Ruling on Tajweed the Holy Qur’an in practice, theory, recitation and performance

Tajweed in language: rendering something good and suitable: the opposite of evil. That is: do it well and do a good reading in Holy Qur’an . That is, he brought it free of mediocrity in pronunciation

Terminologically: The scholars mentioned several definitions of intonation in terms of idiomaticity, among which I say the saying of Imam Ibn Al-Jazari: It is the ornament of recitation, and the adornment of reading, which is giving the letters their rights, arranging their ranks, returning the letter to its origin and origin, appending it to its counterpart, correcting its pronunciation, and smoothing its pronunciation in any case. Its form, and the perfection of its structure, without extravagance or arbitrariness, exaggeration or pretension.

Recitation idiomatically: Reciting the Qur’an consecutively, like parts and sixths.

As for performance, it is: taking from the elders by listening to them or reciting in their presence.

intonation:

Intonation in language: intonation source; It is said: So-and-so sings his words: if they follow each other, they should stay and understand without haste.

Idiomatically: it is taking care of the letters’ exits, memorizing the standing, and it was narrated about it on the authority of Imam Ali (may Allah be pleased with him); Where he said: Recitation is the recitation of the letters and the knowledge of standing.

The difference between it and intonation is one of the means of intonation. That intonation includes what is related to the subjective qualities of the letters and what is needed about those qualities.

Ruling on learning intonation:

If we talk about the rule of tajweed, the hadith must be in two parts:

First is the ruling on intonation in terms of scientific knowledge. It means knowing the rules and orders in theory, Like when we say: This is real or oral concealment or annular manifestation…etc.

No dispute working with this is an obligation of sufficiency.

As for the second: it is the rule of intonation in terms of application – meaning in practice -. Where the reader extends the position of the extension, shortens the position of the shortening, and sings in the more prosperous letter, and so on, without changing the notes or anything in words and taking into account the output of each letter from its exit.

The scholars differed on two doctrines:

The first is what the ancients and some of the later scholars of readings and intonation held, which is: that taking all the principles of intonation is a duty, and the one who neglects it is sinning, whether it is related to memorizing letters – which changes their structure, or corrupts their meaning – or is related to something other than what the scholars have mentioned in the books of intonation—Kaldgham and concealment and so on.

Muhammad ibn al-Jazari said in the publication – quoting Imam Nasr al-Shirazi -: Good performance is an obligation in recitation, and the reader must recite the Qur’an as it should be repeated.

Based on this: Reciting the Qur’an in recitation is obligatory for everyone who recites the Qur’an, and he who recites it without repeating the Qur’an is a sin.

Imam Ahmad Ibn Imam Muhammad Ibn Al-Jazari (d. 835 A.H.) said: “And that is obligatory – that is: reading with Tajweed – because Allah Almighty revealed His Glorious Book with it, and it arrived from His Prophet, may Allah bless him and grant him peace, with mutawatir with Tajweed.” Ah.

But on the condition that he does not have an excuse that prevents him from reciting it, and if he has a reason; Towards heaviness in the tongue, or constant preoccupation, or difficulty in learning, or reaching mastery, there is nothing upon him; But while preserving the inflectional movements, and taking out the letters from their exits, so that the meaning does not change; Imam Ahmad Ibn Imam Muhammad Ibn al-Jazari said: “Whoever does not correct the Qur’an despite his ability to do so, then he is a sinner, disobedient to his shortcomings, deceiving the Book of Allah in this appreciation.”[4] So whoever reaches the degree of sinning is capable of that, but he does not care.

Imam Ibn Al-Jazari (833 AH) said in the publication: “There is no doubt that the Ummah, as they are worshiped by understanding the meanings of the Qur’an and establishing its limits, are worshipers by correcting its words and establishing its letters, according to the quality received from the imams of reading related to the presence of the Prophet, the Arabic Ecclesia Others, and the people in that are between a benefactor who is rewarded, and an abuser, a sinner or an excused one, so whoever can correct the words of Allah Almighty with the correct, eloquent Arabic wording, and adjusts to the corrupt pronunciation of non-Arab or ugly Nabatean; And out of arrogance to refer to a scholar who stops him on his correct pronunciation, for he is undoubtedly negligent, a sinner without doubt, and a deceiver without a doubt. The Messenger of Allah, peace, and blessings be upon him, said: ((Religion is sincerity: to Allah, His Book, His Messenger, the leaders of Muslims and their common folk)).

Second saying: Is what some of the later scholars of intonation and readings held, which is: that the detail between what is (a legitimate duty) of issues of intonation sinning and its abandonment leads to a change in the building or corruption of the meaning, and between what is an (industrial duty); i.e., the people of that knowledge made it obligatory to complete the mastery of reading, and this is what the scholars mentioned in the books of intonation about issues that are not like this, such as immersion, concealment, overturning…etc. This type is not sinful for those who leave it with them.

After his statement, Sheikh Ali Al-Qari said that the letters’ exits, qualities, and attachments are considered in the language of the Arabs: It is obligatory that all of their rules should be observed in what changes the building and spoils the meaning. It is desirable in what makes the pronunciation better, and the accent is hot in the case of performance.