Children of Warsh: Some Young Moroccans Reading Warsh with Tajwiid

Published in: on June 17, 2012 at 12:41  Leave a Comment  

Shaykh Al Hussary Reciting Suratu-l-Hāqah in the Warsh Reading

Click here for: The Recitation of the Entire Holy Qur’an by Shaykh Al Hussary in the Warsh Reading

Wonderful Recitation of the Qur’an by A Young Moroccan Girl in the Reading Style of Warsh

Published in: on September 11, 2010 at 20:49  Leave a Comment  

الْـمَخَارِج (The Places of Exit for The Letters) وَالصِّفَات (And The Characteristics of The Letters)

الْـمَخَارِج‮ ‬(The Places of Exit for The Letters) وَالصِّفَات (And The Characteristics of The Letters)

الْـمَخَْـرَِج (plural الْـمَخَارِج) is the place from where الحرف (the letter) exits.  For example, if you say اِبْ, you will find that the last of what you vocalized was the letter ب.  It exited from the lips after they separated.  Therefore, مَخَْـرَِج الْبَاء (the place from where the letter ب exits is the lips.  If you say اِقْ, you will find that the last of what you vocalized was the letter ق.  It exits from the back of the tongue and upper palate near the uvula after the seperation of the two them and it is on the palate.  Thus مَخَْـرَِج الْقَاف (the place of exit of ق is the back of the tongue and the upper palate.  Every person who has the natural ability should be able to arrive at knowing  الْـمَخَْـرَِج of any letter if he applies this method of placing hamzah bearing kasrah =إِ or fathah =أ in front of the letter being vocalized.  Wherever the vocalization ends, it will be considered الْـمَخَْـرَِج for the letter.  The ʿulamaa’ (scholars) of the language and masters of the science of التَّجْويد (The most correct articulation on letters and words from the Noble Qur’an) have followed this method and they have found that الْـمَخَْـرَِج of every correctly pronounced letter either originates: in the throat, on the tongue, or on the lips and is articulated from every part of these places.  They have also found that the two other areas of الْـمَخَْـرَِج is الْـجوْف (the center of the chest) in the articulationأحْرُفُ‮ ‬الْـمَدِّ (the letters of the long vowels) and الْـخَيْشُوم (the nose) in the articulation of الْـغُنَّة (nasalized letters).  They gave each group of letters a name that would assist in understanding there مَخَْـرَِج as a whole and  in sections.

الْـمَخَارِج‮ ‬(The Places of Exit for The Letters) وَالصِّفَات (And The Characteristics of The Letters)

الْـمَخَْـرَِج (plural الْـمَخَارِج) is the place from where الحرف (the letter) exits.  For example, if you say اِبْ, you will find that the last of what you vocalized was the letter ب.  It exited from the lips after they separated.  Therefore, مَخَْـرَِج الْبَاء (the place from where the letter ب exits is the lips.  If you say اِقْ, you will find that the last of what you vocalized was the letter ق.  It exits from the back of the tongue and upper palate near the uvula after the seperation of the two them and it is on the palate.  Thus مَخَْـرَِج الْقَاف (the place of exit of ق is the back of the tongue and the upper palate.  Every person who has the natural ability should be able to arrive at knowing  الْـمَخَْـرَِج of any letter if he applies this method of placing hamzah bearing kasrah =إِ or fathah =أ in front of the letter being vocalized.  Wherever the vocalization ends, it will be considered الْـمَخَْـرَِج for the letter.  The ʿulamaa’ (scholars) of the language and masters of the science of التَّجْويد (The most correct articulation on letters and words from the Noble Qur’an) have followed this method and they have found that الْـمَخَْـرَِج of every correctly pronounced letter either originates: in the throat, on the tongue, or on the lips and is articulated from every part of these places.  They have also found that the two other areas of الْـمَخَْـرَِج is الْـجوْف (the center of the chest) in the articulationأحْرُفُ‮ ‬الْـمَدِّ (the letters of the long vowels) and الْـخَيْشُوم (the nose) in the articulation of الْـغُنَّة (nasalized letters).  They gave each group of letters a name that would assist in understanding there مَخَْـرَِج as a whole and  in sections.

الْـمَخَارِج (The Places of Exit for The Letters) وَالصِّفَات (And The Characteristics of The Letters)

الاحرف (The letters) are divided into three groups:  أَحْرُفُ‮  ‬ُالْـحَلْق (letters of the throat), أحْرُفُ‮ ‬اللِّسَانِ (the letters of the tongue) and‮ ‬الأَحْرُفُ‮ ‬الشَّفَوِيَّةِ (the letters of the lips).

Section 1 – أَحْرُفُ‮  ‬ُالْـحَلْق (The Letters Of The Throat)

They are called أَحْرُفُ‮  ‬ُالْـحَلْق‮ ‬because their مَخَارَِج is located in الْـحَلْق (the throat).  The places of exit in the throat have been divided by the scholars of التجويد (science of reading the Qur’an) into three sections:

1. الأَدْنَا (the near [upper] part of throat)

2. الْوَسَط (the middle part of throat)

3. الأَقًْصى (the far [lower] part of throat)

There are six أَحْرُفُ‮ ‬الْـحَلْق.  They are the following letters:

خ and غ – Their مَخَْـرَِج is in أَدْنَا الْـحَـلْق (the upper part of the throat).  The خ is close to the top of the throat and the غ is nearer to the middle part of the throat.

ح and ع – Their مَخَْـرَِج is inوَسَطُ‮ ‬الْـحَلْق (the middle part of the throat).  The مَخَْـرَِج of  ح is close to that of غ while the مَخَْـرَِج of ع is close to the مَخَْـرَِج of هـ.

هـ and ء – Their مَخَْـرَِج is in أَقًْصَا‮ ‬الْـحَلْق (the lower part of throat).  The مَخَْـرَِج of هـ is close to the middle of the throat above the مَخَْـرَِج of ء and the مَخَْـرَِج of ء is in the chest.

Section 2 أحْرُفُ‮ ‬اللِّسَانِ (The Letters Of The Tongue)

Their  مَخَْـرَِج is on the tongue.  The places of exit on the tongue have been divided by the scholars of التجويد ( the rules of reading the Quræan) into four sections:

1. رَأْسُ‮ ‬‮ ‬اللِّسَانِ (the front of the tongue)

2. وَسَطُ‮ ‬‮ ‬اللِّسَانِ (the middle of the tongue)

3. حَافَةُ‮ ‬اللِّسَانِ (the edge of the tongue)

4. أَقًْصَا اللِّسَانِ (the back of the tongue)

There are eighteen  أحْرُفُ‮ ‬اللِّسَانِ.  They are the following letters:

ق and ك – The مَخَْـرَِج of ق is at the back of the tongue near the throat opposite the upper palate, that is to say, the roof of the mouth.  The مَخَْـرَِج of ك is below the مَخَْـرَِج of ق .ق is closer to the throat than ك.

‮ ‬ق and ك are known as الْحَرْفَانُ‮ ‬الهَوِيَّتَان‮ ‬(the velar letters). Velar letter are letters which are articulated with the back of the tongue touching or near the soft palate.

Their  مَخَْـرَِج is in the middle of the tongue opposite the upper palate.  As for ج , its مَخَْـرَِج is near the  مَخَْـرَِج of ك.  The مَخَْـرَِج of ي is near the front of the mouth.  the  مَخَْـرَِج of ش is found between the  مَخَْـرَِج of ج and the مَخَْـرَِج of ي.

The‮ ‬مَخَْـرَِج of ي , ش  ,  ج is known as الْـحُرُوف الشَّجْرِيَّة.

ض – The  مَخَْـرَِج of ض is on the left or right edge of the tongue opposite the upper molar teeth along the length of its extreme edge almost to the end of it.  ض is حَـرْفٌ‮ ‬مُسْتَطِيلٌ‮ ‬(an elongated letter). That is to say it is lengthened in its articulation.

ل – The مَخَْـرَِج of ل is at the front of the tongue and close to one of the two edges.  Its مَخَْـرَِج is found at place on the tongue where its front edge stands opposite the upper palate. That is to say, near the eye and incisor teeth.

ر – Similarly, its مَخَْـرَِج is at the front of the tongue except that the مَخَْـرَِج of ر comes in contact with the underside of the tongue slightly.

ن – The مَخَْـرَِج of the ن which is pronounced إِظْهَارًا (clearly),  That is to say the

ن‮ ‬is pronounced without إدْغَام (assimilation) , إخْـفَاء (suppression) or أَقلاَب (conversion)  is at the front of the tongue and above the two upper incisor teeth and a little beneath the مَخَْـرَِج of‮ ‬ل.‮ ‬

ر‮ ‬, ل, and ن are  known as حُرُوفُ‮ ‬الذُّلْـفِيَّة (the letters pronounced with the tip of the tongue).

د‮ ‬, ت and ط – The مَخَْـرَِج of د‮ ‬, ت and ط is at the front of the tongue near its underside of the tongue and the roots of the upper incisor teeth towards the palate.   د‮ ‬, ت and ط are known as حُرُوفُ‮ ‬النِّطْعِيَّة (the palatal letters).

س, ز and ص – The مَخَْـرَِج of س, ز and ص is at the front of the tongue and at the inside of the upper incisor teeth with a small amount of separation.  س, ز and ص are known as الْـحُروفُ‮ ‬الأَسْلِيَّة‮ ‬ (the letters of tip of tongue).

ذ‮ ‬,ث and ظ – The مَخَْـرَِج of ظ is at front of the tongue at the edge of the upper incisor teeth while the مَخَْـرَِج of ث‮ ‬,ذ is at the front of the tongue and some what dangle from the tip of the tongue.

Section 3 – الأَحْرُفُ‮ ‬الشَّفَوِيَّةِ‮ ‬(Letters Of The Lips)

They are called الأَحْرُفُ‮ ‬الشَّفَوِيَّةِ‮ ‬because their مَخَْـرَِج is from the area of the lips.  There are four أَحْرُفُ‮ ‬شَّفَوِيَّةِا. They are the following letters:

ب, م, ف, and و – The مَخَْـرَِج of ف is at the inside of the lower lip and at the edge of the two upper front teeth.

The مَخَْـرَِج of ب and م is in the same location – between the two lips – except that the articulation of ب is stronger and located inside the lips while the مَخَْـرَِج of م is located near the outside of the lips.

The correct مَخَْـرَِج of و is in وَسَـطُ‮ ‬ُالشَّفَتَيْنِ (the middle of the lips) while they are apart.

Reading Exercise:

To Determine الْـمَخَارِج (The Places of Articulation for the Arabic Letters)

اَبْ‮  ‬اَتْ‮  ‬اَثْ‮  ‬اَجْ‮  ‬اَحْ‮  ‬اَخْ‮   ‬اَدْ‮   ‬اَذْ‮   ‬اَرْ‮   ‬اَزْ‮   ‬اَسْ‮  ‬اَشْ‮   ‬اَصْ‮   ‬اَضْ‮   ‬اَطْ‮   ‬اَظْ‮   ‬اَعْ‮   ‬اَغْ‮   ‬اَفْ‮   ‬اَقْ‮   ‬اَكْ‮   ‬اَلْ‮   ‬اَمْ‮   ‬اَنْ‮   ‬اَهْ‮   ‬اَوْ‮   ‬اَيْ



Published in: on August 10, 2010 at 08:25  Leave a Comment  

الاستعاذ (The Seeking of Refuge) From Shayṭaan and البسملة (The Saying Of: بسم الله الرّمـاـن الرّحيم)

‮ ‬بسم الله الرّمـاـن الرّحيم

الاستعاذ (The Seeking of Refuge) From Shayaan

الاستعاذ is the seeking of refuge.  It must be said when memorizing the Qur’an and when seeking protection from Shayṭaan.  The best thing to do is to say ةذاـعـﺘـسلاا before you begin reading the Qur’an.  الاستعاذ is not found in the Qur’an.  As it is most often said however,  it is an established practice for القَارِي (the reader) of the Holy Qur’an to open his recitation with  الاستعاذ whether the recitation is from the first  sūrah or what comes after it.  Allah the Most High has said in His Noble Book:

فَإِذَا قَوَأْتَ‮ ‬الْقُرءَانَ‮ ‬فَسْتَعِذُ‮ ‬بِاللَّهِ‮ ‬مِنَ‮ ‬الشَّطَانِ‮ ‬الرَّجِمِ  ‬Suuratu-n-Naḥl verse 98

“When you read the Qur’an, seek refuge in Allah from Shayṭaan the accursed.”

What is desired here is what is found in the duʿah:

اللَّهُمَّ‮ ‬أَعَذْنِي‮ ‬مِنَ‮ ‬الْبَلاَءِ‮ ‬وَشَرِّ‮  ‬الأَعْدَاءِ‮ ‬الرَّجِمِ

(Oh Allah, protect me from the trial and evil of the accursed enemy).

الاستعاذ is said in the following way: أَعُوذُ‮ ‬بِاللّهِ‮ ‬مِنَ‮ ‬الشَّطَانِ‮ ‬الرَّجِمِ‮ ‬ا (I seek refuge in Allah from Shayṭaan the accursed).

Should الاستعاذ be said aloud or quietly?

It has been said that it is preferable that الاستعاذ is said quietly in some places and aloud in others.  As for when it is said quietly:

1. it is when القَارِي is reading quietly whether he is alone or among a group of people;

2. when he is alone whether  he is reading quietly or aloud;

3. when he is in ṣalaah whether it is silent or aloud and whether he is praying alone or behind an imaam or he is the imaam;

4. when he is reading among a group of people who are studying the Qur’an and he did not start with them at the beginning of the recitation.  Beyond this, the recitation of الاستعاذ aloud is preferred.

(*Note): If القَارِي has to stop his recitation suddenly or unexpectedly, for instance if he sneezes, clear his throat or says something with regards to the recitation like when he is in doubt about something in it and he asks someone about it in order to be certain, he should not return to الاستعاذ.

As for when he stops the recitation reluctantly or because of speech unrelated to the it or he replies to the Salaams,  then he must repeat الاستعاذ.

البسملة (The Saying Of: بسم الله الرّمـاـن الرّحيم)

Saying البسملة is the Sunnah. because of what has been related in sound hadith that the Messenger of Allah صلّى الله عليه وسلّم  did not know the end on the sūrah until بسم الله الرّمـاـن الرّحيم was revealed to him and because the Ṣahaabah wrote it in the ʿUthmaanii muṣaaḥif (copies of ʿUthmaan’s compilation of the Holy Qur’an).

With the Mālikīs, البسملة is not part of Suuratu-l-Faatiḥah nor part of any of the sūrahs of the Qur’an. The exception is Suuratu-l-Naml it is part of the ayāt in which Allah says:

إِنَّهُ‮ ‬مِنْ‮ ‬سُلَيْمـاـنَ‮ ‬وَإِنَّهُ‮ ‬بِسْمِ‮ ‬اللهِ‮ ‬الرّمـاـنِ‮ ‬الرَّحِيمِ

The Basmalah – بسم الله الرّمـاـن الرّحيم follows the example of the Noble Qur’an and done in accord with the saying of the Messenger of Allahصلّى الله عليه وسلّم. Every  important matter which does not begin with بسم الله الرّمـاـن الرّحيم should be stopped” – that is to say a matter which is considered important from the start which does not begin with: بسم الله الرّمـاـن الرّحيم should be أَبْـتَرُ (cut) or إِجْذَمُ‮ ‬(cut off) or أَقْطَعُ (cut short / interrupted).

It is an established practice for the reader of the Holy Qur’an to to recite البسملة‮ ‬at the beginning of every sūrah except sūrah Tawbah (9).

It has been transmitted from ʿAlī رضي‮ ‬الله عنه from Ibn ʿAbbaas رضي‮ ‬الله عنه who said, “I asked ʿAlī why the  Basmalah hadn’t been written in the front of  the transmission of at-Tawbah?”  He said because al-Basmalah is a protection and in its transmission, there is not a protection in it because it was revealed with the sword and it is not appropriate between the protection and the sword.

As for when the reader began his recitation beyond the beginning  of the sūrah, he could choose to do البسملة‮ ‬after الاستعاذ or if he wants he can just do الاستعاذ because of the words of Ash-Shāṭibī the author of ‘Hirzu-l-Amaanii wa Wajhu-Tahaanii fii-l-Qaraa’aati-s-Sabʿi’:

“There is no doubt that it (البسملة) is read when you begin the sūrah, unless it is in the parts which have been chosen by the one who is reading.” That is to say, what is after the beginning of the sūrah whether it is an ayat or a word.

As for the البسملة coming between two sūrahs, Warsh has five ways for this:

1.  stop at البسملة – that is to say you separate the end of the sūrah from البسملة and separate البسملة from the beginning of the sūrah;

2. join everything – that is to say to link the end of the sūrah with البسملة and to link البسملة to the beginning of the sūrah.  A reminder, it is not allowed to recite the last āyah of the previous sūrah and join it with البسملة then stop, then read the first āyah of the following sūrah.  Any other combination is allowed of joining or cutting off and breathing; this way of joining of two sūrahs is not allowed between sūrah Al-Anfaal and sūrah At-Tawbah, since sūrah At-Tawbah has no البسملة;

3. join البسملة to the beginning of the sūrah;

4. stop at the end of every sūrah slightly without a pause for breath and without      البسملة;

5. join the last words of the first sūrah with the first words of the following sūrah without البسملة;

As for sūrah الأنْفَال and البراءة, each reader uses الوقف and الصل and السكت between them without  البسملة.

As for النَّاس and الْـفَاتحَـة, each reader reads البسملة in one way between the two of them.

As for joining the end of the sūrah with the beginning, it is like when the reader who repeat sūrah البسملة ,الإخْـلاَص is for everything that is repeated and if you join the sūrah to what is before it, like الأنـمـبِأَءِ with the beginning of هُـود, the البسملة is read for everything that is recited from the both of them.

Warsh also has another way before four sūrahs’.  They are: الـمُطَفِّفين‮ ‬, الْـبَـلَد‮ ‬,الْـقِيَامَـة,  and الْـهُمَزَة.  These four suurahs are called: the four “Zuhr” suwar (Noon Sūrahs). Some scholars of recitation recite البسملة before them.  That is to say, if the reader reads with the stop at the beginning of the Qur’an, when he joins these sūrah he reads البسملة. That is to say between الْـمُدَثِّر‮ ‬and الْـقِيَامَـة and between الإنْفِطَار and الـمُطَفِّفين and between الْفَجْر and الْـبَـلَد and between الْـعَصْر and الْـهُمَزَة.

If however, the reader has read joining the sūrahs from the beginning of the Qur’an, when he joins these sūrahs from the beginning he should stop.

Published in: on August 1, 2010 at 01:18  Leave a Comment  

Rules of Tajwīd for the Warsh Recitation

Rules of Tajwiid for the Recitation of Warsh

Published in: on July 31, 2010 at 11:52  Comments (1)  

The Entire Qur’an Fii Riwayatu-l- Warsh Al-Qārī Mohamed Aljabery Alhiani

The Entire Qur\’an Fii Riwayatu-l- Warsh Al-Qārī Mohamed Aljabery Alhiani

Published in: on July 17, 2010 at 20:05  Leave a Comment  

Khadija Birhoon From Morocco Reciting Beautiful Tajwiid in the Warsh Reading Style

Published in: on July 17, 2010 at 19:37  Leave a Comment  

The Recitation of Warsh From Nāfiʿ with Tajwiid

Published in: on July 17, 2010 at 18:48  Leave a Comment  
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