What is Tajweed?

Tajweed, in linguistic terms, refers to the mastery or skillful execution of a task. Tajweed, as applied to the Qur’an, refers to the meticulous observance of the rules governing the pronunciation and features of each letter. It entails giving each letter its proper privileges and adhering to the specific laws that apply to those letters in various contexts. We uphold the rights of letters by closely examining their inherent features that remain constant. We acknowledge their merits by examining the distinguishing features of each letter that are sometimes present and occasionally absent.

The Qur’an was revealed with the use of Tajweed regulations. To clarify, when the angel Jibreel ((AS)) sent the words of Allah to the Prophet Muhammad (SAW), he recited them with specific intonation and demonstrated to the Prophet (SAW) the authorized methods of reciting the Qur’an. It is our responsibility to adhere to those regulations to repeat it as it was originally disclosed.

The origin and development of Tajweed

During the time of the Prophet (SAW), the study of Tajweed was unnecessary since people naturally spoke with the principles of Tajweed, which are today recognized. As Islam expanded, the integration of Arabs with non-Arabs led to errors in the recitation of the Qur’an. Consequently, academics found it necessary to document the regulations governing its recitation. Due to significant changes in the common Arabic spoken by Arabs, which differs much from the Classical Arabic in which the Qur’an was first revealed, even Arabs themselves must now learn Tajweed.

The objective of Tajweed

The Qur’an is the divine scripture of Allah, and every single syllable inside it originates from Allah. The recitation must be approached with utmost seriousness. The primary objective of the Science of Tajweed is to enable the reciter to attain proficiency in reciting the Qur’an, ensuring accurate pronunciation of each letter while adhering to the specific rules and features associated with each letter, without any form of exaggeration or deficiency. Thus, the reciter may recite the Qur’an in the same manner as the Prophet Pbuh, who got it from Jibreel, who in turn received it from Allah (SWT), in the original Classical Arabic dialect in which it was revealed.

Each Arabic letter has a Makhraj, which refers to a specific place of departure or articulation in the mouth or throat. Additionally, each letter has Sifaat, which are unique features or characteristics associated with them. Knowing the Makhraj and Sifaat of each letter is a crucial aspect of Tajweed. Occasionally, two letters have very similar endings, therefore facilitating their confusion. Without knowledge of the attributes of each letter, there is a risk of altering the intended meaning of words during the recitation of the Qur’an. Adhering to the rules of Tajweed while reciting ensures that the reciter avoids errors in reciting the Qur’an.
The practice of reciting Quranic verses with Tajweed
Muhammad bin Al-Jazaree, a renowned scholar of the Qur’an and Hadith in the 9th century (Hijri), states in his well-known poem that Tajweed must be practiced diligently.

The application of Tajweed to the Qur’an is an essential requirement.

Failure to do so would classify one as a sinner.
He considered it a duty and viewed abandoning it as a transgression. The consensus among scholars is that the application of Tajweed rules in reciting the Qur’an is a personal duty incumbent upon every Muslim who has committed to memory or read any portion of the Qur’an. The reason for this is that the Qur’an was revealed with the application of Tajweed rules, and the Prophet (SAW) recited it to Jibreel in that manner. The Companions of the Prophet (SAW) also read it in the same way, making it an established Sunnah.

The need for Tajweed

The scholars provide evidence for the need for Tajweed by referring to Allah’s command in the Qur’an, which states that proper recitation is required.
The phrase signifies the act of reciting the Qur’an deliberately and melodically, known as “tarteela”. (Chapter Muzzammil, Verse 4)
Ali ibn Abi Talib (RA) stated that “at-Tarteel” refers to the proper pronunciation and correct placement of pauses in the recitation of the letters. The citation refers to the book “An-Nashr” written by Ibn Al-Jazaree, specifically page 209, line 1.
One of the essential aspects of reciting correctly is to recite it exactly as it was originally revealed. There are various Ahadeeth also showing us the importance of Tajweed. Umm Salamah was queried about the manner in which the Prophet (SAW) recited, and she characterized it as a recitation that was meticulously enunciated, with each letter distinctly articulated.[Tirmidhi]

Sa’eed bin Mansoor relates in his Sunan that a man was reciting the Qur’an to Abdullah bin Mas’ood and he recited “Innamas sadaqat lil fuqara-i wal masaakeen”, so Ibn Masood said: “This was not how the Messenger of Allah (SAW) recited it to me!” So the man asked, “How did he read it to you oh Aba Abdir-Rahman?” So he said “Lil Fuqaraaaa-i wal masaakeen”, he elongated the word Fuqaraa and the knowledge of the different lengths of elongation (mudood) is also from the rules of Tajweed.

Ibn al-Jazari (may Allaah have mercy on him) said: Whoever can read the words of Allah with correct Arabic pronunciation but deliberately pronounces it incorrectly like a non-Arab, out of arrogance, stubbornness, and complacency, or because he is too proud to go to a scholar who could help him to correct his pronunciation, is undoubtedly falling short and sinning and being dishonest. The Prophet Muhammad (peace be upon him) stated that religion entails showing sincerity towards Allah, His Book, His Messenger, as well as the leaders and general population of the Muslim community.

It is not permissible for anyone to deliberately change any letter of it when he can pronounce it correctly. This is a kind of mistake which is a sin. If an individual encounters challenges in accurately articulating certain letters, such as ذ, ظ, and خ, which are absent in their native language, they must make an effort to acquire the correct pronunciation. However, if they are unable to achieve mastery, they are excused. Nevertheless, others should not emulate their example, and they should be encouraged to exert maximum effort in learning and rectifying their pronunciation. Furthermore, none of them must assume the role of leading the prayer unless they are guiding a group of individuals who also struggle with proper pronunciation.

(1) Mistakes in Tajweed

The scholars have categorized the sorts of faults one could get into while reciting the Qur’an into two categories:

Clear errors and 2.Unobvious (hidden) faults.
To prevent any errors, everyone must familiarise themselves with the rules of Tajweed. If a person falls into the Clear Mistakes, this is considered a sin and Ibn Taymiyyah even regarded it undesirable for a Student of Knowledge (i.e. someone who knows Tajweed) to pray behind a person who makes Clear Mistakes in their Salaah. Regarding the Unobvious mistakes, their severity is less and the recitation of an individual making such mistakes is considered incomplete. However, it is permissible to pray behind such an individual.

Reciting the Qur’an melodiously

The Prophet (SAW) used to recite the Qur’an in slow, measured, rhythmic tones as Allah had commanded him, not quickly, but rather “he would recite a surah in such slow rhythmic tones that it would be longer than it would seem possible.”[Muslim, Muwatta] He would stop at the end of each ayah [Abu Dawud]. He commanded people to recite in a beautiful voice in a pleasant melodious tone. He stated, “Enhance the aesthetic appeal of the Qur’an through the resonance of your voices, as a melodious voice enhances the beauty of the Qur’an.”In [Bukhari], it is stated that “Anyone who does not recite the Qur’an in a melodious manner does not belong to our group.”[Abu Dawud].

Unfortunately, all too often we find people reciting the Qur’an quickly without changing their tone and without any feeling. We should devote our utmost efforts to reciting the Qur’an with profound emotional intensity. Have you ever experienced the act of praying behind an Imam who recited with genuine and profound emotion? According to the Prophet (SAW), the individual who possesses an exceptional voice for reciting the Qur’an is the one who gives the impression of being God-fearing when their recitation is heard.[Daarimi, Tabaraani]
And once when the Prophet (SAW) complimented Abu Moosaa al-Ash’ari on the beauty of his recitation, Abu Moosaa said “Had I known you were there, I would have made my voice more pleasant and emotional for you.”[Bukhari, Muslim].

Let us remember, that the Qur’an is the word of Allah. In it, we find exhortations, warnings, glad tidings, parables, stories of the past, commands, and prohibitions. Aayaat to make us ponder, contemplate, weep, worry, hope, love, fall in prostration! How can we recite all of this without feeling!? When we recite an ayah of the Qur’an we should imagine that we are trying to feel and convey the full message behind that ayah. Perhaps some of us don’t feel confident.
I feel that this lack of confidence comes partially from not learning the rules of Tajweed properly and therefore afraid that we would make errors and partly from not comprehending the significance of what we are saying. So let us work hard to remove these two obstacles by learning Tajweed and working towards learning Arabic.

Helpful Tips for learning Tajweed

You must find a Qur’an teacher who has studied Tajweed to listen to your recitation and correct you. Tajweed cannot merely be learned from books, because the movements of your mouth as well as the sounds are important and only a teacher can correct you and make sure you are applying the rules correctly. Qur’an recitation is a science that was passed down from generation to generation through teachers not just books, with a direct line to the Prophet Pbuh. * Follow this book containing the rules of Tajweed and learn each rule little by little, applying it as you go along with the help of your teacher. Following the charts will make it even better to understand and remember the rules InshaaAllah.
Listen to Qur’an tapes of reciters who recite very clearly (you can find that also at www.reciter.org), at a medium or slow speed, and notice them applying the different rules of Tajweed. Repeat them while trying to apply the rules you’ve learned. Attempt to replicate both their intonation and cadence, observing how these elements vary by the content being recited.
Apply the rules you learn to the Surahs you have already memorized and don’t save any effort about reciting correctly. You may need to review the surahs by referring to them again. * Practice and repetition will make perfect InshaaAllah: In his poem on the acquisition of Tajweed, Ibn al-Jazaree emphasizes that the only hindrance to mastering Tajweed is the need for individuals to diligently practice the articulation of sounds with their mouths.

Benefits of learning Tajweed

The advantages of mastering Tajweed are manifold as evidenced in some of the following Ahadeeth:
The reciters of the Qur’an will be in the company of the noble and dutiful angels
‘Aa’ishah, may Allah be pleased with her, reports that the Prophet (SAW) said: “Verily the one who recites the Qur’an beautifully, smoothly, and precisely, he will be in the company of the noble and obedient angels. Regarding the one who struggles to recite, experiencing difficulties, stammering, or fumbling through the lines, they will be entitled to a prize that is twice as great. [Al-Bukhari and Muslim]
You will come from the best of people ‘Uthmaan, may Allah be pleased with him, reported that the Prophet (SAW) said: “The best of you are the ones who learn the Qur’an and teach it to others” [Al-Bukhari]
There are 10 prizes for each letter you recite from the Quran “Whoever reads a letter from the Book of Allah, will have a reward. And that award will be doubled by 10. I am not arguing that “Alif, Laam, Meem” is a letter, rather I am stating that “Alif” is a letter, “laam” is a letter, and “meem” is a letter.” [Tirmidhi says this is saheeh]
The Qur’an will take you to Paradise!
The Qur’an is seen as an intercessor, possessing the authority to mediate on behalf of others, and it is held in legitimate belief. Whichever individual places it in front of themselves, it will guide them towards Paradise; whichever one places it behind themselves, it will direct them into the Hellfire. An authoritative hadith discovered in At-Tabaraanee, narrated by ‘Abdullaah ibn Mas’ood.