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' mE W(RSb,W4$' 57 @"E Z&o4s(1* ' @#E L& tmE W* W(:![ ' ' 0 0 25 D5F( @*D#E @#BC( =KFO =' 58 W53*r$tmE. 0 W(D*\/+> 0 ' 26 F"%$ 12m( @$' ' ' ' ' DF2LB( B+ @(J H ' ' 59 ]-#$P h 1_ a,6 u/ . ' 0 ' =M+ O Zd 3:U => XQ . ' ' ' 27 Ba!+RS]%& D#E B(]?t=> ' ' ' 60 @?P 6 2&RS]' ' @$[ 6 DRS]' ' 28 W*6 :;v[ :;' ' 0 W(:;XC9RS' A 61 D"%F#[=M+ :[ ,C+ D' ' "#V* :M]RS _. ' 0 29 1/Bm=,F]-' J ' 8F;?=]-' :M]RS9]RS =-' ' 1?+4%1("%1#' ' B]?[' B]-' ]hB]?[' 9QRS8C' ' 234#?' ' t4#mE D+"a#E 1* 1$,F%8F;?,F]-J ' “A GIFT1 FOR CHILDREN (NOVICES)2” (Translated by Br. Amr; courtesy of http://lisanularab.org/forums) 1. Says he who is constantly hoping for the mercy and grace of the Oftforgiiving namely, Sulayman Al-Jamzuri: 2. “All Praise is due to Allah” whilst bestowing salutations on Muhammad, his family and those who follow3 (him). 3. As to what follows4, this versified text on the nun, tanwin and mudud5 is (intended) for the seeker (of knowledge)/student. 4. I name(d)6 it “Tuhfat al-Atfal” (“A Gift for Children”) as transmitted from our Shayk, Al-Mihi, the bearer of perfection and mastery (of this fine art). 5. I thereby hope that it will benefit the students/ardent student7 and (I furthermore desire through it) reward, acceptance and retribution. Rules of the al-nun al-sakinah and al-tanwin 6. The nun, when it is unvowelled (or vowelless), and the tanwin, have four rules, so take/listen to my explanation (thereof). 7. The first is al-ith-har before the letters of the throat (pharyngeals) which are six arranged in order, so be familiar (with them)8. 8. The hamzah and the ha’, then the ‘ayn and the ha’ lacking diacritical marks (i.e. dotless) and then the ghayn and the kha’9. 9. The second (rule) is idgham by means of six (letters) occurring in (the pneumonic) نﻮﻠُﻣﺮﻳ which are well established with them (i.e. the experts in this field). 10. But they (i.e. these letters) are of two groups: a group in which idgham occurs with ghunnah and is known through (the letters of) ﻮﻤﻨﻳ 11. Except when it occurs in a single word, then do not observe idgham like ﺎﻴﻧد then ناﻮﻨﺻ following suit. 12. The second (group) is idgham without ghunnah in the case of the lam and the ra’ then (in addition) observe takrir10 (of the latter). 13. The third (rule) is al-iqlab11 in the case of the ba’ (i.e. the conversion of the nun into) a mim with ghunnah whilst also applying al-ikhfa’. 14. The fourth (rule) is al-ikhfa’ in the case of the remaining letters, which is obligatory on the distinguished (i.e. the one who has become distinguished through the study of tajwid). 15. In five after ten (i.e. fifteen) instantiated in (the initial letters of) the words12 of this verse (in which) I have incorporated them: 16. ﺎﻤﺳ ﺪﻗ ﺺﺨﺷ دﺎﺟ ﻢآ ﺎﻨﺛ اذ ﻒﺻ * ﺎﻤﻟﺎﻇ ﻊﺿ ﻰﻘﺗ ﻲﻓ دز ﺎﺒﻴﻃ مد Rules of the al-mim and al-nun al musaddadatan 17. Apply ghunnah to a mim, then a nun when augmented /made emphatic and call each (of them) a letter of ghunnah that has appeared. Rules of the al-mim al-sakinah 18. The mim when it is unvowelled appears before (all the letters of) the alphabet with the exception of the13 “soft” alif according to the person of (high) intellect. 19. Its rules are three for him who strives for precision and exactitude: ikhfa, idgham and ith-har only. 20. The first is al-ikhfa in the case of the ba’ and call it labial in accordance with the reciters/readers. 21. The second is idgham when occurring with its equivalent (i.e. the equivalent of the mim which is another mim) and term it minor idgham, O serious and diligent student. 22. The third is al-ith-har in the case of the remainder of the letters and call them labial. 23. Be careful, however, of making ikhfa in the case of the waw and the fa (in particular) due to its proximity and concordance (oneness) (in place of articulation and attribute), so be aware/take heed. Rule of the lam of “al” and the lam of the verb 24. The lam has two modes (of pronunciation) (when occurring) before the letters (of the alphabet), the first of which is its ith-har, so be aware (thereof) 1 Since tuhfah is annexed to a definite noun, viz. al-atfal, it acquires definiteness from this noun thus becoming definite itself. However, in order to avoid clumsy English I have rendered tuhfah as “a gift” rather than the more literal “the gift”. Likewise I have also translated al-atfal as “children” rather than the more literal “the children” for the same reason. In addition, not every al in Arabic can necessarily be translated as “the” in English due to what is called the “coverage falacy” since the does not cover all the meanings of al. The latter is much reacher in meaning. 2 By “children” the author means novices even if they are adults 3 Note that the original Arabic word tala has connotations of ‘recitation’. Consider, for example, the related word tilawah which evidences the author’s stylistic ability. 4 Literally Amma ba’d or wa ba’d means “after completing the basmalah, hamdalah and salawat, and is furthermore is used to switch over to a another topic. 5 Obviously, the author means to say that these are only some of the topics covered in the al-tuhfah. 6 Notwithstanding the fact that the verb in the text is perfect in form its meaning is that of the imperfect because of its illocutionary function. It could be, however, that the author already gave it this title sometime in the past and is merely making reference to that fact in this instance. Consequently, I have attempted to give both meanings across. 7 The reason for the two possible translations is the fact that the word tullab lends itself to another variant reading, namely, tallab, which is the intensive form of talib (‘seeker”/”student”). 8 The expression “…so be familiar (with them)” and its likes are often simply additions with no substantial meaning and serves merely to fill the verse/line. 9 This is also the order in which they appear in their respective places of articulation. 10 Specific reference is made here to the characteristic of “takrir” of the ra’ which actually means to guard against repetition of the ra’ which would otherwise result in the production of multiple Also referred to as “al-qalb” which to me seems more correct usage wise. 10 i.e. to repeat the ra’ (as multiple) which is actually a negative command in the sense that one is to avoid and guard against repeating the ra’. 11 Also referred to as “al-qalb” which to me seems more correct usage wise. 12 The letters of al-ikhfa’ constitute the initial letters in these words 13 Lit. a “soft” alif 25. (When occurring) before four plus ten (i.e. fourteen) and take the knowledge thereof from: ﻪﻤﻴﻘﻋ ﻒﺧو ﻚﺠﺣ ﻎﺑا 26. The second thereof is its idgham in four and ten (i.e. fourteen) also, so grasp and imbibe its instantiation (in): 27. ﻢﻌﻧ اذ ﻒﺿ ﺰﻔﺗ ًﺎﻤﺣر ﻞﺻ ﻢﺛ ﺐﻃ * مﺮﻜﻠﻟ ًﺎﻔﻳﺮﺷ رز ﻦﻇ ءﻮﺳ عد 28. The first lam call it lunar (ﺔﻳﺮﻤﻗ) and the final lam call it solar (ﺔﻴﺴﻤﺷ). 29. Observe ith-har of the lam of the verb in general (i.e. in all its forms and tenses) in for example: ﻢﻌﻧ ﻞﻗ, ﺎﻨﻠﻗ and ﻰﻘﺘﻟا . Concerning two letters that are equivalent, adjacent or homogeneous 30. When two letters agree in attribute(s) and place(s) of articulation, then it is more befitting that they be equivalent. 31. When they are close in place of articulation and different in attributes, then are called: 32. “Adjacent” or agree in place of articulation but not in attributes, then they are called: 33. “Homogeneous”. Then, if the first of each is unvowelled, then call it minor (idgham) 34. Or the two letters are vowelled in each (case), then say: major (idgham) and understand it with examples. Divisions of the al-madd 35. The al-madd is either primary or secondary to it and call the first “natural” and it is 36. That which is not contingent on a cause and without it (i.e. without prolongation) these letters cannot be brought forth. 37. In fact, whichever letter, other than the hamzah or the unvowelled letter, occurs after a (letter of) madd, then the natural (madd) results. 38. The other one -the secondary -is dependent on a cause like a hamzah or sukun in general (i.e. throughout the Qur’an). 39. Its letters are three, so grasp them from the word: واو and they are (furthermore) found in: ﺎﻬﻴﺣﻮﻧ 40. That a kasrah appear before the ya and a dammah before the waw is a condition/requisite and that a fathah occurs before an alif is necessary. 41. The al-lin thereof is the unvowelled ya and waw when a fathah is made to appear/known before each. Rules of the al-madd 42. The al-madd has three permanent and immutable rules, and they are alwujjub al-jawaz and al-luzum. 43. The wajib is when a hamz occurs after a madd in a single word and that is counted as/considered to be muttasil. 44. The ja’iz is either extra or no extra prolongation when each (of the letter of madd and hamzah) is separated by a word and this is the al-munfasil 45. And like this is when the sukun is temporary/appears due to pausing like نﻮﻤﻠﻌﺗ ﻦﻴﻌﺘﺴﻧ . 46. Or the hamz is placed before/made to precede the madd and that is badal like اﻮﻨﻣﺁ and ًﺎﻧﺎﻤﻳإ take (it). 47. The lazim, when the sukun is regarded as original during continuous as well as broken recitation after a madd, is prolonged maximally (i.e. the duration of tul which six vowels). Divisions of the al-madd al-lazim 48. The divisions of the lazim according to them are four, and these are kilmi and harfi accompanying it. 49. Both of them are (furthermore) mukhaffaf and muthaqqal, hence these are four that will be explained in (some) detail. 50. When, in a single word, a sukun joins a letter of madd, then it is kilmi that has occurred 51. Or it is found in triliteral letters and the madd is in the center of it (i.e. medial), then harfi has appeared. 52. Both of them are muthaqqal when idgham has occurred in them, mukhaffaf when none has been subjected to idgham. 53. The al-lazim al-harfi is found at the beginning of (Qur’anic) chapters and confined/limited to eight. 54. The letters: ﻢآ ﺺﻘﻧ ﻞﺴﻋ group them together, and the ‘ayn has two options with maximal prolongation being the preferred 55. And what is besides the triliteral letter not the alif, then its madd is known to be the natural madd. 56. That is also at the beginnings of (Qur’anic) chapters compassed in the expression: ﺮهﺎﻃ ﻲﺣ . 57. Encompassing the fourteen initial letters is (the xpression/pneumonic): ﻪﻠﺻ ﻚﻌﻄﻗ ﻦﻣ ًاﺮﻴﺤﺳ as it is popularly known. Conclusion 58. This versified text was completed by the incessant praising of Allah for its completion. 59. Its verses are: اﺪﺑ ﺪﻧ (“aloes wood appearing” i.e. 61 lines) for the person of intelligence and its date is ﺎﻬﻨﻘﺘﻳ ﻦﻤﻟ ىﺮﺸﺑ “glad tidings for the one who perfects/masters them” i.e. 1198 A.H.). 60. Then Peace and Salutations eternally on the seal/final of the prophets, Ahmad 61. As well as the household, companions, every follower, every reader and every listener (of the Quran).