Khalaf al-ʿĀshir

The tenth reader — the same Khalaf who transmits from Ḥamzah, but here reading in his own right, and the two are not the same. As an independent reader his madd is four counts, not Ḥamzah's six. The book's last uṣūl chapter, and the shortest.

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

Transcribed from Vol. I pp. 241–243.

1. 1

   The two transmitters

   الراويان

   al-rāwiyān

   This is the same man, Khalaf ibn Hishām al-Bazzār, who appeared earlier in the book as one of the two transmitters of Ḥamzah — but here he appears in a different capacity. Besides passing on Ḥamzah's reading, Khalaf made choices of his own out of the Kūfan material, and that personal selection is counted as the tenth of the ten readings. It is not identical with what he transmits from Ḥamzah, and the two must not be run together: the madd measures differ, the treatment of the hamzah differs, and the assimilations differ. His own reading has two transmitters, both of whom took it from him directly: Isḥāq ibn Ibrāhīm al-Warrāq al-Marwazī, later of Baghdād, and Idrīs ibn ʿAbd al-Karīm al-Ḥaddād. Isḥāq is the one recited first, and the two differ only slightly.

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   وهو أبو محمّد خلَف بن هشام البزّار الذي مرَّ ذِكرُه راويًا عن حمزة، وله راويان أحدهما: أبو يعقوب إسحاق بن إبراهيم الورَّاق المروزيّ ثم البغداديّ، وثانيهما: أبو الحسن إدريس بن عبد الكريم الحدَّاد. أخذا القراءة عن خلف مباشرة، وإسحاق مقدَّم في الأداء والخُلف بينهما يسير ولذا عزوت إلى شيخهما.

   Examples · 1

   • Introductory paragraph; the book gives no Qurʾānic citation here.
2. 2

   No basmalah between sūrahs

   ترك البسملة بين السورتَين

   tark al-basmalah bayna al-sūratayn

   Between the end of one sūrah and the beginning of the next Khalaf does not say the basmalah; he simply runs the last words of one sūrah straight into the opening of the next. The one exception is the junction between al-Nās and al-Fātiḥah, where he reads the basmalah as everyone else does. Some practitioners choose for him a brief break without breathing at the four "bright" sūrahs — those beginning with al-ḥamd — but the preferred position is to make no distinction between those four and the rest.

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   قرأ خلف بترك البسملة بين السورتَين سوى الناس مع الحمد، ووصل آخر السورة السابقة بأول السورة اللاحقة، أما بين الناس والحمد فله كالباقين فيه البسملة قولًا واحدًا، واختار له بعض أهل الأداء السكت في الأربع الزهر، والمختار عدم التفرقة بينهن وبين غيرهن.

   Examples · 1

   • The rule concerns the junctions between sūrahs; the book gives no single word to cite.
   The rule in general → The basmalah
3. 3

   The pronominal hāʾ

   هاء الكناية

   hāʾ al-kināyah

   In arjih (al-Aʿrāf and al-Shuʿarāʾ) and fa-alqih (al-Naml) Khalaf gives the hāʾ a kasrah and stretches it into an audible ī: arjihī, fa-alqihī. He stretches the vowel of the hāʾ in the same way in yattaqhi (al-Nūr) and yarḍahu lakum (al-Zumar), the latter into a ū. In fīhi muhānan (al-Furqān) he keeps it short, with no stretching. In wa-mā ansānīhu (al-Kahf) and ʿalayhu Allāha (al-Fatḥ) — printed with the ḍammah of Ḥafṣ — he reads a kasrah.

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   وقرأ ﴿أَرْجِهِ﴾ في الأعراف والشعراء، و﴿فَأَلْقِهِ﴾ في النمل بكسر الهاء وصلتها فيهما، و﴿يَتَّقْهِ﴾ في النور، و﴿يَرْضَهُ لَكُمْ﴾ في الزمر بصلة الهاء فيهما، و﴿فِيهِ مُهَانًا﴾ بقصرها، و﴿وَمَآ أَنسَىٰنِيهُ﴾ في الكهف، و﴿عَلَيْهُ ٱللَّهَ﴾ في الفتح بكسر الهاء فيهما.

   Examples · 3

   • أَرْجِهِal-Aʿrāf 7:111; al-Shuʿarāʾ 26:36Kasrah on the hāʾ, stretched: arjihī.
   • يَرْضَهُ لَكُمْal-Zumar 39:7The ḍammah stretched: yarḍahū.
   • فِيهِ مُهَانًاal-Furqān 25:69Kept short.
   The rule in general → The pronoun hāʾ
4. 4

   Medium length for both madds — four, not six

   توسط المتصل والمنفصل

   tawassuṭ al-muttaṣil wa-l-munfaṣil

   Khalaf holds a long vowel before a hamzah for a medium measure — four beats — whether the hamzah is inside the same word or begins the next, and he has no alternative measure. This is the sharpest audible break between Khalaf as the tenth reader and Khalaf as Ḥamzah's transmitter: in Ḥamzah's reading both of these madds are held at the fullest measure, six beats. A reciter switching between the two hears the difference on almost every line.

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   وقرأ بتوسط المتصل والمنفصل قولًا واحدًا.

   Examples · 1

   • The book states the measure without citing a word here; the categories were defined earlier in the volume.
   The rule in general → Connected prolongation
5. 5

   The interrogative hamzah

   همز الاستفهام

   hamz al-istifhām

   Four places that Ḥafṣ reads as plain statements, Khalaf turns into questions by prefixing an interrogative hamzah: āmantum (al-Aʿrāf, Ṭā Hā, al-Shuʿarāʾ), innakum la-taʾtūn and inna lanā (both in al-Aʿrāf), and innakum la-taʾtūna al-fāḥishah in al-ʿAnkabūt. In aa-aʿjamiyyun, the nominative form in Fuṣṣilat, he sounds both hamzahs fully and distinctly, without softening or separating them.

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   وقرأ ﴿ءَامَنتُمْ﴾ في الأعراف وطه والشعراء، و﴿إِنَّكُمْ لَتَأْتُونَ﴾، و﴿إِنَّ لَنَا﴾ كلاهما في الأعراف، و﴿إِنَّكُمْ لَتَأْتُونَ ٱلْفَـٰحِشَةَ﴾ في العنكبوت بالاستفهام فيهن، و﴿ءَأَعْجَمِىٌّ﴾ المرفوع بفصلت بالتحقيق.

   Examples · 2

   • إِنَّكُمْ لَتَأْتُونَ ٱلْفَـٰحِشَةَal-ʿAnkabūt 29:28Printed as Ḥafṣ has it; Khalaf reads it as a question.
   • ءَأَعْجَمِىٌّFuṣṣilat 41:44Both hamzahs fully sounded.
   The rule in general → Full articulation
6. 6

   Hamzah altered in named words

   الهمز في كلمات مخصوصة

   al-hamz fī kalimāt makhṣūṣah

   Khalaf's treatment of the hamzah in his own reading is confined to a short list of named words — he does not carry over Ḥamzah's sweeping system of softening every hamzah at a stop. In yuḍāhiʾūn (al-Tawbah 9:30) the hamzah is dropped and the hāʾ takes a ḍammah: yuḍāhūn. In al-dhiʾb the hamzah becomes a yāʾ: al-dhīb. In Yaʾjūja wa-Maʾjūja it becomes an alif: Yājūj wa-Mājūj. And in wa-sʾal, fa-sʾal, wa-sʾalū and fa-sʾalūhunna the hamzah's vowel moves onto the sīn and the hamzah itself is dropped, giving wa-sal, fa-salū.

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   و﴿يُضَـٰهِـُٔونَ﴾ في التوبة بضم الهاء من غير همز، و﴿ٱلذِّئْبُ﴾ بإبدال الهمزة ياءً، و﴿يَأْجُوجَ وَمَأْجُوجَ﴾ بإبدال الهمزة ألفًا، و﴿وَسْـَٔلْ﴾ و﴿فَسْـَٔلْ﴾ و﴿وَسْـَٔلُوا۟﴾ و﴿فَسْـَٔلُوهُنَّ﴾ بنقل حركة الهمزة إلى السين مع إسقاط الهمزة.

   Examples · 3

   • ٱلذِّئْبُYūsuf 12:13, 12:14, 12:17Read al-dhīb.
   • وَسْـَٔلْRead wa-sal — the vowel moved onto the sīn, the hamzah dropped.
   • فَسْـَٔلُوهُنَّal-Aḥzāb 33:53Read fa-salūhunna.
   The rule in general → Replacing the hamzah
7. 7

   Idrīs by the route of al-Muṭawwiʿī: a break before every hamzah

   سكت إدريس من طريق المطوعي

   sakt Idrīs min ṭarīq al-Muṭawwiʿī

   By one particular chain — the transmission of Idrīs through al-Muṭawwiʿī — Khalaf's reading includes a distinctive habit: wherever a vowelless consonant that is not a long-vowel letter stands immediately before a hamzah, the reciter breaks the sound off for an instant, without taking a breath, and then releases the hamzah. It applies both inside a word and across a word boundary: al-an(·)hār, al-ā(·)khirah, yas(·)ʾamūn, man(·) āmana, qad(·) aflaḥa. The effect is a series of tiny catches in the flow, and it is the one place where this reading still sounds like the Ḥamzah family it grew out of.

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   وقرأ من رواية إدريس من طريق المطوعي عنه بالسكت على الساكن غير المدي إذا وقع بعد همزة من كلمة أو كلمتين نحو ﴿ٱلْأَنْهَـٰرُ﴾، ﴿ٱلْأَخِرَةِ﴾، ﴿يَسْـَٔمُونَ﴾، ﴿مَنْ ءَامَنَ﴾، ﴿قَدْ أَفْلَحَ﴾.

   Examples · 3

   • ٱلْأَنْهَـٰرُA break after the vowelless nūn, before the hamzah — inside one word.
   • مَنْ ءَامَنَA break after the vowelless nūn, before the hamzah of the next word.
   • قَدْ أَفْلَحَal-Muʾminūn 23:1A break after the vowelless dāl.
   The rule in general → Brief pause
8. 8

   No pause at the four marked places

   ترك السكت في المواضع الأربعة

   tark al-sakt fī al-mawāḍiʿ al-arbaʿah

   At the four places where the muṣḥaf marks a small sīn for Ḥafṣ, Khalaf makes no break at all but joins straight through — ʿiwajan qayyiman, marqadinā hādhā, man rāq, bal rān. Because he joins, the nūn of man and the lām of bal are absorbed into the following rāʾ: mar-rāq, bar-rān. Note that this is a separate matter from the Idrīs/al-Muṭawwiʿī break described above, which concerns vowelless letters standing before a hamzah.

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   وقرأ ﴿عِوَجَاۜ قَيِّمًا﴾ في الكهف، و﴿مَّرْقَدِنَاۜ هَـٰذَا﴾ في يسٓ، و﴿مَنۜ رَاقٍ﴾ في القيامة، و﴿بَلۜ رَانَ﴾ في التطفيف، بترك السكت مع إدغام نون ﴿مَنْ﴾ ولام ﴿بَلْ﴾ في الراء بعدهما.

   Examples · 2

   • مَنۜ رَاقٍal-Qiyāmah 75:27Joined and assimilated: mar-rāq.
   • بَلۜ رَانَal-Muṭaffifīn 83:14Joined and assimilated: bar-rān.
   The rule in general → Brief pause
9. 9

   Assimilation of vowelless consonants, and one clear articulation

   الإدغام الصغير والإظهار

   al-idghām al-ṣaghīr wa-l-iẓhār

   Khalaf merges the vowelless dhāl of idh into a following tāʾ or dāl, and the dāl of qad into its eight letters. The vowelless feminine tāʾ he merges only into jīm, ẓāʾ and the whistling letters (ṣ, s, z) — a narrower list than several other readers use. He merges the dhāl into the tāʾ in ittakhadhtum and akhadhtum however inflected, and in fa-nabadhtuhā and ʿudhtu; the dāl into the dhāl of Kāf-Hā-Yā-ʿAyn-Ṣād / dhikru; the dāl into the thāʾ of wa-man yurid thawāba (Āl ʿImrān 3:145); the bāʾ into the mīm of wa-yuʿadhdhibu man yashāʾ at the end of al-Baqarah; and the nūn into the wāw of Yā Sīn wa-l-Qurʾān and Nūn wa-l-qalam. One place goes the other way: in irkab maʿanā (Hūd 11:42) he sounds the bāʾ clearly before the mīm rather than merging it.

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   وأدغم ذال ﴿إِذْ﴾ في التاء والدال، ودال ﴿قَدْ﴾ في حروفها الثمانية، وتاء التأنيث في الجيم والظاء وأحرف الصفير، والذال في التاء في ﴿ٱتَّخَذْتُمْ﴾، و﴿أَخَذْتُمْ﴾ كيف أتيا، و﴿فَنَبَذْتُهَا﴾، و﴿عُذْتُ﴾، والدال في الذال من ﴿كٓهيعٓصٓ ذِكْرُ﴾، وفي الثاء من ﴿وَمَن يُرِدْ ثَوَابَ﴾ بآل عمران، والباء في الميم من ﴿وَيُعَذِّبُ مَن يَشَآءُ﴾ آخر البقرة، والنون في الواو من ﴿يسٓ وَٱلْقُرْءَانِ﴾، و﴿نٓ وَٱلْقَلَمِ﴾، وأظهر الباء عند الميم من ﴿ٱرْكَب مَّعَنَا﴾ بهود.

   Examples · 3

   • أَخَذْتُمْThe dhāl merged into the tāʾ: akhattum.
   • وَمَن يُرِدْ ثَوَابَĀl ʿImrān 3:145The dāl merged into the thāʾ.
   • ٱرْكَب مَّعَنَاHūd 11:42The bāʾ sounded clearly — no assimilation.
10. 10

    Inclining an alif that was originally a yāʾ

    إمالة الألف المنقلبة عن ياء

    imālat al-alif al-munqalibah ʿan yāʾ

    Wherever a final alif goes back to an original yāʾ, Khalaf tips it strongly toward "ee" — full imālah, not a light shading — in nouns like al-hudā and verbs like saʿā. The book gives the standard test: put a noun in the dual, or attach the first-person -tu to a verb. If a yāʾ appears, incline; if a wāw appears, keep it flat. He makes exceptions for a handful of wāw-based words which he inclines anyway: al-quwā, al-ʿulā, al-ribā, wa-l-ḍuḥā however it comes, and aw kilāhumā. And as a general principle, a wāw-based word longer than three letters becomes yāʾ-like through that extra length and is inclined: yarḍā, tazakkā, zakkāhā, fa-anjāhu, najjānā, yudʿā, tutlā, tajallā, iʿtadā, istaʿlā.

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    وأمال إمالة كبرى كلَّ ألفٍ منقلبةٍ عن ياء تحقيقًا حيث وقعت، في اسم أو فعل نحو ﴿ٱلْهُدَىٰ﴾، ﴿سَعَىٰ﴾، وتُعرف ذوات الياء من الأسماء بالتثنية، ومن الأفعال بإسناد الفعل إلى تاء المتكلم، فمتى ظهرت الياء أمَلْتَ، ومتى ظهرت الواو فَتَحْتَ، إلَّا ﴿ٱلْقُوَىٰ﴾، و﴿ٱلْعُلَىٰ﴾، و﴿ٱلرِّبَوٰا۟﴾، و﴿وَٱلضُّحَىٰ﴾ كيف أتيا و﴿أَوْ كِلَاهُمَا﴾ فإنه يميلهن. وإذا زاد الواويُّ على ثلاثة أحرف نحو ﴿يَرْضَىٰ﴾، و﴿تَزَكَّىٰ﴾، و﴿زَكَّىٰهَا﴾، و﴿فَأَنجَىٰهُ﴾، و﴿نَجَّىٰنَا﴾، و﴿يُدْعَىٰ﴾، و﴿تُتْلَىٰ﴾، و﴿تَجَلَّىٰ﴾، و﴿ٱعْتَدَىٰ﴾، و﴿ٱسْتَعْلَىٰ﴾، فإنه يصير بسبب تلك الزيادة يائيًّا ويُمال.

    Examples · 4

    • ٱلْهُدَىٰYāʾ-based — inclined.
    • سَعَىٰYāʾ-based verb — inclined.
    • وَٱلضُّحَىٰal-Ḍuḥā 93:1Wāw-based but inclined by exception.
    • ٱسْتَعْلَىٰṬā Hā 20:64Wāw-based but over three letters, so inclined.
    The rule in general → Full inclination
11. 11

    Inclining the feminine -ā ending and every alif written as yāʾ

    إمالة ألفات التأنيث وما رُسم بالياء

    imālat alifāt al-taʾnīth

    He also inclines the feminine -ā ending on the pattern fuʿlā, whichever short vowel the first letter carries: ṭūbā, bushrā, taqwā, asrā, dhikrā, sīmā. The same applies to the patterns fuʿālā and faʿālā — usārā, yatāmā. More broadly, he inclines every word-final alif that the muṣḥaf writes in the shape of a yāʾ: matā, balā, yā asafā, ʿasā, and the interrogative annā. Five words stand outside all of this and keep a plain open alif: ladā, ilā, ḥattā, ʿalā and mā zakā, since nothing but the flat pronunciation is transmitted for any reader in them.

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    وكذا أمال ألفات التأنيث المقصورة وتكون في فُعلى مثلث الفاء نحو ﴿طُوبَىٰ﴾، و﴿بُشْرَىٰ﴾، و﴿تَقْوَىٰ﴾، و﴿أَسْرَىٰ﴾، و﴿ذِكْرَىٰ﴾، (سيما)، وكذا أمال ما كان على وزن فُعالى وفَعالى نحو ﴿أُسَـٰرَىٰ﴾، و﴿يَتَـٰمَىٰ﴾. وكذا أمال كل ألف متطرفة رُسمت في المصاحف ياء نحو ﴿مَتَىٰ﴾، و﴿بَلَىٰ﴾، و﴿يَـٰٓأَسَفَىٰ﴾، و﴿عَسَىٰ﴾، و﴿أَنَّىٰ﴾ الاستفهامية، ما عدا خمس كلمات وهي ﴿لَدَىٰ﴾، ﴿إِلَىٰ﴾، ﴿حَتَّىٰ﴾، ﴿عَلَىٰ﴾، و﴿مَا زَكَىٰ﴾ إذ لم يَرِد فيهن إلا الفتح للجميع.

    Examples · 3

    • بُشْرَىٰFeminine -ā ending — inclined.
    • يَتَـٰمَىٰOn the pattern faʿālā — inclined.
    • بَلَىٰWritten with a yāʾ in the muṣḥaf — inclined.
    The rule in general → Full inclination
12. 12

    Inclining the verse-endings of eleven sūrahs

    إمالة فواصل الآي

    imālat fawāṣil al-āy

    In eleven sūrahs Khalaf inclines the alif that ends each verse, treating the verse-ending as a class in its own right. It does not matter whether the alif is actually written or only implied, whether it derives from a wāw or a yāʾ, or whether it belongs to the root or was added; nouns and verbs alike are inclined. The eleven are Ṭā Hā, al-Najm, Saʾala (al-Maʿārij), al-Qiyāmah, al-Nāziʿāt, ʿAbasa, al-Aʿlā, al-Shams, al-Layl, al-Ḍuḥā and al-ʿAlaq. Four verse-endings are excluded and kept flat — daḥāhā, talāhā, ṭaḥāhā and idhā sajā — as is any alif that merely stands in for a tanwīn at a stop, such as hamsan and amtan, and anything that cannot take imālah at all.

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    وكذا أمال ألفات فواصل الآي المتطرفة تحقيقًا أو تقديرًا، واوية أو يائية، أصلية أو زائدة في الأسماء والأفعال إلا ﴿دَحَىٰهَا﴾، و﴿تَلَىٰهَا﴾، و﴿طَحَىٰهَا﴾، و﴿إِذَا سَجَىٰ﴾، وإلا المبدلة من التنوين مطلقًا كـ﴿هَمْسًا﴾ و﴿أَمْتًا﴾، وما لا يقبل الإمالة بحال، وذلك في إحدى عشرة سورة: طه والنجم وسأل والقيامة والنازعات وعبس والأعلى والشمس والليل والضحى والعلق.

    Examples · 2

    • إِذَا سَجَىٰal-Ḍuḥā 93:2A verse-ending in one of the eleven sūrahs, but excluded — read flat.
    • هَمْسًاṬā Hā 20:108The alif here replaces a tanwīn at the stop, so it is not inclined.
    The rule in general → Full inclination
13. 13

    Words kept flat against the rule

    كلمات مستثناة من الإمالة

    kalimāt mustathnāt min al-imālah

    Against those general principles Khalaf keeps a named set of words flat and open. They are khaṭāyā wherever it occurs, wa-qad hadāni (al-Anʿām), man ʿaṣānī (Ibrāhīm), ansānīhu (al-Kahf), ātāniya (Maryam and al-Naml), awṣānī (Maryam), maḥyāhum (al-Jāthiyah), and aḥyā wherever it stands alone or is linked only by thumma or fa — aḥyākum, thumma aḥyāhum, fa-aḥyā bihi. But where aḥyā is linked by wāw, which happens once, in amāta wa-aḥyā in al-Najm, he inclines it. He also keeps flat hudāya (al-Baqarah and Ṭā Hā), mathwāya (Yūsuf), maḥyāya at the end of al-Anʿām, ruʾyāya where it has no definite article (that is, in Yūsuf), ka-mishkāh (al-Nūr), marḍātī and marḍāti however they come, and ḥaqqa tuqātihi (Āl ʿImrān).

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    وقد استثنى من هذه الأصول كلمات فقرأهن بالفتح وهنَّ: (خَطَـٰيَا) كيف وقع، و﴿وَقَدْ هَدَىٰنِ﴾ بالأنعام، و﴿مَنْ عَصَانِى﴾ بإبراهيم، و﴿أَنسَىٰنِيهُ﴾ في الكهف، و﴿ءَاتَىٰنِىَ﴾ بمريم والنمل، و﴿أَوْصَىٰنِى﴾ بمريم، و﴿مَحْيَاهُمْ﴾ بالجاثية، و﴿أَحْيَا﴾ حيث وقع إذا لم يكن منسوقًا أو نسق بثم أو الفاء فقط، نحو ﴿أَحْيَاكُمْ﴾، ثم ﴿أَحْيَـٰهُمْ﴾، ﴿فَأَحْيَا بِهِ﴾، فإن نسق بالواو وذلك في ﴿أَمَاتَ وَأَحْيَا﴾ في النجم أماله. وفتح أيضًا ﴿هُدَاىَ﴾ بالبقرة وطه، و﴿مَثْوَاىَ﴾ بيوسف، و﴿مَحْيَاىَ﴾ آخر الأنعام، و﴿رُءْيَاىَ﴾ إذا لم يكن محلى بأل وذلك في يوسف، وفتح أيضًا ﴿كَمِشْكَوٰةٍ﴾ في النور، وفتح أيضًا ﴿مَرْضَاتِى﴾ و﴿مَرْضَاتِ﴾ كيف جاء، و﴿حَقَّ تُقَاتِهِ﴾ بآل عمران.

    Examples · 3

    • وَقَدْ هَدَىٰنِal-Anʿām 6:80Read flat.
    • أَمَاتَ وَأَحْيَاal-Najm 53:44The one place where aḥyā is inclined, because wāw links it.
    • حَقَّ تُقَاتِهِĀl ʿImrān 3:102Read flat.
    The rule in general → Open vowel
14. 14

    Inclining tarāʾā, naʾā and raʾā

    إمالة ﴿تَرَٰٓءَا﴾ و﴿وَنَـَٔا﴾ و﴿رَءَا﴾

    imālat tarāʾā wa-naʾā wa-raʾā

    In fa-lammā tarāʾā al-jamʿān (al-Shuʿarāʾ 26:61) Khalaf inclines the rāʾ but not the hamzah while joining; if he stops there, he inclines both. He inclines both letters — the consonant and the hamzah — in wa-naʾā, in al-Isrāʾ and Fuṣṣilat, and in raʾā whenever the next word begins with a pronounced consonant, as in raʾā kawkaban and raʾāhu mustaqirran. Where the next word begins with a vowelless consonant, as in raʾā al-qamara, he inclines only the rāʾ while joining; but if he stops on the word, both letters are inclined.

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    وأمال الراء دون الهمزة وصلًا من قوله تعالى ﴿فَلَمَّا تَرَٰٓءَا ٱلْجَمْعَانِ﴾ في الشعراء، وإذا وقف أمال الراء والهمزة معًا. وأمال أيضًا حرفَي ﴿وَنَـَٔا﴾ في الإسراء وفصلت، وحرفَي ﴿رَءَا﴾ حيث وقع قبل محرَّك نحو ﴿رَءَا كَوْكَبًا﴾، ﴿رَءَاهُ مُسْتَقِرًّا﴾، و﴿رَءَا﴾ فقط حيث وقع قبل ساكن في الوصل، نحو ﴿رَءَا ٱلْقَمَرَ﴾، فإن وقف عليه أمال حرفَيه.

    Examples · 3

    • فَلَمَّا تَرَٰٓءَا ٱلْجَمْعَانِal-Shuʿarāʾ 26:61Rāʾ inclined, hamzah not, while joining; both at a stop.
    • رَءَا كَوْكَبًاal-Anʿām 6:76Both letters inclined.
    • رَءَا ٱلْقَمَرَal-Anʿām 6:77Only the rāʾ inclined while joining; both at a stop.
    The rule in general → Full inclination
15. 15

    Further inclinations: ātīka, jāʾa, the alif between two rāʾs, and the sūrah openings

    إمالة ﴿ءَاتِيكَ﴾ وعين الفعل الثلاثي والألف بين راءين وفواتح السور

    imālat ātīka wa-fawātiḥ al-suwar

    He inclines the hamzah of ātīka in al-Naml, and the middle root letter of the three-letter past-tense verbs shāʾa, jāʾa and rāna — those three only. He inclines an alif standing between two rāʾs where the first carries a fatḥah and the second a kasrah: al-abrār, al-qarār, qarār, al-ashrār. And in the disconnected letters that open sūrahs he inclines the five gathered in the mnemonic ḥayya ṭahur — ḥāʾ, yāʾ, ṭāʾ, hāʾ and rāʾ — so the rāʾ of Alif-Lām-Rā, the letters of Kāf-Hā-Yā-ʿAyn-Ṣād, of Ṭā Hā, and the ḥāʾ of Ḥā Mīm are all inclined.

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    وأمال أيضًا همزة ﴿ءَاتِيكَ﴾ في النمل، وعين الفعل الماضي الثلاثي في ﴿شَآءَ﴾، و﴿جَآءَ﴾، و﴿رَانَ﴾ فقط، والألف الواقعة بين راءين أولاهما مفتوحة والثانية مجرورة وهي في ﴿ٱلْأَبْرَارِ﴾، و﴿ٱلْقَرَارِ﴾، و﴿قَرَارٍ﴾، و﴿ٱلْأَشْرَارِ﴾، والأحرف الخمسة المجموعة في (حي طهر) في فواتح السور نحو ﴿الٓر﴾، ﴿كٓهيعٓصٓ﴾، ﴿طه﴾، ﴿حمٓ﴾.

    Examples · 3

    • جَآءَThe middle letter inclined.
    • ٱلْأَبْرَارِAlif between a fatḥah-bearing rāʾ and a kasrah-bearing rāʾ — inclined.
    • حمٓthe seven Ḥā-Mīm sūrahsThe ḥāʾ inclined.
    The rule in general → Full inclination
16. 16

    Note: a following vowelless letter blocks the inclination

    تنبيه: مانع الساكن

    tanbīh: māniʿ al-sākin

    If a vowelless consonant follows the alif that would otherwise be inclined, the alif is elided in pronunciation and the inclination goes with it — there is nothing left to incline. Stop on the word, the obstacle disappears, the alif returns, and so does the inclination.

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    تنبيه: إذا وقع بعد الألف المُمالة ساكن وسقطت الألف من أجله، امتنعت الإمالة، فإذا زال ذلك الساكن بالوقف عادت الإمالة على ما تأصَّل.

    Examples · 1

    • The book states the principle without citing a word here.
    The rule in general → Full inclination
17. 17

    Stopping inside ayyan mā tadʿū

    الوقف على ﴿أَيًّا مَّا تَدْعُوا۟﴾

    al-waqf ʿalā ayyan mā tadʿū

    In ayyan mā tadʿū (al-Isrāʾ 17:110) Khalaf may break off either on ayyan or on mā; on the sounder view both are permitted to him.

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    ويجوز له الوقف على كلٍّ من ﴿أَيًّا﴾ و﴿مَّا﴾ من قوله تعالى ﴿أَيًّا مَّا تَدْعُوا۟﴾ في الإسراء على الصحيح.

    Examples · 1

    • أَيًّا مَّا تَدْعُوا۟al-Isrāʾ 17:110He may stop on either word.
    The rule in general → Pausing on final letters
18. 18

    The possessive yāʾ

    ياءات الإضافة

    yāʾāt al-iḍāfah

    The possessive yāʾ is left vowelless by Khalaf across a long list, all of which the printed lemma shows with the fatḥah of Ḥafṣ: baytī (al-Baqarah, al-Ḥajj, Nūḥ), wajhī (Āl ʿImrān, al-Anʿām), yadī ilayk and wa-ummī ilāhayn (al-Māʾidah), ajrī illā in all nine of its places, yā ʿibādī alladhīna (al-ʿAnkabūt, al-Zumar), lī fīhā (Ṭā Hā), mā kāna lī (Ibrāhīm and Ṣād), wa-lī naʿjah (Ṣād), lī dīn (al-Kāfirūn), mā lī lā (al-Naml and Yā Sīn), and maʿī in all eleven of its places. One word goes the other way: in ʿahdī al-ẓālimīn (al-Baqarah 2:124), which Ḥafṣ reads with a vowelless yāʾ, Khalaf gives it a fatḥah when joining — ʿahdiya.

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    وقرأ ﴿عَهْدِى ٱلظَّـٰلِمِينَ﴾ بفتح الياء وصلًا، و﴿بَيْتِىَ﴾ في البقرة والحج ونوح، و﴿وَجْهِىَ﴾ في آل عمران والأنعام، و﴿يَدِىَ إِلَيْكَ﴾، و﴿وَأُمِّىَ إِلَـٰهَيْنِ﴾ في المائدة، و﴿أَجْرِىَ إِلَّا﴾ في مواضعها التسعة، و﴿يَـٰعِبَادِىَ ٱلَّذِينَ﴾ في العنكبوت والزمر، و﴿لِىَ فِيهَا﴾ في طه، و﴿مَا كَانَ لِىَ﴾ بإبراهيم وفي صٓ، و﴿وَلِىَ نَعْجَةٌ﴾ في صٓ، و﴿لِىَ دِينِ﴾ بالكافرون، و﴿مَا لِىَ لَا﴾ في النمل ويسٓ، و﴿مَعِىَ﴾ في مواضعها الأحد عشر بإسكان الياء فيهن.

    Examples · 3

    • عَهْدِى ٱلظَّـٰلِمِينَal-Baqarah 2:124Given a fatḥah when joining.
    • بَيْتِىَal-Baqarah 2:125; al-Ḥajj 22:26; Nūḥ 71:28Printed with the fatḥah of Ḥafṣ; Khalaf reads baytī, vowelless.
    • مَعِىَVowelless in all eleven places.
    The rule in general → The possessive yāʾ
19. 19

    The yāʾ not written in the muṣḥaf

    ياءات الزوائد

    yāʾāt al-zawāʾid

    Of the words that end in a yāʾ the muṣḥaf does not write, the book names only one for Khalaf: in fa-mā ātāni (al-Naml 27:36) he does not pronounce the yāʾ at all — neither when joining nor when stopping. That closes his uṣūl. The author notes that this chapter is taken from al-Iḍāʾah fī bayān uṣūl al-qirāʾah by ʿAlī Muḥammad al-Ḍabbāʿ, the head of the Egyptian reciting-houses.

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    وقرأ ﴿فَمَآ ءَاتَىٰنِۦَ﴾ في النمل بحذف الياء في الحالَين. وهنا تمت أصوله ولله الحمد. نقلًا عن كتاب ((الإضاءة في بيان أصول القراءة)) للعلاَّمة عليّ محمد الضبَّاع، شيخ عموم المقارئ المصريّة، رحمه الله تعالى.

    Examples · 1

    • فَمَآ ءَاتَىٰنِal-Naml 27:36The yāʾ dropped in both joining and stopping — the opposite of Yaʿqūb, who keeps it.
    The rule in general → The restored yāʾ

Cross-reference

Every rule in the general reference that names Khalaf al-ʿĀshir explicitly, or that applies to all ten.

• Natural prolongationالمد الطبيعي

  All ten: 2 counts, without exception

• Separated prolongationالمد المنفصل

  4 — 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

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