Episode 22 -- Rules of Madd V


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Episode 22 -- Rules of Madd V

Madd as-Sillah (Connecting Madd)
-- refers to masculine pronoun of third person 
(for example, his book, كتابه), sounds similar to the و vowel sound
*If either letter before or after it is silent, no madd
*If letter before is not silent, and after it is hamza, then 2, 4, or 5 harakas
*If letter before is not silent, and after it is any letter besides hamza, only 2 harakas

Episode 21 -- Rules of Madd IV

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Episode 21 -- Rules of Madd IV

Real Sukoon After Madd
Madd Lazim Kalimi (mandatory, one word; real, permanent sukoon after madd) -- 6 harakas
*proper sukoon -- only one word in the entire Qur'an, occurs twice in Surah Yunus, Ch. 10 vv.51, 91: أَالآنَ
*shaddah -- indicates that there are two of that letter, the first with a sukoon, followed by the same letter with a haraka

Episode 20 -- Rules of Madd III

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Episode 20 -- Rules of Madd III

Sukoon after Madd
Aridh li Sukoon (Voluntary Stop, no written sukoon, as if you ran out of breath or reached the end of a verse) -- 2, 4, or 5 harakas
Madd al-Leen (Easygoing Madd, silent ي or و, preceded by a fat'ha) -- 2, 4, or 5 harakas

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Episode 19 -Rules of Madd II

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Episode 19 -Rules of Madd II

Hamza After Madd
Al-Madd Al-Muttasil (Connected Madd) 
It occurs when one of the three letters of Madd 
و , ا , ي
Followed by a hamza ء, in the next/separate word
so lengthen to 2, 4 or 5 harakas( counts)
AL-Madd Al-Munfassil (Seperated Madd)
 It occurs when the three letters of Madd و , ا , ي   
Followed by a hamza (ء )  in the same  word
so lengthen to  4, or 5 harakas(counts)

Episode 18 -Rules of Madd (Elongation) I

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Episode 18 -Rules of Madd (Elongation) I

Letters of Madd -- وي ا , preceded by fat'ha, kasra, or dhamma, in that order, respectively

Natural Madd -- occurs when a letter of madd is neither preceded nor followed by hamza or sukoon; 2 harakas

Madd al-`Iwadh (Replacement Madd) -- when stopping on a double fat'ha, it becomes a natural mad

Madd al-Badal (Substitution Madd) -- hamza occurs before madd; 2 harakas

Episode 17 -- The Silent Meem


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Episode 17 -- The Silent Meem م

Idghaam Shafawai (Idghaam of the Lips) -- when م followed by another م, with ghunnah, usually indicated with a shaddah
Ikhfaa Shafawai -- when م followed be a ب, with ghunnah

Idhaar Shafawi --
when م followed be the remaining 26 

letters, no special rule


Episode 16 -- Ikhfaa (Supressing)I

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Episode 16 -- Ikhfaa (Supressing)

Ikhfaa (supressing or hiding the sound of the nun sakinah or tanween with a ghunnah) -- all remaining letters that have not been addressed by idhaar, iqlaab, or idgham


Episode 15 -- Idghaam (Merging) II

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Episode 15 -- Idghaam (Merging) II

Idghaam with Gunnah (the nun sakinah or tanween is bypassed so that the letter before it is connected to the letter after it, but there is a ghunnah pronounced within that connection) --  و م ن ي

Episode 14 -- Iqlaab (Conversion) & Idghaam (Merging) I

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Episode 14 -- Iqlaab (Conversion) & Idghaam (Merging) I

Iqlaab (changing the nun sakinah or tanween into a م instead, sometimes signified in a mus'haf by a م) -- only when followed by a ب

Idghaam without Ghunnah (the nun sakinah or tanween is bypassed so that the letter before it is connected to the letter after it, and no ghunnah is pronounced)

 --   ر ل


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Episode 13 -- Idh-haar (Clarity)I

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Episode 13 -- Idh-haar (Clarity)

Any ghunnah is held for two harakas.

Letters of Idh-haar (when a nun sakinah or tanween is followed by one of these letters, simply pronounce the nun sakinah or tanween crips and clear) --
 any letter from makhaarij al-halq
ء , هـ , ع , ح , غ , خ

Episode 12 -Huruf Shamsiyya (Solar Letters) & Huruf Qamariyya (Lunar Letters)I

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Episode 12 -Huruf Shamsiyya (Solar Letters) & Huruf Qamariyya (Lunar Letters)

Huruf Shamsiyya (letters which, when are at the beginning of a noun, assimilate the ل of a preceding article) --
ﻥ ﻝ ﻅ ﻁ ﺽ ﺹ ﺵ ﺱ ﺯ ﺭ ﺫ ﺩ ﺙ ﺕ
Huruf Qamariyya (letters which, when are at the beginning of a noun, do not assimilate the ل of a preceding article, meaning the ل is pronounced) -- 
ه ﻱ ﻭ ﻡ ﻙ ﻕ ﻑ ﻍ ﻉ ﺥ ﺡ ﺝ ﺏ ء

Episode 11 -Rumuz al-Awqaf (Stop Signs)I

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Episode 11 -Rumuz al-Awqaf (Stop Signs)

مـ -- must stop
قلي -- better to stop
ج -- allowed to stop
صلي -- better not to stop
لا -- should not stop

Episode 10 -- Tafkheem III

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Episode 10 -- Tafkheem III

Exceptions to rules for ر mentioned in the previous episode.
 
* ر is always tafkheem whenever it is preceeded directly by a أ (hamzat ul-wasl).
* A silent ر, when preceded by a silent ي, will always by tarqeeq.
*ر is always tafkheem when preceded by a letter of isti'laa.
* When ر is silent, is preceded by a silent letter, and the third letter before it has a fat'ha or dhamma, that ر is considered tafkheem.
* When ر is silent, is preceded by a silent letter, and the third letter before it has a kasrah, that ر is considered tarqeeq.

Episode 9 -- Tafkheem II

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Episode 9 -- Tafkheem II التفخيم

ر -- Can be tafkheem or tarqeeq, based on the following rules.
 

* ر is tafhkeem when there is a fat'ha or dhamma on it, or when it is silent but preceded by a fat'ha or dhamma.
 

*ر is tarqeeq when there is a kasrah on it or when it is silent but preceded by a kasrah.

Episode 8 -Tafkheem I

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Episode 8 -Tafkheem I التفخيم 

All  letters of isti'laa are tafkheem.
خ ص ض غ ط ق ظ
ل -- Always tarqeeq (light), except in the proper name "Allah" when preceded by a fat'ha or dhamma (-allah/-ullah).


Episode 7 -- Isti'laa, Itbaaq, and Qalqalah

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Episode 7 -- Isti'laa, Itbaaq, and Qalqalah
الاستعلاء , الاطباق ,  القلقلة

Isti'laa (tongue is raised to the roof of the mouth)
-- ظ ق ط غ ض ص خ‎
Itbaaq (mouth is closed, puckered up from inside)
-- ظ ط ض ص ‎
Qalqalah (moving or shaking of sound, only happens on a silent letter, not a fat'ha)
 -- ق ط ب ج د

Episode 6 -Makhaarij(Articulation Points of the Lips & Nose)I

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Episode 6 -Makhaarij  Ash-Shafatayn 
(Articulation Points of the Lips)
and Makhraj al-Khayshum 
( Articulation Point of the Nasal Cavity)

Both Lips -- م و ب
Lower Lip + Upper Teeth -- ف

Nose/Nasal Cavity -- Gunnah


Episode 5 -- Makhaarij al-Lisaan (Points of Articulation of the Tongue) II

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Episode 5 -- Makhaarij al-Lisaan (Points of Articulation of the Tongue) II
 

Tip of Tongue + Gums of Incisor Teeth -- ر
Tip of Tongue + Upper Portion of Tongue + Gums -- ت ط د‎
Tip of Tongue + Gum, a Couple of Millimeters above Gum Line -- ز ص س
Upper Surface of Tongue + Tip of 2 Incisors + Tongue Extends Outside the Teeth -- ظ ذ ث

Episode 4 -- Makhaarij al-Lisaan (Points of Articulation of the Tongue) I

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Episode 4 -- Makhaarij al-Lisaan 
(  Articulation Points of the Tongue) I
 
Farthest Part of Tongue + Soft Palate -- ق
Back of the Tounge + Hard Palate -- ك
Middle of Tongue -- ي ش ج
One Side of Tongue + Molars -- ض
Front Edge of Tongue + Back of Teeth -- ل
Front Tip of Tongue + Back of Teeth -- ن

Episode 3 -- Makhaarij al-Jawf

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Episode 3 -- Makhaarij al-Jawf 
(Points of Articulation of the Oral Cavity) & Makhaarj al-Halq (Points of Articulation of the Throat)

Oral Cavity/Chest -- short vowel sounds: fat'ha (a), kasrah (i), dhamma (u),

Lower Throat -- ﺀ‎ , هـ
Middle Throat -- ع , ح
Upper Throat --خ , غ

Episode 2 Etiquette of Reciting the Qur'an

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Episode 2
Etiquette of Reciting the Qur'an

Spiritual Etiquette

*Ikhlas (sincerity)
*Khushu' (humbleness)
*Expect the Reward
*Cleanse Heart of All Sins

Physical Etiquette

*Must Not Be in the State of Janabah When Reciting or Holding the Qur'an
*Must Be in the State of Wudhu when Touching Qur'an
*Must Not Disturb Others
*Must Say the Isti'adha (أعوذ بالله من الشيطان الرجيم) Before Reciting Qur'an
*Encouraged to Say the Basmala (بسم الله الرحمن الرحيم) When Beginning to Recite, Especially at the Beginning of a Surah, Except Before Surah at-Taubah, Ch.9
*Recite in a Moderate Fashion, Not too Loud, Not too Quiet, Not too Fast, Not too Slow

Episode 1 Introduction

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Episode 1 Introduction


A series about 'tajweed' and the art of reciting the Qur'an
Episode 1 -- Basic Introduction to the Series

Importance and Significance of Tajweed

The Prophet said, "Such a person as recites the Qur'an and masters it by heart, will be with the noble righteous scribes (in Heaven). And such a person exerts himself to learn the Qur'an by heart, and recites it with great difficulty, will have a double reward." (Sahih al-Bukhari, Vol.6 Bk.60 No.459)


مد جائز منفصل [Madd Jaa’ez Munfasil [separate Madd

  Madd Jaa’ez Munfasil [separate Madd] 
مد منفصل جائز

Jaa’ez Means “permitted”. Munfasil means “Seperated”.

Its definition :

It occurs when one of the three letters of Madd 
و , ا , ي
Followed by a hamza ء, in the next/separate word

Its Timing 

-  The sound is elongated by 2,4 or 5 counts
    Preferred is 4 counts
-   However, as little as 2 counts is permitted, 
    hence its name jaa'iz (ﺟﺎﺋﺰ)

How to stop on the word that has the Madd letter at the end of it ?
- The reader stops with Madd Tabee’ee [ Natural Madd] 
because the reason is no longer present [ the ء

mohamad (bpuh) the gifted mercy to the worlds

نقرتين لعرض الصورة في صفحة مستقلة


how can i speak about him??!!! and how can i find words to descibe him..words faile indeed in front of the one who is a mercy to the worlds- may allah's peace and blessings and mercy be upon him...



I began to look at him and at the moon, he was wearing a red mantle, and he appeared to be more beautiful than the moon to me.” ([I]Al-Tirmidhi[/I])

نقرتين لعرض الصورة في صفحة مستقلة
with these words Jabir ibn Samura described the Last of the Prophets, the Chief of the Pious, the Prince of the Believers, the Chosen One of the Most Merciful Muhammad, the Messenger of God.

He had a pleasant face that was round, white, and fair. His hair fell to his ear lobes. His beard was thick and black. When he was pleased, his face would light up. His laugh was no more than smiling. His eyes were blackish, and his eyelashes were long. His long eyebrows were curved. When the eyes of Abdullah ibn Salam, the chief rabbi of Medina, fell on his face, he declared that such a noble face could not be the face of a liar!
He was of medium height, neither tall nor short. He walked inclining forward. He wore tanned leather sandals. His pants would reach to the middle of his shin or sometimes just above his ankles
نقرتين لعرض الصورة في صفحة مستقلة


On his back, towards the left shoulder was the ‘Seal of Prophethood’. It was the size of a pigeon’s egg with spots like moles on it. His palms were described to be softer than the brocade of silk.He was recognized by his fragrance when he approached from a distance. Drops of his perspiration were described to be like pearls. His companions collected his sweat to mix with their perfumes which made them even more fragrant!

Islamic doctrine holds if someone has been blessed with the vision of the Prophet in a dream as described, then indeed they have seen him.

He would keep silent for long periods of time and was the most dignified when silent
When he spoke, he uttered nothing but the truth in a voice pleasing to the ears. He did not speak rapidly as many people do today; rather he spoke in a clear speech so that those who sat with him could remember it. His speech was described to be such that anyone who wished to count his words could have done so easily. His companions described him to be neither vulgar nor indecent. He neither cursed people, nor abused them. He merely reprimanded by saying: “What is the matter with such and such people”
نقرتين لعرض الصورة في صفحة مستقلة

The most hateful conduct to him was lying. Sometimes he used to repeat himself twice or even thrice to enable the listeners to understand him well. He would give short sermons. While delivering the sermons his eyes would become red, his voice would rise, and his emotions become visible as if he were warning of an imminent assault from an enemy.
He led a simple life without any extravagance or lavishness. He put the worldly life behind his back and turned away from it. He considered it to be a prison, not Paradise! Had he wished, he could have had anything he desired, for the keys of its treasures were presented to him, but he refused to accept them. He did not exchange his share of the life to come with the worldly life. He knew that it is a corridor, not a permanent residence. He understood fully well that it is a transit station, not a leisure park. He took it for its real worth - a summer cloud that would soon disperse.
نقرتين لعرض الصورة في صفحة مستقلة
Yet God says He enriched him from poverty:
“Did He not find you poor and enrich you?” (Quran 93:8) Aisha, his wife, said:
“A month would pass while the family of Muhammad would not light fire in their homes. They subsisted on two things - dates and water. Some residents of Medina who were his neighbors would send milk from their sheep, which he would drink and then give to his family.” ([I]Saheeh Al-Bukhari[/I], [I]Saheeh Muslim[/I])
She said the family of Muhammad never ate wheat bread to their satisfaction for three consecutive days from the time of his arrival at Medina until he passed away, about 10 years!
With all this, he would stand up in the middle of the night to offer his gratitude to his Lord in prayer. He would pray for so long that his feet would swell! When his wives would ask why he worshipped God so much, his only response would be:
“Shall I not be a thankful servant of God?” ([I]Saheeh Al-Bukhari[/I], [I]Saheeh Muslim[/I])[/B][/COLOR]
Omar, one of his companions, remembering the days he passed in hunger said that sometimes the Prophet did not even have rotten dates to satisfy his hunger!
نقرتين لعرض الصورة في صفحة مستقلة

Abdullah ibn Mas’ud, another companion and eye-witness, says that once ,when Muhammad, may the mercy and blessings of God be upon him, awoke from sleep, the marks of the mat made out of date palm leaves on which he used to sleep were etched on his body. Abdullah complained:

“My father and mother be ransomed for you! Why did you not let us prepare something (softer) for you from which you could protect yourself?”
“I have nothing to do with this world. I am in this world like a rider who stops under the shade of the tree for a short time and, after taking rest, he resumes his journey again, leaving the tree behind.”
نقرتين لعرض الصورة في صفحة مستقلة

Various conquerors in the annals of history are known for spilling rivers of blood and erecting pyramids of skulls. Muhammad, may the mercy and blessings of God be upon him, is known for his forgiveness. He never took revenge from anyone who wronged him to the point that he never struck anybody with his hand, neither a woman nor a servant, unless he was fighting in battle. His forgiveness could be seen on the day he entered Mecca as a conqueror after eight years of exile.
He forgave those who persecuted him, and forced him and his family in exile for three years in rugged mountains, who had accused him of being a lunatic, a poet, or one possessed. He pardoned Abu Sufyan, one of the most evil of people who plotted to persecute him day and night, along with his wife, Hind, who mutilated the dead body of the Prophet’s Muslim uncle and ate the raw liver after ordering Wahshi, a fierce slave known for his fighting skills, to kill Him, which later led them to accept Islam. Who else could be on such an exalted standard of character but the noblest and most truthful Messenger of God?Wahshi, who used to live in Mecca, won his freedom from Hind for the service of killing the uncle of the Prophet. When Islam gained dominance in Mecca, Wahshi ran away from Mecca to Taif. Eventually Taif also succumbed to the Muslims. He was told Muhammad would forgive anyone who accepted Islam. Even though the crime was so great, Wahshi gathered his courage and came to the Prophet of Mercy and announced his Islam, and Muhammad forgave him.
His forgiveness even extended to Habbar ibn Aswad. When Zaynab, the Prophet’s daughter, was migrating from Mecca to Medina, the Meccans tried to stop her, Habbar was one of them. He made the Prophet’s pregnant daughter fall from her camel. As a result, she lost her baby. Running away from the guilt of his crime, Habbar fled to Iran, but God turned his heart towards the Prophet. So he came to the Prophet’s court, acknowledged his guilt, bore the testimony of faith, and was forgiven by the Prophet!
نقرتين لعرض الصورة في صفحة مستقلة

Muhammad performed physical miracles with God’s permission. He split the moon into two halves by merely pointing his finger at it. In a mystical journey known as [I]Mi’raaj[/I], he traveled in one night from Mecca to Jerusalem on a heavenly mount, [I]al-Buraq[/I], led all the Prophets in prayer, and then ascended beyond the seven heavens to meet his Lord. He cured the sick and the blind; demons would leave the possessed by his command, water flowed from his fingers, and his food would glorify God.
Yet he was the most humble of men. He sat on the ground, ate on the ground, and slept on the ground. A companion narrated that if a stranger were to enter a gathering where he was present, he would not be able to differentiate the Prophet from his companions due to his humbleness. Anas, his servant, swore that in his nine years of service, the noble Prophet never chastised him or blamed him for anything. Those around him described Muhammad to be so humble that even a little girl could hold his hand and take him wherever she wished. He used to come to the weak among the Muslims in order to visit the sick and attend their funeral processions. He used to stay at the back of the caravan to aid the weak and pray for them. He would not hesitate to walk with a widow or a poor person until he had accomplished for them what they needed. He responded to the invitation of even slaves, eating nothing more than barley bread with them.
نقرتين لعرض الصورة في صفحة مستقلة

He was the best of men to his wives. Aisha, his wife, described how humble he was:
“He used to remain busy serving and helping his household, and when the time for prayer came he would perform ablution and go for prayer. He would patch his own sandals and sew his own garments. He was an ordinary human being, searching his clothes for lice, milking his sheep, and doing his own chores.”
Indeed he was the best of all people to his family. His personality was such that people were not driven away from him!
Such was the noble Prophet of God who we must love more than our own selves and whom God has described as:
“Indeed in the Messenger of God you have a good example to follow…” (Quran 33:21)
نقرتين لعرض الصورة في صفحة مستقلة


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نقرتين لعرض الصورة في صفحة مستقلة

نقرتين لعرض الصورة في صفحة مستقلة

Suplications from the Holly Quran

نقرتين لعرض الصورة في صفحة مستقلة

Supplications from the Holly Quran

نقرتين لعرض الصورة في صفحة مستقلة
Here are some of the most known supplications, from the holly Quran.please do not forget to pray for me, my parents and for all Muslims.
" Allah the Alimighty says in his holly Quran: And when My servants ask thee concerning Me, I am indeed close (to them): I respond to the dua (prayer) of every suppliant when they calleth on Me "
[ Quran 2:186]

1. Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire (2:201)

Madd Waajib Muttasil [Connected Madd] مد متصل واجب

  Madd Waajib Muttasil [Connected Madd] مد متصل واجب

Waajib means “Mandatory” and the Muttasil means “Joined or connected”.
The Obligatory connected Madd
 occurs when the three letters of Madd و , ا , ي   
Followed by a hamza (ء )  in the same  word
Its timing 
-  The sound is elongated by 4 or 5 counts 
   obligatory (‌واﺟﺐ )
-  If  recitation is stopped , it is elongated 4, 5 or 6 
   counts.

It is called wajeb (obligatory) واجب 
because all readers agree that this Madd is required.
It is called Muttasil متصل  due to 
the attachment of the Madd letter and the Hamzah to the same word.

 

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