Rules for reading the Koran in Russian. Tajweed rules in the most accessible form. Why is tajweed so important? Subject: At-tajwid rules. §46. Some Rules for Reading the Qur'an

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”. So, with the light hand of that aksakal, on one of the most beautiful days, I went with a confident gait to 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 points: First, using this technique, you will only learn how to write and read Arabic, but not translate. For in-depth training, people travel to Arab countries, where they gnaw at the granite of science for 5 years. 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 film "Quran" from National Geographic:

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

Learning to read the Qur'an consists of 4 basic rules:

1. Learning the alphabet (the alphabet in Arabic is called "Alif wa ba").
2. Writing training.
3. Grammar (tajwid).
4. Reading.

You may immediately think that this is easy. However, all these stages are divided into several subparagraphs. The main point is that you need to learn how to write correctly. That's right, not right! If you do not learn to write, then you cannot move on to learning grammar and reading.

2 more very important points: the first is that by this method you will only learn to read and write in Arabic, but not to translate. To fully delve into this language, you can go to an Arab country and already there gnaw at the granite of science. Secondly, you need to immediately decide on which Koran you will study, since there are differences in them. Most of the old mentors teach from the Qur'an, which is called Ghazan.

But I do not advise you to do this, because then it will be difficult to switch to the modern Koran. The font is very different everywhere, but the meaning of the text is the same. Naturally, “Gazan” is easier to learn to read, but it is better to start learning with a modern font. If you do not quite understand the difference, then look at the picture below, this is how the font in the Quran should look like:

I think that if you want to learn how to read the Quran, then you have already bought it. Now we can move on to the alphabet. At this stage, I advise you to start a notebook and remember the school. All letters must be printed separately in a notebook 100 times. The Arabic alphabet is not more complicated than the Russian one. Firstly, there are only 28 letters in it, and secondly, there are only 2 vowels: “he” and “alif”.

But it can also make understanding that language more difficult. Because in addition to letters, there are also sounds: “un”, “u”, “i”, “a”. Moreover, almost all letters (except "wow", "zey", "rei", "zal", "dal", "alif") at the end, in the middle and at the beginning of the word are written differently. Most also have problems with what needs to be read from right to left. After all, they read from left to right. But in Arabic it's the other way around.

It can also cause inconvenience in writing. The main thing in it is that the bias in handwriting should be from right to left, and not vice versa. You can get used to it for a long time, but after a while you will bring everything to automatism. Now UchiEto will show you the Arabic alphabet (yellow boxes highlight the spellings of the letters depending on their location in the word):

First, it is important that you write as much as possible. You need to get your hands on this as you are now building the foundation of your learning. In a month it is quite possible to learn the alphabet, know the spelling options and learn how to write. If you are interested, then you will meet in half a month.

Once you have learned the alphabet and learned how to write, you can move on to grammar. In Arabic, it is called "tajwid". You can comprehend grammar directly while reading. Only a small nuance - in the Koran the beginning is not where everyone is used to. The beginning is at the end of the book, but it is better to start with the first sura of the Qur'an called Al-Fatiha.

Tajweed refers to the rules that govern the pronunciation of letters when reading the Qur'an. Reading the holy book of Muslims is based on the definition and application of various rules, such as, for example, tanvin. These rules have great importance.

Koran

The name of the Muslim holy book comes from the Arabic root qara'a and means "to gather things together", "to read" or "to read aloud". The Quran is a collection of religious instructions.

Today, the Arabic text of the Quran is the one that was written in 609 AD. It still has not changed since the lifetime of the prophet, and no one has the right to change the words of the Koran.

Although the text of this book has been preserved in its original form, appearance copy has undergone significant changes. At the time of the Prophet, the Quran was written without vocalization marks. Then the vocalization was added and after that the dots were also included. The rules of Tajweed are meant to help people read the Qur'an correctly.

The holy book of Muslims has been translated into more than 40 languages. However, Muslims are encouraged to study and read the Qur'an in Arabic, even if it is not the believer's native language.

Features of the Arabic language

Arabic belongs to the Semitic group. Currently, it is characterized by diglossia: a combination of modern standards and colloquial features. Modern Standard Arabic is the official language in the Arab world. It is used in tools mass media and education, but mostly it is written but not spoken. It is syntactically, morphologically and phonologically based on classical Arabic, which is the language in which the Qur'an was written.

Arabic is written from right to left using a speed alphabet. In this system, words are made up of two types of characters: letters and

Definition and meaning

"Tajwid" (Arabic: تجويد taǧwīd: IPA: ) is an Arabic word. It can be translated - "diction", "eloquence". The word itself comes from the root ǧ-w-d (دوج). This term refers to the rules that govern the pronunciation of letters when reading the Qur'an.

The rules of tajweed imply a clear pronunciation of each letter from its point of articulation and determine its characteristics. It's about pronunciation, and reading a holy book is different from reading other Arabic texts. Reading rules, tajvid, are directly related to prosody (a system of phonetic means - pitch, strength, duration of sound) and articulation.

Letters in the text of the Qur'an may have different expressions depending on the linguistic context, so the rules of tajweed must be used when they are found. This means that when reading the text should be carefully considered, which will ensure the correct pronunciation.

Rules for reciting the Tajweed Qur'an may include changing the length of the sound, stressing, or even adding a special sound to the regular sound of the letter. In general terms, it is the science of how sequences or single letters are pronounced, taking into account the rules of coartulation, which change the pronunciation of combinations of sounds in a linguistic context.

Structure of tajweed rules

It is quite complicated, because these rules can have branches. For example, there is a basic rule - nun with sukun and tanvin, which is specific to one Arabic letter "nun", which does not have a vowel sign, and "tanvin", which is a sign that letters at the end of nouns can have.

This rule has four branches, each rule in them has a set of letters that accompany "nun with sukun" or "tanvin". Moreover, their own rules can arise from them, for example, the rule of idgam (merger) is one of the four rules and has two more directions: “idgam from the Hun” and “idgam without the Hun”. In addition, gunna (nasal sound) has four different levels: most complete, complete, incomplete, and most incomplete.

Calcal rule

It applies to the following letters: "د", "ج", "ب", "ط", "ق" when they have the sukun diacritic. This also applies to the same set of letters when stopped on them, even if they have a vowel. In fact, this is the pronunciation of such letters, in which the organs of speech are mutually removed without adding any of the three vowels. This pronunciation differs from ordinary letters with cloth in that when they are pronounced, the organs of speech collide with each other.

tafhim rule

It applies to many letters: "ظ", "ق", "ط", "غ", "ض", "ص", "خ", regardless of whether they have diacritics or vowels. This rule, in fact, is a verialization - an additional consonant articulation of sounds.

The Rule of "Nun" and "Mim" Mushaddad

It is related to the two letters "nun" (ن) and "mim" (م) and should be used when they have a shadda accent, regardless of the vowel next to it. In this case, the sound should be read in two counts with the gunna (gunna - nasalization of sound).

Lam sakina rule

This rule is related to lam sakinah "ل" when it comes after the letter "alif" ("ا") at the beginning of nouns. The rule applies if lam is followed by one of these letters: "س", "ش", "ص", "ض", "ط", "ز", "ر", "ذ", "د", "ث ", "ت", "ن", "ل", "ظ".

Sukuna and tanvin norms

Nun with sukun in the Qur'an is nun without a vowel ن or nun with a diacritic sukun ن, and it becomes nun with a little mim "ن. Tanvin is a word-final doubling of one of the three vowels.

There are four rules relating to nun with sukun and tanvin, each of which is explained below.

Izhar

The concept itself comes from a word meaning “to reveal, show”, therefore, when used, the letters must be clearly expressed. This tajweed rule applies to the letters "ء", "ه", "خ", "ح", "ع", "غ" following nun with sukun or tanvin. At the same time, the pronunciation of the sound [n] in the letter "nun" with sukun or in tanvin should be clear and precise.

Idgham

The meaning of this word can be defined as "fusion". When applying this rule, tajvida nun with sukun or tanvin merges with the next letter. The rule of idgam is divided into idgam with hunna and idgam without hunna.

The first group includes four letters: م, ن, و, ي. When one of them is located after nun with sukun or tanvin, the sound [n] is not pronounced while simultaneously doubling the consonant of these letters. At the same time, doubling is pronounced with hun - nasalization.

In the second case, we are talking about two letters: ر, ل. With their similar arrangement, there is no pronunciation of the sound [n], and the doubling of the consonant occurs without hun.

Iklyab

The meaning of this word is change. When using this rule, tajvida nun with sukun or tanvin is changed to mime "م", and this is typical for only one letter "ب". At the same time, the sound itself is stretched into two counts with the hun. It must be pronounced inseparably with the letter itself.

Ikhfa

The word itself translates as "to hide." The essence of this tajwid rule is that the pronunciation of letters that are not included in the three previous rules ("ص", "ذ", "ث", "ك", "ج", "ش", "ق", "س" , "د", "ط", "ز" , "ف", "ت", "ض", "ظ"), standing after nun with sukun or tanvin, stretches into two counts, they are muffled and pronounced with hun.

The Holy Quran is a book that plays the most important role in the life of a believer. After all, it is the Scripture sent down by Almighty Allah that is a guide for every person from birth to the last breath, illuminating his path to a brighter future.

The Prophet (peace and blessings of Allah be upon him), who transmitted the Koran to people, allocated a special place for this sacred Scripture in the life of every person, and, according to the legend from Ibn 'Abbas (may Allah be pleased with him), He (peace and blessings of Allah be upon him) said : "The one in whose heart there is nothing from the Qur'an is like a ruined house!" (at-Tirmidhi 2913).

However, the Quran is a book that requires special respect and reverent attitude. There is a certain set of rules for the correct handling of the Qur'an in accordance with the sunnah of the Messenger of Allah (peace and blessings of Allah be upon him), some of which I would like to tell today.

• Measured reading of the Quran

In the Holy Quran, Allah Almighty said: “And read the Quran with measured reading [slowly and clearly pronouncing the letters] (to clearly understand it and meditate on its meaning)” (Sura al-Muzzammil, verse 4).

Therefore, unhurried, measured and beautiful reading is a must for reading the Qur'an.

The Messenger of Allah (peace and blessings of Allah be upon him) also paid great attention to this issue. According to the tradition of 'Abdullah ibn 'Amr bin al-'As (may Allah be pleased with him), the Prophet (peace and blessings of Allah be upon him) said: “To the one who knew the Koran, it will be said:“ Read, ascend and clearly pronounce the words / rattil / as you did in your earthly life, and, indeed, your place will correspond to the last verse you read ”(Ahmad 2/192, Abu Daud 1464, Ibn Majah 3780).

• Reading Holy Quran only with ablution

In Sura al-Waqiya, Almighty Allah, addressing his slaves, said the following: “Only the purified touch it” (Sura al-Waqiya, ayat 79).

Therefore, reading and touching the Qur'an is possible only in the presence of ablution. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Let neither the defiled (junub), nor the one who has her period, read anything from the Koran” (at-Tirmidhi 131, Ibn Majah 595).

• Correct posture while reading the Qur'an and clean clothes

It must be remembered that the Quran is the revelation of Allah, and not just an ordinary book written by any of the people. Therefore, the correct posture while reading the Quran testifies to a respectful attitude towards the Holy Scripture, and therefore towards the Almighty Creator. It is considered unacceptable to read the Qur'an while lying down or cross-legged. Cleanliness and tidiness in clothes is also a sign of respect for the Holy Scriptures.

• Penetration of meaning while reading the Qur'an

There is no doubt that, in addition to reading the Qur'an, every believer should also strive for a conscious understanding of the verses of the Almighty Creator. Understanding the verses, contemplating their meaning and applying them in life is the main goal of reading the Qur'an.

It is mustahabb to cry while reading the Quran, because the Messenger of Allah (peace and blessings of Allah be upon him) ordered to cry while reading the Quran or to force yourself to cry.

• Beautiful recitation of the Quran

Of course, each person has an individual voice and intonation, while having a different level of technique for reading the Qur'an. However, each of us should strive to read the Revelation of the Supreme Creator beautifully and without errors. But at the same time, you should not be afraid that you can read the Quran with errors, abandon reading or avoid it altogether. One should always strive for perfection, and especially in reading such an important book as the Holy Quran.

According to the tradition of 'Aisha (may Allah be pleased with her), the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever reads the Qur'an, being skillful in this, will be with noble and obedient scribes, and whoever reads the Qur'an, stammering and experiencing difficulties, a double reward is prepared ”(Muslim 798).

• Reading from a book, not from memory

Of course, memorizing the verses of the Qur'an is considered a good deed, but reading from a book, and not from memory, is a worship that brings more sawab. The Messenger of Allah (peace and blessings of Allah be upon him) said that looking at the pages of the Qur'an while reading it is worship.

• Finishing the Qur'an

After completing the reading of the Qur'an, it is necessary to read the words "SadaqalLahul ghazim". It is advisable to close the Koran and put it on the upper shelves so that there are no other books above it.

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 instructions. Moreover, he is obliged to be guided by this knowledge, because 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 Qur'an, right knowledge and sincerity are the main qualities that ensure the success of teaching and learning: "Thanks to sincerity, sincerity and kindness, right knowledge is reflected in the inner world and behavior of the teacher, and he earns the love and respect of 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 being 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. In addition, in the spiritual state, words can be translated into images and feelings, thereby 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 how to read the verses correctly and, if such reading was habitual for 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 intonation 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.” Most common brief definitions: “tajweed is the rules for reading the Koran”, “tajweed is the achievement of the correct sounding 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. In this case, the successive transition to each new fact is carried out in such a way that this new fact differs from the already known 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 study guide“Arabic language of Koranology” V.V. Lebedev characterizes the essential features of the original methodology of traditional Koranology, “which is, as it were, a calculation of all theoretically possible solutions each question asked. 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 common methods training 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 determine(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 – فَكَلاَمُ اللهُ وَ لَيْسَ بِكَلاَمِ إنْسٍ وَ لاَ جِنٍّ وَ لاَ مَلائِكَةٍ وَ لاَ نَب ىٍّ أوْ رَسُولٍ فلا يَدْخُلُ فِيهِ الحَدِيثُ القُدْسِىّ و لا الحَدِ يثُ النَّبَوِىّ.

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!

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.

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.

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

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).

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.

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 grading the mastery of the course by the student, the depth of assimilation should be taken into account educational material; 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 ( GPA 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

1. Al-Quran al-karim (in Arabic).
2. Tsey Ramadan. Rules for reading the Quran. – Maykop, 2005.
3. Kharisova G.Kh. Tajweed. - Almetyevsk, 2003.
4. Muhammad Ahmad Magbit. Al-mulahhas al-mufid fi ilmi at-tajvid ( Summary science "Tajvid"). – Cairo, 2007.
5. Al-Quran al-karim: mushaf at-tajwid (The Holy Quran with the rules of at-tajwid). - Beirut, 2005.
6. Ahmad Saqr. Comprehension of the Quran. Per. With. English - M., 2007.
7. Abbyasov R.R. We learn Arabic. - M., 2005.
8. Al-Baroudi S. Fan Tajweed (The Science of Tajweed). – Kazan, 1999.
9. Alyautdinov I.R. Tajweed. - M., 2005.
10. Feyd al-rahim fi qiraati-l-Ku'ranil-karim ("The Abundance of the Almighty in the readings of the Noble Quran"). - Beirut, 1996.
11. Koran. Translation from Arabic. and comm. E.R. Kuliev. - M., 2004.
12. Holy Koran. Translation of meanings and comments by Abdullah Yusuf Ali. - Nizhny Novgorod, 2001.
13. Koran. Translation from Arabic. I. Yu. Krachkovsky. - M., 1990.
14. Holy Koran. with commentary by Abdurrahman Saadi. Translation from Arabic. Kulieva E.R. In 3 vols. - M., 2000.
15. 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.
16. Al-Ghazali, Abu Hamid. Resurrection of Faith Sciences ( Ihya ulum ad-din) Fav. chapters. Per. from Arabic, research. and comm. V.V. Naumkin. - M., 1980.
17. An-Nawawi Ya.Sh. Gardens of the righteous. Per. from Arabic. - M., 2007.
18. Islam. Historiographical essays. Under the general editorship. CM. Prozorov. - M., 1991.
19. Islam. Encyclopedic reference book. - M., 1991.
20. Koran. Translation from Arabic. lang. and comm. I.Yu. Krachkovsky. - M., 1986.
21. Koran. Translation from Arabic. lang. and comm. E.R. Kuliyeva. - M., 2004.
22. Murtazin M.F. Introduction to Qur'anic sciences. - M., 2006.
23. Piotrovsky M.B. Koranic stories. - M., 1991.
24. Rezvan E.A. The Quran and its interpretations. (Texts, translations, comments). - St. Petersburg, 2000.
25. 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.
26. Tahkhan M. A manual on the terminology of hadiths. Per. from Arabic. - M., 2002.
27. 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.
28. 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.
29. Az-Zubaidi A.A. Sahih al-Bukhari (summary). Per. from Arabic. - M., 2003.
30. 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.
31. Ibn Kasir I. Tafsir al-kur'an al-'azim (Commentaries on the Great Quran). In 4 volumes - Beirut, 1993.
32. Kuliev E.R. On the way to the Quran. - M., 2006.
33. Lebedev V.V. Learn to read the Quran in Arabic. Issue. 1–3. - M., 2003.
34. Mahmoud bin Ahmad bin Salih ad-Dusari. The Greatness of the Holy Quran. - M., 2007.
35. Rezvan E.A. The Quran and its world. - SPb., 2001.
36. Abdullaeva F.I. Persian Qur'anic Exegesis (texts, translations, commentaries). - St. Petersburg, 2000.
37. Al-Kalbi Hisham ibn Muhammad. Book about idols ("Kitab al-asnam"). Translation from Arabic. lang., foreword and approx. Vl.V. Stripe. - M., 1984.
38. Biography of Prophet Muhammad. Translation from Arabic. ON THE. Gainullina. - M., 2002.
39. Ibragimov T., Efremova. The sacred history of Islam (history of prophecy). –M., 1996.
40. Koran. Translation from Arabic. lang. G.S. Sablukov. – Kazan, 1907.
41. Koran. Translation from Arabic. lang. and comm. M.-N.O. Osmanov. - M., 1995.
42. Kuliev E. On the way to the Koran. - M., 2006.
43. Kuliev E. Fundamentals of Faith in the Light of the Koran and Sunnah. - M., 2006.
44. 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 textbook on tajwid begins with an introduction that explains the meaning and features of reading the Qur'an, the conditions necessary for the correct reading, islamic rule observance of tajwid when reading the Koran and types of reading depending on the 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 Qur'an 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 the form of the 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 obligatory (wajib) for implementation, 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 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 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)

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 tajweed 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". 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".

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 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)

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”).