Qabl al-Ẓuhr: Sūrah al-Zumar Verses 53 to 75; Sūrah al-Ṭāriq
Qirāʾah: Ḥafṣ ʿan ʿĀṣim, Hishām ʿan Ibn ʿĀmir, Warsh ʿan Nāfiʿ
Baʿd al-Ẓuhr: Sūrah Āl ʿImrān Verses 185 to 195; Sūrah al-ʿAṣr; Sūrah al-Kawthar
Qirāʾah: Warsh ʿan Nāfiʿ
The tilāwah began with Shehzada Saheb (DM) opting to recite a substantial passage of verses in the most familiar narration of Ḥafṣ ʿan ʿĀṣim. The recitation in Ḥafṣ continued till Verse 69 barring one verse, the 56th, that was recited in multiple narrations. The changes in this verse are listed below:
- Yā ḥasratā (يا حسرتى) with fatḥah = Ḥafṣ ʿan ʿĀṣim
- Yā ḥasratae with taqlīl = Warsh ʿan Nāfiʿ
- Nafsui yā ḥasratae with imālah and without idghām = Khalaf ʿan Ḥamzah
- Yā ḥasratāya = Ibn Jammaz ʿan Abū Jaʿfar
- Yā ḥasratāi (with madd 6 ḥarakāt) = Ibn Wardān ʿan Abū Jaʿfar
- Yā ḥasratāh (يا حسرتاه) at the time of waqf only = Ruways ʿan Yāʿqūb
Click here to listen to all wujūh listed above.
Upon reaching the 69th verse of Sūrah al-Zumar, Shehzada Saheb (DM) transitioned into the narration of Hishām ʿan Ibn ʿĀmir. This narration contains an interesting phenomenon where the kasrah (zayr) on the first letter of certain words is changed into 1/3rd ḍammah (paysh) and 2/3rds kasrah (zayr). This same phenomenon also occurs in the narration of Ruways ʿan Yaʿqūb and the qirāʾah of al-Kisāʾī, however, Ruways’ narration contains qaṣr al-munfaṣil (the non application of madd munfaṣil) and al-Kisāʾi does not read the subsequent word فتحت with a tashdīd on the letter تاء (futtiḥat). Shehzada Saheb (DM) not only elongated the madd munfaṣil but also read the word فتحت as futtiḥat indicating that the narration being recited was of Hishām.
The phenomenon mentioned earlier is termed إشمام كسر الحرف الأول ضما i.e. to provide a hint of paysh before continuing with zayr. Shehzada Saheb (DM) did so in several words which can be heard in the links provided below:
After completing Sūrah al-Zumar, Shehzada Saheb (DM) recited Sūrah al-Ṭāriq in the riwāyah of Warsh ʿan Nāfiʿ. In this narration, the word lammā is recited without tashdīd as lamā.
This soulful recitation touched many a heart and wet many an eye. It was entirely in the narration of Warsh ʿan Nāfiʿ. The narration of Warsh has been transmitted through two main turuq i.e. paths. These are the tarīq of al-Azraq and the tarīq of al-Iṣbahānī. Al-Shāṭibī, who has narrated the seven mutawātir recitations, has chosen the tarīq of al-Azraq over that of al-Iṣbahānī. Therefore this narration is also referred to as the riwāyah of Warsh from the qirāʾah of Nāfiʿ from the tarīq of al-Azraq brought to us through the tarīq of al-Shāṭibīyah (رواية ورش عن نافع من طريق الأزرق من طريق الشاطبية). The path of al-Azraq is the most commonly recited narration of Warsh especially in North Africa and Sudan outside of Egypt.
This brings us to the culmination of this series of Tajweed Explained. May Allah ta’ala forgive the errors contained herein and carry the reward of whatever is accurate, precise and beneficial to Syedna Aali Qadr Mufaddal Saifuddin TUS. May Allah ta’ala grant Shehzada Husain bhaisaheb Burhanuddin Saheb (DM) jazā-e-khayr for this opportunity bestowed on the keen followers of Qur’an-e-Majeed and its various sciences. May Allah ta’ala grant Syedna Aali Qadr Mufaddal Saifuddin a long and healthy life till the day of judgement. (Aameen).