Qālūn ʿan Nāfiʿ

Unhurried but not slow. Qālūn permits both a short and a medium separated madd, and both connecting and silencing the plural mīm — so a reciter following him has genuine choices to make, and the tables often show two numerals against his name for exactly that reason.

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 or 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

2 or 4

Transcribed from Vol. I pp. 189–191.

1. 1

   Lengthening the plural mīm

   صلة ميم الجمع

   ṣilat mīm al-jamʿ

   Qālūn has two options — this is what "bi-khulf" means — for the plural mīm when the next word begins with a vowelled letter. He may leave it vowelless, exactly as Ḥafṣ does, or he may give it a ḍammah and follow that with an unwritten wāw of two counts, so that ʿalayhim ghayr becomes ʿalayhimū ghayr. Reciters generally hold to one of the two consistently. When the word after the lengthened mīm begins with a hamzah, that unwritten wāw now stands immediately before a hamzah across a word boundary, which makes it a separated madd and it takes the length Qālūn gives that madd (see below): ʿalayhimū a-andhartahum.

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   رَوى بخُلفٍ عنه ضمَّ ميم الجمع وصلتَها بواوٍ لفظيةٍ إذا وقعتْ قبل محرَّك، نحو ﴿عَلَيْهِمْ غَيْرِ﴾، ﴿عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ﴾، وإذا كان بعدها الهمزُ فعلى الصلة تكون من باب المد المنفصل فتُعطَى حكمه.

   Examples · 2

   • عَلَيْهِمْ غَيْرِal-Fātiḥah 1:7
   • عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْal-Baqarah 2:6With the lengthening taken, the mīm's wāw becomes a separated madd before the hamzah.
   The rule in general → The plural mīm
2. 2

   Clipping the pronominal hāʾ

   اختلاس هاء الكناية

   ikhtilās hāʾ al-kināyah

   Ikhtilās means giving a vowel only part of its normal duration — the ear hears a hurried, half-swallowed kasrah rather than a full one. Qālūn does this to the pronoun-hāʾ in twelve places: both occurrences of yuʾaddihi ilayk in Āl ʿImrān, both of nuʾtihi minhā there and the one in al-Shūrā, nuwallihi mā tawallā and nuṣlihi in al-Nisāʾ, arjihi in al-Aʿrāf and al-Shuʿarāʾ, wa-yattaqihi in al-Nūr, fīhi muhānan in al-Furqān, and fa-alqihi in al-Naml. In wa-yattaqihi he also puts a kasrah on the qāf, as Shuʿbah does. A thirteenth word, wa-man yaʾtihi muʾminan in Ṭāhā, is disputed: both a plain kasrah with no lengthening and a kasrah followed by the full lengthening are soundly transmitted from him and both are taught. Two further words go the other way: in wa-mā ansānīhu in al-Kahf and ʿalayhu llāha in al-Fatḥ, where Ḥafṣ has a ḍammah on the hāʾ, Qālūn reads a kasrah — ansānīhi, ʿalayhi.

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   وروى ﴿يُؤَدِّهِ إِلَيْكَ﴾ معاً بآل عمران، و﴿نُؤْتِهِ مِنْهَا﴾ معاً بها وموضع الشورى، و﴿نُوَلِّهِ مَا تَوَلَّىٰ﴾ و﴿نُصْلِهِ﴾ بالنساء، و﴿أَرْجِهْ﴾ بالأعراف والشعراء، و﴿وَيَتَّقْهِ﴾ بالنور، و﴿فِيهِ مُهَانًا﴾ بالفرقان، و﴿فَأَلْقِهْ﴾ بالنمل، باختلاس كسرة الهاء في المواضع الاثني عشر وكسر القاف في ﴿وَيَتَّقِهِ﴾، واختُلِف عنه في اختلاس كسرة هاء ﴿وَمَن يَأْتِهِ مُؤْمِنًا﴾ في طه، والوجهان فيه صحيحان ـ كسر الهاء من غير صلة، وكسرها مع الصلة ـ مأخوذٌ بهما له، و﴿وَمَآ أَنسَىٰنِيهُ﴾ بالكهف، و﴿عَلَيْهُ ٱللَّهَ﴾ في الفتح بكسر الهاء فيهما.

   Examples · 10

   • يُؤَدِّهِ إِلَيْكَĀl ʿImrān 3:75Both occurrences; kasrah clipped short.
   • نُؤْتِهِ مِنْهَاBoth in Āl ʿImrān, plus al-Shūrā 42:20.
   • نُوَلِّهِ مَا تَوَلَّىٰal-Nisāʾ 4:115
   • أَرْجِهْal-Aʿrāf and al-Shuʿarāʾ.
   • وَيَتَّقْهِal-Nūr 24:52Qālūn: wa-yattaqihi, kasrah on the qāf too.
   • فِيهِ مُهَانًاal-Furqān 25:69
   • فَأَلْقِهْal-Naml 27:28
   • وَمَن يَأْتِهِ مُؤْمِنًاṬāhā 20:75Two sound ways: clipped kasrah, or kasrah with full lengthening.
   • وَمَآ أَنسَىٰنِيهُal-Kahf 18:63Qālūn reads the hāʾ with a kasrah.
   • عَلَيْهُ ٱللَّهَal-Fatḥ 48:10Qālūn reads the hāʾ with a kasrah.
   The rule in general → The pronoun hāʾ
3. 3

   The separated prolongation

   المدّ المنفصل

   al-madd al-munfaṣil

   Where a long vowel at the end of one word meets a hamzah at the start of the next, Qālūn may hold it for the ordinary two counts (qaṣr) or for four (tawassuṭ). A third measure, "just above two" — around three counts — is also transmitted from him, but the author says that practice follows the first, i.e. the two-count reading. Two counts on the separated madd is the single most audible feature of Qālūn's recitation to an ear trained on Ḥafṣ: phrases like yā ayyuhā and bi-mā unzila go past almost without a stretch.

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   ورَوى قصرَ المنفصل وتوسُّطَه، وتوسُّطَ المتصل، ووردَ عنه أيضاً فويقُ القصر فيهما، والعمل على الأول.

   Examples · 1

   • عَلَيْهِمْ ءَأَنذَرْتَهُمْal-Baqarah 2:6The book gives no word specifically for the madd; this junction is quoted on the same page for the plural mīm and is a separated madd when the mīm is lengthened.
   The rule in general → Separated prolongation
4. 4

   The joined prolongation

   المدّ المتصل

   al-madd al-muttaṣil

   Where the long vowel and the hamzah stand inside one word, Qālūn holds it for four counts. The obligatory nature of this madd means he cannot shorten it as he does the separated one, so a Qālūn recitation characteristically clips the separated madd while still stretching the joined one — a contrast Ḥafṣ does not have, since he gives both the same measure.

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   وتوسُّطَ المتصل، ووردَ عنه أيضاً فويقُ القصر فيهما، والعمل على الأول.

   Examples · 1

   • أَوْلِيَآءَ أُو۟لَٰٓئِكَThe book prints this phrase on p. 189 for the meeting of two hamzahs; its first word is a joined madd. The book gives no word of its own for the measure.
   The rule in general → Connected prolongation
5. 5

   Two hamzahs within a single word

   الهمزتان من كلمة

   al-hamzatān min kalimah

   Whenever two full hamzahs come together inside one word, Qālūn softens the second one to a sound halfway between a hamzah and the vowel that follows it, and he inserts a separating alif of two counts between the two — so what Ḥafṣ reads as a-andhartahum, Qālūn reads ā-andhartahum with a cushion of length in the middle. This is his practice without exception in words such as a-andhartahum, a-alidu, a-amintum and a-unabbiʾukum. The word aʾimmah is the single exception: he softens the second hamzah but inserts no alif. (A second way for that word, replacing the second hamzah with a kasrah-bearing yāʾ, is a respectable position but does not belong to the transmission line of this book and is not to be recited from it.) Where three hamzahs pile up in one word — only in a-amantum in al-Aʿrāf, Ṭāhā and al-Shuʿarāʾ, and a-ālihatunā in al-Zukhruf — he softens the second but again inserts no separating alif.

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   ورَوى تسهيلَ الهمزة الثانية مطلقاً من كل همزتَي قطعٍ اجتمعتا في كلمةٍ واحدة، نحو ﴿ءَأَنذَرْتَهُمْ﴾، ﴿ءَأَلِدُ﴾، ﴿ءَأَمِنتُمْ﴾، ﴿أَؤُنَبِّئُكُم﴾ مع إدخال ألف الفصل بينهما، إلّا أنه روى ﴿أَئِمَّةَ﴾ بالتسهيل مع عدم الفصل بالألف، وزاد فيه وجهاً ثانياً وهو إبدال الثانية ياءً مكسورة وهو وجهٌ وجيهٌ (ولكنه ليس من طريق كتابنا فلا يقرأ به). وإذا اجتمع ثلاث همزات في كلمة وذلك في ﴿ءَأَمَنتُمْ﴾ بالأعراف وطه والشعراء، و﴿ءَأٰلِهَتُنَا﴾ بالزخرف، وليس غيرهما، فله تسهيل الثانية لكن من غير إدخال ألف الفصل.

   Examples · 7

   • ءَأَنذَرْتَهُمْal-Baqarah 2:6
   • ءَأَلِدُHūd 11:72
   • ءَأَمِنتُمْal-Mulk 67:16
   • أَؤُنَبِّئُكُمĀl ʿImrān 3:15
   • أَئِمَّةَSoftened, but with no separating alif.
   • ءَأَمَنتُمْal-Aʿrāf, Ṭāhā and al-Shuʿarāʾ — three hamzahs, no separating alif.
   • ءَأٰلِهَتُنَاal-Zukhruf 43:58
   The rule in general → Softening the hamzah
6. 6

   The doubled interrogative

   الاستفهام المكرر

   al-istifhām al-mukarrar

   Several verses ask the same question twice in a row — "when we are dust, shall we then really be…?" Qālūn keeps the first as a question and turns the second into a statement, so the sense becomes "when we are dust, we shall indeed be…". Two sūrahs reverse this: in al-Naml and al-ʿAnkabūt he reads the first as a statement and the second as the question. Separately, in a-shhidū in al-Zukhruf he reads an opening hamzah with a fatḥah fully realized, then a second hamzah with a ḍammah softened, and the shīn vowelless — a-ushhidū — and he may or may not insert a separating alif between the two hamzahs, both being reported from him.

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   ورَوى كلَّ موضعٍ وقع فيه استفهامٌ مكرَّرٌ نحو ﴿أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا﴾ بالاستفهام في الأول والإخبار في الثاني، إلّا ما كان في النمل والعنكبوت فإنه قرأ بالإخبار في الأول والاستفهام في الثاني، و﴿أَشْهَدُوا۟﴾ بهمزةٍ مفتوحة محقَّقة فهمزةٍ مضمومة مسهَّلة وإسكان الشين، وأدخل ألفاً بين همزتَيه بخُلفٍ عنه.

   Examples · 2

   • أَءِذَا كُنَّا تُرَٰبًا أَءِنَّاal-Raʿd 13:5First interrogative, second declarative.
   • أَشْهَدُوا۟al-Zukhruf 43:19Read a-ushhidū; separating alif optional.
7. 7

   Two hamzahs meeting across two words

   الهمزتان من كلمتين

   al-hamzatān min kalimatayn

   When one word ends in a hamzah and the next begins with one, Qālūn does not pronounce both cleanly as Ḥafṣ does. If the two carry the same vowel, and that vowel is a fatḥah, he drops the first hamzah altogether: jāʾa amrunā becomes jā amrunā. If both carry a kasrah or both a ḍammah, he softens the first instead of dropping it. One phrase gets an extra option: bi-l-sūʾi illā mā raḥima in Yūsuf, where he may turn the first hamzah into a wāw and merge it into the wāw already before it. If the two hamzahs differ in vowel, the second is the one that changes: a fatḥah then a ḍammah or kasrah — soften the second between hamzah and its vowel; a kasrah then a fatḥah — turn the second into a pure yāʾ; a ḍammah then a fatḥah — turn it into a pure wāw; a ḍammah then a kasrah — either soften it or turn it into a wāw, both permitted. All of this applies only when the words are actually joined; the moment you pause on the first word, its hamzah must be pronounced in full.

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   وإذا التقى همزتا قطعٍ من كلمتين واتفقتا في الشكل كـ﴿جَآءَ أَمْرُنَا﴾، ﴿مِنَ ٱلسَّمَآءِ إِنَّ﴾، ﴿أَوْلِيَآءَ أُو۟لَٰٓئِكَ﴾ فله إسقاطُ الأولى منهما إذا كانتا مفتوحتَين، وتسهيلُها إذا كانتا مكسورتَين أو مضمومتَين، ويزاد له في قوله تعالى ﴿بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ﴾ في يوسف إبدالُ الهمزة الأولى واواً، وإدغام الواو التي قبلها فيها. وإن اختلفتا في الشكل فإن كانت الأولى مفتوحة والثانية مضمومة أو مكسورة سهَّل الثانية بين بين، وإن كانت مكسورة والثانية مفتوحة أبدل الثانية ياءً خالصةً، وإن كانت الأولى مضمومة والثانية مفتوحة أبدل الثانية واواً خالصة. وإن كانت الأولى مضمومة والثانية مكسورة فله في الثانية وجهان: تسهيلها بين بين وإبدالها واواً.

   Examples · 4

   • جَآءَ أَمْرُنَاTwo fatḥahs — first hamzah dropped.
   • مِنَ ٱلسَّمَآءِ إِنَّal-Anfāl 8:32Two kasrahs — first hamzah softened.
   • أَوْلِيَآءَ أُو۟لَٰٓئِكَQuoted by the book as one of the three specimen shapes.
   • بِٱلسُّوٓءِ إِلَّا مَا رَحِمَYūsuf 12:53Extra option: first hamzah becomes a wāw and merges into the preceding wāw.
   The rule in general → Softening the hamzah
8. 8

   Prolongation before an altered hamzah

   المدّ قبل الهمز المغيَّر

   al-madd qabla al-hamz al-mughayyar

   Once a hamzah has been dropped or softened by the rules just given, the question arises what to do with the long vowel that stood before it — for jāʾa amrunā, how long is the ā of jāʾa once its hamzah is gone? Three measures are permitted: two counts, four counts (matching his shortened separated madd), or the full measure of his madd. Some authorities add a fourth possibility, shortening it where the hamzah was softened. The author gives the working preference: shorten where the hamzah was dropped, lengthen where it was softened.

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   ويجوز في حرف المدّ الواقع قبل همزٍ مغيَّرٍ القصرُ والمدُّ على قصر المنفصل، والمدُّ على مدِّه، وزاد بعضهم قصرَه عليه عند التسهيل. ويرجح القصر عند الإسقاط والمد عند التسهيل.

   Examples · 1

   • The book states the measures without citing a word; they apply to the same phrases as the preceding rule, e.g. جَآءَ أَمْرُنَا.
9. 9

   Transferring the hamzah's vowel backwards

   النقل

   al-naql

   In three places Qālūn moves a hamzah's vowel back onto the vowelless letter before it and then leaves the hamzah itself without a vowel. The most involved is ʿādan al-ūlā in al-Najm: the ḍammah of the hamzah moves onto the lām of the definite article, the tanwīn of ʿādan merges into that lām when the words are joined, and the wāw's hamzah is left vowelless — the result sounds like ʿādal-lūlā. If you stop on ʿādā and then start afresh at al-ūlā, three beginnings are open to you: al-ūlā restored to its original form; a-lūlā with the connecting hamzah, a ḍammah-bearing lām and a vowelless hamzah; or simply lūlā with a ḍammah-bearing lām and a vowelless hamzah and no connecting alif at all. He also applies naql to al-āna in both of its places in Yūnus, moving the hamzah's vowel onto the lām; and to ridʾan yuṣaddiqunī in al-Qaṣaṣ, moving it onto the dāl — ridan yuṣaddiqunī.

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   روى ﴿عَادًا ٱلْأُولَىٰ﴾ في النجم بنقل ضمة الهمزة إلى لام التعريف قبلها، وإدغام تنوين ﴿عَادًا﴾ فيها حالةَ الوصل وهمزُ الواو بعدها همزاً ساكناً. فإن وقفتَ له على ﴿عَادًا﴾ بقلب تنوينه ألفاً، وابتدأتَ بالأولى فيجوز لك ثلاثة أوجه: الأول ﴿ٱلْأُولَىٰ﴾ بردِّ الكلمة إلى أصلها، الثاني (أَلُولَى) بهمزة الوصل فلامٍ مضمومةٍ فهمزةٍ ساكنة، الثالث (لُؤْلَى) بلامٍ مضمومة فهمزة ساكنة من غير ألف الوصل. ورَوى ﴿ءَآلْـَٰٔنَ﴾ موضعَي يونس بنقل حركة الهمزة إلى اللام، و﴿رِدْءًا يُصَدِّقُنِى﴾ في القصص بنقل حركة الهمزة إلى الدّال.

   Examples · 3

   • عَادًا ٱلْأُولَىٰal-Najm 53:50
   • ءَآلْـَٰٔنَBoth places in Yūnus.
   • رِدْءًا يُصَدِّقُنِىal-Qaṣaṣ 28:34
   The rule in general → Transferring the vowel
10. 10

    No sakt in the four places

    ترك السكت

    tark al-sakt

    Like Shuʿbah, Qālūn reads straight through the four places where Ḥafṣ cuts the voice, with no sakt at all. And because nothing now separates them, the nūn of man and the lām of bal assimilate into the following rāʾ: mar-rāq, bar-rāna.

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

    Examples · 4

    • عِوَجَا ۞ قَيِّمًاal-Kahf 18:1–2
    • مَرْقَدِنَا هَٰذَاYāsīn 36:52
    • مَنْ رَاقٍal-Qiyāmah 75:27
    • بَلْ رَانَal-Muṭaffifīn 83:14
    The rule in general → Brief pause
11. 11

    Assimilation and clear articulation

    الإدغام والإظهار

    al-idghām wa-l-iẓhār

    Qālūn merges the dhāl of ittakhadhtum and akhadhtum into the following tāʾ, in every form these verbs take, singular or plural — the same as Shuʿbah, against Ḥafṣ. But he goes the other way on two of the three places where Ḥafṣ assimilates: yalhath dhālika in al-Aʿrāf and irkab maʿanā in Hūd may be read with each letter sounded clearly, though both assimilation and clear articulation are reported from him for these two.

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    وأدغم الذال في التاء من ﴿ٱتَّخَذْتُمْ﴾، ﴿أَخَذْتُمْ﴾ كيف وقعا جمعاً أو فرداً. وأظهَر الثاء عند الذال من ﴿يَلْهَث ذَّٰلِكَ﴾ في الأعراف، والباء عند الميم في ﴿ٱرْكَب مَّعَنَا﴾ بهود، بخلافٍ عنه فيهما.

    Examples · 4

    • ٱتَّخَذْتُمْMerged.
    • أَخَذْتُمْ
    • يَلْهَث ذَّٰلِكَal-Aʿrāf 7:176Clear articulation, with the other way also reported.
    • ٱرْكَب مَّعَنَاHūd 11:42
12. 12

    Inclination and half-inclination

    الإمالة والتقليل

    al-imālah wa-l-taqlīl

    Qālūn's use of inclination is very sparing. One word gets the full tilt towards ē: hār in al-Tawbah. The word al-tawrāh, wherever it occurs, he may read with taqlīl — a half-tilt, sitting between a plain ā and a full ē — or with the plain open vowel, both being reported. The same disagreement attaches to the hā and the yā in the disconnected letters that open Maryam; al-Shāṭibī says nothing about the open reading for Qālūn there even though it belongs to his own line of transmission. And majrāhā in Hūd — the one word Ḥafṣ inclines — Qālūn reads with a plain open rāʾ.

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    وأمال ﴿هَارٍ﴾ في التوبة إمالةً كبرى، ورَوى ﴿ٱلتَّوْرَىٰةَ﴾ حيث وقع بالتقليل بخُلفٍ عنه فيه، واختلف عنه أيضاً في تقليل الهاء والياء من فاتحة مريم، وسكت الشاطبيُّ عن الفتح فيهما له مع كونه طريقَه. وقرأ ﴿مَجْرىٰهَا﴾ بفتح الراء من غير إمالة.

    Examples · 3

    • هَارٍal-Tawbah 9:109Full imālah.
    • ٱلتَّوْرَىٰةَHalf-inclination, with the open reading also reported.
    • مَجْرىٰهَاHūd 11:41Plain open rāʾ, no inclination.
    The rule in general → Full inclination
13. 13

    Opening the possessive yāʾ before a hamzah

    فتح ياء المتكلم قبل الهمز

    fatḥ yāʾ al-mutakallim qabla al-hamz

    This is the mirror image of Ḥafṣ's rule. Where Ḥafṣ leaves the possessive yāʾ vowelless before a full hamzah, Qālūn opens it with a fatḥah — inniya aʿlamu, anniya akhluqu, minniya innaka, yadiya ilayka, fa-inniya uʿadhdhibuhu, wa-inniya urīdu — regardless of which vowel the hamzah carries. Twenty-one places are exceptions where he leaves the yāʾ vowelless: bi-ʿahdī ūfi, fa-dhkurūnī adhkurkum (both in al-Baqarah), anẓirnī ilā and arinī anẓur (both in al-Aʿrāf), taftinnī alā in al-Tawbah, tuḥarrimanī akun in Hūd, yadʿūnanī ilayhi and wa-bayna ikhwatī inna (both in Yūsuf), anẓirnī ilā in al-Ḥijr, ātūnī ufrigh in al-Kahf, fa-ttabiʿnī ahdika in Maryam, awziʿnī an in al-Naml and al-Aḥqāf, yuṣaddiqunī innī in al-Qaṣaṣ, anẓirnī ilā there, dharūnī aqtul in Ghāfir, tadʿūnanī ilā l-nār, tadʿūnanī ilayhi and udʿūnī astajib lakum — the four in Ghāfir — dhurriyyatī innī in al-Aḥqāf, and akhkhartanī ilā in al-Munāfiqūn. He is also disputed in ilā rabbī in Fuṣṣilat.

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    ورَوى فتحَ كلِّ ياءِ متكلمٍ إذا كان بعدها همزُ قطعٍ سواءٌ كان مفتوحاً أو مكسوراً أو مضموماً، نحو ﴿إِنِّىَ أَعْلَمُ﴾، و﴿أَنِّىَ أَخْلُقُ﴾، و﴿مِنِّىَ إِنَّكَ﴾، و﴿يَدِىَ إِلَيْكَ﴾، و﴿فَإِنِّىَ أُعَذِّبُهُ﴾، و﴿وَإِنِّىَ أُرِيدُ﴾، واستثنى من ذلك واحداً وعشرين موضعاً فأسكنَها.

    Examples · 10

    • إِنِّىَ أَعْلَمُYāʾ opened, against Ḥafṣ's vowelless reading.
    • أَنِّىَ أَخْلُقُĀl ʿImrān 3:49
    • مِنِّىَ إِنَّكَ
    • يَدِىَ إِلَيْكَal-Māʾidah 5:28
    • فَإِنِّىَ أُعَذِّبُهُal-Baqarah 2:126
    • وَإِنِّىَ أُرِيدُal-Qaṣaṣ 28:27
    • بِعَهْدِى أُوفِal-Baqarah 2:40One of the twenty-one where the yāʾ stays vowelless.
    • فَٱذْكُرُونِى أَذْكُرْكُمْal-Baqarah 2:152
    • ٱدْعُونِى أَسْتَجِبْ لَكُمْGhāfir 40:60
    • إِلَىٰ رَبِّىFuṣṣilat 41:50Disputed.
    The rule in general → The possessive yāʾ
14. 14

    Opening the possessive yāʾ elsewhere

    فتح ياء المتكلم قبل غير الهمز

    fatḥ yāʾ al-mutakallim qabla ghayr al-hamz

    Where the next word begins with a connecting hamzah — the kind that vanishes in continuous reading — Qālūn opens the yāʾ rather than dropping it, so ʿahdī l-ẓālimīn in al-Baqarah, li-nafsī dhhab and dhikrī dhhabā in Ṭāhā, qawmī ttakhadhū in al-Furqān, and baʿdī smuhū in al-Ṣaff all keep an audible …iya. He also opens it in wa-mamātiya li-llāh in al-Anʿām, where Ḥafṣ leaves it vowelless. Going the other way, he leaves the yāʾ vowelless in a list of words Ḥafṣ opens: wa-mā kāna lī in Ibrāhīm and mā kāna lī in Ṣād, mā lī lā arā in al-Naml, wa-lī naʿjah in Ṣād, wa-lī fīhā maʾārib in Ṭāhā, baytī muʾminan in Nūḥ, maʿī wherever it occurs, and wa-maḥyāya in al-Anʿām. Finally, in yā ʿibādi lā khawf in al-Zukhruf he pronounces a vowelless yāʾ in both joining and pausing, where Ḥafṣ drops it entirely.

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    ورَوى فتحَ ياءِ المتكلم أيضاً في ﴿عَهْدِى ٱلظَّٰلِمِينَ﴾ في البقرة، و﴿لِنَفْسِى ۞ ٱذْهَبْ﴾، و﴿ذِكْرِى ۞ ٱذْهَبَا﴾ في طه، و﴿قَوْمِى ٱتَّخَذُوا۟﴾ في الفرقان، و﴿بَعْدِى ٱسْمُهُۥ﴾ في الصفِّ، و﴿وَمَمَاتِى لِلَّهِ﴾ في الأنعام، وإسكانِها في ﴿وَمَا كَانَ لِىَ﴾ موضع إبراهيم و﴿مَا كَانَ لِىَ﴾ موضع صٓ، و﴿مَا لِىَ لَآ أَرَىٰ﴾ في النمل، و﴿وَلِىَ نَعْجَةٌ﴾ في صٓ، و﴿وَلِىَ فِيهَا مَـَٔارِبُ﴾ في طه، و﴿بَيْتِىَ مُؤْمِنًا﴾ بنوح، و﴿مَعِىَ﴾ حيث وقع، و﴿وَمَحْيَاىَ﴾ بالأنعام، ورَوى أيضاً ﴿يَٰعِبَادِ لَا خَوْفٌ﴾ في الزخرف بإثبات ياءٍ ساكنة في الحالَين.

    Examples · 11

    • عَهْدِى ٱلظَّٰلِمِينَal-Baqarah 2:124Yāʾ opened, so it survives in continuous reading.
    • لِنَفْسِى ۞ ٱذْهَبْṬāhā 20:41–42
    • ذِكْرِى ۞ ٱذْهَبَاṬāhā 20:42–43
    • قَوْمِى ٱتَّخَذُوا۟al-Furqān 25:30
    • بَعْدِى ٱسْمُهُۥal-Ṣaff 61:6
    • وَمَمَاتِى لِلَّهِal-Anʿām 6:162
    • مَا لِىَ لَآ أَرَىٰal-Naml 27:20Qālūn: vowelless yāʾ.
    • وَلِىَ نَعْجَةٌṢād 38:23
    • بَيْتِىَ مُؤْمِنًاNūḥ 71:28
    • وَمَحْيَاىَal-Anʿām 6:162
    • يَٰعِبَادِ لَا خَوْفٌal-Zukhruf 43:68Vowelless yāʾ pronounced in both states.
    The rule in general → The possessive yāʾ
15. 15

    The "added" yāʾs

    ياءات الزوائد

    yāʾāt al-zawāʾid

    The "added" yāʾs are final yāʾs that the muṣḥaf does not write. Ḥafṣ drops them all; Qālūn pronounces nineteen of them when the words are joined, and drops them when he pauses. They are attabiʿani wa-qul in Āl ʿImrān; yawma yaʾti in Hūd; akhkhartani and al-muhtadi, both in al-Isrāʾ; then six in al-Kahf — al-muhtadi, yahdiyani, in tarani, yuʾtiyani, tuʿallimani and nabghi; allā tattabiʿani in Ṭāhā; atumiddūnani in al-Naml; al-jawāri in al-Shūrā; al-munādi in Qāf; tattabiʿūni ahdikum in Ghāfir; ilā l-dāʿi in al-Qamar; and yasri, akramani and ahānani, the three in al-Fajr. A further four he reads both ways in continuous reading, pronouncing or dropping the yāʾ: al-dāʿi and idhā daʿāni in al-Baqarah, and al-talāqi and al-tanādi in Ghāfir.

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    وروى إثباتَ الياء وصلاً في تسعة عشرَ موضعاً وهي ﴿أَتَّبِعَنِ وَقُل﴾ في آل عمران، و﴿يَوْمَ يَأْتِ﴾ في هود، و﴿أَخَّرْتَنِ﴾، و﴿ٱلْمُهْتَدِ﴾، كلاهما في الإسراء، و﴿ٱلْمُهْتَدِ﴾، و﴿يَهْدِيَنِ﴾، و﴿إِن تَرَنِ﴾، و﴿يُؤْتِيَنِ﴾، و﴿تُعَلِّمَنِ﴾، و﴿نَبْغِ﴾ الستة في الكهف، و﴿أَلَّا تَتَّبِعَنِ﴾ في طه، و﴿أَتُمِدُّونَنِ﴾ في النمل، و﴿ٱلْجَوَارِ﴾ في شورى، و﴿ٱلْمُنَادِ﴾ في قٓ، و﴿تَتَّبِعُونِ أَهْدِكُمْ﴾ في غافر، و﴿إِلَى ٱلدَّاعِ﴾ في القمر، و﴿يَسْرِ﴾، و﴿أَكْرَمَنِ﴾، و﴿أَهَٰنَنِ﴾ الثلاثة في الفجر، وقرأ بالإثبات والحذف حالةَ الوصل في أربعة مواضع، وهي ﴿ٱلدَّاعِ﴾، و﴿إِذَا دَعَانِ﴾ في البقرة، و﴿ٱلتَّلَاقِ﴾، و﴿ٱلتَّنَادِ﴾ في غافر.

    Examples · 14

    • أَتَّبِعَنِ وَقُلĀl ʿImrān 3:20
    • يَوْمَ يَأْتِHūd 11:105
    • أَخَّرْتَنِal-Isrāʾ 17:62
    • ٱلْمُهْتَدِOne in al-Isrāʾ and one in al-Kahf.
    • نَبْغِal-Kahf 18:64
    • أَلَّا تَتَّبِعَنِṬāhā 20:93
    • أَتُمِدُّونَنِal-Naml 27:36
    • ٱلْجَوَارِal-Shūrā 42:32
    • ٱلْمُنَادِQāf 50:41
    • إِلَى ٱلدَّاعِal-Qamar 54:8
    • يَسْرِal-Fajr 89:4
    • إِذَا دَعَانِal-Baqarah 2:186One of the four read both ways in continuous reading.
    • ٱلتَّلَاقِGhāfir 40:15
    • ٱلتَّنَادِGhāfir 40:32
    The rule in general → The restored yāʾ

Cross-reference

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

• Natural prolongationالمد الطبيعي

  All ten: 2 counts, without exception

• Separated prolongationالمد المنفصل

  2 or 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

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

• The plural mīmميم الجمع

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