Article Citation: Muhammad Kabiru Sabo (2019). An Appraisal of the Science of Ilm al-Tajweed as a Mirror of Past Qurra (Reciters) through the Present Ones. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 17, No. 1. ISSN 0794-9316
AN APPRAISAL OF THE SCIENCE OF ILM AL-TAJWEED AS A MIRROR OF THE PAST
QURRA (RECITERS) THROUGH THE PRESENT ONES
By
Muhammad Kabiru Sabo
Department of Islamic Studies
Usmanu Danfodiyo University, Sokoto
Abstract
There has been numerous recitations contributions and
strategies in the field of Quranic Science right from the Prophetic era up to
date which no doubt plays vital role in the understanding and application of
the teachings of the Qur’an in all human endeavors. This paper attempts to
diagnose the system of Tajweed
practices right from the inception of Islam to date with a view to re-awaken
the contemporary Muslim Ummah in the science of Ilm al-Tajweed.
Introduction
Since the experience of the
revelation of the Glorious Qur’an (Ilm-Al-Tajweed) began in various
tonations from one generation to another. The Qur'an is a book of Allah
revealed to the Prophet through Angel Jibril for the guidance to mankind.
Qur'an is a marvelous book that contains different branches of science.
Ilm al-Tajweed is one of the compulsory sciences of the Qur'an upon every Muslim. The
correct and nice recitation of the Qur'an is of enormous significance not only
for the reader and listener but to the overall conveyance of its meaning. That
is the reason why the past and present Muslims considered searching for its
knowledge a necessity so that the Ummah will not be caught sinful for
abandoning it.
Before we go into
discussion about Tajweed let us know what is meant by the Qur'an. The
word Qur'an is an Arabic word that derived its origin from the word Qara'a
which mean he read or to recite. While Qiraa'atu means systematic
combination of letters and words, one to another. The word Qur'an primarily is
like the word Qiraa'atu, the origin of which is Qara'a, Qira'atan and Qur'anan.[1]
Other scholars described
the literal meaning of Qara'a to mean to read or recite. Qur'an is a
verbal noun and hence means the reading or recitation[2]
Technically, Qur'an is
defined as the speech of Allah, sent down upon the last Messenger, Muhammad
(SAW), through the Angel Gabriel, in its precise meanings and precise wordings,
transmitted to us by numerous persons (Tawatur) both verbally and in
writing, which is in-imitable and unique, protected by Allah from corruption[3]
Tajweed: Tajweed literally means something perfect and good[4].
Technically the term Tajweed means to recite every letter of Qur'an correctly
from its point of articulation with all its qualities.[5]
Tajweed
According to Qur'an and Sunnah,
Revelation came to the Prophet
(SAW) in its perfect form of beauty. Recitation of the Qur'an is a miracle in
itself. Good recitation of a person does not determine that there would not be
another whose recitation may be better, sweeter and more beautiful. This unique
nature of the Qur'an affirms its in-imitability. Tradition of Prophet (SAW)
encourages good and beautiful recitation. In every angle, good recitation of the
Qur'an always, undoubtedly expound the truth of its message. Allah mentions the
recitation should be carried out in the best way as Allah reveals it. Allah
says; "Those to whom we· gave the book recite it as it should be recited,
they are the ones who believe therein and who so disbelieve in it, those are
they who are the losers”[6]
Q2:V.l21.
In another place Allah says[7]
“O you wrapped in garments, stand all the
night, except little, or half of it or a little less than that or a little
more, and recite the Qur'an (aloud) in a slow (pleasant tone and style ),,[8]Q73: V:
20.
In another place, Allah
says; And when we have recited it to you (0 Muhammad (SA W) through Jibril),
then follow its recitals[9]Q75:
V18.
The above mentioned
Qur'anic verses confirmed the need for good recitation of the Qur'an by Allah
(SWT). Thus recitation of Qur'an is significant.
Many traditions of noble Prophet
made indication and emphasize the need for reciting the Qur'an in a perfect
manner. The Prophet (SAW), stressed that in the following traditions.
It is confirmed in Sahih
Bukhari from Abi Hurairah, may the peace of Allah be upon him who said, "I
heard the Prophet (SAW) saying"
"Allah does not listen
to anything as He listens to the Prophet (SAW) reciting the Qur'an in a nice
voice, loud and pleasant tone.[10]
In another narration
reported by Abi Musa AI-Ash’ari may Allah be pleased with him, who said that
Prophet (SAW) said to him:
"Surely you have been given
nice tone from among nice tones of people of Daud." narrated by Muslim[11].
The third tradition was
reported by Barrai' Ibn Aazib may Allah be pleased with him who said: Prophet
(SAW) said "make your voice nice in recitation of Qur'an narrated by Abu
Daud and Nisa'i.[12]
Origin and Development of Ilm At-Tajweed with Particular
Reference to Early Reciters (Qurra)
There is unanimity among scholars about the origin of Ilm at- Tajweed
being started by the revelation. During the early period of Islam, all branches
of knowledge were not made independent. This does not signify absence of origin
of all branches, rather, it indicates that, Islamic religion is a religion that
comes with all fields of its specialties within the content and context of
revelation itself. The origin of Ilm at-Tajweed begins with the first
revelation sent down. There exists no a time when recitation of Qur'an was
separated from its Tajweed. Certainly, Ilm at-Tajweed started
from the revelation while assuming its purity and incorruptibility through
variety of stages of preservation of the Holy Qur'an.
First Stage of Development
of Memorization During Prophetic Era
Since the Qur'an was not revealed all at once but its various verses were
revealed in piecemeal according to the needs and circumstances of the time, it
was not possible to preserve it as a written book during the lifetime of the
Prophet (SAW. Allah granted a distinction to the Qur'an from other divine
scriptures. Its preservation (including Ilm at- Tajweed) was done more
through memory than pen and paper. According to Sahih Muslim, Allah assured the
Prophet (SAW); "I am revealing to you a book which water cannot wash"[13].
Meaning that other books in
the world will perished due to worldly
calamities, as has happened in the case of Torah, Injeel and
other divine scriptures but the Qur'an will be so preserved in the hearts
(memories) of the men that there will be no danger of it getting perished.
Hence greater emphasis was placed on memory for preservation of the Qur'an (and
its sciences including Tajweed) in the early days of Islam. In the
beginning, when revelations came to the Prophet (SA W) he used to repeat its
words at the same time so as to memorize them well. On this, the following
verses were revealed;
"(O Prophet) move not your tongue
therewith no make haste with it (the learning of the Qur'an) surely upon us
rest the collecting thereof, and the reciting thereof . Q,75 V16.
These verses assured the Prophet
(SAW) that he needed not to repeat the words hurriedly right at the moment of
revelation itself because Allah Himself would confer upon him a memory that he
would not forget a revelation after having heard it once. The verses were
committed into the Prophet's memory as soon as they were revealed. Thus, the
Prophet's heart itself was the safest repository of the Qur'an wherein there
was not the slightest chance of any mistake or alteration. Moreover, as an
additional precaution, he used to repeat the Qur'an before Jibril in the month
of Ramadan every year, and on the year of his death he did it twice.[14]Furthermore,
he did not teach the companions only the meaning of the Qur'an but had them
memorize its words (Tajweed) as well. The companions were themselves
keen to learn and memorize Qur'an that everyone of them wanted to excel the
other. There were women who demanded nothing else as Mahr (dowry) from their
husbands except that they should teach them the Qur'an. Hundreds of companions,
ridding themselves of all worldly cases, had devoted their entire lives for this
purpose. Not only did they memorise it but also revised it in their nightly
salah. Ubada bin Samit (May Alah bestow peace on him) has stated that whenever
some peoples migrated from Makkah to Madinnah, the prophet entrusted one of the
Ansars to teach the Qur'an to them. So much noice was heard in Masjid Nabawi by
the voice of the learners and teachers of the Qur'an that the Prophet (SAW) had
to tell them to lower their voices so that there would be no any confusion in
the recitation (Tajweed). Hence, within a fairly short time, there are the long
groups of the pious companions who had entire Qur'an committed flawlessly to
their memory.
Traditions donated that
this group had included among others; Sayyidina Abubakar, Umar, Uthman, Ali,
Talha, Sa'ad, Abdullah bin Mas'ud, Huzaifah Ibn Yaman, Salim maula Abi
Huzaifah, Abu Huraira, Abdullahi Ibn Umar, Abdullah Ibn Abbas, amri Ibn Anas,
Mu'awiyyah, Abdullahi Ibn Zubair, Abdullah Ibn Said, Sayyidah Aisha, Sayyidah
Hafsa, Sayyidah Umm Salamah, Sayyidah Umm Waraqah, Ubayy Ibn Ka'ab, Mu'az Ibn
Jabal, Abu Halimah, Zaid Ibn Thabit, Abu Darda'I, Mujammal Ibnjairiyah,
Muslimah Ibn Mukhallid, Anas Ibn Maliki, Aqba Ibn Amir, Tamim Darami, Abu Musa
al-Ash ari, Abu Zayd May peace of Allah be upon them[15]
Writing of the Qur'an During Prophetic Era (Including Ilm Al-Tajweed)
Although the preservation
of the Qur'an (and its sciences including Tajweed) had rested mainly
upon the memory of the companions, the Holy Prophet (SAW) had made special
arrangement to have it written as well. The methods used for this purpose were
described by Zayd Ibn Thabit in the tradition as he uses to write down
revelation for the Prophet (SAW). The transcription of revelation was not
assigned to Zayd Ibn Thabit alone but other companions were appointed for this
purpose who used to do the task as required by the prophet (SAW). The writers were
counted up to forty but were well known, among them are the following: Sayyidinah
Abubakar, Umar, Uthman, Ali, Ubayy Ibn Ka'ab, Abdullah Ibn Abi Said, Zubayr ibn
Awwam, Khalid Ibn Abu al-Aas, Henzalah ibn Rabi' Mu'qil Ibn Abi Fatimah,
Abdullah Ibn Arqim Az-zuhrin, Shurahbeel Ibn Hasnah, Abdullah Ibn Rawaha, Arnir
Ibn Fuhairah, Amir Ibn AI-Aas, Thabit Ibn Qa'is Ibn Shamas, Mugirah ibn
Shu'ubah, Khalid Ibn Walid, Mu'awiyah Ibn Abi Sufyan, Zayd Ibn Thabit.
Sayyidinah Uthman stated
that it was the practice of the Prophet (SAW) apart from dictating a wahy, to
instructed the Sahabas to write it after such and such verse in such and such
Surah. Hence it was written accordingly.
In general it can be
inferred from the foregoing discussion that Ilm at- Tajweed developed
through the medium of Qur'anic preservation in memory and on written materials
that took place during the period of the Prophet (SAW).
However, it can be
concluded that, the preservation of the Qur'an and its sciences including Ilm
at- Tajweed was carried out by these great companions of the Prophet, it
must be accepted that Ilm at- Tajweed got its background from companions
who served as the first early Qurra'u during the time of prophet (SAW)[16]
Preservation of Qur'an Including Ilm At-Tajweed during the Era
of Caliph Abubakar
This stage encompasses the
preservation of the Qur'an and its science from different written materials to
a single independent and complete collected or formed book of Qur'an. This
assignment was conducted by Zaid lbn Thabit under the instruction of Caliph
Abubakar who was consulted by Umar to do that. The advice of Umar to Abubakar
for collecting Qur'an from memory of Huffaz and different written materials
came as a result of massive casualties witness by Muslim during the battle of
Yamama. Because of which Umar said, if Qur'an was not collected and compiled
into a single and complete book, there is fear for missing some of its portions
when casualties in other places continued among the Muslims. It was due to
that, Zaid Ibn Thabit embarked on the work day and night to the time he was
finally able to produce single complete and independent copy of Qur'an. The
work was carried out systematically to ensure that no mistake could be assumed
or occurred from the outcome of the project. One important point to be realized
in mind is that, the arrangement was in accordance with arrangement fixed by
prophet (SA W).[17]
Generally, the compilation
carried out by Abubakar was meant to preserve Qur'an from possible missing of
its portion as well as to protect it from any corruption which may occur. In
all sphere of this preservation, the Ilm at- Tajweed was coincidentally preserved
with preservation of Qur'an.
Period of Uthman
During the period of
Uthman, there existed only one copy of the Qur'an, the one compiled by Caliph
Abubakar. However, during his reign another
misunderstanding broke-up as a result of difference in recitation. This
happened as a result of the expansion of Islam to different parts of the world. Huzzayfah Ibn Yaman who was engaged in
missionary service had visited a Muslim state whereby citizens of the state
were on the verge of falling into the danger of considering some among them as
unbelievers due to the differences in recitation, he forward the case to caliph
Uthman who after consulting Senior companion were able to reach the conclusion
of standardizing the holy Qur'an. The difference of recitation among these
people was due to the seven letters on which Qur'an was revealed. Many among these
people learn Qur'an from Prophet who taught the Qur'an with the inclusion of
all seven letters or a Sahabi who took this training directly from Prophet (SA
W). This difference was known by Sahaba but never culminated to
misunderstanding. To resolve this problem, Sayidinah Uthman organized a
committee under the leadership of Zayd Ibn Thabit and other three Sahaba. A
copy compiled by Abubakar was asked to be brought by Uthman to compare it with
written materials available to the Sahaba to standardize the recitation of
Qur'an into one single format. After this work was done, Uthman ordered the
production of many copies and sent them to different Islamic provinces kept one
in Madinah.[1]
It is important to
emphasize that the standardization of Qur'an by Uthman mark an important era
for the preservation of Ilm at- Tajweed in particular during his
time.
Period of the Origin of
Dots and Diacritical Marks
Indeed, with the expansion
of Islam, non-Arabs found it difficult to recite Qur'an. As a result, it was
felt that there is a need for initiating these dots and diacritical marks.
According to historians, Arab was not used to dots in writing. Putting dots
amount to the suspension from the addresses. It was only placed for the
advantage of non-Arab Muslim and those who were not expert in the writings of
Arab.
There is an argument on who
invented the dots, but some scholars held that dots existed before the
transcription of Qur'an. Therefore, whoever used dots on the Qur' an was not
the first to invent them.
The diacritical marks were
introduced to the letters of the Qur'an in order to facilitate its recitation
to the non-Arab Muslims and people who were not well literate in Arabic. There
were varying opinions of scholars about who invented these diacritical marks.
Whoever the inventor might be, it is important to note that, these dots and
diacritical marks helped extensively on the preservation of Ilm al-Tajweed
in particular and Qur'an in general. It was in this era that great impact was
experienced with recitation for both non-Arab and peoples less literate were on
a clear side of the correct recitation of Qur'an. However, fear against
interference of non-Muslim on the letters of Qur'an was controlled. This also
signified the protection Allah promised about the Qur'an as Allah says;
"We are the ones who reveal down Zikr (Qur'an) and it is we who will
protect it”[18] Thus,
these ideas discussed above disclosed the protection which Allah promise to
give
The Stage of Early Prominent Qurra and Emergence of Schools of Qira’at
The first among the early
Muslims to whom recite the best and perfect
recitation could be attributed and whose recitation contributed to the
emergence of Qira'a were the Prophet SAW and his companions. The best Qari’ who
collected the Qur'an directly from messenger of Allah (Angel Jibril). Followed
in sequence were his companions who collected the Qur'an from his mouth without
intermediary. Therefore, the companions were the second Qurra of the Holy
Qur'an. These companions included both male and female who were known and
documented in the books of history and those who were not mentioned.
Some among them are as
follows; Sayyidina Abubakar, Umar, Uthman, Ali, Talha, Sa'ad,Abdullah Ibn Mas'ud,
Huzaifah ibn Yaman, Salih Maula Abi Huzayfah, Abu Huraira, Abdllah Ibn Umar,
Abdullah Ibn Abbas, Amir Ibn Anas, Mu'awiya, Abdullhi Ibn Zubair, Abdullah Ibn
Sa'ad, Sayyidah Aisha, Sayyidinah Hafsah, Sayyadah Ummu Salma, Sayyadah Ummu
Maraqah, Ubayyu Ibn Ka'abi, Mu'azu Ibn Jabal to mention here but few. However,
it was as a result of developmental preservation stages undergone by the Qur'an
that led the emergence of schools of Qira'at which established the
background of different schools of recitation. Each school with its certain
definite mode of recitations. These schools were seen to be seven in number
while some other scholars counted them to be more than seven. But some of the
seven schools of recitation known to present time are as follows;
Abdullah Ibn Kathir Al-Dari (Died 120 A.H)
He had the opportunity to
have seen the companions; Sayyidinah Anas Ibn Maliki, Abdullah Ibn Zubaiyr and
Abu Ayyuba Al-Ansari and his recital gained greater popularity in Makkah. Among
the reporters of his recital are Bazzi and Qumbul.
Nafi'i Ibn Abdulrahman Ibn Abi Nu’aim (Died 169)
He had his lessons from
seventy followers of the companions who were directly students of sayyidinah
Ubay Ibn Ka'abu, Abdullah Ibn Abbas and Abu Hurairah, His recital was more
popular in Madinah. Abu Musa Qaalum and Abu Sa'id Warsh were more popular among
his promoters.
Abdullah Yuhsabi Popularly Known as Ibn Amir (Died 118 A.H)
He had seen the companions.
His recital was prevalent in Syria. Hisham and dhakwam were popular among the
reporters of his recital.
Hamza Ibn Habibu Al-Zayyat Maula Akramah Ibn Rabi' Al-Taimi (Died 188
A.H).
He was student of Sulayman
A' amash who was a student of Yahya Ibn Hathab, of his reporters Khaliflbn
Hisham and Khallad ibn Khalid.
Abul-Hassan Ali Ibn Hamzah
Al-Kisa'i An-Nahbi (Died 189 A.H)
Famous among his reporters
were Abdul Harith Muruzi and Abu Umar ul-Dadri. Thus, the above early Qura'u
beginning from the compamons to subsequent scholars played propounded roles in
the preservation and development of al- Tajweed throughout the Islamic history
of Qur'anic preservation and recitation[19]
Finally, it can be
mentioned that, Ilm al- Tajweed started with
revelation or Prophet (SAW) down to different stages of development and
preservation to the time of emergence of schools of Qir'aat that worked hard
for promotion of science of AI- Tajweed inherited from their scholars.
Impact of Ilm At-Tajweed
Today
The impacts of Ilm at-
Tajweed today is seen by the way of gradual changes that took place from
traditional mode of recitation to the modem one. Even though there is a science
of Tajweed among our forefathers but the real application of the science
manifest only in this 21st century. There is a considerable change
that occurred among the Muslims in the sense that even those who are not with
the science of Tajweed before endeavour to get it. The Impact of ilm
al-Tajweed could be seen in the modifications our present Islamiyyah
schools are undergoing whereby any student no matter his small age would recite
Qur'an with Tajweed. Our modem Qur'anic recitation competition will
testify to that. This present Qur'anic recitation competition is a wonderful
means that help among other things to the perfect recitation of Qur'an. Even
some of the women who attend modem Islamiyyah school and modem Arabic school
can bear witness to that. Ilm al-Tajweed now reaches the level that even
among the people who study under traditional schools are making an effort to
obtain it. Knowledge of Tajweed and its impact culminated to the stage
that even a mere trader on the street is making an effort towards its
acquisition. So the total changes that are taking place are as a result of the
fact that only through the use of Tajweed, best, nice and perfect recitation
could not be achieved. It was also as a result of realization among the people
that nice recitation of Qur'an attracts respect and honour from society.
Foreign recorded recitations which are with perfect Qur'anic recitations also
bring their impact on the Ilm al-Tajweed among the Muslim today.
Conclusion
The Science and practice of
Ilm al- Tajweed has been on right from the early period of Islam, its
scenario continued during the era of the four rightly guided caliphs and
continue flourishing these after across the Muslim world, the paper diagnosed
the nature of the application and practice of Ilm al-Tajweed among the
early and present Muslims as well as the developmental stages of Ilm
al-Tajweed. It also examined the activities involves in the recitation of
the Glorious Qur'an in the past and present. That is the reason many scholars
considered search for its science to be compulsory upon every Muslim.
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[1] M.H Qaddan, "AC Mabaahis fi Ulumul
Our'an", Maktabatul Ma'arif Li naghri wa Tauzi'I, Riyadh, Saudi Arabia,
2000, pp.15 and 16.
[2] A.V. Denfer, "Introduction to the
Our'an", A.E. Sou 1919 (ed.), e-publishing Service (mujalla.org), p.8
[3] Ibid.
[4] M. Mahmud, "Hidayatul AI-
Mustafida" Maktab Ilya'u ulum al-arabiyya, up; nd, p.5.
[5] Q.I. Ishaq "Tajweed for
beginners" up. Pn, 19 P.l.
[6] M.T. Al-Hilali and M.M. Khan "The
Noble Our'an" King Fahd Complex for printing our'an, Madina, np, nd.
[7] Opcit
[8] Ibid, 73:1-4
[9] Ibidt. 75V.18
[10] Y.S. Sharf "AI-Tibyanu fi Adabi
Hamalatul Our'an" Maktabatu Darul Urubatu lin nashr wa tanzil, Kuwait, nd;
p.94.
[11] Ibid. P. 95
[12] Ibid. P .96
[13] Sahihu Muslim, Vol. 2, The importance of
recitation of the glories Qur'an
[14] M.M.T. Usmani, an Approach to the Qur'anic
Science" Kitab Bhavan Publishers, New Delhi, India, 2006, P.182
[15] Ibid. Pp. 183-184
[16] ibid. pp. 186-187
[17] ibid. Pp. 190-196
[18] Q. Qur’an 15:9
 through the Present Ones){kind=link}
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