QirāʾātThe ten readings

Ibn Dhakwān ʿan Ibn ʿĀmir

ابن ذكوان عن ابن عامر

Transmitterمدرسة الشامd. ١١٨هـDamascene verse count · 6227Vol. I p. 215

Ibn ʿĀmir's other transmitter. Same madd measures as Hishām; the two diverge on particular words rather than on the systematic rules.

Hallmarks

  • Separated and connected madd both 4

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
Connected
4
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

Where he parts from Ḥafṣ

15 rules · 33 examples

Transcribed from Vol. I pp. 215–221.

Read this as a list of differences, not a complete account

The author makes Ḥafṣ the base and records for every other transmitter only where he diverges from Ḥafṣ — she says so outright at Vol. I p. 187. So the rules below are not everything Ibn Dhakwān ʿan Ibn ʿĀmir does; they are the places he parts from Ḥafṣ. Everything not listed here, he shares with him. Ḥafṣ’s uṣūl in full →

  1. 1

    Basmalah, brief pause, or joining between two sūrahs

    البسملة والسكت والوصل بين السورتَين

    al-basmalah wa-l-sakt wa-l-waṣl

    Ibn ʿĀmir adds two options to the basmalah between sūrahs: a short breathless pause (sakt) without saying it, or running the two sūrahs straight together. At the four 'bright' junctures some authorities recommend the basmalah for a reciter who normally uses sakt, and sakt for one who normally joins. Two junctures are fixed for everyone: no sakt and no joining between al-Nās and al-Fātiḥah, and no basmalah between al-Anfāl and Barāʾah.

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    زاد ابنُ عامر بين السورتَين: السكتَ والوصل بلا بسملة. وقد علمتَ أن بعض أهل الأداء كان يختار في الأربع الزهر البسملة لمن يسكتُ بين السورتين، والسكت فيهنَّ لمن يصل بينهما، وهنَّ القيامة والبلد والتطفيف والهُمزة، إلا أنَّه لا سكت ولا وصلَ لأحدٍ بين الناس والفاتحة، ولا بسملة لأحد بين الأنفال وبراءة.

    Examples · 1

    • بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِThe book names the junctures rather than quoting verses.
    The rule in general → The basmalah
  2. 2

    Medium length for both prolongations

    توسط المنفصل والمتصل

    tawassuṭ al-munfaṣil wa-l-muttaṣil

    Both kinds of madd caused by a hamzah are given medium length — four counts — with no alternative way, whether the madd letter and the hamzah sit in the same word or across a word boundary.

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    قرأ بتوسط المنفصل والمتصل قولاً واحداً.

    Examples · 2

    • جَآءَMuttaṣil: 4 counts.
    • بِمَآ أُنزِلَMunfaṣil: 4 counts.
    The rule in general → Connected prolongation
  3. 3

    The pronoun hāʾ

    هاء الكناية عند ابن ذكوان

    hāʾ al-kināyah

    Where Hishām allows two lengths, Ibn Dhakwān settles on one. He draws the hāʾ fully out in 'wa-yattaqhi' and 'yarḍahu'; in 'fa-alqihi' he gives it a kasrah and draws it out; and in 'arjihi' (both places) he keeps the hamzah after the jīm but gives the hāʾ a kasrah with no lengthening. Like Hishām he reads 'wa-mā ansānīhu' and 'ʿalayhu llāha' with a kasrah on the hāʾ — which then requires thinning the lām of the divine name — and 'fīhi muhānā' with a short hāʾ.

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    ورَوَى ابن ذكوان ﴿وَيَتَّقْهِ﴾ بصلة الهاء، و﴿فَأَلْقِهِ﴾ بكسر الهاء وصلتها، و﴿أَرْجِهِ﴾ معاً بالهمز مع كسر الهاء وقصرها، و﴿يَرْضَهُ﴾ بصلة الهاء. وقرأ ﴿وَمَآ أَنسَىٰنِيهُ﴾ في الكهف، و﴿عَلَيْهُ ٱللَّهَ﴾ في الفتح، بكسر الهاء فيهما ويلزَمه ترقيق لام الجلالة، و﴿فِيهِۦ مُهَانًا﴾ في الفرقان بالقصر.

    Examples · 3

    • وَيَتَّقْهِal-Nūr 24:52Ibn Dhakwān: hāʾ fully drawn out.
    • يَرْضَهُ لَكُمْal-Zumar 39:7Ibn Dhakwān: hāʾ drawn out; Hishām has a way with it silent.
    • فَأَلْقِهِal-Naml 27:28Kasrah on the hāʾ, drawn out.
    The rule in general → The pronoun hāʾ
  4. 4

    Question forms

    الاستفهام

    al-istifhām

    Seven places that Ḥafṣ reads as plain statements Ibn ʿĀmir reads as questions, by prefixing an interrogative hamzah. In the paired resurrection formulae ('a-idhā … a-innā') the book fixes each place separately: both members are questions in al-Raʿd, al-Isrāʾ, al-Muʾminūn and al-Sajdah, while in al-Ṣāffāt the first is a statement and the second a question; and in al-Naml the phrase is read as a statement with an extra nūn ('innanā la-mukhrajūn'). Ibn Dhakwān is reported, with divergence, to read 'a-idhā mā mittu' in Maryam as a statement.

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    قرأ ﴿إِنَّكُمْ لَتَأْتُونَ﴾ في الأعراف، و﴿إِنَّ لَنَا﴾ بها، و﴿ءَأَمِنتُمْ﴾ في الأعراف، وطه، والشعراء، و﴿أَذَهَبْتُمْ﴾ في الأحقاف، و﴿أَن كَانَ ذَا مَالٍ﴾ بالقلم، بالاستفهام في السبعة، و﴿أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا﴾ في الرعد، و﴿أَءِذَا كُنَّا عِظَـٰمًا وَرُفَـٰتًا أَءِنَّا﴾ معاً في الإسراء، و﴿أَءِذَا مِتْنَا وَكُنَّا تُرَٰبًا وَعِظَـٰمًا أَءِنَّا﴾ في المؤمنون، و﴿أَءِذَا ضَلَلْنَا فِى ٱلْأَرْضِ أَءِنَّا﴾ في السجدة، ومعاً في الصافات بالإخبار في الأول والاستفهام في الثاني، و﴿أَئِنَّا لَمُخْرَجُونَ﴾ في النمل بالإخبار مع زيادة نون. روى ابن ذكوان بخلفه ﴿أَءِذَا مَا مِتُّ﴾ بمريم بالإخبار.

    Examples · 3

    • أَءِذَا مَا مِتُّMaryam 19:66Ibn Dhakwān, with divergence: read as a statement.
    • أَءِنَّا لَمُخْرَجُونَal-Naml 27:67Read as a statement with an added nūn.
    • إِنَّكُمْ لَتَأْتُونَal-Aʿrāf 7:81Read as a question.
  5. 5

    Two hamzahs inside one word

    الهمزتان في كلمة عند ابن ذكوان

    al-hamzatān min kalimah

    In 'a-amintum' and 'a-ālihatunā khayrun' both transmitters pronounce the first hamzah fully and soften the second — a light sound between a hamzah and an alif — with no separating alif between them, the third hamzah becoming a plain alif. In 'a-an kāna dhā mālin' the second hamzah is likewise softened; here Hishām inserts his usual separating alif and Ibn Dhakwān does not. The separating alif that Hishām puts between the two hamzahs elsewhere is generally not Ibn Dhakwān's practice.

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    قرأ ﴿ءَأَمِنتُمْ﴾ في الأعراف، وطه، والشعراء، و﴿ءَأَٰلِهَتُنَا خَيْرٌ﴾ في الزخرف، بتحقيق الأولى وتسهيل الثانية بدون إدخال ألف الفصل بينهما مع إبدال الثالثة ألفاً، و﴿أَن كَانَ ذَا مَالٍ﴾ بالقلم بتسهيل الثانية، وأدخل هشام بين همزتَيها ألف الفصل على أصله.

    Examples · 3

    • ءَأَمِنتُمْal-Aʿrāf 7:123Second hamzah softened, no separating alif.
    • ءَأَٰلِهَتُنَا خَيْرٌal-Zukhruf 43:58
    • أَن كَانَ ذَا مَالٍal-Qalam 68:14Ibn Dhakwān: softened, no separating alif.
    The rule in general → Softening the hamzah
  6. 6

    Individual words with an altered hamzah

    همز ﴿هُزُوًا﴾ و﴿كُفُوًا﴾ وأخواتها

    hamz huzuwan wa-kufuwan

    A handful of words differ in their hamzah. 'Huzuwan' and 'kufuwan' are read with the wāw turned into a hamzah. 'Yuḍāhiʾūna' loses its hamzah and takes a ḍammah on the hāʾ. 'Murjawna' and 'turjī' gain a ḍammah-bearing hamzah after the jīm. In 'Yaʾjūj wa-Maʾjūj' the hamzah becomes a plain alif, and in 'mūṣadatun' it becomes a wāw.

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    قرأ ﴿هُزُوًا﴾ حيث وقع، ﴿كُفُوًا﴾ في الإخلاص بهمز الواو فيهما، و﴿يُضَـٰهِـُٔونَ﴾ بضم الهاء من غير همز، و﴿مُرْجَوْنَ﴾، و﴿تُرْجِى﴾ بهمزة مضمومة بعد الجيم فيهما، و﴿يَأْجُوجُ وَمَأْجُوجُ﴾ في الكهف والأنبياء بإبدال الهمزة ألفاً، و﴿مُؤْصَدَةٌ﴾ في البلد والهُمَزة بإبدال الهمزة واواً.

    Examples · 2

    • كُفُوًاal-Ikhlāṣ 112:4Read 'kufuʾan' with a hamzah.
    • مُؤْصَدَةٌal-Balad 90:20Hamzah read as a wāw.
    The rule in general → Replacing the hamzah
  7. 7

    No pause at the four sakt places

    ترك السكت في المواضع الأربعة

    tark al-sakt

    Where Ḥafṣ makes a brief breathless pause, Ibn ʿĀmir makes none and runs the words together; the nūn of 'man' and the lām of 'bal' therefore merge fully into the following rāʾ.

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    قرأ ﴿عِوَجَا قَيِّمًا﴾، و﴿مَرْقَدِنَا هَـٰذَا﴾، و﴿مَنْ رَاقٍ﴾، و﴿بَلْ رَانَ﴾، بدون سكت مع إدغام نون ﴿مَنْ﴾ ولام ﴿بَلْ﴾ في الراء بعدهما.

    Examples · 2

    • بَلْ رَانَal-Muṭaffifīn 83:14
    • عِوَجَا قَيِّمًاal-Kahf 18:1
    The rule in general → Brief pause
  8. 8

    No alteration of the hamzah when stopping

    تحقيق الهمز في الوقف

    taḥqīq al-hamz fī al-waqf

    The whole thirty-type chapter on altering a word-final hamzah at the stop is reported from Hishām alone. Ibn Dhakwān is not part of it: he pronounces the hamzah in full when he stops, exactly as when joining.

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    وورد عن هشام أنه كان يقف بتغيير الهمز الواقع في آخر حروف الكلمة وذلك في ثلاثين نوعاً.

    Examples · 1

    • ٱقْرَأْal-ʿAlaq 96:1Ibn Dhakwān stops with the hamzah intact; Hishām stops with a plain alif.
  9. 9

    Assimilation of 'idh' and 'qad'

    إدغام ﴿إِذْ﴾ و﴿قَدْ﴾ عند ابن ذكوان

    idghām idh wa-qad

    Ibn Dhakwān's set of assimilations is narrower than Hishām's. He agrees with him in merging 'idh' and 'qad' into dhāl, zāy, ḍād and ẓāʾ, but the transmission from him is divided over 'wa-laqad zayyannā'. Like Hishām he merges the silent feminine tāʾ into thāʾ and ẓāʾ, and he adds one of his own — 'la-huddimat ṣawāmiʿu'. Over 'wajabat junūbuhā' he is reported both ways, and the sound view is that he keeps it clear.

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    أدغم هشام ذال ﴿إِذْ﴾ في حروفها الستة، ودال ﴿قَدْ﴾ في حروفها الثمانية، إلا أنه أظهرَ في ﴿لَقَدْ ظَلَمَكَ﴾ في صٓ ووافقه ابن ذكوان في الذال، والزاي، والضاد، والظاء، لكنه اختلف عنه في ﴿وَلَقَدْ زَيَّنَّا﴾. أدغم ابن عامر تاء التأنيث الساكنة في الثاء، والظاء، وزاد ابن ذكوان فأدغَم ﴿لَّهُدِّمَتْ صَوَٰمِعُ﴾، واختُلف عنه في إدغام ﴿وَجَبَتْ جُنُوبُهَا﴾، والصحيح عنه إظهاره.

    Examples · 3

    • لَّهُدِّمَتْ صَوَٰمِعُal-Ḥajj 22:40Ibn Dhakwān alone assimilates here.
    • وَجَبَتْ جُنُوبُهَاal-Ḥajj 22:36Sound view: read clear.
    • وَلَقَدْ زَيَّنَّاal-Mulk 67:5Reported both ways from him.
  10. 10

    Further assimilations shared with Hishām

    إدغام الذال والثاء والدال والنون

    idghām al-dhāl wa-l-thāʾ wa-l-dāl wa-l-nūn

    Both transmitters merge dhāl into tāʾ in 'ittakhadhtum' and 'akhadhtum' and their derivatives, thāʾ into tāʾ in 'labithta' and 'labithtum', dāl into thāʾ in 'wa-man yurid thawāba', dāl into dhāl at 'Kāf-Hā-Yā-ʿAyn-Ṣād · Dhikru', and nūn into wāw at 'Yāsīn wa-l-Qurʾān' and 'Nūn wa-l-qalam'. The bāʾ of 'irkab maʿanā' is kept clear before the mīm. Hishām's extra assimilation in 'ūrithtumūhā' is not Ibn Dhakwān's.

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    أدغم ابن عامر الذال في التاء في ﴿ٱتَّخَذْتُمْ﴾، و﴿أَخَذْتُمْ﴾، وما تصرَّف منهما، والثاء في التاء في ﴿لَبِثْتَ﴾، و﴿لَبِثْتُمْ﴾ حيث وقعا، والدال في الثاء في ﴿وَمَن يُرِدْ ثَوَابَ﴾ حيث وقع، وفي الذال في ﴿كَهيعص ذِكْرُ﴾ والنون في الواو من ﴿يـٓس وَٱلْقُرْءَانِ﴾، و﴿نٓ وَٱلْقَلَمِ﴾. أظهر ابن عامر الباء عند الميم من ﴿ٱرْكَب مَّعَنَا﴾ في هود.

    Examples · 3

    • يـٓس وَٱلْقُرْءَانِYāsīn 36:1–2Nūn merged into the wāw.
    • وَمَن يُرِدْ ثَوَابَĀl ʿImrān 3:145
    • ٱرْكَب مَّعَنَاHūd 11:42Read clear.
  11. 11

    Ibn Dhakwān's inclining

    إمالة ابن ذكوان

    imālat Ibn Dhakwān

    Ibn Dhakwān has a substantial inclining list that Hishām does not share. Fixed, with no divergence: 'jāʾa' and 'shāʾa' however they occur, 'fa-zādahumu' at the first of its places, and 'al-Tawrāh' wherever it occurs. Reported both inclined and open: 'zāda' in the rest of the Qurʾān, 'ḥimārika' in al-Baqarah, 'al-ḥimāri' in al-Jumuʿah, 'ʿImrāna' wherever it comes, 'hārin' in al-Tawbah, 'ikrāhihinna' in al-Nūr, both places of 'wa-l-ikrām' in al-Raḥmān, and 'al-miḥrāba' in the accusative. The genitive 'al-miḥrābi' he inclines with no divergence at all.

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    وأمال ابن ذكوان ﴿جَآءَ﴾، و﴿شَآءَ﴾ كيف وقعا، و﴿فَزَادَهُمُ﴾ في أول مواضعه، و﴿ٱلتَّوْرَىٰةَ﴾ حيث وقع بلا خلاف، واختُلف عنه في إمالة ﴿زَادَ﴾ في باقي القرآن، و﴿حِمَارِكَ﴾ في البقرة، و﴿ٱلْحِمَارِ﴾ في الجمعة، و﴿عِمْرَٰنَ﴾ حيث جاء، و﴿هَارٍ﴾ في التوبة، و﴿إِكْرَٰهِهِنَّ﴾ في النور، و﴿وَٱلْإِكْرَامِ﴾ معاً في الرحمن، و﴿ٱلْمِحْرَابَ﴾ المنصوب، وأما المجرور فلا خلاف عنه في إمالته.

    Examples · 3

    • جَآءَInclined by Ibn Dhakwān wherever it occurs.
    • ٱلتَّوْرَىٰةَInclined, no divergence.
    • عِمْرَٰنَReported both ways.
    The rule in general → Full inclination
  12. 12

    'majrāhā' in Hūd

    ﴿مُجْرَىٰهَا﴾

    majrāhā

    In Hūd, Ibn ʿĀmir reads the word with a ḍammah on the mīm and an open fatḥah on the rāʾ with no inclining — 'mujrāhā' rather than Ḥafṣ's inclined 'majrēhā'.

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    قرأ ابن عامر ﴿مَجْرِىٰهَا﴾ في هود بفتح الرَّاء من غير إمالة مع ضم ميمه.

    Examples · 1

    • مَجْرِىٰهَاHūd 11:41Read 'mujrāhā'.
    The rule in general → Full inclination
  13. 13

    Stopping on 'yā abati'

    الوقف على ﴿يَـٰٓأَبَتِ﴾

    al-waqf ʿalā yā abati

    In the three sūrahs where 'yā abati' occurs, Ibn ʿĀmir stops on it as a hāʾ — 'yā abah' — rather than on the open tāʾ.

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    وقف ابن عامر على ﴿يَـٰٓأَبَتِ﴾ في يوسف، ومريم، والصافات بالهاء.

    Examples · 1

    • يَـٰٓأَبَتِMaryam 19:42
    The rule in general → Pausing on final letters
  14. 14

    The possessive yāʾ

    ياءات الإضافة

    yāʾāt al-iḍāfah

    Ibn ʿĀmir opens the possessive 'my' yāʾ with a fatḥah in a long list of places set out on p. 221. Ibn Dhakwān departs from him in four: he silences the yāʾ in 'baytiya' (al-Baqarah, al-Ḥajj, Nūḥ), in 'mā liya lā arā' (al-Naml) and in 'wa-liya dīni' (al-Kāfirūn), and he opens it in 'a-rahṭiya aʿazzu' in Hūd.

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    وقرأ بفتح ياء المتكلم في ﴿وَمَا تَوْفِيقِىَ إِلَّا﴾ بهود، و﴿ءَابَآءِىَ إِبْرَٰهِيمَ﴾، و﴿لَعَلِّىَ أَرْجِعُ﴾، و﴿وَحُزْنِىَ إِلَى﴾ بيوسف، و﴿لَعَلِّىَ ءَاتِيكُم﴾ في طه، والقصص... روى ابن ذكوان ﴿بَيْتِىَ﴾ بالبقرة والحج ونوح، و﴿مَالِىَ لَآ أَرَى﴾ في النمل، و﴿وَلِىَ دِينِ﴾ في الكافرون بإسكان الياء، و﴿أَرَهْطِىَ أَعَزُّ﴾ في هود بفتحها.

    Examples · 3

    • بَيْتِىَIbn Dhakwān: yāʾ silent.
    • وَلِىَ دِينِal-Kāfirūn 109:6Ibn Dhakwān: yāʾ silent.
    • أَرَهْطِىَ أَعَزُّHūd 11:92Ibn Dhakwān: fatḥah on the yāʾ.
    The rule in general → The possessive yāʾ
  15. 15

    The 'extra' yāʾs not written in the muṣḥaf

    ياءات الزوائد

    yāʾāt al-zawāʾid

    In 'yā ʿibādi lā khawfun' (al-Zukhruf) Ibn ʿĀmir restores a silent yāʾ after the dāl, both when joining and when stopping. In 'ātāniya llāhu' (al-Naml) he drops the yāʾ in both states. The restored yāʾ of 'kīdūni' in al-Aʿrāf belongs to Hishām alone.

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    وقرأ ﴿يَـٰعِبَادِ لَا خَوْفٌ﴾ في الزخرف بياء ساكنة بعد الدال وصلاً ووقفاً. قرأ ابن عامر ﴿ءَاتَىٰنِۦَ ٱللَّهُ﴾ في النمل بحذف الياء في الحالَين.

    Examples · 2

    • يَـٰعِبَادِ لَا خَوْفٌal-Zukhruf 43:68Silent yāʾ restored in both states.
    • ءَاتَىٰنِۦَ ٱللَّهُal-Naml 27:36Yāʾ dropped in both states.
    The rule in general → The restored yāʾ
Not fully resolved from the scan · 3
  • — p. 221 — the very long enumeration of Ibn ʿĀmir's yāʾāt al-iḍāfah was not transcribed item by item; only the rule, its opening items and Ibn Dhakwān's four departures are recorded.
  • — p. 215 — the exact vocalisation of the tanwīn on ﴿أَءِمَّةً﴾ was resolved only at the level of a fatḥatān-shaped mark.
  • — pp. 215–216 — the list of resurrection-question places ('a-idhā … a-innā') is transcribed from the printed text; the surah-by-surah assignments of statement vs. question are as the book gives them and were not cross-checked against another source.

Cross-reference

Every rule in the general reference that names Ibn Dhakwān ʿan Ibn ʿĀmir explicitly, or that applies to all ten.