Ibn Kathīr

The briskest of the ten. He does not lengthen the separated madd at all, and connects the plural mīm consistently — so his recitation moves quickly but with the suffixes given their full weight. His two transmitters agree often enough that the book usually names him rather than them.

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

2

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

2

Transcribed from Vol. I pp. 204–207.

1. 1

   The reader and his two transmitters

   الإمام وراوياه

   al-imām wa-rāwiyāh

   ʿAbd Allāh ibn Kathīr al-Dārī al-Makkī, the chief reciter of Mecca and its imām in recitation. He has two transmitters: al-Bazzī (Aḥmad ibn Muḥammad ibn ʿAbd Allāh ibn al-Qāsim ibn Nāfiʿ ibn Abī Bazzah al-Makkī), whose chain reaches Ibn Kathīr through Ibn Ziyād al-Nabbāl al-Qawwās from Abū al-Ikhrīṭ Wahb ibn Wāḍiḥ; and Qunbul (Muḥammad ibn ʿAbd al-Raḥmān al-Makhzūmī al-Makkī), whose chain reaches him through Abū Isḥāq Ismāʿīl ibn ʿAbd Allāh al-Qusṭanṭīnī and Abū al-Walīd Maʿrūf ibn Mushkān. The book says al-Bazzī is given precedence in practical transmission over Qunbul, and that the difference between the two is slight. The uṣūl below are Ibn Kathīr's unless a transmitter is named.

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   هو الإمام أبو معبد عبد الله بن كثير بن عمرو بن عبد الله بن زاذان بن فيروزان بن هرمز الداريُّ المكيُّ شيخ قرّاء مكة وإمامها في القراءة، وله راويان: أحدهما أبو الحسن أحمد بن محمد بن عبد الله بن القاسم بن نافع بن أبي بزة البزيّ المكيّ، وثانيهما: أبو عمر محمد بن عبد الرحمن بن محمد بن خالد بن سعيد بن جرجة المخزوميّ المكيّ المعروف بقنبل. والبزيّ مقدَّم في الأداء عن قنبل، والخُلف بينهما يسير.

   Examples · 1

   • Biographical preamble; the book gives no Qurʾānic citation for it.
2. 2

   Joining the plural mīm with a wāw

   صلة ميم الجمع

   ṣilat mīm al-jamʿ

   The mīm that marks a plural pronoun — the -hum, -kum, -him of 'them' and 'you' — is left silent by Ḥafṣ. Ibn Kathīr gives it a ḍammah and then draws that ḍammah out into a full wāw whenever the next word begins with a vowelled consonant: ʿalayhimū ghayri, wa-mimmā razaqnāhumū yunfiqūn. The effect is a continuous, flowing line where Ḥafṣ has a clipped stop.

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   قرأ ابن كثير بضم ميم الجمع وصلتها بواو حيث وقعت قبل محرّك، نحو ﴿عَلَيْهِمْ غَيْرِ﴾، ﴿وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ﴾.

   Examples · 2

   • عَلَيْهِمْ غَيْرِal-Fātiḥah 1:7Read ʿalayhimū ghayri.
   • وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَal-Baqarah 2:3
   The rule in general → The plural mīm
3. 3

   Drawing out the pronoun hāʾ even after a vowelless letter

   إشباع هاء الضمير بين ساكن ومتحرك

   ishbāʿ hāʾ al-ḍamīr bayna sākin wa-mutaḥarrik

   The masculine singular pronoun -hu / -hi is normally drawn out into a following long vowel (ṣilah) only when a vowelled letter stands on both sides of it. Ibn Kathīr extends the drawing-out to the case where the letter before the hāʾ carries sukūn — the very case where Ḥafṣ leaves it short. So ﴿فِيهِ هُدًى﴾, which Ḥafṣ reads fīhi hudan, Ibn Kathīr reads fīhī hudan; ﴿عَقَلُوهُ وَهُمْ﴾ becomes ʿaqalūhū wa-hum; ﴿فَٱعْتِلُوهُ إِلَىٰ﴾ becomes faʿtilūhū ilā. This, with the plural mīm above, is what gives his recitation its characteristic length in the pronouns.

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   وقرأ بإشباع هاء ضمير المفرد المذكر إذا وقعت بين ساكن ومتحرك نحو ﴿فِيهِ هُدًى﴾، ﴿مِنْ بَعْدِ مَا عَقَلُوهُ وَهُمْ﴾، ﴿خُذُوهُ فَٱعْتِلُوهُ إِلَىٰ﴾، ﴿ٱجْتَبَىٰهُ وَهَدَىٰهُ إِلَىٰ﴾.

   Examples · 3

   • فِيهِ هُدًىal-Baqarah 2:2Read fīhī hudan, with the hāʾ drawn out.
   • خُذُوهُ فَٱعْتِلُوهُ إِلَىٰal-Dukhān 44:47
   • مِنْ بَعْدِ مَا عَقَلُوهُ وَهُمْal-Baqarah 2:75
   The rule in general → Minor connection
4. 4

   The pronoun hāʾ in individually named places

   هاء الكناية في المواضع المفردة

   hāʾ al-kināyah fī al-mawāḍiʿ al-mufradah

   Five words are named individually. ﴿أَرْجِه﴾ in al-Aʿrāf and al-Shuʿarāʾ he reads with a ḍammah on the hāʾ drawn out into a wāw — arjiʾhū — and he inserts a vowelless hamzah after the jīm, which Ḥafṣ does not have. ﴿وَيَتَّقْه﴾ in al-Nūr and ﴿يَرْضَهُ لَكُمْ﴾ in al-Zumar likewise have the hāʾ drawn out, where Ḥafṣ clips it. ﴿فَأَلْقِه إِلَيْهِمْ﴾ in al-Naml takes a kasrah drawn out into a yāʾ: fa-alqihī ilayhim. And in the two places where Ḥafṣ vowels the hāʾ with ḍammah — ﴿أَنسَىٰنِيهُ﴾ in al-Kahf and ﴿عَلَيْهُ ٱللَّهَ﴾ in al-Fatḥ — Ibn Kathīr reads a kasrah instead.

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   وقرأ ﴿أَرْجِه﴾ في الأعراف والشعراء بضم الهاء وصلتها، وزاد بعد الجيم فيهما همزة ساكنة، و﴿وَيَتَّقْه﴾ في النور بصلة الهاء، و﴿فَأَلْقِه إِلَيْهِمْ﴾ في النمل بكسر الهاء وصلتها، و﴿يَرْضَهُ لَكُمْ﴾ في الزمر بصلة الهاء، و﴿وَمَآ أَنسَىٰنِيهُ﴾ في الكهف، و﴿عَلَيْهُ ٱللَّهَ﴾ في الفتح، بكسر الهاء فيهما.

   Examples · 3

   • يَرْضَهُ لَكُمْal-Zumar 39:7The hāʾ drawn out into a wāw, where Ḥafṣ clips it.
   • وَمَآ أَنسَىٰنِيهُal-Kahf 18:63Printed in the Ḥafṣ vocalization; Ibn Kathīr reads the hāʾ with kasrah.
   • عَلَيْهُ ٱللَّهَal-Fatḥ 48:10Likewise read with kasrah.
   The rule in general → The pronoun hāʾ
5. 5

   Short separated madd, medium joined madd

   قصر المنفصل وتوسط المتصل

   qaṣr al-munfaṣil wa-tawassuṭ al-muttaṣil

   Where a long vowel at the end of one word meets a hamzah at the start of the next (the separated madd), Ibn Kathīr gives it no extra length at all — two counts, the natural length. Where the long vowel and the hamzah are inside one word (the joined madd), he gives it a medium four counts. This is the opposite extreme from Warsh, who holds both for six. A three-count reading of the joined madd is also transmitted from him, but the book says practice rests on the first.

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   وقرأ بقصر المنفصل وتوسط المتصل، ووردَ عنه فيه أيضاً مده ثلاث حركات، والعمل على الأول.

   Examples · 1

   • جَآءَ أَمْرُنَاHūd 11:40Cited by the book on p. 204 for the meeting of two hamzahs. The alif of jāʾa is a joined madd (four counts for Ibn Kathīr); the word boundary that follows is a separated madd (two counts).
   The rule in general → Separated prolongation
6. 6

   Two hamzahs meeting inside one word

   الهمزتان من كلمة

   al-hamzatān min kalimah

   When two hamzahs collide inside a single word, Ibn Kathīr softens the second one, pronouncing it halfway between a hamzah and the long vowel of its own colour (bayna bayna). He adds nothing between them — no separating alif, which is what distinguishes him from Qālūn and Abū ʿAmr. In ﴿أَئِمَّةً﴾ specifically, wherever it occurs, he has a further way: turning the second hamzah into a plain yāʾ, ayimmah. The book notes that this last is a grammarians' analysis and is not recited by the path of al-Shāṭibiyyah.

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   وقرأ بتسهيل الهمزة الثانية من كل همزتَي قطع التقتا في كلمة واحدةٍ نحو ﴿ءَأَنذَرْتَهُمْ﴾، و﴿أَئِنَّكُمْ﴾، ﴿أَءُلْقِىَ﴾، وزاد في ﴿أَئِمَّةً﴾ حيث جاء بإبدال الثانية ياء خالصة، وقد ذكرنا أن هذا وجه نحوي لا يقرأ به في الشاطبية.

   Examples · 4

   • ءَأَنذَرْتَهُمْal-Baqarah 2:6
   • أَئِنَّكُمْ
   • أَءُلْقِىَal-Qamar 54:25
   • أَئِمَّةًThe one word with an extra option: the second hamzah becomes a plain yāʾ.
   The rule in general → Softening the hamzah
7. 7

   Places where he adds the interrogative hamzah

   زيادة الاستفهام

   ziyādat al-istifhām

   Four statements that Ḥafṣ reads as statements, Ibn Kathīr turns into questions by prefixing an interrogative hamzah: ﴿أَن يُؤْتَىٰ﴾ in Āl ʿImrān, ﴿إِنَّكُمْ لَتَأْتُونَ﴾ in al-Aʿrāf, ﴿أَذْهَبْتُمْ﴾ in al-Aḥqāf, and ﴿ءَامَنتُمْ﴾ in al-Aʿrāf and al-Shuʿarāʾ — the second hamzah then being softened by the rule above. His two transmitters part company over ﴿ءَامَنتُمْ﴾ in Ṭā Hā: al-Bazzī makes it a question, Qunbul leaves it a statement. They also differ over the first hamzah of ﴿ءَامَنتُمْ﴾ in al-Aʿrāf and ﴿ءَأَمِنتُم﴾ in al-Mulk when reading through from the previous word: al-Bazzī pronounces it firmly, Qunbul turns it into a wāw.

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   وقرأ ﴿أَن يُؤْتَىٰ﴾ في آل عمران، و﴿إِنَّكُمْ لَتَأْتُونَ﴾ في الأعراف، و﴿أَذْهَبْتُمْ﴾ في الأحقاف، و﴿ءَامَنتُمْ﴾ في الأعراف والشعراء بالاستفهام، وأجرى الثانية على قاعدته المذكورة. واختلف راوياه في ﴿ءَامَنتُمْ﴾ في طه فرواه البزيّ بالاستفهام ورواه قنبل بالإخبار. واختلفا أيضاً في الهمزة الأولى من ﴿ءَامَنتُمْ﴾ في الأعراف، و﴿ءَأَمِنتُم﴾ في الملك في حالة الوصل، فحققها فيهما البزيّ، وأبدلها واواً قنبل.

   Examples · 3

   • إِنَّكُمْ لَتَأْتُونَal-Aʿrāf 7:81
   • أَذْهَبْتُمْal-Aḥqāf 46:20
   • ءَامَنتُمْal-Aʿrāf 7:123Printed in the Ḥafṣ form; Ibn Kathīr prefixes an interrogative hamzah.
8. 8

   Two hamzahs meeting across a word boundary

   الهمزتان من كلمتين

   al-hamzatān min kalimatayn

   When two hamzahs of the same vowel-colour meet across a word boundary, al-Bazzī simply drops one of them — the first, or on another account the second — where both carry fatḥah, so ﴿جَآءَ أَمْرُنَا﴾ is read with a single hamzah. Where both carry kasrah or both carry ḍammah, he softens the first and pronounces the second firmly. Qunbul's treatment differs in detail: he softens the first and, on one account, drops the second. Where the two hamzahs differ in vowel-colour the rules of the pairing take over — a fatḥah followed by a kasrah, for instance, gives easing of the second, and in ﴿بِٱلسُّوٓءِ إِلَّا﴾ in Yūsuf the first is turned into a wāw. All of this belongs to continuous reading; on stopping and starting again, the hamzah is pronounced firmly.

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   وإذا تلاصق همزتا قطع من كلمتَين واتفقتا في الفتح نحو ﴿جَآءَ أَمْرُنَا﴾، أو الكسر نحو ﴿هَٰؤُلَآءِ إِن كُنتُمْ﴾، أو الضم نحو ﴿أَوْلِيَآءَ أُو۟لَٰئِكَ﴾، فالبزيّ يسقط الأولى وقيل الثانية في المفتوحتَين، ورَوَى المكسورتَين والمضمومتَين بتسهيل الأولى وتحقيق الثانية.

   Examples · 1

   • جَآءَ أَمْرُنَاHūd 11:40
9. 9

   The hamzah in individually named words

   الهمز في كلمات مفردة

   al-hamz fī kalimāt mufradah

   A short list of words where the hamzah is inserted, removed or moved. ﴿هُزُوًا﴾ wherever it occurs and ﴿كُفُوًا﴾ in al-Ikhlāṣ are read with a hamzah in place of the wāw — huzuʾan, kufuʾan — whether one reads on or stops. ﴿ضِيزَىٰ﴾ in al-Najm gains a vowelless hamzah after the ḍād, ḍiʾzā. ﴿مَنَوٰةَ﴾ in the same sūrah gains a hamzah with fatḥah after its alif, manāʾah, and the alif is then lengthened as a joined madd. ﴿يَأْجُوجُ وَمَأْجُوجُ﴾ in al-Kahf and al-Anbiyāʾ lose their hamzah to a plain alif: yājūj wa-mājūj. ﴿مُؤْصَدَةٌ﴾ in al-Balad and al-Humazah loses its hamzah to a wāw: mūṣadah. ﴿يُضَٰهِـُٔونَ﴾ in al-Tawbah drops the hamzah entirely and takes a ḍammah on the hāʾ: yuḍāhūn. And ﴿مُرْجَوْنَ﴾ and ﴿تُرْجِى﴾ take a hamzah with ḍammah after the jīm.

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   وقرأ ﴿هُزُوًا﴾ حيث وقع و﴿كُفُوًا﴾ في الإخلاص بهمز الواو في الحالَين، و﴿ضِيزَىٰ﴾ في النجم بهمزة ساكنة بعد الضاد، و﴿وَمَنَوٰةَ﴾ فيها أيضاً بهمزة مفتوحة بعد الألف مع مدها للاتصال، و﴿يَأْجُوجُ وَمَأْجُوجُ﴾ في الكهف والأنبياء بإبدال الهمزة ألفاً، و﴿مُؤْصَدَةٌ﴾ في البلد والهمزة بإبدال الهمزة واواً، و﴿يُضَٰهِـُٔونَ﴾ في التوبة بضم الهاء من غير همز، و﴿مُرْجَوْنَ﴾ و﴿تُرْجِى﴾ بهمزة مضمومة بعد الجيم فيهما.

   Examples · 4

   • هُزُوًاRead huzuʾan, with a hamzah for the wāw.
   • كُفُوًاal-Ikhlāṣ 112:4
   • يَأْجُوجُ وَمَأْجُوجُal-Kahf 18:94Read yājūj wa-mājūj, the hamzah becoming a plain alif.
   • مُؤْصَدَةٌal-Balad 90:20Read mūṣadah, the hamzah becoming a wāw.
   The rule in general → Replacing the hamzah
10. 10

    Two words peculiar to Qunbul

    ما انفرد به قنبل

    mā infarada bihi Qunbul

    Qunbul alone reads ﴿ضِيَآءً﴾ in Yūnus, al-Anbiyāʾ and al-Qaṣaṣ with a hamzah carrying fatḥah in place of the yāʾ — ḍiyāʾan becoming ḍiʾāʾan by metathesis. He also drops the alif after the hāʾ of ﴿هَٰأَنتُمْ﴾ in its two places in Āl ʿImrān, in al-Nisāʾ and in Muḥammad, because on his account that hāʾ stands in for a hamzah rather than being the particle of drawing attention.

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    وروى قنبل ﴿ضِيَآءً﴾ في يونس، والأنبياء، والقصص، بهمزة مفتوحة مكان الياء، و﴿هَٰأَنتُمْ﴾ في موضعَي آل عمران، وفي النساء، والقتال، بحذف الألف التي بعد الهاء، فالهاء عنده بدل من همزة وليست للتنبيه.

    Examples · 1

    • ضِيَآءًYūnus 10:5
11. 11

    Al-Bazzī's transposition in the five istayʾasa words

    ما انفرد به البزيّ في الهمز

    mā infarada bihi al-Bazzī fī al-hamz

    In five words built on the root y-ʾ-s, al-Bazzī — on one of his two ways — swaps the hamzah and the yāʾ, and then turns the hamzah, now in the earlier position, into a plain alif. So istayʾasū is read istāyasū, lā tayʾasū is read lā tāyasū, and so on. The five are ﴿ٱسْتَيْـَٔسُوا۟ مِنْهُ﴾, ﴿وَلَا تَاْيْـَٔسُوا۟﴾, ﴿إِنَّهُ لَا يَاْيْـَٔسُ﴾, ﴿ٱسْتَيْـَٔسَ ٱلرُّسُلُ﴾ (all in Yūsuf) and ﴿أَفَلَمْ يَاْيْـَٔسِ﴾ in al-Raʿd.

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    ورَوَى البزيّ بخلف عنه ﴿ٱسْتَيْـَٔسُوا۟ مِنْهُ﴾، و﴿وَلَا تَاْيْـَٔسُوا۟﴾، و﴿إِنَّهُ لَا يَاْيْـَٔسُ﴾، و﴿ٱسْتَيْـَٔسَ ٱلرُّسُلُ﴾، و﴿أَفَلَمْ يَاْيْـَٔسِ﴾ في الرعد، بتقديم الهمزة إلى موضع الياء مع إبدال الهمزة ألفاً، وتأخير الياء إلى موضع الهمزة في الكلمات الخمس.

    Examples · 1

    • The five lemmas are printed with a hamzah on a bare seat that could not be reproduced with confidence in Unicode; they are named in the statement instead of being cited here. Yūsuf 12:80, 12:87 (twice), 12:110; al-Raʿd 13:31.
12. 12

    Transferring the hamzah's vowel back

    النقل

    al-naql

    Ibn Kathīr applies the transfer of a hamzah's vowel in exactly two situations, not as a general rule. First, in the imperative of saʾala when a wāw or a fāʾ stands before its sīn: ﴿وَسْـَٔلُوا۟﴾, ﴿وَسْـَٔلْ﴾, ﴿فَسْـَٔلْ﴾, ﴿فَسْـَٔلُوا۟﴾, ﴿فَسْـَٔلُوهُنَّ﴾ — the fatḥah moves onto the sīn and the hamzah disappears, giving wa-salū, fa-sal. Second, and much more audibly, in ﴿ٱلْقُرْءَانِ﴾ and ﴿قُرْءَان﴾ wherever they occur: the fatḥah moves onto the rāʾ and the hamzah is dropped, so the word is read al-qurān, without the catch in the throat that Ḥafṣ has.

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    و(ٱسْـَٔلْ) فعل الأمر إذا كان قبل سينه واو أو فاء نحو ﴿وَسْـَٔلُوا۟﴾، ﴿وَسْـَٔلْ﴾، ﴿فَسْـَٔلْ﴾، ﴿فَسْـَٔلُوا۟﴾، ﴿فَسْـَٔلُوهُنَّ﴾، بنقل فتحة الهمزة إلى السين وإسقاط الهمزة، و﴿ٱلْقُرْءَانِ﴾، و﴿قُرْءَان﴾ كيف أتيا، بنقل فتحة الهمزة إلى الراء وإسقاط الهمزة أيضاً.

    Examples · 2

    • ٱلْقُرْءَانِRead al-qurāni: the hamzah's fatḥah moves onto the rāʾ and the hamzah is dropped.
    • قُرْءَانThe same wherever the indefinite form occurs.
    The rule in general → Transferring the vowel
13. 13

    Dropping the four pauses

    ترك السكت في المواضع الأربعة

    tark al-sakt fī al-mawāḍiʿ al-arbaʿah

    The four brief, breathless stops that Ḥafṣ makes — after ﴿عِوَجَا﴾ in al-Kahf, after ﴿مَرْقَدِنَا﴾ in Yā Sīn, and at ﴿مَنْ رَاقٍ﴾ and ﴿بَلْ رَانَ﴾ — Ibn Kathīr does not make at all. Because he reads straight through, the nūn of مَنْ and the lām of بَلْ merge fully into the following rāʾ: mar-rāq, bar-rāna.

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    وقرأ ﴿عِوَجَا ۞ قَيِّمًا﴾، و﴿مَرْقَدِنَا ۞ هَٰذَا﴾، و﴿مَنْ رَاقٍ﴾، و﴿بَلْ رَانَ﴾، بترك السكت مع إدغام نون ﴿مَنْ﴾، ولام ﴿بَلْ﴾، في الراء بعدهما.

    Examples · 2

    • مَنْ رَاقٍal-Qiyāmah 75:27
    • بَلْ رَانَal-Muṭaffifīn 83:14
    The rule in general → Brief pause
14. 14

    Keeping neighbouring consonants distinct

    الإظهار

    al-iẓhār

    Where Ḥafṣ merges the thāʾ of ﴿يَلْهَث﴾ into the following dhāl, Ibn Kathīr keeps the two letters distinct. The same at the end of al-Baqarah in ﴿يُعَذِّبُ مَن﴾ — which counts as a case of this kind only because Ibn Kathīr reads the two verbs ﴿فَيَغْفِرُ﴾ and ﴿وَيُعَذِّبُ﴾ with a vowelless ending, so that a bāʾ meets a mīm. Merging is admissible for him but is not the way transmitted by the path the book follows. Al-Bazzī is reported both ways for ﴿ٱرْكَب مَّعَنَا﴾ in Hūd.

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    وقرأ ﴿يَلْهَث ذَّٰلِكَ﴾ في الأعراف، و﴿يُعَذِّبُ مَن﴾ في آخر البقرة بالإظهار أيضاً، ويجوز له إدغامه، وليس من طريقنا، وعُدّ من هذا الباب لأن ابن كثير قرأ ﴿فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ﴾ في البقرة بجزم الفعلين. واختُلف عن البزيّ في إظهار ﴿ٱرْكَب مَّعَنَا﴾ في هود.

    Examples · 2

    • يَلْهَث ذَّٰلِكَal-Aʿrāf 7:176Printed in the Ḥafṣ vocalization, with the shaddah of merging; Ibn Kathīr keeps the letters separate.
    • ٱرْكَب مَّعَنَاHūd 11:42Al-Bazzī reported both ways.
15. 15

    How he stops on certain words

    الوقف

    al-waqf

    Three habits at the pause. Al-Bazzī stops on ﴿هَيْهَاتَ﴾ — both occurrences — with a hāʾ rather than a tāʾ: hayhāh. Ibn Kathīr stops on ﴿يَٰأَبَتِ﴾ in Yūsuf, Maryam, al-Qaṣaṣ and al-Ṣāffāt with a hāʾ, yā abah; and he does the same with any feminine ending written with an open tāʾ, stopping on it as a hāʾ — except ﴿مَرْضَاتِ﴾, on which he stops with the tāʾ. And al-Bazzī, on one of his two ways, adds a hāʾ of rest at the pause on the five shortened interrogatives ﴿عَمَّ﴾, ﴿فِيمَ﴾, ﴿بِمَ﴾, ﴿لِمَ﴾, ﴿مِمَّ﴾, so that one stops ʿammah, fīmah, bimah, limah, mimmah.

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    ووقف البزيُّ على ﴿هَيْهَاتَ﴾ معاً بالهاء، ووقف ابن كثير على ﴿يَٰأَبَتِ﴾ في يوسف، ومريم، والقصص، والصافات، بالهاء، وكذلك وقف على هاء التأنيث المرسومة بالتاء المجرورة بالهاء، إلّا في لفظ ﴿مَرْضَاتِ﴾ فبالتاء. ووقف البزيُّ على الكلمات الخمس الاستفهامية وهي ﴿عَمَّ﴾، ﴿فِيمَ﴾، ﴿بِمَ﴾، ﴿لِمَ﴾، ﴿مِمَّ﴾ بهاء السكت بخلف عنه.

    Examples · 5

    • هَيْهَاتَal-Muʾminūn 23:36Al-Bazzī stops on it with a hāʾ.
    • مَرْضَاتِThe one feminine ending he stops on with the tāʾ.
    • عَمَّal-Nabaʾ 78:1Al-Bazzī may add a hāʾ of rest at the pause.
    • فِيمَ
    • مِمَّ
    The rule in general → Pausing on final letters
16. 16

    Restoring an unwritten yāʾ at the pause

    إثبات الياء وقفاً

    ithbāt al-yāʾ waqfan

    Four words that the muṣḥaf writes without a yāʾ get one back when Ibn Kathīr stops on them: ﴿هَادٍ﴾ (twice in al-Raʿd, twice in al-Zumar, once in Ghāfir), ﴿وَاقٍ﴾ (twice in al-Raʿd, once in Ghāfir), ﴿وَالٍ﴾ in al-Raʿd, and ﴿بَاقٍ﴾ in al-Naḥl — so that one stops hādī, wāqī, wālī, bāqī. ﴿يُنَادِ﴾ in ﴿يَوْمَ يُنَادِ ٱلْمُنَادِ﴾ (Qāf) is the same, but reported from him both ways.

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    ووقف بإثبات الياء في أربع كلمات ﴿هَادٍ﴾ في موضعَي الرعد، وموضعَي الزمر، وموضع الطَّول، و﴿وَاقٍ﴾ في موضعَي الرعد، وموضع غافر، و﴿وَالٍ﴾ في الرعد، و﴿بَاقٍ﴾ في النحل، وكذا في ﴿يَنَادِ﴾ من ﴿يَوْمَ يُنَادِ ٱلْمُنَادِ﴾ في ق، لكن بخُلف عنه فيه.

    Examples · 4

    • هَادٍStopped on as hādī.
    • وَاقٍ
    • بَاقٍal-Naḥl 16:96
    • يَوْمَ يُنَادِ ٱلْمُنَادِQāf 50:41Reported both ways.
    The rule in general → The restored yāʾ
17. 17

    The first-person yāʾ

    ياءات الإضافة

    yāʾāt al-iḍāfah

    The 'yāʾ of annexation' is the -ī meaning 'my'. The book gives a rule of thumb: Ibn Kathīr sounds it as a full vowel (fatḥ) before any hamzah carrying fatḥah at the head of the next word, except in fourteen places where he leaves it with sukūn — ﴿ٱجْعَل لِّى ءَايَةً﴾ in Āl ʿImrān and Maryam, ﴿أَرِنِى أَنظُرْ﴾ in al-Aʿrāf, ﴿تَفْتِنِّى أَلَا﴾ in al-Tawbah, ﴿وَتَرْحَمْنِى أَكُن﴾ and ﴿ضَيْفِى أَلَيْسَ﴾ in Hūd, ﴿يَأْذَنَ لِى﴾ and ﴿سَبِيلِى أَدْعُوا۟﴾ in Yūsuf, ﴿دُونِى أَوْلِيَآءَ﴾ in al-Kahf, and the rest. He also sounds it before a hamzat waṣl: ﴿عَهْدِى ٱلظَّٰلِمِينَ﴾ in al-Baqarah, ﴿إِنِّى ٱصْطَفَيْتُكَ﴾ in al-Aʿrāf, ﴿أَخِى ٱشْدُدْ﴾, ﴿لِنَفْسِى﴾ and ﴿ذِكْرِى ٱذْهَبَا﴾ in Ṭā Hā, ﴿بَعْدِى ٱسْمُهُ﴾ in al-Ṣaff. And before a hamzah carrying kasrah he sounds it in ﴿ءَابَآءِى إِبْرَٰهِيمَ﴾ (Yūsuf), ﴿دُعَآءِى إِلَّا﴾ (Nūḥ), ﴿وَأُمِّى إِلَٰهَيْنِ﴾ and ﴿أَجْرِىَ إِلَّا﴾ in its several places.

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    وتقريب ذلك أن يُقال: قرأ بفتح كل ياء متكلم وقعت قبل همز قطع مفتوحة ما عدا أربعة عشر موضعاً قرأها بالإسكان وهي ﴿ٱجْعَل لِّى ءَايَةً﴾ في آل عمران، ومريم، و﴿أَرِنِى أَنظُرْ﴾ في الأعراف، و﴿تَفْتِنِّى أَلَا﴾ في التوبة، و﴿وَتَرْحَمْنِى أَكُن﴾ بهود، و﴿ضَيْفِى أَلَيْسَ﴾ فيها أيضاً ... وقرأ بفتح الياء من ﴿عَهْدِى ٱلظَّٰلِمِينَ﴾ في البقرة، ومن ﴿إِنِّى ٱصْطَفَيْتُكَ﴾ في الأعراف، و﴿أَخِى ٱشْدُدْ﴾، و﴿لِنَفْسِى﴾، و﴿ذِكْرِى ٱذْهَبَا﴾ الثلاثة في طه، و﴿بَعْدِى ٱسْمُهُ﴾ في الصف.

    Examples · 4

    • عَهْدِى ٱلظَّٰلِمِينَal-Baqarah 2:124Yāʾ sounded before a hamzat waṣl.
    • إِنِّى ٱصْطَفَيْتُكَal-Aʿrāf 7:144
    • ذِكْرِى ٱذْهَبَاṬā Hā 20:42
    • بَعْدِى ٱسْمُهُal-Ṣaff 61:6
    The rule in general → The possessive yāʾ
18. 18

    Unwritten yāʾs kept in both waṣl and waqf

    ياءات الزوائد المثبتة في الحالين

    yāʾāt al-zawāʾid al-muthbatah fī al-ḥālayn

    A large group of yāʾs that the muṣḥaf does not write, Ibn Kathīr sounds both when reading through and when stopping — unlike Warsh, who supplies them in waṣl only. The list runs from ﴿يَوْمَ يَأْتِ﴾ in Hūd and ﴿تُؤْتُونِ﴾ in Yūsuf through the five in al-Kahf (﴿أَن يَهْدِيَنِ﴾, ﴿إِن تَرَنِ﴾, ﴿أَن يُؤْتِيَنِ﴾, ﴿مَا كُنَّا نَبْغِ﴾, ﴿أَن تُعَلِّمَنِ﴾) to ﴿ٱلتَّلَاقِ﴾, ﴿ٱلتَّنَادِ﴾, ﴿ٱلْجَوَارِ﴾, ﴿إِلَى ٱلدَّاعِ﴾, ﴿ٱلْمُنَادِ﴾ and ﴿يَسْرِ﴾ in al-Fajr. Al-Bazzī adds a few of his own — ﴿دُعَآءِ﴾ in Ibrāhīm, ﴿يَدْعُ ٱلدَّاعِ﴾ in al-Qamar, ﴿أَكْرَمَنِ﴾, ﴿أَهَٰنَنِ﴾ and ﴿بِٱلْوَادِ﴾ in al-Fajr, with Qunbul agreeing on one of his ways at the pause. Qunbul alone keeps the yāʾ in ﴿إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ﴾ in Yūsuf, and is reported both ways for ﴿يَرْتَعْ﴾ there. One word goes the other way: ﴿فَمَآ ءَاتَىٰنِ﴾ in al-Naml is read by Ibn Kathīr with the yāʾ dropped in both states.

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    وأثبتَ ابنُ كثير الياء في الحالَين (الوصل والوقف) في ﴿يَوْمَ يَأْتِ﴾ في هود، و﴿تُؤْتُونِ﴾ في يوسف، و﴿ٱلْمُتَعَالِ﴾ في الرعد، و﴿لَئِنْ أَخَّرْتَنِ﴾ في الإسراء، و﴿أَن يَهْدِيَنِ﴾، و﴿إِن تَرَنِ﴾، و﴿أَن يُؤْتِيَنِ﴾، و﴿مَا كُنَّا نَبْغِ﴾، و﴿أَن تُعَلِّمَنِ﴾ الخمسة في الكهف، و﴿أَلَّا تَتَّبِعَنِ﴾ في طه، و﴿أَتُمِدُّونَنِ﴾ في النمل، و﴿ٱلْوَادِ﴾، و﴿كَٱلْجَوَابِ﴾ في سبأ، و﴿ٱلتَّلَاقِ﴾، و﴿ٱلتَّنَادِ﴾، و﴿ٱتَّبِعُونِ أَهْدِكُمْ﴾ الثلاثة في غافر، و﴿ٱلْجَوَارِ﴾ في الشورى، و﴿إِلَى ٱلدَّاعِ﴾ في القمر، و﴿ٱلْمُنَادِ﴾ في ق، و﴿يَسْرِ﴾ في الفجر. وأثبت البزيُّ الياء في الحالَين أيضاً في ﴿دُعَآءِ﴾ في إبراهيم، و﴿يَدْعُ ٱلدَّاعِ﴾ في القمر، و﴿أَكْرَمَنِ﴾، و﴿أَهَٰنَنِ﴾ كلاهما في الفجر، وكذا ﴿بِٱلْوَادِ﴾ فيها أيضاً، لكن وافقه قنبل بخُلف عنه في الوقف. وأثبت قنبل الياء في الحالَين في ﴿إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ﴾ في يوسف، واختُلف عنه في ﴿يَرْتَعْ﴾ فيها في الحالَين. وقرأ ابن كثير ﴿فَمَآ ءَاتَىٰنِ﴾ في النمل بحذف الياء في الحالَين.

    Examples · 4

    • يَوْمَ يَأْتِHūd 11:105Read yaʾtī, with the yāʾ, in both waṣl and waqf.
    • ٱلْمُتَعَالِal-Raʿd 13:9
    • يَسْرِal-Fajr 89:4
    • أَكْرَمَنِal-Fajr 89:15Al-Bazzī's addition.

Cross-reference

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

• Natural prolongationالمد الطبيعي

  All ten: 2 counts, without exception

• Separated prolongationالمد المنفصل

  2 — A long vowel at the end of a word followed by a hamzah at the start of the next — length varies from 2 to 6.

• Connected prolongationالمد المتصل

  All ten: 4

• Substitute prolongationمد البدل

  All ten: 2 — everyone else

• Obligatory prolongationالمد اللازم

  All ten: 6, unanimously

• Prolongation for a pauseالمد العارض للسكون

  All ten: 2, 4 or 6

• Soft-letter prolongationمد اللين

  All ten: 2, 4 or 6 when pausing

• Minor connectionۥۦالصلة الصغرى

  All ten: 2

• Major connectionۥۦالصلة الكبرى

  2 — The same glide, but before a hamzah — so it lengthens like a separated madd.

• The plural mīmميم الجمع

  connects, with a w-glide — The ‑m of ‑hum / ‑kum: silent, or given a ḍammah and a w-glide.