Chapter 3: Cross-Cutting Concepts¶

This chapter explains the major tajwīd concepts that vary across the seven readings. Each section defines the concept, then presents a comparison showing how all seven reciters handle it. The qirāʾah-specific reading chapters reference this chapter rather than re-explaining each concept from scratch.

3.0a Istiʿādhah (الاسْتِعَاذَة — Seeking Refuge)¶

Before reciting, all seven reciters seek refuge with the formula:

أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

Rules¶

Combining Istiʿādhah with Basmalah at Sūrah Start¶

When beginning a sūrah (other than al-Tawbah), four valid combinations exist for istiʿādhah + basmalah + sūrah opening:

1. Stop after istiʿādhah → stop after basmalah → begin sūrah (three separate units)
2. Stop after istiʿādhah → connect basmalah directly to sūrah opening
3. Connect istiʿādhah to basmalah → stop → begin sūrah
4. Connect all three: istiʿādhah → basmalah → sūrah opening

When beginning al-Tawbah: istiʿādhah only — no basmalah.

Matn lines 95–99.

3.0b Basmalah (البَسْمَلَة — بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ)¶

Who Recites the Basmalah Between Sūrahs?¶

Universal Rules (All Reciters)¶

1. No basmalah before al-Tawbah — by consensus of all seven, since it was revealed with themes of fighting. Line 105
2. Mandatory at sūrah start — when beginning any sūrah other than al-Tawbah, the basmalah is required. Line 106
3. Optional mid-sūrah — when starting from the middle of a sūrah, the reciter has a choice. Line 106

The Prohibited Fourth Method¶

When connecting the basmalah between two sūrahs, three methods are valid:

The basmalah must always be connected to the BEGINNING of the next sūrah, never left attached to the end of the previous one. Line 107

For Non-Basmalah Reciters¶

Ḥamzah (with his two rāwīs Khalaf and Khallād) is the one imām of the seven who does not insert the basmalah between sūrahs — he uses sakt (a brief pause without breathing) or waṣl (direct connection without pause). His preferred way is sakt («وسَكْتُهُمُ الْمُخْتَارُ دُونَ تَنَفُّسٍ»). Some transmitters of his sakt-madhhab permit the basmalah specifically in the four "bright" sūrahs (الأَرْبَع الزُّهْر) — al-Qiyāmah (75), al-Muṭaffifīn (83), al-Balad (90), and al-Humazah (104) — to avoid an unseemly junction; but this is dūn naṣṣ (a permitted choice, not firmly transmitted), and even there his default remains sakt. (By contrast al-Kisāʾī is an always-basmalah reciter, with Ibn Kathīr, ʿĀṣim, and Qālūn — he is not in the sakt camp.) Matn lines 103–104; the four sūrahs are named in al-Wāfī p.47.

Transition from Al-Anfāl to Al-Tawbah¶

Since al-Tawbah has no basmalah, all seven reciters have three options when transitioning from the end of al-Anfāl:

[Line 107.]

[Matn lines 100–107.]

3.1 Madd (المَدُّ — Prolongation)¶

Madd is the elongation of a long vowel (alif, wāw, yāʾ) beyond its default duration. The default natural madd (المَدُّ الطَّبِيعِيُّ, al-madd al-ṭabīʿī) is 2 ḥarakāt for all reciters. Variations arise when a cause for prolongation is present: a hamzah or a sukūn following the long vowel.

Key Madd Types and Durations¶

Q = Qālūn, W = Warsh, Sh = Shuʿbah, Ḥ = Ḥafṣ

Key distinguishing features: - Ibn Kathīr: qaṣr (2 ḥarakāt) in madd munfaṣil — the shortest among all seven. This is one of his most recognizable traits. - Ḥamzah + Warsh: ṭūl (6 ḥarakāt) in both muttaṣil and munfaṣil — the longest. - Shuʿbah: fixed 4 ḥarakāt in munfaṣil (no variation).

Madd al-Badal (مَدُّ البَدَل)¶

Madd al-badal occurs when the long vowel comes AFTER a hamzah (e.g., آمَنَ, أُوتِيَ, إِيمَانًا). For six of the seven reciters it is the natural madd (2 ḥarakāt). Warsh prolongs madd al-badal with three lengths — qaṣr (2), tawassuṭ (4), or ṭūl (6) ḥarakāt — most commonly 4. [Matn line 171.]

Note on Warsh: Warsh's three lengths for madd al-badal (2 / 4 / 6 ḥarakāt, commonly 4) apply to every badal — a long vowel preceded by a hamzah (آمَنَ, أُوتِيَ, إِيمَانًا). The other six reciters read it as natural madd (2).

Madd al-ʿIwaḍ (مَدُّ العِوَضِ — Compensatory Madd)¶

When a reciter stops on a word ending with tanwīn fatḥah (ـً), the tanwīn is replaced by a long /aa/ sound. This is unanimous for all seven reciters and produces 2 ḥarakāt of madd. Example: stopping on كِتَابًا → كِتَابَا. [Matn line implied in madd discussion;.]

[Matn lines 171–175.]

Madd al-Ṣilah (مَدُّ الصِّلَة — Connection Madd)¶

Madd al-ṣilah arises from the ṣilah (connecting long vowel) added to the third-person pronoun hāʾ (هُ / هِ) by Ibn Kathīr. When this connecting vowel is followed by hamzah, the connection vowel lengthens to 4–5 ḥarakāt — this is called madd al-ṣilah al-kubrā (the major connection madd). When followed by any other voweled letter, it is 2 ḥarakāt (madd al-ṣilah al-ṣughrā).

This is a distinctive feature of Ibn Kathīr's reading — no other reciter among the seven has madd al-ṣilah kubrā.

Madd in the Opening Letters (حُرُوف مُقَطَّعَات)¶

The disconnected letters at the beginning of certain sūrahs (الم, حم, طس, etc.) have their own madd rules:

This is unanimous for all seven reciters. [Matn lines 177–178.]

Madd al-Līn (مَدُّ اللِّين)¶

When a sākin yāʾ or wāw is preceded by fatḥah and followed by hamzah within one word (e.g., شَيْء, خَوْف), this creates madd al-līn.

• Warsh: has two options in both waṣl and waqf — qaṣr (2) or ṭūl (6). Lines 179–180
• All reciters at waqf: may lengthen the līn letter (since waqf creates a sākin after the madd letter) — options of 2, 4, or 6. Line 180
• سَوْآتٍ: Warsh has khilāf on the wāw in this word. Line 182
• الْمَوْءُودَةُ and مَوْئِلًا: All reciters use qaṣr (the wāw here is not treated as a full madd letter). Line 182

[From al-Shāṭibiyyah matn, lines 161–182. Ibn Kathīr and Shuʿbah durations confirmed by slides.]

3.2 Hamzah (أَحْكَامُ الهَمْزَة)¶

The hamzah (glottal stop) is one of the most complex areas of variation. Three main scenarios:

What Does Tashīl Sound Like?¶

Tashīl (تَسْهِيل) is mentioned throughout this textbook. For a reader trained only in Ḥafṣ's taḥqīq (full pronunciation), tashīl means: begin to form the hamzah (glottal closure) but release it before full closure, while maintaining the mouth position for the vowel. The result is a sound between a full hamzah and the corresponding vowel letter: - Tashīl of hamzah with fatḥah → sound between hamzah and alif - Tashīl of hamzah with kasrah → sound between hamzah and yāʾ - Tashīl of hamzah with ḍammah → sound between hamzah and wāw

This is distinct from full ibdāl (replacement), where the hamzah disappears entirely and becomes the vowel letter.

Two Hamzahs in the Same Word¶

Three pattern types exist (line 195): 1. Fatḥ + Fatḥ: أَأَنذَرْتَهُمْ (both hamzahs have fatḥah) 2. Fatḥ + Kasr: أَئِنَّا (first hamzah fatḥah, second kasrah) 3. Fatḥ + Ḍamm: أَءُنزِلَ (first hamzah fatḥah, second ḍammah)

Exception — Fuṣṣilat 41:44 (أَأَعْجَمِيٌّ): ṣuḥbah (Ḥamzah + al-Kisāʾī + Shuʿbah) pronounce BOTH hamzahs fully here. Line 185

آمَنتُم in three sūrahs (Q20:71, Q7:123, Q26:49): For ALL reciters, the third hamzah is substituted with a madd letter. ṣuḥbah pronounce the second hamzah fully. Qunbul drops the first hamzah in Ṭāhā. Ḥafṣ also drops the first in all three. Lines 189–191

Āl-type words (آلذَّكَرَيْنِ, آللَّهُ, آلْآنَ): When hamzat al-istifhām precedes a word with lām al-taʿrīf, the hamzat al-waṣl is replaced by a madd alif. ALL reciters prefer lengthening. Those who do tashīl may also shorten. Lines 192–194

Hishām's insertion: Hishām inserts a madd letter between the two hamzahs in specific patterns. Lines 196–201

[Matn lines 183–201.]

Two Hamzahs from Different Words¶

Example: جَاءَ أَمْرُنَا (Q11:82) — the hamzah ending one word meets the hamzah starting the next.

When the two hamzahs carry the SAME vowel:

Abū ʿAmr drops the FIRST of the two hamzahs when they agree, giving three examples: جَاءَ أَجَلُهُمْ, مِنَ السَّمَاءِ آيَةً, أَوْلِيَاءُ أُولَئِكَ. Lines 202–203

When the two hamzahs carry DIFFERENT vowels: The mechanics vary more — some reciters use tashīl, others ibdāl. The specific treatment depends on which vowels the two hamzahs carry. Lines 209–213

Warsh-specific cases: هَؤُلَاءِ إِنْ and الْبِغَاءِ إِنْ — Warsh has special handling. Line 207

Meta-rule: When a hamzah is changed (softened/replaced) and a madd letter precedes it, qaṣr becomes permissible, but lengthening is preferred. Line 208

[Matn lines 202–213.]

Single Hamzah — Sākin Hamzah Rules¶

Warsh's ibdāl: Warsh systematically replaces sākin hamzah at the start of a verb root (faʾ al-fiʿl) with the corresponding madd letter. Examples: يَأْمُرُ → يَامُرُ, تَأْخُذُ → تَاخُذُ, يَأْتِيَ → يَاتِيَ, مُؤْمِنُونَ → مُومِنُونَ. Exception: the إِيوَاء group (where the hamzah follows a sākin wāw). Lines 214–215

Al-Sūsī's ibdāl: Al-Sūsī replaces every sākin hamzah (except in jazm forms) with the corresponding vowel letter. This is more extensive than Warsh — it covers hamzah in any position, not just faʾ al-fiʿl. 15+ exception words exist. Lines 216–220

Specific ibdāl words across reciters: بَرِيئِكُمْ, بِئْر, بِئْسَ, الذِّئْب, لُؤْلُؤ, يَأْلِتْكُمْ, لِئَلَّا, النَّسِيء — various reciters have specific treatments. Lines 221–225

Hamzah Replacement at Waqf¶

• Ḥamzah: Extensive replacement system at waqf — see section 3.8 and Chapter 25 for the full system

Shuʿbah's Hamzah Replacements (Waṣl and Waqf)¶

Shuʿbah replaces hamzah in several specific words throughout the Quran — not only at waqf but in his fixed reading. The complete list is:

Shuʿbah's Istifhām Hamzah (Interrogative Readings)¶

Shuʿbah reads certain Quranic statements as rhetorical questions by adding hamzat al-istifhām. The locations are:

3.3 Idghām (الإِدْغَام — Assimilation)¶

Idghām Kabīr (الإِدْغَامُ الكَبِيرُ — Major Assimilation)¶

Idghām kabīr occurs when two identical or similar voweled letters meet (usually across a word boundary) — the first merges into the second. This is distinct from idghām ṣaghīr, which involves a sākin letter merging into the next.

Within a single word: Only two cases exist — مَنَاسِكَكُمْ (Q2:200) → مَنَاسِكُّمْ, and مَا سَلَكَكُمْ (Q74:42) → مَا سَلَكُّمْ. Line 117

Across word boundaries — when the last letter of word 1 = the first letter of word 2, the first merges into the second. Examples: يَعْلَمُ مَا (mīm into mīm), طُبِعَ عَلَى (ʿayn into ʿayn), الْعَفْوَ وَأْمُرْ (wāw into wāw). Lines 118–119

Four exceptions — idghām kabīr does NOT apply when the first letter is: 1. Tāʾ of first-person verb (e.g., كُنْتُ تُرَابًا) 2. Tāʾ of second-person verb (e.g., أَنْتَ تُكْرِهُ) 3. A letter carrying tanwīn (e.g., وَاسِعٌ عَلِيمٌ) 4. A mushaddad (already doubled) letter (e.g., تَمَّ مِيقَاتُ)

Lines 120–121

Special exception: يَحْزُنْكَ كُفْرُهُ — the two kāfs do NOT merge, because the nūn before the first kāf already undergoes ikhfāʾ. Line 122

Similar (mutaqārib) letters — idghām kabīr (al-Sūsī alone): Lines 132–157 govern al-idghām al-kabīr (merging two moving letters across a boundary), which in the Shāṭibī ṭarīq is exclusive to al-Sūsī — al-Dūrī reads iẓhār. The headline case is qāf ↔ kāf: qāf→kāf when a moving letter precedes the qāf and a mīm al-jamʿ follows the kāf (يَرْزُقُكُمْ، خَلَقَكُمْ), and kāf→qāf (لَكَ قُصُورًا). Iẓhār exceptions: مِيثَاقَكُمْ (a sākin alif precedes the qāf) and نَرْزُقُكَ (no mīm al-jamʿ). During the merge, ishmām/rawm signal the dropped vowel — ishmām or rawm if the letter was marfūʿ, rawm only if majrūr, neither if manṣūb — except before bāʾ and mīm, where the idghām is complete with no ishmām/rawm. Full treatment on the al-Sūsī page (ch15). (Matn lines 132–157.)

[Matn lines 116–157.]

Idghām al-Ṣaghīr of the Particles: إِذْ · قَدْ · تَاء التَّأْنِيث · هَلْ · بَلْ¶

The final sākin of these five assimilates into certain following letters, varying by reciter. Consensus baseline first (all seven idghām, by ittifāq — matn 274–276), not a point of difference: إِذْ + ذ/ظ (إِذْ ذَهَبَ، إِذْ ظَلَمُوا), قَدْ + د (لَقَدْ دَخَلُوا), tāʾ al-taʾnīth + ت/ط/د (وَجَبَتْ، أُجِيبَتْ دَعْوَتُكُمَا، وَدَّتْ طَائِفَةٌ), and the lām of هَلْ/بَلْ/قُلْ + ر and + ل (بَلْ رَانَ، قُلْ لَكُمْ).

The genuine reader-splits:

إِذْ — before the six ت ج د ز س ص:

• Iẓhār all six: Nāfiʿ, Ibn Kathīr, ʿĀṣim.
• Idghām all six: Abū ʿAmr, Hishām.
• Partial: al-Kisāʾī and Khallād (iẓhār before ج only, idghām the other five); Khalaf (idghām ت, د only); Ibn Dhakwān (idghām د only).

قَدْ — before the eight ج ذ ز س ش ص ض ظ:

• Iẓhār all eight: ʿĀṣim (both), Qālūn, Ibn Kathīr (both).
• Idghām all eight: Abū ʿAmr, Ḥamzah, al-Kisāʾī; Hishām all eight except iẓhār at لَقَدْ ظَلَمَكَ (Ṣād 38:24).
• Warsh: idghām into ض, ظ only. Ibn Dhakwān: idghām into ض, ذ, ز, ظ (with khulf at وَلَقَدْ زَيَّنَّا — the ز).

تَاء التَّأْنِيث (the sākin feminine tāʾ) — before ث ج ز س ص ظ (and ط):

• Idghām all: Abū ʿAmr, Ḥamzah, al-Kisāʾī.
• Ibn ʿĀmir (both): idghām into ث ص ظ; iẓhār before ج ز س.
• Warsh: idghām into ظ only. Iẓhār all: Qālūn, Ibn Kathīr, Shuʿbah, Ḥafṣ.

هَلْ / بَلْ — the lām before ت ث ز س ض ط ظ ن:

• al-Kisāʾī: idghām all eight (the widest). Ḥamzah: idghām ت, ث, س only.
• Hishām: idghām most, but always iẓhār before ن and ض. Abū ʿAmr: iẓhār throughout except هَلْ تَرَى.
• Iẓhār all eight: Nāfiʿ, Ibn Kathīr, Ibn Dhakwān, Shuʿbah, Ḥafṣ.

Matn lines 255–276; decoded against al-Wāfī (idghām ṣaghīr bāb, pp.129–134).

Nūn Sākinah and Tanwīn (النُّونُ السَّاكِنَةُ وَالتَّنْوِين)¶

The rules for nūn sākinah and tanwīn are largely unanimous, but one significant difference exists:

Khalaf's exception is the distinctive difference: where all other reciters nasalize the merger of nūn into wāw and yāʾ, Khalaf merges WITHOUT ghunnah. Lines 286–290

Close-Articulation Pairs — يٰسٓ / نٓ and the اتَّخَذْتُمْ Class¶

Nūn of يٰسٓ and نٓ into the following wāw (يٰسٓ وَالْقُرْآن، نٓ وَالْقَلَم — matn 281):

• Iẓhār in both: Ḥafṣ, Ḥamzah, Ibn Kathīr, Abū ʿAmr, Qālūn.
• Idghām (with ghunnah) in both: Ibn ʿĀmir, Shuʿbah, al-Kisāʾī.
• Warsh: idghām in يٰسٓ (no khilāf); in نٓ — two wajh (khulf).

Dhāl / thāʾ into a following tāʾ (matn 279, 283):

• اتَّخَذْتُمْ / أَخَذْتُمْ (ذ→ت), singular and plural: iẓhār — Ḥafṣ and Ibn Kathīr only; idghām — all the rest (including Shuʿbah). Note the Ḥafṣ/Shuʿbah split inside ʿĀṣim, and that this is not universal — a common slip.
• عُذْتُ / نَبَذْتُهَا (ذ→ت): idghām — Abū ʿAmr, Ḥamzah, al-Kisāʾī only.
• لَبِثْتَ (ث→ت): idghām — Abū ʿAmr, Ibn ʿĀmir (both), Ḥamzah, al-Kisāʾī.
• أُورِثْتُمُوهَا (ث→ت): idghām — Abū ʿAmr, Hishām (Ibn Dhakwān iẓhār), Ḥamzah, al-Kisāʾī.

Apocopated bāʾ (bāʾ al-jazm) into fāʾ / mīm — Abū ʿAmr's idghām ṣaghīr: يُعَذِّب فَّمَنْ، اركب مَّعَنَا (see the Abū ʿAmr pages).

Matn lines 277–285; decoded against al-Wāfī (pp.135–137).

3.4 Imālah (الإِمَالَة — Vowel Inclination)¶

Imālah is tilting the fatḥah toward kasrah and its alif toward yāʾ. Two degrees: 1. إِمَالَة كُبْرَى (imālah kubrā, full): a strong tilt — the fatḥah sounds close to kasrah, the alif close to yāʾ 2. تَقْلِيل / بَيْنَ بَيْنَ (taqlīl / bayna bayna, partial): a moderate tilt — noticeably inclined but not as far

How to Identify Which Words Qualify¶

The core principle: imālah applies to alifs whose root letter is yāʾ (not wāw). The matn gives two tests (line 292):

1. For nouns: form the dual — if the alif becomes yāʾ, it qualifies.
2. هُدًى → هُدَيَان (yāʾ-origin ✓ → imālah)

3. عَصَا → عَصَوَان (wāw-origin ✗ → no imālah)

4. For verbs: conjugate to first person — if yāʾ appears, it qualifies.

5. هَدَى → هَدَيْتُ (yāʾ-origin ✓)
6. عَفَا → عَفَوْتُ (wāw-origin ✗)

Additionally, the alif of taʾnīth (alif maqṣūrah at the end of feminine nouns/adjectives) receives imālah in all cases, regardless of root. Line 293

Per-Reciter Summary¶

Word Categories That Receive Imālah¶

Waqf and Imālah¶

Incidental sukūn at waqf does NOT cancel imālah. If a word qualifies for imālah in waṣl, it retains it at waqf. Line 334

[Matn lines 294–338 (per. Lines 291–293 cover the identification method (dual/conjugation tests). Imālah word lists for non-slide-backed reciters await confirmation for exact per-verse assignments — see Appendix C.]

3.5 Naql (النَّقْل — Vowel Transfer)¶

Naql transfers the vowel of a hamzah onto a preceding sākin letter, then drops the hamzah. Primarily a feature of Warsh:

مِنَ الْأَرْضِ → مِنَ لَرْضِ

Ḥamzah applies naql at waqf (stopping) as part of his hamzah-softening system, but not in continuous reading.

Apart from Warsh (naql in waṣl), Ḥamzah (naql at waqf), Nāfiʿ (آلْآنَ), and Ibn Kathīr (word-internal naql in القُرْآن → القُرَان, matn line 502 — see ch09 §6b), the remaining reciters pronounce the hamzah fully (taḥqīq).

Nāfiʿ's naql in آلْآنَ (Q10:51, 91): Nāfiʿ alone of the seven (both Qālūn and Warsh) applies naql here — the fatḥah of the interrogative hamzah transfers onto the preceding sākin lām and the hamzah drops («…al-lāna»). Matn line 229: «وَلِنَافِعٍ … لَدَى يُونُسٍ آلانَ بِالنَّقْلِ نُقِّلَا».

[Matn lines 255–261 (naql section per.]

3.6 Ṣilah (الصِّلَة — Pronoun Connection)¶

Mīm al-Jamʿ (مِيمُ الجَمْعِ)¶

The plural pronoun mīm (هُمْ, كُمْ, تُمْ):

Before a sākin letter, all reciters keep the mīm with its ḍammah but do NOT add ṣilah. Line 113

Hāʾ al-Kināyah (هَاءُ الكِنَايَةِ)¶

The third-person pronoun هُ/هِ:

Word-Specific Hāʾ al-Kināyah Rulings¶

Words with silenced hāʾ (sukūn on the hāʾ):

The following words have specific reciter attributions for iskān (sukūn) of the hāʾ, derived from the matn:

The matn pairs all four words under one sukūn-command — line 160 «وَسَكِّنْ يُؤَدِّهْ مَعْ نُوَلِّهْ وَنُصْلِهِ وَنُؤْتِهِ مِنْهَا». The full three-way division (resolved against al-Wāfī, hāʾ al-kināyah bāb, p.70) is:

• Sukūn — Abū ʿAmr (both rāwīs), Ḥamzah, Shuʿbah.
• Qaṣr (short kasrah, no ṣilah) — Qālūn; Hishām bi-khulf (qaṣr / ishbāʿ).
• Ishbāʿ (full ṣilah) — Ibn Kathīr, Warsh, Ibn Dhakwān, Ḥafṣ, al-Kisāʾī.

For فَأَلْقِهْ and يَتَّقِهْ the matn (line 161) adds Ḥafṣ to the sukūn group bi-khulf; يَأْتِهْ in Ṭāhā (20:75) carries two wajh.

Two words with khilāf (disagreement):

فَأَلْقِهْ (al-Naml 27:28) and يَتَّقِهْ (al-Nūr 24:52) — hāʾ sukūn (with khulf) by Ḥamzah + Shuʿbah + Abū ʿAmr (both rāwīs) + Ḥafṣ. (al-Wāfī: «ورد عن حمزة وشعبة وأبي عمرو وحفص إسكان الهاء») Line 161

Ḥafṣ's sukūn on the qāf in وَمَنْ يَتَّقْ:

Ḥafṣ reads وَمَنْ يَتَّقْ with sukūn on the qāf and qaṣr (shortening — no ṣilah on the hāʾ). Line 162

يَأْتِهْ in Sūrat Ṭāhā (20:75): here the readers split — al-Sūsī alone reads the hāʾ with sukūn (يَأْتِهْ); Qālūn reads it with two wajh — qaṣr (short kasrah) or ṣilah (the full yāʾ-glide, يَأْتِهِي); all the remaining reciters read kasrah + ṣilah (the default, since the hāʾ follows the voweled tāʾ). Lines 162–163: «وَيَأْتِهْ لَدَى طه بِالإِسْكَانِ … وَفِي طه بِوَجْهَيْنِ».

يَرْضَهُ — sukūn vs. qaṣr:

Hāʾ sukūn (يَرْضَهْ): al-Sūsī (no khulf) + al-Dūrī of Abū ʿAmr + Hishām (both with khulf). Others give qaṣr (short ḍammah, no ṣilah). (al-Wāfī: «السوسي بلا خلاف، والدوري عن أبي عمرو وهشام بخلف عنهما بإسكان الهاء») Line 164

Al-Zalzalah (99:7–8): خَيْرًا يَرَهُ / شَرًّا يَرَهُ:

In Sūrat al-Zalzalah, the hāʾ in يَرَهُ is given sukūn (يَرَهْ) in both verses (waṣl & waqf) by Hishām (ل). (al-Wāfī: «المرموز له باللام وهو هشام بسكون الهاء في الكلمتين وصلا ووقفا») Line 165

أَرْجِئْهُ (al-Aʿrāf 7:111; al-Shuʿarāʾ 26:36) — hamzah and hāʾ voweling:

This word has two layers of variation: Lines 166–167

1. With or without hamzah: Some reciters read it with hamzah + sukūn (أَرْجِئْهُ), while others read without hamzah (أَرْجِهِ). Read WITH sākin hamzah (أَرْجِئْهُ) = نَفَر: Ibn Kathīr + Abū ʿAmr + Ibn ʿĀmir; all others read without hamzah (أَرْجِهْ / أَرْجِهِ). (al-Wāfī: «المرموز لهم بـ نَفَر: ابن كثير وأبو عمرو وابن عامر بزيادة همزة ساكنة»)
2. Hāʾ voweling (matn lines 165–167) — six readings across the seven:
3. hamz + ḍamm + ṣilah (أَرْجِئْهُو): Ibn Kathīr, Hishām;
4. hamz + ḍamm, no ṣilah (أَرْجِئْهُ, short): Abū ʿAmr (both rāwīs);
5. hamz + kasr, no ṣilah (أَرْجِئْهِ): Ibn Dhakwān;
6. no hamz + sukūn (أَرْجِهْ): ʿĀṣim (Shuʿbah + Ḥafṣ) and Ḥamzah — the «نَصِيراً فَازَ» group (ن = ʿĀṣim, ف = Ḥamzah);
7. no hamz + kasr, no ṣilah (أَرْجِهِ): Qālūn;
8. no hamz + kasr + ṣilah (أَرْجِهِي): Warsh and al-Kisāʾī.

«وَاكْسِرْ لِغَيْرِهِمْ وَصِلْهَا جَوَادًا» gives the kasr to the rest and the ṣilah to the جَوَاد group (Warsh + Kisāʾī). So Hishām = ḍamm + ṣilah and Ibn Dhakwān = kasr, no ṣilah — the one place these two Shāmī rāwīs diverge on this word.

[Matn lines 158–167.]

3.7 Rāʾ and Lām¶

Rāʾ (الرَّاء)¶

The rāʾ is pronounced either heavy (تَفْخِيم, tafkhīm) or light (تَرْقِيق, tarqīq).

Unanimous rules (all seven reciters): - Rāʾ with fatḥah or ḍammah → tafkhīm - Rāʾ with kasrah → tarqīq - Rāʾ sākinah after kasrah → tarqīq Line 349 - Rāʾ sākinah after kasrah but followed by an istiʿlāʾ letter (ق, ظ, خ, ص, ض, غ, ط) → tafkhīm Line 350 - After incidental (ʿāriḍ) kasrah or separated kasrah → tafkhīm Line 352 - Kasrah-voweled rāʾ in waṣl → tarqīq; at waqf → generally tafkhīm Lines 355–356 - At waqf after kasrah or imālah → tarqīq Line 356

Warsh's distinctive rule: Warsh makes rāʾ thin (muraqqaqah) whenever: - A sākin yāʾ precedes it, OR - A kasrah precedes it (with no barrier between), even if a sākin letter intervenes

Exceptions to Warsh's tarqīq: - Istiʿlāʾ letters (except خ khāʾ) DO block the tarqīq Line 344 - Foreign/non-Arabic words (e.g., إِرَمْ) → tafkhīm Line 345 - Repeated rāʾ → tafkhīm Line 345

Disputed words: فِرْقٍ has khilāf (the istiʿlāʾ letter qāf follows). شَرَرٍ — all reciters thin. حَيْرَانَ — some use tafkhīm. [Lines 347, 351]

Matn lines 339–387. The principle and anchor examples are given above; the exhaustive per-word fatḥ/imālah roster is summarised here rather than enumerated.

Lām (اللَّام)¶

Lām of the divine name اللَّه: - After fatḥah or ḍammah → tafkhīm (all reciters). E.g., قَالَ اللَّهُ, قُلِ اللَّهُمَّ. - After kasrah → tarqīq (all reciters). E.g., بِسْمِ اللَّهِ.

Regular lām: For all seven reciters within the Shāṭibiyyah, the regular lām (outside the divine name) is always tarqīq (light). [Matn lines 262–265;]

Note on Warsh's taghlīẓ: Some teaching contexts describe Warsh as thickening (taghlīẓ) the lām after ṣād, ṭāʾ, or ẓāʾ — giving thick lām in words like صَلَاتِهِمْ and مَطْلَع. This rule belongs to the riwāyah of Warsh via al-Azraq, outside the Shāṭibiyyah's scope. Within this textbook (the Shāṭibiyyah's seven), Warsh's lām follows the same tarqīq rule as all other reciters. Students moving beyond the Shāṭibiyyah will encounter taghlīẓ in the Ṭayyibat al-Nashr. [Matn lines 262–265.]

3.8 Waqf and Ibtidāʾ (الوَقْف والابْتِدَاء)¶

Waqf Foundations¶

The default action at waqf (stopping) is iskān — removing the final vowel and making the last letter sākin. This is the foundational principle for all reciters. Line 365

Beyond pure sukūn, two additional waqf techniques exist:

Key restrictions (lines 370–374): - Rawm and ishmām never apply to fatḥah (no reciter uses them for fatḥah) - They apply only to permanent vowels (iʿrāb or bināʾ), not temporary ones - They do NOT enter hāʾ al-taʾnīth (ة) or mīm al-jamʿ - For hāʾ al-iḍmār (pronoun هُ/هِ): some scholars reject rawm/ishmām when preceded by ḍammah, kasrah, wāw, or yāʾ; others allow them

[Matn lines 266–293 (waqf section per. Note: earlier decode cited lines 365–375 — this discrepancy should be verified against the full matn.]

Waqf According to the Muṣḥaf Script¶

Some reciters follow the rasm (script) of the ʿUthmānī muṣḥaf when stopping. The Kūfans, al-Māzinī, and Nāfiʿ are known for this practice. This affects words where the rasm differs from standard pronunciation:

Examples: الَّلاتِ (al-Lāt — written with tāʾ), مَرْضَات (with tāʾ in some codices), هَيْهَات. Also words with split rasm: مَالِ in al-Furqān, al-Kahf, and al-Nisāʾ (where the lām is separated from the mā in the ʿUthmānī script).

(The principle is stated above; the full per-reciter, per-word assignments for waqf on the rasm span matn lines 376–386 and are summarised rather than enumerated here.)

Tāʾ Marbūṭah vs. Hāʾ¶

Certain words ending in ة are stopped on as tāʾ (ت) by some reciters and hāʾ (ه) by others. Ibn Kathīr has a distinctive list of words where he stops with tāʾ: رَحْمَتْ, نِعْمَتْ, شَجَرَتْ, and others (confirmed by slide).

Ḥamzah's Waqf Hamzah System¶

Ḥamzah has the most complex waqf system in the seven readings. When stopping on a word containing hamzah, he applies different treatments depending on position:

Final hamzah (hamzah at the end of the word):

Medial hamzah (hamzah in the middle of the word):

The treatment depends on the surrounding vowels and letters. Options include: - Tashīl: softening the hamzah to a sound between hamzah and its vowel - Ibdāl: replacing with the corresponding madd letter - Naql: transferring the hamzah's vowel to the preceding sākin letter (at waqf)

(The governing rules are given above; the complete medial-hamzah decision tree across matn lines 235–254 is summarised rather than reproduced in full.)

Hishām's scope: Hishām applies waqf hamzah rules ONLY to final hamzah (not medial), unlike Ḥamzah who applies them to both. Line 242

Ḥafṣ's Four Saktāt¶

Ḥafṣ makes a brief pause without breath (سَكْت, sakt) at four locations: 1. عِوَجًا ۜ قَيِّمًا (Q18:1) 2. مَنْ ۜ رَاقٍ (Q75:27) 3. مَرْقَدِنَا ۜ هَٰذَا (Q36:52) 4. بَلْ ۜ رَانَ (Q83:14)

3.9 Yāʾ al-Iḍāfah and Yāʾāt al-Zawāʾid¶

Yāʾ al-Iḍāfah (يَاءُ الإِضَافَةِ)¶

Yāʾ al-iḍāfah is the first-person possessive pronoun suffix (ي = "my"). It is NOT part of the word's root — it is an external attachment. Reciters differ on whether it carries fatḥah (فَتْح) or sukūn (إِسْكَان) at specific Quranic locations. Line 387

Total count: The Shāṭibiyyah enumerates 212 instances where reciters differ on the yāʾ al-iḍāfah. Line 389

Major categories:

Examples of disputed yāʾ al-iḍāfah words: إِنِّي, رَبِّي, لِي, بَنَاتِي, أَنصَارِي, عِبَادِي, لَعْنَتِي, أَخِي, نَفْسِي, مَعِي, أَرْضِي, بَيْتِي, وَجْهِي.

Per-reciter tendencies:

(The principle and rāwī-split logic are given above; the complete ~212-word yāʾ al-iḍāfah chart across matn lines 387–419 is deliberately not reproduced here — it is the most list-heavy section of the poem and belongs in a dedicated farsh reference, not an uṣūl summary.)

Yāʾāt al-Zawāʾid (يَاءَاتُ الزَّوَائِدِ)¶

Yāʾāt al-zawāʾid ("extra yāʾs") are yāʾs that certain reciters pronounce but that are not written in the standard ʿUthmānī muṣḥaf script. They typically appear at the end of words. Line 420

Total count: Approximately 62 instances across the Quran. Line 422

Two modes of pronunciation:

Per-reciter tendencies:

Examples of extra yāʾ words: يَسْرِ, الدَّاعِ, الْجَوَارِ, الْمُنَادِ, يَهْدِيَنِ, يُؤْتِيَنِ, تُعَلِّمَنِ, أَخَّرْتَنِ, نَبْغِ, يَأْتِ, دُعَائِ, اتَّبِعُونِ, تَرَنِ, تُمِدُّونَنِ, أَكْرَمَنِ, أَهَانَنِ, آتَانِ, المُهْتَدِ, كِيدُونِ, تُؤْتُونِ, تَسْأَلْنِ, تُخْزُونِ, أَشْرَكْتُمُونِ, هَدَانِ, اتَّقُونِ, اخْشَوْنِ, خَافُونِ, يَتَّقِ, الْمُتَعَالِ, التَّلَاقِ, التَّنَادِ, دَعَانِ. Lines 421–441

Each word is assigned to specific reciters who ADD the yāʾ (reading يَسْرِي, الدَّاعِي, etc.) versus those who OMIT it (reading يَسْرِ, الدَّاعِ, etc.).

(The principle is given above; the complete per-word yāʾāt al-zawāʾid assignments across matn lines 420–444 are summarised rather than enumerated.)