Ḥafṣ ʿan ʿĀṣim

حفص عن عاصم

Transmitterمدرسة الكوفةd. ١٢٨هـKufan verse count · 6236Vol. I p. 183

The reading almost everyone has heard. Moderate throughout: a four- or five-count separated madd, a clean hamzah, no inclination to speak of. It is the baseline this whole edition is set against, which can make it seem featureless — it is not, it is simply the one you already know.

Hallmarks

Separated and connected madd both 4 or 5
Plural mīm left silent before a consonant
Hamzah fully articulated
Almost no imālah

Measures of madd

In ḥarakāt. Where several are given, all are permitted — the choice is the reciter’s. Vol. I p. 246.

Natural: 2
Badal (hamzah first): 2
Separated: 4 or 5
Connected: 4 or 5
Obligatory: 6
For a pause: 2, 4 or 6
Soft-letter: 2, 4 or 6 when pausing
Compensatory: 2
Minor ṣilah: 2
Major ṣilah: 4

His uṣūl

25 rules · 137 examples

Transcribed from Vol. I pp. 183–187.

1
The basmalah between two sūrahs
البسملة بين السورتين
al-basmalah bayna al-sūratayn
When Ḥafṣ moves from the end of one sūrah to the beginning of the next, he says بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ every time. The single exception is the junction between al-Anfāl (8) and Barāʾah / al-Tawbah (9), where — as with every reader — no basmalah is pronounced, since sūrah 9 carries none in the written text.
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رَوى حفصٌ إثباتَ البسملة بين كل سورتَين سوى ما بين الأنفال وبراءة.
Examples · 1
- The book states the ruling without citing a specimen junction; the rule applies mechanically at all 113 sūrah openings that carry a basmalah.
The rule in general → The basmalah
2
Keeping the pronominal hāʾ on a kasrah after a vowelless yāʾ
كسر هاء الضمير بعد ياء ساكنة
kasr hāʾ al-ḍamīr baʿda yāʾ sākinah
Where a plural or dual pronoun-hāʾ follows a vowelless yāʾ — as in ʿalayhim, ilayhim, ladayhim, fīhim, ʿalayhimā, fīhimā, ʿalayhinna, fīhinna — Ḥafṣ pronounces that hāʾ with a kasrah (…him, …himā, …hinna), both when joining to the next word and when pausing. Several other readers raise it to a ḍammah here (ʿalayhum). The same kasrah is kept in words whose yāʾ has dropped out for a grammatical reason (a jussive or an imperative form), such as wa-in yaʾtihim and fa-stiftihim, because the yāʾ is still felt to be there.
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ورَوى ﴿عَلَيْهِمْ﴾، و﴿إِلَيْهِمْ﴾، و﴿لَدَيْهِمْ﴾، و﴿فِيهِمْ﴾، و﴿عَلَيْهِمَا﴾، و﴿فِيهِمَا﴾، و﴿عَلَيْهِنَّ﴾، و﴿فِيهِنَّ﴾، وما أشبَه ذلك ـ من كلِّ هاءِ ضميرٍ لجمعٍ أو تثنيةٍ مسبوقةٍ بياءٍ ساكنة ـ بكسر الهاء في الوصل والوقف، وكذلك رَوى ﴿وَإِن يَأْتِهِمْ﴾، و﴿فَاسْتَفْتِهِمْ﴾، ونحوهما مما حُذِفت ياؤُه لعارضِ جزمٍ أو بناء.
Examples · 5
- عَلَيْهِمْThe book's first specimen; the same treatment covers إِلَيْهِمْ and لَدَيْهِمْ.
- عَلَيْهِمَا
- فِيهِنَّ
- وَإِن يَأْتِهِمْYāʾ elided by the jussive, yet the hāʾ still takes a kasrah.
- فَاسْتَفْتِهِمْ
3
The plural mīm
ميم الجمع
mīm al-jamʿ
The "plural mīm" is the extra mīm that marks a masculine plural object or possessor (…kum, …him). Ḥafṣ leaves it vowelless and unlengthened whenever the following word begins with a consonant carrying a vowel — ʿalayhim ghayri, ʿalaykum anfusakum — and he does this both in continuous reading and when pausing. (Qālūn and Ibn Kathīr, by contrast, may follow it with a full ū sound.) Only when the next word begins with a vowelless letter — typically the lām of the definite article — must the mīm take a linking vowel in continuous reading; on pausing it reverts to sukūn. That linking vowel is a ḍammah, as with all readers: ʿalaykumu l-qitāl, wa-minhumu lladhīna. But if the syllable before the mīm is a hāʾ preceded by a vowelless yāʾ or by a kasrah, Ḥafṣ instead keeps that hāʾ on its kasrah and the mīm takes a ḍammah after it: ʿalayhimu dh-dhillah, fī qulūbihimu l-ʿijl — not ʿalayhumu.
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ورَوى إسكانَ ميم الجمع ـ وهي الميمُ الزائدة الدالّةُ على جمع المذكَّرين حقيقةً أو تنزيلاً ـ إذا وقعتْ قبلَ محرَّك نحو: ﴿عَلَيْهِمْ غَيْرِ﴾، ﴿عَلَيْكُمْ أَنفُسَكُمْ﴾ وصلاً ووقفاً، وضمَّها وصلاً، وسكونَها وقفاً إذا وقعتْ قبلَ ساكن، وإذا كان قبلها هاءٌ مسبوقة بياءٍ ساكنة أو كسرةٍ فله في هذه الهاء الكسرُ، نحو ﴿عَلَيْهِمُ ٱلذِّلَّةُ﴾، و﴿فِى قُلُوبِهِمُ ٱلْعِجْلَ﴾، وإذا كان قبلَها غيرُ ذلك فله فيه الضمُّ كبقيَّة القرّاء، نحو ﴿عَلَيْكُمُ ٱلْقِتَالُ﴾، ﴿وَمِنْهُمُ ٱلَّذِينَ﴾.
Examples · 6
- عَلَيْهِمْ غَيْرِal-Fātiḥah 1:7Mīm silent before a vowelled letter.
- عَلَيْكُمْ أَنفُسَكُمْal-Māʾidah 5:105
- عَلَيْهِمُ ٱلذِّلَّةُal-Baqarah 2:61Hāʾ keeps its kasrah, mīm takes the linking ḍammah.
- فِى قُلُوبِهِمُ ٱلْعِجْلَal-Baqarah 2:93
- عَلَيْكُمُ ٱلْقِتَالُal-Baqarah 2:216No preceding hāʾ, so the ordinary ḍammah applies.
- وَمِنْهُمُ ٱلَّذِينَ
The rule in general → The plural mīm
4
Assimilation of two vowelled letters
الإدغام الكبير
al-idghām al-kabīr
When two fully vowelled letters meet in writing — whether identical, close in articulation, or of the same class — Ḥafṣ articulates both of them clearly, with no assimilation whatsoever, and there is only one opinion from him on this. (This is the point where he parts company with al-Sūsī, whose hallmark is exactly the opposite.) Two written words are exceptions, and both are matters of the received text rather than of choice. In al-Kahf he reads mā makkannī with a single doubled nūn instead of two, i.e. the assimilation is built in. In Yūsuf he reads lā taʾmannā, again with the doubling, but he must "point at" the lost vowel — either by rawm (sounding a trace of the vowel) or by ishmām (a silent rounding of the lips) — so that the listener knows the original form was lā taʾmanunā.
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وإذا التقى في الخطِّ حرفان متحرِّكان ـ متماثلان أو متقاربان أو متجانسان ـ فلهُ في ذلك الإظهارُ قولاً واحداً، إلّا أنَّهُ رَوى ﴿قَالَ مَا مَكَّنِّى﴾ في الكهف بنونٍ واحدةٍ مشدَّدةٍ؛ على الإدغام، وكذلك رَوى ﴿مَا لَكَ لَا تَأْمَنَّا﴾ بيوسفَ لكنَّه مع الإشارة إمّا بالرَّوْم أو الإشمام.
Examples · 2
- قَالَ مَا مَكَّنِّىal-Kahf 18:95
- مَا لَكَ لَا تَأْمَنَّاYūsuf 12:11Read with rawm or ishmām on the doubled nūn.
The rule in general → Major assimilation
5
The pronominal hāʾ: linking vowel or short
هاء الكناية (الصلة والقصر)
hāʾ al-kināyah
The third-person singular pronoun-hāʾ (…hu / …hi) is normally followed by an unwritten vowel of prolongation — a short ū or ī lasting two counts, called the ṣilah. Ḥafṣ applies the ṣilah only when the hāʾ stands between two vowelled letters: kitābahū, bihī. If the letter before the hāʾ is vowelless, he drops the ṣilah entirely and the hāʾ is clipped short: fīhi hudan, ʿaqalūhu wa-hum. The one place where he lengthens after a vowelless letter is fīhī muhānan in al-Furqān. Running the other way, four words that would qualify for the ṣilah do not get it: arjih (in both of its two places) and fa-alqih ilayhim in al-Naml he reads with the hāʾ completely vowelless, while wa-yattaqhi in al-Nūr and yarḍahu lakum in al-Zumar he reads with a clipped vowel and no lengthening — and in wa-yattaqhi the qāf is vowelless as well.
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ورَوى هاءَ الضمير المسبوقة بساكنٍ وبعدَها متحرِّكٌ نحو ﴿فِيهِ هُدًى﴾، و﴿عَقَلُوهُ وَهُمْ﴾ بالقصرِ ـ أي ترك الصلة ـ إلّا في قوله تعالى: ﴿فِيهِۦ مُهَانًا﴾ فبالصِّلة، وإذا وقعتْ بين متحرِّكَيْن فله فيها الصلةُ إلّا ﴿أَرْجِهْ﴾ في موضعَيْه، و﴿فَأَلْقِهْ إِلَيْهِمْ﴾ في النمل فرواهما بالإسكان، وإلّا ﴿وَيَتَّقْهِ﴾ في النور، و﴿يَرْضَهُ لَكُمْ﴾ في الزُّمَر، فرواهما بالقصر وسكونِ القاف في ﴿وَيَتَّقْهِ﴾.
Examples · 7
- فِيهِ هُدًىal-Baqarah 2:2Preceded by a vowelless yāʾ, so no ṣilah — fīhi, not fīhī.
- وَعَقَلُوهُ وَهُمْal-Baqarah 2:75
- فِيهِۦ مُهَانًاal-Furqān 25:69The lone exception: Ḥafṣ does give the ṣilah here.
- أَرْجِهْTwo places (al-Aʿrāf and al-Shuʿarāʾ); hāʾ fully vowelless.
- فَأَلْقِهْ إِلَيْهِمْal-Naml 27:28
- وَيَتَّقْهِal-Nūr 24:52Vowelless qāf, clipped hāʾ.
- يَرْضَهُ لَكُمْal-Zumar 39:7
The rule in general → The pronoun hāʾ
6
The separated prolongation
المدّ المنفصل
al-madd al-munfaṣil
When a word ends in a long vowel and the next word opens with a hamzah, Ḥafṣ holds that long vowel for four counts — the measure preferred by al-Shāṭibī — or for five, which is the figure given in al-Dānī's al-Taysīr. Whichever measure a reciter adopts, he must keep to it consistently throughout a recitation. (The popular textbook picture of "Ḥafṣ = 4 or 5" is exactly what the book gives; note that it is only through the Shāṭibiyyah that this holds — via al-Ṭayyibah he also has two counts.)
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ورَوى المدَّ المنفصلَ والمدَّ المتصل بمدِّهما قدرَ أربعِ حركاتٍ ـ وهو مُختار الإمام الشاطبيِّ ـ أو خمسٍ ـ وهو المذكور في ﴿التيسير﴾.
Examples · 1
- The book gives the measure without citing a word here. Any junction of the type يَٰٓأَيُّهَا / بِمَآ أُنزِلَ falls under it.
The rule in general → Separated prolongation
7
The joined prolongation
المدّ المتصل
al-madd al-muttaṣil
Where the long vowel and the hamzah that follows it belong to the same word, Ḥafṣ again holds it four counts (al-Shāṭibī's choice) or five (al-Taysīr's). Because this madd is obligatory for every reader, the only question is the measure, and Ḥafṣ's measure here matches his separated madd.
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ورَوى المدَّ المنفصلَ والمدَّ المتصل بمدِّهما قدرَ أربعِ حركاتٍ ـ وهو مُختار الإمام الشاطبيِّ ـ أو خمسٍ ـ وهو المذكور في ﴿التيسير﴾.
Examples · 1
- ضِيَآءًThe book prints this word on p. 184 for a different purpose (its hamzah), but it is a genuine specimen of the joined madd: the alif is followed by a hamzah inside the same word.
The rule in general → Connected prolongation
8
The substitute prolongation
مدّ البدل
madd al-badal
When a hamzah comes first and the long vowel after it (as in ءَامَنُوا۟, إِيمَٰنًا, أُوتُوا۟), Ḥafṣ has one option only: two counts, the ordinary natural length. He never stretches it. This is the point on which Warsh famously differs, holding it at two, four, or six.
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وليس له في مدِّ البدل إلّا القصرُ.
Examples · 1
- ءَامَنتُمْThe book prints this word on pp. 188–189 in the sections on Shuʿbah and Qālūn; it gives no illustrative word for Ḥafṣ's badal, stating only the measure.
The rule in general → Substitute prolongation
9
Full realization of the hamzah
تحقيق الهمز
taḥqīq al-hamz
Ḥafṣ pronounces every hamzah in the Qurʾān fully and sharply — the single hamzah and the doubled hamzah alike — instead of softening or dropping it as Warsh, Qālūn, Abū ʿAmr and others variously do. He also never inserts a separating alif between two consecutive hamzahs; where Qālūn reads ā-anadhartahum with a cushion of length between the two, Ḥafṣ says a-anadhartahum with both hamzahs clean and adjacent. Only two words in the whole muṣḥaf escape this (see the next rule).
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ورَوى تحقيقَ الهمزِ المفرَد والمزدوِج في جميع القرآن، ولم يُدخِل ألفاً بين الهمزتَين مطلقاً.
Examples · 1
- ءَأَنذَرْتَهُمْal-Baqarah 2:6Both hamzahs realized, with no alif between them.
The rule in general → Full articulation
10
Softening the second hamzah
تسهيل الهمزة الثانية
tashīl al-hamzah al-thāniyah
Two contexts break Ḥafṣ's rule of full hamzah realization. The first is the word aa-ʿjamiyyun in Fuṣṣilat (the nominative one), where he softens the second hamzah to a sound midway between a hamzah and an alif. The second is the interrogative alif of the article — ā-l-dhakarayni and its two sisters, six occurrences in all (in al-Anʿām, Yūnus and Yūnus again) — where the softened second hamzah may be taken in either of two ways: pronounced "between" a hamzah and an alif, or turned into a pure alif and held for the length of three alifs, because two vowelless letters now stand in a row. Most practitioners of recitation adopt the second, and it is what is generally taught.
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إلّا ﴿ءَأَعْجَمِىٌّ﴾ المرفوع بفُصِّلَتْ فإنه رواه بتسهيل الثانية، وإلّا ﴿ءَآلذَّكَرَيْنِ﴾ وأُختَيْها، فإنه رواها بتسهيل الثانية في المواضع الستَّةِ على وجهين: أحدُهما: جعلُها بَيْنَ الهمزة والألف، والثاني: إبدالُها ألفاً خالصة مع المدِّ بقَدْرِ ثلاثِ ألفاتٍ للسـاكنَين، وإليه ذهَبَ أكثرُ أهلِ الأداء، وبه الأخذُ غالباً.
Examples · 1
- ءَآلذَّكَرَيْنِal-Anʿām 6:143–144Six occurrences with its two sister forms; either bayna bayna, or a pure alif held six counts.
The rule in general → Softening the hamzah
11
Replacing certain hamzahs with a soft letter
إبدال الهمز
ibdāl al-hamz
A short list of words whose root contains a hamzah is read by Ḥafṣ with the hamzah already replaced by a soft letter, so that no glottal stop is heard at all. With a yāʾ: ḍīzā in al-Najm, bādiya in Hūd, ḍiyāʾan wherever it occurs, and al-bariyyah in both of its places in al-Bayyinah. With a wāw: kufuwan in al-Ikhlāṣ and huzuwan wherever it occurs — where Shuʿbah, by contrast, keeps the hamzah (kufuʾan, huzuʾan). In the family of al-nabiyy and al-nubuwwah, the original hamzah is both replaced by a yāʾ or wāw and then assimilated into the identical letter beside it, giving a doubled consonant rather than a hamzah.
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ورَوى ﴿ضِيزَىٰ﴾ في النجم بإبدال الهمزة ياءً، وكذلك ﴿بَادِىَ﴾ بهُود، و﴿ضِيَآءً﴾ حيث وقع، و﴿ٱلْبَرِيَّةِ﴾ في موضعَيْه، وأبدَل همزَ ﴿كُفُوًا﴾ في الإخلاص، و﴿هُزُوًا﴾ حيث وقع واواً. ورَوى ﴿ٱلنَّبِىّ﴾ وبابَه ﴿ٱلنُّبُوَّةَ﴾ بالإبدال والإدغام.
Examples · 8
- ضِيزَىٰal-Najm 53:22
- بَادِىَHūd 11:27
- ضِيَآءً
- ٱلْبَرِيَّةِBoth places in al-Bayyinah.
- كُفُوًاal-Ikhlāṣ 112:4
- هُزُوًا
- ٱلنَّبِىّ
- ٱلنُّبُوَّةَ
The rule in general → Replacing the hamzah
12
Transferring the hamzah's vowel backwards
النقل
al-naql
Some readers — Warsh most systematically, and Qālūn in a handful of words — shift the vowel of an initial hamzah back onto the vowelless letter that precedes it and then drop the hamzah, so that man āmana becomes mana-āmana. Ḥafṣ does none of this. Wherever another reader is reliably reported to transfer, Ḥafṣ leaves both letters as written.
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ولم يَنقُل شيئاً مما صحَّ فيه النقلُ عن غيره من القرّاء.
Examples · 1
- The rule is stated negatively and the book cites no word for it. Compare Qālūn's ʿādan-i l-ūlā at al-Najm 53:50 and al-āna in Yūnus, transcribed in the Qālūn file — Ḥafṣ reads both without naql.
The rule in general → Transferring the vowel
13
The brief pause without breath
السكت
al-sakt
A sakt is a momentary cut in the voice without taking a breath. By the transmission lines the author is following, Ḥafṣ does not use it on a vowelless letter that stands before a hamzah — that is Ḥamzah's and Khalaf's practice, not his. He does, however, use it in four fixed places where no hamzah is involved: between ʿiwajā and qayyiman at the opening of al-Kahf; between marqadinā and hādhā in Yāsīn; between man and rāq in al-Qiyāmah; and between bal and rāna in al-Muṭaffifīn. In the last two the sakt has a real interpretive weight — it keeps the nūn and the lām from assimilating into the rāʾ, so the listener hears man rāq rather than mar-rāq.
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ولم يَسكُتْ ـ من هذه الطرق ـ على الساكن قبل الهمز، وجاء عنه السكتُ لغير الهمز في أربعة مواضع: ﴿عِوَجَاۜ ۞ قَيِّمًا﴾ أوَّلَ الكهف، و﴿مَرْقَدِنَاۜ هَٰذَا﴾ في يٓس، و﴿مَنْۜ رَاقٍ﴾ بالقيامة، و﴿بَلْۜ رَانَ﴾ بالتطفيف.
Examples · 4
- عِوَجَاۜ ۞ قَيِّمًاal-Kahf 18:1–2
- مَرْقَدِنَاۜ هَٰذَاYāsīn 36:52
- مَنْۜ رَاقٍal-Qiyāmah 75:27
- بَلْۜ رَانَal-Muṭaffifīn 83:14
The rule in general → Brief pause
14
Clear articulation before close-articulation letters
الإظهار عند الحروف المتقاربة
al-iẓhār ʿinda al-ḥurūf al-mutaqāribah
This is Ḥafṣ's long list of places where a vowelless letter stands next to a letter of similar articulation and he still gives each its own clean sound instead of merging them — the opposite of what Abū ʿAmr, Ḥamzah or al-Kisāʾī do in many of the same spots. The dhāl of idh stays clear before t, j, d, z, s and ṣ. The dāl of qad stays clear before j, dh, z, s, sh, ṣ, ḍ and ẓ. The tāʾ that marks a feminine past-tense verb stays clear before th, j, z, s, ṣ and ẓ. The lām of hal stays clear before t, th and n; the lām of bal before t, z, s, ḍ, ṭ, ẓ and n. Beyond these families the author lists individual cases: a jussive bāʾ before fāʾ (aw yaghlib fa-sawfa), lām before dhāl (wa-man yafʿal dhālika, everywhere it occurs), fāʾ before bāʾ (nakhsif bihimu), dhāl before tāʾ (ʿudhtu, fa-nabadhtuhā, ittakhadhtum, akhadhtum and their derivatives), thāʾ before tāʾ (ūrithtumūhā, labithta in all its forms), dāl before dhāl at the junction of Kāf-Hā-Yā-ʿAyn-Ṣād and dhikru at the head of Maryam, dāl before thāʾ (wa-man yurid thawāba), a jussive rāʾ before lām (naghfir lakum, wa-ṣbir li-ḥukmi), and the nūn of the disconnected letters Yā-Sīn and Nūn before the wāw of the oath that follows each. In practice this last one is what makes Ḥafṣ's recitation of Yāsīn and al-Qalam instantly recognizable.
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وأظهَر ذالَ ﴿إِذْ﴾ عند التاء، والجيم، والدال، والزاي، والسين، والصاد، نحو ﴿إِذْ تَبَرَّأَ﴾، ﴿إِذْ جَآءُوكُم﴾، ﴿إِذْ دَخَلُوا۟﴾، ﴿وَإِذْ زَيَّنَ﴾، ﴿إِذْ سَمِعْتُمُوهُ﴾، ﴿وَإِذْ صَرَفْنَآ﴾. ودالَ ﴿قَدْ﴾ عند الجيم، والذال، والزاي، والسين، والشين، والصاد، والضاد، والظاء، نحو ﴿قَدْ جَعَلَ﴾، ﴿وَلَقَدْ ذَرَأْنَا﴾، ﴿وَلَقَدْ زَيَّنَّا﴾، ﴿قَدْ سَمِعَ﴾، ﴿قَدْ شَغَفَهَا﴾، ﴿لَقَدْ صَدَقَ﴾، ﴿فَقَدْ ضَلَّ﴾، ﴿فَقَدْ ظَلَمَ﴾. وكلَّ تاءِ تأنيثٍ اتَّصلتْ بالفعل عند الثاء، والجيم، والزاي، والسين، والصاد، والظاء، نحو ﴿كَذَّبَتْ ثَمُودُ﴾، ﴿نَضِجَتْ جُلُودُهُمْ﴾، ﴿خَبَتْ زِدْنَٰهُمْ﴾، ﴿أُنزِلَتْ سُورَةٌ﴾، ﴿حَصِرَتْ صُدُورُهُمْ﴾، ﴿كَانَتْ ظَٰلِمَةً﴾. ولامَ ﴿هَلْ﴾ عند التاء، والثاء، والنون، نحو ﴿هَلْ تَنقِمُونَ﴾، ﴿هَلْ ثُوِّبَ﴾، ﴿هَلْ نَحْنُ﴾. ولامَ ﴿بَلْ﴾ عند التاء، والزاي، والسين، والضاد، والطاء، والظاء، والنون، نحو ﴿بَلْ تَأْتِيهِم﴾، ﴿بَلْ زُيِّنَ﴾، ﴿بَلْ سَوَّلَتْ﴾، ﴿بَلْ ضَلُّوا۟﴾، ﴿بَلْ طَبَعَ﴾، ﴿بَلْ ظَنَنتُمْ﴾، ﴿بَلْ نَتَّبِعُ﴾. والباءَ المجزومةَ عند الفاء نحو ﴿أَوْ يَغْلِبْ فَسَوْفَ﴾، واللامَ عند الذال في ﴿وَمَن يَفْعَلْ ذَٰلِكَ﴾ حيث وقع، والفاءَ عند الباء في ﴿نَخْسِفْ بِهِمُ﴾، والذالَ عند التاء في ﴿عُذْتُ﴾، و﴿فَنَبَذْتُهَا﴾، و﴿ٱتَّخَذْتُمْ﴾، و﴿أَخَذْتُمْ﴾ وما تصرَّف منهما، والثاءَ عند التاء في ﴿أُورِثْتُمُوهَا﴾، و﴿لَبِثْتَ﴾ كيف جاء، والدّالَ عند الذال في ﴿كٓهيعٓصٓ ۞ ذِكْرُ﴾، وعند الثاء في ﴿وَمَن يُرِدْ ثَوَابَ﴾، والرّاءَ المجزومةَ عند اللام نحو ﴿نَغْفِرْ لَكُمْ﴾، ﴿وَٱصْبِرْ لِحُكْمِ﴾، والنونَ عند الواو من ﴿يٓسٓ ۞ وَٱلْقُرْءَانِ﴾، و﴿نٓ وَٱلْقَلَمِ﴾.
Examples · 13
- إِذْ تَبَرَّأَal-Baqarah 2:166
- قَدْ جَعَلَ
- كَذَّبَتْ ثَمُودُ
- هَلْ تَنقِمُونَal-Māʾidah 5:59
- بَلْ سَوَّلَتْ
- أَوْ يَغْلِبْ فَسَوْفَal-Nisāʾ 4:74
- نَخْسِفْ بِهِمُSabaʾ 34:9
- عُذْتُ
- أُورِثْتُمُوهَا
- كٓهيعٓصٓ ۞ ذِكْرُMaryam 19:1–2
- نَغْفِرْ لَكُمْ
- يٓسٓ ۞ وَٱلْقُرْءَانِYāsīn 36:1–2Nūn of Yāsīn kept clear before the wāw — Ḥafṣ's distinctive reading.
- نٓ وَٱلْقَلَمِal-Qalam 68:1
15
The three places where Ḥafṣ does assimilate
الإدغام في ثلاثة مواضع
al-idghām fī thalāthat mawāḍiʿ
Against the long list of clear articulations above, Ḥafṣ merges the letters completely in exactly three spots. In al-Aʿrāf the thāʾ of yalhath disappears into the dhāl of dhālika. In Hūd the bāʾ of irkab disappears into the mīm of maʿanā. And in the disconnected letters Ṭā-Sīn-Mīm, the nūn that ends the spelled-out name Sīn merges into the following Mīm. In each case the second letter is doubled and the first is not heard at all.
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وأدغَم الثاءَ في الذال في ﴿يَلْهَث ذَّٰلِكَ﴾ في الأعراف، والباءَ في الميم في ﴿ٱرْكَب مَّعَنَا﴾ بهُود، والنونَ في الميم من ﴿طسٓمٓ﴾.
Examples · 3
- يَلْهَث ذَّٰلِكَal-Aʿrāf 7:176
- ٱرْكَب مَّعَنَاHūd 11:42
- طسٓمٓThe openings of al-Shuʿarāʾ and al-Qaṣaṣ.
16
The vowelless nūn and tanwīn
أحكام النون الساكنة والتنوين
aḥkām al-nūn al-sākinah wa-l-tanwīn
Ḥafṣ's treatment of the vowelless nūn and of tanwīn is the standard one that most tajwīd manuals teach. Before the six throat letters — remembered by the first letters of al-Shāṭibī's line alā hāja ḥukmun ʿamma khālīhi ghuflā, i.e. hamzah, hāʾ, ʿayn, ḥāʾ, ghayn, khāʾ — the nūn is sounded plainly. Before lām and rāʾ it disappears into them with no nasal hum at all. Before the four letters of yūminu (yāʾ, wāw, mīm, nūn) it disappears with a two-count nasal hum — except where nūn meets yāʾ or wāw inside a single word, as in al-dunyā and ṣinwān, in which case every reader without exception sounds the nūn plainly, since merging would destroy the word. Before bāʾ the nūn turns into a mīm, hidden and nasalized. Before the remaining letters it is concealed with a nasal hum. The author refers the reader to the tajwīd literature for the detail.
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وأظهَر النونَ الساكنةَ عند حروفِ الحلقِ الستةِ المجموعةِ في أوائلِ كَلِمِ قولِ الإمام الشاطبيِّ: (أَلَا هَاجَ حُكْمٌ عَمَّ خَالِيهِ غُفْلَا)، وأدغَمَهُما بلا غُنَّةٍ في اللام والراء، وبغُنَّةٍ في الأحرف الأربعة التي يجمعها قولُك: (يُومِنُ)، إلّا إذا اجتمعتِ النونُ مع الياء أو الواو، في كلمةٍ نحو ﴿ٱلدُّنْيَا﴾، و﴿صِنْوَانٌ﴾ فإنها تُظهَر اتِّفاقاً، وقلَبَهما ميماً بغنّةٍ مع الإخفاء عند الباء، وأخفاهما بغُنَّةٍ عند بـاقي الأحرف.
Examples · 2
- ٱلدُّنْيَاNūn and yāʾ inside one word — sounded plainly by consensus.
- صِنْوَانٌal-Raʿd 13:4
17
Open vowelling (no inclination)
الفتح
al-fatḥ
Every long ā that other readers tilt towards an ē sound (imālah) or half-tilt (taqlīl) is pronounced by Ḥafṣ as a plain, fully open ā, with no variation reported from him. He inclines in exactly one word in the whole Qurʾān: the rāʾ of majrāhā in Hūd, where the ā is pronounced towards ē — majrēhā. This single word is the reason Ḥafṣ reciters have to be taught imālah at all.
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ورَوى الفتحَ قولاً واحداً في جميع ما أمالَه غيرُه، لكنَّه أمال الراءَ في قوله تعالى ﴿مَجْرىٰهَا﴾ بهود.
Examples · 1
- مَجْرىٰهَاHūd 11:41The book prints it with the small imālah dot under the rāʾ; I have not reproduced that mark here because I could not fix its exact form. Ḥafṣ's only imālah.
The rule in general → Open vowel
18
Heavy and light rāʾ
الراءات
al-rāʾāt
Ḥafṣ's rāʾ is heavy (a thick, back-of-the-mouth r) in continuous reading when it carries a fatḥah (rabbanā) or a ḍammah (ruziqnā); when it is vowelless after a fatḥah (al-arḍ) or a ḍammah (qurʾān); and when it is vowelless after an original kasrah but is followed by one of the emphatic letters (firqah). The word firq in al-Shuʿarāʾ is disputed on account of the kasrah on its qāf, and both heavy and light are soundly transmitted for it. He also keeps it heavy when the preceding kasrah is only incidental — the helping vowel of a connecting hamzah, whether attached (irjiʿū, when you begin with it), separated (ini rtabtum), or a permanent separated one (alladhī rtaḍā). He makes the rāʾ light in two situations: when it itself carries a kasrah (fa-rijālan, riʾāʾa), and when it is vowelless after an original attached kasrah with no emphatic letter following (miryah). Pausing changes the picture, because the final vowel is dropped. On pausing he keeps it heavy whenever the letter before it carries a ḍammah or fatḥah, regardless of what its own vowel was in continuous reading (al-dubur, al-nudhur, bi-l-nudhur); likewise when it follows a vowelless letter that is itself preceded by a ḍammah or fatḥah (al-ʿusr, al-fajr). He makes it light on pausing after a vowelless yāʾ (al-sayr, yasīr), after an attached kasrah (tastakthir, qudir), or after a kasrah separated from it by a vowelless letter (al-shiʿr, al-siḥr). Practitioners disagree when that separating letter is a ṣād or a ṭād — Miṣr, ʿayn al-qiṭr: some keep the rule and read light, others read heavy because of the emphatic letter. Ibn al-Jazarī chose heavy for Miṣr and light for ʿayn al-qiṭr, looking at how each behaves in continuous reading.
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وحاصلُ مذهبه في الرّاءات أنه يفخِّم الراءَ وصلاً إذا كانت مفتوحةً نحو ﴿رَبَّنَا﴾، أو مضمومةً نحو ﴿رُزِقْنَا﴾، أو ساكنةً بعدَ فتحٍ نحو ﴿ٱلْأَرْضِ﴾، أو ضمٍّ نحو ﴿قُرْءَان﴾، أو بعدَ كسرةٍ أصليةٍ وبعدها حرفُ استعلاءٍ نحو ﴿فِرْقَةٍ﴾، لكن اختُلِف عنه في ﴿فِرْقٍ﴾ بالشعراء من أجل كسر القاف، وصحَّ عنه فيه الوجهان. وكذلك يُفَخِّمُها إذا سكنتْ بعدَ كسرةٍ عارضة كانتْ متَّصلة نحو ﴿ٱرْجِعُوٓا۟﴾ في الابتداء، أو منفصلةٍ نحو ﴿إِنِ ٱرْتَبْتُمْ﴾، أو لازمةٍ منفصلة نحو ﴿ٱلَّذِى ٱرْتَضَىٰ﴾، ويُرقِّقُها في حالتَين: ١ ـ إذا كُسِرتْ نحو ﴿فَرِجَالًا﴾ و﴿رِئَآءَ﴾. ٢ ـ إذا سَكَنتْ بعد كسرةٍ أصليَّة متَّصِلة وليس بعدها حرفُ استعلاءٍ نحو ﴿مِرْيَةٍ﴾، هذا حُكمها في الوصل، وأما حُكمها في الوقف فإنه يُفخِّمُها إذا وقعتْ بعد ضمٍّ أو فتحٍ سواءٌ كانت في الوصل مفتوحةً أو مضمومة أو مكسورة، نحو ﴿ٱلدُّبُرَ﴾، ﴿ٱلنُّذُرُ﴾، ﴿بِٱلنُّذُرِ﴾، وكذلك يُفَخِّمُها إذا وقعتْ بعد ساكنٍ مسبوقٍ بضمٍّ أو فتحٍ، نحو ﴿ٱلْعُسْرِ﴾، ﴿ٱلْفَجْرِ﴾، ويُرقِّقُها إذا وقعتْ بعد ياءٍ ساكنةٍ نحو ﴿ٱلسَّيْرَ﴾، و﴿يَسِيرُ﴾، أو بعد كسرةٍ متَّصِلة نحو ﴿تَسْتَكْثِرُ﴾، و﴿قُدِرَ﴾، أو منفصلةٍ بساكن نحو ﴿ٱلشِّعْرَ﴾، و﴿ٱلسِّحْرِ﴾، إلّا أنَّ أهلَ الأداء اختلفوا عنه فيما إذا كان الحاجزُ بين الكسرة والرّاء صاداً أو طاءً، نحو ﴿مِصْرَ﴾، و﴿عَيْنَ ٱلْقِطْرِ﴾ فبعضهم رقَّقَها طرداً للقاعدة، وبعضهم فخَّمها نظراً لحرف الاستعلاء، واختار ابنُ الجزريِّ التفخيمَ في ﴿مِصْرَ﴾، والترقيقَ في ﴿عَيْنَ ٱلْقِطْرِ﴾ نظراً لحالة الوصل فيهما.
Examples · 15
- رَبَّنَاHeavy: rāʾ with fatḥah.
- رُزِقْنَاHeavy: rāʾ with ḍammah.
- ٱلْأَرْضِHeavy: vowelless rāʾ after fatḥah.
- قُرْءَانHeavy: vowelless rāʾ after ḍammah.
- فِرْقَةٍHeavy: kasrah, but an emphatic qāf follows.
- فِرْقٍal-Shuʿarāʾ 26:63Both heavy and light soundly reported.
- إِنِ ٱرْتَبْتُمْHeavy: the kasrah is only a connecting vowel.
- ٱلَّذِى ٱرْتَضَىٰal-Jinn 72:27
- فَرِجَالًاal-Baqarah 2:239Light: rāʾ carries a kasrah.
- رِئَآءَLight.
- مِرْيَةٍLight: vowelless after an original kasrah, no emphatic letter after.
- ٱلْفَجْرِOn pausing: heavy, because a fatḥah precedes the vowelless jīm.
- ٱلسِّحْرِOn pausing: light.
- مِصْرَDisputed; Ibn al-Jazarī chose heavy.
- عَيْنَ ٱلْقِطْرِSabaʾ 34:12Disputed; Ibn al-Jazarī chose light.
The rule in general → The letter rāʾ
19
The letter lām
اللامات
al-lāmāt
Every lām in Ḥafṣ's recitation is light — pronounced thin, with the tongue forward — with one exception, and it is the exception every reader shares: the lām of the name Allāh. That lām is pronounced heavy and full whenever the syllable immediately before it carries a fatḥah or a ḍammah, as in mina llāh and rusulu llāh. After a kasrah it reverts to light, as in bismi llāh.
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وحُكمُ اللاماتِ عنده الترقيقُ إلّا لامَ لفظِ الجلالةِ إن ضُمَّ ما قبلها أو فُتِحَ نحو ﴿مِنَ ٱللَّهِ﴾، و﴿رُسُلُ ٱللَّهِ﴾ للإجماع على تفخيمها حينئذ.
Examples · 2
- مِنَ ٱللَّهِFatḥah before, so the lām of the divine name is heavy.
- رُسُلُ ٱللَّهِḌammah before, so heavy.
The rule in general → The letter lām
20
Pausing on the feminine tāʾ written as a flat tāʾ
الوقف على تاء التأنيث
al-waqf ʿalā tāʾ al-taʾnīth
Arabic normally ends a feminine noun with a rounded tāʾ marbūṭah, which becomes a plain h when you stop on it. In thirteen words the ʿUthmānic muṣḥaf writes that ending instead with an open, flat tāʾ, and Ḥafṣ follows the written text: when he chooses to stop on one of these words he stops on a t sound, not an h. The thirteen are raḥmat (seven places: al-Baqarah, al-Aʿrāf, Hūd, the first in Maryam, al-Rūm, and two in al-Zukhruf), niʿmat (eleven places), sunnat (five places), laʿnat (two), imraʾat (seven), baqiyyatu llāh in Hūd, qurratu ʿayn in al-Qaṣaṣ, fiṭrata llāh in al-Rūm, shajarata l-zaqqūm in al-Dukhān, wa-jannātu naʿīm in al-Wāqiʿah, ibnata ʿImrān in al-Taḥrīm, wa-maʿṣiyat in the two places of al-Mujādilah, and kalimatu rabbika l-ḥusnā in al-Aʿrāf.
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ووقفَ بالتاء وقفاً اختيارياً اتِّباعاً لخطِّ المصحف العثمانيِّ على هاء التأنيث المرسومة بالتاء المجرورة، ووقعتْ في ثلاثَ عشرةَ كلمةً: ١ ـ ﴿رَحْمَتَ﴾ في سبعة مواضع: في البقرة والأعراف وهود وأول مريم وفي الروم والزخرف معاً. ٢ ـ ﴿نِعْمَتَ﴾ في أحدَ عشرَ موضعاً. ٣ ـ ﴿سُنَّتَ﴾ في خمسة مواضع. ٤ ـ ﴿لَعْنَتَ﴾ في موضعَين. ٥ ـ ﴿ٱمْرَأَتَ﴾ في سبعة مواضع. ٦ ـ ﴿بَقِيَّتُ ٱللَّهِ﴾: في هود. ٧ ـ ﴿قُرَّتُ عَيْنٍ﴾: في القصص. ٨ ـ ﴿فِطْرَتَ ٱللَّهِ﴾: في الرُّوم. ٩ ـ ﴿شَجَرَتَ ٱلزَّقُّومِ﴾: في الدُّخَان. ١٠ ـ ﴿وَجَنَّتُ نَعِيمٍ﴾: في الواقعة. ١١ ـ ﴿ٱبْنَتَ عِمْرَانَ﴾: في التحريم. ١٢ ـ ﴿وَمَعْصِيَتِ﴾: موضعَي المجادلة. ١٣ ـ ﴿كَلِمَتُ رَبِّكَ ٱلْحُسْنَىٰ﴾: بالأعراف.
Examples · 13
- رَحْمَتَSeven places; the book lists al-Baqarah, al-Aʿrāf, Hūd, first of Maryam, al-Rūm, and both in al-Zukhruf.
- نِعْمَتَEleven places: second of al-Baqarah, Āl ʿImrān, al-Māʾidah, second and third of Ibrāhīm, fourth, fifth and sixth of al-Naḥl, Luqmān, Fāṭir, al-Ṭūr.
- سُنَّتَFive places: al-Anfāl, Ghāfir, and three in Fāṭir.
- لَعْنَتَTwo places: the first in Āl ʿImrān, and the one in al-Nūr.
- ٱمْرَأَتَSeven places: one in Āl ʿImrān, two in Yūsuf, one in al-Qaṣaṣ, three in al-Taḥrīm.
- بَقِيَّتُ ٱللَّهِHūd 11:86
- قُرَّتُ عَيْنٍal-Qaṣaṣ 28:9
- فِطْرَتَ ٱللَّهِal-Rūm 30:30
- شَجَرَتَ ٱلزَّقُّومِal-Dukhān 44:43
- وَجَنَّتُ نَعِيمٍal-Wāqiʿah 56:89
- ٱبْنَتَ عِمْرَانَal-Taḥrīm 66:12
- وَمَعْصِيَتِBoth places in al-Mujādilah.
- كَلِمَتُ رَبِّكَ ٱلْحُسْنَىٰal-Aʿrāf 7:137
The rule in general → Pausing on final letters
21
Words the readers split between singular and plural
ما اختُلف في إفراده وجمعه
mā ukhtulifa fī ifrādihi wa-jamʿih
The same written-text logic governs a second set of twelve words in which the readers disagree over whether the form is singular or plural — since the plural in these words is written with a flat tāʾ. Ḥafṣ's choices are: kalimatu rabbika (singular) in al-Anʿām, both places in Yūnus and one in Ghāfir; ghayābat in the two places of Yūsuf; āyātun li-l-sāʾilīn in Yūsuf and āyātun min rabbihi in al-ʿAnkabūt; al-ghurufāt in Sabaʾ; ʿalā bayyināt in Fāṭir; min thamarāt in Fuṣṣilat; and jimālāt in al-Mursalāt. Alongside these the author lists further words that likewise end in a written flat tāʾ and are therefore stopped on with a t: yā abati in Yūsuf, Maryam, al-Qaṣaṣ and al-Ṣāffāt; marḍāt in the two places of al-Baqarah, in al-Nisāʾ and in al-Taḥrīm; hayhāta in the two places of al-Muʾminūn; wa-lāta ḥīna in Ṣād; dhāta bahjah in al-Naml; and al-Lāta in al-Najm.
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وكذلك حُكم ما اختَلف القرّاءُ في إفراده وجمعه، وهو اثنا عشرَ موضعاً: ﴿كَلِمَتُ رَبِّكَ﴾ بالأنعام وحرفَي يونس وموضع بغافر، و﴿غَيَٰبَتِ﴾ حرفَي يوسف، و﴿ءَايَٰتٌ لِّلسَّآئِلِينَ﴾ بيوسف و﴿ءَايَٰتٌ مِّن رَّبِّهِۦ﴾ بالعنكبوت، و﴿ٱلْغُرُفَٰتِ﴾ في سبأ، و﴿عَلَىٰ بَيِّنَٰتٍ﴾ بفاطر، و﴿مِن ثَمَرَٰتٍ﴾ بفُصِّلت، و﴿جِمَٰلَٰتٌ﴾ بالمرسَلات. وكذا ﴿يَٰٓأَبَتِ﴾ بيوسف ومريم والقصص والصافّات، و﴿مَرْضَاتِ﴾ موضعَي البقرة وفي النساء وفي التحريم، و﴿هَيْهَاتَ﴾ موضعَي المؤمنون، و﴿وَلَاتَ حِينَ﴾ في صٓ، و﴿ذَاتَ بَهْجَةٍ﴾ بالنمل، و﴿ٱللَّٰتَ﴾ في النجم.
Examples · 14
- كَلِمَتُ رَبِّكَal-Anʿām, two in Yūnus, one in Ghāfir.
- غَيَٰبَتِBoth places in Yūsuf.
- ءَايَٰتٌ لِّلسَّآئِلِينَYūsuf 12:7
- ءَايَٰتٌ مِّن رَّبِّهِۦal-ʿAnkabūt 29:50
- ٱلْغُرُفَٰتِSabaʾ 34:37
- عَلَىٰ بَيِّنَٰتٍFāṭir 35:40
- مِن ثَمَرَٰتٍFuṣṣilat 41:47
- جِمَٰلَٰتٌal-Mursalāt 77:33
- يَٰٓأَبَتِ
- مَرْضَاتِ
- هَيْهَاتَBoth places in al-Muʾminūn.
- وَلَاتَ حِينَṢād 38:3
- ذَاتَ بَهْجَةٍal-Naml 27:60
- ٱللَّٰتَal-Najm 53:19
22
Other pausing forms
الوقف على أواخر الكلم
al-waqf ʿalā awākhir al-kalim
A cluster of individual pausing decisions, each of them dictated by how the word is written rather than by grammar. Ḥafṣ stops on hād, wāq, wāl and bāq without restoring the final yāʾ that grammar would call for. In the three verses that read yā ayyuha l-… in al-Nūr, al-Raḥmān and al-Zukhruf he stops on the hāʾ with no alif after it, matching the written form, and when he joins the phrase to what follows he gives that hāʾ a fatḥah. He stops on the nūn of way-ka-anna and on the hāʾ of way-ka-annahū — both in al-Qaṣaṣ — and on the nūn of wa-ka-ayyin wherever it occurs. In ayyan mā tadʿū in al-Isrāʾ he may stop on ayyan or on mā, treating them as two words. And in the four verses where mā li- is written detached from its pronoun — fa-mā li-hāʾulāʾi in al-Nisāʾ, mā li-hādhā in al-Kahf and al-Furqān, and fa-mā li-lladhīna in al-Maʿārij — he may stop either on mā or on the lām.
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ووقف بلا ياء على ﴿هَادٍ﴾، و﴿وَاقٍ﴾، و﴿وَالٍ﴾، و﴿بَاقٍ﴾. ووقف على الهاء بدون ألفٍ بعدها ـ كالرسم ـ في ﴿أَيُّهَ﴾ بالنور والرَّحمن والزخرف، وإذا وصَل فتَح الهاءَ فيهنَّ، ووقف على النون من ﴿وَيْكَأَنَّ﴾، وعلى الهاء من ﴿وَيْكَأَنَّهُۥ﴾ وهما في القصص، وعلى النون في ﴿وَكَأَيِّن﴾ حيث وقع، وعلى ﴿أَيًّا﴾ وعلى ﴿مَّا﴾ في ﴿أَيًّا مَّا تَدْعُوا۟﴾ بالإسراء، وعلى ﴿مَا﴾، وعلى اللام أيضاً في ﴿فَمَالِ هَٰٓؤُلَآءِ﴾ بالنساء، و﴿مَالِ هَٰذَا﴾ بالكهف والفرقان، و﴿فَمَالِ ٱلَّذِينَ﴾ في المعارج.
Examples · 12
- هَادٍ
- وَاقٍ
- وَالٍ
- بَاقٍ
- أَيُّهَal-Nūr, al-Raḥmān, al-Zukhruf.
- وَيْكَأَنَّal-Qaṣaṣ 28:82
- وَيْكَأَنَّهُۥal-Qaṣaṣ 28:82
- وَكَأَيِّن
- أَيًّا مَّا تَدْعُوا۟al-Isrāʾ 17:110
- فَمَالِ هَٰٓؤُلَآءِal-Nisāʾ 4:78
- مَالِ هَٰذَاal-Kahf and al-Furqān.
- فَمَالِ ٱلَّذِينَal-Maʿārij 70:36
The rule in general → Pausing on final letters
23
The possessive yāʾ ("my")
ياءات الإضافة
yāʾāt al-iḍāfah
The possessive yāʾ that means "my" is written but its vowel is not, so readers must decide whether to give it a fatḥah (…iya) or leave it vowelless (…ī). Ḥafṣ's default is to leave it vowelless whenever a full hamzah follows: innī aʿlamu, minnī innaka, wa-innī uʿīdhuhā. He opens thirteen of them as exceptions: yadiya ilayka and wa-ummiya ilāhayni, both in al-Māʾidah; maʿiya abadan in al-Tawbah; maʿiya aw raḥimanā in al-Mulk; and ajriya illā in nine places — one in Yūnus, two in Hūd, five in al-Shuʿarāʾ and one in Sabaʾ. Where the next word begins with the definite article he opens the yāʾ as a rule: rabbiya lladhī. The exception is ʿahdī l-ẓālimīn in al-Baqarah, which he leaves vowelless — and since a vowelless yāʾ cannot stand before the vowelless lām of the article, the yāʾ simply drops out of the pronunciation when the words are joined. Where the following word begins with a connecting hamzah, he leaves the yāʾ vowelless: li-nafsī, then a new start at idhhab.
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وحاصلُ مذهبه في ياءات الإضافة المختلَف فيهنَّ بين القرّاء العشَرة: أنه أسكَنَ كلَّ ياءٍ وقع بعدها همزُ قطعٍ نحو ﴿إِنِّى أَعْلَمُ﴾، و﴿مِنِّى إِنَّكَ﴾، و﴿وَإِنِّى أُعِيذُهَا﴾، لكنَّه استثنى من ذلك ثلاثَ عشرةَ ياءً ففتحهنَّ، وهنَّ ﴿يَدِىَ إِلَيْكَ﴾، و﴿وَأُمِّىَ إِلَٰهَيْنِ﴾، كلاهما بالمائدة، و﴿مَعِىَ أَبَدًا﴾ في التوبة، و﴿مَعِىَ أَوْ رَحِمَنَا﴾ في المُلك، و﴿أَجْرِىَ إِلَّا﴾ في تسعة مواضع: موضعٍ بيونسَ، وموضعَين بهود، وخمسةٍ بالشعراء، وموضعٍ بسبأ. وفتَح كلَّ ياءٍ وقَع بعدها لامُ تعريفٍ نحو ﴿رَبِّىَ ٱلَّذِى﴾، لكنَّه استثنى من ذلك ﴿عَهْدِى ٱلظَّٰلِمِينَ﴾ في البقرة فسكَّنها، ويَلزَمُ مِن تسكينها حذفُها وصلاً. وأسكَن كلَّ ياءٍ وقَع بعدها همزُ وصلٍ نحو ﴿لِنَفْسِى ۞ ٱذْهَبْ﴾.
Examples · 11
- إِنِّى أَعْلَمُDefault: vowelless yāʾ before a full hamzah.
- مِنِّى إِنَّكَ
- وَإِنِّى أُعِيذُهَاĀl ʿImrān 3:36
- يَدِىَ إِلَيْكَal-Māʾidah 5:28One of the thirteen he opens.
- وَأُمِّىَ إِلَٰهَيْنِal-Māʾidah 5:116
- مَعِىَ أَبَدًاal-Tawbah 9:83
- مَعِىَ أَوْ رَحِمَنَاal-Mulk 67:28
- أَجْرِىَ إِلَّاNine places: Yūnus, two in Hūd, five in al-Shuʿarāʾ, Sabaʾ.
- رَبِّىَ ٱلَّذِىOpened before the definite article.
- عَهْدِى ٱلظَّٰلِمِينَal-Baqarah 2:124The sole exception; yāʾ elided in continuous reading.
- لِنَفْسِى ۞ ٱذْهَبْṬāhā 20:41–42
The rule in general → The possessive yāʾ
24
Possessive yāʾs with neither a hamzah nor the article after them
ياءات الإضافة التي لم يصحبها همز أو لام تعريف
yāʾāt al-iḍāfah allatī lam yaṣḥabhā hamz aw lām taʿrīf
Where the possessive yāʾ is followed by neither a hamzah nor the definite article, no general principle decides the matter and the reading is simply memorized word by word. Ḥafṣ opens the yāʾ (…iya) in wajhiya in Āl ʿImrān and al-Anʿām, baytiya in al-Baqarah, al-Ḥajj and Nūḥ, maḥyāya in al-Anʿām, and in a long series of forms of maʿiya ("with me") — maʿiya banī isrāʾīl in al-Aʿrāf, maʿiya ʿaduwwan in al-Tawbah, the three occurrences of maʿiya ṣabran in al-Kahf, dhikru man maʿiya in al-Anbiyāʾ, maʿiya ridʾan in al-Qaṣaṣ, and wa-man maʿiya and maʿiya mina, both in al-Shuʿarāʾ — as well as in mā kāna liya in Ibrāhīm and Ṣād, wa-liya fīhā in Ṭāhā, mā liya lā arā in al-Naml, wa-mā liya lā aʿbudu in Yāsīn, wa-liya naʿjah in Ṣād, and wa-liya dīn at the close of al-Kāfirūn. He leaves the yāʾ vowelless in wa-l-yuʾminū bī in al-Baqarah, ṣirāṭī mustaqīman and wa-mamātī li-llāh, both in al-Anʿām, warāʾī in Maryam, and arḍī wāsiʿah in al-ʿAnkabūt.
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وأما الياءاتُ اللواتي لم يصحبهنَّ همزٌ أو لامُ تعريفٍ ففتَح منهنَّ ﴿وَجْهِىَ﴾ بآل عمران والأنعام، و﴿بَيْتِىَ﴾ بالبقرة والحجِّ ونوحٍ، و﴿مَحْيَاىَ﴾ بالأنعام، و﴿مَعِىَ بَنِىٓ إِسْرَٰٓءِيلَ﴾ بالأعراف، و﴿مَعِىَ عَدُوًّا﴾ بالتوبة، و﴿مَعِىَ صَبْرًا﴾ ثلاثةً بالكهف، و﴿ذِكْرُ مَن مَّعِىَ﴾ بالأنبياء، و﴿مَعِىَ رِدْءًا﴾ بالقصص، و﴿وَمَن مَّعِىَ﴾ و﴿مَعِىَ مِنَ﴾ كلاهما بالشعراء، و﴿مَا كَانَ لِىَ﴾ بإبراهيم وصٓ، و﴿وَلِىَ فِيهَا﴾ في طه، و﴿مَا لِىَ لَآ أَرَىٰ﴾ في النمل، و﴿وَمَا لِىَ لَآ أَعْبُدُ﴾ في يٓسٓ، و﴿وَلِىَ نَعْجَةٌ﴾ في صٓ، و﴿وَلِىَ دِينِ﴾ بالكافرون. وأسكَن ﴿وَلْيُؤْمِنُوا۟ بِى﴾ بالبقرة، و﴿صِرَٰطِى مُسْتَقِيمًا﴾، و﴿وَمَمَاتِى لِلَّهِ﴾ كلاهما بالأنعام، و﴿وَرَآءِى﴾ بمريم، و﴿أَرْضِى وَٰسِعَةٌ﴾ بالعنكبوت.
Examples · 10
- وَجْهِىَĀl ʿImrān and al-Anʿām.
- بَيْتِىَal-Baqarah, al-Ḥajj, Nūḥ.
- مَحْيَاىَal-Anʿām 6:162
- مَعِىَ صَبْرًاThree times in al-Kahf.
- وَلِىَ دِينِal-Kāfirūn 109:6
- وَلْيُؤْمِنُوا۟ بِىal-Baqarah 2:186Vowelless.
- صِرَٰطِى مُسْتَقِيمًاal-Anʿām 6:153
- وَمَمَاتِى لِلَّهِal-Anʿām 6:162
- وَرَآءِىMaryam 19:5
- أَرْضِى وَٰسِعَةٌal-ʿAnkabūt 29:56
The rule in general → The possessive yāʾ
25
The "added" yāʾs
ياءات الزوائد
yāʾāt al-zawāʾid
The "added" yāʾs are final yāʾs that the grammar of a word calls for but the muṣḥaf does not write — for example ad-duʿā for al-dāʿī. Readers differ over whether to pronounce them. Ḥafṣ's practice is to drop them in every case, both when joining and when pausing, so that words like al-munād, al-talāq and al-tanād end simply on the vowelless consonant. He makes one exception: fa-mā ātāniya llāhu in al-Naml, where he pronounces the yāʾ with a fatḥah when joining the words. Whether he also keeps it on pausing there is disputed among practitioners. Separately, in yā ʿibādi lā khawf in al-Zukhruf he drops the yāʾ in both states, with only one opinion reported from him.
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ورَوى ﴿يَٰعِبَادِ لَا خَوْفٌ﴾ بالزخرف بحذف الياء في الحالَين قولاً واحداً. ومذهبُه في الياءات الزوائد حذفُهنَّ في الحالَين إلّا أنه استثنى قولَه تعالى ﴿فَمَآ ءَاتَىٰنِۦَ ٱللَّهُ﴾ في النمل، فرواه بإثبات الياء مفتوحة وصلاً، واختلَف أهلُ الأداء عنه في حذفها وقفاً.
Examples · 2
- يَٰعِبَادِ لَا خَوْفٌal-Zukhruf 43:68Yāʾ dropped in both joining and pausing.
- فَمَآ ءَاتَىٰنِۦَ ٱللَّهُal-Naml 27:36The one yāʾ Ḥafṣ pronounces, with a fatḥah, when joining.
The rule in general → The restored yāʾ

Not fully resolved from the scan · 5

— p. 184 — the word from Fuṣṣilat whose second hamzah Ḥafṣ softens is printed as ءَ + a hamzah/alif over which I could not resolve the exact mark (ءَأَعْجَمِىٌّ vs. the muṣḥaf's ءَا۬عْجَمِىٌّ). I described the rule in statementEn but did not put the word in examples.
— p. 184 — ﴿ضِيزَىٰ﴾ (al-Najm 53:22) is printed with an additional mark above the alif maqṣūrah that I could not identify (possibly a maddah artefact of the typesetting). I typed it without that mark.
— p. 185 — ﴿مَجْرىٰهَا﴾ (Hūd 11:41) is printed with the small imālah dot beneath the rāʾ; I could not fix its exact codepoint and so typed the word without it.
— p. 185 — ﴿قُرْءَان﴾ is printed without a final vowel in the book; I reproduced it as printed rather than supplying one.
— p. 187 — in the list of vowelless possessive yāʾs, ﴿شُرَكَآءِى قَالُوٓا۟﴾ (Fuṣṣilat 41:47) appears to carry a fatḥah on the yāʾ in the print even though it sits in the 'he left them vowelless' list; I omitted it from examples rather than guess. Likewise ﴿وَإِن لَّمْ تُؤْمِنُوا۟ لِى﴾ (al-Dukhān 44:21) was legible but I could not confirm the yāʾ's mark.

Cross-reference

Every rule in the general reference that names Ḥafṣ ʿan ʿĀṣim explicitly, or that applies to all ten.

Hallmarks

Measures of madd

His uṣūl

The basmalah between two sūrahs

Keeping the pronominal hāʾ on a kasrah after a vowelless yāʾ

The plural mīm

Assimilation of two vowelled letters

The pronominal hāʾ: linking vowel or short

The separated prolongation

The joined prolongation

The substitute prolongation

Full realization of the hamzah

Softening the second hamzah

Replacing certain hamzahs with a soft letter

Transferring the hamzah's vowel backwards

The brief pause without breath

Clear articulation before close-articulation letters

The three places where Ḥafṣ does assimilate

The vowelless nūn and tanwīn

Open vowelling (no inclination)

Heavy and light rāʾ

The letter lām

Pausing on the feminine tāʾ written as a flat tāʾ

Words the readers split between singular and plural

Other pausing forms

The possessive yāʾ ("my")

Possessive yāʾs with neither a hamzah nor the article after them

The "added" yāʾs

Cross-reference