling of Tajwīd
The ‘ulamā` say that learning the science of tajwīd is fardh kifāya, meaning it is an obligation upon the community. Therefore, if someone from the community learns the science then it will suffice for everyone and the science will be preserved. However, to apply tajwīd is fardh ‘ayn, i.e., it is obligatory on anyone who wishes to recite the Qur`ān that they do so with tajwīd.[2]
The great of Imām of qirā’ah and ḥadīth, Ibnul Jazari mentions:
والأخذ بالتجويد حتمٌ لازمُ
The practical application of tajwīd is without doubt compulsory.
Imām Jazari also mentions the severity of not reading with tajwīd:
من لم يجوِّد القرآن آثم
He who does not read the Qur`ān correctly is a sinner.
وهكذا منه إلينا وصلا لأنه به الإله أنزلا
because this (Qur`ān) was revealed to us by Allah ﷻ in this form, and exactly like this it reached us.
Allah ﷻ mentions:
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَٰئِكَ يُؤْمِنُونَ بِهِ ۗ وَمَن يَكْفُرْ بِهِ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ
Those to whom we have given the Book recite it with its true recital. They [are the ones who] believe in it. And whoever disbelieves in it – it is they who are the losers.[3]
Ibn Mas’ūd (May Allah ﷻ be pleased with him) comments on the above verse saying; by the one in whose hands my soul is, indeed the rights of recitation are to make its halāl lawful and it’s harām unlawful, and to recite it as it was revealed by Allah ﷻ, and it is not to twist the words of Allah ﷻand interpret it by other than its true interpretation.[4]
Allah ﷻ mentions in Sūrah Muzammil:
أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا
And recite the Qur`ān (aloud) in a (slow and melodious) manner (tarteel)[5].
Tarteel is explained by the following narration
أثر علي بن أبي طالب: أنه سئل عن معنى قوله تعالى: (ورتل القرآن ترتيلا) فقال: الترتيل تجويد الحروف ومعرفة الوقوف
It has been related that Ali b. Abi Ṭālib (May Allah ﷻ be pleased with him) was asked regarding the commentary of this verse. He said that tarteel is the tajwīd of letters and knowing where to stop (correctly).[6]
Imām Rāghib Asfaḥāni mentioned that tarteel literally means to put together and arrange well the components or parts of a word and speech and make it distinct.[7]
عَنْ يَعْلَى بْنِ مَمْلَكٍ، أَنَّهُ سَأَلَ أُمَّ سَلَمَةَ زَوْجَ النَّبِيِّ صلى الله عليه وسلم عَنْ قِرَاءَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم وَعَنْ صَلاَتِهِ فَقَالَتْ مَا لَكُمْ وَصَلاَتَهُ كَانَ يُصَلِّي ثُمَّ يَنَامُ قَدْرَ مَا صَلَّى ثُمَّ يُصَلِّي قَدْرَ مَا نَامَ ثُمَّ يَنَامُ قَدْرَ مَا صَلَّى حَتَّى يُصْبِحَ. ثُمَّ نَعَتَتْ لَهُ قِرَاءَتَهُ فَإِذَا هِيَ تَنْعَتُ قِرَاءَةً مُفَسَّرَةً حَرْفًا حَرْفًا
It was narrated from Ya’la bin Mamlak that he asked Umm Salamah (May Allah ﷻ be pleased with her) the wife of the Prophet ﷺ about the recitation and prayer of the Messenger of Allah ﷺ. She said: “What do you want to know about his prayer (i.e., you can never match it)? He used to pray, then sleep for as long as he had prayed, then he would pray as long as he had slept, then he would sleep as long as he had prayed, until dawn came.” Then she described to him his recitation, and she described a clear recitation in which every letter was distinct.[8]
كَانَ يَقْرَأُ بِالسُّورَةِ فَيُرَتِّلُهَا حَتَّى تَكُونَ أَطْوَلَ مِنْ أَطْوَلَ مِنْهَا
It has been narrated by Hafsa (May Allah be pleased with her) that the prophet ﷺ would recite the sūrah (of the Qur`ān) in a slow-measured tone, such that his recital would become even longer than the length (normal duration) of the surah.[9]
عَنْ قَتَادَةَ، قَالَ سُئِلَ أَنَسٌ كَيْفَ كَانَتْ قِرَاءَةُ النَّبِيِّ صلى الله عليه وسلم. فَقَالَ كَانَتْ مَدًّا. ثُمَّ قَرَأَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، يَمُدُّ بِبِسْمِ اللَّهِ، وَيَمُدُّ بِالرَّحْمَنِ، وَيَمُدُّ بِالرَّحِيمِ
It has been narrated by Qatāda that Anas (May Allah ﷻ be pleased with him) was asked, “How was the recitation of the Prophet ﷺ?”, He replied, “It was characterised by the prolongation of certain sounds.” He then recited: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم, In the Name of Allah, the Most Beneficent, the Most Merciful prolonging the pronunciation of بِسْمِ اللَّهِ, الرَّحْمَنِ, and الرَّحِيمِ.[10]
Hasan Basri reports that Allah’s Messenger ﷺ passed by a person who was reciting a verse of the Qur`ān and weeping. He said to the people, have you heard of the command of Allah وَرَتِّلِ الْقُرْآنَ تَرْتِيلًاand recite the Qur`ān clearly with tarteel? This is tarteel which this person is doing.[11]
Its Subject
The science of tajwīd generally comprises of the following three aspects:
- Makharij al-Ḥurūf – articulation of the letters correctly
- Sifāt al-Ḥurūf – qualities of letters
- ‘Ilm al-Waqf – knowledge of how to stop correctly
In terms of Qirā’ah you can also add the following:
- Qirā’at al-Mutāwātir – the ten Qirā’at, styles of recitation
- Rasm al-Khat – preserving how it was written in its exact form e.g., in the Qur`ān the word al-Rahmān is written as الرَّحْمَٰنُ even though the writing can be written in the following form الرحمان. The manner written in the Qur`ān will be adopted so as not to go against the khat (written structure) of the Qur`ān.
Virtues of Recitation
وعن عائشة رضي الله عنها قالت: قال رسول الله صلى الله عليه وسلم: الذي يقرأ القرآن وهو ماهر به مع السفرة الكرام البررة، والذي يقرأ القرآن ويتتعتع فيه وهو عليه شاق له أجران
‘Ā`isha (May Allah ﷻ be pleased with him) reported that the Messenger of Allah ﷺ said, “The one who is proficient in the recitation of the Qur`ān will be with the honourable and obedient scribes (angels) and he who recites the Qur`ān and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward.”[12]
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنِي عَاصِمُ بْنُ بَهْدَلَةَ، عَنْ زِرٍّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ يُقَالُ لِصَاحِبِ الْقُرْآنِ اقْرَأْ وَارْتَقِ وَرَتِّلْ كَمَا كُنْتَ تُرَتِّلُ فِي الدُّنْيَا فَإِنَّ مَنْزِلَكَ عِنْدَ آخِرِ آيَةٍ تَقْرَؤُهَا
It has been narrated by ‘Abdullāh ibn Amr ibn al-‘As (May Allah ﷻ be pleased with him), that the Messenger of Allah ﷺ said: One who was devoted to the Qur`ān will be told to recite, ascend and recite with tarteel as he recited with tarteel when he was in the world, for he will reach his abode when he comes to the last verse he recites. (Abū Dāwud)
عَنْ عُثْمَانَ بْنِ عَفَّانَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ خَيْرُكُمْ – أَوْ أَفْضَلُكُمْ – مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ ”
It has been narrated by Uthman bin Affān (May Allah ﷻ be pleased with him) that the Messenger of Allah ﷺ said: “The best of you or the most virtuous of you is he who learns the Qur`ān and teaches it.[13]
الْبَاهِلِيُّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ “ اقْرَءُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيعًا لأَصْحَابِهِ أَبُو أُمَامَةَ
Abu Umāma al-Bāhili (May Allah ﷻ be pleased with him) said that he heard Allah’s Messenger ﷺsay: Recite the Qur`ān, for on the day of resurrection it will come as an intercessor for those who recite It.[14]
عَنْ عُثْمَانَ بْنِ عَفَّانَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ
Uthman bin ‘Affan (May Allah ﷻ be pleased with him) reported that the Messenger of Allah ﷺsaid, The best amongst you is the one who learns the Qur`ān and teaches it.[15]
Approach to study the Qur`ān
When studying the Qur`ān, it is important to prioritise and implement the most important rules of tajwīd.
There are two types of mistakes, major and minor.
Major mistakes:
- To recite one letter in the place of another: e.g., if someone reads كلب which means a dog instead of قلب which means a heart. Therefore, by removing the quality of heaviness from a letter can change it into a different letter and result in changing the meaning.
- To add a letter to a word: e.g., instead of الحمد للله if you were to elongate the letter د and ه it will be read as الحمدو لللهي therefore you will be adding a و and a ي to the words.
- To delete a letter from a word: e.g., instead of لم يولد if you do not elongate the ي then you will be omitting a letter reciting as لم يلد.
- To recite a Harakah in the place of another: e.g.
- To recite a Harakah in place of Jazm
Minor Mistakes:
- Missing out the rules of meem sakin or noon sakin and tanween such as Ikhfa, Izhar, Idgham, Iqlab.
- Not stretching for the correct length e.g., instead of elongating 3 harakah one elongates only one harakah.
- Temporary qualities of letters such as those letters that come into existence due to a reason e.g., making full mouth when there is fatha or dhamma on top of ر.
Generally, any rules which do not cause a major mistake but affect the beauty of the recitation is a minor mistake.
Based on the above categorisation one should prioritise what to learn and implement first. To begin with, one must eliminate all the major mistakes in their recitation and then move onto rectifying their minor mistakes.
Qur`ān recitation is a practical skill that someone needs to develop. This is only possible if you study the Qur`ān with a teacher who can identify your mistakes and help you improve your recitation.
Etiquettes of recitation of the Qur`ān
To attain maximum benefit of the recitation of the Qur`ān one should take note of the following:
- Perform wudhu: this is fardh as its not permissible to touch the Qur`ān without wudhu.
- Use a miswak to ensure the mouth is clean and free from odours, such as garlic.
- Show respect to the Qur`ān by placing in higher place than where you’re sitting.
- Sit facing the qibla in a dignified manner.
- Apply perfume.
- Have the correct intention to please Allah.
- Read durood upon the Prophet ﷺ.
- Recite ta’wwudh (اعوذ) and Tasmiyyah (بسم الله). It is wajib to recite ta’wwudh every time to begin the recitation as Allah says[16] فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ So when you recite the Qur’an, seek refuge in Allah from Satan, the expelled. To say the tasmiyyah is a sunnah before beginning a surah except for surah al-Tawbah.
- Try to recite with a melodious voice as it has been narrated زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُمْ beautify the Qur`ān with your voices. (Abu Dawud)
- Recite in a manner that you are aware of Allah and that Allah is listening to you. Therefore, give your undivided attention.
- Read the Qur`ān correctly with tajwīd as explained above.
- When reciting the verses of mercy or Jannah then you should invoke Allah for Jannah. Similarly, when verses of punishment or Jahannam are recited then you seek refuge from it. (Muslim and Ahmed)
[1] Qur`ān 9:60
[2] Qari Ayman Rushdi Suwaid al-Dimishqi, Introduction of Muqadimmatul Jazariyyah
[3] Qur`ān 2:121
[4] Narration of Abdur Razzaq brought by Imam Ibn Kathir under the commentary of verse 2:121
[5] Qur`ān 73:4
[6] Ibnul Jazari, Tamhid fi Ilm al-Tajwīd, p.51
[7] Imam Raghib Asfahani, Mufradat fi Gharib al-Qur`ān, Kitabur Raa, p.187
[8] Sunan an-Nasa’i
[9] Muslim
[10] Bukhari
[11] Qurtubi
[12] Bukhāri and Muslim
[13] Tirmidhi
[14] Muslim
[15] Tirmidhi
[16] Qur`ān 16:98
