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‫� ٱ�ِ ٱ َّلر� ٱ َّلرحِي ِم‬

‫‪1‬‬
First published 2021

www.qiraatsimplified.com

This publication may be stored, printed, and distributed without any alterations
to the document. It has been made available for free and may not be sold or used
for monetary gain.

Author Mohamed-Umer Esmail

Content Editor Saaima Yacoob
General Editor Syed Junaid Tayyab

Cover Design Huzaifa Saleh

2
 ‫ﻮﻡ‬‫ﺮﺳ‬ ‫ﻬِﻴﻞُ ﺍﻟ‬‫ﺗَﺴ‬

The Writing of the Qurʾān Simplified: A Reader on

the Collection and Orthography of the Qurʾān

by Mufti Mohamed-Umer Esmail (d. 1441 AH)

Edited and Published Posthumously

3
 Table of Contents
Editors’ Foreword.................................................................................................... 5
Introduction............................................................................................................. 7
Development of Arabic Writing .......................................................................... 10
The Sequence of the Arabic Alphabet ................................................................ 22
The Collection of the Qurʾān ............................................................................... 25
Various Divisions of the Qurʾān .......................................................................... 32
The Importance of Rasm al-Khaṭṭ ...................................................................... 38
Arabic Khaṭṭ Throughout History ...................................................................... 42
Books on Rasm al-Khaṭṭ ....................................................................................... 44
Principles of Rasm al-Khaṭṭ ................................................................................. 46
Ḥadhf ‫ ﺣﺬف‬.............................................................................................................. 48
Ziyādah ‫اﻟﺰﯾﺎدة‬.......................................................................................................... 65
Ibdāl ‫ اﻹﺑﺪال‬.............................................................................................................. 71
Waṣl and Faṣl ‫ وﺻﻞ و ﻓﺼﻞ‬..................................................................................... 74
Rules for Writing Hamza According to Rasm ʿUthmāni ................................. 91
Bibliography .......................................................................................................... 94

4
 Editors’ Foreword

Over the last decade, the author of this text, Qārī Mufti Mohamed-Umer
Esmail , taught the sciences of tajwīd and qirāʾāt to students all over the
world. While teaching his students, Mufti Mohamed-Umer Esmail 
compiled both written and audio commentary in English on the texts and
subjects he taught. His work benefited students by providing them access to
this branch of sacred knowledge. Spanning over 700 pages, his
commentaries are line-by-line translations and explanations of hundreds of
lines of poetry and utilize dozens of sources and techniques to elucidate the
vast and complex sciences of tajwīd and qirāʾāt. For the non-scholar and non-
Arabic speaker, this work is a blessing.

While he had the intention of publishing his works, his humility always led
him to question whether his works were ready. We are honored to have the
privilege of publishing his works which we have named:

Tashīl al-Jazariyyah

Tashīl al-Shāṭibiyyah

Tashīl al-Durrah

Tashīl al-Rusūm

We pray that these texts benefit both teachers and students of the Qurʾān
around the world and serve as a continued source of ṣadaqah jāriyah for our
beloved teacher . Āmīn.

As Imām al-Shāṭibī  states in his seminal text, Ḥirz al-Amānī wa Wajh al-
Tahānī (commonly known as al-Shāṭibiyah),

َ ْ ْ َ ُ ََُ َ َّ
‫ات �ﻨﺎ أﺋﻤﺔ ﻨﻟَﺎ �ﻘﻠﻮ اﻟﻘ ْﺮآن َﻋﺬﺑًﺎ َو َﺳﻠ َﺴﻼ‬ َ َ ُ َ
ِ �‫ﺟ َﺰى اﷲ ِﺑﺎﺨﻟ‬

5
“May Allah grant abundant rewards on our behalf to the Imams who relayed
to us the Qurʾān authenticated and precise.”

Lastly, we request the generous reader to assign all errors to the editors as
it was our responsibility to edit the works left to us by our teacher for any
typing errors or unfinished content. The author did not consider these
works ready for publishing during his lifetime. If you find any errors, please
email them to us at [email protected].

With a request for duʿās,

Students of the late Mufti Mohamed-Umer Esmail ,

Junaid Tayyab
Sulma Badrudduja
Saaima Yacoob

6
 Introduction

All praise is due to Allah, Most High who has preserved every aspect of His
book, even its manner of writing, and may the peace and blessings of Allah
be upon His beloved Prophet ‫ﷺ‬, his family and his companions .

The work before you is a compilation of Mufti Mohamed-Umer Esmail’s 

teaching notes on the science of Rasm or Qurʾānic Orthography. Our
respected teacher used to dedicate a few weeks to teach us various aspects
of Rasm before he would teach us al-Muqaddimah al-Jazariyyah. This short
work exposes a student to important topics related to the writing of the
Qurʾān such as the development of the Arabic script, the compilation of the
Qurʾān, early books written in the science of Rasm, as well as discussions
around the principles of Rasm in a simple and accessible way. Like all books
of this nature, this work should be studied with a teacher.

While this book is not a comprehensive text on the science of Rasm, it is an

excellent introduction to it. It helps a student to place discussions about
Rasm in their broader context and understand why certain words in the
Qurʾān may be written the way they are. After going through this work, a
student would better understand the two chapters related to Rasm in al-
Muqaddimah al-Jazariyyah. For students of qirāʾāt, this work serves as an
important resource to understand the connection between the science of
Rasm and the science of Qirāʾāt.

In addition to the above, this work prepares students to begin their study of
a text that goes through both the uṣūl and the furūsh of this science as well
as the ikhtilāfāt between the Uthmānī codices. This work does not
differentiate between the uṣūl and furūsh of the science of Rasm. Rather, it
presents the reader with various examples, some that are covered under the
uṣūl and others under the furūsh. The aim is always to show the reader a
variety of words that are written uniquely in the orthography of the Qurʾān,

7
so that when he/she comes across them, he/she is better able to understand
why they may have been written in this way.

As this work is a compilation of various chapters, understanding their

placement is beneficial. As the Qurʾān was revealed in Arabic, the first two
chapters explore the development of the Arabic script and the conventions
added to it to facilitate the correct reading of the Qurʾān. The chapter that
follows moves into the collection of the Qurʾān as the science of Rasm and its
development is directly connected to this process. After the compilation of
the whole Qurʾān, the ummah, at various intervals, added divisions in the
Qurʾān to facilitate its recitation, such as ajzāʾ, aḥzāb, etc. These are explained
in the chapter on “Various Divisions of the Qurʾān.” The work then begins to
discuss the science of Rasm and its significance. This is followed by a chapter
on Arabic calligraphic scripts to remove any confusion between Rasm al-
khaṭṭ and Arabic calligraphy. The next chapter lists the early books written
in the science of Rasm as the reader would encounter some of the names of
these scholars in the books and texts of Rasm. Next, the sources of the science
of Rasm are listed, and then the work includes a chapter for each of the
principles of Rasm.

While compiling our teacher’s notes, I have corrected typing errors, as well
as added references and explanatory footnotes where needed. Where I have
added words directly into the text, I have placed them within square
brackets. In the second half of the book, the reader will notice that not every
example or explanation has been referenced. However, I have checked the
examples as well as the various explanations that the esteemed author has
given against books on the rasm of the Qurʾān. I mainly relied on the
following five books when editing the second half of the book: Sharḥ Matn
ʿAqīlah Atrāb al-Qaṣāʾid fī al-Rasm al-Qurʾānī by Shaykh ʿAbd al-Fattāḥ al-Qādī,
As-hal al-Mawārid fī Sharḥ ʿAqīlah Atrāb al-Qaṣāʾid by Hazrat Qārī Fatḥ
Muḥammad Pānīpatī, Tas-hīl al-Bayān fī Rasm Khaṭṭ al-Qurʾān by Qārī Nadhr
Muḥammad, Samīr al-Ṭālibīn by Shaykh ʿAlī al-Ḍabbaʿ and Maʿrifah al-Rusūm

8
by Qārī Ibn Ḍiyāʾ Aḥmad. This last book also served as the inspiration for the
title of this work.

I would like to thank my student, Basil Farooq, for his help in looking for
references and his valuable feedback on the completed draft, and my
student, Humayra Khan, for helping to proofread the electronic copy for any
typesetting errors. May Allah reward them both and every person who
advised us and made duʿāʾ for this work. Āmīn.

I ask Allah S to forgive us for our shortcomings, and to overlook our

mistakes, and to accept this work from us and from our dear teacher, Mufti
Mohamed-Umer Esmail . Āmīn.

‫ ﻭﻫﺬﺍ ﺍﳉﻬﺪ ﻭﻋﻠﻴﻚ ﺍﻟﺘﻜﻼﻥ‬،‫ﺍﻟﻠّﻬﻢ ﻫﺬﺍ ﺍﻟﺪﻋﺎء ﻭﻋﻠﻴﻚ ﺍﻹﺟﺎﺑﺔ‬

Saaima Yacoob
November 2021/Rabīʿ al-Thānī 1443

9
 The Science of Rasm al-Khaṭṭ

Before studying the science of rasm al-khaṭṭ, it is imperative to know a brief

history of the Arabic language.

Development of Arabic Writing

The Qurʾān consists of 114 chapters. The word used for each chapter of the
َ ‫ ُس‬written in English as sūrah/sūra. Its plural is ‫ ُس َور‬suwar. These
Qurʾān is ‫ورة‬
suwar consist of verses/passages. The word used for verse is ‫ آيَة‬āyah/āyat.
The plurals for āyah are ‫ آيَات‬āyāt or ‫آي‬
ٌ aāy. A verse can be a full sentence, a

part of a sentence, or it could consist of multiple sentences. Though the word

“verse” is prevalently used for āyah, it is not the correct representation
because a verse is a line of poetry and the Qurʾān is not poetry.

The word for sentence in Arabic is ‫ ُ�ْلة‬jumlah/jumla. Its plural is jumal ‫�ل‬
َ ُ .A
َ
jumla consists of words. The word used for words in Arabic is kalimah ‫� َِمة‬. Its
plural is kalimāt. A word consists of letters. The Arabic for letters is ‫ َح ْرف‬ḥarf.
Its plural is ‫ ُحروف‬ḥurūf. The ḥarf or letter is the smallest component of what
composes the Qurʾān.

The word ḥarf literally means a corner, side, or border. It is also used to mean
a method or mode. Since letters in Arabic fall on the side of their names, they
are named ḥarf / ḥurūf. For example the letter ‫ص‬when spelled out is ‫صاد‬. The
actual letter falls at the beginning of its name which is also the side of its
name, thus getting the name ḥarf. The same is the case with the rest of the
letters except alif and hamza. Alif is an exception because alif being a letter of
madd (long vowel) cannot possibly be at the beginning of a word, thus alif
was named with hamza at the beginning due to the similarity of both their
shape and makhraj. Mubarrad the famous grammarian considered hamza and

10
alif both as one letter. 1 As for hamzah, in reality it was amzah. 2 It is common
in Arabic to change the hāʾ to hamza and vice versa. For example, ‫ماء‬
originally was ‫ماه‬. 3 2F

Technically, the word ḥarf is used for different meanings in different

sciences. In the science of Arabic grammar, ḥarf can refer to a letter and also
to a particle or preposition i.e., a word that is neither a noun nor a verb and
cannot convey its full meaning on its own. In the science of qirāʾāt, it refers
to a word of the Qurʾān that can be recited in different ways as long as it is
in accordance with the rules of Arabic grammar and ʿUthmānī rasm al-khaṭṭ
and its transmission is mutawātir. The word ḥarf is also used for a particular
dialect or accent of a people.

When the Qurʾān was being revealed, it would immediately be written. The
letters were empty of dots. The Arabs were sufficiently skilled in their
language to be able to discern the letters without dots, also using the context
of the writing. Some have written that the use of dots was considered a sign
of weakness and ignorance of the language. It was considered an insult if
someone received a letter with dots. 4 There were a total of 18 letters that
were used to pronounce the 29 letters of the Arabic alphabet as we know it
today. The 18 letters were:

‫ا ٮ ح د ر س ص ط ع ڡ ٯ ک ل م ں ه و ی‬

1
Iẓhār Thānwī, Jawāhir al-Naqiyyah, 24.
2
Mullā ʿAlī al-Qārīʾ, al-Minaḥ al-Fikriyyah, 72.
3
Iẓḥār Aḥmad Thanwī, al-Jawāhir al-Naqiyyah, 24.
4
Usmani, An Approach to the Qurʾānic Sciences, 206; Qalqashandī, Ṣubḥ al-Aʿshā fī Ṣanāʿah al-
Inshāʾ, 3:149.

11
The Introduction of Dots

ْ
The word naqṭ ‫ َ�قط‬in Arabic means to draw dots and technically it means to
ْ
write diacritical points or marks. Nuqṭah ‫ ُ�ق َطة‬means one dot and its plural is
َُ ْ َْ
‫�قط‬nuqaṭ. There are two types of naqṭ; Naqṭ al-iʿjām ‫ �قط ا�عجام‬and naqṭ al-iʿrāb
َْ
‫�قط ا�عراب‬.

Naqṭ al-iʿrāb was used for the short vowels i.e., ḍammah, fatḥah, kasrah, and
for the absence of a vowel i.e., sukūn and for nunation i.e., tanwīn. In the
beginning dots were marked on the top, bottom, behind or in front of words
to denote the short vowels on words. 5

Naqṭ al-iʿjām refers to the dots used on letters to distinguish between those
letters that have identical shapes.

َْ
The History of Naqṭ al-Iʿrāb ‫�قط ا�عراب‬

During the khilāfah of Muʿāwiyah ibn Abī Sufyān , he wrote to his son
Ziyād—who was the governor of Baṣrah—summoning his son ʿUbaid Allah
ibn Ziyād. When he entered upon Muʿāwiyah , Muʿāwiyah  noticed that
he was erring in his speech. On this Muʿāwiyah  wrote to his son
reprimanding him on his son’s erring in speech. Ziyād sent for the well-
known scholar of the time Abū al-Aswad al-Duʾalī and said to him, “These
non-Arabs have distorted the Arabic language. Why don’t you create
something through which people can correct their speech and accurately
recite the Word of Allah?” Abū al-Aswad declined and went away.

Ziyād was not one to give up. He asked a person to sit in the path of Abū al-
Aswad and deliberately recite the Qurʾān incorrectly. When Abū al-Aswad
passed by this person, he heard him recite the first verse of Sūrah al-Barāʾah

5
Shafi Usmani, Maʿārifah al-Qurʾān, 1:32.

12
incorrectly, in a manner that would mean that Allah has nothing to do with
the polytheists and His Prophet, when it should be Allah and His Prophet
have nothing to do with the polytheists. Abū al-Aswad found that repugnant
and said, “Allah is above having nothing to do with His Prophet,” and right
away returned to Ziyād and accepted his request and said that he will begin
with the iʿrāb (ḍammah, fatḥah, kasrah etc.) of the Qurʾān. He asked Ziyād to
send him thirty scholars so that he can choose one of them to help him in
his cause. Ziyād sent thirty scholars to him and Abū al-Aswad continued to
test them until he chose one scholar who was from the tribe of Banū ʿAbd al-
Qais.

Abū al-Aswad said to him: Grab the muṣḥaf and some ink of a color different
from the color of the muṣḥaf and listen carefully to me. Whenever you find
me opening my mouth while reciting a letter, place a dot on top of that
letter, and when you see me rounding my lips, place a dot in front of the
letter, and when you see me lowering them, write a dot underneath the
letter. As for when you see me following up with a ghunnah sound (nūn sound
as in tanwīn), write two dots (instead of one) appropriately. As for the letter
without a vowel (sākin) leave it without dots. 6

Every time a page was completed, Abū al-Aswad would double check it with
him until they completed the whole muṣḥaf likewise.

Scribes during the time of Abū al-Aswad and thereafter continued to follow
suit and some made slight changes to the dots. Some adopted a small square
in place of a dot, some adopted a small filled in circle and some adopted a
small unfilled circle. The people of Madinah introduced the breve ( ˘ ) for
mushaddad letters and the macron ( )̄ for sukūn. This is how it was until the
end of the Ummayyad (Banū Umayyah) leadership.

6
Al-Qāḍī, Tārīkh al-Muṣḥaf al-Sharīf, 44.

13
Later dots were introduced to distinguish letters from their look-alikes.
Naturally this caused confusion between the two sets of dots, dots for the
ḥarakāt and dots for the letters. Also, it was becoming tedious for many to
write the Qurʾān with one color ink and the dots with another color. Hence,
during the Abbasid period, a scholar by the name of Khalīl ibn Aḥmad al-
Farāhīdī introduced a diacritical system quite different and more elaborate
than the one introduced by Abū al-Aswad. Instead of dots, he used the letter
from which each of the short vowels is created, but in a much more
diminutive shape. 7 He also introduced the shape ‫ء‬for the letter hamza. 8 The 7F

diacritical marks he introduced were eight: 9 8F

1. Fatḥah: A mini alif horizontally placed over the letter. If a nūn is to be

added as in tanwīn then two horizontal alifs. Later on, the alif/s were
written diagonally.
2. Kasrah: A mini yāʾ in the shape ( ‫ )ے‬which later lost its arch and
became like a horizontal alif under the letter. This would be doubled
if the letter was nunated (tanwīn). This later was written diagonally
as well.
3. Ḍammah: A mini wāw placed on top of the letter. This would be
doubled in the case of tanwīn. This was written diagonally later on.
The scholars of maghrib (the West) removed the circle part of the wāw
for the ḍammah. Thus, making it look like a slanted ‫د‬.
4. Sukūn/Jazm: A small mīm without the tail ( ْ◌) on top of the letter
alluding to the mīm in the word jazm. In some cases the head of the
letter jīm ( ‫ )ﺟ‬would be placed on top of the letter to allude to the jīm
in jazm. The dot of the jīm was later dropped.
5. Tashdīd/Shaddah: A small letter shīn would be placed on top of the
letter. The semi-circle part and the dots were later dropped.

7
Shaʿbān Muḥammad Ismaʿīl, Rasm al-Muṣḥaf wa Ḍabṭuhu, 89.
8
Al-Suyūṭī, al-Itqān fī ʿUlūm al-Qurʾān, 4:184; Shafī Usmānī, Maʿārif al-Qurʾān, 1:32.
9
Al-Suyūṭī, Al-Itqān fī ʿUlūm al-Qurʾān, 4:186. The first six diacritical marks are mentioned
here.

14
 6. Hamza al-Qaṭʿ: The head of the letter ʿain reduced in size ( ‫ )ء‬was used
to represent hamza al-qaṭʿ. Sometimes it would be on its own,
sometimes on top of alif, sometimes underneath it, sometimes on
wāw and sometimes on yāʾ depending on the circumstances.
7. Hamza al-Waṣl: The head of the letter ṣād (‫ )ﺻ‬was placed on top of alif
to allude that it is connected with the word before it. This sign is not
used in the South Asian prints of the Qurʾān prevalent today.
8. Madd: The word madd ( ‫ )ﻣﺪ‬was written on top of the letter to be
stretched. Later, the circle part of the mīm and top part of the dāl was
removed to form ~.

Naqṭ al-Iʿjām ‫ﻧَ ْﻘﻂ اﻹﻋﺠﺎم‬

Although diacritical points for letters existed during pre-Islamic times, they
were rarely used. 10 They were not incorporated in the earliest manuscripts
of the Holy Qurʾān. During the reign of Banu Umayyah, under the leadership
of ʿAbd al-Mālik ibn Marwān, the fifth Umayyad khalīfah, it was feared that
due to non-Arab integration, the Arabic language would lose its original
essence and beauty, and hence lead to distortion in the recitation of the
Qurʾān.

ʿAbd al-Malik ibn Marwān ordered Ḥajjāj ibn Yūsuf—the governor of ʿIrāq—
to rectify the situation. Ḥajjāj ibn Yūsuf asked Naṣr ibn ʿĀṣim al-Laithī—the
student of Abū al-Aswad al-Duʾalī—and Yaḥyā ibn Yaʿmur al-ʿAdwānī—both
from the tābiʿīn—to take care of this. 11

So, both of them devised a convention that distinguished the letters with the
same shape from one another. The first thing they introduced was the dots
for bāʾ, tāʾ and thāʾ. They placed one dot under bāʾ as it was the first letter,
two dots on tāʾ as it was the second letter and three dots on top of thāʾ as it

10
Al-Azami, The History of the Qurʾānic Text, 151-156.
11
Ṭāsh Kubrā Zādā, Miftāḥ al-Siyādah, 2:21; al-Qāḍī, Tārīkh al-Muṣḥaf al-Sharīf, 45.

15
was the third letter. Then they placed the letters that resembled one another
in pairs and left the first one without a dot and placed one dot on top of the
second as in ‫غ ع ط ظ س ش ص ض دذ رز‬. Thus, the Hijāʾī or Alif Bāʾī order
was created. 12 1F

As for the letter shīn it was feared that it may create confusion between its
medial form and nūn’s medial form, so they placed three dots horizontally
on it; one on top of each tooth of the three teeth (upward facing small lines)
of the letter shīn. In the muṣḥafs printed in the West (North Africa and Spain
region), till today the letter shīn has three dots placed horizontally on the
shīn, while the East later on changed this to three dots placed in a triangular
form on top of shīn.

As for the letters ‫ج ح خ‬they decided to place one dot in the middle of jīm,
one dot on top of khāʾ and nothing on ḥāʾ.

As for ‫ ق‬and ‫ف‬they decided to keep one dot for qāf on top and one dot for
faʾ at the bottom. Keep in mind that the bottom part of both letters was the
same. The muṣḥafs of Maghrib even today follow this convention for fāʾ and
qāf. The East later on adopted the convention of two dots on top for qāf and
one dot on top for fāʾ.

As for ‫ص ض ط ظ‬in their medial forms, they decided to add an extra small
tooth after ‫ص‬and ‫ض‬as in ‫ﺻ‬and ‫ﺿ‬and a longer one on top of ‫ط‬and ‫ظ‬
to alleviate confusion. To alleviate confusion between ‫ﺻ‬and ‫ط‬and between
‫ﺿ‬and ‫ظ‬. The long tooth on top of ‫ط‬and ‫ظ‬was initially slightly closer to
the middle. In some traditional books they will add the adjective ‫اﻟﻤﺸﺎﻟﺔ‬after
‫ط‬and ‫ظ‬which means the one with an extra line on top.

12
ʿUbaidāt, “Aṣwāt al-ʿArabiyyah min al-Tartīb al-Abjadī ilā al-Tartīb al-Ṣawtī,” 175.

16
 ‫ك‬and ‫ل‬in their initial and medial forms looked alike i.e. ‫ﻟ‬and ‫ﻠ‬. The sign ¸
that resembles ‫ء‬was placed on top of kāf to distinguish it from lām. Later on,
the line of the kāf was slanted and the sign became a slanted line as well e.g.,
‫ﮐ ﮑ‬. Some muṣḥafs today still have the antique method of writing kāf.

From the above we can conclude the following:

1. The first good innovation to take place in the muṣḥaf ʿUthmānī was
the insertion of dots to denote the short vowels and its innovator was
Abū al-Aswad al-Duʾalī. This was later replaced by the convention
introduced by Khalīl ibn Aḥmad al-Fārāhīdī.
2. Early manuscripts did not have dots for every single letter, rather
only for those letters for which correct recitation was required.
3. The second good innovation was the introduction of dots to
distinguish letters. Its innovator was Naṣr ibn ʿĀṣim and Yaḥyā ibn
Yaʿmur.
4. The dots for the short vowels were innovated before the dots for the
letters.
5. Initially the dots were written in a different color. This was gradually
abandoned after the introduction of Khalīl’s diacritical system.

The following diagram shows the evolution of the diacritical systems taken
from Qurʾān manuscripts with Kūfī khaṭṭ from the 9th-11th centuries: 13

13
Yassine Mrabet, license CC BY-SA 4.0 Arabic diacritics - Wikipedia

17
1. Early 9th century CE script with no dots or diacritic marks. Also see
diagram number 1 for seventh century excerpt in Kufic script:
2. 9th - 10th century CE under the Abbasid dynasty, Abū al-Aswad's system
established red dots with each arrangement or position indicating a
different short vowel.
3. Later, a second system, using black dots, was used to differentiate between
letters like fāʾ and qāf. Also see diagram number two below:
4. 11th century CE. In al-Farāhīdī's system (the system we know today), dots
were changed into shapes resembling the letters to transcribe the
corresponding long vowels. Also see diagram 3 below.

18
Diagram 1

Kufic script, from an early Qurʾān manuscript showing Sūrah 7 (al-Aʿrāf)

verses 86 & 87, 7th century. National Library, St. Petersburg, Russia.

19
Diagram number 2

20
Diagram number 3

21
 The Sequence of the Arabic Alphabet

The Arabs until the end of the first century hijri used to pronounce the letter
hamza, but they did not have a separate shape for it in writing. 14 When they
would write a word with a hamza in it, depending on the spelling, they would
sometimes borrow the letter alif e.g., when writing ‫ ﻧَﺸَﺄ‬they would write is as
‫ ﻧﺸﺎ‬and while reading they would read it with a hamza not an alif. They would
sometimes use the letter wāw for hamza. For example, while writing ُ‫ﯾُﺆْ ﻣِ ﻦ‬,
they would write it as ‫ ﯾﻮﻣﻦ‬and read it with a hamza not a wāw. Sometimes
they would borrow the letter yāʾ for hamza, like in ‫ﺑِﺌْﺮ‬. They would write it
as ‫ﺑﯿﺮ‬, but pronounce it with a hamza. 15 Sometimes they would write a word
with a hamza without using any letter for it. Examples are ‫ ﻗُ ْﺮءان‬and ‫ﺳﻤﺎء‬ َ .
They would write them as ‫ ﻗﺮان‬and ‫ﺳﻤﺎ‬, but would pronounce the hamza
anyways.

At the beginning of the second hijri century, a scholar by the name of Khalīl
ibn Aḥmad al-Farāhīdī borrowed the head of the ʿain and appointed it as the
official shape for the letter hamza. 16 From then onwards, hamza became an
official letter with a written form.

Therefore, the number of letters that are written will be one fewer than the
number of letters that are pronounced due to hamza being the letter that is
pronounced but not written. The Arabic letters that are written are known
as al-Ḥurūf al-Abjadiyyah and they are 28, beginning with alif that is
metaphorically called hamza because alif is borrowed to represent hamza. 17
The following are the Abjad letters:

‫ابجدهوزحطيكلمنسعفصقرشتثخذضظغ‬

14
Ibn al-Jazarī, al-Tamhīd, 115.
15
Ibn Ḍiyāʾ Muḥib al-Dīn Aḥmad, Maʿrifah al-Rusūm, 5-6.
16
Shafī Usmānī, Maʿārif al-Qurʾān, 1:32.
17
Al-Dānī, al-Muḥkam, 27.

22
 ‫ا�د هوز حطي �من سعفص قرشت �ذ ضظغ‬

The scholars of the west 18 had a slightly different order of Abjad letters:

‫ا�د هوز حطي �من صعفض قرست �ذ ظغش‬

The Arabic letters that are pronounced are called al-ḥurūf al-hijāʾiyyah. Hijāʾ
means to spell or pronounce the letters separately. They are 29, beginning
with hamza, which is called alif metaphorically because whenever hamza
comes at the beginning of a word, it is written as an alif or on top of it or
underneath it.

‫أبتثجحخدذرزسشصضطظعغفقكلمنهو�ي‬

The alif was placed between wāw and yāʾ adjoined with lām maftūḥa—which
is pronounced lām-alif or just lā—due to the fact that alif cannot be
pronounced on its own (due to being a long vowel).

Another sequence of the Arabic letters is grouping them in terms of their

makhraj (place of articulation). Thus, there are 3 orders of the Arabic
alphabet:

1. �‫ ال�تيب الهجا‬The Hijāʾī order is also known as �‫ال�تيب ا�لفبا‬. The Alif-
Bāʾ order is also known as ‫ حروف ا�عجام‬or ‫ج َمة‬َ ‫ا�روف ال ْ ُم ْع‬. The dotted

letters or the letters that are pronounced separately. Imam Khalīl

and his student named them ‫ا�روف العر�ية‬.
2. ‫ ال�تيب ا��دي‬The Abjadi Order
3. �‫ ال�تيب الصو‬The Makhraj Order

18
Refers to the scholars of Spain and North Africa.

23
Sometimes the letters are divided into ‫ا�روف المعجمة والمهملة‬, letters with dots
and the letters without dots.

The letters with dots are:

‫بتثجخذزشضظغفقنى‬

According to Rasm ʿUthmāni 19, there are five instances where the ‫ى‬does not
have dots:

َ ْ�َ
1. When it is final (at the end of a word) e.g. ‫ياى‬
َّ
2. When it is a seat for hamza e.g. �َ ِ�
3. When it is a replacement for a letter, mostly alif, or the more familiar
ُّ َ
ٰ َ ‫ٱلض‬
term is alif maqsūrah whether medial or final, e.g. ١� ‫و‬
َ
4. When it is brought in to indicate an omitted yāʾ in the rasm, e.g. ‫إِۦ�ٰفِ ِه ۡم‬
َۡ َ َََ
5. When it is brought in to indicate a ṣilah (long vowel), e.g. ٤‫ف�ث ۡرن بِهِۦ �ق ٗعا‬

The letters without dots are:

‫أحدرسصطعكلمهو‬

19
The divinely inspired (tauqīfī) writing of the Qurʾān.

24
 The Collection of the Qurʾān

The collection of the Qurʾān in classical [books] is referred to as ‫ﺟﻤﻊ اﻟﻘﺮآن‬.

‫ ﺟﻤﻊ اﻟﻘﺮآن‬can mean the memorization of the Qurʾān, its preservation, writing,
documentation, and compilation into book form. 20

Jamʿ of the Qurʾān can be categorized into three stages:

1. The era of the Messenger of Allah ‫ﷺ‬

2. The Jamʿ of Abū Bakr 
3. The Jamʿ of ʿUthmān 

1. The Era of the Messenger of Allah ‫ﷺ‬

Whenever an āyah or sūrah would be revealed, the Messenger of Allah ‫ﷺ‬

would call Zaid  and dictate it to him and he would write it down. It is
reported in Saḥīh Bukhārī narrated by al-Barāʾ: There was revealed ‘Not equal
are those believers who sit (at home) and those who strive and fight in the
cause of Allah’ (4:95). The Prophet ‫ ﷺ‬said: ‘Call Zaid to me and let him bring
the board, the ink pot and the scapula bone (or the scapula bone and the ink
pot).’ Then he ‫ ﷺ‬said: ‘Write: Not equal are those believers ... 21
20F

Al-Suyūṭī in al-Itqān also mentions that the material upon which the
revelation had been written down was kept in the house of the Prophet ‫ﷺ‬. 22 21 F

20
Al-Masʾūl, Muʾjam al-Muṣṭalāḥāt, 164.
21
Bukhārī, 4990, 4594.
22
Al-Suyūṭī, al-Itqān fī ʿUlūm al-Qurʾān, 1:207.

25
Al-Hārith al-Muhāsibī in his book Kitāb Fahm al-Sunan, summarized the first
phase of the written collection of the Qurʾānic material in the following
words:

“Writing of the Qurʾān was no novelty, for the Prophet used to order that it
be written down, but it was in separate pieces, on scraps of leather, shoulder
blades and palm risp, 23 and when (Abū Bakr) al-Ṣiddīq ordered that it be
copied from the (various) places to a common place, which was in the shape
of sheets, these (materials) were found in the house of the Prophet in which
the Qurʾān was spread out, and he gathered it all together and tied it with a
string so that nothing of it was lost. 24

There were many other scribes that would write the revelation for the
Messenger of Allah ‫ﷺ‬. 25 The written revelation would be referred to as ṣuḥuf
ُ plural of ‫ﺻﺤِ ﯿﻔَﺔ‬
‫ﺻ ُﺤﻒ‬ َ i.e., separated pieces of loose parchments of skin, bone,
papyrus, paper or scrolls.

The following are some important points about the collection of the Qurʾān
during the era of the Messenger of Allah ‫ﷺ‬.

• The revelation was written down by many of the ṣaḥāba . The

revelation would be written on scraps of leather, shoulder blades and
palm risp.
• Many had copies of the revelation, partially or wholly.
• All the ṣaḥāba  had portions memorized.
• Many had the entire Qurʾān memorized.
• The Messenger of Allah ‫ ﷺ‬himself instructed his scribes as to where
the different revealed verses should be placed, and thus, determined
the order and arrangement.

23
Stalks
24
Al-Suyūṭī, Al-Itqān fī ʿUlūm al-Qurʾān, 1:206-207.
25
Shafī Usmānī, Maʿārif al-Qurʾān, 1:22.

26
 • This order and arrangement were well known to the Muslims and
strictly observed by them.
• Jibril went through all the revelation with Muḥammad ‫ ﷺ‬each
year in Ramadan, and went through it twice in the year the
Messenger of Allah ‫ ﷺ‬passed away.
• There are numerous reports about the existence of the written
Qurʾān in the form of a book or piece of writing (kitāb) during the
lifetime of the Prophet ‫ﷺ‬.

2. The Jamʿ of Abū Bakr 

After the demise of the Messenger of Allah‫ﷺ‬, during the Caliphate (khilāfah)
of Abū Bakr , a battle by the name of Yamāmah took place wherein many
qurrāʾ (scholars of the Qurʾān) were martyred, thus creating the need to
bring the Qurʾān together in one place. Saḥīh Bukhārī relates this incident as
follows:

Zaid ibn Thābit al-Anṣārī, one of the scribes of the Revelation narrates, “Abū
Bakr sent for me after the martyrdom of many qurrāʾ during the battle of
Yamāmah. ʿUmar was also present. Abū Bakr said, ʿUmar has come to me and
said, ‘the people have suffered heavy casualties on the day of (the battle of)
Yamāmah, and I am afraid that there will be some casualties among the
qurrāʾ (those who know the Qurʾān by heart) at other places, whereby a large
part of the Qurʾān may be lost, unless you collect it. And I am of the opinion
that you should collect the Qurʾān.’ Abū Bakr added, ‘I said to ʿUmar, “How
can I do something which Allah’s Apostle has not done?” ʿUmar said (to me)
“By Allah, it is (really) a good thing.” ʿUmar kept on insisting to accept his
proposal, till Allah opened my heart for it and I agreed with ʿUmar’. (Zaid ibn
Thābit added), ʿUmar was sitting with him (Abū Bakr) and was not speaking.
Abū Bakr said (to me), ‘You are a wise young man and we do not suspect you
(of telling lies or of forgetfulness); and you used to write the Divine
Revelation for Messenger of Allah ‫ﷺ‬. Therefore, look for the Qurʾān and
collect it (in one manuscript)’. By Allah, if he (Abū Bakr) had ordered me to

27
shift one of the mountains (from its place) it would not have been harder for
me than what he had ordered me concerning the collection of the Qurʾān. I
said to both of them, ‘How dare you do a thing which the Prophet has not
done?’ Abū Bakr said, ‘By Allah, it is (really) a good thing. So I kept on arguing
with him about it till Allah opened my heart for that which He had opened
the hearts of Abū Bakr and ʿUmar. So I started locating the Qurʾānic material
and collecting it from parchments, scapula, leafstalks of date palms and from
the memories of men (who knew it by heart). I found with Khuzaima two
verses of sūras al-Tauba which I had not found with anybody else (and they
were):

‘Verily there has come to you an Apostle (Muhammad) from among

yourselves. It grieves him that you should receive any injury or difficulty. He
(Muhammad) is ardently anxious over you (to be rightly guided).’ (9:128)

The manuscript of the Qurʾān that was collected remained with Abū Bakr till
Allah took him unto Him, and then with ʿUmar till Allah took him unto Him,
and finally it remained with Ḥafsa, ʿUmar’s daughter. 26

Zaid ibn Thābit and ʿUmar  set out to fulfill this daunting task and though
they were both ḥāfiẓ (they both had the Qurʾān memorized) they did not rely
solely on their memory, nor did they solely rely on the memories of the
hundreds of other ṣaḥāba who had committed the Qurʾān to memory, nor
did he rely solely on the already available manuscripts of the Qurʾān. Rather,
they announced to all far and wide that whoever has any part of the Qurʾān
memorized or in writing, they should bring it. They took the following steps
before including any āyah in their collection: 27

1. They verified it with their memory.

26
Būkhārī, 4986.
27
Shafī Usmānī, Maʿārif al-Qurʾān, 1:24-25.

28
 2. Two witnesses had to testify that the āyah was written in the
presence of the Messenger of Allah ‫ﷺ‬. 28 27F

3. It was collated with the collections that numerous ṣaḥāba  had in

their possession.

Some distinctive features of this copy were:

• The āyāt were arranged in the order prescribed by the Messenger of

Allah ‫ﷺ‬.
• Each sūrah was written and kept separately.
• It was written in the Ḥirī script. 29
• The ayāt whose recital was abrogated were not included.
• It was endorsed by the entire Ummah at the time (ijmaʿ).
• It was named al-Umm (The Basis) so that it can serve as a reference
point for all Muslims and further generations.

3. The Jamʿ of ʿUthmān 

Islam had spread to other regions of the Middle East and Muslims continued
to learn, recite and teach the Qurʾān knowing that the Qurʾān may be recited
according to the seven known dialects. Gradually with their integration into
the dialects other than the seven agreed upon dialects and their integration
into non-Arab cultures and dialects, people started coming up with their
own dialects in terms of reciting the Qurʾān. This has been outlined in the
following Hadith of Saḥīḥ Bukhārī:

Anas ibn Mālik narrates: Hudhaifa ibn al-Yamān came to ʿUthmān at the time
when the people of Shām and the people of Iraq were waging war against
Armenia and Azerbaijan. Hudhaifa was afraid of their (the people of Shām
and Iraq) differences in the recitation of the Qurʾān, so he said to ʿUthmān,

Al-Suyūṭī, al-Itqān fī ʿUlūm al-Qurʾān, 1:205.

28

Abū al-Ḥasan Aʿẓamī, introduction to Tashīl al-Bayān fī Rasm Khaṭ al-Qurʾān by Nadhar
29

Muḥammad, 8.

29
‘O chief of the Believers! Save this nation before they differ about the Book
(Qurʾān), as Jews and the Christians did before.’ So ʿUthmān sent a message
to Ḥafṣa saying, ‘Send us the manuscripts of the Qurʾān so that we may
compile the Qurʾānic materials in perfect copies and return the manuscripts
to you’. Ḥafṣa sent it to ʿUthmān. ʿUthmān then ordered Zaid ibn Thābit,
ʿAbd Allah ibn al-Zubair, Saʿid ibn al-ʿĀs and ʿAbd al-Raḥmān ibn Hārith ibn
Hishām to rewrite the manuscripts in perfect copies. ʿUthmān said to the
three Quraishī men, ‘In case you disagree with Zaid ibn Thābit on any point
in the Qurʾān, then write it in the dialect of Quraish as the Qurʾān was
revealed in their tongue.’ They did so, and when they had written many
copies, ʿUthmān returned the original manuscripts to Ḥafṣa. ʿUthmān sent
to every Muslim province one copy of what they had copied and ordered
that all the other Qurʾānic materials whether written in fragmentary
manuscripts or whole copies, be burnt. Zaid ibn Thābit added, ‘A verse from
sūrah al-Aḥzāb was missed by me when we copied the Qurʾān and I used to
hear Allah’s Apostle reciting it. So we searched for it and found it with
Khuzaima ibn Thābit al-Anṣārī’. (That verse was): ‘Among the Believers are
men who have been true in their covenant with Allah’ (33: 23). 30

According to the well-known report, five muṣḥafs were sent to the major
cities of the time, Makkah al-Mukarramah, Kūfah, Baṣrah, Shām and
Madinah al-Munawwarah. ʿUthmān  also sent teachers along with these
muṣḥafs. With the muṣḥaf kept for Madinah was appointed Zaid ibn Thābit
. Abū ʿAbd al-Raḥmān al-Sulamī  was sent with the muṣḥaf sent to Kūfa.
ʿĀmir ibn ʿAbd Qais  was sent with the muṣḥaf of Baṣrah. Mughirah ibn Abī
Shihāb  for the muṣḥaf of Shām and ʿAbd Allah ibn al-Ṣāʾib was sent with
the muṣḥaf of Makkah. 31 ʿUthmān  had one muṣḥaf prepared for himself as
well and that muṣḥaf is known as al-Imam. This is why some reports mention
six muṣḥafs were prepared. Some have mentioned that a muṣḥaf was sent to

30
Būkhārī, 4987, 4988.
31
Al-Aʿẓamī, The History of the Qurʾānic Text, 103; Najāḥ, Mukhtasar al-Tabyīn li-Hijāʾ al-Tanzīl,
1:141.

30
Bahrain and one was sent to Yemen. 32 Some have also claimed that one
muṣḥaf was sent to Egypt. 33

Each teacher was ordered to teach the Qurʾān to the surrounding localities
according to the muṣḥaf they were sent with. In order to accommodate the
mass-communicated, uninterrupted and universally accepted qirāʾāt, the
Shāmi muṣḥaf and Madanī muṣḥaf had slight variances in a couple of places,
for example in the Shāmi muṣḥaf, the word �‫و‬is written as �‫ أو‬34 F

Some of the features of this compilation were:

1. The main purpose was to have the entire Ummah adopt one script
for the writing, learning, teaching and propagation of the Holy
Qurʾān.
2. The sūrahs were arranged in their present order.
3. To accommodate the mass-communicated, uninterrupted, and
successive recitals and dialects narrated from the Messenger of Allah
‫ﷺ‬into the script, no diacritical dots or marks were included.
4. Five, seven or eight of these muṣḥafs were prepared and sent to the
major cities of the time.
5. The same method was adopted this time that was adopted in Abū
Bakr’s time and the manuscripts prepared by Abū Bakr were used.
6. This was compiled under the guidance and leadership of ʿUthmān 
and with the consensus of 12,000 ṣaḥāba.

32
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:7, ʿAqīlah Atrāb, l. 36-37.
33
Iẓḥār Aḥmad Thānwī, al-Jawāhir al-Naqiyyah, 14.
34
Al-Dānī, al-Muqniʿ, 106.

31
 Various Divisions of the Qurʾān

Takhmīs/Taʿshīr �‫�ميس تعش‬

Takhmīs literally means to count five or make five and taʿshīr means to count
ten or make ten. It is reported from the famous tābiʿī, Qatādah, that the
ṣaḥāba  also used to incorporate the signs for every five and ten verses. 35
The letter ‫خ‬or the word ‫ﺧﻤﺲ‬would be placed after every five verses and the
letter ‫ع‬or the word ‫ﻋﺸﺮ‬after every ten verses. These would also be referred
to as ‫(أﺧﻤﺎس‬akhmās) and ‫(أﻋﺸﺎر‬aʿshār) respectively. 36 ʿAllāmah al-Dānī says
35F

that in all regions from the time of the tābiʿīn till this day, scholars have
permitted incorporating dots for letters and diacritical marks for words, and
the enumeration of the sūrahs and the verses contained in the sūrahs, and
similarly the signs for every five and ten verses. 37 36F

It is also reported that this was introduced by the great tābiʿī from Baṣrah,
Naṣr ibn ʿĀṣim al-Laithī. 38

The Ajzāʾ of the Qurʾān

ُ
Ajzāʾ ‫أجزاء‬is the plural of ‫جزء‬which means a part/portion. During the time of
Ḥajjāj, the Qurʾān was divided into thirty almost equal ajzāʾ based on the
number of words apart from sūrah al-Fātiḥa. Then each juz was divided into
four almost equal parts with the words ‫ر�ع‬for the first quarter, ‫نصف‬for the
halfway point and ‫ثلثة‬for the third quarter. 39 These words for the first three
38F

35
Al-Suyūṭī, al-Itqān fī ʿUlūm al-Qurʾān, 4:184.
36
Shafī Usmānī, Maʿārif al-Qurʾān, 1:33; al-Qāḍī, Tārīkh al-Muṣḥaf al-Sharīf, 48.
37
Al-Dānī, al-Muḥkam, 2-3.
38
Al-Suyūṭī, al-Itqān fī ʿUlūm al-Qurʾān, 4:184.
39
Raḥīm Bakhsh Pānīpatī, al-Khaṭṭ al-ʿUthmānī fī al-Rasm al-Qurʾānī, 31-32.

32
quarters are only marked in the South Asian prints of the Qurʾān. They are
not in the Madanī prints.

This was probably based on a longer Hadith in which the Messenger of Allah
‫ ﷺ‬mentioned to ʿAbd Allah ibn ʿAmr ibn al-ʿĀs to complete the Qurʾān in
one month, 40 and that many of the pious predecessors had made that their
39F

habit.

The scholars of Eqypt and the west would divide the Qurʾān into 60 aḥzāb
‫أحزاب‬. Aḥzāb is the plural of ‫ﺣِ ْﺰب‬. Each ḥizb would be about half a juz and
each ḥizb would further be divided into four parts called ‫(ر�ع ا�زب‬1/4 of ḥizb)
َْ
or al-maqraʾ ‫المق َرأ‬ . This division of aḥzāb has been followed by the current
Madanī prints of the Holy Qurʾān. It is also reported that this was done to
facilitate the completion of the whole Qurʾān in one month in eight rakaʿāt
of tahajjud. These are not found in the South Asian prints.

Ajzāʾ for the sake of Reciting the Qirāʾāt

Ibn al-Jazarī writes that in his time, some scholars had divided the Qurʾān
into 120 ajzāʾ so that each riwāyāh can be completed in four months. Some
scholars had divided the Qurʾān into 240 ajzāʾ so that in eight months they
could complete all fourteen or twenty riwāyāt combined. 41

Rukuʿāt

This division is found in the South Asian prints of the Holy Qurʾān and not
in the Madanī prints. Its indicator is the letter ‫ع‬with three numbers; one on
top that indicates the number of the current rukūʿ in the sūrah, one number

40
Tirmidhī, 2946.
41
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt Al-ʿAshr, 2:97.

33
underneath that indicates the number of the current rukūʿ in the juz and one
number in the middle that indicates the number of verses in that rukūʿ.

This was introduced mostly by the Ḥanafī scholars of Mā Warāʾ al-Nahr 42

around the year 300 AH. 43 They saw that people were following the taʿshīr
(ten verses) signs for each rakʿah of tarawīḥ, thus completing the Qurʾān in
thirty days i.e., 10 x 20 x 30 = 6,000 verses. However, on many occasions, the
meaning of the topic would be left incomplete in each rakʿah. So, in order to
facilitate that each rakʿah consists of a full topic, they devised the system of
rukuʿ in terms of the completeness of a topic or meaning. In addition to that,
they intended that the Qurʾān be completed on the 27th of Ramadan. Hence,
they placed 540 rukuʿāt 44 at those places where the majority of the time, the
topic or meaning is complete and so that the Qurʾān could be completed on
the 27th of Ramadan. 45 Another point that was intended is that every rukuʿ
must consist of sufficient verses through which the obligatory amount of
recitation for a rakʿah may be fulfilled. 46 Some latter-day scholars have
mentioned 558 rukuʿāt. 47

42
Refers to Transoxania, which roughly corresponds to present day Central Asia.
Historically, this was the land that was east of the Oxus River and west of the Jaxartes River.
Britannica, T. Editors of Encyclopaedia. "Transoxania." Encyclopedia Britannica, November 4,
2016. https://www.britannica.com/place/Transoxania.
43
Sarakhsī, al-Mabsūṭ, 2:146; Sindī, “Muṣṭalaḥ al-Rukūʿ fī al-Muṣāḥif,” 39.
44
20 units of prayer X 27 nights=540.
45
Al-Fatāwā al-Hindiyyah, 1:130.
46
Raḥīm Bakhsh Pānīpatī, al-Khaṭṭ al-ʿUthmānī fī al-Rasm al-Qurʾānī, 34-35.
47
This is the division that is used in contemporary muṣāḥif. This would not result in a khatam
on the night of the 27th if only one rukūʿ is read in each rakʿah. However, one should keep in
mind that the rukūʿāt in juz ʿamma are extremely short, and the reciter can easily read more
than one in each rakʿah.

34
A Division of the Sūwar Based on Length

Scholars have divided the sūrahs of the Qurʾān in terms of their length into
the following four categories: 48

Category Name Number of Sūrahs

Sūrahs
al-Ṭiwāl (long ones) 8 Al-Baqarah to al-Barāʾah: 2-9.
with more that 100
āyāt
al-Miʾūn: Sūrahs 26 Yūnus to Fāṭir: 10-35.
with approximately
100 āyāt
al-Mathānī: Sūrahs 14 Yāsīn to al-Ḥujurāt: 36-49.
with less than 100
āyāt
al-Mufassal: the last 65 Qāf to al-Nās: 50-114.
section of the
Qurʾān

Famī bi-Shawq

Famī bi-Shawq ‫ف� �شوق‬is a division of the Qurʾān into seven manāzil ‫منازل‬
َْ
(plural of ‫)م�ل‬. This is also based on the aforementioned longer Hadith
wherein ʿAbd Allah ibn ʿAmr ibn al-ʿĀs  mentions that he is capable of
reading more than one completion of the Qurʾān in one month, upon which
the Messenger of Allah ‫ ﷺ‬permitted him to recite the Qurʾān in one week. 49 48F

The division is also mentioned in another ḥadīth of Abū Dāwūd and Ibn Mājah
wherein it is explicitly mentioned that the ṣaḥābah  used to divide the

48
Al-Zarkashī, Al-Burhān fī Ulūm al-Qurʾān, 1:244-245.
49
Muslim, 1159.

35
Qurʾān into seven parts: 50 one for each day of the week. The following chart
shows the division:

Manzil Number of Sūrahs

Number Sūrahs
1 4 Al-Fātiḥa to al-Nisāʾ
2 5 Al-Māʾidah to al-Barāʾah
3 7 Yūnus to al-Naḥl
4 9 Al-Isrāʾ or Banū Isrāʾīl to al-Furqān
5 11 Al-Shuʿarāʾ to Yāsīn
6 13 Al-Ṣaffāt to al-Ḥujurāt
7 65 Qāf to al-Nās

Famī bi-Shawq ‫ ف� �شوق‬is an acronym that was introduced in the time of Ḥajjāj
as a mnemonic, with each letter standing for the sūrah that the manzil begins
with: 51 50F

‫ف‬for al-Fātiḥa
‫م‬for al-Māʾidah
‫ي‬for Yūnus
‫ب‬for Banū Isrāʾīl
‫ش‬for al-Shuʿarāʾ
‫و‬for Wa al-Ṣaffāt
‫ق‬for Qāf

According to another slight variance, the second manzil begins with al-Nisāʾ.
Thus, the acronym would be ‫ﻓﻨﻲ ﺑﺸﻮق‬.

50
Al-Zarkashī, al-Burhān fī Ulūm al-Qurʾān, 1:247; Abū Dawūd, 1393; Ibn Mājah 1345.
51
Raḥīm Bakhsh Pānīpatī, al-Khaṭṭ al-ʿUthmānī fī al-Rasm al-Qurʾānī, 32-33.

36
The Manāzil of Aḥzāb

This is another division of the Qurʾān into seven parts slightly different from
the above. Its acronym is ‫ﻓﺄﯾﻂ ﻋﺰو‬.

‫ف‬for al-Fātiḥa
‫أ‬for al-Anʿām
‫ي‬for Yūnus
‫ط‬for Ṭāhā
‫ع‬for al-ʿAnkabūt
‫ز‬for al-Zumar
‫و‬for al-Wāqiʿah

It is reported that ʿUthmān, Zaid, Ubai ibn Kaʿb and Ibn Masʿud  would
complete a Qurʾān recitation beginning from Friday 52 and completing on
Thursday. 53

It is reported from Ibn ʿAbbās  that whoever follows suit will have his duʿās
accepted. 54

52
Meaning the night before the day of Friday, as Islamically Friday begins after Maghreb
on Thursday.
53
Al-Nawawī, al-Tibyān, 46; Shafī Usmānī, Maʿārif al-Qurʾān, 1:32; Raḥīm Bakhsh Pānīpatī, al-
Khaṭṭ al-ʿUthmānī fī al-Rasm al-Qurʾānī, 33; al-Ghazālī, Iḥyā ʿUlūm al-Dīn, 1:656-657. Thursday
here refers to Wednesday night, as the Islamic day begins after Maghreb.
54
Raḥīm Bakhsh Pānīpatī, al-Khaṭṭ al-ʿUthmānī fī al-Rasm al-Qurʾānī, 33.

37
 The Importance of Rasm al-Khaṭṭ

Scholars of qirāʾāt have stated the following three conditions for

determining the validity of a particular qirāʾah. 55

1. The qirāʾah must be in accordance with one of the maṣāḥif (sing:

muṣḥaf) prepared by the Ṣaḥāba  under the supervision of the
Khalīfa ʿUthmān  and sent to various parts of the Islamic world at
the time. These were five according to one opinion, seven according
to another and eight according to another. These are known as
Maṣāḥif ʿUthmāniyyah (sing: Muṣḥaf ʿUthmāni).
2. The qirāʾah must be in accordance to the well-known grammatical
principles of naḥw (Arabic syntax) and ṣarf (Arabic verb conjugation).
3. The transmission must be mutawātir.

Definitions

Rasm ‫ رﺳﻢ‬literally signifies: drawing, sketch, trace, graph, picture, outline,

pattern, mark, note, design, regulation, form, rate.

Khaṭṭ ‫ ﺧﻂ‬literally means to write. It can also refer to a line. Synonymous

words include kitābah ‫اﻟﻜﺘﺎﺑﺔ‬and imlāʾ ‫اﻹﻣﻼء‬.

Khaṭṭ is of two types; 1. ‫ ﻗﯿﺎﺳﻲ‬Qiyāsī (logical) 2. ‫ اﺻﻄﻼﺣﻲ‬Isṭilāḥī (technical)

1. Khaṭṭ Qiyāsī: In Arabic academia, it refers to writing a word with its letters
the way it is pronounced in the state of waṣl and waqf i.e., the spelling is
exactly according to how the word is pronounced. About 95% of the rasm
of the Arabic language is qiyāsī. There are very few exceptions. However,
in terms of the rasm of the Qurʾān, approximately 80% is qiyāsī, the other

55
Ibn al-Jazarī, al-Nashr fī al-Qirāʾāt al-ʿAshr, 1:9.

38
 20% is isṭilāḥī. Khaṭṭ Qiyāsī is also known as rasm imlāʾī ‫( الﺮﺳﻢ اﻹمﻼﻲﺋ‬script
according to dictation) or ‫( الﺮﺳﻢ اﻟﻌﺎدي‬script according to what is
habitual).

2. Khaṭṭ Isṭilāḥī: Where the rasm (spelling) of the word does not conform
to the word or pronunciation. This is the main focus and subject
matter in the science of Rasm al-Khaṭṭ. Other synonymous terms
include:
• Rasm al-Muṣḥaf ‫رﺳﻢ اﻤﻟﺼﺤﻒ‬
• Rasm ʿUthmānī �‫الﺮﺳﻢ اﻟﻌﺜﻤﺎ‬
• Khaṭṭ ʿUthmānī �‫اﺨﻟﻂ اﻟﻌﺜﻤﺎ‬
• Rasm Qurʾānī �‫الﺮﺳﻢ اﻟﻘﺮآ‬
• Khaṭṭ Qurʾānī �‫اﺨﻟﻂ اﻟﻘﺮآ‬

Rasm al-Khaṭṭ ‫رﺳﻢ اﺨﻟﻂ‬refers to writing the words of the Qurʾān strictly in
accordance to how their spelling was agreed upon by the Ṣaḥāba  and
written in the maṣāḥif prepared under the guidance of ʿUthmān .

Examples of words written in Rasm al-Khaṭṭ:

‫ﺎئ‬ ََ
ِ ‫اﻟﻌﻠﻤ� الﺮﻤﺣﻦ الﺼﻠﺤﺖ ﻫﺆﻻء �ﺒ‬

The same words written in regular Arabic Khaṭṭ:

َ
‫اﻟﻌﺎﻤﻟ� الﺮﻤﺣﺎن الﺼﺎﺤﻟﺎت �ﺒَ ِﺈ‬

The word Khaṭṭ is also used to refer to the calligraphic style of Arabic writing.
Thus, from this perspective, it is permissible to change the Khaṭṭ of the
Qurʾān, but it is impermissible to change the Rasm al-Khaṭṭ of the Qurʾān. For
example, while writing the Qurʾān or quoting the above words as part of the
Qurʾān, it is permissible to write them in the following or any other font:

39
 ‫ﺎئ‬ ََ
ِ ‫اﻟﻌﻠﻤ� الﺮﻤﺣﻦ الﺼﻠﺤﺖ ﻫﺆﻻء �ﺒ‬
ِ‫ﺎﺉ‬‫ﻧَﺒ‬ ‫ﺍﻟﻌﻠﻤﲔ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻠﺤﺖ ﻫﺆﻻء‬
ََ
‫ﺎﺉ‬
ِ ‫ﺍﻟﻌﻠﻤﲔ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻠﺤﺖ ﻫﺆﻻء ﻧﺒ‬
ِ‫ﺎﺉ‬‫ﺍﻟﻌﻠﻤﲔ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻠﺤﺖ ﻫﺆﻻء ﻧَﺒ‬

However, it is impermissible to write the same words as:

َ ُ
‫اﻟﻌﺎﻤﻟ� الﺮﻤﺣﺎن الﺼﺎﺤﻟﺎت ﻫﺎأﻻء �ﺒَ ِﺈ‬

Ḍabṭ ‫ ﺿﺒﻂ‬refers to the usage of diacritical marks to aid pronunciation of

letters and words. This is sometimes included in the science of rasm al-khaṭṭ.
Thus, we say the science of rasm al-khaṭṭ and al-ḍabṭ and at times when
studied as a separate science, the science of ḍabṭ.

Subject Matter

The science of ḍabṭ deals mainly with how to write the following five
diacritical marks:

1. Ḥarakāt: fatḥa, ḍammah, kasrah

2. Sukūn
3. Shaddah
4. Madd
5. Hamza

ْ َ
Tashkīl ‫ �ﺸﻜﻴﻞ‬is a synonymous term with ḍabṭ. Shakl ‫ ﺷﻞﻜ‬refers to the
diacritical marks. Ashkāl ‫ أﺷﺎﻜل‬is its plural.

40
Status

The rasm al-khaṭṭ of the Qurʾān is an issue based on tawqīf ‫ ﺗﻮﻗﻴﻒ‬i.e., it was
dictated by the Messenger of Allah ‫ ﷺ‬according to how it is preserved in the
Lawḥ Maḥfūẓ ‫ الﻠﻮح اﻤﻟﺤﻔﻮظ‬and inspired to him by Allah Taʿālā. There is no
scope for logic or opinions in this regard. There is a famous statement of the
scholars:

‫ﺧﻄﺎن ﻻﻳﻘﺎﺳﺎن ﺧﻂ اﻟﻘﻮاﻲﻓ و ﺧﻂ اﻟﻘﺮأن‬

There are two types of Khaṭṭ that have no scope for logic; The Khaṭṭ of qawāfī
(Arabic poetry) and the Rasm al-Khaṭṭ of the Qurʾān. 56

ʿAllāmah Burhan al-Dīn Abū Isḥāq Ibrāhim ibn ʿOmar al-Jaʿbarī (d. 732 AH)
states, “The rasm al-khaṭṭ of the Qurʾān is tawqīfī and this is the opinion of the
scholars of the four schools of thought.” 57 A vast majority of the scholars
deem it impermissible to write the Qurʾān contrary to rasm al-khaṭṭ. Scholars
maintain that just like the Qurʾān comprises the words and meanings, and is
a miracle from both perspectives, it is also a miracle in terms of its script.
Thus, the need arises to study rasm al-khaṭṭ. 58

Mullā ʿAlī al-Qārī writes in one of his works that the Messenger of Allah ‫ﷺ‬
said to one of his scribes Muʿāwiyah , “Keep the mouth of the ink bottle as
wide as possible so that the pen can be easily inserted, keep the cut at the
end of the pen slanted, enlarge the bāʾ of ‘bismi-Allah’ and write the teeth
(small protruding lines) of the sīn with clarity, do not ruin the eye of the
letter mīm, write the word Allah beautifully, enlarge the nūn of al-Raḥmān
and write al-Raḥīm with precision.” 59 58F

56
Nadhr Muḥammad, Tas-hīl al-Bayān translation and foreword by Abū al-Ḥasan Aʿẓamī, 10.
57
Al-Jaʿbarī, Jamīlah al-Arbāb al-Marāṣid, 380.
58
Nadhr Muḥammad, Tas-hīl al-Bayān translation and foreword by Abū al-Ḥasan Aʿẓamī, 8.
59
Ibid., 11.

41
 Arabic Khaṭṭ Throughout History

Arabic has been written in many calligraphic styles throughout history: 60

1. Muʿqilī ‫ ﻣﻌﻘﻠﻲ‬also known as musnad. It is said that this was taught to Idrīs
.

2. Qīrāmūzī ‫ﻗﯿﺮاﻣﻮزي‬

In Makkah al-Mukarramah, the Qurʾān was first written with this Khaṭṭ.

3. Ḥīrī ‫ﺣِ ﯿﺮي‬

In Madinah al-Munawwarah, the Qurʾān was written with this khaṭṭ. As

ransom, those prisoners from the Battle of Badr who knew how to write were
ordered to teach ten Ṣaḥābah  each. These prisoners being from Ḥīrā were
well versed in the Ḥīrī khaṭṭ. This became the dominant khaṭṭ for the writing
of the Qurʾān and this was used in the time of Abū Bakr  when the Qurʾān
was compiled into book form, and this was the same khaṭṭ that was used to
write the Maṣāḥif Uthmānī. 61 This khaṭṭ later on became known as al-Khaṭṭ
al-Ḥijāzī. 62

4. Kūfī ‫ﻛﻮﻓﻲ‬

60
Nadhr Muḥammad, Tas-hīl al-Bayān translation and foreword by Abū al-Ḥasan Aʿẓamī, 8-
9.
61
Muhammad Idrīs al-ʿĀṣim, Nafāʾis al-Bayān, 32-38.
62
Muhammad Idrīs al-ʿĀṣim, Nafāʾis al-Bayān, 30.

42
As Islam spread, Muslims were introduced to the Kufī Khaṭṭ. Thus, in the year
160 AH the Qurʾān was written in the Kūfī Khaṭṭ. 63
After this period, scholars expanded in the science of Khaṭṭ and introduced
many different styles and fonts. Ibn Muqlah—one of the governors of the
Khalīfah Muqtadir bi Allah, introduced six more styles:

1. Naskh ‫ﻧﺴﺦ‬
2. Thuluth ‫ﺛﻠﺚ‬
3. Rayhān ‫رﯾﺤﺎن‬
4. Tawqīʿ ‫ﺗﻮﻗﯿﻊ‬
5. Muḥaqqaq ‫ﻣﺤﻘﻖ‬
6. Riqaʿ/ruqʿah/riqʿah ‫ِرﻗﺎع ُرﻗﻌﺔ ِرﻗﻌﺔ‬

In the year 318 AH the Qurʾān was written in the Naskh style for the first
time, and this is the khaṭṭ predominantly used since then. This is to such an
extent that some have stated an ijmāʿ on this style to be adopted for the
script of the Qurʾān.

Apart from the above, Nastaʿlīq, also known as taʿlīq, was introduced and
adopted by the Persians and Turks. Nowadays, Urdu and Persian are written
in Nastaʿlīq. Nastaʿlīq was used for Turkish until the rise of Mustafa Attaturk
who anglicized the Turkish alphabet.

63
The Kūfī script was very similar to the Ḥirī script as both these cities were in close
geographic proximity to each other. Therefore, it is not impossible that the Qurʾān was
written in this script before 160 AH as well. al-Aʿẓamī, History of the Qurʾānic Text, 139.

43
 Books on Rasm al-Khaṭṭ

Scholars throughout the history of Islam wrote on this subject. Beginning

from the first century we have:

1. Imam ʿAbd Allah ibn ʿĀmir al-Shāmī (d. 118 AH), Ikhtilāf Maṣāḥif al-
Shām wa al-Ḥijāz wa al-ʿIrāq and Kitāb fī Maqṭūʿ al-Qurʾān wa
Mawṣūlih.64
2. Yaḥyā ibn al-Hārith al-Dhamārī (d. 145 AH): He is the student of Ibn
ʿĀmir al-Shāmī. He wrote Kitāb fī Hijāʾ al-Maṣāḥif. 65
3. Imam Ḥamzah ibn Ḥabīb al-Zayyāt al-Kūfī (d. 156 AH), Kitāb fī
Maqṭūʿ al-Qurʾān wa Mawṣūlih. 66
4. Imam al-Kisāʾī al-Kūfī (d. 189 AH), Ikhtilāf Maṣāḥif Ahl al-Madinah wa
Ahl al-Kūfa wa Ahl al-Baṣrah and Kitāb al-Hijāʾ & Kitāb Maqṭūʿ al-Qurʾān
wa Mawṣūlih. 67
5. Farrāʾ Yaḥyā ibn Ziyād ibn ʿAbd Allah ibn Manṣūr Abū Zakariyyā al-
Aslamī al-Kūfī (d. 207 AH); He is the famous grammarian of Arabic.
He wrote Ikhtilāf Ahl al-Kūfa wa al-Baṣrah wa al-Shām fī al-Maṣāḥif. 68
6. Khalaf ibn Hishām (d. 229 AH), Kitab fī Ikhtilāf al-Maṣāḥif. 69
7. Imam Nāfiʿ ibn Abī Nuʿaim al-Madanī (d. 169 AH). He is the most
prominent and important source for the narration of rasm al-khaṭṭ,
especially the muṣḥaf of Madinah. He was born in Madinah and
taught qirāʾāt for seventy years. The muṣḥaf prepared by ʿUthmān
 for the people of Madinah was with Imam Nāfiʿ for a while. Many

64
Ghānim Qaddūrī al-Ḥamad, al-Muyassar, 65; Ibn Nadīm, Fihrist, 56-57.
65
Ibid.
66
Ibid., 66; Ibn Nadīm, Fihrist, 56.
67
Ibid., 70; Ibn Nadīm, Fihrist, 55-56.
68
Ibn Nadīm, Fihrist, 55.
69
Ibid.; Najāḥ, Mukhtasar al-Tabyīn li-Hijāʾ al-Tanzīl, 1:161.

44
 of his students wrote books on rasm al-khaṭṭ narrating from him. 70
They include:
8. Ghāzī ibn Qais al-Andalusī (d. 199 AH), Hijāʾ al-Sunnah. He is one of
the preeminent students of Imam Nāfiʿ and it was through him that
the Qirāʾah of Imam Nāfiʿ reached Spain. He prepared a muṣḥaf after
proofreading it 13 times with the muṣḥaf of Imam Nāfiʿ and
thereafter wrote his book. 71
9. Qālūn (d. 220 AH) the first rāwī of Imam Nāfiʿ. He wrote his book
directly relaying from Imam Nāfiʿ. 72
10. Abū ʿUbaid Qāsim ibn Sallām (d. 224 AH), Faḍāʾil al-Qurʾān wa
Maʿālimuh wa Ādābuh. There is one chapter in this dealing
specifically with rasm al-khaṭṭ. He has written about almost every
single science of the Sharīʾah. 73 He has eight well-known books on
the sciences of the Qurʾān. His books on qirāʾāt and tajwīd are
considered to be one of the first.
11. Abū al-Mundhir Naṣīr ibn Yūsuf al-Naḥwī (d. 240 AH) was one of
the students of Imam al-Kisāʾī. After Imam Nāfiʿ and Abū ʿUbaid
Qāsim ibn Sallām, he is considered an authority in the science of
rasm al-khaṭṭ. He wrote a book titled Rasm al-Maṣāḥif. 74
12. Muḥammad ʿĪsa al-Taymī al-Asbahānī (d. 253 AH) was the student
of Naṣīr ibn Yūsuf. [He wrote a book on the rasm of the Qurʾān,] 75
Hijāʾ al-Maṣāḥif. 76

70
Ibid., 67-68.
71
Ghānim Qaddūrī al-Ḥamad, al-Muyassar, 68; Najāḥ, Mukhtasar al-Tabyīn li-Hijāʾ al-Tanzīl,
1:159.
72
Najāḥ, Mukhtasar al-Tabyīn li-Hijāʾ al-Tanzīl, 1:159.
73
Ibn al-Jazarī, Ghayah al-Nihāyah, 2:18.
74
Ibn al-Jazarī, Ghayah al-Nihāyah, 2:297.
75
Ibn al-Jazarī, Ghayah al-Nihāyah, 2:197.
76
Najāḥ, Mukhtasar al-Tabyīn li-Hijāʾ al-Tanzīl, 1:168.

45
 Principles of Rasm al-Khaṭṭ

This science can be divided into two main parts:

1. Uṣūl – General principles that are generally applicable throughout the

Qurʾān
2. Furūsh – Specific cases that apply to specific words only

The following are the main sources for this science:

1. Maṣāḥif ʿUthmāniyyah – Their rasm is exactly how the Qurʾān was

written during the time of the Messenger of Allah ‫ﷺ‬. These were
prepared under the guidance of ʿUthmān  by Zaid, Ibn Abbas, Ubay
ibn Kaʿb, Abd al-Raḥmān ibn al-Harith ibn Hishām, Saʿīd ibn al-ʿĀṣ
and ʿAbd Allah ibn Zubair . 77 76F

2. Imam Nāfiʿ and the Madanī Muṣḥaf – Imam Nāfiʿ narrates the Madanī
rasm from the Muṣḥaf that was prepared for the people of Madina
under the guidance of ʿUthmān . 78 Whenever Imam Nāfiʿ is
mentioned, the Madanī Muṣḥaf will be meant and whenever the
Madanī Muṣḥaf is mentioned, the narration of Imam Nāfiʿ [from it]
will be meant.
3. Imam Abū ʿUbaid Qāsim ibn Sallām and the Imam Muṣḥaf – Abū
ʿUbaid Qāsim ibn Sallām narrates rasm from the Imam Muṣḥaf i.e., the
Muṣḥaf that was prepared under the guidance of ʿUthmān  and he
had kept it for himself. 79 Whenever Imam Abū ʿUbaid Qāsim ibn
Sallām’s narration is mentioned, the Imam Muṣḥaf will be meant, and
whenever the Imam Muṣḥaf is mentioned, the narration of Imam Abū
ʿUbaid Qāsim ibn Sallām will be meant.

77
Fatḥ Panīpatī, Ashal al-Muwārid, 33-34; Najāḥ, Mukhtasar al-Tabyīn li-Hijāʾ al-Tanzīl, 1:138;
Ghānim Qaddūrī al-Ḥamad, al-Muyassar, 37.
78
Fatḥ Panīpatī, Ashal al-Muwārid, 41.
79
Ibid.

46
 4. Makkī Muṣḥaf – The Muṣḥaf that was prepared likewise for the people
of Makkah.
5. Kufī Muṣḥaf – The Muṣḥaf that was prepared likewise for the people
of Kūfa.
6. Basrī Muṣḥaf – The Muṣḥaf that was prepared likewise for the people
of Baṣrah.
7. Iraqī Muṣḥaf – Both the Kufī and Basrī Muṣḥafs are referred to as the
Iraqi Muṣḥafs.
8. Shāmī Muṣḥaf – The Muṣḥaf that was prepared likewise for the people
of Shām.
9. Baḥrainī Muṣḥaf - The Muṣḥaf that was prepared likewise for the
people of Bahrain.
10. Yemenī Muṣḥaf - The Muṣḥaf that was prepared likewise for the
people of Yemen.

However, the Muṣḥafs of Bahrain and Yemen are not used as references in
this science.

There are five main causes of differences between khaṭṭ and rasm al-khaṭṭ:
1. Ḥadhf ‫ﺣﺬف‬dropping of a letter
2. Ziyādah ‫ز�ﺎدة‬adding a letter
3. Ibdāl ‫إﺑﺪال‬transforming a letter into a another letter
4. Faṣl & Waṣl ‫اﻟﻔﺼﻞ والﻮﺻﻞ‬Separating & Adjoining
5. Hamz ‫اﻬﻟﻤﺰ‬Pronouncing a hamza

47
 Ḥadhf ‫ﺣﺬف‬

Dropping of a letter

Ḥadhf in the Maṣāḥif ʿUthmānī occurs due to the following causes:

1. To avoid successive identical letters e.g., two or three alifs etc.
2. To accommodate the recital of different riwāyāt.
3. Due to the fact that normally waṣl is intended and done on that word.
4. Due to a reason other than the above.

Ḥadhf to avoid successive identical letters e.g., two or three alifs etc.

Examples of Ḥadhf of alif:

Verse Print Sūrah Word

َ ُ َ َّ ٰٓ َ ُ ُ ٰ َ ۡ َ َ َ َ ۡ َ ۡ َ ٰٓ َ َ َّ َ َ Madanī
٦١‫و� إِنا ل ُم ۡد َر�ون‬ ‫فلما ترءا ٱ�معا ِن قال أص�ب م‬ ‫اﻟﺸﻌﺮاء‬ َ
‫ت َٰٓر َءا‬
26:61

َ ُ َ َّ ٰ٘ َ َ ٰ ْ َ ْ َ ٓ َ َ َّ َ َ South
ٰ ‫ال ا َ ْص‬ ٓ َ
‫ب ُم ْو� اِنا ل ُم ْد َر� ْون ﶔ‬
٦١ ُ ‫ح‬ ‫فلما تراء ا�مع ِن ق‬ ‫اﻟﺸﻌﺮاء‬ ‫ت َرا َء‬
Asian 26:61

Scholars are unanimous that the above word is written with only one alif as
‫ﺗﺮا‬. The reason for this is that they did not have a separate shape for the
letter hamza. Thus, it did not form a part of the written word. If they were to
add another alif to represent the hamza, the word would have two successive
alifs; something that is disliked, to avoid confusion. Thus, it was dropped
from the word. The scholars of ḍabṭ added the vertical mini alif (also known
as alif al-khanjariyyah or standing zabar/fatḥa) after the rāʾ to represent the
first alif and a hamza after it to facilitate its correct recital. Based on this
convention of ḍabṭ, the first alif was dropped.

48
Using a slightly different convention, in the South Asian Print, the hamza
was added after the alif implying that the second alif (hamza) was dropped.
According to the rules of rasm imlāʾī, the word would be written as ‫ﺗﺮاءى‬or
‫ﺗﺮاءا‬.

Every word that is supposed to have two alifs at the beginning is written with
one alif. This happens when there is a hamza al-qaṭʿ at the beginning of a word
whether it is the interrogative hamza or otherwise, followed by another
hamza al-qaṭʿ regardless of the ḥarakah on it.

There are many such examples in the Qurʾān out of which some are:

Verse Print Sūrah Word

َ ۡ َ ُ َ َ َ َ َ َ ٓ ْ َ َ َ َّ َّ َ َ َ
٦‫ِين �ف ُروا َس َوا ٌء َعل ۡي ِه ۡم َءأنذ ۡر� ُه ۡم أ ۡم ل ۡم تنذ ِۡر ُه ۡم � يُؤم ُِنون‬
�‫ إِن ٱ‬Madanī ‫اﻟﺒﻘﺮة‬ ‫َءأنذ ۡر� ُه ۡم‬
2:6
َ ْ َ ُ َ َ َ ََْ َ ٓ ََ َّ َّ َ ََْ
٦ ‫ ا ِن ا� ِْ� َن كف ُر ْوا َس َوا ٌء َعل ْي ِه ْم َءا�ذ ْر� ُه ْم ا ْم ل ْم � ْنذ ِْر ُه ْم � يُؤم ُِن ْون‬South ‫اﻟﺒﻘﺮة‬ ‫َءا�ذ ْر� ُه ْم‬
Asian 2:6

Verse Print Sūrah Word

َ ُ َ ۡ ۡ َ َ َ ُ ُ ۡ َ ُ َ َ Madanī ُ َ‫َءأ‬
٥٩‫نت ۡم �لقون ُه ٓۥ أ ۡم � ُن ٱل�ٰلِقون‬ ‫ءأ‬ ‫نت ۡم اﻟﻮاﻗﻌﺔ‬
56:59

َ ُ ْٰ َ َ ٘ َ َُُْ َْ ‫َءاَ�ْ ُت ْم اﻟﻮاﻗﻌﺔ‬

٥٩ ‫ َءا� ُت ْم �لق ْون ٗه ا ْم �ْ ُن ا�لِق ْون‬South
Asian 56:59

However, if the second hamza is hamza al-waṣl, there is a slight difference in

the conventions of ḍabṭ adopted by the Madanī and South Asian prints of the
Qurʾān. The Madanī print will add a hamza preceding the second hamza and
the South Asian print will not add a separate hamza as shown in the examples
below:

49
 Verse Print Sūrah Word
ُ ُ ََۡ َ ۡ َ َ
َ ُ َۡ َۡ ُ َ َ َ َ َ َ َ َّ ُ َ ۡ‫َءآل‬
ِ ‫ ��م إِذا ما و�ع ءامنتم بِهِۚۦٓ ءآل�ن وقد كنتم بِهِۦ �ستع‬Madanī ‫ﯾﻮﻧﺲ‬
٥١‫جلون‬ ‫�ن‬
10:51
َ ُ ُ
َْ َْ ْ ُْ ََْ َ ٰ ْ ٰٓ ٰ
ْ ُ ْ َ َ َ َ َ َ َّ ُ َ ْ ٰٓ
٥١ ‫جل ْون‬ِ ‫ ا�م ا ِذا ما و�ع ا�نتم ب ِ ٖهﵧ الـٔن وقد كنتم ب ِ ٖه �ستع‬South ‫ﯾﻮﻧﺲ‬ ‫الـٰٔ َن‬
Asian 10:51

The above words according to rasm imlāʾī would be written as ‫آﻵن‬.

Verse Print Sūrah Word

ُۡ ٗ َ ۡ َ َ ۡ ّ ّ ُ َ ُ َّ َ َ َ ٓ َّ ُ ۡ َ َ َ ۡ ُ ُ َّ ٓ ‫َءا‬
‫ج َعل ُتم ّم ِۡن ُه َح َر ٗاما َو َح�ٰ� قل‬‫ قل أرء�تم ما أنزل ٱ� ل�م مِن رِز ٖق ف‬Madanī ‫ﯾﻮﻧﺲ‬ �
َ ُ َ ۡ َ َّ َ َ ۡ َ ۡ ُ َ َ َ ُ َّ ٓ َ 10:59
٥٩‫�ون‬ ‫ءا� أذِن ل�مۖ أم � ٱ�ِ �ف‬

ُ ّٰ ٰٓ ‫اما َّو َحل ٰ ً�ﵧ قُ ْل ا‬

ً ‫ج َعلْ ُت ْم ّم ِْن ُه َح َر‬ ُ َ‫ا� ل‬
َ َ‫� ْم ّم ِْن ّر ْزق ف‬ ُ ّٰ ‫ قُ ْل ا َ َر َء ْ� ُت ْم َّما ٘ اَ�ْ َز َل‬South ‫ﯾﻮﻧﺲ‬ ُ ّٰ ٰٓ ‫ا‬
� ٍ ِ �
َ ُ َ ْ َ ّٰ َ َ ْ َ ْ ُ َ َ َ Asian 10:59
٥٩ ‫� ْون‬ ‫اذِن ل�م ام � ا�ِ �ف‬

Words like ‫ امن ادم اية‬etc. In the Muṣḥaf Uthmānī, they are written with one
alif without the hamza on top. The scholars of ḍabṭ differ as to how to
facilitate reading the hamza with the long vowel alif without adding an alif to
the script:

َ
1. The Madanī print has a hamza before the alif i.e., ‫َء َام َن َءادم َءاية‬
2. The South Asian print has a mini alif (alif
khanjariyyah/standing fatḥa) on it.

Rasm imlāʾī would be ‫آية آدم آمن‬or ‫أدم أية أمن‬

The word ‫اﻷن‬wherever it comes in the Qurʾān with or without the

interrogative hamza is written without the hamza al-qaṭʿ and alif as follows:

50
 Verse Print Sūrah Word
َٞ َ َّْٞ ُ ّ ُ َ َ ٗۡ َ ۡ ُ َّ َ ُ َّ ‫�ن َخ َّف َف ٱ‬ َ ۡ‫ ٱل‬Madanī ‫�ن اﻷﻧﻔﺎل‬
َ ۡ‫ٱل‬
‫ن� ۡم َو َعل َِم أن �ِي�م ضعفا ۚ فإِن ي�ن مِن�م مِائة صابِرة‬ ُ ‫� َع‬
ُ َّ ‫ف َ� ۡغل ُِب ٓوا ْ َ�لۡ َف ۡ� �إ ۡذن ٱ َّ�ِۗ َوٱ‬ٞ ۡ‫ِن� ۡم َ�ل‬
‫� َم َع‬ ُ ‫�ن ّم‬ُ َ‫َ� ۡغل ُِبوا ْ مِا ْ َ� َت ۡ� �ن ي‬ 8:66
ِ ِِ ِ �ِ
٦٦‫�ن‬ َ �‫لص‬ ٰ َّ
ِِ ‫ٱ‬
ٌَ ُ ‫� ْن ّم ِْن‬ ُ َّ‫ض ْع ًفاﵧ فَا ِْن ي‬ َ ْ ُ ْ َّ َ َ َ َ ْ ُ ْ َ ُ ّٰ َ َّ َ َ ٰٔ ْ َ South َْ
‫� ْم ّمِائة َصاب ِ َر ٌة‬ ‫الـن خفف ا� �ن�م وعل ِم ان �ِي�م‬ ‫اﻷﻧﻔﺎل‬ ‫الـٰٔ َن‬
ّٰ َ َ ُ ّٰ َ ّٰ ْ ْ َ ْ َ ٘ ْ ُ ْ َّ ٌ ْ َ ْ ُ ْ ّ ْ ُ َّ ْ َ ْ ‫ِا� َت‬ َ ْ ُ ْ َّ Asian 8:66
‫��ْ َن‬ ِ ِ ‫� بِا ِذ ِن ا�ِﵧ وا� مع الص‬ ِ ‫�ﵐ واِن ي�ن مِن�م الف �غلِبوا الف‬ ِ ‫�غل ِبوا م‬
٦٦

According to rasm imlāʾī , it should be written as ‫اﻵن‬or ‫اﻟﻸن‬

Verse Print Sūrah Word

َ ُ َۡ َۡ ُ ُ ََۡ َ ۡ َ ُ َ َ َ َ َ َ َ َّ ُ َ َ ۡ‫َءآل‬
ِ ‫ ��م إِذا ما و�ع ءامنتم بِهِۚۦٓ ءآل�ن وقد كنتم بِهِۦ �ستع‬Madanī
٥١‫جلون‬ ‫ﯾﻮﻧﺲ‬ ‫�ن‬
10:51
َ ُ ْ َ ْ َ ْ ُ ْ ُ ْ َ َ َ ٰٔ ْ ٰٓ ْ ُ ْ َ ٰ َ َ َ َ َ َّ ُ َ ْ ٰٓ
٥١ ‫جل ْون‬
ِ ‫ ا�م ا ِذا ما و�ع ا�نتم ب ِ ٖهﵧ الـن وقد كنتم ب ِ ٖه �ستع‬South ‫ﯾﻮﻧﺲ‬ ‫الـٰٔ َن‬
Asian 10:51

The above words according to the rasm imlāʾī would be written as ‫آﻵن‬with
hamza al-qaṭʿ.

However, regarding the following ‫اﻷن‬in Sūrah al-Jinn, some ʿUthmānī

Muṣḥafs have it written according to rasm imlāʾī and some have it written as
‫اﻟـﻦ‬. 80 Both Madanī and South Asian prints have it written as ‫اﻷن‬according
rasm imlāʾī.

Verse Print Sūrah Word

ٗ ٗ ‫�ن َ� ۡد َ ُ�ۥ ش َِه‬
٩‫ا�ا َّر َصدا‬
َ َ َّ ‫ َو َ�نَّا ُك َّنا َ� ۡق ُع ُد م ِۡن َها َم َ�ٰع َِد ل‬Madanī
‫ِلس ۡمعِ � � َمن � َ ۡس َتمِعِ ٱ‬ ‫اﻟﺠﻦ‬ َ
‫ٱ�ن‬
ِ
72:9

80
Fatḥ Panīpatī, Ashal al-Muwārid, 83.

51
 َ َ َ ْٰ َ ْ َّ ْ َ َ ْ َّ َ َ َ َ ْ ُ ُ ْ َ َّ ُ َّ َ َّ َ ْٰ
٩ ‫� ْد �ٗ ش َِهابًا َّر َص ًدا‬
ِ ‫ وا�ا كنا �قعد مِنها مقاعِد ل ِلسمعِ ﵧ �من �ستمِعِ ا�ن‬South ‫اﻟﺠﻦ‬ ‫ا�ن‬
Asian 72:9

Examples of Ḥadhf of Wāw

Scholars are unanimous on the ḥadhf of one wāw when two wāws come
together in one word. This can take two forms:

1. Both are wāws in letter form as in:

‫اﻟﻐﺎون داود ﯾﺴﺘﻮن‬

According to rasm imlāʾī , they would be written as:

‫اﻟﻐﺎوون داوود ﯾﺴﺘﻮون‬

2. The first wāw is actually a hamza in wāw form and the second is the letter
wāw as in:
‫اﻟﻤﻮءدة ﺗُﺌ ِﻮﯾ ِﮫ ﯾﺪ َْرءون‬

According to rasm imlāʾī, they would be written as:

‫اﻟﻤﻮؤودة ﺗُﺆْ ِوﯾﮫ ﯾﺪ َْرؤون‬

Examples of Ḥadhf of Yāʾ:

Scholars are unanimous on the Ḥadhf of one yāʾ when two yā’s come together
in one word as in:

ِّ ‫اﻷﻣ� َر َّ� ِﻨ ّ� اﻨﻟﺒ ِّ� َو‬

ِّ ْ ْ
‫� اﷲ‬ ِ ِ ‫ﻳُﻲﺤ �ﺴﺘَﻲﺤ‬

According to Rasm Imlāʾī , they would be written as:

ْ ُْ
َ ِّ ‫اﻨﻟبﻴِّ� َو ِﻟ‬
‫ي اﷲ‬ ِ �ّ‫�ي �ﺴﺘَﺤي اﻷﻣﻴِّ� َر َّ�نِﻴ‬

52
In the Madanī print a small yāʾ with its bottom cut-off ‫ ے‬is placed to inform
the reader that a yāʾ must be recited here even though it is not written in the
Muṣḥaf as in:
ۡ
ُ ۡ ّ ََ
‫�هم‬
ۡ َ َ �َّ ‫ون ٱ‬
ِ َّ�‫ِين يَأ ُم ُرون ب ِٱلق ِۡس ِط م َِن ٱ‬
ِ ‫اس فب‬
َ ُ ُ ۡ َ َ ّ َ ۡ َ َ ّ َّ َ ُ ُ ۡ َ َ َّ
‫� ح ٖق و�قتل‬
َ َ ُ ۡ
ِ ٰ �� ‫ِين يَ�ف ُرون‬ َ �َّ ‫إ َّن ٱ‬
ِ ‫�ن بِغ‬
ۧ ِ ِ ‫ت ٱ�ِ و�قتلون ٱ�ب‬ ِ
َ َ َ
٢١�ٍ �ِ ‫اب أ‬
ٍ ‫بِعذ‬

If the dropped yāʾ is mushaddad, a shaddah is also placed on the mini yāʾ as in:

َ ‫لصلِح‬
١٩٦�ِ َ ٰ�َِ ‫� ٱ َّ�ِي نَ َّز َل ٱلۡك‬
ٰ َّ ‫بۖ َو ُه َو َ� َت َو َّ� ٱ‬ ُ َّ ‫إ َّن َو� ٱ‬
ِ

In the South Asian print, the printed yāʾ will have a standing kasrah
underneath it to denote that it needs to be stretched another ḥarakah as in,

ُ ◌ۧ ‫ِﯽ‬
‫اﻟﻠﮧ‬ � ‫َوﻟ‬ ‫ﻦ‬
َ ‫اﻟ �ﻨ ِﺒ ٖ ّﯿ‬ ‫ﻦ‬
َ ‫َر ﺑ � ِﻨ ٖ ّﯿ‬ َ ‫ْاﻻ �ُﻣ ٖ ّﯿ‬
‫ﻦ‬ ‫َﯾ ْﺴﺘَﺤ ٖﯽ‬ ‫ﺤ ٖﯽ‬
ْ ‫ُﯾ‬

Examples of Ḥadhf of Lām

ٰٓ َّ
Scholars are unanimous on the Ḥadhf of one lām in the word ‫ َوٱل ِـٔي‬of Sūrah
al-Ṭalāq. According to Rasm Imlāʾī, it would be written as ‫الﻼﻲﺋ‬.
ِ Similarly,
ْ
when ‫ال‬precedes the word ‫ﻴﻟﻞ‬, one lām will be dropped as in ‫اﻴﻟﻞ‬. In order to
inform the reader that two lāms need to be recited, a shaddah is placed on top
of the lām. According to Rasm Imlāʾī , it would be written as ‫الﻠﻴﻞ‬.

َ ٰ َّ
As for the Ḥadhf of lām in ‫ ٱل ِ� اﺬﻟي اﺬﻟان اﺬﻟﻳﻦ اﺬﻟﻳﻦ اﻟﻲﺘ‬both Rasm ʿUthmānī and
Rasm Imlāʾī agree upon its Ḥadhf.

Similarly, both rasms agree on writing both lāms in other words beginning
with lām such as:

‫الﻠﻬﻮ الﻠﻐﻮ الﻠﺆلﺆ‬

53
Examples of Ḥadhf of Nūn

Scholars are unanimous on the ḥadhf of one nūn in the following place:

Verse Number Sūrah Word

َ ُ ٰ َ َ ُ َ َّ َ ُ ُ ٰ َ َ َّ ۡ َ َ َ َ َ َ َ َ ٰٓ َ ْ ُ َ َّ ۡ‫تَأ‬
١١‫حون‬‫ص‬ِ �‫وسف �نا �ۥ ل‬ ‫قالوا ي�بانا مالك � تأ�نا � ي‬ 12:11 ‫اﻷﻧﺒﯿﺎء‬ ‫�نا‬

Scholars have placed a shaddah on the nūn to indicate the dropped nūn.
However, it is not to be recited like a normal mushaddad letter. While reciting
the nūn with the shaddah, ishmām needs to be made i.e., one needs to gesture
toward the ḍammah with his lips to indicate the dropped nūn has a ḍammah.
Another method of reciting it is with ikhtilās of the ḍammah i.e., recite 2/3 of
the ḍammah only.

Similarly, scholars are unanimous on the ḥadhf of nūn in the following

verse: 81

Verse Print Sūrah Word

َ ‫�� ٱل ۡ ُم ۡؤ ِمن‬ ُ َ َ َ َ ّ َ ۡ َ ُ َ ۡ َّ َ َ ُ َ َ ۡ َ َ ۡ َ ُ
٨٨�ِ ِ ۨ ‫ فٱستجبنا �ۥ و�ي�ٰه مِن ٱلغ ِ ۚم و��ٰل ِك‬Madanī ‫اﻷﻧﺒﯿﺎء‬ �ِۨ �
َ ْ ‫ج ْب َنا َ�ٗﶈ َو َ�َّ ْينٰ ُه م َِن الْ َغ ِّمﵧ َو َ� ٰذل َِك �� ال ْ ُم ْؤ ِمن‬ ْ َ‫ ف‬South
َ ‫اس َت‬ 21:88
٨٨ �ِ ِ �ِ �
Asian

Scholars have placed a mini nūn to indicate that an extra nūn needs to be
pronounced. Since there is also ikhfāʾ taking place, the Madanī print does not
place a sukūn on the nūn, whereas the sukūn is placed on the nūn in the South
Asian print.

81
This word is also written without a nūn in Sūrah Yūsuf, āyah 110. ʿAqīlah Atrāb, l. 83.

54
Ḥadhf to Accommodate the Recital of Different Riwāyāt.

Examples:

1. The Maṣāḥif are unanimous on writing the hamzah al-waṣl in the word
‫ اﻷﻳ�ﺔ‬in the following two places in the Qurʾān:

Verse Number Sūrah Word

َ َۡ ۡ ُ َٰ ۡ َ َ َ
َ ‫�ةِ لَ َ�ٰلِم‬ َ َۡ
٧٨� ِ ‫ �ن �ن أص�ب ٱ�ي‬15: 78 ‫اﺤﻟﺠﺮ‬ ِ‫ٱ�يۡ�ة‬

ٌّ ُ َّ ُ ُ ْ َ َ َ ْ َ ْ ُ ٰ ْ َ َّ
ُّ ‫� َك َّذ َب‬
َ َ‫الر ُس َل ف‬ َ َْ
١٤ ‫ح َّق َو� ِْي ِد‬ ‫ واصحب ا��كةِ وقوم �ب ٍعﵧ‬50: 14 ‫ق‬ ِ‫ا��ْكة‬

As for the same word in the following two places, it has been written without
the hamzah al-waṣl due to the fact that it was revealed with two qirāʾāt. One
with hamzah al-waṣl, and that is the qirāʾah of Abū ʿAmr, ʿĀṣim, Ḥamza and
َ َْ
al-Kisāʾī i.e., ‫اﻷﻳْ� ِﺔ‬, and the other without hamzah al-waṣl and without the
following hamzah al-qatʿ maftūḥah and with a fatḥah at the end of the word.
ََ َ
This is the qirāʾah of Nāfiʿ, Ibn Kathīr, Ibn ʿĀmir and Abū Jaʿfar, ‫ﻴﻟْﻜﺔ‬. 82 81F

Verse Number Sūrah Word

َ ۡ َ ۡ ُ ٰ َ ۡ َ َ َّ َ
َ ‫كةِ ٱل ۡ ُم ۡر َسل‬ َ َۡ
١٧٦�ِ ‫ كذب أص�ب �ٔي‬26: 176 ‫الﺸﻌﺮاء‬ ِ‫� ۡيكة‬
ٔ

ُ ‫ك ٱ ۡ�َ ۡح َز‬
١٣‫اب‬
َ ٰٓ َ ْ ُ َ ۡ َ ۡ ُ ٰ َ ۡ َ َ ُ ُ ۡ َ َ ُ ُ َ َ 38: 13 َ َۡ
ِ‫� ۡيكة‬
ِ �‫�يكةِ� أول‬ٔ ‫وط وأص�ب‬ ٖ ‫و�مود وقوم ل‬ ‫ص‬ ٔ

82
Ḥirz al-Amānī wa Wajh al-Tahānī, l. 928.

55
 2. The Maṣāḥif are unanimous on the ḥadhf of the yāʾ in the following
word of the following verse:

Verse Print Sūrah Word

ۡ ُ ٰ َ َ ٓ َّ ّ ٞ ۡ َ ُ َّ َ ٰ َ َ ٓ َ َ َ َ ُّ ُ َ َ َ َ ٰ َ ۡ َ ُ َ ٓ َ َّ َ َ َ
‫� �م بَل‬ ‫ فلما جاء سلي�ن قال �ت ِمدون ِن بِما ٖل �ما ءاتٮ ِنۦ ٱ� خ� مِما ءاتٮ‬Madanī ‫اﻨﻟﻤﻞ‬ ‫َءاتٮ ٰ ِن َۦ‬
َ ۡ َ ُ َّ َ ُ َ
٣٦‫ِ� ۡم �ف َر ُحون‬ ‫أنتم بِهدِيت‬ 27:36
ْ َ ْ
‫ٮ� ْمﵐ بَل ا� ُت ْم‬
ٰ ٰ ٘ ُ ّٰ ‫ فَلَ َّما َجآ َء ُسل ْي ٰم َن قال ا� ِم ُّد ْونن ب َمالﵟ � َما ا�ٮنۦ‬South
ٌ ْ ‫ا� َخ‬
ُ �‫� ّم َِّما ا‬ َ ٰ ٰ ٘ َ َ ُ َ َ َ َ َ
‫َءاتٮ ٰ ِن َۦ‬
ِ ٍ ِ ِ
َ ْ َ ُ َّ َ Asian
٣٦ ‫ِ� ْم �ف َر ُح ْون‬ ‫بِهدِيت‬

This is to accommodate the differences in the qirāʾāt. According to the

riwāyah of Ḥafṣ, the yāʾ will be recited with a fatḥah during waṣl and during
waqf both with yāʾ and without yāʾ are reported. The other qirāʾah is to recite
the word without the yāʾ in both waṣl and waqf. 83

3. The Maṣāḥif are unanimous on the writing of ‫ ال‬separated from �‫ﻳﺎﺳ‬in

the following verse:

Verse Print Sūrah Word

َ ‫� إ ۡل يَاس‬ ََ َ َ َ ‫إ ۡل يَاس‬
١٣٠�ِ ِ ٰٓ ‫ س� ٰ ٌم‬Madanī ‫الﺼﺎﻓﺎت‬ �ِ ِ
37: 130
ٰ٘ َ ٌ ٰ َ
َ ْ ‫� ا ِْل يَاس‬ َ ْ ‫ا ِْل يَاس‬
١٣٠ �ِ ‫سلم‬ South �ِ
Asian

The qirāʾah of Nāfiʿ, Ibn ʿĀmir and Yaʿqub is �َِ ْ ‫( آل يَاس‬Āli Yasīn, the family of
ِ
Yasīn). The qirāʾah of the rest is as above. 84
83F

The same is the case for all those words that have been revealed with two
variances: one with alif and the other without. For example:

83
Ḥirz al-Amānī wa Wajh al-Tahānī, l. 429.
84
Ḥirz al-Amānī wa Wajh al-Tahānī, l. 999-1000; al-Durrah al-Muḍīʾah, l. 195.

56
 ‫مﻠﻚ‬/‫وﻋﺪﻧﺎ ﻣﺎلﻚ‬/‫واﻋﺪﻧﺎ‬

Instead of a complete alif, a mini alif or alif al-khanjariyyah is placed to

indicate the recitation of alif.

Ḥadhf Due to the Fact that Normally Waṣl is intended and Done on that Word.

In this case, the scholars of ḍabṭ will not place any diacritical mark or letter
to indicate the omitted letter.

Examples of Omitting Alif

The alif has been omitted from the word ‫أﯾﱡﮭﺎ‬in the following three places:

Verse Number Sūrah Word

َ ۡ ُ ُ َّ َ َ َ ُ ۡ ُ ۡ َ ُّ َ ً َ َّ َ ْ ٓ ُ ُ َ َ
٣١‫� ۡم �فل ُِحون‬ ‫وتو�وا إِ� ٱ�ِ �ِيعا �يه ٱلمؤمِنون لعل‬ 24: 31 ‫اﻨﻟﻮر‬ ‫�يُّ َه‬

َ َ َّ َ َ َ ُ ۡ َّ ‫َو َقالُوا ْ يَ ٰٓ َ�يُّ َه ٱ‬

‫لساح ُِر ٱدع �َا َر َّ�ك ب ِ َما َع ِه َد ع‬
٤٩‫ِند َك إِ� َنا ل ُم ۡه َت ُدون‬ 43: 49 ‫الﺰﺧﺮف‬
َ
‫يَٰٓ�يُّ َه‬

َ َ َ ُ َ ُ َۡ َ َ
٣١‫� ۡم �يُّ َه ٱ�َّق� ِن‬‫سنف ُرغ ل‬ 55: 31 ‫الﺮﻤﺣﻦ‬ ‫�يُّ َه‬

Examples of Omitting Wāw

The wāw has been omitted from the following four verbs in the nominative
case (rafʿ) in the following verses:

Verse Number Sūrah Word

ٗ ُ َ ُ َ ۡ َ َ َ ۡ َۡ َ ۡ ُ ََۡ
ُ َ ٓ َ ُ ّ َّ ‫�� ُن بٱ‬ ُ
١١�‫جو‬ ٰ �ِ ‫�� و�ن ٱ‬
‫��ن ع‬ ِ �‫ل� د�ءهۥ ب ِٱ‬ ِ ِ ٰ �ِ ‫ و�دع ٱ‬17: 11 ‫اﻹﺮﺳاء‬ ‫يَ ۡدع‬

57
 ‫ك َو�َ ۡم ُح ٱ َّ ُ‬‫‪َ ۡ َ ٰ َ َ ۡ ۡ َ ُ َّ َ َ َ ٗ َ َّ َ َ ٰ َ َ ۡ َ ُ ُ َ ۡ َ 42: 24‬‬
‫�‬ ‫� قلبِ ۗ‬ ‫أم �قولون ٱف�ى � ٱ�ِ كذِباۖ فإِن �شإِ ٱ� �تِم‬ ‫الﺸﻮرى‬ ‫َ� ۡم ُح‬
‫لص ُدورِ‪٢٤‬‬ ‫ِيم ۢ ب َذات ٱ ُّ‬ ‫َّ َ‬ ‫َ َ‬ ‫ٱلۡ َ�ٰط َل َو�ُح ُِّق ٱ ۡ َ َّ‬
‫�ق بِ�لِ�ٰتِهِۚۦٓ إِن ُهۥ عل ُ ِ ِ‬ ‫ِ‬
‫ُ‬ ‫‪ُّ ۡ َ ٰ َ ِ َّ ُ ۡ َ َ ۡ َ ۘ ۡ ُ ۡ َ َّ َ َ َ 54: 6‬‬ ‫ُ‬
‫�تول �نهم يوم يدع ٱ�اع إِ� �ءٖ ن� ٍر‪٦‬‬ ‫اﻟﻘﻤﺮ‬ ‫يَ ۡدع‬

‫َ‬ ‫ُ‬ ‫ُ‬

‫‪َ 96: 18‬س َن ۡدع ٱ َّلز�َا� َِية‪١٨‬‬ ‫اﻟﻌﻠﻖ‬ ‫َس َن ۡدع‬

‫‪Similarly, the wāw has been omitted from the following word in the‬‬
‫‪following āyah:‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬ ‫‪Word‬‬

‫َ َ ٰ َ َ َ َ ۡ َ َّ َّ َ ُ َ َ ۡ َ ٰ ُ َ ۡ ُ‬
‫��ل‬ ‫َ ُ َ ٓ َ َّ َ َ ۡ َ َ ۡ ُ ُ ُ ُ َ‬ ‫‪66:4‬‬ ‫َ‬
‫َو�ٰل ُِح‬
‫ج ِ‬
‫إِن �تو�ا إِ� ٱ�ِ �قد صغت قلو��ماۖ �ن ت�هرا عليهِ فإِن ٱ� هو مولٮه و ِ‬ ‫اﺘﻟﺤﺮ�ﻢ‬
‫َ َ ٰ ُ ۡ ُ ۡ َ َ ۡ َ َ ٰٓ َ‬
‫ك ُة َ� ۡع َد َ�ٰل َِك َظه ٌ‬
‫�‪٤‬‬ ‫ِ‬ ‫و�ل ِح ٱلمؤ ِمنِ� ۖ وٱلمل� ِ‬

‫‪.‬ﺻﺎﺤﻟﻮ ‪According to rasm imlāʾī, this would be written as‬‬

‫‪Examples of Omitting Yāʾ‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬ ‫‪Word‬‬

‫َّ َ ُ َٰٓ َ‬ ‫حوا ْ َوٱ ۡ� َت َص ُموا ْ بٱ َّ�ِ َوأَ ۡخلَ ُصوا ْ د َ‬
‫ِين ُه ۡم ِ�ِ فأ ْول�ِك َم َع‬ ‫ِين تَابُوا ْ َوأَ ۡصلَ ُ‬
‫إ َّ� ٱ َّ� َ‬ ‫ۡ‬
‫ِ‬ ‫ِ‬ ‫‪4: 146‬‬ ‫اﻟنﺴﺎء‬ ‫يُؤ ِ‬
‫ت‬
‫َ‬
‫ِ� أ ۡج ًرا َعظ ٗ‬ ‫ۡ‬
‫� ٱل ُم ۡؤ ِمن َ‬‫ت ٱ َّ ُ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬
‫ٱل ُم ۡؤ ِمن َ‬
‫ِيما‪١٤٦‬‬ ‫ِ� ۖ َو َس ۡوف يُؤ ِ‬
‫ۡ َ‬ ‫ُ ََ َۡ َ ُ‬ ‫ۡ َ ۡ َ َ َ َّ َ َ َ ْ‬ ‫ۡ َ‬
‫ِين �ف ُروا مِن دِينِ� ۡم ف� �ش ۡوه ۡم َوٱخش ۡو ِ �‬
‫ن‬ ‫ٱ�وم ي�ِس ٱ�‬ ‫‪5: 3‬‬ ‫اﻤﻟﺎﺋﺪة‬ ‫َوٱخش ۡو ِن‬

‫ِ�‪١٠٣‬‬ ‫ِ‬ ‫ُ� َّم ُ� َن ّ� ُر ُسلَ َنا َوٱ َّ� َ‬

‫ِين َء َام ُن ۚوا ْ َك َ�ٰل َِك َح ًّقا َعلَ ۡي َنا نُنج ٱل ۡ ُم ۡؤ ِمن َ‬ ‫‪10: 103‬‬ ‫ﻳﻮ�ﺲ‬ ‫نج‬
‫ُ‬
‫ن ِ‬
‫ِ‬
‫ۡ َ‬ ‫ّ ٓ َ َ ۠ َ َ ۡ َ َ َ َ َّ َ ۡ‬ ‫ۡ‬
‫� �نا َر ُّ�ك فٱخل ۡع � ۡعل ۡيك إِنك ب ِٱل َوادِ ٱل ُمق َّد ِس ُط ٗوى‪١٢‬‬
‫إِ ِ‬ ‫‪20: 12‬‬ ‫ﻃﻪ‬ ‫ب ِٱل َوادِ‬

‫‪58‬‬
Ḥadhf Due to a Reason Other than the Above

Omission of the alif of wāw al-jamʿ in the following places: The alif of wāw al-
jamʿ also known as alif al-faṣl (alif of separation) is the alif that is written after
the wāw that represents the past tense verb being in the third person plural
masculine form e.g., ‫ﺳ َﺠﺪوا ﻗﺎﻟﻮا‬ َ . This occurs in the words ‫ ﺟﺎءو‬and ‫ﺑﺎءو‬
wherever they occur in the Qurʾān. 85 Apart from these two words, this occurs 84F

in the following four verbs as well: 86 85F

Verse Number Sūrah Word

َ َّ ‫ون مِن � ّ َِسآ�ه ۡم تَ َر ُّ� ُص أَ ۡر�َ َعةِ أَ ۡش ُهر فَإن فَا ٓ ُءو فَإ َّن ٱ‬
ٞ‫� َ� ُفور‬ َ ُ ۡ ُ َ َّ ّ
‫ل ِ�ِين يؤل‬ 2: 226 ‫اﺒﻟﻘﺮة‬
َٓ
‫فا ُءو‬
ِ ِ �ٖ ِِ
ٞ ‫َّرح‬
٢٢٦‫ِيم‬

َ َ ٰٓ َ َ ۡ َ ۡ َ َ َ ُ ٓ َ ۡ َ َ ٓ َ َ ُ ۡ َ َ َ َّ َ َ َ
ٰ ‫ك ُة أ ۡو نَ َر‬
ۗ‫ى َر َّ� َنا‬ ِ �‫نزل علينا ٱلمل‬
َ 25: 21 َ
‫َو� َت ۡو‬
ِ ‫۞وقال ٱ�ِين � يرجون ل ِقاءنا لو� أ‬ ‫اﻟﻔﺮﻗﺎن‬
ٗ ‫سه ۡم َو َ� َت ۡو ُ� ُت ّٗو� َكب‬ ُ َ ٓ ْ َُ ۡ َ ۡ ََ
٢١�� ِ ِ ِ ‫� أنف‬ِ ‫لق ِد ٱستك�وا‬

َ َ ٰٓ َ ْ ُ َ
ٞ ‫ك ل َ ُه ۡم َع َذ‬ َ ُ َ َ َ ٓ ۡ َ َ َ َّ َ
٥‫م‬ٞ �ِ ‫اب ّمِن ّرِ ۡج ٍز أ‬ ِ ٰ�‫� ءا�ٰتِنا م‬
ِ �‫ج ِز�ن أول‬ ِ ‫وٱ�ِين سعو‬ 34: 5 ‫ﺳﺒﺈ‬ ‫َس َع ۡو‬

َ َ َ َ ۡ َ َ ُّ ُ ۡ ۡ َ
�‫اج َر إِ�ۡ ِه ۡم َو‬ ‫ي�ٰ َن مِن �بلِ ِهم �ِبون من ه‬ َ �ۡ ‫ِين َ� َب َّو ُءو ٱ َّ� َار َوٱ‬
َ �َّ ‫َوٱ‬ 59: 9 ‫اﺤﻟﺮﺸ‬ َ
‫� َب َّو ُءو‬
ِ
َ َ َ ُ َ ٰٓ َ َ َ ُ ۡ ُ َ ْ ُ ُ ٓ َّ ّ ٗ َ َ ۡ َ َ
‫س ِه ۡم َول ۡو �ن‬ِ ‫� أنف‬ ‫� ُدون ِ� ُص ُدورِهِم حاجة مِما أوتوا و�ؤث ِرون‬ ِ
َ ۡ ۡ َ َٰٓ ُ َ َۡ ُ َ ٞ َ َ َ ۡ
٩‫سهِۦ فأ ْول�ِك ُه ُم ٱل ُمفل ُِحون‬ ِ ‫اصة ۚ َو َمن يُوق ش َّح �ف‬ ‫ب ِ ِهم خص‬

85
ʿAqīlah Atrāb, l. 160.
86
ʿAqīlah Atrāb, l. 160-161.

59
Similarly, the alif that is normally written after a wāw aṣli (root-letter wāw )
has been omitted from the following word in the following āyah: 87

Verse Number Sūrah Word

٩٩�‫ور‬ ُ َّ ‫� أَن َ� ۡع ُف َو َ� ۡن ُه ۡم َو َ� َن ٱ‬
ٗ ‫� َ� ُف ًّوا َ� ُف‬ َ ٰٓ َ ْ ُ َ 4: 99
ُ َّ ‫ك َع َ� ٱ‬ ُ
‫َ� ۡعف َو‬
ۚ ِ �‫فأول‬ ‫اﻟنﺴﺎء‬

1. Ḥadhf of the alifs in jamʿ mudhakkar sālim, for example:

�‫اﻟﻌﻠﻤ� اﻟﻈﻠﻤ� ﺧﺴﺌ‬

2. Ḥadhf of the alifs in jamʿ muʾannath sālim, for example:

‫مﺴﻠﻤﺖ مﺆﻣﻨﺖ ﻗﻨﺘﺖ ﺗئﺒﺖ‬

3. Ḥadhf of the alifs in asmāʾ al-ʿadad ‫( أﺳﻤﺎء اﻟﻌﺪد‬nouns denoting

numbers), for example:

‫ﺛﻠﺜﺔ ﺛﻠﺜ� ﺛﻤﻨﻴﺔ ءاﻟﻒ‬

According to rasm imlāʾī, these words are written with alif and sometimes
without.

4. Ḥadhf of the alif of hāʾ al-tanbīh, for example:

‫ﻫﺬا ﻫﺆﻻء ﻫﺄﻧﺘﻢ‬
According to rasm imlāʾī, the above words are normally written without
alif.
5. Ḥadhf of the alif in asmāʾ al-ishārah (demonstrative pronouns), for
example,
‫ذلﻚ ﻛﺬلﻚ أوﺌﻟﻚ ذﻧﻚ‬
6. Ḥadhf of the alif in asmāʾ al-mawṣūlah (relative pronouns), for
example:

87
ʿAqīlah Atrāb, l. 161.

60
 ٰ َّ َّٰٓ
�ِ ‫ٱل ِـٔي ٱل‬
According to rasm imlāʾī, these words would be written as:
‫الﻼﻲﺋ الﻼﻲﺗ‬
َّ
7. Ḥadhf of the alif in ‫ﻟ�ﻦ‬and ‫ﻟ�ﻦ‬ْ wherever they occur.
8. Ḥadhf of the alif in yāʾ used for nidāʾ (to call someone), for example:
‫ﻳﺄﻳﻬﺎ ﻳﻨُﻮح �ﺴﻤﺎء ﻳﺄﺳﻰﻔ‬
9. Ḥadhf of the medial alif in those non-Arab names that have greater
than three letters, for example: 88
‫إﺑﺮﻫﻢ إﺳﻤﻌﻴﻞ إﺳﺤﻖ ﻫﺮون ﻋﻤﺮان‬

Note: In the word Ibrahim, the alif is omitted throughout the Qurʾān and
the yāʾ is omitted in Sūrah al-Baqarah only. This concurs with the qirāʾah
of Ibn ʿĀmir: ‫إﺑﺮھﺎم‬.

10. Ḥadhf of the alif in the word ‫ﻛﺘﺎب‬wherever it occurs except in the
following four places: 89 8F

Verse Number Sūrah Word

َ َ ٗ ُ َ َ ۡ َ َ ٗ ۡ َ ََ ٞ ‫ك َِت‬
‫ َولق ۡد أ ۡر َسل َنا ُر ُس� ّمِن � ۡبلِك َو َج َعل َنا ل ُه ۡم أ ۡز َ� ٰ ٗجا َوذ ّرِ َّ�ة ۚ َو َما �ن‬13: 38 ‫الﺮﻋﺪ‬ ‫اب‬
ٞ ‫ِ� أَ َجل ك َِت‬ ّ ُ َّ ۡ َّ َ َ ۡ َ َ ُ َ
٣٨‫اب‬ ٖ ِ ‫ول أن يأ ِ� �ي ٍة إِ� �ِإِذ ِن ٱ�ِۗ ل‬ ٍ ‫ل ِرس‬

ٞ ُ‫اب َّم ۡعل‬ ۡ ََََۡٓ

ٞ ‫ك َنا مِن قَ ۡر�َة إ َّ� َول َ َها ك َِت‬ ٞ ‫ك َِت‬
٤‫وم‬ ِ ٍ ‫ وما أهل‬15: 4 ‫اﺤﻟﺠﺮ‬ ‫اب‬

َ ََ َ �َِ ‫ك َ� ُم َب ّد َِل ل‬ َ َّ َ ۡ َ َ ِ ُ ٓ َ ُ ۡ َ 18: 27

َ ‫ك مِن ك‬ َ
‫� َد‬
ِ ‫ن‬ ‫ل‬‫و‬ ‫ۦ‬ِ ‫ه‬ِ ‫ت‬ٰ �ِ ۖ �‫ر‬
ِ ِ ‫اب‬‫ِت‬ �ِ‫وٱتل ما أو� إ‬ ‫الﻜﻬﻒ‬ ‫اب‬
ِ ‫كِت‬
ٗ َ َۡ ُ
٢٧‫حدا‬ ‫مِن ُدونِهِۦ ملت‬

88
There are some names that are an exception to this rule. ʿAqīlah Atrāb, l. 147-149.
89
ʿAqīlah Atrāb, l. 143-144.

61
 ‫ُّ‬ ‫ٓ ۡ َ َ َ ُ ُۡ َۡ َ َ‬ ‫‪27: 1‬‬ ‫ك َِتاب‬
‫�‪١‬‬ ‫طس ت ِلك ءا�ٰت ٱلقرءا ِن و� ِت ٖ‬
‫اب مبِ ٍ‬ ‫ۚ‬ ‫اﻨﻟﻤﻞ‬

‫‪11. Ḥadhf of the alif in the following word of the following āyah: 90‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬ ‫‪Word‬‬

‫َ‬ ‫ى َوٱ َّلر ۡك ُ‬ ‫َ‬ ‫ۡ َ‬
‫ََ‬
‫ب أ ۡسفل‬ ‫نتم ب ِٱلۡ ُع ۡد َوة ِ ٱ ُّ� ۡ� َيا َو ُهم ب ِٱلۡ ُع ۡد َوة ِ ٱلۡ ُق ۡص َو ٰ‬ ‫‪ 8: 42‬إ ۡذ أ ُ‬
‫ِ‬ ‫اﻷﻧﻔﺎل‬ ‫ٱل ِمي� ٰ ِد‬
‫� ٱ َّ�ُ‬ ‫ۡ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫ۡ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫ُّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫ُ‬
‫مِن� ۚم ولو تواعد�م �ختلفتم ِ� ٱل ِمي� ٰ ِد و�ٰ�ِن ِ�ق ِ َ‬
‫َ ۡ ٗ َ َ َ ۡ ُ ٗ ّ َ ۡ َ َ ۡ َ َ َ َ ۢ َ ّ َ َ َ ۡ َ ٰ َ ۡ َ َّ َ‬
‫� � ۢن‬ ‫أمر� �ن مفعو� ِ�هل ِك من هلك �ن بيِنةٖ و�حي من‬
‫ِيم‪٤٢‬‬ ‫يع َعل ٌ‬ ‫� ل َ َس ِم ٌ‬ ‫�ن ٱ َّ َ‬ ‫َّ‬
‫بَيّ ِ َنةٖ�‬

‫‪In all other places, the alif has been written.‬‬

‫‪13. Ḥadhf of the alif in the following word in the following places: 91‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬ ‫‪Word‬‬

‫ُ َٰٓ َ‬ ‫َ ۡ َ ۡ َ َ َ ‪ۡ َ َ َّ َ ُ ُ َ َ ُ َ ٞ‬‬ ‫ُ‬
‫ب ق ۡول ُه ۡم أءِذا ك َّنا ت َ�ٰبًا أءِنا ل ِ� خل ٖق َجدِيدٍ� أ ْول�ِك‬ ‫‪�۞ 13: 5‬ن �عجب �عج‬ ‫الﺮﻋﺪ‬ ‫ت َ�ٰبًا‬
‫َ‬ ‫ٰٓ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫ُ‬
‫َّ َ َ َ ُ ْ َ ّ ۡ َ ْ َ َ‬
‫ٰٓ‬
‫ك ٱ� ۡغ َ� ٰ ُل ٓ ۡ َ ۡ َ ْ َ َ ۡ َ ُ َّ‬
‫� أ�ناق ِ ِهمۖ وأول�ِك أص�ٰب ٱ�ارِ�‬ ‫ِ‬ ‫ٱ�ِين �فروا بِر� ِ ِهمۖ وأول� ِ‬
‫ُ ۡ َ َٰ ُ َ‬
‫�ون‪٥‬‬ ‫هم �ِيها � ِ‬
‫َ‬ ‫َُٓٓ َ َ ۡ‬ ‫‪ُ ُ َ َ ْ َ َ َ َّ َ َ َ 27: 67‬‬ ‫ُ‬
‫ِين �ف ُر ٓوا أءِذا ك َّنا ت َ� ٰ ٗبا َو َءابَاؤنا أ� ِ َّنا ل ُمخ َر ُجون‪٦٧‬‬
‫وقال ٱ�‬ ‫اﻨﻟﻤﻞ‬ ‫ت َ� ٰ ٗبا‬

‫ُ ُ َۡ‬ ‫‪ُ َ َ ۡ َ ٗ َ ٗ َ َ ۡ ُ ٰ َ ۡ َ َ ٓ َّ 78: 40‬‬

‫نظ ُر ٱل ۡ َم ۡر ُء َما قَ َّد َم ۡ‬ ‫ُ‬
‫ت يَ َداهُ َو�َقول ٱل�ف ُِر‬ ‫إِنا أنذر��م عذابا ق ِر�با يوم ي‬ ‫اﻨﻟﺒﺄ‬ ‫ت َ�ٰبَۢ�‬
‫َٰ َ ۡ َ ُ ُ ُ‬
‫نت ت َ�ٰبَۢ�‪٤٠‬‬‫�ليت ِ� ك‬

‫‪In all other places, the alif has been written.‬‬

‫‪14. Ḥadhf of the yāʾ after hamza and Ḥadhf of the alif after lām in the following‬‬
‫‪word of the following Sūrah:‬‬

‫‪90‬‬
‫‪ʿAqīlah Atrāb, l. 141.‬‬
‫‪91‬‬
‫‪ʿAqīlah Atrāb, l. 141.‬‬

‫‪62‬‬
 Verse Number Sūrah Word
ّ ََ
َّ ‫لش َتآءِ َوٱ‬ َ َ
٢‫لص ۡي ِف‬ ِ ‫إ ِۦ�ٰفِ ِه ۡم ِر ۡحلة ٱ‬ 106:2 ‫ﻗﺮﯾﺶ‬ ‫إ ِۦ�ٰفِ ِهم‬

15. Ḥadhf of the wāw of hāʾ al-kināyah [even] when ṣilah needs to be made on
the ḍammah. Ṣilah of the ḍammah is done when the letter before [and after]
hāʾ al-kināyah is mutaharrik, for example:

َ ۡ َ ُ َ ُ ّ َُ ُ َ ُ ََۡ َُ
َ ‫ض ُهۥ ع‬
Madanī print: ‫ِندهُۥ‬ ‫�ونهۥ �ع‬ٔ ِ ‫�ۥ �فظونهۥ �ن‬

In the earlier days, they would write the wāw in red or another color to
distinguish it from the Qurʾān. 92 Then gradually they resorted to writing it
the same color but making it smaller as to keep it distinct from the Qurʾān.

South Asian print: ‫ﻈ ۡﻮﻧ َٗہ‬

ُ َ‫َﻣ َﻌ ٗہ ِ ّﻣﺜْﻠُ ٗہ ﻟَ ٗہ َﯾ ْﺤﻔ‬

According to the qirāʾah of Ibn Kathīr, ṣilah will always be done on it except
when connecting to the next word. This is in the state of waṣl. During waqf,
however, all agree that ṣilah will not be made.

16. Ḥadhf of the yāʾ of hāʾ al-kināyah [even] when ṣilah needs to be made on
the kasrah. Ṣilah of the kasrah is done when the letter before it [and after it]
is mutaḥarrik, for example:

ۡ َ ۡ َ َ
Madanī print: ‫ُدونِهِۦ كخل ِقهِۦ ِ�َ ۡم ِده ِۦ خل ِفهِۦ َر ّ�ِهِۦ بِهِۦ‬

In the earlier days, they would write the [yāʾ] in red or another color to
distinguish it from the Qurʾān. 93 Then gradually they resorted to writing it
the same color but making it smaller as to keep it distinct from the Qurʾān.

92
Al-Dānī, al-Muḥkam, 55.
93
Ibid.

63
South Asian print: ‫َﮐﺨ َْﻠﻘ ِٖہ ﺧِ ۡﯿﻔَﺘ ِٖہ ﺑِ َﺤ ْﻤﺪ ِٖه د ُۡوﻧ ِٖہ ﺑِ ٖہ ﱠرﺑِّ ٖہ‬

According to the qirāʾah of Ibn Kathīr, ṣilah will always be done on it except
when connecting to the next word. This is in the state of waṣl. During waqf,
however, all agree that ṣilah will not be made.

Other than the above categories, there are other individual words that are
written without alif but do not fall under any general rule.

The following are words in the Qurʾān wherein both Rasm ʿUthmānī and Rasm
Imlāʾī are the same:

‫ﻟ�ﻦ أوﺌﻟﻚ ذلﻚ اﷲ � ﻫﺬا ﻫﺬه ﻫﺆﻻء ﻫﺬان الﺮﻤﺣﻦ الﺮﺣﻴﻢ اﺬﻟى اﻟﻰﺘ اﺬﻟﻳﻦ‬

64
 Ziyādah ‫الﺰ�ﺎدة‬

Addition of Letters

Ziyādah refers to adding a letter to the word without reciting it. The letters
that are added to some words in rasm ʿUthmānī are alif, wāw and yāʾ. In all
the following examples, the additional letter will not be recited in waqf or in
waṣl. The scholars of ḍabt in the Madanī print have placed a small circle on
top of such additional letters. In the South Asian print, such additional
letters are left empty without any sign to indicate that it is not to be read.

Addition of Alif

1. When the hamza is seated on a wāw and is at the end of a word, for example:

َ
‫ﺑُ َﺮءاؤا ﺗﻈﻤﺆا ﻳﺒﺪؤا الﻀﻌﻔﺆا‬ ‫إن امﺮؤا ﻳﻌﺒﺆا ﺗﻔﺘﺆا‬

2. At the end of the word ‫ ِر�ﺎ‬whose wāw is a root letter and normally would
be written as an alif. In the Qurʾān, it is written as ‫ر�ﻮا‬.
ِ

3. In the word ‫ ِﻣﺌَﺔ‬wherever it appears in the Qurʾān. It is written as ‫ ِﻣﺄة‬,

possibly to distinguish it from ‫ ِﻣﻨﻪ‬, because at the time dots were not
incorporated. In rasm imlāʾī, it is sometimes written with alif and sometimes
without.

َ
4. In the word ‫ﻲﺷء‬in the following āyah only:

Verse Number Sūrah Word

َ َ َ ٞ َ ّ ْ َ َ َُ َ ْ َ
٢٣‫ َو� �قول َّن ل ِشا ۡي ٍء إ ِ ِ� فاعِل �ٰل ِك غ ًدا‬18: 23 ‫الﻜﻬﻒ‬ ‫ل ِشا ۡي ٍء‬

65
 ‫‪It is said that this is based on the habit of the Arabs at the time that they‬‬
‫‪would sometimes add an alif in order to denote that the previous letter‬‬
‫‪should be read with a fatḥah. 94‬‬

‫‪1. Addition of alif in the following words in their respective āyāt:‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬ ‫‪Word‬‬

‫ۡ‬ ‫َۡ ُ َ ّ‬ ‫� َب ُال أَ ۡو ُ� ّط َع ۡ‬‫ۡ‬ ‫َ َ ۡ َ َّ ُ ۡ َ ٗ ُ ّ َ ۡ‬ ‫ْۡ‬
‫�ض أ ۡو ُ� َِم بِهِ ٱل َم ۡو َ ٰ‬
‫� � بَل‬ ‫ت بِهِ ٱ�‬ ‫ِ‬ ‫‪ 13: 31‬ولو أن قرءانا س ِ�ت بِهِ ٱ ِ‬ ‫الﺮﻋﺪ‬ ‫يَا َ ٔ‬
‫� ِس‬
‫اس‬ ‫� ل َ َه َدى ٱ�َّ َ‬ ‫ِين َء َام ُن ٓوا ْ أَن ل َّ ۡو � َ َشا ٓ ُء ٱ َّ ُ‬
‫�ٔ ِس ٱ َّ� َ‬ ‫ِيعاۗ أَفَلَ ۡم يَا ْ ۡ َ‬
‫ّ ِ َّ�ِ ٱ ۡ�َ ۡم ُر َ� ً‬
‫يب ُهم ب َما َص َن ُعوا ْ قَار َع ٌة أَ ۡو َ�ُ ُّل قَر ٗ‬
‫�با‬ ‫ص ُ‬ ‫َ ٗ َ َ َ َ ُ َّ َ َ َ ْ ُ‬
‫ِين �ف ُروا ت ِ‬ ‫�ِيعاۗ و� يزال ٱ�‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ّ َ ۡ َ َّ ٰ َ ۡ َ َ ۡ ُ َّ َّ َّ َ َ ُ ۡ ُ ۡ َ َ‬
‫يعاد‪٣١‬‬ ‫مِن دارِهِم ح� يأ ِ� وعد ٱ�ِۚ إِن ٱ� � �ل ِف ٱل ِم‬

‫َّ َّ‬ ‫َ َ َْۡ َ ْ‬ ‫ُ ُ َ َ‬ ‫ْ‬ ‫� ٱ ۡذ َه ُبوا ْ َ� َت َ‬ ‫َْۡ َ ُ ْ‬

‫�ٔ ُسوا مِن َّر ۡو ِح ٱ�ِۖ إِن ُهۥ‬‫وسف َوأخِيهِ و� تا‬ ‫ح َّس ُسوا مِن ي‬ ‫‪َ ٰ �َ 12: 87‬ب ِ َّ‬ ‫ﻳﻮﺳﻒ‬ ‫تا�ٔسوا‬
‫َ‬ ‫َّ َّ ۡ َ ۡ َ‬ ‫َ� يَا ْ ۡ َ‬ ‫ْۡ‬
‫�ٔ ُس مِن َّر ۡو ِح ٱ�ِ إِ� ٱلق ۡو ُم ٱل�ٰف ُِرون‪٨٧‬‬ ‫يَا َ ٔ‬
‫� ُس‬

‫و� ۡم إ َّ� َخ َب ٗا� َو َ�َ ۡو َض ُعوا ْ خ َِ�ٰلَ ُ‬

‫� ۡم َ� ۡب ُغونَ ُ‬ ‫ُ َّ َ ُ ُ‬ ‫ْ‬ ‫َ َ‬ ‫َََۡ َ ُ ْ‬
‫� ُم‬ ‫ِ‬ ‫‪ 9: 47‬ل ۡو خ َر ُجوا �ِي�م ما زاد‬ ‫الﺮﺒاءة‬ ‫و�وضعوا‬
‫ُ ۡ َ َّٰ ُ َ َ ُ ۡ َ َّ ُ َ ُ َّ ٰ‬ ‫ۡ َ‬
‫�‪٤٧‬‬ ‫لظلِم َ‬
‫ِيم ۢ ب ِٱ ِ‬ ‫ٱلف ِۡت َنة َو�ِي�م سمعون لهمۗ وٱ� عل‬

‫�‪٢١‬‬ ‫ب‬ ‫ِيدا أَ ۡو َ�َا ْ ۡذ َ�َ َّن ُه ٓۥ أَ ۡو َ�َأۡ� َِي ّ� � ُسلۡ َ�ٰن ُّ‬
‫م‬ ‫‪َ ُ�َ 27: 21‬ع ّذ َِ� َّن ُهۥ َع َذ ٗابا َشد ً‬ ‫اﻨﻟﻤﻞ‬
‫َ َْۡ َ‬
‫�اذ�َ َّن ُه ٓۥ‬
‫ٖ‬ ‫ِ‬ ‫ٖ‬ ‫ِ‬ ‫ِ‬
‫ُّ ٓ‬ ‫ّ‬ ‫ب َوجا ْ ٓ‬
‫ي َء ب ِٱ�َّبِ ِ�ۧ َن َوٱلش َه َداءِ‬ ‫ض َع ٱلۡك َِ�ٰ ُ‬ ‫� َق ۡ َ ُ ُ‬ ‫َۡ‬ ‫َوجا ْ ٓ‬
‫ِ‬ ‫ت ٱ��ض بِنورِ َر ّ� ِ َها َو ُو ِ‬ ‫‪َ 39: 69‬وأ َ ِ‬ ‫الﺰمﺮ‬ ‫ي َء‬ ‫ِ‬
‫َ ۡ َ َ‬
‫� ّ ِق َو ُه ۡم � ُ�ظل ُمون‪٦٩‬‬ ‫� بَيۡ َن ُهم بٱ ۡ َ‬‫َو ُق ِ َ‬
‫ِ‬
‫َ َ َّ َ َ ۡ َ َ َ َ َّ ُ ۡ َ ٰ ُ َ َ َّ ٰ َ ُ ّ‬
‫� ِۡك َر ٰ‬ ‫‪َ 89: 23‬وجا ْ ٓ‬ ‫َوجا ْ ٓ‬
‫ى‪٢٣‬‬ ‫ي َء يَ ۡو َم�ِذِۢ ِ�هن ۚم يوم� ِ ٖذ �تذكر ٱ ِ���ن و�� � ٱ‬ ‫ِ‬ ‫اﻟﻔﺠﺮ‬ ‫ي َء‬ ‫ِ‬

‫‪wherever they appear. In rasm‬ابنت ‪and‬ابن ‪2. Addition of alif in the words‬‬
‫‪imlāʾī they are normally written without the alif when connected to the‬‬
‫‪.‬بنت ‪and‬بن ‪previous word as in‬‬

‫‪94‬‬
‫‪Ghānim Qaddūrī al-Ḥamad, al-Muyassar, 220.‬‬

‫‪66‬‬
3. In the following two places, the nūn sākinah 95 has been written as an alif
and the scholars [of ḍabṭ] placed the fatḥatain (double fatḥa) tanwīn to
facilitate the pronunciation of nūn sākinah:

Verse Number Sūrah Word

ۡ َّ َ ُّ ََ ُ َّ ُ َ َ ۡ َ‫ قَال‬12: 32 ٗ ُ َ
‫سهِۦ‬ ِ ‫ت ف�ٰل ِ� َّن ٱ�ِي ل ۡم ُت َّن ِ� �ِيهِ� َولق ۡد َ�ٰ َودت ُهۥ عن �ف‬ ‫يوسف‬ ‫َو�َكونا‬
ٗ ُ َ َّ َ َ ۡ ُ َ ُ ُ ُ َ ٓ َ ۡ َ ۡ َ ۡ َّ َ َ َ َ ۡ َ ۡ َ
‫ن َو�َكونا ّم َِن‬ ‫فٱستعصمۖ ول�ِن لم �فعل ما ءامرهۥ ليسج‬
٣٢‫�ن‬ ٰ َّ ‫ٱ‬
َ ‫لصغِر‬
ِ
َ َ َ َ َ ۡ َّ َ َّ َ 96: 15 َ ََ
١٥ِ‫نتهِ لن ۡسف َعۢ� ب ِٱ�َّاصِ َية‬ ‫� ل�ِن لم ي‬ ‫العلق‬ �ۢ‫لن ۡسف َع‬

َ ُ َ َ ََ
In rasm imlāʾī, these words would be written as ‫ �َكو� ْن‬and ‫لن ْسف َع ْن‬.

ْ َ ً
4. Writing of the nūn sākinah in ‫ إذن‬as an alif i.e., ‫ إذا‬and placing the tanwīn
in order to facilitate the pronunciation of the nūn sākinah.

5. Writing of the kasratain (double kasrah) tanwīn as nūn sākinah in the word
ََ
‫ك�يّ ِ ْن‬wherever it appears. This word in rasm imlāʾī would be written as
‫ي‬ٍّ َ ‫ َﻛﺄ‬.

Addition of Wāw

In the Madanī Muṣḥaf, a small circle is placed on top of the wāw in those
places where it is additional and not to be pronounced in waqf and waṣl.
The South Asian prints leave the wāw empty of diacritical marks to indicate
that it is not to be pronounced in waqf and waṣl.

95
This nūn sākinah is a nūn khafīfah which appears in verbs to add emphasis.

67
 ُ
The wāw is additional in the word ‫ َسأر��م‬wherever it appears. It is said that
the wāw’s purpose is to indicate that a ḍammah needs to be read on the
preceding hamza.

Rasm ʿUthmānī and rasm imlāʾī, both have an additional wāw in the following
words:

�‫أو‬: the plural of ‫ذى‬, in order to distinguish it from �ِ ‫ا‬

‫أو�ك‬: in order to distinguish it from ‫ا ِ�ك‬
To maintain consistency, the same ruling is applied to ‫أولوا أو��م أو�ء أو�ت‬

Addition of Yāʾ

In the Madanī Muṣḥaf, a small circle is placed on top of the yāʾ in those places
where it is additional and not to be pronounced in waqf and waṣl. The South
Asian prints leave the yāʾ empty of diacritical marks to indicate that it is not
to be pronounced in waqf and waṣl.

The following places are where yāʾ is additional:

Verse Number Sūrah Word

ُ
ْ ُ َ ْ ُ ّ ُ َ َٰ َ ْ ُ َ َ َ َ ۡ َ ّ ٞ ُ ُ ۡ َ ّ ُ ۡ َ َ َ ْ ‫َّ� َبإ‬
‫ ولقد كذِبت رسل مِن �بل ِك فص�وا � ما كذِبوا وأوذوا‬6: 34 ‫ا�نعام‬ ‫ي‬ ِ
ٓ َ َ َّ َ َ َّ َ َ ُ ۡ َ ۡ ُ ٰ َ َ َّ َ
‫ت ٱ�ِۚ َولق ۡد َجا َء َك مِن‬ ِ ٰ �ِ �ِ‫�نا ۚ َو� ُم َبدِل ل‬ ‫� �تٮهم ن‬ ٰٓ ‫ح‬
ۡ
َ ‫ي ٱل ُم ۡر َسل‬ ْ ‫َّ� َبإ‬
٣٤�ِ ِ
َّ ِ ُ ُ َ ۡ َ َ ّ َ ۡ َ ۡ ّ َ َ َ ُ ُ َ َ ٰ َ َ ۡ ۡ َ َٓ
‫وع ٱلش ۡم ِس‬ ‫ فٱص ِ� � ما �قولون وسبِح ِ�م ِد ر�ِك �بل طل‬20: 130 ‫طه‬ ‫َءانا ِٕي‬
َ َّ َ َ َ َ َّ ٓ َ ُ َ َ
‫َو� ۡبل غ ُرو� ِ َهاۖ َوم ِۡن َءانا ِٕي ٱ�ۡ ِل ف َس ّبِ ۡح َوأ ۡط َراف ٱ�َّ َهارِ ل َعلك‬
١٣٠�ٰ َ ‫تَ ۡر‬

68
 ‫َ َٓ َ‬ ‫َ َ َّ َ َ‬ ‫�ذا ُ� ۡت َ ٰ َ َ ۡ ۡ َ ُ َ َ ّ َ‬
‫َ‬ ‫َۡٓ‬
‫ِين � يَ ۡر ُجون لِقا َءنا‬ ‫ت قال ٱ�‬ ‫� علي ِهم َءايا�نا �يِ�ٰ ٖ‬ ‫‪10: 15‬‬ ‫يو�س‬ ‫ت ِلقا ِٕي‬
‫ُ ۡ َ َ ۡ َ َ ٓ َ ۡ َ ّ ۡ ُ ُ ۡ َ َ ُ ُ ٓ َ ۡ ُ َ ّ َُ‬ ‫ۡ‬
‫� �ٰذا أو بدِ� ۚ قل ما ي�ون ِ� أن �بدِ�ۥ مِن‬ ‫ان غ ِ‬‫ت بِقرء ٍ‬ ‫ٱئ ِ‬
‫اف إ ۡن َع َص ۡي ُ‬ ‫ۡ َ ٓ َ ۡ ٓ ۡ َ َّ ُ َّ َ ُ َ ٰٓ َ َّ ّ ٓ َ َ ُ‬
‫ت‬ ‫ِ‬ ‫ت ِلقا ِٕي �ف ِ�� إِن �تبِع إِ� ما يو� إِ� ۖ إِ ِ� أخ‬
‫َّ َ َ َ َۡ َ‬
‫ِي�‪١٥‬‬
‫ر ِ� عذاب يو ٍ� عظ ٖ‬

‫اب‬ ‫َ‬ ‫َ َٓ‬ ‫‪َ ۞ 42: 51‬و َما َ� َن لِبَ َ َ ُ َ ّ َ ُ َّ ُ َّ َ ۡ ً َ ۡ‬ ‫ٓ‬

‫َو َرا ِٕي‬
‫� أن ي�ل ِمه ٱ� إِ� وحيا أو مِن ورا ِٕي حِج ٍ‬ ‫ٍ‬ ‫الشورى‬
‫‪ٞ‬‬ ‫َ‬ ‫ٌّ‬ ‫َ َ َ ٓ ُ َّ ُ َ‬ ‫َۡ ُۡ َ َ ُ ٗ َُ َ ۡ‬
‫� حكِيم‪٥١‬‬ ‫أو يرسِل رسو� �ي ِ‬
‫و� �ِإِذنِهِۦ ما �شاء ۚ إِنهۥ ِ‬
‫ۡ‬ ‫ۡ‬ ‫َّ َّ َ ۡ‬
‫� َو�َ ۡن َ ٰ‬
‫�‬ ‫�يتا ٓ ِٕي ذِي ٱل ُق ۡر َ ٰ‬
‫�ن َ‬ ‫� يَأ ُم ُر ب ِٱلۡ َع ۡد ِل َوٱ ِ� ۡح َ ٰ‬ ‫‪۞ 16: 90‬إِن ٱ‬ ‫ا�حل‬
‫َٓ‬
‫�يتا ِٕي‬
‫ِ‬
‫َ‬ ‫َّ‬ ‫َ‬ ‫َّ‬ ‫َ‬
‫َ َۡ َ ُ ُ ۡ َ ُ َ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫ٓ‬ ‫َ َۡ ۡ َ‬
‫� ۡم تذك ُرون‪٩٠‬‬ ‫� يعِظ�م لعل‬ ‫ع ِن ٱلفحشاءِ َوٱل ُمنك ِر وٱ� ِ �‬

‫َۡ َ‬ ‫سهم َّما َخلَ َق ٱ َّ ُ‬

‫� ٱ َّ َ‬ ‫‪ُ َ ٓ ْ ُ َّ َ َ َ ۡ َ َ َ 30: 8‬‬ ‫َٓ‬
‫ت َوٱ��ض َو َما‬ ‫لس� ٰ َ� ٰ ِ‬ ‫ِ�‬ ‫ِ‬ ‫نف‬ ‫أو لم �تفكروا ِ� أ‬ ‫الروم‬ ‫بِل ِقا ِٕي‬
‫َ‬
‫َٓ‬
‫ِ�� ّم َِن ٱ�َّ ِ‬
‫اس بِلِقا ِٕي‬
‫َ‬
‫�ن كث ٗ‬ ‫َّ‬ ‫بَيۡ َن ُه َما ٓ إ َّ� بٱ ۡ َ ّ َ َ ُّ َ ّٗ‬
‫� ِق وأج ٖل مس��‬ ‫ِ ِ‬
‫َّ ۡ َ َٰ ُ َ‬
‫ر� ِ ِهم ل�فِرون‪٨‬‬

‫َ ُ َٰٓ َ‬ ‫َٓ‬ ‫‪َ ْ َّ َ ْ َ َ َ َّ َّ َ َ 30: 16‬‬ ‫َٓ‬

‫ِين �ف ُروا َو�ذبُوا ��ٰت َِنا َول ِقا ِٕي ٱ�خ َِرة ِ فأ ْول�ِك ِ�‬‫وأما ٱ�‬ ‫الروم‬ ‫َول ِقا ِٕي‬
‫ُۡ َ ُ َ‬ ‫َۡ َ‬
‫اب ��ون‪١٦‬‬ ‫ٱلعذ ِ‬
‫ُ ُ َ َ ْ َّ َ َ‬ ‫َ‬ ‫َ َ ُ َ َّ ٌ َّ َ ُ ‪ٞ‬‬
‫ول قَ ۡد َخلَ ۡ‬ ‫ََ‬
‫ات أ ۡو‬ ‫ت مِن � ۡبلِهِ ٱ ُّلرسل ۚ أفإِين م‬ ‫‪ 3: 144‬وما �مد إِ� رس‬ ‫أل عمران‬ ‫أفإِيْن‬
‫َ‬ ‫َ‬ ‫َ‬
‫ُ َ َ َ ۡ ُ ۡ َ َ ٰٓ ۡ َ ٰ ُ ۡ َ َ َ َ‬
‫� َعق َِب ۡيهِ فَلن يَ ُ َّ‬
‫�‬ ‫نقل ِۡب َ ٰ‬ ‫قتِل ٱنقلبتم � أع�بِ� ۚم ومن ي‬
‫َّ ُ َّ ٰ‬
‫لشكِر َ‬ ‫َّ َ َ ۡ ٗ‬
‫�ٔاۗ َو َس َي ۡ‬
‫�ن‪١٤٤‬‬ ‫ِ‬ ‫ج ِزي ٱ� ٱ‬ ‫ٱ� ش‬

‫‪َ ُ ٰ َ ۡ ُ ُ َ َّ ّ ْ َ َ َ ۡ ُ ۡ َ ۡ َ ّ َ َ َ ۡ َ َ َ َ 21: 34‬‬ ‫ََ‬

‫�ون‪٣٤‬‬‫� مِن �بل ِك ٱ�� ۖ أفإِين مِت �هم ٱل� ِ‬ ‫وما جعلنا لِب ٖ‬ ‫ا�نبياء‬ ‫أفإِيْن‬

‫َ‬ ‫َّ َ‬ ‫َ‬ ‫َ َّ ٓ َ‬ ‫َ‬

‫لس َما َء بَن ۡي َ�ٰ َها بِ� ۡ�يْ ٖد �نا ل ُموس ُِعون‪٤٧‬‬‫‪ 51: 47‬وٱ‬ ‫ا�ار�ات‬ ‫بِ� ۡ�يْ ٖد‬

‫‪ُ ۡ ۡ ُ ّ َ 68: 6‬‬ ‫َ ّ‬

‫يي ُ‬
‫� ُم ٱل َمف ُتون‪٦‬‬‫بِأييِ‬ ‫القلم‬ ‫� ُم‬ ‫بِأ ِ‬

‫‪69‬‬
2. Similarly wherever the word �‫م‬is followed by an attached pronoun, an
َ َ َ 96
additional yāʾ will be written as in ‫�يه َم�يهم‬
ِ ‫م‬. It is said that the yāʾ in the
95F

above words has been added to indicate that the preceding hamza will be
read with a kasrah. 97 96F

96
ʿAqīlah Atrāb, l. 192.
97
Ghānim Qaddūrī al-Ḥamad, al-Muyassar, 220.

70
 Ibdāl ‫اﻹﺑﺪال‬

Transformation of Letters

If the transformed letter is in the rasm and its pronunciation is according to

the rasm, the scholars of ḍabt will leave it as it is. If the pronunciation is
different, the scholars of ḍabt will place a diacritical mark to indicate the
correct pronunciation.

4. Ibdāl of the round tāʾ al-taʾnīth ‫ ة‬into the elongated (mabsūṭah) tāʾ ‫ت‬, for
example:
َ
‫ن ِعمت َج َّنت ل ْع َنت‬

This is based on the fact that some tribes actually pronounced the ‫ة‬as ‫ت‬in
waṣl and waqf. 98

ْ َ َ
5. Ibdāl of the alif in ‫ �ن‬into yāʾ in ‫ ل� ِ ْن‬in order to indicate that the hamza
(originally called alif) is to be read with kasrah.

6. Ibdāl of alif to wāw in the following four words wherever they appear:
‫الصلوة الز�وة ا�يوة الر�وا‬

And in the following specific words and their respective āyāt:

Verse Number Sūrah Word

َ ُ ُ ّ َ ۡ َ ٰ َ َ ۡ ُ َّ َ َ ُ ۡ َ َ َّ ُ ۡ َ َ َ َۡ
‫�دون َو ۡج َه ُه ۖۥ‬ ِ ِ ‫و� �طر ِد ٱ�ِين يدعون ر�هم ب ِٱلغدوة ِ وٱلع‬
‫� ي ِر‬ 6: 52 ‫اﻷﻧﻌﺎم‬ ِ ‫ب ِٱلغ َد ٰوة‬
َ َ َ َۡ َ َ
ۡ َ ‫ك م ِۡن ح َِسابهم ّمِن‬
‫�ءٖ َو َما م ِۡن ح َِسابِك َعل ۡي ِهم ّمِن‬ ِِ ‫م ا عل ي‬
٥٢�
ٰ َّ َ ُ َ ُ َ َ
َ ‫�ءٖ � َت ۡط ُرده ۡم � َتكون م َِن ٱلظلِم‬
ِ ۡ َ

98
Mullā ʿAlī al-Qāriʾ, al-Minaḥ al-Fikriyyah, 299.

71
 ّ ِ ‫ون َر َّ� ُهم ب ِٱلۡ َغ َد ٰوة ِ َوٱلۡ َع‬َ ُ ۡ َ َ َّ َ َ َ َ ۡ َ ۡ ۡ َ َۡ
� ِ ‫وٱص ِ� �فسك مع ٱ�ِين يدع‬ 18: 28 ‫الﻜﻬﻒ‬ ِ ‫ب ِٱلغ َد ٰوة‬
ۡ ۡ َ َ ‫�د ز‬ ُ ُ ۡ َُۡ َ ََۡ ُ َۡ ََ ُ َ ۡ َ َ ُ ُ
ۖ‫� َي ٰوة ِ ٱ ُّ�� َيا‬ َ ‫�نة ٱ‬
ِ ‫ي ِر�دون وجهه ۖۥ و� �عد �يناك �نهم ت ِر‬
َ َ َ َ َّ َ ۡ َۡ ۡ َۡ َ ُ َ
‫َو� ت ِط ۡع َم ۡن أ�فل َنا قل َب ُهۥ َعن ذِكرِنا َوٱ� َب َع ه َوٮ ٰ ُه َو�ن أ ۡم ُرهُۥ‬
ٗ ُ
٢٨‫ف ُرطا‬
َ ۡ َ ُ َُ َۡ َ َّ ‫ور ٱ‬ ُ ُ‫� ن‬ُ َّ ‫۞ٱ‬ َ ۡ َ
‫ِيها‬ َ � ٖ �‫ك ٰو‬ ‫�ض َمثل نورِه ِۦ ك ِمش‬ � ِ �‫ت َوٱ‬ ِ ٰ �َ ٰ�‫لس‬ 24: 35 ‫اﻨﻟﻮر‬ ٖ �‫ك ِمشك ٰو‬
ٞ
‫ب ُد ّرِ ّي‬ ٞ ‫اج ُة َك َ� َّ� َها َك ۡو َك‬َ ‫اجة� ٱ ُّلز َج‬َ َ ُ ُ ۡ ۡ ٌ ۡ
ٍ ‫مِص َباح ۖ ٱل ِمص َباح ِ� زج‬
ُ � َ َ َّ ۡ َ َ َ َّ ۡ َ َّ َ ُ ۡ َ َ َ ٰ َ ُّ َ َ َ َ
‫اد‬ ‫يُوق ُد مِن شجر� ٖ م�ر�ةٖ ز�تونةٖ � ��ِيةٖ و� غر�ِيةٖ ي‬
ُ َّ ‫� نُور َ� ۡهدِي ٱ‬ َ َ ٌ ُّ ٞ َ ُ ۡ َ ۡ َ ۡ َ ۡ َ َ
‫� �ِ ُورِه ِۦ‬ �ٖ ٰ ‫� ُء ولو لم �مسسه نار ۚ نور‬ ٓ ِ ُ‫َز ۡ� ُت َها ي‬
َ
َّ ‫� ٱ ۡ� ۡم َ�ٰ َل ل‬
‫� ٍء‬ ۡ َ ‫� ّل‬ ُ ُ َّ َ ِ ‫ِلن‬ ُ َّ ‫َمن � َ َشا ٓ ُء َو�َ ۡ� ُب ٱ‬
ِ ِ ‫اس وٱ� ب‬ � ِ ۚ
ٞ ‫َعل‬
٣٥‫ِيم‬
َ َ ُ ۡ َ َ ٰ َ َّ َ ۡ ُ ُ ۡ َ ٓ َ ۡ َ َ َ َ َّ�‫ٱ‬
٤١ِ‫� إِ� ٱ�َّار‬ ٓ ِ ‫۞و�ٰقو ِم ما ِ� أدعو�م إِ� ٱ�جوة ِ وتدعون‬ 40: 41 ‫ﺎﻏﻓﺮ‬ ِ ‫ج ٰوة‬
ُ
٢٠‫ى‬ ٰٓ ‫َو َم َن ٰو َة ٱ�َّا�ِ َ َة ٱ ۡ� ۡخ َر‬ 53: 20 ‫اﻨﻟﺠﻢ‬ ‫َو َم َن ٰو َة‬

It is said that this is based on the fact that some Arab tribes used to
pronounce such words with a blend of wāw and they would write them with
a wāw instead of alif. 99 The scholars of ḍabṭ place a mini alif on top of the wāw
to indicate the pronunciation of the alif.

7. Ibdāl of alif to yāʾ: Such alifs are also known as alif maqsūrah. This occurs in
many words of the Qurʾān including but not restricted to:

ْ َ َّ َ َ َ َ ْ ُ
َ ‫أﺷ َﻘ‬
‫ﯩﻬﺎ‬ ُ َ‫َﻫﻮى أَوﻰﺣ أﺗﻬﻢ َمﻮﻟ‬
‫ﯩﻬﻢ ﺿﺤﯩﻬﺎ ﺗﻠﯩﻬﺎ ﺳﻘﻴىﯩﻬﺎ ﻓﺴﻮﯨﻬﺎ‬

This is based on the habit of the Arabs in earlier times of writing the alif on
which imālah is made in the form of yāʾ to indicate that imālah may be
made. 100 Scholars of ḍabṭ place a mini alif on top of such yā’s to indicate the
pronunciation of alif instead of yaʾ.

99
Ghānim Qaddūrī al-Ḥamad, al-Muyassar, 224.
100
Ibid., 227; al-Dānī, al-Muqniʿ, 63.

72
8. Ibdāl of sīn to ṣād in the following words in their respective āyāt:

Verse Number Sūrah Word

َ
ٗ ۡ َ َ َ َ ً َ َ َّ ُ ۡ ُ َّ َ َّ 2: 245 ُ
‫� ق ۡرضا َح َس ٗنا � ُي�ٰعِف ُهۥ ُ� ٓۥ أض َعا�ا‬ ‫من ذا ٱ�ِي �ق ِرض ٱ‬ ‫اﺒﻟﻘﺮة‬ ‫َو�َ ۡب ۜص ُط‬
َ ُ َ ۡ ُ ۡ َ ُ ُ ۡ َ َ ُ ۡ َ ُ َّ َ ٗ َ َ
٢٤٥‫كثِ�ة ۚ وٱ� �قبِض و�ب ۜصط ��هِ ترجعون‬
ُ ‫� َر ُجل ّم‬ ٰ َ َ ‫� ۡم‬ُ �ّ ‫ر ّمِن َّر‬ٞ ‫� ۡم ذ ِۡك‬ُ ‫ أَ َو َعج ۡب ُت ۡم أَن َجا ٓ َء‬7: 69 ٗ ۡ
ۖ ‫بَ ۜص َطة‬
‫ِن� ۡم‬ ٖ ِ ِ ‫اﻷﻋﺮاف‬
ُ َِۡ َۡ ۢ َٓ ََ ُ ۡ ُ َ َ َ ۡ ْٓ ُ ُ ۡ َ ۡ َُ ُ
ٖ ‫ِ�نذِر� ۚم وٱذكروا إِذ جعل�م خلفاء ِمن �ع ِد قوم ن‬
‫وح‬
ٓ َ َ ْ ٓ ُ ُ ۡ َ ٗ َ ۡ َ ۡ َۡ
ُ َّ‫ا� َء ٱ َّ� لَ َعل‬ ُ ‫اد‬ َ َ َ
‫� ۡم‬ ِ ‫� ۡم ِ� ٱ�ل ِق ب ۜصطة ۖفٱذكروا ء‬ ‫وز‬
َ ُ ُۡ
٦٩‫�فلِحون‬
َ َ ۡ َّ
٢٢‫ت َعل ۡي ِهم ب ِ ُم َص ۡي ِط ٍر‬ ‫ لس‬88: 22 ‫اﻟﻐﺎﺷﻴﺔ‬ ‫ب ِ ُم َص ۡي ِط ٍر‬
َ ۡ َ َ ٓ َ َ ‫ أَ ۡم ع‬52: 37 َ ۡ
٣٧‫ِند ُه ۡم خ َزا� ِ ُن َر ّ�ِك أ ۡم ُه ُم ٱل ُمص َۡۜي ِط ُرون‬ ‫اﻟﻄﻮر‬ ‫ٱل ُمص َۡۜي ِط ُرون‬

Though the above words are originally spelled with sīn, they are written with
ṣād because of a practice prevalent among some Arab tribes of reading the
sīn with a full-mouth (tafkhīm) when it is in proximity to ‫ط‬. 101 Thus, the sīn 10F

becomes ṣād, and was written likewise in the maṣāḥif to indicate this ibdāl.
Depending on which riwāyah is being recited, the reciter will read it as sīn or
ṣād. In the Madanī print, when sīn is preferred, it is written on top of the ṣād,
and when ṣād is preferred, it is written underneath the ṣād.

101
Pānīpatī, As-hal al-Mawārid, 43.

73
 Waṣl and Faṣl ‫وﺻﻞ و ﻓﺼﻞ‬

Joining and Separating

Waṣl refers to writing two words together as one word when, according to
rasm imlāʾī, they would be written as separate words. Faṣl refers to writing
two words separately when in other places they have been written as one
word, or when according to rasm imlāʾī, they are normally written as one
word. Another synonymous term for faṣl is qaṭʿ.

Terms

Maqṭūʿ: A word separated from the following word. Its infinitive is qaṭʿ (to
separate). Another synonymous term is mafṣūl (separated). Its infinitive is
faṣl (to separate).

Mawṣūl: A word adjoined to the following word even though in reality they
are separate words. Its infinitive is waṣl (to adjoin).

It is imperative for a Qāriʾ to know those words that are written at times
adjoined and at times separated from the following word in the rasm of
Maṣāḥif ʿUthmāniyya. Waqf is permissible only at the end of a word whether
the waqf is ikhtiyārī (optional), iḍṭirārī (out of compulsion), ikhtibārī (with the
intent of testing) or intiẓārī (with the intent of combining riwāyāt). If the
word is separated from the following word, waqf will be made at the end of
that word without joining it in any manner to the following word. And if the
word is adjoined, waqf can only be made at the end of the adjoined word.

74
‫ا�روف المقطعات‬
The Separated Letters

This refers to the beginnings of certain sūrahs that begin with letters, e.g.,
‫المص الر الم‬

Though they are recited as separate letters, they are written together as one
word.

The Vocative ‫ﯾَﺎ‬

In Arabic, ‫ يَا‬is used as a vocative i.e., ‫حرف ا�داء‬. In the Qurʾān, it is always
attached to the following word. Examples are �‫يبنؤم يأيها يمو‬.

‫ھﺎء اﻟﺘﻨﺒﯿﮫ‬
The ‫ھﺎ‬Used to Raise Awareness

This ‫ھﺎ‬is always written adjoined to the next word, e.g. ‫ھﺄﻧﺘﻢ ھﺬا ھﺆﻻء‬

‫ال ﻟﻠﺘﻌﺮﯾﻒ‬
The Definite Article ‫ال‬

The definite article ‫ال‬

ْ in Arabic is prefixed and adjoined to nouns only. Waqf
is to be made at the end of the word to which ‫ ال‬is adjoined. Waqf cannot be
made on ‫ال‬.

‫�أن �ﻻ‬
Maqṭūʿ (separated): ‫�أن �ﻻ‬
Mawṣūl (adjoined): ‫�أ �ﻻ‬

All the Maṣāḥif ʿUthmānī are unanimous that in the following ten places the
word ‫أَ ْن‬is written separated from ‫ﻻ‬:

75
 ‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬
‫َ َْ‬ ‫َ ُ‬ ‫َ َ َ َّ َ ٰ َ َّ َ ُ ّ ُ ْ َ َّ َ َ َ ۡ َ َ ۡ ُ ۡ َ ُ َ َ ُ َ ۡ َ َ َ ۡ َ‬
‫ت َعل ۡي ِه ۡم أنف ُس ُه ۡم َوظ ُّن ٓوا أن‬ ‫� إِذا ضاقت علي ِهم ٱ��ض بِما رحبت وضاق‬ ‫و� ٱ��ثةِ ٱ�ِين خل ِفوا ح ٰٓ‬ ‫‪9: 118‬‬ ‫اﻟﺘﻮﺑﺔ‬
‫ٱلرح ُ‬ ‫اب َّ‬ ‫ٱ� ُه َو ٱ�َّ َّو ُ‬ ‫ْ‬
‫� ُتو�ُ ۚ ٓوا إ َّن َّ َ‬ ‫َ‬
‫اب َعل ۡيه ۡم ِ َ‬ ‫َّ َ ۡ َ َ َ َّ‬
‫ٱ�ِ إ َّ�ٓ إ َ�ۡهِ ُ� َّم تَ َ‬
‫ِيم ‪١١٨‬‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫� ملجأ مِن‬
‫َ‬
‫نتم ُّم ۡسل ُِمون ‪١٤‬‬ ‫ٱ�ِ َوأَن َّ�ٓ إ َ�ٰ َه إ َّ� ُه َو َ� َه ۡل أَ ُ‬ ‫َ َّ ۡ َ ۡ َ ُ ْ َ ُ ۡ َ ۡ َ ُ ٓ ْ َ َّ َ ٓ ُ َ ۡ َّ‬
‫نزل بِعِل ِم‬ ‫‪11: 14‬‬ ‫ﻫﻮد‬
‫ۖ‬ ‫ِ ِ‬ ‫جيبوا ل�م فٱعلموا ��ما أ ِ‬ ‫فإِلم �ست ِ‬

‫� َن إنَّ ُهۥ لَ ُ‬
‫� ۡم َع ُد ّ ‪ٞ‬و ُّمب ‪ٞ‬‬ ‫َ�ل َ ۡم أَ ۡ� َه ۡد إ َ�ۡ ُ‬
‫� ۡم َ� ٰ َب ٓ َ َ َ َّ َ ۡ ُ ُ ْ َّ ۡ َ‬
‫� ‪٦٠‬‬ ‫ِ‬ ‫� َءادم أن � �عبدوا ٱلشي ٰ ۖ ِ‬ ‫ِ‬ ‫ِ‬ ‫‪36: 60‬‬ ‫�ﺲ‬
‫َ‬ ‫َ َّ َ ۡ ُ ُ ٓ ْ َّ َّ َ ّ ٓ َ َ ُ‬
‫اف َعلَ ۡي ُ‬
‫� ۡم َع َذ َ‬
‫اب يَ ۡو ٍ� أ ِ� ٖ� ‪٢٦‬‬ ‫أن � �عبدوا إِ� ٱ�ۖ إ ِ ِ� أخ‬ ‫‪11: 26‬‬ ‫ﻫﻮد‬
‫َ ٰٓ َ ُّ َ َّ ُّ َ َ ٓ َ َ ۡ ُ ۡ َ ُ ُ َ ۡ َ َ َ َ ٰٓ َ َّ ُ ۡ ۡ َ َّ َ ۡ ٗ َ َ َ ۡ ۡ َ َ َ َ ۡ َ َ‬
‫ِ� َو�‬ ‫��ن و� يزن‬‫��ن بِٱ�ِ شيـٔا و� � ِ‬ ‫ي��ها ٱ� ِ� إِذا جاءك ٱلمؤمِ�ٰت �بايِعنك � أن � � ِ‬ ‫‪60: 12‬‬ ‫اﳌﻤﺘﺤﻨﺔ‬
‫َ‬
‫وف � َباي ِ ۡع ُه َّن‬ ‫َ ۡ‬ ‫َۡ َ َ‬ ‫َ‬ ‫ۡ ُ‬ ‫َ‬ ‫َ ۡ ُ ۡ َ َ ۡ َ ٰ َ ُ َّ َ َ َ ۡ َ‬
‫ِ� ب ُب ۡه َ�ٰن َ� ۡف َ َ ُ َ ۡ َ َ ۡ‬
‫��نهۥ ب� �يدِي ِه َّن َوأرجل ِ ِه َّن َو� �ع ِصينك ِ� مع ُر ٖ‬ ‫ِ‬ ‫�قتلن أو�دهن و� يأت ِ ٖ‬
‫ِيم ‪٢‬‬ ‫ٱ� َ� ُفور‪َّ ٞ‬رح ‪ٞ‬‬ ‫َ ۡ َ ۡ ۡ َ ُ َّ َّ َ‬
‫ٱ� إ َّن َّ َ‬
‫وٱستغفِر لهن ۚ ِ‬

‫ٱلر َّكعِ ُّ‬

‫ٱلس ُ‬ ‫ِ� َوٱلۡ َقآ�م َ‬
‫ِ� َو ُّ‬ ‫� ل ِل َّطآ�ف َ‬
‫� ۡك ِ� َش ۡي ٗـٔا َو َط ّ ِه ۡر َ� ۡي ِ َ‬ ‫ۡ َ َّ ۡ َ ۡ َ ٰ َ َ َ َ ۡ َ ۡ َ َّ ُ ۡ‬
‫جو ِد‬ ‫ِ‬ ‫ِ‬ ‫ت أن � � ِ‬ ‫�ذ بو�نا ِ ِ�ب�هِيم م�ن ٱ�ي ِ‬ ‫‪22: 26‬‬ ‫اﳊﺞ‬
‫‪٢٦‬‬

‫أَن َّ� يَ ۡد ُخلَ َّن َها ۡٱ�َ ۡو َم َعلَ ۡي ُ‬

‫�م ّم ِۡسك ‪ٞ‬‬
‫ِ� ‪٢٤‬‬ ‫‪68: 24‬‬ ‫اﻟﻘﲅ‬
‫َ‬
‫ُ ُ ۡ َ ُّ‬ ‫َ َّ َ ۡ ُ ْ َ َ َّ ّ ٓ َ‬
‫وأن � �علوا � ٱ�ِۖ إ ِ ِ� ءا�ِي�م �ِسل�ٰ ٖن مب ِ ٖ‬
‫� ‪١٩‬‬ ‫‪44: 19‬‬ ‫ا��ﺎن‬
‫ۡ‬ ‫َۡ َ‬ ‫ۢ َ ۡ ۡ َ ۡ ‪َ ُ ُ َٰ ۡ َ ۡ َ ٰ َ َ َ َ َ ُ ُ ۡ َ َ ٰ َ ۡ ْ ُ َ ٞ‬‬ ‫َ َ ََ‬
‫� َو�َقولون َس ُيغف ُر �َا �ن يَأت ِ ِه ۡم‬ ‫فخلف ِمن �ع ِدهِم خلف ورِثوا ٱلكِ�ب يأخذون عرض �ذا ٱ�د‬ ‫‪7: 169‬‬ ‫ا ٔ�ﻋﺮاف‬
‫َ َ ‪َّ َ َ ْ ُ ُ َ َّ َ ٰ َ ۡ ُ ٰ َ ّ ۡ َ َ ۡ َ ۡ ُ ۡ َ َ ُ ُ ُ ۡ َ ُ ُ ۡ ّ ٞ‬‬
‫ٱ�ِ إ َّ� ۡ َ َّ َ َ َ ُ ْ َ‬
‫ٱ�ق ودرسوا ما �ِيهِ�‬ ‫ِ‬ ‫ب أن � �قولوا �‬ ‫عرض مِثلهۥ يأخذوهۚ �لم يؤخذ علي ِهم مِي�ق ٱلكِ� ِ‬
‫َ ُ َ ۡ ‪َ ُ َ َ َ َ َ ُ َّ َ َ َّ ّ ٞ‬‬
‫ون أف� � ۡعقِلون ‪١٦٩‬‬
‫ٱ� ُار ٱ�خِرة خ� ل ِ�ِين �تق ۚ‬ ‫َو َّ‬

‫َ ٌ َ َ َ َّ ٓ َ ُ َ َ َ َّ َّ ۡ َّ َ ۡ ۡ ُ ُ َ ّ َ ّ َّ ّ ُ َ‬
‫�‬ ‫� ۡم فَأ ۡرس ِۡل َم ِ َ‬
‫� بَ ِ ٓ‬ ‫جئت�م بِبيِنةٖ مِن ر� ِ‬
‫� أن � أقول � ٱ�ِ إِ� َ‬
‫ٱ�ق ۚ قد ِ‬ ‫حقِيق ٰٓ‬ ‫‪7: 105‬‬ ‫ا ٔ�ﻋﺮاف‬
‫ۡ َٰٓ َ‬
‫�ءِيل‪١٠٥‬‬ ‫إِ‬

‫‪However, the Maṣāḥif differ in regards to the following verse:‬‬

‫‪76‬‬
 Verse Number Sūrah
َ َ ۡ ُ َ َ ٓ َّ َ ٰ َ ٓ َّ َ ٰ َ ُ ُّ َ َ َ ۡ َ َ َ ۡ َّ َّ َ َّ َ َ ٗ ٰ َ ُ َ َ َّ ُّ َ َ
‫�ٰ َنك‬‫ت أن � إِ�ه إِ� أنت سب‬ ٰ ‫اد‬
ِ �‫ى ِ� ٱلظل‬ ‫ضبا �ظن أن لن �قدِر عليهِ �ن‬ ِ �‫ون إِذ ذهب م‬ ِ �‫ وذا ٱ‬21: 87 ‫ا ٔ�ﻧبيﺎء‬
ٰ َّ َ ُ ُ ّ
َ ‫ٱلظلِم‬
٧ �ِ ‫إ ِ ِ� كنت مِن‬

In all other places, these two words are written adjoined (Mawṣūl) as ‫أ َ ﱠﻻ‬.

‫ا ْٕن �ﻣﺎ‬
Maqṭūʿ (separated): ‫ا ْن �ﻣﺎ‬
�
Mawṣūl (adjoined): ‫ا �ﻣﺎ‬
�
The words ‫ ان‬and ‫ ﻣﺎ‬are written separated in the following verse only.
�
Verse Number Sūrah
ۡ َ ۡ َ َ َ ُ َ َ ۡ َ ۡ َ َ َ َّ َ َ َّ َ َّ َ َ َ ۡ َ ۡ ُ ُ َ َّ َ ۡ َ َ َّ َ ُ َّ
ُ ‫ٱ� َِس‬
‫اب‬ ‫ �ن ما ن ِر�نك �عض ٱ�ِي نعِدهم أو �تو�ينك فإِ�ما عليك ٱ��ٰغ وعلينا‬13: 40 ‫اﻟﺮ�ﺪ‬
٤٠

In all other places, they are written adjoined.

‫�أ ّﻣﺎ‬
Maqṭūʿ (separated): ‫�ﻣﺎ‬ ‫�أم‬
Mawṣūl (adjoined): ‫�أ �ﻣﺎ‬

These two words are written joined throughout the entire Qurʾān.

‫َﻋ ْﻦ ّﻣﺎ‬
Maqṭūʿ (separated): ‫َﻋ ْﻦ ّﻣﺎ‬
Mawṣūl (joined): ‫ﲻﺎ‬
�َ

These two words are written separated in the following verse only.

77
 ‫‪Verse‬‬ ‫‪Number Sūrah‬‬
‫سـٔ َ‬ ‫َ َ َ َ ْ َ َّ ُ ْ َ ۡ ُ ُ ۡ َ َ ُ ُ ْ َ ً َ‬
‫� ‪١٦٦‬‬ ‫‪ 7: 166‬فل َّما �ت ۡوا عن ما � ُهوا �نه قلنا ل ُه ۡم كونوا ق َِردة � ٰ ِ ِ‬ ‫ا ٔ�ﻋﺮاف‬

‫‪In all other places, they are written joined.‬‬

‫ِﻣﻦ ّﻣﺎ‬
‫ِﻣﻦ ّﻣﺎ ‪Maqṭūʿ (separated):‬‬
‫ِﻣ ّﻤﺎ ‪Mawṣūl (joined):‬‬

‫‪These two words are written separated in the following two verses only.‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬

‫ُ ۡ َ َّ ُ ّ َّ َ َ َ ۡ َ ۡ َ ُ ُ ّ ُ َ َ ٓ‬ ‫َ ُ‬ ‫َ َ َ َ ُ َٗ‬
‫�� َء ِ�‬ ‫�م َّمث� ّم ِۡن أنفسِ�مۖ هل ل�م مِن ما ملكت �ي�ٰن�م مِن‬ ‫�ب ل‬ ‫‪30: 28‬‬ ‫اﻟﺮوم‬
‫َ َ ٓ ‪ُ ّ َ ُ َ َٰ َ ۡ ُ َ ُ َ ۡ ُ َ َ ۡ ُ َ ُ َ َ ٞ‬‬ ‫ۡ‬ ‫ُ‬ ‫َ َ ََۡ ُ ۡ ََ‬
‫ما رزق�ٰ�م فأنتم �ِيهِ سواء �افو�هم كخِيفت ِ�م أنفس� ۚم ك�ل ِك �ف ِصل‬
‫ُ َ‬ ‫َ‬ ‫َ‬
‫ت ل ِق ۡو ٖ� َ� ۡعقِلون‪٢٨‬‬‫ٱ�� ٰ ِ‬

‫ك ۡ‬ ‫َ َّ َ َ َ‬ ‫ح َص َ�ٰ ۡ ۡ َ‬ ‫ِن� ۡم َط ۡو ً� أَن يَنك َِح ٱل ۡ ُم ۡ‬

‫َو َمن ل َّ ۡم � َ ۡس َتط ِۡع م ُ‬
‫ت‬ ‫ت فمِن ما مل‬ ‫ت ٱل ُمؤمِ�ٰ ِ‬ ‫ِ‬ ‫‪4: 25‬‬ ‫اﻟنﺴﺎء‬
‫ِ� ُم ٱل ۡ ُم ۡؤم َِ�ٰ َ َّ ُ َ ۡ َ ُ َ ُ َ ۡ ُ ُ ّ َ ۡ‬ ‫َ�يۡ َ� ٰ ُ ُ ّ َ َ َ ٰت ُ‬
‫ض‬ ‫ت وٱ� أعلم �ِإِي�ٰن ِ� �م �عض�م ِم ۢن �ع ٖ �‬ ‫ِ�‬ ‫ن�م مِن �ت�‬
‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫َّ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫ُ ُ َّ ۡ َ ۡ َّ َ ُ ُ َّ ُ‬ ‫َ‬
‫ت‬‫�فِ�ٰ ٖ‬ ‫ت غ� م ٰ‬ ‫وف �ص�ٰ ٍ‬ ‫ُ‬ ‫َ‬
‫فٱن�ِحوهن �ِإِذ ِن أهل ِ ِهن وءاتوهن أجورهن بِٱلمعر ِ‬
‫ََ‬ ‫ُ‬ ‫َ َ ُ َّ َ ٰ َ ۡ َ َ َ ٓ ُ ۡ َّ َ ۡ َ َ ۡ َ َ ٰ َ َ َ‬
‫حشةٖ � َعل ۡي ِه َّن ن ِۡصف َما �‬ ‫ان فإِذا أح ِصن فإِن �ت� بِ� ِ‬ ‫ت أخد ٖ �‬ ‫و� متخِ� ِ‬
‫َّ‬ ‫ْ‬
‫ِن� ۡم َوأن تَ ۡص ُ َ ۡ ‪ُ ٞ‬‬ ‫َ‬ ‫تم ُ‬ ‫ۡ‬
‫� ٱل َع َن َ‬ ‫ٰ َ َ ۡ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫ۡ ۡ َ‬
‫�وا خ� ل� ۡمۗ‬ ‫ِ‬ ‫ۚ‬ ‫خ ِ َ‬ ‫اب �ل ِك ل ِمن‬‫ت م َِن ٱلعذ ِ �‬ ‫ٱل ُمح َص�ٰ ِ‬
‫ِيم ‪٢٥‬‬ ‫� َ� ُفور‪َّ ٞ‬رح ‪ٞ‬‬‫َوٱ َّ ُ‬

‫‪However, in the following verse, some maṣāḥif [ʿuthmānī] have them written‬‬
‫‪separated and some joined.‬‬

‫‪Verse‬‬ ‫‪Number Sūrah‬‬

‫َّ َ َ ۡ َ ُ ّ َ ۡ َ َ ۡ َ َ َ ُ ۡ َ ۡ ُ َ َ ُ َ َ ّ َ َ‬ ‫َ‬
‫ب ل َ ۡو�ٓ أ َّخ ۡرتَ ِ ٓ‬
‫�‬ ‫ُ‬
‫� أحد�م ٱلموت �يقول ر ِ‬‫َوأنف ُِقوا ْ مِن ما رزق�ٰ�م مِن �بل أن يأ ِ َ‬ ‫‪63: 10‬‬ ‫اﳌﻨﺎﻓﻘﻮن‬
‫ِ‬
‫جل َقر�ب َفأَ َّص َّد َق َوأَ ُ‬
‫�ن ّم َِن َّ ٰ‬
‫ٱلصلِح َ‬
‫ِ�‪١٠‬‬ ‫إ َ ٰٓ َ َ‬
‫�أ ٖ ِ ٖ‬ ‫ِ‬

‫‪78‬‬
 ‫‪They are written joined in all other places.‬‬

‫ٔأم ﻣﻦ‬

‫ٔأم ﻣﻦ ‪Maqṭūʿ (separated):‬‬

‫ٔأ �ﻣﻦ ‪Mawṣūl (adjoined):‬‬

‫]‪[These two words are written separated in the following four verses only.‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬

‫َ‬ ‫َّ َ ۡ َ َ ۡ ٌ َ‬ ‫َ‬ ‫َ‬
‫� أم َّم ۡن أ َّس َس ُ� ۡن َ�ٰ َن ُهۥ َ َ ٰ‬
‫� َش َفا ُ‬
‫ج ُر ٍف‬ ‫ى م َِن ٱ�ِ ورِض� ٰ ٍن خ‬ ‫‪ 9: 109‬أ َ� َم ۡن أ َّس َس ُ� ۡن َ�ٰ َن ُهۥ َ َ ٰ‬
‫� َ� ۡق َو ٰ‬ ‫اﻟﺘﻮﺑﺔ‬
‫ۡ َ ۡ َ َّ ٰ‬
‫ٱلظلِم َ‬ ‫َ َ َ َّ َ َ َّ ُ َ‬ ‫َ َ ۡ‬
‫ِ� ‪١٠٩‬‬ ‫� � َ� ۡهدِي ٱلقوم‬ ‫ار بِهِۦ ِ� نارِ جهنمۗ وٱ‬ ‫ٱ� َه َ‬ ‫هارٖ ف‬
‫ۡ‬ ‫َّ َ ۡ ٌ َ‬ ‫ۡ‬ ‫َ َ‬ ‫َّ َّ َ ُ ۡ ُ َ ٓ َ َ ٰ َ َ َ ۡ‬
‫� َءام ِٗنا يَ ۡو َم‬
‫� أم َّمن يَأ ِ ٓ‬ ‫� َف ۡو َن َعل ۡي َنا ٓۗ أ َ� َمن يُل َ ٰ‬
‫� ِ� ٱ� ِ‬
‫ار خ‬ ‫‪ 41:40‬إِن ٱ�ِين يلحِدون ِ� ءا�ت ِنا �‬ ‫ّﻓﺼﻠﺖ‬
‫� ‪٤٠‬‬‫ٱ� َملُوا ْ َما ش ِۡئ ُت ۡم إنَّ ُهۥ ب َما � ۡع َملون بَ ِص ٌ‬
‫َ‬ ‫ُ‬ ‫َ‬ ‫ۡ َٰ َ ۡ‬
‫ٱلقِ�مةِ�‬
‫ِ ِ‬
‫َ‬ ‫ۡ‬ ‫ۡ َ َ ٰ ُّ ۡ َ َ َ ُ َ ٰ ُ َّ َ َ‬ ‫َ ٰٓ َ ُ ۡ َ ٰٓ ُ َ ٓ َ ۡ َ‬
‫ٱ� � ۡن ُه ۡم يَ ۡو َم ٱلق َِ�ٰ َمةِ أم َّمن‬ ‫� ٰ َد�ُ ۡم � ۡن ُه ۡم ِ� ٱ�يوة ِ ٱ��يا �من ي�دِل‬ ‫‪ 4:109‬هأنتم هؤ�ءِ‬ ‫اﻟنﺴﺎء‬
‫َ ُ ُ َ َۡ ۡ َ ٗ‬
‫ي�ون علي ِهم و� ِي� ‪١٠٩‬‬
‫َّ‬ ‫َ ۡ َ ۡ ۡ َ ُ ۡ َ َ ُّ َ ۡ ً َ َّ ۡ َ َ ۡ َ ٓ َّ َ َ ۡ َ ُ ّ‬
‫ب ‪١١‬‬
‫ِ� �زِ ِۭ‬‫‪ 37:11‬فٱستفت ِ ِهم أهم أشد خلقا أم من خلقنا ۚ إِنا خلق�ٰهم مِن ط ٖ‬ ‫اﻟﺼﺎﻓّﺎت‬
‫ّ‬

‫]‪[They are written adjoined in all other places.‬‬

‫ٔأن ﱂ‬
‫ٔأن ﱂ ‪Maqṭūʿ (separated):‬‬
‫ٔأﻟ�ﻢ ‪Mawṣūl (adjoined):‬‬

‫‪[These words will be written separated everywhere they appear in the‬‬

‫]‪Qurʾān.‬‬

‫‪79‬‬
 Verse Number Sūrah

َ ُ َ ُ ۡ َ ۡ ُ ٰ َ ُ ۡ َ ۡ ُ َ ُّ َّ ُ َ ۡ َّ َ َ ٰ َ
١٣١‫ى بِظل ٖ� َوأهل َها �ٰفِلون‬ ‫�ل ِك أن لم ي�ن ر�ك مهلِك ٱلقر‬ 6:131 ‫ا ٔ�ﻧﻌﺎم‬
َ َّ َ ُ َ ۡ َ َ
٧‫ب أن ل ۡم يَ َرهُ ٓۥ أ َح ٌد‬ ‫��س‬ 90:7 �‫اﻟﺒ‬

‫ا �ن ﻣﺎ‬
�
Maqṭūʿ (separated): ‫ا �ن ﻣﺎ‬
�
Mawṣūl (adjoined): ‫اﻧ �ﲈ‬
�
These two words are written separated in the following verse only.

Verse Number Sūrah

ُ َََٓ
َ ‫نتم ب ُم ۡعجز‬ َ ُ َ ُ َ َّ
١٣٤ ‫�ن‬ِ ِ ِ ‫ إِن ما توعدون �تٖ� وما أ‬6: 134 ‫ا ٔ�ﻧﻌﺎم‬

They are written joined in all other places.

‫�أ ّن َﻣﺎ‬
Maqṭūʿ (separated): ‫�أ ّن ﻣﺎ‬
Mawṣūl (adjoined): ‫�أﻧ �ﲈ‬

These two words are written separated in the following two places.

Verse Number Sūrah

ۡ
ُّ ِ ‫ٱ� ُه َو ٱل َع‬ َ ُ ۡ َ َ َّ َ َ ُّ َ ۡ َ ُ َ َّ َّ َ َ ٰ َ
َ َّ ‫ون مِن ُدونِهِۦ ُه َو ٱلۡ َ�ٰط ُِل َوأَ َّن‬
� ‫ �ل ِك بِأن ٱ� هو ٱ�ق وأن ما يدع‬22: 62 ‫اﳊﺞ‬
َ ۡ
ُ ‫كب‬
٦٢ � ِ ‫ٱل‬
ُ ‫كب‬ َ ۡ َ ۡ َ ُ َ َّ َّ َ َ ُ ٰ َ ۡ
ُّ ِ ‫ون مِن ُدونِهِ ٱل�طِل وأن ٱ� هو ٱلع‬ َ ُ ۡ َ َ َّ َ َ ُّ َ ۡ َ ُ َ َّ َّ َ َ ٰ َ
� ِ ‫� ٱل‬ ‫ �ل ِك بِأن ٱ� هو ٱ�ق وأن ما يدع‬31: 30 ‫ﻟﻘﲈن‬
٣٠

However, in the following two places, these two words are written separated
in some maṣāḥif ʿUthmānī and joined in others.

80
 ‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬
‫ُۡۡ َ ۡ‬
‫� َوٱ�َ َ�ٰ َ ٰ‬ ‫� َس ُهۥ َول َّ‬‫�ء َفأَ َّن ِ َّ�ِ ُ ُ‬ ‫ۡ َ ْ َ َّ َ ُ ّ َ‬
‫�‬ ‫ِلر ُسو ِل َو ِ�ِي ٱلقر ٰ‬ ‫‪َ 8: 41‬وٱعل ُم ٓوا �� َما غن ِۡمتم مِن ۡ ٖ‬ ‫ا ٔ�ﻧﻔﺎل‬
‫َّ َ َ ٓ َ َ ۡ َ َ َ ٰ َ ۡ َ َ ۡ َ ۡ ُ ۡ َ‬ ‫ام ُ‬
‫نت ۡم َء َ‬ ‫ٱلسبيل إن ُك ُ‬ ‫�كِ� َوٱبۡن َّ‬ ‫َ َۡ َ‬
‫ان‬
‫� �بدِنا يوم ٱلفرق ِ‬ ‫نتم بِٱ�ِ وما أنز�ا‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫وٱلم ٰ ِ‬
‫�ءٖ َقد ٌ‬ ‫� َ ۡ‬ ‫َ ۡ َ ۡ َ َ ۡ َ ۡ َ َ َّ ُ َ َ ٰ ُ ّ‬
‫ِير ‪٤١‬‬ ‫� ِ‬ ‫يوم ٱ�� ٱ�معانِ� وٱ�‬

‫ُ ُ َ َ َ‬ ‫خ ۡ�‪ ٞ‬لَّ ُ‬
‫َ َّ ُ َ َ‬ ‫َّ َ َ ً َّ‬ ‫ََ َۡ َُ ْ‬
‫نت ۡم � ۡعل ُمون‬‫� ۡم إِن ك‬ ‫�وا ب ِ َع ۡه ِد ٱ�ِ � َم ٗنا قل ِي� ۚ إِ� َما عِند ٱ�ِ هو‬ ‫‪ 16: 95‬و� �ش‬ ‫اﻟﻨ�ﻞ‬
‫‪٩٥‬‬

‫‪In all other places they are written joined.‬‬

‫ُ�‬
‫ﰻ َﻣﺎ‬
‫ﰻ َﻣﺎ ‪Maqṭūʿ (separated):‬‬
‫ُّ‬
‫ُﳇّ َﻤﺎ ‪Mawṣūl (joined):‬‬

‫‪These two words are written separated in the following verse.‬‬

‫‪Verse‬‬ ‫‪Number Sūrah‬‬

‫�� َن لَ َظلُ ‪ٞ‬‬
‫وم‬
‫َ ُ ُّ ْ ۡ َ َ َّ َ ُ ۡ ُ َ ٓ َّ ۡ‬
‫ٱ� َ ٰ‬ ‫�م ّمِن ُ ّ َ َ َ ۡ ُ ُ ُ‬‫َو َءاتَٮ ٰ ُ‬
‫‪14: 34‬‬ ‫إ�ﺮاﻫﲓ‬
‫� ما س��موهۚ �ن �عدوا ن ِعمت ٱ�ِ � �صوها ۗ إِن ِ‬ ‫ِ‬
‫َك َّف ‪ٞ‬‬
‫ار ‪٣٤‬‬

‫‪However, in the following verses, these two words are written separated in‬‬
‫‪some maṣāḥif ʿUthmānī and joined in others.‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬

‫ُّ ْ َ ۡ ۡ‬ ‫ُ َّ‬ ‫ۡ ْ َ‬ ‫َ َ ُ َ َ َ َ ُ ُ َ َ ۡ ُ‬
‫�دون أن يَأ َم ُنو� ۡم َو�َأ َم ُنوا ق ۡو َم ُه ۡم � َما ُرد ٓوا إِ� ٱلفِت َنةِ‬ ‫جدون ءاخ ِر�ن ي ِر‬ ‫ست ِ‬ ‫‪4: 91‬‬ ‫اﻟنﺴﺎء‬
‫خذ ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ۡ َ ُ ُ ٓ ۡ ُ ُ َّ َ َ َ ُ ُّ ٓ ۡ َ ُ ۡ ُ‬ ‫َ‬ ‫ْ‬ ‫ۡ‬ ‫ُ‬ ‫ُ‬ ‫ۡ ََۡ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُۡ ُ‬
‫وه ۡم‬ ‫�لو�م و�لقوا إِ��م ٱلسلم و��فوا �يدِ�هم ف‬ ‫أركِسوا �ِيها ۚ فإِن لم �ع ِ‬
‫� ۡم َعلَ ۡيه ۡم ُسلۡ َ�ٰ ٗنا ُّمب ٗ‬‫ج َعلۡ َنا لَ ُ‬ ‫وه ۡم َوأُ ْولَٰٓ� ُ‬
‫� ۡم َ‬ ‫ُُۡ ُ ۡ َۡ ُ َ ُۡ ُ‬
‫ينا ‪٩١‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َوٱ�تلوهم حيث ثقِفت ُم ۚ‬

‫ٱ� ّن َو ۡٱ��س � ٱ�َّار ُ�َّ َما َد َخلَ ۡ‬ ‫َۡ ُ ّ َ ۡ‬ ‫ٱد ُخلُوا ْ ٓ ُ َ َ ۡ َ َ ۡ‬ ‫َ َ ۡ‬

‫‪7: 38‬‬ ‫ا ٔ�ﻋﺮاف‬
‫ت‬ ‫ِ�‬ ‫� أم ٖ� قد خلت مِن �بل ِ�م مِن ِ ِ ِ ِ ِ‬ ‫ِ‬ ‫قال‬
‫ُ َّ ‪ٓ َ ُ ٰٓ َ َ َّ َ ۡ ُ ٰ َ ُ ۡ ُ ٰ َ ۡ ُ ۡ َ َ ٗ َ َ ْ ُ َ َّ َ َّ َ َ َ ۡ ُ ۡ َ َ َّ ٞ‬‬
‫� إِذا ٱدار�وا �ِيها �ِيعا قالت أخرٮهم ِ�ولٮهم ر�نا هؤ�ءِ‬ ‫أمة لعنت أختهاۖ ح ٰٓ‬
‫َّ َ ۡ َ ُ َ‬
‫ِ� ضِ عف و��ِن � �علمون ‪٣٨‬‬
‫ۡ ‪َٰ َ ٞ‬‬ ‫ۡ ٗ ّ َ َّ َ َ ُ ّ‬
‫ل‬ ‫ال‬‫ق‬ ‫ار‬‫ٱ�‬ ‫ِن‬
‫م‬ ‫ا‬‫ف‬‫ع‬ ‫ضِ‬ ‫ا‬ ‫أَ َضلُّونَا َف َـٔاتِه ۡم َع َذ ٗ‬
‫اب‬
‫ٖ‬ ‫�‬‫ِ‬ ‫ِ‬

‫‪81‬‬
 ‫ٗ‬ ‫َ‬ ‫ُ َّ َ ۡ َ ۡ َ ُ ُ َ َ َ ۡ َ ُ َّ َ َ ٓ َ ُ َّ ٗ َّ ُ ُ َ َ َّ ُ ُ َ َ ۡ‬
‫وهۖ ف�� َب ۡع َنا َ� ۡعض ُهم َ� ۡعضا‬ ‫�م أرسلنا رسلنا ت��ۖ �ما جاء أمة رسولها كذب‬ ‫‪23: 44‬‬ ‫اﳌﺆﻣنﻮن‬
‫َ‬ ‫َ َ َ ۡ َ ٰ ُ ۡ َ َ َ َ ٗ ّ َ َّ ۡ‬
‫ِيث � ُب ۡعدا ل ِق ۡو ٖ� � يُؤم ُِنون‪٤٤‬‬
‫وجعل�هم أحاد ۚ‬

‫ج َس َ�ل َ ُه ۡم َخ َز َ� ُت َها ٓ َ�ل َ ۡم يَأۡت ُ‬

‫ِ� ۡم نَذ ‪ٞ‬‬ ‫ِيها َف ۡو ‪ٞ‬‬
‫�� َ‬ ‫َّ ُ ۡ‬
‫ظ ُ� َما ٓ �ل ِ َ‬ ‫َۡ‬ ‫اد َ� َم َّ ُ‬
‫� م َِن ٱلغ ۡي ِ �‬ ‫� ُ‬‫َ َ‬
‫ِير ‪٨‬‬ ‫ت‬ ‫‪67: 8‬‬ ‫اﳌ�‬

‫‪In all other places they are written joined.‬‬

‫ِﺑئْ َﺲ َﻣﺎ‬

‫ِﺑئْ َﺲ َﻣﺎ ‪Maqṭuʿ (separated):‬‬

‫ِﺑئْ َﺴ َﻤﺎ ‪Mawṣūl (joined):‬‬

‫‪These two words are written joined in the following two verses.‬‬

‫‪Verse‬‬ ‫‪Number Sūrah‬‬

‫َۡ ٓ َ َ ۡ‬ ‫َ ۡ َ َ َ ٗ َ َ ۡ َ َ َ َُُۡ‬ ‫ج َع ُم َ ٰٓ َ ٰ َ ۡ‬‫‪َ 7: 150‬ول َ َّما َر َ‬
‫جل ُت ۡم‬
‫و� ِم ۢن �عدِي� أع ِ‬ ‫و� إِ� قو ِمهِۦ غض�ٰن أسِفا قال بِئسما خلفتم ِ‬ ‫ا ٔ�ﻋﺮاف‬
‫ُ َّ ۡ َ‬ ‫َ َ َ‬ ‫َ‬ ‫َۡ َ ّ ُ ۡ َََۡ ۡ َۡ َ َ َ َ ۡ َ‬
‫اح َوأخذ ب ِ َرأ ِس أخِيهِ �ُ ُّر ُه ٓۥ إِ�ۡ �هِ قال ۡٱ� َن أ َّم إِن ٱلق ۡو َم‬‫أم َر ر�ِ�مۖ و�ل� ٱ�ل َو‬
‫َ َ ُ ْ َ ۡ ُ ُ َ َ َ ُ ۡ ۡ َ ۡ َ ۡ َ ٓ َ َ َ َ ۡ َ ۡ َ َ ۡ َ ۡ ِ َّ ٰ‬
‫ٱلظلِم َ‬ ‫ۡ َ ۡ َُ‬
‫ِ�‬ ‫و� و�دوا �قتلون ِ� ف� �شمِت ِ� ٱ�عداء و� �عل ِ� مع ٱلقوم‬ ‫ٱستضعف ِ‬
‫‪١٥٠‬‬
‫َ ۡ‬ ‫ۡ َ َ ۡ َ َ ۡ ْ ٓ َ ُ َ ُ ۡ َ َ ۡ ُ ُ ْ َ ٓ َ َ َ َّ ُ َ ۡ ً َ ُ َ ّ َ َُّ‬
‫‪ 2: 90‬بِئسما ٱش�وا بِهِۦ أنفسهم أن ي�فروا بِما أنزل ٱ� �غيا أن ي�ِل ٱ� مِن فضلِهِۦ‬ ‫اﻟﺒﻘﺮة‬
‫�ن َع َذ ‪ٞ‬‬
‫اب ُّمه ‪ٞ‬‬ ‫َ ۡ َ‬
‫�ٰفِر َ‬ ‫َ َٰ َ َ‬ ‫ََُٓ َ َ‬ ‫َ َٰ َ َ َ ٓ ُ ۡ َ‬
‫� ‪٩٠‬‬ ‫ِ‬ ‫ِ‬ ‫ب ول ِل‬
‫� غض ٖ �‬ ‫ب‬
‫� من �شاء مِن عِبادِهِۖۦ �باءو بِغض ٍ‬

‫‪However, in the following verse, these two words are written separated in‬‬
‫‪some maṣāhif ʿUthmānī and joined in others.‬‬

‫‪Verse‬‬ ‫‪Number Sūrah‬‬

‫ۡ َ َ ۡ َ َ َ ُ ۡ َ َ َ ۡ َ َ ۡ َ ُ ُ ُّ َ ُ ُ ْ َ ٓ َ َ ۡ َ ُ ُ َّ َ ۡ َ ُ ْ َ ُ ْ‬
‫�ذ أخذنا مِي�ٰق�م ور�عنا فوق�م ٱلطور خذوا ما ءا�ي�ٰ�م بِقو� ٖ وٱسمع ۖوا قالوا‬ ‫‪2: 93‬‬ ‫اﻟﺒﻘﺮة‬
‫� ۡفره ِۡم ُق ۡل ب ۡئ َس َما يَأۡ ُم ُر ُ‬
‫�م بِه ِٓۦ‬ ‫َسم ِۡع َنا َو َع َص ۡي َنا َوأُ ۡ��ُوا ْ � ُقلُو�ه ُم ٱلۡع ِۡج َل ب ُ‬
‫ِ‬ ‫ِ ۚ‬ ‫ِ‬ ‫ِِ‬ ‫ِ ِ‬
‫ُ ُ ۡ‬ ‫ي� ٰ ُن ُ‬‫إ َ‬
‫نتم ُّمؤ ِمن ِ� ‪٩٣‬‬
‫َ‬ ‫� ۡم إِن ك‬ ‫ِ‬

‫‪In all other places they are written separated.‬‬

‫‪82‬‬
 ‫ﰲ ﻣﺎ‬
‫ﰲ ﻣﺎ ‪Maqṭūʿ (separated):‬‬
‫ِﻓ� ‪Mawṣūl (adjoined):‬‬

‫‪These two words are written separated in the following ten verses: 102‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬

‫َ ۡ َ ُ ُ ٓ َّ ٓ َ َ ُ َ‬ ‫� َّر ًما َ َ ٰ‬ ‫َ ٓ ُ َ َ َّ ُ َ‬ ‫ُ َّ ٓ َ‬
‫�ون‬ ‫� َطاع ِٖ� �طعمهۥ إِ� أن ي‬ ‫و� إِ�‬ ‫ج ُد ِ� ما أ ِ‬ ‫‪ 6:145‬قل � أ ِ‬ ‫ا ٔ�ﻧﻌﺎم‬
‫ً ُ َّ َ‬ ‫َ‬ ‫َ ۡ َ ً َ ۡ َ ٗ َّ ۡ ُ ً َ‬
‫َ‬ ‫َّ‬ ‫َ َّ‬
‫� َم خِ�ِ�رٖ فإِن ُهۥ رِ ۡج ٌس أ ۡو ف ِۡسقا أهِل ل ِغ ۡ�ِ ٱ�ِ بِهِۚۦ � َم ِن‬ ‫وحا أ ۡو َ ۡ‬ ‫ميتة أو دما مسف‬
‫‪ٞ‬‬ ‫َّ‬ ‫‪ٞ‬‬ ‫ۡ ُ َّ َ ۡ َ َ َ َ َ َ َّ َ َّ َ َ ُ‬
‫ٱضطر غ� باغٖ و� � ٖد فإِن ر�ك �فور رحِيم ‪١٤٥‬‬

‫ٓ ََ ۡ‬ ‫ٱ� ۡ� َيا َوٱ�خ َِرة ِ ل َ َم َّس ُ‬ ‫َ َ َ ۡ ُ َّ‬

‫ٱ� َعلَ ۡي ُ‬
‫� ۡم َو َر ۡ َ‬
‫� ۡم ِ� َما أفض ُت ۡم �ِيهِ‬ ‫� ُت ُهۥ � ُّ‬
‫ِ‬ ‫‪َ 24:14‬ول ۡو� فضل ِ‬ ‫اﻟﻨﻮر‬
‫َع َذ ٌ‬
‫اب َعظ ٌ‬
‫ِيم ‪١٤‬‬

‫َ َۡ َ ُ َ َ َ َ َ ُ ۡ َ ۡ ََ ۡ َ ُ ُ ُ ۡ َٰ ُ َ‬
‫�ون ‪١٠٢‬‬‫‪� � 21:102‬سمعون حسِيسهاۖ وهم ِ� ما ٱشتهت أنفسهم � ِ‬ ‫ا ٔ�ﻧبيﺎء‬

‫َ ۡ َ‬ ‫َۡ ّ ُ َ ّ ٗ ّ َ َ ۡ َ َ َ ۡ‬ ‫ۡ َ َ‬ ‫ََ ََۡٓ َۡ َ‬

‫ب‬ ‫‪ 5: 48‬وأنز�ا إِ�ك ٱلكِ�ٰب بِٱ� ِق مصدِقا ل ِما ب� يديهِ مِن ٱلكِ�ٰ ِ‬ ‫اﳌﺎﺋﺪة‬
‫جا ٓ َء َك م َِن ۡ َ ّ‬ ‫ٱ� َو َ� تَتَّب ۡع أَ ۡه َوا ٓ َء ُه ۡم َ� َّما َ‬ ‫َ ُ َ ۡ ً َ َ ۡ َ ۡ ُ َ ۡ َ ُ َ ٓ َ َ َ َّ‬
‫ق‬
‫ٱ� ِ �‬ ‫ِ‬ ‫نزل ُ ۖ‬ ‫ومهيمِنا عليهِ� فٱح�م بينهم بِما أ‬
‫ُ ۡ ۡ َ ٗ َ ۡ َ ٗ َ َ ۡ َ ٓ َ َّ ُ َ َ َ َ ُ ۡ ُ َّ ٗ َ َ ٗ َ َٰ‬ ‫ُّ َ ۡ‬
‫ج َعل َنا مِن�م ِ�عة ومِنهاجا ۚ ولو شاء ٱ� �عل�م أمة �ٰحِدة و��ِن‬ ‫ِ�‬
‫ل ٖ‬
‫�م بماَ‬ ‫ِيعا َ� ُينَ ّبئُ ُ‬
‫� ۡم َ� ٗ‬ ‫ٱ� َم ۡرج ُع ُ‬ ‫ّ َ ۡ ُ َ ُ ۡ َ ٓ َ َ ٰ ُ ۡ َ ۡ َ ُ ْ ۡ َ ۡ َ ٰ َ َّ‬
‫ِ‬ ‫ِ‬ ‫ت إِ� ِ ِ‬ ‫ِ�بلو�م ِ� ما ءاتٮ�مۖ فٱستبِقوا ٱ�ي� ِ �‬
‫َۡ ُ َ‬ ‫ُك ُ‬
‫نت ۡم �ِيهِ � َتل ِفون ‪٤٨‬‬

‫ََ َ‬ ‫� ۡم َخلَٰٓ� َف ٱ ۡ�َ ِ َ َ َ َ َ ۡ َ ُ ۡ َ ۡ َ َ ۡ‬ ‫‪َ 6:165‬و ُه َو ٱ َّ�ِي َج َعلَ ُ‬

‫�ض ور�ع �عض�م فوق �ع ٖض در�ٰ ٖ‬
‫ت‬ ‫ِ‬ ‫ا ٔ�ﻧﻌﺎم‬
‫�ع ٱلۡع َِقاب �نَّ ُهۥ لَ َغ ُفور‪َّ ٞ‬رح ُ‬ ‫ّ َ ۡ ُ َ ُ ۡ َ ٓ َ َ ٰ ُ ۡ َّ َ َّ َ‬
‫ك َ� ُ‬
‫ِيم ۢ‪١٦٥‬‬ ‫ِ‬ ‫ِ‬ ‫ِ�بلو�م ِ� ما ءاتٮ�مۗ إِن ر�‬

‫ٱ� ۡول َغ ۡ َ‬ ‫َّ َ ً َ ۡ‬ ‫ُ ۡ َ َ َ ُ َ َ ۡ َ ٗ َ َّ ٗ ّ َ ۡ َ‬ ‫َ َّ َ ُ َ َ َّ ۡ َ‬

‫�‬ ‫ج ِهم م�ٰعا إِ� َ ِ‬ ‫‪ 2:240‬وٱ�ِين �توفون مِن�م و�ذرون أز�ٰجا وصِ ية ِ�ز� ٰ ِ‬ ‫اﻟﺒﻘﺮة‬
‫وف َوٱ َّ ُ‬ ‫َّ ۡ‬ ‫َ َََۡ ٓ َ ُ‬ ‫اح َعلَ ۡي ُ‬ ‫إ ۡخ َراج َفإ ۡن َخ َر ۡج َن َف َ� ُ‬
‫ج َن َ‬
‫�‬ ‫نف ِ َّ‬
‫س ِهن مِن مع ُر ٖ �‬ ‫� ۡم ِ� ما �علن ِ� أ‬ ‫ِ ٖ� ِ‬
‫�ز َحكِيم ‪٢٤٠‬‬
‫‪ٞ‬‬ ‫َعز ٌ‬
‫ِ‬

‫‪These ten places can also be written as mawṣūl. However, writing them as maqṭūʿ is‬‬
‫‪102‬‬

‫‪preferred. ʿAqīlah Atrāb, l. 247-249; Pānīpatī, As-hal al-Mawārid, 142-143.‬‬

‫‪83‬‬
 ‫َ َ َ َ‬ ‫� أَن ُّ� َب ّد َِل أَ ۡم َ�ٰلَ ُ‬
‫� ۡم َونُ ئَ ُ‬
‫� ۡم ِ� َما � � ۡعل ُمون ‪٦١‬‬ ‫‪ٰٓ َ َ 56:61‬‬ ‫اﻟﻮاﻗﻌﺔ‬
‫نشِ‬
‫ُ ٓ َ ۡ َ ٓ َ َ َ ۡ ُ ُ ُ ۡ َّ ُ َ َ ٓ َ‬ ‫َ َ َّ ّ ُ ۡ َ ُ َ َّ َ َّ َ ُ ْ‬
‫�ق ّ ِر�ُونا إِ�‬
‫ِين ٱ�ذوا مِن دونِهِۦ أو ِ�اء ما �عبدهم إِ� ِ‬ ‫ِص وٱ�‬ ‫‪ ِ�ِ �� 39:3‬ٱ�ِين ٱ�ال ۚ‬ ‫اﻟﺰﻣﺮ‬
‫ُ‬ ‫َ‬ ‫َّ‬ ‫َ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬
‫� ُم بَيۡ َن ُه ۡم � َما ُه ۡم �ِيهِ � َتل ِفونۗ إن َّ َ‬ ‫ٱ� َ�ۡ ُ‬ ‫� إ َّن َّ َ‬ ‫َّ ُ ۡ َ‬
‫ٱ� � َ� ۡهدِي َم ۡن ه َو‬ ‫ِ‬ ‫ِ‬ ‫ٱ�ِ زل ٰٓ ِ‬
‫ار ‪٣‬‬‫ِب َك َّف ‪ٞ‬‬‫�ٰذ ‪ٞ‬‬ ‫َ‬

‫� ع َِباد َِك ِ�‬ ‫نت َ�ۡ ُ‬

‫� ُم بَ ۡ َ‬ ‫ٱلش َ� ٰ َدة ِ أَ َ‬
‫َ ٰ َ ۡ َ ۡ َ َّ‬
‫بو‬
‫َۡ‬
‫ت َوٱ� ِ‬ ‫ُقل ٱللَّ ُه َّم َفاط َِر َّ َ‬
‫ٱلس� ٰ َ� ٰ ِ‬ ‫‪39:46‬‬ ‫اﻟﺰﻣﺮ‬
‫�ض �ل ِم ٱلغي ِ‬ ‫ِ‬
‫ََۡ ُ َ‬ ‫َ َ ُ ْ‬
‫ما �نوا �ِيهِ �تل ِفون ‪٤٦‬‬
‫ُ ۡ َ َّ ُ ّ َّ َ َ َ ۡ َ ۡ َ ُ ُ ّ ُ َ َ ٓ‬ ‫َ ُ‬ ‫َ َ َ َ ُ َٗ‬
‫�� َء ِ�‬ ‫ب ل�م َّمث� ّم ِۡن أنفسِ�مۖ هل ل�م مِن ما ملكت �ي�ٰن�م مِن‬ ‫‪� 30:28‬‬ ‫اﻟﺮوم‬
‫َٰ‬ ‫َ َ ٓ ‪ُ ّ َ ُ َ َٰ َ ۡ ُ َ ُ َ ۡ ُ َ َ ۡ ُ َ ُ َ َ ٞ‬‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ۡ‬
‫ت‬‫َما َرزق�ٰ� ۡم فأنت ۡم �ِيهِ سواء �افو�هم كخِيفت ِ�م أنفس� ۚم ك�ل ِك �ف ِصل ٱ�� ِ‬ ‫َ‬
‫ُ َ‬ ‫َ‬
‫ل ِق ۡو ٖ� َ� ۡعقِلون ‪٢٨‬‬

‫‪However, in the following verse, these two words are written separated in‬‬
‫‪all the Maṣāḥif ʿUthmāniyyah.‬‬

‫‪Verse‬‬ ‫‪Number Sūrah‬‬

‫ََُُۡ َ‬
‫ون � َما َ�ٰ ُه َنا ٓ َءا ِمن َ‬
‫ِ� ‪١٤٦‬‬ ‫‪� 26: 146‬ت�� ِ‬ ‫اﻟﺸﻌﺮاء‬

‫‪In all other places they are written joined.‬‬

‫ٔأ َ�ﻦ ﻣﺎ‬

‫ٔأ ْ� َﻦ ﻣﺎ ‪Maqṭūʿ (separated):‬‬
‫�أﯾْﻨَﲈ ‪Mawṣūl (adjoined):‬‬

‫‪These two words are written joined in the following two verses.‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬

‫َ َّ ۡ َ ۡ ُ َ ۡ َ ۡ ُ َ َ ۡ َ َ ُ ُّ ْ َ َ َّ َ ۡ ُ َّ‬
‫ٱ�ِ إ َّن َّ َ‬
‫ٱ� َ�ٰس ٌِع َعل ‪ٞ‬‬
‫ِيم ‪١١٥‬‬ ‫ب ف��نما ت َولوا �ثم وجه ۚ ِ‬ ‫‪ 2: 115‬و ِ�ِ ٱلم ِ‬
‫�ق وٱلمغرِ ۚ‬ ‫اﻟﺒﻘﺮة‬
‫َ ُ َ ٌّ َ َ َ َ‬ ‫َ َ َ َ َّ ُ َ َ ٗ َّ ُ َ ۡ َ َ ُ ُ َ ٓ َ ۡ َ‬
‫� َم ۡولٮ ٰ ُه � ۡ� َن َما‬ ‫� َ ۡ‬
‫�ءٖ وه َو � ٰ‬ ‫� ُم َ� َ� ۡقد ُِر َ َ ٰ‬ ‫� أحدهما �ب‬ ‫‪ 16: 76‬و�ب ٱ� مث� رجل ِ‬ ‫اﻟﻨ�ﻞ‬
‫َ‬ ‫ۡ‬ ‫ۡ‬
‫� ۡ� َه ۡل � َ ۡس َتوي ُه َو َو َمن يَأ ُم ُر بٱل َع ۡدل َو ُه َو َ ٰ َ ُّ ۡ َ‬
‫َ‬ ‫ُ ّ ُّ َ ۡ‬
‫ِي� ‪٧٦‬‬ ‫� صِ � ٰ ٖط مستق ٖ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ت ِ ٍ‬‫هه � يَأ ِ‬ ‫ج‬ ‫َ‬
‫يو ِ‬

‫‪84‬‬
However, in the following three verses, these two words are written
separated in some maṣāḥif ʿUthmānī and joined in others.

Verse Number Sūrah

َ َ ُ ُ َ َ َۡ ۡ َُ َ َ
٩٢ ‫نت ۡم � ۡع ُب ُدون‬‫ و�ِيل لهم ��ن ما ك‬26: 92 ‫اﻟﺸﻌﺮاء‬
ٗ َۡ ْ ُ ُ ْ ُ ُْ ُ ُ َ َ ُ ۡ َّ
٦١ �‫ِ�ۖ � ۡ� َن َما ثقِف ٓوا أخِذوا َو� ّت ِلوا �قت ِي‬ ‫ ملعون‬33: 61 ‫ا ٔ�ﺣﺰاب‬
ٞ َ َ َ ۡ ُۡ ُ َ
‫وج ُّمش َّي َدةٖ� �ن ت ِصبهم حسنة‬ ُ ُ َ ُ ۡ ُّ ۡ ْ ُ ُ َ ََۡ
ٖ ‫ ��ن َما ت�ونوا يُد ِر�� ُم ٱل َم ۡوت َول ۡو كنت ۡم ِ� بُ ُر‬4: 78 ‫اﻟنﺴﺎء‬
ّٞ ُ ۡ ُ َ ْ ُ ُ ٞ ُ َّ َ ْ ُ ُ
‫َ�قولوا �ٰ ِذه ِۦ م ِۡن عِن ِد ٱ�ِۖ �ن ت ِص ۡب ُه ۡم َسيِّئَة َ�قولوا �ٰ ِذه ِۦ م ِۡن عِند َِكۚ قل � ّم ِۡن‬
ٗ َ َ ُ َ ۡ َ َ ُ َ َ َ ِ ۡ َ ۡ ٓ َ ُ ٰٓ َ َ َ َّ
٧٨ ‫حدِيثا‬ ‫عِن ِد ٱ�ِۖ �ما ِل هؤ�ءِ ٱلقوم � ي�ادون �فقهون‬

In all other places they are written separated.

‫إن ﻟ�ﻢ‬
Maqṭūʿ (separated): ‫إن ﻟ�ﻢ‬
Mawṣūl (adjoined): ‫ٕاﻟ�ﻢ‬

These two words are written joined in the following verse only.

Verse Number Sūrah

ُ َ‫ٱ�ِ َوأَن َّ�ٓ إ َ�ٰ َه إ َّ� ُه َو َ� َه ۡل أ‬
َّ ۡ َ ُ ٓ َ َّ َ ْ ٓ ُ َ ۡ َ ۡ ُ َ ْ ُ َ ۡ َ ۡ َّ َ
‫نتم‬ ۖ ِ ِ ‫جيبوا ل�م فٱعلموا ��ما أنزِل بِعِل ِم‬ِ ‫ فإِلم �ست‬11: 14 ‫ﻫﻮد‬
َ
١٤ ‫ُّم ۡسل ُِمون‬

In all other places both words are written separated.

‫�أن ﻟ � ْﻦ‬
Maqṭūʿ (separated): ‫�أن ﻟ � ْﻦ‬
Mawṣūl (adjoined): ‫�أﻟ � ْﻦ‬

These two words are written joined in the following two verses.

85
 ‫‪Verse‬‬ ‫‪Number Sūrah‬‬
‫َ َّ َّ ۡ َ‬ ‫ۡ َ‬ ‫َ َ َ َۡ ُ َ َ‬ ‫َو ُعر ُضوا ْ َ َ ٰ َ ّ َ َ ّٗ َّ َ ۡ‬
‫ج ۡئ ُت ُمونا ك َما خلق َ�ٰ� ۡم أ َّول َم َّرة � ِۭ بَل َز� ۡم ُت ۡم �لن � َعل‬
‫� ر�ِك صفا لقد ِ‬ ‫ِ‬ ‫‪18: 48‬‬ ‫اﻟﻜﻬﻒ‬
‫َ ُ َّ ۡ ٗ‬
‫ل�م موعِدا ‪٤٨‬‬

‫�� ُن َ�لَّن َّ�ۡ َم َع ع َِظ َ‬ ‫َ َۡ َ ُ ۡ‬

‫ام ُهۥ ‪٣‬‬ ‫ٱ� َ ٰ‬
‫‪�� 75: 3‬سب ِ‬ ‫اﻟﻘيﺎﻣﺔ‬

‫‪In all other places both words are written separated.‬‬

‫َ ْﰾ ﻻ‬
‫ﰾ ﻻ ‪Maqṭūʿ (separated):‬‬
‫َْ‬
‫َﻛ ْﯿﻼ ‪Mawṣūl (adjoined):‬‬

‫‪These two words are written joined in the following four verses.‬‬

‫‪Verse‬‬ ‫‪Number Sūrah‬‬

‫َ‬ ‫ۡ ُ ۡ ُ َ َ َ َ ۡ ُ َ َ َ ٰٓ َ َ َ َّ ُ ُ َ ۡ ُ ُ ۡ ٓ ُ ۡ َ ٰ ُ ۡ َ َ َ ٰ َ ُ َ‬
‫� ۡم � َّمۢ� بِغ ّٖ�‬ ‫‪ 3: 153‬إِذ تصعِدون و� تلوۥن � أح ٖد وٱلرسول يدعو�م ِ� أخرٮ�م فأ�ب‬ ‫آآل‬
‫َ ُ َ‬ ‫ٱ� َخب ُ‬
‫� ۢ ب ِ َما � ۡع َملون ‪١٥٣‬‬ ‫� ۡمۗ َو َّ ُ‬ ‫� ۡم َو َ� َما ٓ أَ َ� ٰ َب ُ‬ ‫� َما َفاتَ ُ‬ ‫لّ َِك ۡي َ� َ�ۡ َزنُوا ْ َ َ ٰ‬ ‫ﲻﺮان‬
‫ِ‬
‫ۡ‬
‫ٱ�‬ ‫� ۡمۗ َو َّ ُ‬ ‫حوا ْ ب َما ٓ َءاتَٮ ٰ ُ‬
‫ِ‬
‫� ۡم َو َ� َ� ۡف َر ُ‬ ‫� َما َفاتَ ُ‬ ‫‪ 57: 23‬لّ َِك ۡي َ� تَأ َس ۡوا ْ َ َ ٰ‬ ‫اﳊﺪﯾﺪ‬
‫َ ُ ُّ ُ َّ ُ ۡ َ َ ُ‬
‫ور ‪٢٣‬‬ ‫� �ِب � �تا ٖل فخ ٍ‬
‫ُّ َ ُ‬
‫اب � َّم مِن � ۡطفةٖ � َّم‬
‫ُ ُ ۡ َ ۡ ّ َ ۡ َ ۡ َ َّ َ َ ۡ َ ٰ ُ ّ ُ َ ُ‬ ‫يَ ٰٓ َ� ُّ� َها ٱ�َّ ُ‬
‫ٖ‬ ‫ر‬‫ت‬ ‫ِن‬
‫م‬ ‫م‬ ‫�‬ ‫�‬ ‫ق‬ ‫ل‬‫خ‬ ‫ا‬ ‫ن‬ ‫ِ‬ ‫إ‬‫ف‬ ‫ث‬ ‫ِ‬ ‫ع‬ ‫�‬ ‫ٱ‬ ‫ِن‬ ‫م‬ ‫ب‬
‫ٖ‬ ‫�‬ ‫ر‬ ‫�‬ ‫ِ‬ ‫م‬ ‫نت‬ ‫ك‬ ‫ن‬ ‫ِ‬ ‫إ‬ ‫اس‬ ‫‪22: 5‬‬ ‫اﳊﺞ‬
‫َۡۡ َ َ ََ ُٓ َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ّ‬ ‫ّ‬ ‫َ‬ ‫َّ‬ ‫َ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬
‫م ِۡن علقة � َّم مِن ُّمضغة �لقة َوغ� �لقة ِ�ُ َب َ‬ ‫َ‬ ‫َّ‬ ‫َ‬ ‫ُّ‬ ‫َ‬ ‫ۡ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫�‬ ‫ام ما �شاء إ ِ ٰٓ‬ ‫� ل� ۡ ۚم َونق ُِّر ِ� ٱ�رح ِ‬ ‫ٖ ِ‬ ‫ِ‬ ‫ٖ‬ ‫ٖ‬ ‫ٖ‬
‫َّ‬ ‫ُ‬ ‫َ‬ ‫ُ َّ ُ َ َ َّٰ‬ ‫َ‬ ‫ۡ‬ ‫ُ‬ ‫َّ‬ ‫َ َ ُّ َ ّٗ ُ َّ ُ ۡ ُ ُ ۡ ۡ ٗ ُ َّ َ ۡ ُ ُ ٓ ْ َ ُ‬
‫أج ٖل مس� �م �رِج�م طِف� �م �ِ بلغوا أشد�مۖ ومِن�م من �تو� ومِن�م من‬
‫ۡ َ ۡ ٗ َ ََ ۡ َ َ َ َ ٗ َ َٓ َ َ ۡ‬ ‫َ‬ ‫َ َ‬ ‫ُ َ ُّ َ َ َ ۡ‬
‫نز�َا‬ ‫�ا ۚ وترى ٱ��ض هامِدة فإِذا أ‬ ‫� أ ۡرذ ِل ٱل ُع ُم ِر ل ِك ۡي� َ� ۡعل َم ِم ۢن َ� ۡع ِد عِل ٖ� ش ٔ‬ ‫يرد إ ِ ٰٓ‬
‫ت مِن � َز ۡو ِ ۢ َ‬ ‫ّ‬ ‫ُ‬ ‫�ب َت ۡ‬
‫ت َوأ َ‬ ‫َ‬ ‫ت َو َر�َ ۡ‬ ‫َ َ ۡ َ َ َ ۡ َ َّ ۡ‬
‫ٓ‬ ‫ۡ‬
‫يج‪٥‬‬ ‫ج ب ِه ٖ‬ ‫ِ‬ ‫عليها ٱلماء ٱه�‬

‫ٓ ََٓ‬ ‫َ ٰٓ َ ُّ َ َّ ُّ َّ ٓ َ ۡ َ ۡ َ َ َ َ ۡ َ ٰ َ َ َّ ٰ ٓ َ َ ۡ َ ُ ُ َ ُ َّ َ َ َ َ َ ۡ َ ُ َ‬
‫ِينك م َِّما أفا َء‬‫‪ 33: 50‬ي��ها ٱ� ِ� إِنا أحللنا لك أز�جك ٱل ِ� ءا�يت أجورهن وما ملكت يم‬ ‫ا ٔ�ﺣﺰاب‬
‫َ ٰ َ ٰ َ َّ ٰ َ َ ۡ َ‬ ‫َ َ‬ ‫َ َ‬ ‫َ َ‬ ‫َّ ُ َ َ َ‬
‫ات ��ت ِك ٱل ِ� هاجرن‬ ‫ات خال ِك َو�َ َن ِ‬
‫ات � َّٰمت ِك َو�َ َن ِ‬
‫ات � ّمِك َو�َ َن ِ‬‫� عل ۡيك َو�َ َن ِ‬ ‫ٱ‬
‫َ َ َ ۡ َ ۡ َ َ َّ ّ ۡ َ َ َ َّ ُّ َ َ ۡ َ َ َ َ َ ٗ َّ َ‬ ‫َ َ َ َ ۡ َ َ ٗ ُّ ۡ َ ً‬
‫� إِن أراد ٱ� ِ� أن �ستنكِحها خال ِصة لك‬ ‫معك وٱمرأة مؤمِنة إِن وهبت �فسها ل ِلن ِ ِ‬

‫‪86‬‬
 ‫َ َ‬ ‫ۡ ۡ َ َ ۡ َ َۡ َ َ ۡ َ َ َۡ ۡ ََۡ ۡ َ َ َ َ َ ۡ َ‬ ‫ُ‬
‫ت �يۡ َ� ٰ ُن ُه ۡم ل ِك ۡي�‬ ‫ون ٱل ُمؤ ِمن ِ� ۗ قد عل ِمنا ما ف َرضنا علي ِهم ِ ٓ‬
‫� أز� ٰ ِ‬
‫ج ِهم وما ملك‬ ‫مِن د ِ‬
‫ور� َّرح ٗ‬ ‫جۗ َو َ� َن ٱ َّ ُ‬
‫� َ� ُف ٗ‬ ‫ح َر ‪ٞ‬‬ ‫َ ُ َ َ َۡ َ‬
‫ك َ‬
‫ِيما‪٥٠‬‬ ‫ي�ون علي‬
‫‪In all other places, both words are written separated.‬‬

‫َﻋﻦ ّﻣﻦ‬

‫ﻋﻦ ّﻣﻦ ‪Maqtūʿ (separated):‬‬

‫ﲻﻦ ‪Mawṣūl (adjoined):‬‬
‫َّ‬

‫‪These two words are written separated in the following two verses.‬‬

‫‪Verse‬‬ ‫‪Number‬‬ ‫‪Sūrah‬‬

‫َ َ ٗ ُ َّ ُ َ ّ ُ َ ۡ َ ُ ُ َّ َ ۡ َ ُ ُ ُ َ ٗ َ َ َ ۡ ۡ َ َ ۡ‬
‫�ى ٱل َودق � ُر ُج م ِۡن‬ ‫� يُ ۡز ِ� سحا�ا �م يؤل ِف بينهۥ �م �علهۥ ر�ما ف‬ ‫‪�َ 24: 43‬ل َ ۡم تَ َر أَ َّن ٱ َّ َ‬ ‫اﻟﻨﻮر‬
‫َ ََ ُٓ ََ ۡ ُ‬
‫�ف ُهۥ‬ ‫ُ‬ ‫ََ َُ‬ ‫َ‬ ‫لس َمآءِ مِن َ‬ ‫� ُل م َِن ٱ َّ‬ ‫ََُّ‬ ‫َ‬
‫جبا ٖل �ِيها ِم ۢن بر ٖ� �ي ِصيب بِهِۦ من �شاء و� ِ‬ ‫ِ‬ ‫خِ�ٰلِهِۦ و� ِ‬
‫َۡ َ ُ َۡ َ‬ ‫َ ُ‬ ‫َ ٓ‬
‫ب ب ِٱ�بۡ� ٰ ِر‪٤٣‬‬ ‫َعن َّمن �َشا ُء ۖ يَ�اد َس َنا بَ ۡرقِهِۦ يذه‬
‫َ‬
‫ۡ‬ ‫‪َ 53: 29‬فأ ۡعر ۡض َعن َّمن تَ َو َّ ٰ� َعن ذ ِۡكرنَا َول َ ۡم يُر ۡد إ ِ َّ� ٱ ۡ َ‬
‫� َي ٰو َة ٱ ُّ�� َيا‪٢٩‬‬ ‫اﻟﻨﺠﻢ‬
‫ِ‬ ‫ِ‬ ‫ِ‬

‫‪In all other places both words are written adjoined.‬‬

‫ﯾﻮ َم ُﱒ‬
‫ﯾﻮ َم ُﱒ ‪Maqṭūʿ (separated):‬‬
‫ﯾ َ ْﻮ َﻣﻬُﻢ ‪Mawṣūl (adjoined):‬‬

‫‪These two words are written separated in the following two verses.‬‬

‫‪Verse‬‬ ‫‪Number Sūrah‬‬

‫� َ َ َّ ۡ ُ ۡ َ ۡ ‪ُ ۡ ُ ۡ َ ّ ٞ‬‬
‫ك ٱ ۡ�َ ۡو َم ۖ ِ َّ�ِ ٱلۡ َ� ٰ ِ ۡ َ َّ‬ ‫َ َ ََۡ‬ ‫ُ‬
‫ار‪١٦‬‬
‫ح ِد ٱلقه ِ‬ ‫يَ ۡو َم هم َ� ٰ ِر ُزونۖ � � ٰ � ٱ�ِ مِنهم �ء ۚ ل ِم ِن ٱلمل‬ ‫‪40: 16‬‬ ‫�ﺎﻓﺮ‬
‫َ ۡ َ ُ ۡ َ َ َّ ۡ َ‬
‫ار ُ�ف َت ُنون‪١٣‬‬
‫‪ 51: 13‬يوم هم � ٱ� ِ‬ ‫ا�ار�ت‬

‫‪87‬‬
 ‫ﻻم اﳉﺮ‬
‫ﻫﺆﻻء ‪Maqtūʿ (separated):‬‬ ‫لِ‬
‫َو َﻣﺎ ِ �� َ� ٍﺪ ‪Mawṣūl (adjoined):‬‬

‫‪ is written separated in the following four verses.‬لِ ‪The preposition‬‬

‫‪Verse‬‬ ‫‪Number Sūrah‬‬

‫ََُ ُ َ َ ََََۡ َ َ َ ۡ َ‬ ‫َ َّ‬ ‫َ ُ َ ۡ َ ُ َََ ُۡ ۡ َ ُ ۡ‬
‫‪ 18: 49‬ووضِ ع ٱلكِ�ٰب ف�ى ٱلمج ِرمِ� مشفِقِ� مِما �ِيهِ و�قولون �ٰو�لتنا ما ِل �ٰذا ٱلكِ�ٰ ِ‬
‫ب‬ ‫اﻟﻜﻬﻒ‬
‫َ‬ ‫َ ُ َ ُ َ َ ٗ َ َ َ َ ً َّ ٓ َ ۡ َ ٰ َ َ َ َ ُ ْ َ َ ُ ْ َ ٗ َ ۡ‬
‫ا��ۗ َو� َ�ظل ُِم َر ُّ�ك‬
‫� �غادِر صغِ�ة و� كبِ�ة إِ� أحصٮها ۚ ووجدوا ما عمِلوا ح ِ‬
‫َ ٗ‬
‫أ َحدا ‪٤٩‬‬

‫َ ‪َ ُ َ ٞ‬‬ ‫َۡۡ َ َ َُٓ َ َ‬

‫اق ل ۡو� أنزِل إِ�ۡهِ َملك � َيكون‬ ‫َ َ ُ ْ َ َ َ َّ ُ َ ۡ ُ ُ َّ َ َ َ َ ۡ‬
‫‪ 25: 7‬وقالوا ما ِل �ٰذا ٱلرسو ِل يأ�ل ٱلطعام و�م ِ� ِ� ٱ�سو ِ‬ ‫اﻟﻔﺮﻗﺎن‬
‫َم َع ُهۥ نَذ ً‬
‫ِيرا ‪٧‬‬

‫َ َ َّ َ َ َ ُ ْ َ َ َ‬
‫ك ُم ۡه ِطع َ‬
‫ِ� ‪٣٦‬‬ ‫‪� 70: 36‬ما ِل ٱ�ِين �فروا ق ِبل‬ ‫اﳌﻌﺎرج‬
‫ُ ُۡ ۡ َ َ َ ‪ْ ُ َُ ٞ‬‬ ‫َ‬
‫وج ُّمش َّي َدةٖ� �ن ت ِصبهم حسنة �قولوا‬ ‫ُّ ۡ ُ َ ُ ُ‬ ‫ََۡ َ ُ ُ ْ ۡ‬
‫‪�� 4: 78‬ن َما ت�ونوا يُدرِ�� ُم ٱل َم ۡوت َول ۡو كنت ۡم ِ� بُ ُر ٖ‬ ‫اﻟنﺴﺎء‬
‫َّ‬ ‫َ ُ ۡ ُ ّ‪ّ ٞ‬‬ ‫ّ َ‪َ ْ ُ ُ ٞ‬‬ ‫ُ ۡ‬ ‫َّ‬ ‫َ‬
‫�ٰ ِذه ِۦ م ِۡن عِن ِد ٱ�ِۖ �ن ت ِصب ُه ۡم َسيِئة َ�قولوا �ٰ ِذه ِۦ م ِۡن عِندِكۚ قل � م ِۡن عِن ِد ٱ�ِۖ‬
‫ٗ‬ ‫َ َ َ ٰٓ ُ َ ٓ ۡ َ ۡ ِ َ َ َ ُ َ ۡ َ َ‬
‫ادون َ�فق ُهون َحدِيثا ‪٧٨‬‬ ‫�ما ِل هؤ�ءِ ٱلقوم � ي�‬

‫‪ is written as joined.‬لِ ‪In all other places the preposition‬‬

‫‪88‬‬
 ‫ﻻت ِ� َﲔ‬
َ
Maqṭūʿ (separated): ‫ﲔ‬
َ �ِ ‫ﻻت‬
َ
Mawṣūl (joined): ‫ﲔ‬ َِ
َ ‫ﻻﲢ‬

In the muṣḥaf al-imām—the muṣḥaf ʿUthmān  had written and kept for
himself—the word ‫ﻻت‬ َ is written joined to the word ‫ �ﲔ‬in the following
verse. 103
102F

Verse Number Sūrah

ََ َ َ َ ْ َ ََ َ ّ َۡ َۡ ََۡ َ
ٖ ‫� ۡم أهلكنا مِن �بل ِ ِهم مِن ق ۡر ٖن �نادوا َّو�ت حِ� من‬
٣ ‫اص‬ 38: 3 ‫ص‬

There are certain words that are linguistically separate but in the maṣāḥif
ʿUthmānī, they are considered joined in the sense that during waqf, it is
impermissible to make waqf on the first word. Instead, waqf will be made on
the word following it. For example:

Verse Number Sūrah

َ ُ ۡ ُ ۡ ُ ُ َ َّ َ ۡ ُ ُ َ َ
٣ ‫�ون‬ِ � ‫ �ذا �لوهم أو وزنوهم‬83: 3 ‫اﳌﻄﻔﻔﲔ‬

There is no alif al-faṣl after ‫ َو َزﻧ ُﻮ‬or ‫ َﰷﻟُﻮ‬to indicate that waqf is to be made at the
end of ‫ ُ ْﱒ‬.

103
It is written as separated in all the other Muṣāḥif ʿUthmānī, and writing it is as separated
is what is practiced upon. ʿAqīlah Atrāb, l. 260. Nādī al-Qiṭṭ, Hidāyah Uli al-Albāb, pg. 197.

89
 ‫َوي كَ �أ �ن‬

These words appear twice in the following āyah and are written joined:

Verse Number Sūrah

ٓ َ َ ّ ُ ُ ۡ َ َ َّ َّ َ َ ۡ َ َ ُ ُ َ ۡ َ ۡ ُ َ َ َ ْ ۡ َّ َ َ َ َّ َ َ ۡ َ َ
‫ٱلر ۡزق ل َِمن �َشا ُء‬
ِ ‫وأصبح ٱ�ِين �منوا م�نهۥ بِٱ�م ِس �قولون و��أن ٱ� يبسط‬ 28: 82 ‫اﻟﻘﺼﺺ‬
َ َ ۡ ۡ َ َّ َ َ َ َ َ َ ۡ َ َ ُ َّ َّ َّ َ ٓ َ ۡ َ ُ ۡ َ َ
‫� َسف ب ِ َناۖ َو ۡ���ن ُهۥ � ُ�فل ُِح ٱل�ٰف ُِرون‬ ‫م ِۡن ع َِبادِه ِۦ و�قدِر ۖ لو� أن من ٱ� علينا‬
٨٢
‫ َو ْ� َ� �ٔن‬in reality is a combination of three words: ‫ َو ْي‬and َ‫ ك‬and ‫ ٔأ �ن‬. In the Ḥafṣ
riwāyah, waqf can only be made at the end of the third word. According to
Imām Abū ʿAmr waqf can be made on the ‫ ك‬and according to Imām al-Kisaī’,
waqf can be made on ‫ َو ْي‬. 104

104
Ḥirz al-Amāni wa Wajh al-Tahānī, l. 384.

90
 Rules for Writing Hamza According to Rasm ʿUthmāni

‫ اﻟﮭﻤﺰ‬Hamz: Hamz literally means to prod, urge on, push, spur, and
technically it refers to the letter ‫ ء‬because it creates a glottal sound in a
word. There are various forms of hamza: ‫أ إ ؤ ئ ء ـﺌـ‬.

Rasm of the Initial Hamza

1. At the beginning of a word, hamza will always be written on an alif as ‫ أ‬if

ِ ‫أﻗﻮل إﺑﺮاھﯿﻢ‬. In the South
maftūḥah or maḍmūmah and ‫ إ‬if maksūrah, e.g., ‫أﻧﺰل‬
Asian print, the hamza at the beginning of a word is written as an alif without
the small ‫ء‬on it or underneath it. This is how it was originally written in the
ʿUthmānī Maṣāḥif as the shape for hamza had not been introduced then. 105 104F

2. The same will apply when there is a particle prefixed to an initial hamza as
َ .
in ‫ﺳﺄﺻﺮف ﻓﺒﺄي ﻟﺒﺈﻣﺎم أﻓﺄﻧﺖ‬

3. When two hamzas come together at the beginning of a word, then, if both
are maftūḥah, the first will be written as ‫ء‬, without the alif and the second
with alif, e.g., ‫ َءأَﻧﺪرﺗﮭﻢ َءأﻧﺖ‬. If the second is maḍmūma, the second will be
written as a wāw , e.g., ‫أؤﻧﺰل‬. If the second is maksūrah, the second will be
written as a yāʾ, e.g., ‫أﺋﻨﻚ‬.

4. The initial hamza will not be written as an alif if it is followed by an alif in

order to refrain from writing two alifs together, e.g., ‫ءاﻣﻦ‬. 106 This is the only
exception to the rule of writing the initial hamza [as an alif]. In the South
Asian print, this would be written as َ‫ا َﻣﻦ‬.ٰ

105
As mentioned before, the shape of hamza is the top part of the letter ʿain and was
introduced by Khalīl Aḥmad al-Fārāhidī (d. 170 AH).
106
Al-Dabbāʿ, Samīr al-Ṭālibīn, 83-84.

91
Rasm of the Medial Hamza

In order to understand this, it is important to know the order of ḥarakāt in

terms of their strength when on a hamzah. Kasrah is the strongest, then
ḍammah, and then fatḥah. Also, the preceding letter and its ḥarakah will affect
how the medial hamza is written.

1. If one of the two letters (the hamza and the preceding letter) is maksūrah,
the hamza will be written as a yāʾ since kasrah is the stronger ḥarakah. For
ُ .
example, ‫ﺳﺌِﻞ ِﻓﺌ َﺔ‬

2. If one of the two letters i.e., the hamza and the preceding letter, is
maḍmūma and the other maftuḥah, the hamza will be written as a wāw since
ُ ‫ﻓُﺆاد‬.
ḍammah is the stronger ḥarakah. For example, ‫ﺳﺆال‬

3. If both letters i.e., the hamza and the preceding letter, are maftūḥa, the
َ .
hamza will be written as an alif. For example, َ‫ﺳﺄ َ َل َرأ َ ْوك‬

4. If after the medial hamza is an alif, the hamza will not be written as an alif
or on any other letter in order to refrain from writing two consecutive alifs.
For example, ‫ﺷﻨَﺌَﺎن َﻣﺌ َﺎب‬
َ ‫َر َءا‬

Rasm of the Final Hamza

The final hamza will always be written as the long vowel corresponding to
the short vowel preceding it.

1. If a fatḥa is preceding it, it will be written as an alif, e.g., ‫ﺳﺒَﺄ‬

َ َ ‫ﺑَﺪَأ‬
2. If a ḍamma is preceding it, it will be written as a wāw, e.g., ‫اﻣﺮؤ‬ ُ
3. If a kasrah is preceding it, it will be written as a yāʾ, e.g., ‫ﻗُ ِﺮئ ﺷَﺎطِ ﺊ‬
4. If a sukūn is preceding it, it will be written without any letter, e.g., ‫ﻣِ ْﻞء‬
‫ِفء اﻟﺨﺐْ ء‬
ْ ‫د‬

92
The difference between rasm ʿUthmānī and rasm imlāʾi in regard to the hamza
is mainly based on the following two points:

1. The Arabs at the time of the revelation of the Qurʾān did not have a
separate shape for the hamza although it was pronounced. 107 They would
normally borrow an alif, yāʾ or wāw to represent it or would omit it altogether
from their writing. They would know where and when to recite the hamza
due to their mastery of the language. 108

2. The Qurʾān was revealed according to the dialect and accent of some of
the tribes that used to make takhfīf (creating ease) in the pronunciation of
the hamza. Thus, the hamza would be written according to the long vowel alif,
wāw or yāʾ, whichever was the one that takfīf was in accordance with.

Takhfīf of the Hamza

The default position in the pronunciation of hamza is taḥqīq, pronouncing it

from its exact makhraj i.e., the furthest part of the throat and with all its
qualities. This was the dialect of Hudhail and the majority of Tamīm. 109
However, since the letter hamza is the most difficult letter to pronounce due
to the distance of its makhraj i.e., the furthest part of the throat and due to
the qualities of shiddah and jahr, many tribes, like Quraish and other tribes
of the Ḥijaz, used to adopt ways of creating ease in its pronunciation. 110 This
is known as takhfīf.

107
Ibn al-Jazarī, al-Tamhīd, 115.
108
Ibn Ḍiyāʾ Muḥib al-Dīn Aḥmad, Maʿrifah al-Rusūm, 5-6.
109
Al-Ḍabbāʿ, al-Idāʾah, 23.
110
Al-Suyūtī, al-Itqān, 1:340.

93
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