Aa maqaalo Lisanuddawat ma bhi mawjood chhe.

Against a velvet green backdrop reading, “Assalāmu ʿAlayka Yā Abā Abdillāh, Assalāmu ʿAlayka Yā Maulāyal Husayn”, Al Syed al Ajal Shehzada Husain bhaisaheb Burhanuddin Saheb DM began the first recitation of Ashara Mubaraka 1444 H from the eighth verse of Sūrah Luqmān in the reading of Ḥafṣ. After switching code to Warsh and briefly engaging in the jamʿ format in verse thirteen, Shehzada Saheb DM finally culminated the relatively brief recitation at verse fourteen. Initially consolidating the recitation in the maqām of Rāst, Shehzada Saheb DM also explored the Ḥijāz towards the end of the recitation.

Analysing Verses 08 to 11

While Ḥafṣ recites the long vowel /aa/ of “aamanū” with two harakāt, Warsh offers the option to do so with two (qaṣr), four (tawassuṭ) or six (ishbāʿ) ḥarakāt. Shehzada Saheb DM recited this word using tawassuṭ.

Warsh performs taqlīl in the word “alqā” by reciting it with a noticeable but not exaggerated slant of the long vowel /aa/. Likewise, Warsh performs the naql of the hamzah in the phrase “fil arḍi” which, after naql, is sounded as “fi-larḍi”.

Analysing Verse 13

Shehzada Saheb DM recited verse 13 of Sūrah Luqmān in the jamʿ (collective) format while focusing on the farsh word “bunayya”. Such a recitation involves repeating the relevant verse or part of it until all differences are covered.

The first recitation was in Warsh. Unlike Ḥafṣ, Warsh recites the word “bunayya” with a kasrah on the yā, sounding it as “bunayyi”.

The second was in Ḥafṣ, which is customary.

The third recitation was in the reading of Ibn Kathir who recites the word “bunayya” with a light yā, i.e., a yā without the tashdeed. It sounds as, “bunai”.

Analysing Verses 12 to 14

The most notable aspect of Warsh in these verses is the badal-naql combination found in the first phrase of verse 12. The phrase “walaqad aatainaa” is recited by Warsh with a naql on the long vowel /aa/ of aatainaa, and the same vowel is then optionally elongated to two (qasr), four (tawassuṭ) or six (ishbāʿ) harakāt.

In the context of farsh, the false kasrah in the word “an” is replaced with a false dammah. Therefore, the phrase “an-ish-kur” is recited as “an-ush-kur”.

The recitation came to a close at the end of verse 14.

History Lane

As discussed in the previous article, A’immat Fatimiyeen AS were always accompanied by a company of elite reciters known as the Reciters of the Hazrat Sharīfah. Ibn al-Tuwayr writes that on the day of ʿĀshūrā, the Imam AS presided over a private gathering known as the Simāṭ al-Ḥuzn where the elite reciters recited verses from the Qur’an signifying the tragedy of Karbala. While the Imam AS remained within the Royal Palace, other high ranking functionaries presided over similar gatherings in masjids, especially Al Jami al Azhar, and here, too, the reciters played an active role. The recitation of the Qur’an was generally followed by the recitation of marāsi lamenting the atrocities unleashed by the Umayyads on the household of Nabi Mohammed SAW.

[NEW] Ajwibat-uz-Zakireen

Delivering on the promise in the introductory article, Tajweed Explained unveils its new section entitled “Ajwibat-uz-Zakireen”. This section lists the “jawābs” given by Zakireen Kirām in the Waaz Mubarak in response to various zikrs delivered by al-Dai al-Ajal Syedna Aali Qadr Mufaddal Saifuddin TUS.

The following table lists the zikr and the jawābs from today’s majlis (mobile users are requested to keep track of the Point Numbers. Example: Zikr 1 corresponds to Jawab 1 and so on):

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