Quran Reading Lessons. Tajweed rules in the most accessible form

For the first time in my blogging career, let me greet you the way it is done throughout the Muslim world - Assalamu Alaikum! Today there will be a very unusual article about how I learned to read the Koran at the age of 9, but then I successfully forgot everything. A few years later, he made another attempt to learn how to read the Holy Scriptures, and later he taught people himself.

For those who have long wanted to learn how to read in Arabic, I have prepared a nice present at the end of the article. In addition, only for the readers of my blog - a special and very profitable offer! But, see all this below, and now, with your consent, I will begin my story ...

Not to say that since childhood I had a dream - quran read. It all started very funny, back in 1994, my grandmother sent me, a seven-year-old boy, for bread to a nearby stall. According to the law of meanness, the bread was only sold out, and I had to go to the market. At the entrance, I drew attention to the old aksakal, who laid out some books on the table and twisted them in his hands.

The old man turned out to be a comedian and decided to play a trick on a little boy (that is, me), called him over and asked: “Baby, I don’t know what you are looking for, but it’s not so important. Better buy the Koran from me - it will feed you all your life. I confess that before that I knew exactly as much about the Holy Book of Muslims as the leader of the Ubra-Kuku tribe from Rwanda knows about us.

Despite his venerable age, this old man could give odds to many modern marketers. Imagine, from a huge crowd, to accurately determine the one who may be interested in the Koran, call him to you and correctly click on the “sick” so that the desire to buy here and now will prevail over all objections. Nevertheless, he could not sell me anything, since I only had enough money in my pocket for bread. But, he aroused a strong desire to convince my granny of the need for a much-needed purchase.

It didn't take long for me to persuade my grandmother to buy the Holy Scriptures. It turned out that she herself had been thinking for a long time about how to give me to the mullah “on bail”. Like this, with light hand that aksakal, in one of beautiful days I walked confidently towards old woman who taught children to read the Quran. At first everything went smoothly and sedately, I was known as a successful student, but then it turned out that either I was not quite smart, or the woman methodically illiterately approached teaching children. In a word, my interest in learning soon disappeared.

As they say, he called himself a load - climb into the basket, I had to bite the bullet and learn. By the way, there is such a tradition: after a person finishes studying the Koran, they conduct a “guran-chikhan”. Like graduation in a modern way, relatives bring all sorts of "sweets", gifts and money, but the mullah gets it all. I didn’t quite like this alignment, I strained and studied (it doesn’t matter how) - but in chocolate a mullah.

I'm ashamed to admit it, but one thing made me happy - now everything was behind me. Everyone won - the mullah with gifts and money, my grandmother fulfilled her dream, and I thought I could quran read. Although, I really could read, only mother laziness eventually took up. The fact is that it was necessary to constantly read, so as not to forget the language. But, make the little tomboy sit and read for two hours every day when your friends are playing football outside the window. But, as it turned out later, it was not about me, but about teaching. The teaching methodology was fundamentally wrong. But, this understanding came later. After two or three years, I "safely" forgot everything.

How to learn to read the Quran correctly?

At about the age of 14, the muse visited me again, and I wanted to master the language of my forefathers. Oh yes, let me clarify - I am a Persian by origin and my ancestors spoke Farsi. Probably, it was genetics that contributed to my good undertakings. So I ended up with a very respected teacher who taught the reading of the Koran - Hajj Vagif. I recently found out that he is gone...

A few words about my teacher - I have met few such sympathetic and kind people in my life. It felt like he put his all into our training. A man of respectable age went to the mountains every day, worked in the garden for 10-12 hours, and in the evening he came home and took up training. He was the most worthy person!

I still remember the words of my mentor, which he said on the first day of my training: “I will teach you to read the Koran so that you will never forget the rules of reading. Even if 20 years pass, and during this time you never look at the Arabic script, you will still be able to freely read the Holy Scriptures. Given my sad experience, his words were taken with irony. Later it turned out that he was right!

So, learning to read the Qur'an consists of four main components:

Learning the alphabet (in Arabic, the alphabet is called “Alif wa ba”);
Learning to write (unlike the Russian language, everything is much more complicated here);
Grammar (tajwid);
Direct reading.

At first glance, everything may seem as simple as one, two, three. In fact, each of these stages is divided into several sub-stages. The main point here is that you definitely need to learn how to write CORRECTLY in Arabic. Notice, not correctly, namely correctly. Until you learn to write, you can not move on to grammar and reading. It was this aspect that was omitted from the methodology of my first mentor. What this omission led to - you already know.

Two more important moments: First, using this technique, you will only learn how to write and read Arabic, but not translate. For in-depth learning, people travel to Arab countries, where for 5 years the granite of science has been gnawed. The second is to immediately decide on which Quran you will study. Yes, yes, there is a difference in this. Many old mentors teach on the Qur'an, which is popularly called "Ghazan".

I do not advise you to do this, because then it will be difficult to “transition” to the modern Koran. The meaning of the text is the same everywhere, only the font is very different. Of course, "Gazan" is easier, but it's better to immediately start learning with a new font. I know that now many do not quite understand the difference. To make it clearer, the font in the Quran should be as shown in the picture below:

Profitable proposition!!!

By the way, there you can pick up your favorite case and stand. Yes, the number of Qurans is limited, as more are simply not allowed to be carried across the border.

We will assume that you have the Koran (or you), it's time to move on to the alphabet. Here I recommend to immediately start a notebook and remember your 1st grade. Each letter 100 times will need to be printed in a notebook. The Arabic alphabet is not as complex as the Russian one. Firstly, there are only 28 letters in it, and secondly, there are only two vowels: “alif” and “ey”.

On the other hand, it can complicate the understanding of the language. Indeed, in addition to letters, there are also sounds: “a”, “i”, “u”, “un”. Moreover, almost all letters (except "alif", "dal", "zal", "rei", "zey", "wow") are written differently at the beginning of a word, in the middle and at the end. For many, it is also very difficult that you need to read from right to left. Everyone is used to reading "normally" - from left to right. And here it's the other way around.

Personally, this gave me inconvenience when learning to write. It is important here that the bias in the handwriting is from right to left, and not vice versa. I got used to it for a long time, but in the end I brought everything to automatism. Although, sometimes it also happens that I forget about the bias. By the way, here is the Arabic alphabet (yellow frames highlight the spelling of letters depending on their location in the word):

At first, it is very important that you write as much as possible. You need to "get your hand" on this, since during this period the foundation of your training is being built. In 30 days, it is quite possible to memorize the alphabet, know the spelling of letters and learn how to write. For example, your obedient servant kept within 18 days. Although, then the mentor noted that this is a record! All this was painfully interesting to me, and learning was easy.

After the alphabet is learned, you can already write, you can move on to grammar. In Arabic, it is called "tajwid" - the rules of reading. Grammar can be comprehended already directly while reading. Only one nuance - in the Koran the beginning is not where we are used to. The first mentor began training “from the end” of the Qur'an (in ordinary books, this is the beginning), and the second did the right thing - the training began from 1 surah of the Qur'an “Al-Fatiha”.

Further, you will need to read 1-2 pages daily, 10 times each. It takes about an hour or two at first. Then the number of pages can be increased. The maximum I read was 15 pages. We came to class, read a passage from the Koran - homework, received feedback from the mentor, he pointed out the mistakes and gave a new d / z. And so almost 3 months! After you are already perfect quran read, you can try to learn "avazu" - reading by singing. I didn't make it to the end, but still...

Friends, of course, it is impossible to convey everything that can be told through an article. Therefore, if you have a desire to learn how to read Arabic, look for madrasas or mentors in your city. Today this is no longer a problem. I am sure that live training will be 100 times more effective. If you do not have such an opportunity, then here is the promised present at the beginning of the article - download and install the Zekr program on your computer. It will help you learn to read and listen to the Scriptures. The program is absolutely free. Wikipedia article about the program, there is also a download link.

Let me finish my thoughts on this. I really hope that the article was useful to you. I will be glad to read your thoughts in the comments, write everything you think (within reason), I am ready to discuss everyone's opinion. In conclusion, I want to show you a very interesting documentary"Quran" from National Geographic:

P.S. I remind you once again about the 15% discount in our online store.

The word "tajvid" is a masdar (verbal noun), the root of which is the verb "jaada" - to succeed, to surpass. In the context of the Qur'anic sciences, this term has a narrower meaning, the essence of which boils down to "the correct reading of the Holy ”, that is, in such a manner of reciting Revelation, when all known rules and norms are observed.

The issue of observing the correct pronunciation is reflected in the Quran itself. Thus, the Creator makes a command to believers:

"And recite the Qur'an measuredly" (73:4)

At first glance, the verse is primarily about the character, speed and manner of reading. But in fact, this means that all letters and sounds must be properly pronounced, all existing rules must be observed, of which there are not two or three units, but much more. For example, the rules of assimilation (idgam ma'a-l-'unna, iklab, ihfa ma'a-l-'unna), dissimilation (kalkala), observance of longitude (madd) and pause (waqf) and so on.

How did tajweed come about?

The Koran, being the Revelation of the Almighty, granted to all mankind, requires a special attitude towards itself, which includes, among other things, the manner of reading. It is known that during the lifetime of the Final Messenger of God (S.G.V.), Ibn Mas'ud possessed a beautiful manner of reciting the Book. He not only recited the Qur'an with expression, but also observed all the necessary grammar rules and pronunciation.

The relevance of the emergence of such a science as tajvid is obvious. Many people do not know the features of even their native language, they can make mistakes in pronunciation and grammar. What can we say about the unfamiliar language in which the main religious text is written?! The Arabic language is not the easiest, and the situation was to a certain extent complicated by the fact that other peoples began to come to Islam from the very dawn of the emergence of religion. They had certain cultural differences from the Arabs, in particular, related to the linguistic component. In this situation, there was a risk that people could make mistakes while reading the Qur'an, which were reflected in the meaning. To avoid this, the importance of forming a special system of rules, which was called "tajvid", became obvious.

In general, it can be noted that Tajwid is a Quranic science, the main goal of which is to ensure the correct pronunciation and reproduction of sounds, avoiding any excesses or omissions.

Why is tajweed so important?

Reading the Holy Quran in accordance with all the rules has a lot of virtues that affect both the reader (kariya) and the audience listening to it. Tajwid allows you to take into account all the moments that are usually used by hare during the recitation of the Text in a singsong voice. However, it would be a mistake to assume that the automatic observance of the rules of tajwid ensures that a person becomes a reader with a unique style of recitation. This requires a long practice and analysis of other caries. The essence of a competent and beautiful reproduction of the text of the Qur'an comes down to determining how best to pause, extend vowel sounds, soften the pronunciation of consonants and correctly pronounce individual sounds (for example, hamza).

Separately, it is worth mentioning such an aspect of reading the Quran as the speed of text reproduction. According to the unanimous opinion of scientists and practitioners, it is best to read the Quran in a slow rhythm, following all the rules as correctly as possible. Such a pace in Arabic is denoted by the word "tartil". Nevertheless, among professionals in the field of competent recitation of the Holy Scriptures, a medium tempo called "tadvir" is common, as well as a fast rhythm - "khadr".

Failure to follow the rules of tajwid is fraught with errors that can seriously change the meaning of the Qur'anic text. For example, one of the most common defects is the case when, at the end of the Fatiha surah, a person reproduces the word “lost” - “dalliin”, not through the letter “d”, but through “z”. With this reading, the meaning changes to the word "continuing":

“Lead us on a straight road. dear to those to whom You have bestowed grace, and not dear to those who have fallen under Your wrath and have gone astray” (1:7)

Obviously, the word "continuing" completely changes the original meaning of the verse.

There are also implicit errors that do not change the meaning of the Quranic text, but contradict the generally accepted manner of reproduction. certain moments quran text. For example, an implicit error can occur when a person does not properly pronounce the “y” sound in the word “lahu”, which occurs in Surah Ikhlas:

“Ue lam yakul-lyakhuu kufueen akhade” (112:4)

Meaning translation:"And there was no one equal to Him"

From the point of view of the Arabic language, its meaning, if the reader does not draw out the sound "y" in the indicated place, he does not make any mistake. However, from the point of view of the norms accepted among the browns, this moment will be considered a minor drawback.

We also note that in modern editions of the Koran, which were released in different countries of the world, some rules of tajwid are reflected in the text through special signs that are marked in different colors. This printing technique is used actively only in special cases, when publishers pursue the goal of making the Qur'anic text convenient for people who are starting to learn Arabic and Tajweed. However, the designation of the name "Allah" in red is becoming common. Other words that denote the Almighty are also highlighted in red (for example, Master - “Rabbah”).

The method of teaching the Qur'an is based on tradition. Researcher Elmir Kuliev writes about this: “Every Muslim needs to know how the prophet understood the heavenly revelation, commented on it and put into practice its commandments and prescriptions. Moreover, he is obliged to be guided by this knowledge, for only in this way can one go straight and win the favor of Allah.

The Messenger of Allah, peace be upon him, taught his companions for twenty-three years, he conveyed the explanation of the Koran, transmitted to him from the Almighty, to his followers. The methods he used were preserved by his students and formed the basis of teaching ethics in Islam.

Ethics of reading the Quran.

According to the Quran, right knowledge and sincerity are the main qualities that ensure the success of teaching and learning: “Due to sincerity, sincerity and kindness, right knowledge is reflected in inner world and behavior of the teacher, and he earns the love and respect of the students.

The ethics of reading the Quran is touched upon and discussed in many writings. Turkish researcher Muhittin Akgül writes: “when reading the Koran, it is necessary to remember whose word it is and what it means to us. We must not forget that this is not an unusual word, but an appeal that came from Allah, the Creator and Ruler of the worlds.

Before reading the Quran, you should prepare physically and spiritually: for this you need to perform a ritual ablution, choose the right time - you should give preference to a time when both the reader and the listeners are not exhausted, they have a clear mind, there are no urgent matters. The cleanliness of clothes and the room in which the Koran is read is given special importance.

From the point of view of secular science, such physical and spiritual training contributes to the expansion of consciousness, active involvement in the process of comprehending the truth of the subconscious, and thereby expanding the information base. According to the researcher in the field of spiritual abilities V. D. Shadrikov, “the information of the subconscious consists of a set of archaic contents of memory, from the personal genetic information of the ancestors, as well as from information received in vivo.” According to psychologists, the spiritual state is characterized by the harmonization of the personality, the elimination or temporary blocking of contradictions with the environment, focus on the problem to be learned, internal balance, a positive outlook on life, a high concentration of aspirations, and strengthening of the will. This motivational state leads to the productivity of thinking. Besides, in spiritual state words can be translated into images and feelings, thus contributing to the inclusion of imagination processes.

The Quran says: “When you read the Quran, then seek protection from the exiled and beaten Satan from Allah” (Quran, 16:98), i.e. ask the Almighty for protection with the words “Auzu billahi minash-shaitanir-rajim” and start reading with the words “Bi-smi-llahi-rrahmani-rrahim”. It is important to read the Qur'an in the "tartil" way, i.e. slowly, clearly pronouncing each sound. You should read the Quran humbly and meditate on what you have read. If a person cannot penetrate into its essence, if he does not think about the divine purpose, he will not be able to plunge into the depths of the Koran. A special role in reading is given to the melodic voice. A beautiful and touching reading will have an emotional impact on a person and push him to think, direct him to the good and kind, and turn him back from the wrong path.

Rules for reading the Quran.

Reading the Holy Quran in Arabic, according to Muslim scholars, is one of the most glorious rites of worship, bringing the slave closer to his Lord. The Almighty ordered the believers to read the Quran and said: “Read from the Quran what is not burdensome for you.” The Prophet taught Muslims the correct reading of the verses and, if such reading was familiar to the Arabs, then non-Arabic-speaking Muslims needed the rules for reading the Quran, which would systematize and facilitated the pronunciation of sounds in various combinations. Such rules are called tajweed". The concept is derived from the Arabic verb جوّد masdar (name of action) and means "to improve, make worthy, improve quality."

In books published in Russian on tajwid, there are various definitions of the concept: “tajwid is the science and art of reading the Koran, in which the correct pronunciation and order of sounds are observed, a full-fledged sound and intonational design of verses is ensured without excesses and omissions,” write the authors of the most popular in Recently, a textbook on Islamic studies further explains that “the rules of tajwid developed by scientists are associated with precise articulation, placement of pauses, softening and emphasizing sounds, changes in the pronunciation of certain sounds with certain combinations that occur within words or at their boundaries.” The most common are brief definitions: “tajweed is the rules for reading the Koran”, “tajweed is the achievement of the correct sound of letters, while maintaining the properties inherent in each letter”, etc.

As practice shows, reading the Qur'an in accordance with the rules of tajwid facilitates both reading and understanding the meaning of the verses, and also helps to convey the beauty of their sound. Reading the Qur'an without observing the rules of tajwid is unacceptable: the sunnah says that if a believer reads the Qur'an skillfully and correctly, while observing all the rules of reading and fulfilling the Qur'anic instructions in practice, then his place will be next to the approximate angels. In addition, it is reported that Aisha, the mother of the faithful, said that the Messenger of Allah said: “He who reads the Qur'an skillfully stays with noble and pious scribes, and he who reads the Qur'an, haltingly, because it is difficult for him, will have a double reward. ".

Methods of interpretation of the Qur'an.

Meanwhile, everyone who seeks to read the Qur'an correctly and understand the meaning of the verses should pay special attention to the study of the Arabic language and, along with this, read reliable interpretations of the Qur'an, which allow them to better understand and, as E. Kuliev writes, “feel the spirit of the heavenly scripture in his reading." In the book “On the Path to the Quran”, he writes about the rules and methods of interpreting the Quran with reference to the statements of Muslim scholars As-Suyuti, Al-Khuwayi and others:

The interpreter of the verses must first of all turn to the Qur'an itself, since what is stated is concise in one place and explained in another;

The interpretation that has come down in the traditions is accepted unconditionally if it goes back to the prophet;

The interpreter must be able to distinguish reliable and good hadith from weak and invented ones, because. when interpreting the words of Allah, one can rely only on reliable reports;

If he does not find an answer in the hadiths, the interpreter turns to the statements of the companions, sometimes agreeing on various interpretations;

The interpreter should strive to ensure that the interpretation corresponds to the one being interpreted: the interpretation should not lack what is needed to clarify the meaning, just as there should not be anything superfluous that is not appropriate for the content (E. Kuliev).

It should be noted that the last of the listed methods is especially relevant in any educational process.

E. Kuliev also considers the methods that should be used when translating the Koran and explains the requirements for translation:

Translation of meanings must be accurate;

Made in a competent literary language;

When translating some verses consider alternative translations;

Supplement the translation with comments.

The fulfillment of such requirements is possible only with strict observance of interdisciplinary links, which is one of the main methodological elements of modern pedagogical science.

Language analysis of the text.

When working on any text, language analysis is necessary. The method of teaching the Koran also includes the processes of formation of students' language and speech knowledge, skills and abilities. Depending on the peculiarities of the text of the Koran in the process of studying and teaching the Koran in the Russian educational sphere, various teaching methods have already developed. At the Department of Arabic Philology of the Institute of Asian and African countries at Moscow State University. M.V. Lomonosov developed a methodology for teaching the Arabic language of the Koran, which involves immersion in the content of the text, and not the characteristics of the language of the Koran. “It is based on,” writes V.V., who successfully implements this technique in practice. Lebedev, is the focus not on obtaining knowledge about the language, but on practical knowledge of the language itself through the assimilation of specific linguistic facts represented by textual material. At the same time, a sequential transition to each new fact is carried out in such a way that this new fact differs from the already known one by a minimum number of features. It is presented to the student surrounded by already mastered facts and provides an opportunity for practical mastery of a new part of the language, represented by its own linguistic material. The advantage of this technique is that the explanations of linguistic phenomena are based not on the European, but on the Arabic linguistic tradition that has developed on the basis of teaching the language of the Koran. This technique successfully incorporates the features modern trends in teaching: communicative-activity approach, functional-systemic approach, integrative approach, problem-search approach.

In the preface to the textbook “The Arabic language of Qur'anic studies”, V.V. Lebedev characterizes the essential features of the original methodology of traditional Qur'anic studies, “which is, as it were, a calculation of all theoretically possible solutions to each question posed. And behind each decision there is a certain researcher or group of researchers. At the same time, there is no rigid imposition of any solution, although one of them is indicated as preferable.”

In the process of teaching the Quran, general teaching methods are adapted, filled with pedagogical content in specific teaching methods. Let's consider this situation on the example of specific tasks.

In the above manual for learners of the Arabic language of the Quran, tasks are presented that are divided into lessons. Each lesson is dedicated to one of the Koranic topics. When compiling assignments, the author pays significant attention to the preparatory stage for the perception of knowledge. The author sets the goal of such work: “to ensure a complete understanding of the Arabic text of such a lesson. To do this, it is necessary that: 1) there are no unknown or not identifiable lexical, phraseological, morphological and syntactic units in the text; 2) the information reported in the text would become a preliminary object of expectation. These tasks of the preparatory stage are solved by means of questions in Russian, which are formulated in such a way that, without revealing the content of the Arabic text, they lead to its understanding and ensure the introduction of all the language units necessary for this.

Consider one of these lessons described in the book by V. V. Lebedev "Arabic language of the Quran":

First lessonالدرس الاول

بسم الله الرحمن الرحيم

تعريف القرآن لغة و شرعا

I. How determined Qur'an in language تعريف القرآن لغة))?

II. How is the Quran defined in theologyتعريف القرآن شرعا)?)

III. What limitations and why does the theological definition of the Qur'an include?

1. Is this word masdarom(مَصْدَر), that is, a nominal word that has the meaning of action, but does not have the meaning of time?

2. What is his word-formation model(وزن)? What words does it like (ك)?

3. Does it apply to boorish(مهموز) words, that is, those that have hamza as part of the root harfs - first root, denoted in modeling by harf فاء, second root, denoted by harf عين, and third root, denoted by harf لام?

4. If this is a masdar, then what is the verb, that is, what are the two main forms of this verb: المضارع and الماضى?

5. What's it like meaning (مَعْنى)?

6. What is point of view (يَرَى) some scientists (بعض العلماء)?

7. What claim (ذَهَبَ إلى أنَّ) some scientists?

8. Is the word القرآن proper name (علم), not derivative from the verb (غير مشتق)?

9. Is it simple name (اسم) divine book (كِتابُ الله) like(مِثل) to the way they are named rest (سائر) books sent down from above (الكُتُب السَّماوِيَّة)?

These questions are answered Position 1, outlining some approaches to the interpretation of the meaning of the word القُرْآن:

1- المَعْنى

أ – يَرَى بَعْضُ العُلمَاءِ أنَّ القُرْآنَ مَصْدَرٌ عَلَى وَزْنِ (فُعْلانٌِ) كالغُفرانِ وَ الشُكْرانِ فَهُوَ مَهْمُوزُ اللاَّم مِنْ قَرَأ يَقرَأ قِرَاءَةً وَ قُرْآناً بمَعْنَى تَلايَتْلو تِلاوَةً ب – وَذَهَبَ بَعْضُ الْعُلَمَاءِ إلى أنَّ القُرْآنَ عَلم غَيْرُ مُشْتَقٍ فَهُوَ اسْمُ كِتَابِ اللهِ مِثلَ سَائِرِ الكُتُبِ السماوية

1. How define(لقد عَرَّفَ) Qur'an Muslim theologians(عُلماءُ الأصول)? 2. How the Qur'an is determined Muslim theologians (عُلماءُ الكلاَم)?

3. Do they agree on one definition, or suggest many definitions (تعْرِفاتٌ كَثِيرَةٌ)?

4. What definition is the best (أحْسَنُ هذِهِ التَّعارِيفِ)?

5. Which one the most correct (أقْوَمُها)?

6. Whose is this unattainable in eloquence, inimitable(مُعْجز) a word? 7. This is the word sent down(المُنْزَل) to what prophet (النَّبيّ)?

8. This is the word recorded(المَكْتُوب) where?

9. This is the word transmitted(المَنْقُول) in what way?

10. This is the word by which worship(المُتَعَبَّدُ بِهِ) how?

These questions are answered Position 2 containing the theological definition of the Quran:

2 – المَعْنىَ الشَّرعىّ:

لَقَدْ عَرَّفَ عُلَمَاءُ الأصُولِ وَ الكَلاَم وَ غَيْرُهُمُ القُرْآنَ بِتَعْرِيفَاتٍ كَثيِرَةٍ. وَ أحْسَنُ هَذِهِ التَّعَارِيفِ وَ أقْوَمُها قَوْلُ القَائِلِ إنَّ القُرْآنَ هُوَ كَلامُ اللهِ المُعْجِزِ المُنْزَل عَلى النَّبىّ مُحَمَّدٍ صلعم المَكْتُوبُ فِى المَصَاحِف المَنْقُول تَوَاتُرًا المُتَعَبَّدُ بِهِ تِلاَوَةً.

1. Does the Quran include words human(إنس), or genie(جِنّ), or angels(مَلائِكة), or prophet(نَبِىّ), or envoy(رسول)? Does it include " sacred hadith" (الحَدِيثُ القُدْسِىّ), that is, the words of Allah included in the books of hadiths, and " prophetic hadith» (الحَديثُ النَّبَوِيّ), that is, the words of the Prophet Muhammad (peace and blessings be upon him!)?

2. Does the Qur'an include scriptures sent down envoys(الرُّسُل) to Muhammad (peace and blessings of Allaah be upon him!), such as scrolls of Ibrahim (صُحُفُ إبْرَاهيم), Torah sent down to Musa (التَّوْرَاةُ المنزلة على مُوسَى), Gospel sent down Ise (الإنْجيلُ المنزل على عِيسَى)?

3. Can something be included in the Qur'an that does not correspond continuous tradition (تَوَاتَرَ يَتَواتَرُ تَواتُرًا) transmission? Can they enter the Qur'an rare reading options (القِراءَاتُ الشَّاذَّة), beyond the continuous tradition (غَيْرُ المُتواتِرَةِ)?

4. To whom ascends(مَنْسُوب) holy hadith? Is the sacred hadeeth a means of worship through it reading aloud(تَلا يَتْلُو تِلاوَةً)?

These questions are answered Position 3, containing the motivation for those restrictions that are included in the theological definition of the Qur'an:

3 - فكلام الله المجزجز قدرج كلام غير الله فهو ليس بكلام إنس و لا جن و لا ملائكة و لا نبى أو رسول فلا يدخل فيه الحديث القدسى و لا الحديث النبوى.

وَ أخْرِجَ بقيْدِ (المُنْزَلُ عَلى النَّبىِّ مُحَمَّدٍ صَلَّى الله عَليْهِ و سَلَّمَ) الكُتُبُ المُنْزَلةُ على الرُّسُلِ مِنْ قِبْلِهِ كَصُحُفِ إِبْراهِيم وَ التَّوْراةُ المُنْزَلةُ على مُوسى و الإنْجِيلُ المُنْزَلُ على عِيسى عليْهِ السَّلامُ. أمَّا القَيْدُ (المنقول تَوَاتُرًا) فقد أخْرِجَ بِهِ كُلُّ ما قِيلَ إنَّهُ قُرْآنٌ وكَمْ يَتَوَاتَرْ، وَ كَذلِكَ القِرَاءَاتُ الشَّاذَّةُ غَيْرُ المُتوَاتِرَة. أمَّا القَيْدُ الأخِيرُ (المُتعَبَّدُ بِهِ تِلاوَةً) فقد أخْرِجَ بِهِ الحَدِيثُ القُدْسِىّ فإِنَّهُ وَ إِنْ كان مَنْسُوباً إلى الله إلاَّ غَيْرُ مُتعَبَّدٍ بتِلاوَتِهِ.

المناقشة

۱- هل عرّف عُلماءُ اللغة القرآن بتعريف واحد؟

۲- هل عرّف عُلماءُ الأصول و الكلام القرآن بتعريف واحد؟

۳- ماذا تستطيع أنْ تقول عن اسباب كثيرة تعريفات لشىء واحد او ظاهرة واحدة؟

٤- ماذا تعرف من تعريفات علماء اللغة للقرآن؟

٥- ماذا تعرف من اسماء العلم للكتب السماوية؟

٦- ماذا تعرف من تعريفات علماء الاصول و الكلام للقرآن؟

۷- ماذا اخرج بقيد (الكلام الله المعجز) فى تعريف القرآن؟

۸- ماذا اخرج بقيد (المنزل على النبىّ محمد صلعم) فى تعريف القرآن؟

٩- ماذا اخرج بقيد (المنقول تواترا) فى تعريف القرآن؟

۱۰- ماذا اخرج بقيد (المتعبَّد به تلاوة) فى تعريف القرآن؟

۱۱- الحديث كَما عرّفه العلماء هو ما نقل عن النبىّ صلعم من قول او فعل او تقريرفهناك اقوال تصدر عن النبىّ صلعم و هناك ما نُسِبَ الى الله عزّ و جلّ.. ماذا سَمَّى العلماء بالحديث القدسىّ و ماذا سمّوه بالحديث النبوى؟

۱۲- اذكر الرسل الذين انزلت عليهم الكتب و اسماء هذه الكتب؟

In this example, we can highlight all the main teaching methods for a didactic purpose:

Methods for acquiring new knowledge;

Methods for the formation of skills and abilities;

Methods of application of knowledge;

Methods for consolidating and testing knowledge, skills and abilities.

They reflect the activities of the teacher to achieve the learning goal. Further, to achieve it, the teacher, obviously, will use the verbal, visual and other methods available to him, and to consolidate, he will offer students to complete oral or written tasks.

Sample tasks of various types and some examples of their implementation in the study of the Koran

Subject: At-tajwid rules.

Task number 1 to repeat the rules of at-tajvid.

Option 1. Familiarize yourself with the table, which gives the names of the rules of at-tajwid. In the "Definition of the rule" column, write the rule corresponding to the name, and in the next column - the example you have chosen from the Qur'an.

Pay attention to the sample!

№	Rule Name	Rule Definition	An example from the Quran
1	Sukun السُّكُون	The absence of a vowel after a consonant is marked with a sign "sukun". Letter c "bastard" pronounced like a consonant and closes the syllable.	وَ أَمَّا مَنْ خَفَّتْ مَوَازِينُهُ
2	Tashdeed التَّشْدِيد
3	Tanwin تَنْوِين
4	Solar and lunar consonants اَلْحُرُوفُ الشَّمْسِيَة وَ اَلْحُرُوفُ اَلْقَمَرِيَة
5	Idgham Ash-Shamsiyya اَلْاِدْغَامُ الشَّمْسِيَة
6	Izhar Al-Kamariyya اَلْاِظْهَارُ اَلْقَمَرِيَة
7	Wasl اَلْوَصْل (continuous reading)
a	Missing one letter at the beginning of a word
b	Missing two letters at the beginning of a word
v	Missing a long vowel at the end of a word
G	Missing due to tashdeed
8	Waqfاَلْوَقْف (stop)
a	Stop with vocalizations and "tanvins"
b	Stop with tanvin fatha
v	Stop from "ta-marbuta"
G	Stop with a long vowel
d	Stop with a "sukun"

Option 2. Expressively read this sura and complete the task.

Task: Find in this sura ten examples of the rules of "at-tajvid" and fill in the table.

№	Rule Name	Rule Definition
1
2
3
4
5
6
7
8
9

Task number 2

Option 1. Insert the missing word from the Qur'an into the gaps in the verses. What rules of at-tajwid should be observed when reading this passage?

Option 2. Read this sura aloud, strictly observing all the rules of at-tajvid. Record your reading. Listen, try to detect errors while reading.

Task number 3

Option 1. Find the interpretation of the verse from the Koran (73:4) in the tafsirs and write the comments of various scholars in the space provided in the assignment:

وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا_____________________________________________

Option 2. Determine how the letter "ر" is pronounced in these suras, and explain the rule in each case:

Task number 4

Option 1. Find the rules of "at-tajwid" in the presented suras, which are indicated in the table and fill in the third column with examples from this sura.

№	Rule Name	Definition of the rule "mad" (long vowel)	Examples
1	Madd kasir مَدُّ قَصِيرْ (short reading)	Short reading in the amount of two short vowels ( vocalizations). Also, given "madd" called "natural long vowel" *"madd tabigy"* . This "madd" happens if after long vowels *"Alif"* , *"Wow"* , *"Ya"* does not follow the letter c "bastard" or "hamza".
2	Madd muttaseil مَدُّ مُتَّصِلْ (fused long vowel)	Connected, fused long vowel sound. In this case, the long vowel and the occasion, the reason for the long reading is "hamza" are in one word. This "madd" called "Madd Wajib Muttaseil". "Wajib" means obligatory lengthening of the sound "madd" letters before 4th or 5 vowels, if less, then it is considered an error.
3	Mudd moonfaseil مَدُّ مُنْفَصِلْ (separate long vowel)	Disjointed long vowel. In this case, the natural long vowel is at the end of the first word, and the reason for the long reading is "hamza" at the beginning of the next word, i.e. "hamza", occasion and long vowel are separate, in different words. This "madd" called "madd jaiz moonfaseil". "Jaise" means "possible". Longitude "madd" letters can be equal to longitude 2nd or 4th, or 5 vocalizations.
4	Mudd lazim مَدُّ لَازِمْ (much needed madd)	Long reading required. Reason for long reading "madd lazim" serves as the letter c "bastard", which is immediately after a long vowel. A long vowel followed by the letter s "bastard" are in one word and a long vowel must be pulled with a duration at least 6 vowels, if less, then it is considered an error. Situation "madd lazim" also occurs if a long vowel precedes the letter c "tashdeed", i.e. with doubling. There are verses in the suras of the Qur'an in which the letters are read by their names, and the letters over which there is a wavy line are read with "madd lasim".
5	Madd gaarid مَدُّ عَارِض (madd temporary)	This one is different "madd" called "maddu vakif" or "madd gaarid li sukun", because before stopping "vaqif" if the penultimate sound is a long vowel, and the last one is voiced "bastard", then a long vowel is read with a duration of 2 or 4 , or 6 vocalizations. This color "Mudd gaarid" marked in case of stopping at the end of a verse
6	Mudd gaarid 2 مَدُّ عَارِض	Same as "Mudd gaarid". "Mudd gaarid 2" marked with this color, if "vaqif" will be produced not at the end of the verse, but within it. Those. when, within the verse, stopping is obligatory or permitted. Or in the case of a forced respite with a sigh, taking into account the semantic expression.
7	Mudd lin مَدُّ لِين (long reading of double sounds)	There are also two double sounds in Arabic. (ay) and (ay). These two are soft. "lin" letters "Wow" and "Ya" if they have "sukun", pronounced together with a short vowel - fathoy previous letter. If there is double sound in the penultimate syllable of the word, and when you stop reading, the last letter is voiced "sukunom gaarid", then there is ground for delaying letters "Wow" and "Ya" With "bastard". Such a situation is called "madd lyin". The duration of the pronunciation of these sounds with "bastard" 2 , 4 or 6 vowels).
8	Madd badal مَدُّ بَدَلْ	Long reading of a long vowel, if preceded by "hamza", and after a long vowel there is no letter c "bastard" or "hamza". Pronunciation duration from 2nd before 4th vocalizations.

Option 2. Give your definitions to these rules and give other examples from the Qur'an.

№	Rule Name	Rule Definition
1.	مَدُّ
2.	مَدُّ
3.	مَدُّ مُتَّصِلْ
4.	مَدُّ مُنْفَصِلْ
5.	مَدُّ لَازِمْ
6.	مَدُّ عَارِض
7.	مَدُّ عَارِض
8.	مَدُّ لِين
9.	مَدُّ بَدَلْ

Task number 5

Option 1. Read this sura and complete the task for the table:

1. Find examples in the surah for the rules of at-tajwid, the names of which are given in the first column of the table.

2. Rewrite in the 3rd column the verses from this sura in which these rules occur.

3. In the 2nd column, give a definition for each rule (see sample).

№	Rule Name	Rule Definition	Surah example:
1	Izhar اِظْهَارْ (clear reading)	If for "nun-sukun" or "tanvin" follows one of the throat letters: ٲ ه ح خ ع غ, then "nun-sukun" reads clearly as written. These letters are called "Izkhar letters".
2	Idgham اِدْغَامْ (assimilation)
3	idgham magal hunna اِدْغَامْ مَعَ الْغُنَّة (assimilation with nasalization)
4	Idgam bila hunna اِدْغَامْ بِلَ الْغُنَّة
5	Iklab اِقْلَاب (replacement)
6	Ihfa اِخْفَاء (concealment)
7	Idgham mislayini magal hunna (assimilation of the same sounds with nasalization)

Option 2. Read by heart the sura "Al-Fajr" and complete the task for the table:

1. Find in the sura: "Al-Fajr" the rules of at-tajvid, the names of which are given in the first column of the table.

2. Rewrite in the 3rd column the verses from the surah Al-Fajr, in which the rules indicated in the table are found.

№	Rule Name	An example from Surah Al-Fajr:
1	Izhar اِظْهَارْ (clear reading)
2	Idgham اِدْغَامْ (assimilation)
3	idgham magal hunna اِدْغَامْ مَعَ الْغُنَّة (assimilation with nasalization)
4	Idgam bila hunna اِدْغَامْ بِلَ الْغُنَّة (assimilation without nasalization)
5	Iklab اِقْلَاب (replacement)
6	Ihfa اِخْفَاء (concealment)
7	Idgham mislayini magal hunna اِدْغَامْ مِسْلَيْنِ مَعَ الْغُنَّة (assimilation of identical letters with nasalization)

Criteria for assessing knowledge in the discipline

It is necessary to distinguish between general and professional criteria for evaluating the effectiveness of the educational process.

When assessing the mastering of the course by the student, the depth of assimilation of the educational material should be taken into account; knowledge of terminology; the development of professional speech, the consistency and completeness of the statement, the reasoning of the provisions; practical orientation.

When differentiating the results of current educational activities (in the classroom form of classes), current performance should be taken into account (average score for seminars and practical classes); activity and stability in work in the classroom during the study of the discipline (frequency and quality of speeches, the number of prepared reports and scientific reports); test results; initiative and efficiency shown in the study of the discipline.

List of resources for teacher and students

Al-Quran al-karim (in Arabic).
Tsey Ramadan. Rules for reading the Quran. – Maykop, 2005.
Kharisova G.Kh. Tajweed. - Almetievsk, 2003.
Muhammad Ahmad Magbit. Al-mulahhas al-mufid fi ilmi at-tajvid (Summary of the science of "Tajwid"). – Cairo, 2007.
Al-Quran al-karim: mushaf at-tajwid (The Holy Quran with the rules of at-tajwid). - Beirut, 2005.
Ahmad Saqr. Comprehension of the Quran. Per. With. English - M., 2007.
Abbyasov R.R. We learn Arabic. - M., 2005.
Al-Baroudi S. Fan Tajweed (The Science of Tajweed). - Kazan, 1999.
Alyautdinov I.R. Tajweed. - M., 2005.
Feyd al-rahim fi qiraati-l-Ku'ranil-karim ("The Abundance of the Almighty in the readings of the Noble Quran"). - Beirut, 1996.
Koran. Translation from Arabic. and comm. E.R. Kuliev. - M., 2004.
Holy Koran. Translation of meanings and comments by Abdullah Yusuf Ali. - Nizhny Novgorod, 2001.
Koran. Translation from Arabic. I. Yu. Krachkovsky. - M., 1990.
Holy Koran. with commentary by Abdurrahman Saadi. Translation from Arabic. Kulieva E.R. In 3 vols. - M., 2000.
As-Suyuti Jalal ad-Din. Excellence in the Qur'anic Sciences. Issue 1–5. Translation, comm. and general ed. D.V. Frolova. – M., 2000–2006.
Al-Ghazali, Abu Hamid. The resurrection of the sciences of faith (Ihya ulum ad-din) Select. chapters. Per. from Arabic, research. and comm. V.V. Naumkin. - M., 1980.
An-Nawawi Ya.Sh. Gardens of the righteous. Per. from Arabic. - M., 2007.
Islam. Historiographical essays. Under the general editorship. CM. Prozorov. - M., 1991.
Islam. Encyclopedic reference book. - M., 1991.
Koran. Translation from Arabic. lang. and comm. I.Yu. Krachkovsky. - M., 1986.
Koran. Translation from Arabic. lang. and comm. E.R. Kuliyeva. - M., 2004.
Murtazin M.F. Introduction to Qur'anic sciences. - M., 2006.
Piotrovsky M.B. Koranic stories. - M., 1991.
Rezvan E.A. The Quran and its interpretations. (Texts, translations, comments). - St. Petersburg, 2000.
Salih al-Suhaimi, Abd ar-Razzaq al-Badr, Ibrahim ar-Ruhaily. Fundamentals of faith in the light of the Qur'an and Sunnah. Per. from Arabic. E.R. Kuliev. – M.: Ed. house "Umma", 2006.
Tahkhan M. A manual on the terminology of hadiths. Per. from Arabic. - M., 2002.
Frolov D.V. Composition of the Quran: the problem of "seven long surahs" // "Captured by time". In memory of Sergei Sergeevich Tselniker. Sat. Art. - M., 2000.
Meaning and Meaning of the Quran / Ed. Abdel Salam al-Mansi. Translation from Arabic. Abdel Salam al-Mansi, Sumaya Afifi. In 4 vols. - M., 2001.
Az-Zubaidi A.A. Sahih al-Bukhari (summary). Per. from Arabic. - M., 2003.
Al-Qasimi, Muhammad Jamal ad-Din. Summary of Instructions to the Believers. Resurrections of the religious sciences Abu Hamid Al-Ghazali (1058-1111)". Per. from Arabic. V. Nirsha. - M., 2002.
Ibn Kasir I. Tafsir al-kur'an al-'azim (Commentaries on the Great Quran). In 4 volumes - Beirut, 1993.
Kuliev E.R. On the way to the Quran. - M., 2006.
Lebedev V.V. Learn to read the Quran in Arabic. Issue. 1–3. - M., 2003.
Mahmoud bin Ahmad bin Salih ad-Dusari. The Greatness of the Holy Quran. - M., 2007.
Rezvan E.A. The Quran and its world. - SPb., 2001.
Abdullaeva F.I. Persian Qur'anic Exegesis (texts, translations, commentaries). - St. Petersburg, 2000.
Al-Kalbi Hisham ibn Muhammad. Book about idols ("Kitab al-asnam"). Translation from Arabic. lang., foreword and approx. Vl.V. Stripe. - M., 1984.
Biography of Prophet Muhammad. Translation from Arabic. ON THE. Gainullina. - M., 2002.
Ibragimov T., Efremova. The sacred history of Islam (history of prophecy). –M., 1996.
Koran. Translation from Arabic. lang. G.S. Sablukov. – Kazan, 1907.
Koran. Translation from Arabic. lang. and comm. M.-N.O. Osmanov. - M., 1995.
Kuliev E. On the way to the Koran. - M., 2006.
Kuliev E. Fundamentals of Faith in the Light of the Koran and Sunnah. - M., 2006.
Prozorov S.M. Islam as an ideological system. - M., 2004.

When mentioning the name of the Prophet Muhammad, one should pronounce the words of greeting: "sallallahu alayhi wasallam" “May Allah grant him goodness and peace!”

Islamic Studies: A Teacher's Guide / E.R. Kuliev, M.F. Murtazin, R.M. Mukhametshin and others; total Ed. M.F. Murtazin. - M .: Publishing House of Moscow. Islamic University, 2008. - S. 307.

Akgül M. Koran in questions and answers / Per. from Turkish Ayder Ismailov, Farid Bagirov. - M .: "Publishing house. New World, ed. 1st, 2008. - P. 228-229.

V. D. Shadrikov V. D. Spiritual abilities. - St. Petersburg, 1997. - S. 24.

Qur'an, surah al-Muzzammil, verse 20.

Islamic Studies: A Teacher's Guide / E.R. Kuliev, M.F. Murtazin, R.M. Mukhametshin and others; total Ed. M.F. Murtazin. - M .: Publishing House of Moscow. Islamic University, 2008. - S. 99.

This hadeeth was narrated by al-Bukhari and Muslim. See An-Nawawi, Sharh Sahih Muslim, vol. 3. - P. 343.

Lebedev V.V. Arabic language of Koranology. - M .: LLC "IPC" Mask ", 2010. - P. 3.

Lebedev V.V. Specified work. – P. 3.

Lebedev V.V. Specified work. – P. 4.

Lebedev V.V. Specified work. - P. 5-7.

The word "tajwid" literally means "improvement", "bringing to perfection". If you do something with tajweed, it means that you are trying to give the fruits of your labor the highest quality, to make them as perfect as possible. But in a special sense, this word is used in relation to the science of correct reading and pronunciation of the words and verses of the Qur'an. It is known that there is a certain connection between the direct meaning of a word and its special use; the literal meaning of this word is somehow related to the perfection of action or performance, which is the reading of the Qur'an when we talk about the science of tajweed.

When Islam began to spread rapidly in the first centuries after its appearance, especially among non-Arab peoples, Muslim scholars decided that the time had come to develop a set of rules that would guide the students of the Qur'an. That is, tajwid was intended for people who wanted to learn how to read the Koran correctly.

However, this does not negate the fact that the Qur'an cannot be studied independently, without the help of an experienced mentor. The unique system of studying the Qur'an, based on the principle of isnad, has long earned recognition as a proven method of teaching the reading of the Qur'an and tajweed. According to the isnad system, the student must learn to recite the message of the Quran from beginning to end, following all the rules of tajweed. If he passes the exam successfully, the teacher certifies his qualifications in reading the Qur'an and teaching this art to others, and a certificate is issued, which is called "ijaza". Usually, the Ijaz lists the entire chain of mentors of the teacher who issued the certificate (“isnad” or “sanad” - an unbroken chain of teachers ascending to the Prophet).

According to scientists, tajweed is the science of how to "pronounce the sound corresponding to each letter with its inherent features of articulation, and ensure the correct sound transmission of the properties of each sound - both true and conditioned." By "true" scientists mean the constant characteristics of the sound, without which its correct pronunciation would be impossible. “Conditional” they call properties that affect the sound transmitted by the letter, arising under the influence of certain conditions, for example, the location of the letter in the word, tashkil, the properties of previous and subsequent letters, etc.

Usually a tajweed textbook begins with an introduction that explains the meaning and features of reading the Qur'an, the conditions necessary for correct reading, the Islamic rule for observing tajweed when reading the Qur'an, and the types of reading depending on speed. The essence of tajwid, as the above definition clearly indicates, is related to the correct pronunciation of the Qur'an, for which it is necessary to learn the following main sections:

1. Place of articulation of letters (maharij al-khuruf)

2. Characteristics of the letter (sifat al-khuruf)

3. Other tajwid rules related to changing the sound of certain letters depending on their location in the word or surrounding letters, such as the rules of H and M without vowels (ahkam an-nun wal mim as-sakina) and types of long vowels (mudud).

Those who study phonetics can recognize these rules because they are similar to phonetics. For example, the principle of "idgam" is similar to the principle of assimilation in phonetics.

Tajweed scholars consider it obligatory to observe these rules when reading the Qur'an. Almighty Allah said:

"... read the Qur'an with measured reading"(al-Muzzamil 73:4).

This means that one should read the Quran slowly, with humility (khushu) and meditation, observing the rules of tajweed, such as lengthening long vowels (madd al-mamudud) and shortening short vowels (qasr al-maqsur) ... The words from the above verse are an order, because that they are in shape imperative mood, and there is no indication of the possibility of another interpretation (al-Marsafi, Hidayat al-Qari'ila Tajvid Kalam al-Bari).

One of the first specialists in the field of tajwid, Imam ibn al-Jazari, in his work “Tuhfatul-atfal” - the famous tajwid textbook for beginners - indicates that the rules of tajwid are mandatory; and those who do not observe them commit a sin, because the Qur'an was revealed by Allah and handed down to us with the rules of tajweed.

However, other scholars are of the opinion that the rules of tajweed are only recommended (mustahab), and not mandatory (wajib), provided that from the point of view of the Arabic language, the words are pronounced correctly and there are no errors. However, a Muslim must make every effort to improve his reading. Aisha (may Allah be pleased with her) narrated that the Prophet (peace and blessings be upon him) said:

“He who skillfully reads the Quran joins the noble, sincere and writing angels. And the one who stumbles while reading the Qur'an, and reading the Qur'an is difficult for him, will receive a double reward.(al-Bukhari, Muslim)

Tajweed is just one of the manifestations of how Allah protects the Quran from any damage. Even a brief acquaintance with books on tajweed will make sure that what attention is paid to the smallest details of the pronunciation of the Qur'an. All this so that fourteen centuries after the revelation to the Prophet (peace and blessings be upon him) the Koran sounded exactly as the Prophet himself read it. In addition, the transmission of the Qur'an based on the isnad ensures that the rules of tajweed are fully followed, which ensures the highest quality and accuracy in the transmission of the Qur'an from generation to generation. After all, tajweed is one of the sciences, such as qiraat (the science of the types of recitation of the Qur'an) and ar-rasm wa-dabt (the science of the methods of calligraphy), created specifically to serve the Qur'an and protect it from distortion.

Sourced from OnIslam.net

The issue of observing the correct pronunciation and observing the rules is reflected in the Quran itself. Thus, the Creator makes a command to believers:

"And recite the Qur'an measuredly" (73:4)

How did tajweed come about?

In general, it can be noted that Tajwid is a Qur'anic science, the main goal of which is to ensure the correct pronunciation and reproduction of sounds, avoiding any excesses or omissions.

Why is tajweed so important?

Separately, it is worth mentioning such an aspect of reading the Quran as the speed of text reproduction. According to the unanimous opinion of scientists and practitioners, it is best to read the Quran in a slow rhythm, following all the rules as correctly as possible. Such a pace in Arabic is denoted by the word "tartil". However, among professionals in the field of literate recitation of the Holy Scriptures, a medium tempo called "tadvir" is common, as well as a fast rhythm - "khadr".

“Lead us on a straight road. dear to those to whom You have bestowed grace, and not dear to those who have fallen under Your wrath and have gone astray” (1:7)

Obviously, the word "continuing" completely changes the original meaning of the verse.

There are also implicit errors that do not change the meaning of the Qur'anic text, but contradict the generally accepted manner of reproducing certain moments of the Qur'anic text. For example, an implicit error can occur when a person does not properly pronounce the “y” sound in the word “lahu”, which occurs in Surah Ikhlas:

“Ue lam yakul-lyakhuu kufueen akhade” (112:4)

Translation of the meaning: “And there was no one equal to Him”

Bismillagyi rrahImani rrahIúm.

بِسْـــــمِ اللهِ الرَّحْمٰنِ الرَّح ِ يمِ

§one. Introduction.

Glory to Allah Almighty, Almighty, Lord of the worlds.

Blessings from Allah to the prophets who professed the true religion of Islam. Greetings and peace to the servants of Allah who follow the path of Islam.

Dear reader, the Quran is a book, the author of which is not a person, but the creator of all things, the speech (kalam) of Almighty Allah sent down by him to the Prophet Muhammad ( May Allah bless and greet him) through the angel Gabriel, and which has come down to us by transmission from generation to generation.

The Qur'an contains 114 suras (chapters) and the suras are made up of verses. There are 6666 verses in the Quran. The text of the Quran is divided into 30 juz for convenience. The most valuable sura of the Qur'an is Al-FatihIa (the first sura), the most valuable verse is Ayatul-Kursiy, and the sura Ikhlas is also very valuable.

The Qur'an gives general constitutional guidelines, it tells about the best sides and qualities of a person in order to be able to follow them, and the worst sides so that a person knows what to beware of.

Hadith says: “The best of you is the one who memorized the Qur'an and taught others”, therefore, having comprehended the value and greatness of the Qur'an, we must know the rules and decency of reading it. The value of studying and reading the Qur'an is very great, so here are some of the adab (respect) that students and readers of the Qur'an must observe:

1. The first and obligatory adab is to read the Quran with a pure intention. This intention should be protected from thoughts of showing off, to receive praise.

3. It is Sunnah for the reader of the Qur'an to sit in a clean place, in clean clothes, with his face turned towards the Kaaba.

4. Putting the Qur'an on the ground, even if it is clean, is a disregard for it. It is sunnah to read the Quran by placing a pillow or a special stand under it.

6. On the shelves where religious books lie, the Koran must be placed on the very top. You can't put anything on it.

7. It is forbidden to bring any paper with a verse from the Qur'an into toilets or similar dirty places or read aloud there.

8. Before starting to read the Qur'an, it is sunnah to say " AgIuzubillagyi mine shieldIani rrajum» « Bismillagyi rrahImani rrahIum” and end with the words “ Sadakallagyul gIazum”after which they read the sura “FatihIa”.

11. Before reading the Qur'an, it is advisable to brush your teeth with a sivak or rinse your mouth with water.

12. If someone, while reading the Quran, hears the call to prayer (azan) or someone's greeting, he should stop and listen to the call to prayer or answer the greeting, and then continue reading the Qur'an.

13. The reader of the Qur'an should have the conviction in his heart that he is sitting in front of Allah Almighty and reading his speech.

14. When reading the Koran, it is forbidden to be distracted, look around, talk with other people, think about worldly life.

Each letter of the Koran, read by us in Arabic, even without understanding the meaning and meaning of the word of the holy book, brings a huge positive potential to the register of deeds, deeds of a Muslim.

InshaAllah this book will help us learn how to read the Qur'an correctly with tazhvidom. May Allah bless us on the right path. Amine!!!

Tajvid- this is a science through which the correct reading of the Holy Quran is achieved, which excludes distortion of the semantic meaning of the book of Allah.

The essence of tazhvid is in mastering the pronunciation of Arabic letters in variants of their classical (Quranic) phonetics through mahrhazha.

mahrage is the use established mechanisms pronunciation of each letter and its variants, allowing to achieve the proper sound.

§2. Arabic alphabet and letter.

Arabic letters are different in height and position relative to the line of the line. We will measure them with the first letter of the Arabic alphabet (alif), which is a vertical bar. Arabs write and read from right to left, and an Arabic book starts where a Russian book ends.

There are no major and minor, small and large letters in Arabic. All letters have the same meaning. The Arabic alphabet consists of 28 consonants.

§3. Hard, soft and medium consonants.

If the middle part of the tongue is raised and close to the hard palate (middle part of the palate), then a soft consonant is obtained, but if the back of the tongue is raised to the soft palate (back of the palate), then a hard consonant is obtained, the intermediate position of the tongue gives the middle consonant. This difference in the position of the tongue can be traced when pronouncing the Russian letters (s) and (i), syllables (da) and (dya), the tip of the tongue in both cases occupies the same position at the upper teeth. Coloring is the same (in the first case - hard, and in the second - soft). Arabic consonant ( د ) occupies an intermediate position between Russian hard (d) and Russian soft (d). We will call such consonants (averages). The middle consonants have an e - figurative connotation.

The following letters are hard consonants

(ق, خ, غ, ض, ص, ظ, ط ).

§4. Short vowels and vowels.

There are no vowels in the Arabic alphabet. To indicate short vowels, signs are used that are written above or below the consonants after which they come.

A short vowel sound (a) indicated by a small dash above the consonant is called ( ﹷ ) (fathIa), a short vowel sound (and) indicated by a small dash under the consonant letter ( ﹻ ) is called (kyasra), a short vowel sound (y) indicated by a comma above the consonant letter ( ﹹ ) is called (zamma). The absence of a vowel is indicated by a small circle above the consonant ( ﹿ ) and is called (sukun), where ( ـ ) is a conditional consonant.

So, these icons along with (alif) ( اَ, اِ, اُ ) form vowels (a), (u) and (y) and are called their vowels.

§5. Graphic forms Arabic alphabet letters.

Of the 28 consonants, 22 letters have four graphic forms and are combined in both - left and right sides, the remaining six letters: ( ا ) alif, ( ر ) ra, ( ز ) per, ( ذ ) Hall, ( د ) gave and ( و ) vav to one right side and have two graphic forms.

Each letter changes its form depending on its position in the word, there are four such forms:

detached form


Jim				Alif

				XIa

Zvad	wedding

	Gain	GIain		TIa

				Qaf

Gyamza		Lam Alif	Gya -ha

initial form

Middle form

final form




					ـل

§6. Letter (ا ) (alif), a vertical line, does not mean any sound on its own, together with vowels ( اَ, اِ, اُ ) forms sounds (a, i, y), is pronounced by free exhalation of air from the end of the throat, without the participation of the tongue, (alif) indicates the length of the vowel (a), serves as a stand for (gyamza) ( ء ).

§eight. Letter (ز ) (for), sound (h) - middle consonant. Pronounced: the tip of the tongue approaches the top of the lower teeth. Connects only on the right side with the previous letter. Vocalization (a) after ( ز ) is pronounced e-figuratively.


زِرْ	زَرْ	اُزْ	اِزْ	اَزْ
اُرْزُ	اُزْرُ	اِزْرُ	أَزْرُ	زُرْ

§9. Letter (م ) (mim), sound (m). The letter (mim) is a middle consonant sound similar to Russian (m). It is pronounced: lips touch each other, passing air through the nose. Connects in both directions and has four graphic forms. After ( م

			ـمِـ
رُزْ	رُمْ	مُزْ		مُرْ	اُمْ	اِمْ	اَمْ
زَمْرُ	اِرْمِ	رَمْزُ		اِمْرُ	اَمْرُ	اُمِرَ	اَمَرَ
اَرْزَمْ	مَمْزَرْ	زَمْزَمْ		اَمْزَرْ	رَمْرَمْ	مَرْزَمْ	مَرْمَرْ

§10. Letter (ت ) (ta), sound (t) similar to Russian (t) denotes a middle consonant sound, has four graphic forms, connects in both directions. It is pronounced: the tip of the tongue touches the upper teeth just below the middle. After ( ت ) vowel (a) is pronounced e-figuratively.

		ـتِـ
تُمْ	مُتْ	تِمْ	مِتْ	تَمْ	مَتْ
مَرَرْتُ	اَمَرْتِ	زُرْتِ	تَرِزْ	مَتَرْ	تَمَرْ
مُرِرْتُمْ	مَرَرْتُمْ	اُمِرْتُمْ	اَمَرْتُ	اَمَرَتْ	اُمِرْتُ

§eleven. Letter (ن ) (nun) and sound (n) - the middle consonant is connected in both directions and has four graphic forms. It is pronounced: the tip of the tongue is in contact with the bulge of the gums of the upper palate behind the front teeth, air is passed through the nose. After ( ن ) vowel (a) is pronounced e-figuratively.

		ـنِـ
نَمْ	مِنْ	مَنْ	زِنْ	اِنْ	اَنْ
نَزِنُ	نَزِرُ	نِمْتُمْ	اَنْتُمْ	نِمْتَ	اَنْتَ
اَمْرَرْنَ	مَرَرْتُ	مُرِرْنَ	مَرَرْنَ	اُمِرْنَ	اَمَرْنَ

§12. Letter (ي ) (ya) and sound (y) - the middle consonant is similar to Russian (y), but is pronounced more energetically from the middle of the tongue, has four graphic forms, connects in both directions. If ( يْ ) with (sukun) completes the syllable, then together with the preceding (a) forms a diphthong (ai), while both sounds that make up the diphthong become even more e-shaped, but less energetic, for example (baytun - beytun).

		ـيِـ
رَمْيُ	رَاْيُ	مَيْتُ	زَيْتُ	اَيْمُ	اَيْ
اَيْمَنْ	نَيْمَنْ	ميْمَنْ	مَيْزَرْ	مَرْيَمْ	يَمَنْ
مَيْتَيْنِ	اَرْمَيْنِ	اَيْمَيْنِ	رَمْزَيْنِ	زَيْتَيْنِ	اَمْرَيْنِ

§thirteen. Letter (ب ) (ba), sound (b) is the middle consonant sound. Pronounced: lips well pressed against each other. Has four graphic forms, connected in both directions. After ( ب ) vowel (a) is pronounced e-figuratively.

		ـبِـ
رَيْبُ	بَيْنُ	بَيْتُ	بِنْتُ	اِبْنُ	اَبْ
مِنْبَرْ	اَبْرَمْ	رَمْرَمْ	بَيْرَمْ	بَرْبَرْ	زَيْنَبْ
زَيْنَبَيْنِ	مِبْرَمَيْنِ	بَيْرَمَيْنِ	مِنْبَرَيْنِ	بِبَيْتَيْنِ	بِاَمْرَيْنِ

§14. Letter (ك ) (kaf), sound (k) similar to Russian (k), has four graphic forms, connects in both directions. Pronounced from the end of the tongue and the beginning of the throat, the root of the tongue rises slightly. Before (fathIoy) and (kasra) it softens a little.

		ـكِـ
مَكْرُ	بَكْرُ	كَيْ	كُنْ	كُمْ	كَمْ
تَرَكَ	يَكْتُبُ	كَتَبَ	تَرْكُ	كَنْزُ	كَرْمُ
مُمْكِنْ	كُنْتُ	اَمَرَتْكَ	اَمَرَكَ	كَتَبْتُمْ	يَتْرُكُ

§15. Letter (ل ) )lam (and sound (l). The middle consonant sound, similar to the Russian soft (l), has four graphic forms, connects in both directions. It is pronounced: the tip of the tongue, together with its side, rests on the base of the upper two incisors of the canine and tooth. After ( ل ) vowel (a) is pronounced e-figuratively.

		ـلِـ
كِلْ	لَنْ	لُمْ	لَمْ	بَلْ	اَلْ
اَكْمَلَ	اَلْزَمَ	اَنْزَتَ	كَمُلَ	لَزِمَ	نَزَلَ
اَكَلْتُمْ	اَكَلْتُ	اَكَلْتِ	اَكَلْتَ	اَكَلْنَ	اَكَلَتْ
مُتَزَلْزَلْ	مُتَزَلْزِلْ	يَتَزَلْزَلُ	تَزَلْزَلَ	يَلَمْلَمْ	بُلْبُلْ

§sixteen. Letter (و ) (vav) and sound (v) - denotes a voiced labial-labial consonant. It is pronounced: rounded and slightly elongated lips approach, but do not touch each other, leaving a rounded hole in the middle for the passage of air. Connects to the right side with the previous letter. If ( وْ ) with) sukun) completes a syllable containing the vowel (a), then forms a diphthong (av) which is pronounced with rounded lips, and the whole diphthong approaches (ov).

After ( و ) vowel (a) has e-shaped marks.


وَرَمْ	لَوْ	نَوْ	رَوْ	اَوْ
وَكَمْ	وَلَمْ	وَلَنْ	وَمَنْ	وَتَرْ
وَيْلُ	كَوْنُ	يَوْمُ	دَوْمُ	اَوْلُ
اَوْتَرْتُمْ	اَوْلَمْتُمْ	مَوْكِبْ	كَوْكَبْ	وَزَنْ

§17. Letter (ه ) (gha, ha) and sound (gh, h) - denotes a voiced consonant sound. Pronounced from the end of the throat, this exhalation with the participation of the voice has four graphic forms, connected in both directions. The vowel (a) after (g, h) sounds e-shaped.

		ـهِـ
هُمْ	هِيَ	هُوَ	هَلْ	هَمْ	هَبْ
لَهُمْ	وَهَمْ	لَهَبْ	وَهَبْ	اَهَمْ	زُهْ
اَمْهِلْهُمْ	اِلَيْهِمْ	اِلَيْهِ	مِنْهُمْ	مِنْهُ	بِهِمْ

§eighteen. Letter (ف ) (fa) and sound (f) - the middle labio-dental, connects in both directions, has four graphic forms. Pronounced: the bottom of the front upper teeth touch the inside of the lower lip.

		ـفِـ
نَفَرْ	كَفَنْ	فَلَكْ	كَفْ	فَنْ	فَمْ
كِفْرُ	زِفْرُ	فِكْرُ	فَهْمُ	فَوْزُ	فَوْرُ
اِفْهَمْ	يَفْهَمُ	فَهِمَ	نَوْفَرْ	نَوْفَلْ	فُلْفُلْ
يَنْفَرِدُ	اِنْفَرَدَ	يَفْتَكِرُ	اِفْتَكَرَ	يَفْتَتِنُ	اِفْتَتَنَ

§nineteen. Letter (ق ) (kaf) and sound (kъ) - denotes a solid, deaf consonant, connects in both directions, has four graphic forms. Pronounced: from the end of the root of the tongue from the deepest part of the larynx. A sound similar to the croaking of frogs comes out.

		ـقِـ
قِهْ	قِفْ	قُمْ	قُلْ	قِنْ	زُقْ
لَقَبْ	قَمَرْ	قَلَمْ	فَوْقُ	قَبْلُ	قَلْبُ
يَنْقَلِبُ	اِنْقَلَبَ	يَقْتَرِبُ	اِقْتَرَبَ	قَلَقْ	قُمْقُمْ
فَرْكُ – فَرْقُ		فَلَكْ – فَلَقْ		كَدَرْ – قَدَرْ

§twenty. Letter (ش ) (shin) and sound (sh) - denotes the middle consonant sound, connects in both directions, has four graphic forms. Pronounced: from the middle of the tongue. After ( ش ) vowel (a) has an e-shaped shade. Similar to Russian (sh) with some softening.

		ـشِـ
شَمْ	شَقْ		شَرْ	بُشْ	وَشْ
نَشْرُ	شَهْرُ		شِرْبُ	بِشْرُ	شَكْ
مُشْتَهِرْ	مَشْرِبْ		مَشْرَبْ	شُرْبُ	شُكْرُ
يَبْرَنْشِقُ	اِبْرَنْشَقَ		يَشْتَهِرُ	اِشْتَهَرَ	مُشْتَرَكْ

§21. Letter (س ) (sin) and sound (s) - the middle consonant sound, connects in both directions, has four graphic forms. Pronounced: the tip of the tongue touches above the middle of the lower front two teeth. Vocalization (a) after ( س ) has an e-shape.

		ـسِـ
سِلْ	سِنْ		سِرْ	سَمْ	بَسْ
سَمَكْ	سَلَفْ		سَبَقْ	سَقَرْ	سَفَرْ
مُسْرِفْ	مًسْلِمْ		مَسْكَنْ	مَسْلَكْ	فَرَسْ
يَسْتَيْسِرُ	اِسْتَيْسَرَ		يُسْلِمُ	اَسْلَمَ	سِمْسِمْ

§22. Letter (ث ) (ċa) and sound (ċ) - forms the middle interdental consonant, has four graphic forms. It is pronounced: the tip of the tongue protrudes strongly, and the top of the tongue touches the bottom of the front upper teeth. Vocalization (a) after ( ث ) acquires an e-shaped shade.

			ـثِـ
ثَمَرْ	ثَمَنْ		ثِنْ	ثَمْ	ثِبْ		بَثْ
مَثَلْ	مُثْلُ		مُثْلُ	ثَيْبُ	ثَوْبُ		ثَوْرُ
يُثْبِتُ	اَثْبَتَ		يُكْثِرُ	اَكْثَرَ	اَمْثَلْ		كَوْثَرْ
يَسْتَثْقِلُ		اِسْتَثْقَلَ		يَسْتَكْثِرُ		اِسْتَكْثَرَ
سَلْسُ – ثَلْثُ			سَبْتُ – ثَبْتُ		سَمَرْ – ثَمَرْ

§23. Letter (ص ) (garden) and sound (s) - denotes a solid consonant sound. To correctly pronounce ص ), it is necessary to vigorously pronounce the consonant ( س ), while the lips are slightly rounded, the tip of the tongue touches the middle of the lower front teeth. Connects in both directions, has four graphic forms.

		ـصِـ
بَصَرْ	صَبَرْ	صَرَفْ	فَصْ	صِفْ	صُمْ
يَسْتَبْصِرُ	اِسْتَبْصَرَ	يَنْصُرُ	نَصَرَ	صَبْرُ	قَصَبْ
اِنْتَصَبَ – اِنْتَسَبَ		صَيْفُ – سَيْفُ		صَفَرْ – سَفَرْ

§24. Letter (ط ) (tIa) and sound (tI) - denotes an emphatic consonant that has some similarity with Russian (t), connects in both directions, has four graphic forms. Pronounced as (ta) in order of increasing hardness and tension (strength) of pronunciation. The tip of the tongue touches the base of the upper front teeth, and the back of the tongue rises higher, while the sound (t) itself takes on a harder tone.

		ـطِـ
فَقَطْ	قَطْ	بَطْ	شَطْ	طَيْ	طَلْ
مَطَرْ	طِفْلُ	طُهْرُ	طَرَفْ	طَلَبْ	وَطَنْ
طَوْلُ	طَيْرُ	مَرْبِطْ	مَوطِنْ	مَسْقَطْ	مَطْلَبْ
يَسْتَوْطِنُ	اِسْتَوْطَنَ	يَنْفَطِرُ	اِنْفَطَرَ	يَصْطَبِرُ	اِصْطَبَرَ
مُسْتَتِرْ – مُسْتَطِرْ		سَبْتُ – سَبْطُ		تَرَفْ – طَرَفْ

§25. Letter (ج ) (jim) and sound (j) - denotes a voiced consonant, which is, as it were, a combination of sounds (d) and (g) merged into one inseparable sound, in Russian a sound close to (j). Connects in both directions, has four graphic forms. Pronounced: from the middle of the tongue. It is a gross mistake to replace one continuous sound (j) with two (d) and (g), as well as a firm, not softened pronunciation of this sound.

		ـجِـ
جَبَلْ	جُلْ	جَبْ	جِنْ	جَرْ	جَمْ
جَهْلُ	جَوْرَبُ	جَوْهَرُ	فَجْرُ	اَجْرُ	جَمَلْ
يَسْتَجْوِبُ	اِسْتَجْوَبَ	يَسْتَجْلِبُ	اِسْتَجْلَبَ	يَتَجَوْرَبُ	تَجَوْرَبَ

§26. Letter (خ ) (ha) and sound (x) - denotes a deaf hard consonant similar to Russian (x). It is pronounced from the beginning of the throat, much more energetically than Russian (ha), so that a strong stream of air creates a scraping overtone. Connects in both directions, has four graphic forms.

		ـخِـ
خَلَفْ	خَشَبْ	خَبَرْ	خَرَجْ	خَلْ	خَبْ
مَخْبِرْ	مَخْرَجْ	خَوْفُ	خَمْرُ	خَتْمُ	خَيْرُ
يُخْبِرُ	اَخْبَرَ	يُخْرِبُ	اَخْرَبَ	يُخْرِجُ	اَخْرَجَ
يَسْتَخْرِجُ	اِسْتَخْرَجَ	يَسْتَخْرِبُ	اِسْتَخْرَبَ	يَسْتَخْبِرُ	اِسْتَخْبَرَ

§27. Letter (ح ) (xIa) and the sound (xI) denotes a deaf fricative soft consonant sound that has no correspondence in Russian. Connects on both sides. It is pronounced from the middle of the throat without the participation of the tongue. In his pronunciation leading role plays the epiglottis, which approaches the back wall of the pharynx, forming a gap. To do this, you need to start pronunciation with a simple exhalation, gradually turning into a loud whisper. In this case, it is necessary to ensure that the mouth is wide open, and the tongue is completely relaxed and does not participate in the pronunciation of the sound. Vocalization (a) after ( ح ) is pronounced e-figuratively.

		ـحِـ
مُحْسِنْ	حَسَبْ	حَسَنْ	حَجْ	حِلْ	حَيْ
يَمْتَحِنُ	اِمْتَحَنَ	اَحْسَنْ	مَحْفَلْ	مِنْحَرْ	مَحْشَرْ
يَحْرَنْجِمُ	اِحْرَنْجَمَ	يَسْتَحْسِنُ	اِسْتَحْسَنَ	يَحْتَمِلُ	اِحْتَمَلَ
اَرْخَمْ – اَرْحَمْ		خَتْمُ – حَتْمُ		خَلْقُ – حَلْقُ

§28. Letter (ع ) (gIayn) and sound (gI) - denotes a voiced fricative consonant sound that has no correspondence in Russian. This sound is a voiced parallel to the voiceless consonant ( ح ) (хI), i.e. pronounced from the middle of the throat, from the depths of the oral cavity (in the pharynx) without the direct participation of the tongue, but with the participation of the voice. Connects in both directions, has four graphic forms.

		ـعِـ
عَرَ	مَعَ	سَعْ	عَمْ	عَنْ	بِعْ
جَعْلُ	جَمْعُ	عُمْرُ	عِلْمُ	عَمَلْ	عَجَبْ
عَنْبَرْ	عَرْعَرْ	جَعْفَرْ	عَيْلَمْ	عَسْكَرْ	عَبْعَبْ
بَلْغُ – بَلْعُ		بَغْلُ – بَعْلُ		غَيْنُ – عَيْنُ

§29. Letter (غ ) (gayn) and sound (гъ) - denotes a solid voiced consonant, which is a voiced parallel to the consonant ( خ ) (x), connects in both directions. Pronounced from the beginning of the throat less energetically than ( خ ) (X). The scraping sound in it is heard weaker than in (x). Arabic consonant ( غ ) bears some resemblance to the burry posterior non-rolling ( ر ))R(.

			ـغِـ
فَرْغُ	بَغْلُ		غَيْرُ	غِلْ	غَبْ		غَمْ
اِغْفِرْ	اِغْلِبْ		غَيْبُ	مَغْرِبْ	مَبْلَغْ		غَبْغَبْ
يَسْتَغْفِرُ		اِسْتَغْفَرَ		يَشْتَغِلُ		اِشْتَغَلَ

§thirty. Letter (د ) (dal) and sound (d) - denotes a consonant sound similar in sound to the corresponding Russian (d) is connected only on the right side with the previous letter. Pronounced: the tip of the tongue touches the middle of the upper front teeth. Arabic consonant ( د ) occupies an intermediate position between Russian (d) and Russian soft (d).


قَدْ	زِدْ		رِدْ	دُفْ	دُبْ		دُمْ
دُهْنُ	دَهْرُ		دَلْكُ	دَبْغُ	دَفْعُ		دَرْسُ
اَرْدَرْ	اُقْعُدْ		اُشْدُدْ	هُدْهُدْ	فُدْفُدْ		دُلْدُلْ
يَسْتَرْشِدُ		اِسْتَرْشَدَ		يَعْتَدِلُ		اِعْتَدَلَ

§31. Letter (ض ) (zvad) and sound (ż) - is a noisy jagged voiced hard sound, for pronunciation ( ض ) it is necessary to bring the tongue from the side to the upper molars with a fang to pronounce a solid sound (l) with the intonation of the sound (h). Connects in both directions, has four graphic forms.

		ـضِـ
عَرْضُ	ضَعْفُ	ضَبْطُ	ضَهْبُ	عَضْلُ	ضَيْفُ
نَضْرِبُ	اَضْرِبُ	تَضْرِبْ	اِضْرِبْ	مِضْرَبْ	مَضْرِبْ
يَسْتَضْغِطُ	اِسْتَضْغَطَ	يَسْتَضْعِفُ	اِسْتَضْعَفَ	يَضْطَرِبُ	اِضْطَرَبَ
بَعْدُ – بَعْضُ		وَدْعُ – وَضْعُ		دَرْسُ – ضَرْسُ

§32. Letter (ذ ) (zal) and sound (z) - denotes an interdental voiced consonant. To correctly pronounce this sound, it is necessary that the tip of the tongue touches the edge of the upper teeth, so that air passes between the tongue and the upper front teeth. The front part (tip of the tongue) will then be visible in the gap between the upper and lower front teeth, especially the lower lips should not touch the teeth. Connects on the right side only. Vocalization (a) after ( ذ ) has an e-shape.


ذُقْ	ذُبْ	عُذْ	خُذْ	مُذْ	اِذْ
ذِهْنُ	ذِكْرُ	بَذْلُ	اِذْنُ	مُنْذُ	ذَرْ
يَبْذُلُ	بَذَلَ	يَذْهَلُ	ذَهَلَ	مَذْهَبْ	ذَهِبْ
اَبْذَلْ – اَبْزَلْ		بَذْلُ – بَزْلُ		ذِفْرُ – زِفْرُ

§33. Letter (ظ ) (za) and sound (z) - denotes a solid sound similar to ( ط ) is connected in both directions. It is an interdental emphatic consonant, being the emphatic parallel of the interdental voiced consonant ( ذ ). Connects in both directions, has four graphic forms.

To pronounce correctly ظ ) it is necessary that the tip of the tongue be slightly visible from under the upper front teeth more vigorously pronouncing the consonant ( ذ ), at the same time to give the organs of speech an already mastered emphatic way. After ( ط ) vowel (a) has an e-shaped shade.

		ـظِـ
لَظْ	عَظْ	حَظْ	فَظْ	ظِلْ	ظَنْ
عِظَمْ	ظَلَفْ	ظَمَرْ	حَظَرْ	نَظَرْ	ظَفَرْ

ظُهْرُ	ظُلْمُ	حِظْلُ	ظِلْفُ	ظَلْفُ	نَظْمُ
مُظْلِمْ	مُظْهِرْ	مَنْظَرْ	مَظْهَرْ	اَظْفَرْ	اَظْهَرْ
يَظْلِمُ	ظَلَمَ	يَنْظُرُ	نَظَرَ	يَظْهَرُ	ظَهَرَ
يَسْتَظْلِمُ	اِسْتَظْلَمَ	يَسْتَعْظِمُ	اِسْتَعْظَمَ	يَنْتَظِمُ	اِنْتَظَمَ
ظَهْرُ – ضَهْرُ		حَظَرْ – حَضَرْ		ذَفَرْ – ظَفَرْ
اَعْزَمْ – اَعْظَمْ		اَزْهَرْ – اَظْهَرْ		زَهَرْ – ظَهَرْ

§34. Long vowels.

Letters ( ا, ى, و ). In Arabic they are called khuruful madda). In combination with short vowels (a, i, y), they give a long pronunciation twice as long as short ones.

1. The longitude of the vowel (a) is given by a combination of letters ( ا, ى, و ) with a vowel (fatkhIa) above the previous letter. At the same time (fathIa) is placed vertically, but in some editions it is horizontal.

2. The longitude of the vowel (and) is given by the combination of the letter ( ى ) with vowels (kasra) under the previous letter. At the same time (kasra) is placed vertically in some publications, horizontally in others.

3. The longitude of the vowel (y) is given by the combination of the letter ( و ) with a vowel (zamma) above the previous letter, while in the Koran of the Kazan publishing house (zamma) it is written larger than usual.

Exceptions to this rule are the following words:

اَ ْلاُولَى	اُولَئِكَ	اُولاَءِ	اُولاَتِ	اُولِى	اُولُو
	اِعْمَلُوا	اِعْلَمُوا	قَالُوا	اَمِنُوا	اَمَنُوا

4. Thus, each of the letters ( ا, ى, و ) in Arabic writing have two different functions: they either represent vowels ( اَ, ىِ, وُ ) and in this case they have their own vowels, or they indicate the length of the preceding vowels (a, u, y), and in this case they do not have their own vowels. To begin with, it is recommended to pronounce long vowels as long as possible, and short ones - abruptly, shortly, achieving a clear contrast in pronunciation between them.

It is necessary to carefully monitor the difference in the pronunciation of long and short vowels. Depending on the length of the pronunciation, the meaning of the word changes, so this rule must be strictly observed.

(جَمَلٌ ) - jamalun - camel, ( جَمٰالٌ ) - jamaalun - beauty.

اِعْلَمِى	اُنْصُرِى		اُشْكُرِى	اِعْلَمَا	اُنْصُرَا		اُشْكُرَا
مُنْفِقَانِ		مُخْلِصَانِ		مُسْلِمَانِ		مُكْرِمَانِ
مُنْفِقُونَ		مُخْلِصُونَ		مُسْلِمُونَ		مُكْرِمُونَ
مَطْلُوبُونَ		مَنْصُورُونَ		مُخْلِصَاتْ		مُسْلِمَاتْ

سَامْ	شَامْ		جَاهْ		نَارْ		حَالْ		مَالْ
حَالِى	هَادِى		قَاضِى		رَاضِى		عَالِى		بَارِى
كَمَالْ	جَمَالْ		حَرَامْ		حَلاَلْ		سَلاَمْ		كَلاَمْ
غُبَارْ	غُلاَمْ		غُرَابْ		نِظَامْ		حِسَابْ		اِمَامْ
اَمْرَاضْ	اَمْوَاتْ		اَعْلاَمْ		اَعْمَالْ		اَحْوَالْ		اَمْوَالْ
مَكَاتِبْ	كَوَاكِبْ		جَوَاهِرْ		شَوَاهِدْ		عَوَامِلْ		قَوَاعِدْ
اِفْسَادْ	اِصْلاَحْ		اِظْهَارْ		اِخْلاَصْ		اِعْلاَمْ		اِكْرَامْ
صَالِحْ	فَاتِحْ		طَالِبْ		مَاهِرْ		صَابِرْ		عَالِمْ
تُوبِى	طُوفِى		قُولِى		تَابَا		طَافَا		قَامَا
يَطُوفُ	تَقُومُ		يَقُولُ		تُتَابُ		يُطَافُ		يُقَالُ
يَعْمَلُونَ	تَقُولُونَ		يَطُوفُونَ		تَقُومُونَ		يَقُولُونَ		يَتُوبَانِ
تَرْجِعُونَ	تَعْرِفُونَ		يَشْهَدُونَ		يَحْلُمُونَ		تَدْخُلُونَ		يَحْتَسِبُونَ
تُضْرَبُونَ	يُنْصَرُنَ		تُكْرِمُونَ		يُخْلِصُونَ		تُسْلِمُونَ		يُكْرِمُنَ
يَسْتَحْرِجُونَ		تَسْتَشْهِدُونَ		يَحْتَسِبُونَ		تَكْتَسِبُونَ		يَجْتَمِعُونَ

Letter ( ي ) (ya) in contrast to ( ا ) (alif) and ( و ) (vav) has all four graphic forms and is connected in both directions, at the end of the word under ( ى ) dots are not put.

شِينْ	سِينْ		حِينْ	قِيلْ	فِيلْ		مَيلْ
حَكِيمْ	عَزِيزْ		بَصِيرْ	سَمِيعْ	عَلِيمْ		كَرِيمْ
اِدْرِيسْ		غِفْرِيتْ		مِعْطِيرْ		مِسْكِينْ
تَحْسِينْ		تَبْرِيكْ		تَدْرِسْ		تَعْلِيمْ
يَعِيشُ	يَمِيلُ		يَبِيعُ	عِيشَ	مِيلَ		بِيعَ
مُسْلِمِينَ	مُكْرِمِينَ		مُصْلِحِينَ	تَرَاوِيحْ	تَوَارِيخْ		تَبِيعِينَ

§35. Tashdidun - amplification of consonants.

In the Arabic alphabet, each consonant can be short or doubled. The doubling of consonants is indicated not by the repetition of a letter, as in Russian, but by a special superscript sign above the letter that should be pronounced as doubled ( ـ ). This icon is called (shadda), and the phenomenon of doubling is called (tashdidun)- amplification. This icon is placed above the consonant letter. Vocalizations (fatkhIa) and (zamma) are placed above the icon ( ﳳ, ﳲ ), and (kasra) under the letter ( ﹽِ ).

Doubled consonants are pronounced together as one consonant, but longer and more tense than the corresponding short consonants.

It is necessary to pay special attention to the phenomenon of doubling the consonant sound (tashdidun), since this changes the meaning of the word.

(دَبُورٌ ) - daburun - western wind

(دَبُّورٌ ) - dabburun - wasp

رَبُّ – رَبْبُ		رَبِّ – رَبْبِ		رَبَّ – رَبْبَ
حَجَّ	جَرَّ	بَرَّ	اَمَّ	اَنَّ	اِنَّ
حَقُّ	ذَمُّ	شَكُّ	حَجُّ	جَرُّ	بَرُّ
زُقِّ	دُبِّ	كُلِّ	خُفِّ	دُرِّ	بُرِّ
اَدَّبَ	سَخَّرَ	وَحَّدَ	فَجَّرَ	كَثَّرَ	دَبَّرَ
ذُكِّرَ	لُقِّبَ	كُفِّنَ	نُعِّمَ	عُظِّمَ	عُطِّرَ
غُيِّرَ	صُوِّرَ	صُنِّفَ	شُمِّرَ	كُمِّلَ	عُلِّمَ
تَبَدُّلْ	تَسَخُّنْ	تَوَحُّدْ	تَحَجُّرْ	تَكَبُّر	تَدَبُّرْ
تَفَضُّلْ	تَعَسُّبْ	تَعَشُّقْ	تَيَسُّرْ	تَعَزُّزْ	تَحَرُّفْ

§36. Tanvin.

In Arabic, there is no definite article. Its functions are performed by the ending nun (n) called ( tanvin) (addition of sound (n)). This ending indicates the indefiniteness of the subject denoted by the given noun and adjective, for example:

كِتَابٌ – kitabun, كَبِيرٌ – kabirun.

Tanwin is a double vowel icon ( ﹱ ) – tanvin fathIa, ( ـٌ ) – tanvin zamma, ( ـٍ ) - tanvin kasra, which are read as (an), (un), (in). Tanvin fathIa and tanvin zamma are placed above the letter, and tanvin kasra below the letter.







فَوْتٍ	فَوْتٌ	فَوْتًا	ثَوْبٌ	ثَوْبٍ	ثَوْبًا
عَوْذٌ	طَوْدٍ	فَرْقًا	لَوْحٌ	فَوْجٍ	لَيْثًا
حَوْضٌ	عَرْضٍ	عَرْشًا	فَوْسٌ	فَوْزٍ	دَوْرًا
شَوْقٌ	خَوْفٍ	فَرْغًا	شَرْعٌ	غَيْظٍ	سَوْطًا

§37. Tashdidun with tanvin.

In Arabic, there are often words where tashdidun and tanvin are combined in one word ( ـًّ, ـٌّ, ـٍّ ). In a word ( ـ ) (shadda) is always placed above the letter, (tanvin fathIa) and (tanvin zamma) are placed above (shadda), and (tanvin kasra) under the letter above which stands (shadda).

رَبٌّ – رَبْبُنْ		رَبٍّ – رَبْبِنْ		رَباًّ – رَبْبَنْ
مَنًّا	كَفًّا	مَسًّا	جَرًّا	بَرًّا	حَبًّا
بِرٍّ	عِزٍّ	حِسٍّ	حِلٍّ	سِرٍّ	سِتٍّ
كُلٌّ	بُرٌّ	خُفٌّ	اُمٌّ	ذُلٌّ	ذُرٌّ
مُهْتَزًّا	مُخْضَرٍّ	مُحْمَرًّا	مُسْفَرٌّ	مُسْوَدٍّ	مُبْيَضًا
مُسْتَحِبٍّ	مُسْتَرِدًّا	مُخْتَصٌّ	مُضْطَرٍّ	مُنْسَدٌّ	مُحْتَجٍّ
		مُضِرٌّ	مُسْتَعِدٍّ	مُسْتَدِلاًّ	مُسْتَحِلٌّ

§38. Alif and gyamzatun.

In Arabic, in addition to 28 consonants, there is one more letter ( ء ) called (gyamza), it is pronounced from the end of the throat, only air retention occurs in the laryngeal part, as with the pronunciation of the Russian solid sign (аъ). The sign (gyamza) is usually called a guttural explosion, heard before or after the pronunciation of any vowel. Gyamza can be written in a word on its own or with a stand. The letters ( أ ) – (alif), ( ؤ ) – (wav), ( ئ ) - (ya). Acting as a stand, they themselves do not designate any sounds, and the letter ( ى ) is written without dots at the bottom. FatkhIa, zamma, tanveen fathIa, tanveen zamma and sukun are written over gyamza ( ءَ, ءُ, ءً, ءٌ, ءْ ), and kasra and tanvin kasra under gyamza ( ءِ, ءٍ ).

At the beginning of the word gamza is always written with alif as a stand:

أَسَدٌ – a sadun, أُمٌّ – u-mmun, إِبْرَةٌ – i-bro.

In the middle of the word, these letters serve as a support for the gyamza:

(ا, و, ى ).

At the end of the word, gyamza is written without a stand with vowels and with tanvin:

دُعَاءً – dugIá-an, شَيْءٍ – shay-in, مَاءٌ – má-un.

Gyamza with sukun is read as a Russian solid sign in the word:

مُؤْمِنْ – mumin.

Alif and gyamza can be written in nine variants:

ئـ ـئـ ء				ا أ ـا ـأ
يَقْرَاُ	قَرَاَ	اَخَذَ	اَمَرَ
يَقْرَأُ	قَرَأَ	أَخَذَ	أَمَرَ
مَاْخُوذٌ	مَاْمُورٌ	يَاْخُذُ	يَاْمُرُ
مَأْخُوذٌ	مَأْمُورٌ	يَأْخُذُ	يَأْمُرُ
مُسْتَهْزِئٌ	مُبْتَدِئٌ	قَارِئٌ	قُرِئَ
مُؤَلِّفٌ	مُؤَذِّنٌ	مُؤْمِنٌ	يُؤْمِنُ
مَائِلٌ	سَائِلٌ	قَائِمٌ	قاَئِلٌ
مَسْئُولٌ	سَئَلَ	بِئْرُ	بِئْسَ
مَسَآءُ	يَشَآءُ	سَآءَ	شَآءَ
مُسِىءُ	يَسِىءُ	يَجِىءُ	جِىءَ		شِىءَ
جُزْءُ	بُرْءُ	مِلْءُ	فَيْءُ		شَيْءُ
مُرُوءَ ةُ	قُرُوءُ	وُضُوءُ	يَسُوءُ		سُوءُ
اِمْرَأَةُ	اِمْرُؤٌ	اِمْرِئٍ	اِمْرَأَ		اَلْمَرْءُ
جُزْأَةُ	جُزْؤُهَا	جُزْئِهَا	جُزْأَهَا		اَلْجُزْءُ

§38. Ta-marbutaﺔ = ت, ة .

Feminine names end in writing with a special letter ( ﺔ , ة ) called (ta-marbuta) (related ta). Unlike the letter ( ت ) ta-marbuta is used only in the endings of feminine names, that is, at the end of words, so it can only have a separate ( ة ) or final ( ﺔ ) form. In a separate form ة ) is written after letters that are not connected to the left side, ( ا, ر, ز, د, ذ, و ) (alif, ra, za, dal, zal, and vav), but in the final form ( ﺔ ) after the remaining 22 letters.


جَمِيلَةٌ	شَهِيدَةٌ	سَعِيدَةٌ	حَمِيدَةٌ	فَرِيدَةٌ	عَزِيزَةٌ
نَعِيمَةٌ	شَرِيفَةٌ	نَظِيفَةٌ	عَفِيفَةٌ	سَلِيمَةٌ	حَلِيمَةٌ
حُرَّةٌ – حُرَّاتٌ		كَرَّةٌ – كَرَّاتٌ		مَرَّةٌ – مَرَّاتٌ

§40. Hidden vowels.

Arabic has words with hidden vowels ( ا, و, ي ) (alif, vav, ya). Special icons are used to indicate hidden vocalizations.

Hidden ( ا ) (alif) is indicated by a vertical bar above the letter ( ـ ) instead of an oblique sign (fathIa) ( ﹷ ).

هَذَا		قُرْاَنْ		رَحْمَنْ		اِلٰهٌ (اِلاٰهٌ )
اَدَمُ	اَمَنُ		لَكِنْ		هَؤُلاَءِ		ذَلِكَ
اِسْحَقْ	اِسْمَعِيلْ		اِبْرَهِيمْ		اَمَنَّا		اَخِرُ

Hidden ( و ) (vav) is indicated by a zamma icon larger than usual - ( ـ ) instead of ( ﹹ ).

Enlarged (zamma) (ـ ) is always read for a long time.

The length of the vowel sound (a) can also be transmitted by a combination of the letter ( ـى, ـيـ ) with fathI.

اَنَّى	مَتَى	لَدَى	عَلَى	اِلَى
مُوسَى	اَعْلَى	تَعَلَى	شَتَّى	حَتَّى
فَتَرْضَى	يَتَزَكَّى	مُرْتَضَى	يَحْيى	عِيسَى
عُقْبَيهَا	فَسَوَّيهَا	زَكَّيهَا	دَسَّيهَا	سَوَّيهَا

The length of the vowel sound (a) can also be transmitted by a combination of the letter ( و, ـو ) with fathI.

رِبَوا

غَدَوةٌ

حَيَوةٌ

ذَكَوةٌ

زَكَوةٌ

صَلَوةٌ

§41. Solar and lunar consonants.

The consonants of the Arabic language are divided into the so-called "solar" and "lunar".

Solar consonants are those that are pronounced with the tip of the tongue (i.e. front-lingual); the remaining consonants are called lunar.

1. "Solar" letters.

There are 14 solar letters in the Arabic alphabet:

ن, ل, ظ, ط, ض, ص, ش, س, ز, ر, ذ, د, ث, ت

If after the definite article ( ال ) stands for one of the 14 solar letters, then the letter ( ل ) is not pronounced in nouns, and the solar letter is doubled.

هَذَاالَّذِى	مَاالْحُطَمَةُ	مَاالْقَارِعَةُ	هَذَاالْبَلَدُ
بِئْسَ ا ْلاِسْمُ	فَقُلْنَااضْرِبْ	تَحْتِهَاا ْلاَنْهَارُ	مَنْ ذَاالَّذِى
عَلَى النَّاسِ	اِلَى النَّاسِ	يَاءَيُّهَاالنَّاسُ	اِهْدِنَاالصِّرَاطَ
قَالُواادْعُ	قَالُوااتَّخَذَ	فِى الصُّدُورِ	فِى ا ْلاَرْضِ
وَاَتُواالزَّكَوةَ	وَاَقِيمُواالصَّلَوةَ	اُوتُواالْكِتَابَ	لَقُواالَّذِينَ
		وَعَمِلُواالصَّالِحَاتِ

§ 42 . Wallowinggyamzy. (اَلْوَصْلُ )

If a word with an article is preceded by a word ending in a vowel, and if these two words are not separated by a pause (pronounced together), then the article of the second word loses its gyamza along with its vowel.

This disappearance of gyamza is called wallowing gyamza (from the Arabic word وَصْلَةٌ – connection). In this case, the alif is retained in writing, and the ghamza above the alif is replaced by the icon ( wasla) () or not indicated at all.

اِهْدِنَاالصِّرَاطَ الْمُسْتَقِيمَ		أَلْكِتَابُ أَلْكَبِيرُ – أَلْكِتَابُ ٱ لْكَبِيرُ
وَهَذَاالْبَلَدِ ا ْلاَمِينِ	أَلْجَرِيدَتُ أَلْجَدِيدَةُ – أَلْجَرِيدَتُ ا لْجَدِيدَةُ

§43. Rules for reading nun-sukun and tanvin.

Wu nun-sukun ( نْ ) and tanveena four rules of reading, depending on which of the 28 alphabet letters follows after them.

1. Clear reading - izgyar (اِظْهَارْ ) – if after nun-sukun ( نْ ) is followed by one of the letters called "clear reading letters" or "guttural sounds" ( ا, خ, غ, ح, ع, ه ) and gyamza ( ء ), then the sound ( ن ) is pronounced expressively, clearly and separately from the indicated letters.

hunna is the pronunciation of nun-sukun ( نْ ) and tanvin, through the oral and nasal cavity, in order to reduce their sound expressiveness. The longitude of nosalization is two alifs.

3. Doubling (assimilation) - yidgham (إِدْغَامْ ) is when nun-sukun or tanvin at the end of a word turns (assimilates) into the next letter, doubling it, and later this letter is read with tashdid.

The idgama letters are ( ي, و, ن, م, ل, ر ).

In cases where the letters ( ي, و, ن, م ), then idg'am is done with hunna .. And if nun-sukun or tanvin is followed ( ل ) or ( ر ), then idg'am is done without hunna.

مِنْ رَبِّهِمْ – مِرْرَبِهِمْ	مِنْ مَسَدٍ – مِمْ َمَسَدٍ		مِنْ وَلِيٍّ – مِوْوَلِيٍّ
هُدًى مِنْ – هُدَمْ مِنْ	اِلَه ٌوَاحِدٌ – اِلَهُوْوَاحِدٌ		وَمَنْ لَمْ – وَمَلْ لَمْ
خَيْرًا يَرَهُ – خَيْرَىْ يَرَهُ	شَيْئًا نُكْرًا – شَيْئَنْنُكْرًا		لَنْ نُؤْمِنَ – لَنْنُؤْمِنَ
غَفُورٌ رَحِيمٌ – غَفُورُرْرَحِيمٌ		وَمَنْ يَعْمَلْ – وَمَيْ يَعْمَلْ
		هُدًى لِلْمُتَّقِينَ – هُدَلْ لِلْمُتَّقِينَ

4. Concealment - ihfa (اِخْفَا ) - in cases where nun-sukun or tanvin is followed by the following 15 letters ( ك, ق, ف, ظ, ط, ض, ص, ش, س, ز, ذ, د, ث, ت, ج ), then (nun) is pronounced with hunna.

2) Mutajanis (مُتَجَانِسٌ ) is the idg'am between the following homogeneous letters (i.e. letters that have a common mahraj). There are 3 types of such letters: ( ت, د, ط), (ث, ذ, ظ), (م, ب ).

(ت and ط), (ط and ت), (د and ت), (ت and د), (ذ and ث), (ظ and ذ), (م and ب )

وَقَالَتْ طَائِفَةٌ – وَقَالَطَّائِفَةٌ	لَئِنْ بَسَطْتَ – لَئِنْ بَسَتَّ
وَجَدْ تُمْ – وَجَتُّمْ	أَثْقَلَتْ دَعَوُاالله – أَثْقَلَدَّعَوُاالله
إِذْظَلَمُوا – إِظَّلَمُوا	يَلْهَثْ ذَلِكَ – يَلْهَذَّلِكَ
	اِرْكَبْ مَعَنَا – اِرْكَمَّعَنَا

3 ) Mutakarib (مُتَقَارِبٌ ) is the idgham between ( ل and ر ), as well as between ( ق and ك ).

أَلَمْ نَخْلُقْكُمْ – أَلَمْ نَخْلُكُّمْ

بَلْ رَفَعَهُ – بَرَّفَعَهُ

§ 4 4 . Madda (اَلْمَدُّ ).

Lengthening the sound of a letter with an icon above it (~) - (madda), occurs in 4-6 (alifah). The duration of one alif is equal to the time of clenching or unclenching one finger.

An extra long vowel is formed:

1. When a long syllable in one word is followed by gyamza ( ء ) with vowel. Such syllables are read 4 times longer than short ones and are indicated by an additional icon ( ~ ) (madda) from above.

سَوَ اۤءٌ	هَؤُ لاۤءِ	اُولَئِۤكَ	جَاۤءَ	شَاۤءَ	سَاۤءَ
جِىۤءَ	مِيكَاۤۤئِيلُ	جَبْرَ ۤۤئِيلُ	اِسْرَ ۤئِيلُ	يَاۤءَ يُّهَا	سَاۤئِلٌ
وَضُوۤءُ	يَسُوۤءُ	سُوۤءُ	مُسِىۤءُ	يُسِىۤءُ	يَجِىۤءُ
سِيۤئَتْ	قِرَاۤءَةٌ	مَاۤئِلْ	قَاۤئِمْ	قَاۤئِلْ	قُرُوۤءُ

2. When a long word is followed by another word beginning with alif ( ا ) with vowel. Such syllables must be read 3-4 times longer than a short syllable.

4. When a long syllable is followed by a letter with a sukun. Such syllables are necessarily read 4 times longer than a short syllable. These also include words written in abbreviated form at the beginning of some suras of the Qur'an.

اَ ْلاَ ۤنْ	اَلْحَاۤقَّةُ	ضَاۤلاًّ = ضَاۤلْلاً		كَاۤفَّةِ = كَاۤفْفَةِ
نۤ = نُوۤنْ	دَاۤبَّةٌ	يُحَاۤدُّونَ		وَلاَ الضَّاۤلِّينَ
كۤهَيَعۤصۤ = كَاۤفْ هَايَاعَيْۤنْ صَاۤدْ		الۤمۤصۤ = اَلِفْ لاۤمْ مِۤيمْ صَاۤدْ
طَسۤمۤ = طَا سِيۤنْ مِيۤمْ			الۤمۤ = اَلِفْ لاۤمْ مِۤيمْ
		يَسۤ = يَا سِيۤنْ		طَهَ = طَا هَا

5. It is recommended to draw syllables at the end of words before a pause, when a long syllable is followed by a letter with a sukun, which is formed only before a pause. The length of such syllables is from 1 to 4 times, depending on the type of word. On the letter, the sign of longitude is not indicated.

وَ الْمَرْجَانْ

وَ النَّاسْ

فَيَكُونْ

سَفِلِينْ

يَعْمَلُونْ

6. When the letters ( وْ ) or ( ىْ ) Sukun is preceded by a letter with fatkhIoy, syllables (av) or (ay), called diphthongs, are read as long syllables that must be pulled by 1.5 - 2 alif.

خَيْرٌ	يَوْمَ	نَوْمَ	كَوَّنَ = كَوْوَنَ	سَوْفَ	اَوْ
اِيَّاكَ	وَ الصَّيْفْ	اِلَيْكَ	عَلَيْكُمْ	لَيْسَ	بَيْنَ

§45. Waqf.

1. In the Qur'an, the letters ( ج, ط and لا ). When reading where the letters are ( ج, ط ) is recommended to pause, and where ( لا ) - read without stopping.

2. At the end of the verse, if the word ends with a letter with vowels (fathIa, kasra, zamma or tanvin kasra, tanvin zamma) and if we pause or stop at this point, then these vowels are not read, and the word ends with a letter with sukun.

3. If the word ends with the letter ( و ) or ( ي ) with any vowels and we pause or stop, then their vowels are omitted, and the previous sound drags on.

§46. Some Rules for Reading the Quran.

1) Emphasis on words.

In an Arabic word, in addition to one main stress, there can be one or two secondary ones.

The place of the main stress is determined by the following rules:

a) In two-syllable words, the main stress is always on the first syllable.

b) In polysyllabic words, the main stress falls on the third syllable from the end of the word, if the second syllable from the end is short. If the second syllable from the end is long, then the stress falls on this second syllable from the end.

The secondary stress falls on those long syllables that have not received the main stress according to the above rules.

Thus, the main stress is the selection of one of the syllables with the force of exhalation (and, consequently, the volume of pronunciation) with a simultaneous increase in the tone of the voice, and the secondary stress is only a force and is not accompanied by an increase in tone.

The alternation of main stressed, secondary stressed and unstressed syllables, as well as long and short ones, constitutes the characteristic rhythm of Arabic speech and reading, without mastering which one cannot learn to read the Koran correctly.

2) Word (الله ).

If the letter preceding this word has a vowel, (fathIa) or (zamma), then the word الله is read firmly: if the preceding letter has a vocalization (kasra) - the word الله read softly:

رَحْمَةُ اللهِ	مِنَ اللهِ	هُوَ اللهُ	اَللهُ
عِنْدِ اللهِ	بِاللهِ	نِعْمَةُ اللهِ	زِينَةُ اللهِ

3) Letter (ر ).

Letter ( ر ) is read firmly when it has a vocalization (fathIa) or (zamma), softly - if it has a vocalization (kasra).

مِنْ شَرِّ	كَفَرُوا	وَ الرُّوحُ	بِرَبِّ	وَرَأَيْتَ
زُرْتُمُ الْقَبِرَ	خَيْرُ الْبَرِيَّةِ	ذَرَّةٍ شَرًّا يَرَهُ	وَالْمُشْرِكِينَ فِىنَار	لَيْلَةُ الْقَدْرِ خَيْرٌ

When the letter ( رْ ) with a sukun, then it is read according to the same rule, looking at the vowel of the previous letter

If behind the letter ( رْ ) with sukun followed by solid letters خ, غ, ض, ص, ط, ظ, ق with vowel (fathIa) or (zamma), then it is read firmly, not paying attention to the vowel of the previous letter. If these letters come with vowels (kasra), the letter ( ر ) is read softly.

ظَفَرْ	مَرْمَرْ	مُرِرْتُمْ	أُمِرْتُمْ	مَرَرْتُمْ	أَمَرْتُمْ
فَاَثَرْنَ بِهِ	وَانْحَرْ	اِرْمِ	ظَمَرْ	حَظَرْ	نَظَرْ
اَرْخَمْ	فَرْقُ	فِى ا ْلاَرْضِ	صُدُورْ	اَ ْلاَرْضُ	وَاسْتَغْفِرْهُ

4) The rule of the qalqal. Letters of kutbujad.

If the words have the following five letters ( د, ج, ب, ط, ق ) come with a sukun, then they are pronounced expressively with some shake-up, resembling a solid sign in Russian.

6) Sakta.

In the Qur'an, when reading in four places, a short pause of sound and breath is made at the same time, which is called ( sakta), after which the reading continues immediately. It's between the words:

1) Sura 18 "The Cave" ( كهف ) verse (1) عِوَجًا س قَيِّمًا

2) 36 surah "Yasin" ( يس ) verse (52) مِنْ مَرْقَدِنَا س هَذَا

3) 75 Surah "Resurrection" ( قيامة ) verse (27) مَنْ س رَاقٍ

4) 83 sura "Lighting" ( مطففين ) verse (14) بَلْ س رَانَ

7) Pause.

When paused, words can end in three ways: with sukun, with fathIu, or with the letter ( هْ ) with a bitch.

يَعْلَمُونْ – يَعْلَمُونَ	يُؤْمِنُونْ – يُؤْمِنُونَ	نَسْتَعِينْ – نَسْتَعِينُ
حَامِيَهْ – حَامِيَةٌ	تَوَّابَا – تَوَّابًا	يُسْرَا – يُسْرًا

§47. Places where judgment is to be made in the Qur'an.

1) In the sura اَلْأَعْرَافُ at the end of the 206th verse ( وَلَهُ يَسْجُدُونَ )

2) In the sura الرَّعْدُ at the end of the 45th verse ( وَظِلَالُهُمْ بِالْغُدُوِّ وَالْاَصَالْ )

3) In the sura النَّحْلُ at the end of verse 19 وَهُمْ لَا يَسْتَكْبِرُونَ )

4) In the sura اَلْإِسْرَاءُ at the end of verse 107 يَخِرُّونَ لِلْاَذْقَانِ سُجَّدَا )

5) In the sura مَرْيَمً at the end of verse 57 خَرُّوا سُجَّدًا وَبُكِيًّا )

6) In the sura اَلْحَجُّ at the end of verse 18 إِنَّ اللهَ يَفْعَلُ مَا يَشَاءُ )

7) In the sura اَلْفُرْقَانُ at the end of the 60th verse ( وَزَادَهُمْ نُفُورَا )

8) In the sura النَّحْلُ at the end of verse 25 وَيَعْلَمُ مَا تُخْفُونَ وَمَاتُعْلِنُونَ )

9) In the sura السَّجْدَةُ at the end of verse 15 وَهُمْ لَا يَسْتَكْبِرُونَ )

10) In the sura ص at the end of the 24th verse ( وَخَرَّ رَاكِعًا وَأَنَابَ )

11) In sura فُصِّلَتْ at the end of verse 37 إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ )

12) In the sura النَّجْمُ at the end of the 62nd verse ( فَاسْجُدُوا لِلَّهِ وَاعْبُدُوهُ )

13) In Surah الاِنْشِقَاقُ at the end of verse 21 وَ إِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ )

14) In Surah العَلَقُ at the end of verse 19 وَاسْجُدْ وَاقْتَرِب )

Quran Reading Lessons. Tajweed rules in the most accessible form

How to learn to read the Quran correctly?

How did tajweed come about?

Why is tajweed so important?

Ethics of reading the Quran.

Rules for reading the Quran.

Methods of interpretation of the Qur'an.

Language analysis of the text.

Sample tasks of various types and some examples of their implementation in the study of the Koran

Subject: At-tajwid rules.

Criteria for assessing knowledge in the discipline

List of resources for teacher and students

"... read the Qur'an with measured reading"(al-Muzzamil 73:4).

How did tajweed come about?

Why is tajweed so important?