Rawḥ ʿan Yaʿqūb¶

Rawḥ ibn ʿAbd al-Muʾmin al-Hudhalī al-Baṣrī, Abū al-Ḥasan (d. c. 234 AH), the second rāwī of يَعْقُوبُ بْنُ إِسْحَاقَ الْحَضْرَمِي (Yaʿqūb al-Ḥaḍramī, 117–205 AH), the imām of recitation in Basrah after Abū ʿAmr's era; also a ḥadīth transmitter. See the imām's overview.

Uṣūl¶

Istiʿādhah (الاسْتِعاذة)¶

• Rule: The standard istiʿādhah, aloud, as Ḥafṣ.
• Explanation: The Durrah omits the istiʿādhah chapter because all three of its imāms follow their reference readers in it (al-Īḍāḥ p.18).
• Matn: Durrah — bāb omitted by design

Basmalah between sūrahs (البَسْمَلة بَين السُّورَتَين)¶

• Rule: The three-way choice: basmalah, sakt, or waṣl between any two sūrahs — like Abū ʿAmr.
• Explanation: By silence: the Durrah's naming of أَئِمَّةٌ covers Abū Jaʿfar; Yaʿqūb keeps his aṣl's five wajhs between sūrahs (three basmalah-joinings + sakt + waṣl). No basmalah before al-Tawbah (al-Īḍāḥ p.18).
• Matn: Durrah line 10

Madd muttaṣil and munfaṣil (المَدّ المُتَّصِل والمُنْفَصِل)¶

• Rule: Muttaṣil: tawassuṭ — 4. Munfaṣil: qaṣr — 2.
• Explanation: The Durrah's madd verse gives the three imāms tawassuṭ and shortens the munfaṣil for Abū Jaʿfar and Yaʿqūb (أَلَا حُزْ) — so Yaʿqūb reads like al-Sūsī's qaṣr way here, against al-Dūrī's khulf (al-Īḍāḥ p.33).
• Matn: Durrah line 22

Al-Fātiḥah: مَالِكِ and الصِّرَاط (فاتِحة الكِتاب)¶

• Rule: مَالِكِ يَوْمِ الدِّينِ with the alif (like Ḥafṣ, against Abū ʿAmr's مَلِكِ) — and Rawḥ reads الصِّرَاط with pure ṣād everywhere (the sīn is Ruways's).
• Explanation: مَالِكِ حُزْ فُزْ names Yaʿqūb and Khalaf; the Īḍāḥ states that silence about Rawḥ (and Abū Jaʿfar) in وَبِالسِّينِ طِبْ leaves them on the pure ṣād of their uṣūl (al-Īḍāḥ p.19).
• Matn: Durrah lines 10–11

Hāʾ al-ḍamīr — ḍamm after a sākin yāʾ (ضَمّ هاء الضَّمير بَعْدَ الياء السّاكِنة)¶

• Rule: Every plural or dual pronoun hāʾ that falls after a sākin yāʾ takes ḍamm: عَلَيْهُمْ، إِلَيْهُمْ، لَدَيْهُمْ، فِيهُمْ، يُزَكِّيهُمْ، صَيَاصِيهُمْ؛ عَلَيْهُنَّ، فِيهُنَّ، أَيْدِيهُنَّ؛ فِيهُمَا، عَلَيْهُمَا.
• Not included: the singular (عَلَيْهِ، فِيهِ — kasr like everyone), and any hāʾ not after a yāʾ (لَهُمْ، مِنْهُمْ) or after a voweled yāʾ (أَيْدِيَهُمْ).
• Rawḥ: in the fifteen jazm/imperative places where the yāʾ has been dropped (فَآتِهِمْ، وَيُخْزِهِمْ، يُغْنِهِمُ، وَقِهِمْ…), Rawḥ keeps the kasrah like the majority — the ḍamm there is Ruways's alone (al-Īḍāḥ pp.20–21).
• Matn: Durrah lines 11–12

Mīm al-jamʿ before a sākin — itbāʿ (مِيم الجَمْع قَبْلَ السّاكِن)¶

• Rule: When the plural mīm stands before a sākin, its vowel follows the hāʾ before it: عَلَيْهُمُ الْقَوْلُ (ḍamm–ḍamm), بِهِمِ الْأَسْبَابُ (kasr–kasr).
• Waqf: the mīm goes sākin; the hāʾ stays ḍamm after a written sākin yāʾ (عَلَيْهُمْ); after a deleted yāʾ (يُغْنِهِمْ-class) Rawḥ reads kasr at waqf, unlike Ruways (al-Īḍāḥ pp.21–22).
• Matn: Durrah line 13

Idghām kabīr — Yaʿqūb's fixed set (الإدْغام الكَبير)¶

• Rule (both rāwīs): Yaʿqūb has no general idghām kabīr (against al-Sūsī) — only a fixed set: وَالصَّاحِبِ بِالْجَنْبِ (Q4:36) assimilated; تَتَمَارَى (Q53:55) → تَّمَارَى in waṣl; أَتُمِدُّونَنِ (Q27:36) → أَتُمِدُّونِّي like Ḥamzah.
• Rawḥ: none of Ruways's additions apply — in أَنْسَابَ، نُسَبِّحَكَ، نَذْكُرَكَ، إِنَّكَ كُنْتَ، جَعَلَ، قِبَلَ، وَأَنَّهُ، لَذَهَبَ، الْكِتَابَ بِأَيْدِيهِمْ، الْكِتَابِ بِالْحَقِّ، and ثُمَّ تَفَكَّرُوا, Rawḥ reads iẓhār (those assimilations are Ruways's).
• Everything else: iẓhār — including بَيَّتَ طَائِفَةٌ (Q4:81), which Yaʿqūb (with Khalaf) pronounces clearly although all of Abū ʿAmr's companions assimilate it (al-Īḍāḥ pp.23–27).
• Matn: Durrah lines 14–17

Hāʾ al-kināyah (هاء الكِناية)¶

• Rule (both rāwīs): In يُؤَدِّهِ (Q3:75 twice), نُوَلِّهِ and نُصْلِهِ (Q4:115), نُؤْتِهِ (Q3:145 twice, Q42:20), فَأَلْقِهِ (Q27:28), وَيَتَّقْهِ (Q24:52), يَرْضَهُ (Q39:7): the hāʾ takes its vowel with qaṣr (ikhtilās) — a crisp short kasrah (ḍammah in يَرْضَهُ), no ṣilah.
• Rawḥ specifically: ishbāʿ (full ṣilah) in يَأْتِهِ (Q20:75) — يَأْتِهِي, named with Abū Jaʿfar — and in بِيَدِهِ in its four places, on the aṣl (the qaṣr in both is Ruways's).
• أَرْجِئْهُ (Q7:111, 26:36): with hamzah and ḍamm of the hāʾ, no ṣilah — exactly like Abū ʿAmr, by silence.
• Matn: Durrah lines 18–21

Two hamzahs in one word (الهَمْزَتان في كَلِمة)¶

• Rule (Rawḥ): both hamzahs fully pronounced (taḥqīq), without a separating alif: أَأَنْذَرْتَهُمْ with two clear hamzahs — like Ḥafṣ's habit but never with idkhāl.
• The ءَآمَنْتُمْ class (Aʿrāf 123, Ṭāhā 71, Shuʿarāʾ 49): Rawḥ keeps the question with two full hamzahs (the single-hamzah statement is Ruways's).
• أَأَنْ كَانَ (Q68:14) and أَذْهَبْتُمْ (Q46:20): as a question, with his taḥqīq (stated for Abū Jaʿfar and Yaʿqūb; each rāwī applies his own rule).
• أَئِنَّكَ لَأَنْتَ (Q12:90): a question, with taḥqīq (al-Īḍāḥ p.36).
• Matn: Durrah lines 23–24

The repeated istifhām (الاسْتِفْهام المُكَرَّر)¶

• Rule: Yaʿqūb reads the question in the first word and a statement (إِنَّا/إِنَّكُمْ) in the second in nine places: al-Raʿd (5), al-Isrāʾ (49, 98), al-Muʾminūn (82), al-Sajdah (10), both Ṣāffāt places (16, 53), al-Wāqiʿah (47), al-Nāziʿāt (10–11). In al-ʿAnkabūt (28–29) he reverses it — statement first, question second. In al-Naml (67) he reads the question in both.
• Explanation (Rawḥ): wherever the question stands, Rawḥ pronounces both hamzahs in full, without the separating alif (al-Īḍāḥ pp.37–38).
• Matn: Durrah lines 25–26

Two hamzahs from two words (الهَمْزَتان من كَلِمَتَين)¶

• Rule (Rawḥ): taḥqīq of both hamzahs in every case — agreeing (جَاءَ أَجَلُهُمْ، هَؤُلَاءِ إِنْ، أَوْلِيَاءُ أُولَئِكَ) and disagreeing alike.
• Explanation: Named explicitly: «فروح يحقق الهمزتين حال اتفاقهما … كما يحققهما حال اختلافهما» (يَعِي = ي). He alone of Abū ʿAmr's line pronounces them all in full (al-Īḍāḥ pp.39–40).
• Matn: Durrah line 27

The single hamzah — taḥqīq (الهَمْز المُفْرَد)¶

• Rule (both rāwīs): Yaʿqūb pronounces the sākin hamzah in full everywhere — يُؤْمِنُونَ، بِئْرٍ، اقْرَأْ — decisively against al-Sūsī's ibdāl, and even in نَبِّئْنَا / نَبَّأْتُكُمَا (Q12:36–37) against al-Dūrī. Single exception: يَأْجُوجَ وَمَأْجُوجَ (Q18:94) keeps the ibdāl (يَاجُوج), with his aṣl.
• اللَّائِي and هَا أَنْتُمْ: both hamzahs fully pronounced (تحقيق) — with the yāʾ of اللَّائِي dropped and the alif of هَا أَنْتُمْ kept, as his aṣl writes them (al-Īḍāḥ pp.41, 46).
• Matn: Durrah lines 28, 34

Naql (النَّقْل)¶

• Rule (Rawḥ): No naql anywhere — even مِنْ إِسْتَبْرَقٍ (Q55:54) keeps its full hamzah (the naql there is Ruways's alone).
• Explanation: «فصار روح وأبو جعفر وخلف بترك النقل على الأصل» (al-Īḍāḥ p.49).
• Matn: Durrah line 37

Idghām ṣaghīr (الإدْغام الصَّغير)¶

• Rule — iẓhār (both rāwīs): ذال إِذْ at its six letters, دال قَدْ at its eight, تاء التأنيث at its six (against Abū ʿAmr's assimilations); هَلْ تَرَى in its two places (Q67:3, Q69:8); the jazmed bāʾ before fāʾ in its five places (يَغْلِبْ فَسَوْفَ، تَعْجَبْ فَعَجَبٌ، اذْهَبْ فَمَنْ، فَاذْهَبْ فَإِنَّ، يَتُبْ فَأُولَئِكَ); فَنَبَذْتُهَا (Q20:96); the sākin rāʾ before lām (اغْفِرْ لِي-class, all Qurʾān); يُرِدْ ثَوَابَ (Q3:145, both); the dāl of كهيعص at ذِكْرُ; أُورِثْتُمُوهَا; لَبِثْتَ/لَبِثْتُمْ; and عُذْتُ (Q40:27, 44:20).
• Rawḥ: in أَخَذْتُ / اتَّخَذْتُ he assimilates the dhāl into the tāʾ like the aṣl (أَخَتُّمْ، اتَّخَتُّمُ) — the iẓhār there is Ruways's alone.
• Rule — idghām (both rāwīs): the nūn of يس وَالْقُرْآنِ and ن وَالْقَلَمِ into the wāw (against Abū ʿAmr's iẓhār); طسم with the assimilated nūn; يَلْهَثْ ذَلِكَ; ارْكَبْ مَعَنَا (al-Īḍāḥ pp.50–54).
• Matn: Durrah lines 38–41

Nūn sākinah and tanwīn (النُّون السّاكِنة والتَّنْوين)¶

• Rule: As Ḥafṣ — the standard rules, with iẓhār at all six throat letters.
• Explanation: The bāb's changes belong to the other two imāms (Abū Jaʿfar's خ/غ ikhfāʾ; Khalaf's ghunnah rule); Yaʿqūb is unmentioned = his aṣl (al-Īḍāḥ p.55).
• Matn: Durrah line 42

Imālah — one word (الفَتْح والإمالة)¶

• Rule (both rāwīs): Yaʿqūb reads with fatḥ everywhere Abū ʿAmr inclines — no imālah kubrā, no taqlīl — except أَعْمَى in its first Isrāʾ place (Q17:72 وَمَنْ كَانَ فِي هَذِهِ أَعْمَى), which he inclines fully (kubrā); the second أَعْمَى in the same verse is opened. Also كَافِرِينَ in al-Naml (Q27:43) takes imālah from both rāwīs.
• Rawḥ adds: imālah of the alif in the letter yāʾ of يس (Q36:1) — with the fatḥah before it tilted accordingly (the كَافِرِينَ-everywhere imālah is Ruways's).
• Explanation: «أن المرموز له بالياء وهو روح أمال ألف يس… وخالف روح في ذلك أصله» (al-Īḍāḥ p.58).
• Matn: Durrah lines 44–45

Rāʾāt, lāmāt, and stopping on the written form (الرّاءات واللامات والوَقْف على المَرْسوم)¶

• Rāʾs and lāms: standard — like Qālūn/Ḥafṣ (known by agreement; the rule is stated for Abū Jaʿfar and the others follow, al-Īḍāḥ p.59).
• Waqf on يَا أَبَتِ: with hāʾ — يَا أَبَهْ (Yūsuf, Maryam, al-Qaṣaṣ, al-Ṣāffāt), with Abū Jaʿfar.
• وَمَالِ هَؤُلَاءِ (Q4:78), مَالِ هَذَا (Q18:49, 25:7), فَمَالِ الَّذِينَ (Q70:36): Yaʿqūb stops on the lām — مَالِ.
• وَيْكَأَنَّهُ / وَيْكَأَنَّ (Q28:82): stops on the hāʾ and nūn.
• Matn: Durrah lines 46, 51

Hāʾ al-sakt at pause (هاء السَّكْت وَقْفًا)¶

• Rule (both rāwīs, one way): at waqf Yaʿqūb adds a light hāʾ to:
  • لِمَ and its sisters — لِمَهْ، عَمَّهْ، فِيمَهْ، مِمَّهْ، بِمَهْ;
  • هُوَ and هِيَ — وَهُوَهْ، فَهِيَهْ، لَهُوَهْ، ثُمَّ هُوَهْ …;
  • the doubled nūn of the feminine-plural pronoun after hāʾ — عَلَيْهِنَّهْ، لَهُنَّهْ، فِيهِنَّهْ، بُيُوتِهِنَّهْ (but not after kāf or tāʾ: مِنْكُنَّ، كُنْتُنَّ keep no hāʾ);
  • the doubled first-person yāʾ — إِلَيَّهْ، عَلَيَّهْ، بِيَدَيَّهْ، لَدَيَّهْ، بِمُصْرِخِيَّهْ. In waṣl the hāʾ disappears without khilāf.
• سُلْطَانِيَهْ، مَالِيَهْ (Q69), مَا هِيَهْ (Q101): the written hāʾ is dropped in waṣl (like Ḥamzah) and kept at waqf; likewise كِتَابِيَهْ and حِسَابِيَهْ (Q69, two places each), لَمْ يَتَسَنَّهْ (Q2:259), اقْتَدِهْ (Q6:90).
• Matn: Durrah lines 46–49

Waqf with the yāʾ restored (الوَقْف بِإثْبات الياء)¶

• Rule (both rāwīs): where a yāʾ dropped in pronunciation for two sākins — and the rasm followed — Yaʿqūb stops with the yāʾ restored: يُؤْتِي، وَاخْشَوْنِي، يَقْضِي، نُنْجِي، لَهَادِي، بِالْوَادِي (its four places), بِهَادِي الْعُمْيِ (al-Rūm), يُرِدْنِي، صَالِي، يُنَادِي، تُغْنِي النُّذُرُ، الْجَوَارِي (both places).
• Included reading: وَمَنْ يُؤْتَ الْحِكْمَةَ (Q2:269) — Yaʿqūb reads يُؤْتِ with kasr (active: "whoever He gives wisdom"), which is why it joins this waqf-yāʾ list.
• Not included: يَا عِبَادِ الَّذِينَ آمَنُوا (Q39:10 — all ten drop its yāʾ in both states), فَبَشِّرْ عِبَادِ (see yāʾāt al-zawāʾid), and the هَادٍ/وَالٍ/وَاقٍ/بَاقٍ tanwīn-class (waqf with no yāʾ).
• Matn: Durrah lines 50–51

Rawḥ — the pause points (مَواقِف رَوْح)¶

• Rule: The lament-words (يَا وَيْلَتَى…) and ثَمَّ take no hāʾ from Rawḥ (those are Ruways's); and in أَيًّا مَّا تَدْعُوا (Q17:110) Rawḥ stops on مَا, with Abū Jaʿfar and Khalaf.
• Matn: Durrah lines 48, 50

Yāʾ al-iḍāfah (ياء الإضافة)¶

• Rule (both rāwīs): Yaʿqūb reads the first-person yāʾ with iskān throughout the bāb — before every kind of hamzah and before other letters alike — with these exceptions:
  • fatḥ before the definite article's lām: عَهْدِيَ الظَّالِمِينَ، رَبِّيَ الَّذِي، مَسَّنِيَ الضُّرُّ … — except the two vocatives يَا عِبَادِيَ الَّذِينَ (Q29:56, Q39:53), which revert to iskān;
  • fatḥ in وَمَحْيَايَ (Q6:162) and مِنْ بَعْدِيَ اسْمُهُ أَحْمَدُ (Q61:6).
• Rawḥ specifically: fatḥ in إِنَّ قَوْمِيَ اتَّخَذُوا (Q25:30) — Ruways closes it; iskān in قُلْ لِعِبَادِيَ (Q14:31) — the fatḥ there is Ruways's (with Khalaf); and in يَا عِبَادِ لَا خَوْفٌ (Q43:68) Rawḥ deletes the yāʾ in waṣl and waqf — Ruways keeps it sākin in both.
• Matn: Durrah lines 52–55

Yāʾāt al-zawāʾid (الياءات الزَّوائِد)¶

• Rule (both rāwīs): Yaʿqūb affirms the extra yāʾs in waṣl and waqf alike — the widest ithbāt of the ten: every zāʾidah of the Shāṭibiyyah's bāb, plus every verse-head yāʾ (فَارْهَبُونِ، فَاتَّقُونِ، وَأَطِيعُونِ، سَيَهْدِينِ، وَنُذُرِ، إِذَا يَسْرِ، أَكْرَمَنِ، أَهَانَنِ، التَّلَاقِ، التَّنَادِ، وَعِيدِ، نَذِيرِ، نَكِيرِ …), whether the Shāṭibī mentioned them or not (the Īḍāḥ pp.72–73 lists them sūrah by sūrah).
• Exceptions: مَنْ يَتَّقِ (Q12:90) — no yāʾ in either state; فَبَشِّرْ عِبَادِ (Q39:17) — dropped in waṣl, affirmed at waqf as a verse-head; يَرْتَعْ (Q12:12) — read with sākin ʿayn (a farsh reading, so no yāʾ); and فَمَا آتَانِ (Q27:36) — see below.
• Rawḥ specifically: in فَمَا آتَانِ (Q27:36) he drops the yāʾ in waṣl and affirms it at waqf (his shaykh's verse-head rule); and he drops عِبَادِ in يَا عِبَادِ فَاتَّقُونِ (Q39:16) in both states — the both-states affirmation there is Ruways's.
• Matn: Durrah lines 56–61

Farsh¶

The word-by-word readings the Durrah states for Yaʿqūb (both rāwīs unless noted), in muṣḥaf order. Readings marked "as Ḥafṣ" are still listed — they are places where Yaʿqūb departs from Abū ʿAmr, so a reader applying the "silence = Abū ʿAmr" rule needs them. Everything not listed follows Abū ʿAmr's reading exactly.

Al-Baqarah and Āl ʿImrān (البقرة وآل عمران)¶

Rawḥ specifically (ما انفرد به روح)¶

Al-Nisāʾ (النساء)¶

Al-Māʾidah and al-Anʿām (المائدة والأنعام) — incl. Rawḥ-specific¶

Al-Aʿrāf to al-Nūr (الأعراف — النور) — incl. Rawḥ-specific¶

Al-Furqān to Fāṭir (الفرقان — فاطر) — incl. Rawḥ-specific¶

Yāsīn to the end of the Qurʾān (يس — آخر القرآن) — incl. Rawḥ-specific¶