Al-jazariya Tajweed Poem (Arabic)

[Rassila]

Bismillahi Alrahman Alraheem


One thing that helps a student in learning Tajweed is the poem by Imaam al-Jazaree known as al-
Jazariyyah. Nowadays, this poem can be found sung melodiously on tapes etc. It is useful to memorise this poem and study
it as it serves as a very quick reference of the Tajweed rules.

Click

HERE

to read the poem in Arabic. Or Download the originial E-book Here

Click

HERE

to download the audio by Sa'ad Alghamidi

[Rassila]

^ the above is the poem, sung rather then read

I was recommended this, for the precision in the letters etc:

Sheikh Bassam zeini reciting aljazariya. Bab Almakharij

[AbdulQader]

Subhan'Allah, how amazing it would be to have this memorised. You can refer back to tajweed rules by reciting the poem.

Rahmatullahi Ala al 3allamah Imam AlJazarey.

[AbdulQader]

On that note, has anyone here memorised this poem or studied it?

[Rassila]

Translation of the al-Muqaddimah al-Jazariyyah
In the Name of Allah, Most Gracious, Most Merciful

1. The one who is hoping for the Pardon and Forgiveness of an All-Hearing Lord, (namely) Muhammad Ibn al-Jazariy al-Shafi-’iy, says:
2. All Praise belongs to Allah, and may He shower Blessings on His Prophet and Chosen One,
3. His Family, his Companions as well as the Qur’anic teacher together with the one who is devoted to it.
4. As to what follows: This is an introductory treatise concerning what is incumbent upon the Qur’anic reciter to know
5. Since it is obligatory on them in the strictest sense – before commencing – first to know:
6. The places of emanation / articulation of the letters (مَخَارِج الْحُرُوْفِ) and their attributes (صِفَات الْحُرُوْفِ) in order that they might articulate using the most eloquent of languages
7. Whilst executing with precision and exactitude the (rules of) at-Tajwid and the places of pausing (in the Qur’an) and that which is written and inscribed in the (‘Uthmani Qur’anic) copies
8. As regards everything that is separated and joined therein as well as the التَّاء of femininity that is not written as a هَاء (i.e. it is written as a ت and not as a ـة / ة which is pronounced as a هَاء when paused on it).

The Chapter on the Places of Emanation (or Articulation) of the Letters

9. The places of emanation (or articulation) of the letters are seventeen based on the view chosen by him who (personally) investigated (it) (i.e. Khalil ibn Ahmad al-Farahidi).
10. The الأَلِف and its two sisters (the الْوَاو and الْيَاء) emanate from the الْجَوْف (i.e. the pharyngeal and mouth cavity) and they are the letters of الْمَدّ (prolongation) and terminate with (the termination of) the air-stream (or air-flow).
11. Then, from the lower throat/pharynx the الْهَمْزَة and the الْهَاء (emanate), then from the middle throat the الْعَيْن and الْحَاء (emanate),
12. And from the upper throat the الْغَيْن and الْخَاء (emanate). The الْقَاف emanates from the extreme rear of the tongue and (the area) above (i.e. plus the soft palate or velum), then the الْكَاف (from the same place but)
13. Descending more (inwards towards the mouth). The middle (of the tongue together with the palate) is (the place of emanation of) the الْجِيْم , the الشِّيْن and the الْيَاء. The الضَّاد (emanates) from its side/edge when it opposes
14. The molars from the left-side or the right-side of the tongue. The اللاَم (emanates from) the part nearing (the mouth) to the end of the tongue (together the with the opposing part of the palate)
15. The النُّوْن (emanates from) the blade of the tongue but make it (a little) behind (the اللاَم ). The الرَّاء approximates (the place of emanation of) the النُّوْن but more inwards towards the back (which is the area between the blade and central part of the tongue)
16. The الطَّاء , the الدَّال and the التَّاء (also emanate) from it (i.e. the blade) and the (ridge behind the) upper front teeth (i.e. incisors ). The (letters of) as-Safir (whistling) proceed
17. From it (i.e. the blade) and from (the area) above the lower front teeth. The الظَّاء, the الدَّال and the الثَّاء (emanate) from the upper front teeth
18. From the edges of both (i.e. the cutting edge of the upper front teeth and the blade of the tongue), and the الْفَاء from the inside of the (bottom) lip together with the cutting edges of the top front teeth.
19. From the two lips the الْوَاو , the الْبَاء and الْمِيْم emanate while the place of emanation of the الْغُنَّة (nasalised sound) is the Khayshum (i.e. the nasal cavity).

The Chapter on the Attributes

20. The attributes of the letters are: الْجَهْر (volubility or audibility), الرَّخَاوَة (smooth flowing), الاسْتِفَال (descending, being lowered), الانْفِتَاح (openness) and الإِصْمَات (blocking or impeding), and say the opposite (for these as well) (i.e. (a) الْهَمْس for الْجَهْر , (b) الشِّدَّة for الرَّخَاوَة , (c) الاسْتِعْلاَء for الاسْتِفَال , (d) الإِطْبَاق for الانْفِتَاح and (e) الإِذْلاَق for الإِصْمَات )
21. The letters of الْهَمْس (whispering) are (فَحَثَّهُ شَخْصٌ سَكَتَ) and the letters of الشِّدَّة (power and strength) are (أَجِدْ قَطٍ بَكَتْ)
22. Between the الرَّخَاوَة and الشِّدَّة exist the letters of (لِنْ عُمَر) and the seven letters of الاسْتِعْلاَء (elevation) are contained by (خُصَّ ضَغْطٍ قِظْ)
23. The الصَّاد , the الضَّاد , the الطَّاء and the الظَّاء are (the letters of) الإِطْبَاق (closing or placing on top of each other) and (فِرَّ مِنْ لُبٍّ) are (the letters of) الإِذْلاَق (pertaining to the front part of the tongue)
24. The (letters of) الصَّفِيْر (whistling) are the الصَّاد , the الزَّاي and the السِّيْن , while the (letters of) الْقَلْقَلَة (vibration) are (قُطْبُ جَدٍ) . The اللِّيْن (softness) applies to:
25. The الْوَاو and the الْيَاء that are سَاكِنَتَانِ (unvowelled) and the letter before them is vowelled with a فَتْحَة . The (quality of) الانْحِرَاف (deviation) has been affirmed
26. In the case of the اللاَم and the الرَّاء while the (quality) of التَّكْرِيْر (repetition) has been attributed to the latter (i.e. the الرَّاء ). The (quality of) التَّفَشِّيْ (spreading) belongs to the الشِّيْن and apply (the quality of) الاسْتِطَالَة (lengthening, prolongation) to the الضَّاد .

The Chapter on at-Tajwid

27. Practically observing التَّجْوِيْد (and applying its rules) is compulsory and necessary. Whosoever does not read the Qur’an with التَّجْوِيْد is a sinner.
28. Because Allah revealed it with this quality (i.e. التَّجْوِيْد ) and it was in this exact same fashion that it (i.e. the Qur’an) reached us (through the ages by word-of-mouth).
29. It (i.e. التَّجْوِيْد ) is also the beautification of reading and the adornment of oral transmission and recitation
30. It is to give the letters their inherent right (حَقّ الْحُرُوْفِ) as regards their (inherent) qualities and their acquired rights (مُسْتَحَقّ الْحُرُوْفِ) (as regards their acquired qualities)
31. As well as to take every one (of the letters) back to its origin (i.e. place of emanation or articulation), and to pronounce the equivalent thereof in the same way (i.e. to pronounce the equivalent of that letter in the same way as you would pronounce that letter) …
32. Complete (with all its attributes) yet without any exertion – being careful and gentle in the pronunciation without any immoderation.
33. There exist nothing between it (i.e. the ability to read with التَّجْوِيْد ) and the lack thereof other than for a person to practice (continuously) with his jaws.

The Chapter on Full Mouth Articulation and Empty Mouth Articulation

34. Articulate with an empty mouth (التَّرْقِيْق) the letters of الاسْتِفَال and beware of articulating the الألِف with a full mouth (التَّفْخِيْم) (when it occurs after a letter of الاسْتِفَال ),
35. (an likewise) the الْهَمْزَة of الْحَمْدُ , أَعُوْذُ , اِهْدِنَا and اَللهُ and thereafter the اللاَّم of للهِ , لَنَا ,
36. وَلْيَتَلَطَّفْ , عَلَى اللهِ and وَلاَ الضَّالِّيْنَ, and the الْمِيْم of مَخْمَصَة and of مَرَض ,
37. And the الْبَاء of بَرْق , بَاطِل , بِهِمْ and بِذِيْ and be keen on (observing the qualities of) الشِّدَّة and الْجَهْر that are
38. In it (i.e. the الْبَاء ) and in the الْجِيْم as in حُبِّ الصَّبْرِ , رَبْوَة , اُجْتُثَّتْ , حَجِّ and الْفَجْرِ
39. Articulate with clarity the letter of الْقَلْقَلَة when it is سَاكِن (unvowelled) and when pausing on it should be articulated with even greater clarity
40. And (articulate with التَّرْقِيْق ) the الْحَاء of حَصْحَصَ , أَحَطْتُّ and الْحَقُّ and the السِيْن of مُسْتَقِيْم , يَسْطُوْنَ and يَسْقُوْنَ .

The Chapter on the الرَّاءَات

41. Articulate the الرَّاء with التَّرْقِيْق when it is vowelled with a كَسْرَة and similarly when it is unvowelled after the الْكَسْرَة …
42. If (i.e. on condition) it is not before a letter of الاسْتِعْلاَء or the الْكَسْرَة is not original.
43. There is disagreement on (the الرَّاء of) فِرْقٍ due to a كَسْرَة present (on the الْقَاف which weakens the الْقَاف to some extent) and suppress the (the quality of) التَّكْرِيْر when it is reinforced with a شَدَّة .


The Chapter on the اللاَّمَات

44. Articulate with التّفْخِيْم the اللاَّم of the Name of الله after a فَتْحَة or ضَمَّة like عَبْدُ اللهِ
45. Articulate the letter of الاسْتِعْلاَء with التَّفْخِيْم and single out the (letters of) الإِطْبَاق for even stronger and greater (التَّفْخِيْم) like: قَالَ and الْعَصَا
46. Articulate clearly the الإِطْبَاق of (the الطَّاء of) أَحَطْتُّ plus بَسَطْتَّ and there occurs a difference of opinion around نَخْلُقْكُّمْ (in terms of the presence or absence of الإِطْبَاق )
47. Be keen on the السُّكُوْن in جَعَلْنَا, أَنْعَمْتَ , الْمَغْضُوْب together with ضَلَلْنَا .
48. Articulate clearly the (quality of) الانْفِتَاح of (the الذَّال of) مَحْذُوْراً (and the السِّيْن of) عَسَى for fear of confusing it with مَحْظُوْراً and عَصَى.
49. Observe (the quality of) الشِّدَّة in the الْكَاف and التَّاء like: شِرْكِكُمْ , تَتَوَفَّى and فِتْنَةً.

The Assimilation of two letters which are مُتَمَاثِلاَن (the same as regards both the place of articulation and quality) and two letters which are مُتَجَانِسَانِ (the same as regards the place of articulation only)

50. Assimilate the first of (the two letters) in the case of the الْمُتَمَاثِلاَن and الْمُتَجَانِسَانِ when it is unvowelled like: قُلْ رَّبِّ and بَلْ لاَّ and articulate distinctly (i.e. without assimilation):
51. فِيْ يَوْمٍ together with قَالُوْا وَهُمْ , قُلْ نَعَمْ , سَبِّحْهُ , لاَ تُزِغْ قُلُوْبَنَا and فَالْتَقَمَهُ.
The Chapter on the الضَّاد and the الظَّاء

52. Distinguish the الضَّاد in (the quality of) الاسْتِطَالَة and in مَخْرَج from the الظَّاء and all of them (i.e. all the الظَّاءَات that occur in the Qur’an) appear (in the following seven verses):
53. In الظَّعْن , ظَلَّ , الظُّهْر , عُظْم , الْحِفْظ , أَيْقَظْ , أَنْظِرْ , عَظْم , ظَهْر , اللَّفْظ ,
54. ظَاهِرْ , لَظَى , شُوَاظ , كَظْم , ظَلَمَا , أُغْلُظْ , ظَلاَم , ظُفْر , اِنْتَظِرْ , ظَمَا ,
55. أَظْفَرَ , ظَنّاً however it (i.e. each of these words) occurs (in the Qur’an i.e. in whatever form), عِظْ except عِضِيْن , ظَلَّ in النَّحْل and (ظَلَّ ) in الزُّخْرُف are the same,
56. ظَلْتَ , ظَلْتُمْ , and - in الرُّوْم - ظَلُّوْا is the same as in الْحِجْر , and ظَلَّتْ in الشُّعَرَاء as well as نَظَلُّ ,
57. يَظْلَلْنَ , مَحْظُوْراً together with الْمُحْتَظِر , كُنْتَ فَظاًّ and all of النَّظَر (i.e. all of النَّظَر and its derivatives)
58. Except in وَيْل (لِلْمُطَفِّفِيْنَ) , هَلْ (أَتَى عَلَى الإِنْسَانِ) , the first نَاضِرَة (i.e. it appears first in الْقِيَامَة as opposed to نَاظِرَة which appears second), الْغَيْظ not in الرَّعْد and هُوْد (for the الظَّاء in these two) is shortened (becoming a ضَاد ),
59. الْحَظّ not الْحَضّ عَلَى طَعَام , and concerning ظَنِيْن the difference (in recitation) is rife.

The Chapter on Warnings

60. And when the two (i.e. the الضَّاد and the الظَّاء ) meet then clear and distinct articulation is necessary (as in) أَنْقَضَ ظَهْرَكَ and يَعَضُّ الظَّالِمُ
61. (And their clear and distinct articulation is also necessary) in اُضْطُرَّ , وَعَظْتَ together with أَفَضْتُمْ , and distinguish the الْهَاء in جِبَاهُهُمْ and عَلَيْهِمْ .
62. Articulate with clarity the الْغُنَّة of the النُّوْن and الْمِيْم when they are reinforced with a شَدَّة , and articulate with الإِخْفَاء
63. The الْمِيْم when it is unvowelled and meets with the الْبَاء according to the preferred view of the Scholars of Qur’anic Rendition
64. And articulate it with الإِظْهَار in the case of the remaining letters, and beware – in the case of the الْوَاو and الْفَاء – of articulating it with الإِخْفَاء .

The Chapter on the Rules pertaining to the التَّنْوِيْن and النُّوْن السَّاكِنَة

65. The rule for the التَّنْوِيْن and the (unvowelled) النُّوْن when found (with the letters of the Arabic alphabet) consists of: الإِظْهَار (distinct and clear articulation), الإِدْغَام (assimilation), الْقَلْب (transformation) and الإِخْفَاء (suppression).
66. With the letter (emanating from) the throat articulate (the التَّنْوِيْن and النُّوْن السَّاكِنَة ) with الإِظْهَار (which is without غُنَّة i.e. nasalised prolongation), and articulate (them) with الإِدْغَام into the اللاَّم and الرَّاء without غُنَّة (and this الإِدْغَام is) necessary.
67. And articulate (them) with الإِدْغَام together with غُنَّة into (the letters of) يُوْمِنُ except in single words like دُنْيَا and عَنْوَنُوْا
68. الْقَلْب applies in the case of the الْبَاء – with غُنَّة – and likewise is الإِخْفَاء taken in the case of the remaining letters.



The Chapter on the الْمُدُوْد

69. The الْمَدّ (vowelised prolongation) occurs as لاَزِم , وَاجِب and جَائِز and both it (i.e. الْمَدّ ) and الْقَصْر have been affirmed.
70. The اللاَّزِم is when there occurs after a حَرْف مَدٍّ a (letter that is) سَاكِن in both states (i.e. continuous reading and pausing) and is prolonged for (the duration of) الطُّوْل (i.e. four حَرَكَات in addition to the two الْحَرَكَتَان of the الْمَدّ الطَّبِيْعِيّ , that is, a total of six حَرَكَات ).
71. The الْوَاجِب is when it (i.e. the حَرْف الْمَدِّ ) comes before a هَمْزَة connected to it (i.e. to the الْهَمْزَة ) when they are brought together in one word.
72. The الْجَائِز is when it occurs separately (from the الْهَمْزَة ) or (when) the السُّكُوْن makes a temporary appearance due to pausing in the absolute sense.

The Chapter on knowing الْوَقْف and الابْتِدَاء

73. After having dealt with theالتَّجْوِيْد of the الْحُرُوْف it is necessary to know (the rules pertaining to) the الْوُقُوْف
74. And الابْتِدَاء . They (i.e. the الْوُقُوْف ) are thus divided into three: تَامّ (complete stop), كَافٍ (adequate stop) and حَسَن (good stop).
75. They refer to what is complete (semantically i.e. in meaning), then should there be no relation (to what comes after it) or there is a relation in meaning (only) then start (with what follows).
76. (As for that which has no relation to what follows, it is) التَّامّ (and as for that which has a relation but in meaning only, it is) الْكَافِيْ and (if it has a relation) in form (and in meaning to what follows) then refrain (from commencing with what follows) except in the case of verse endings – permit (the commencement with what comes after them), for then it is الْحَسَن .
77. That which is not complete (semantically) is قَبَيْح (detestable stop), and for him (i.e. the الْقَارِئ ) there is the option of pausing under duress but he has to commence with what comes before it (i.e. the word that he paused on).
78. There does not exist in the Qur’an a necessary stop nor a prohibited stop except such as has a reason (calling for its prohibition).

The Chapter on the الْمَقْطُوْع (separated) and الْمَوْصُوْل (joined)

79. Know the الْمَقْطُوْع , the المَوْصُوْل and the التَاء (which is written as ت ) in the Qur’anic copy of Imam (‘Uthman ibn ‘Affan) in what follows.
80. Separate in ten words "أَنْ لاَ" : with مَلْجَأ (in التَّوْبَة ), لاَ إِلَهَ إِلاَّ (in هُوْد ),
81. تَعْبُدُوْا in يَاسِيْن and the second one in هُوْد , يُشْرِكْنَ (in الْمُمْتَحِنَة ), تُشْرِكْ (in الْحَجّ ), يَدْخُلَنَّ (in الْقَلَم ), تَعْلُوْا عَلَى (in الدُّخَان ),
82. أن لاَ يَقُوْلُوْا (in الأَعْرَاف ), لاَ أَقُوْلُ (in الأَعْرَاف ) and (separate) "إِنْ مَا" in الرَّعْد and join the ( أَنْ ) vowelled with a فَتْحَة , and separate "عَنْ مَا
83. نُهُوْا" and "مِنْ مَا" in الرُّوْم and النِّسَاء and there is a difference (in writing "مِنْ مَا" ) in الْمُنَافِقِيْنَ (and separate) "أَمْ مَنْ " (with) أَسَّسَ (in التَّوْبَة as well as in)
84. فًصِّلَتْ , النِّسَاء and الذِّبْح (i.e. الصَّافَّات ), (and separate) "حَيْثُ مَا" , "أَنْ لَمْ" vowelled with the الْفَتْحَة and "إِنَّ مَا" with the الْكَسْرَة
85. In الأَنْعَام and يَدْعُوْنَ" (أَنَّ مَا)" vowelled with the الْفَتْحَة both of them (i.e. in الْحَجّ and لُقْمَان ) and there occurs a difference (in writing) in الأَنْعَام and النَّحْل
86. And (separate) "كُلِّ مَا سَأَلْتُمُوْهُ" and there is a difference (in writing) in رُدُّوْا"(كُلَّ مَا)" (in النِّسَاء ) and like wise in "قُلْ بِئْسَمَا" (in الْبَقَرَة ) and identify the joining (of "بِئْشَمَا" )
87. With خَلَفْتُمُوْنِيْ"(بِئْسَمَا)" and اشْتَرَوْا"(بِئْسَمَا)" . Separate "فِيْ مَا" in أُوْحِيَ"(فِيْ مَا)" (in الأَنْعَام ), in أَفَضْتُمْ"(فِيْ مَا)" (in النُّوْر ), in اشْتَهَتْ"(فِيْ مَا)" (in الأَنْبِيَاء ) and in both "( فِيْ مَا)"لِيَبْلُوَكُمْ both (i.e. in الْمَائِدَة and الأَنْعَام ),
88. In the second in فَعَلْنَ"(فِيْ مَا)" (in الْبَقَرَة ), in وَقَعَتْ (i.e. الْوَاقِعَة ), in الرُّوْم , in both places in تَنْزِيْل (i.e. الزُّمَر ) and in الشُّعَرَاء (the latter being really amongst the disagreed on) and join what is besides these.
89. Join "أَيْنَما" (in الْبَقَرَة ) as in النَّحْل and disagreement (on أًيْنَمَا ) has been described in الشُّعَرَاء , الأَحْزَاب and النِّسَاء.
90. Join "إِلَّمْ" in هُوْد , "أَلَّنْ نَجْعَلَ" (in الْكَهْف ), نَجْمَعَ"(أَلَّنْ)" (in الْقِيَامَة ), "لِكَيْلاَ تَحْزَنُوْا" (in آل عِمْرَانَ ), in تَأْسَوْا عَلَى"(لِكَيْلاَ)" (in الْحَدِيْد ),
91. As well as in الْحَجّ , in عَلَيْكَ حَرَجٌ"(لِكَيْلاَ يَكُوْنَ)" (in الأَحْزَاب ). (It has also been confirmed that) they separate "عَنْ مَنْ يَشَاءُ" (in النُّوْر ) , مَنْ تَوَلَّى"(عَنْ)" (in النَّجْم ) and "يَوْمَ هُمْ" (in the case of هُمْ being in a state of الرَّفْع as the الْمُبْتَدَأ and occurs in غَافِر and الذَّارِيَات ).
92. (It has also been confirmed that they separate) "مَا لِ هَذَا" (in الْكَهْف ) , "مَا لِ هَذَا" (in الْفُرْقَان ) , الَّذِيْنَ" (مَا لِ)" (in الْمَعَارِج ) and هَؤُلاَءِ" (مَا لِ)" (in النِّسَاء )
93. Join وَزَنُوْهُمْ and كَالُوْهُمْ (both in الْمُطَفِّفِيْنَ ) and similarly "أَلْ" , "هَا" and "يَا" do not separate (them from what comes after them).

The Chapter on the التَّاءَات

94. رَحْمَت in الزُّخْرُف (“Uthman) wrote with a تَاء (i.e. "ت" and not with a هَاء like "ة / ـة") (and likewise in) الأَعْرَاف , الرُّوْم , هُوْد , كَاف (i.e. كهيعص ) and الْبَقَرَة .
95. (He also wrote with a تَاء ) its "نِعْمَت" (i.e. the "نِعْمَت" in الْبَقَرَة ) and the last three in النَّحْل and in إبراهيم in two (places) and the second (one) in الْعُقُوْد (i.e. الْمَائِدَة , where it is mentioned with the word) "هَمَّ"
96. (Likewise the "نِعْمَت" ) in لُقْمَان , then in فَاطِر as is the case with الطُّوْر and (آل) عِمْرَان and (he also wrote with a تَاء ) "لَعْنَت" in it (i.e. آل عِمْرَان ) and in النُّوْر
97. And (he also wrote with a تَاء ) "امْرَأَت" in يُوْسُف (in two places), (آل) عِمْرَان , الْقَصَص and التَّحْرِيْم (in three places)
98. And (he also wrote with a تَاء ) "شَجَرَت" in الدُّخَان , "سُنَّت" all (of them) in فَاطِر , الأَنْفَال and the last of غَافِر
99. And (he also wrote with a تَاء ) "قُرَّت عَيْنٍ" (in الْقَصَص ) and "جَنَّت" in وَقَعَتْ (i.e. الْوَاقِعَة ), "فِطْرَتْ" (in الرُّوْم ), "بَقِيَّت" (in هُوْد ) , "ابْنَت" (in التَّحْرِيْم ) and "كَلِمَتْ"
100. In the middle of الأَعْرَاف , and all that on which there is disagreement (amongst the Qur’anic Readers) in terms of being plural or singular is known to be with a تَاء .

The Chapter on the هَمْزَة الْوَصْلِ

101. Commence with a هَمْزَة وَصْلٍ marked with a ضَمَّة in the case of the الْفِعْل (i.e. verb) if the third letter of the الْفِعْل is marked with a ضَمَّة
102. And mark it with a كَسْرَة in the case of (the third letter being marked with) a كَسْرَة or فَتْحَة . In the الأَسْمَاء (i.e. nouns) other than the اللاَّم (i.e. the definite article "أَلْ" ) for it (i.e. the هَمْزَة الْوَصْلِ ) to be marked with a كَسْرَة is complete
103. (And they are) ابْن, together with ابْنَة , امْرِئ , اثْنَيْنِ , امْرَأَة , اسْم together with اثْنَتَيْنِ .

The Chapter on الرَّوْم and الإِشْمَام

104. Beware of making a pause with a full حَرَكَة (i.e. a full vowel) except if you are applying الرَّوْم then (pronounce) a portion of the الْحَرَكة
105. Except when (the word that is paused on is) marked with a فَتْحَة (at its end) or is مَنْصُوْب , and apply الإِْشْمَام indicating thereby a ضَمَّة in the case of الرَّفْع and being marked الضَّمَّة (at the end).

Conclusion

106. My versification of this introduction has come to an end which is a present from me to the reader of the Qur’an.
107. “All Praise be to Allah” is the conclusion to it (i.e. to this didactic poem) as well “Blessings and Salutations” (on the Prophet) thereafter.

[Others have added these two lines]

Its verses are قَاف (i.e. a hundred) and زَاي (i.e. seven) in number, whosoever is good in his application of التَّجْوِيْد has truly gained true guidance.
[after line 106]

On the Chosen Prophet, his family, companions and those who follow his example.
[after line 107]

[Rassila]

Biography of Shaykh al-Qurraa, Imaam ibn al-Jazari (rh)

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He is ash-Shaykh al-Qurraa’ wa al-Muhadditheen, wa al-Imaam Ahl al-Adaa’ wa al-Mujawwideen, Shaykh ad-Dunyaa fee al-Qiraa’at wa al-Tajweed, al-‘Allaamah al-Haafidh Muhammad ibn Muhammad ibn Muhammad ibn ‘Ali ibn Yusuf ibn al-Jazari; Shams al-Deen Abu al-Khayr al-Dimishqi ash-Shaafi’i (rahimahullaah).

He was born in Damascus (Syria) in a place called Khatt al-Qassaa’een, on the night of al-Jumu’ah, 25th Ramadhaan 751AH, after Salaat at-Taraweeh.

The Imaam describes himself in his famous nadhm (poem) in ‘Ilm at-Tajweed (Science of Tajweed), al-Muqaddimah al-Jazariyyah (al-Muqaddimah feemaa yajibu ‘alaa qaari’ al-Qur’aan an-ya’lamah) as ‘Imaam al-Jazari’. ‘Jazari’ is a location in the Kurdistan/Turkmenistan/Iraq region. He belongs to a place called Ibn -‘Umar and the ‘ulamaa say that he has Kurdiy asl (Kurdish origins).

Imaam al-Jazari’s father was a taajir (a businessman) and Allaah (subhaanahu wa ta'aalaa) had not granted him any children for a period of 40 years. So his father decided to go and perform al-Hajj, where he went and drank from the water of Zam-Zam and made du’aa to Allah to give him a child who would become an ‘Aalim. And so Allaah accepted this du’aa and granted him with a son, who became the great Imaam ibn al-Jazari.

He grew up in Damascus, where he completed memorising the Qur’aan by the age of 13 years, and he began leading as-Salaat at-Taraweeh at the age of 14 years. He was from a wealthy family. He was described as being very light in his complexion and very eloquent in his language.

He acquired his knowledge from various places including Shaam (Syria), Misr (Egypt) and Hijaaz (Makkah/Madinah). The Imaam studied the Qiraa’aat ifraadan (which means he recited one khatmah for each Qiraa’ah e.g. one khatmah for Warsh, one khatmah for Hafs etc) and also jam’an (which means he completed a khatmah, combining the Qiraa’aat). He studied many books including the famous at-Tayseer of Abu ‘Amar ad-Daani and also ash-Shaatibiyyah of Imaam ash-Shaatibi. He was not just a scholar in Qiraa’aat but also other ‘uloom (Islamic Sciences) such as Hadeeth, Fiqh etc.


His teachers include:

• Shaykh ‘Abdul-Wahhaab ibn as-Sallaar
• Shaykh Ahmad ibn Ibraahim at-Tahhaan
• Shaykh Ahmad ibn Rajab
• Shaykh Abu al-Ma’aalee ibn al-Labbaan
• Imaam al-Jundi
• Imaam as-Saa’igh
• Imaam al-Baghdaadi
• Imaam al-Qarawee

Imaam al-Jazari was appointed as a Qaadhi (Judge) of Damascus and also Shiraaz in Iran. He built two schools called Madrassah al-Qurra’ in these places. He then sat in Masjid Bani Umayyah, al-Jami’ al-Amawee underneath al-qubbat an-nasr (the Dome of the Eagle), and after his teacher ash-Shaykh as-Sallaar passed away, he took the position of teaching the people from that place.

He passed away in the year 833AH and is buried in Shiraaz (Iran).

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