Lessons in the study of the Koran. Tajwid is the science of reading the Quran correctly. §34. Long vowels

The Quran is the holy book of Muslims. From Arabic it is translated as "reading aloud", "edification". Reading the Quran is subject to certain rules - tajwid.

World of the Quran

The task of tajwid is the correct reading of the letters of the Arabic alphabet - this is the basis for the correct interpretation of divine revelation. The word "tajvid" is translated as "bringing to perfection", "improvement".

Tajweed was originally created for people who want to learn how to read the Qur'an correctly. To do this, you need to clearly know the places of articulation of letters, their characteristics and other rules. Thanks to tajvid (rules of orthoepic reading), it is possible to achieve the correct pronunciation and eliminate the distortion of semantic meaning.

Muslims treat reading the Quran with trepidation, it is like a meeting with Allah for believers. It is important to prepare properly for reading. It is better to be alone and study early in the morning or before bed.

History of the Quran

The Qur'an was sent down in parts. The first revelation to Muhammad was given at the age of 40. For 23 years, the verses continued to be sent down to the Prophet ﷺ. The collected Revelations appeared in 651, when the canonical text was compiled. The suras are not arranged in chronological order, but have been preserved unchanged.

The language of the Quran is Arabic: it has many verb forms, it is based on a harmonious word-formation system. Muslims believe that verses have miraculous power only if they are read in Arabic.

If a Muslim does not know Arabic, he can read the translation of the Koran or tafseers: this is the name of the interpretation of the holy book. This will allow you to better understand the meaning of the Book. The interpretation of the Holy Quran can also be read in Russian, but it is still recommended to do this only for familiarization purposes. For a deeper knowledge, it is important to know Arabic.

Surahs from the Quran

The Quran contains 114 surahs. Each (except the ninth) begins with the words: "In the Name of Allah, the Gracious and Merciful." In Arabic, basmala sounds like this: The verses of which the suras are composed, otherwise called revelations: (from 3 to 286). Reading the suras brings many benefits to the believers.

Sura Al-Fatiha, consisting of seven verses, opens the Book. It gives praise to Allah, and also asks for His mercy and help. Al-Baqarah is the longest Surah with 286 verses. It contains the parable of Musa and Ibrohim. Here we can find information about the unity of Allah and the Day of Judgment.

The Qur'an ends with a short sura Al Nas, consisting of 6 verses. This chapter tells about various tempters, the main struggle with which is the pronunciation of the Name of the Most High.

Sura 112 is small in size, but according to the Prophet ﷺ himself, it occupies a third of the Qur'an based on its significance. This is explained by the fact that it has a great meaning: it speaks of the greatness of the Creator.

Transcription of the Quran

Those who are not native Arabic speakers can find translations in their native language using transcription. It is found in various languages. This is a good opportunity to study the Quran in Arabic, but some letters and words are distorted in this way. It is recommended that you first listen to the verse in Arabic: you will learn to pronounce it more accurately. However, this is often considered unacceptable, since the meaning of the verses can change greatly when transcribed into any language. To read the book in the original, you can use the free online service and get the translation in Arabic.

great book

The miracles of the Qur'an, about which much has already been said, truly amaze the imagination. Modern knowledge has made it possible not only to strengthen faith, but now it has become obvious: it was sent down by Allah himself. The words and letters of the Qur'an are based on some kind of mathematical code that goes beyond human capabilities. It encodes future events and natural phenomena.

Much in this sacred book is explained with such accuracy that one involuntarily comes to the idea of its divine appearance. Then people did not yet have the knowledge that they have now. For example, the French scientist Jacques Yves Cousteau made the following discovery: the waters of the Mediterranean and Red Seas do not mix. This fact was also described in the Koran, what was the surprise of Jean-Yves Cousteau when he found out about this.

For Muslims choose names from the Koran. Here were mentioned the names of 25 prophets of Allah and the name of a companion of Muhammad ﷺ - Zeid. The only female name is Maryam, even a sura is named after her.

Muslims use suras and verses from the Koran as prayers. It is the only shrine of Islam and all the rites of Islam are built on the basis of this great book. The Prophet ﷺ said that reading the suras will help in various life situations. The utterance of the sura "ad-Duha" can relieve the fear of the Day of Judgment, and the sura "al-Fatiha" will help in difficulties.

The Quran is filled with divine meaning, it contains the highest revelation of Allah. In the Holy Book you can find answers to many questions, you just have to think about the words and letters. Every Muslim must read the Quran, without knowledge of it it is impossible to perform namaz - an obligatory form of worship for a believer.

https://en.quranacademy.org

Reading the Holy Quran brings a Muslim Savap (reward on the scales of the fate of a person whoaboute pgood for him on the Day of Judgment). But it’s not enough just to pronounce the letters, which in places are very different from the Russian language. You must also follow all the rules. Thus, the followers of Islam reproduce the manner of reading, which the angel Jabrail conveyed to the Final Messenger of the Almighty (LGV) ( a.With.).

In this material, we will characterize the basic rules of tajwid, which allow a Muslim to read the Holy Text without fear of making a gross mistake that distorts the meaning of the Word of Allah.

General classification of letters and sounds

In Arabic, letters (harfs), as well as almost everywhere, denote consonants and vowels. True, the ratio of such letters is unusual - 27 to 1 in favor of consonants. Only the letter "alif" clearly and unequivocally implies a vowel sound. The vowels themselves are indicated by vowels - harakats. In the Qur'an they are placed above or below the letters:

ــَــ ("fatha") - denotes the sound "a";

ــِــ ("kasra") - denotes the sound "and";

ــُــ ("damma") - denotes the sound "y".

Also, when reading the Holy Quran, one can often come across words with the sign "sukun" (ــــْ), which shows that the consonant letter does not have any vowel as an accompanying sound.

Due to the fact that the harfs themselves are divided into hard and soft ones, the range of vowel sounds takes on the usual 6 options for Turkic and Russian speech: "a", "i", "y", "o", "y", "ү" (soft "u"). In general, consonants initially refer to either soft or hard sounds. For example, ق is a hard "kaf", with all vowels it will be read firmly, ك - soft "kaf" is always read softly. But there are cases that do not lend themselves to this pattern. This concerns, first of all, the letter ر ("ra"), which is read firmly with the vowels "damma" and "fatha", but with "kasr" - softly.

Basic prules

Below we will give a few rules of tajweed regarding the order of lengthening vowels, reading certain letters. They are often found in the Holy Scriptures, although, of course, tajwid is not limited to them. There are many other nuances related to various styles of reading, familiarization with which requires a deeper immersion in the Qur'anic sciences. Obviously, within the framework of one article, all aspects cannot be covered.

Mudd - lengthening rule, which has several varieties:

Mudd tabi؛ and. This term can be translated into Russian as "natural elongation". In a situation where after the harf, over which there is "fatha", "kasra" or "damma", respectively, the letters "alif", "yyai" or "wow" come, the corresponding sound becomes one digit long (that is, we have "aa ", "ee", "uu"). The vowel sound lasts in two digits (1.5 - 2 seconds). Example: بِمَا (bimaa).

Madd muttaseul("connected extension"). When there is "hamza" (ء) in a word after the elongated fathi, kasra or damma, then the vowel sound must be stretched up to 4-5 digits. If it is planned to stop at this word, then it is necessary to pull the sound up to 6 digits. Example: الْمَلَائِكَةُ (al-malayayaya-ikyat).

Mudd moonfaseil("split extension"). The rule is almost similar to the previous one, with the only difference that we are talking about two words, not one. That is, if the natural lengthening occurs at the end of a word, and the next begins with "hamza" (ء), then the reader must lengthen the vowel sound from 2 to 5 bits. In this case, an extension to 4-5 digits would be a more preferable option. Example: يَا أىُّهَا (yyyyyyyyyyyyyyyyyyyyyyyy).

Mudd climb(reading with lengthening is mandatory). In order to understand how this rule works, what conditions are characteristic of it, it is necessary to pay attention to such a concept as “sukun”. The fact is that the absence of vowels in a consonant letter in Arabic is usually divided into two types. The first is called temporary. That is, in this case, "sukun" is placed before the letter only when the reader stops at this word. In the second case, "sukun" is constant, that is, the letter will not be accompanied by any vocalization, either in the absence of a pause or in the case of its completion. The rule madd lyazim ("mandatory lengthening") will correspond to the second variety. In the first case, after madd tabi "the letter follows with a temporary" sukun ", which appeared in connection with the stop. Then the vowel sound will stretch from 2 to 6 digits if a pause follows this word. However, if a person wants to continue reading without stopping , then the lengthening will be normal - mad tabi "and, that is, the vowel sound will need to be pulled in only two digits.

When "sukun" in a word is obligatory and it is followed by a lengthening letter, then the madd lazim rule arises, according to which the lengthening must necessarily last 6 digits. In this case, it is also important to recall that the madd lazim rule will operate in Qur'anic verses in which one or more letters appear (their meaning is known only to the Almighty). To read them correctly, you need to know the official name of the letters, the spelling of which will perfectly demonstrate compliance with the madd lazim rule. Next, we list these letters and, through a dash, present their official name (and, accordingly, how they should be read):

س - سِينْ ، ص - صَاضْ ، ع - عَايْنْ ، ك - كَافْ ، ق - قَافْ ، ل - لَامْ ، م - مِيمْ ، ن - نُونْ.

Mudd lin. This lengthening rule occurs in words where the letter with "fatha" is followed by the letters "wow" and "yai" with "sukun", followed by another letter. If a pause is made on this word, then the last letter receives a temporary “sukun” instead of voicing. In such a situation, the indicated letters "wow" and "yai" with "sukun" will stretch from two to six digits. Example: الصَّيْفْ (al-sayyiiiif).

" Tanwin" and" nun" With" bitch"

"Tanwin" is a character at the end of a word indicating that the adjective or noun is in the indefinite form. There are three types of "tanvin":

ــًــ "tanvin fathi", literally reads "an", but when pronounced, the final sound "n" is omitted; therefore it is pronounced as an elongated "aa" sound.

ــٍــ "tanfin kasri", literally reads "in", but is usually omitted in pronunciation.

ــٌــ "tanvin damma", literally reads "un", but is usually omitted when pronounced.

These are the characteristics of "tanvin" in the spoken language. But when it comes to reading the Holy Quran, special rules come into play. We will also consider them in the case when the letter "nun" occurs in the middle or at the beginning of a word with "sukun" (in fact, "tanvins" represent a situation where the letter "nun" is used with "sukun", but the features of colloquial Arabic make it necessary to show these two cases separately).

Izhar. Clear pronunciation of the letter "nun" with "sukun" and in "tanvin". This happens when after "tanvin" and "nun" with "sukun" comes one of the following six letters: ح، خ، ه،ع،غ،ء. In this situation, "nun" is read openly, as well as the letter following it. Example: كُفُوًا أحَدٌ (kufuan ahad).

Idgam ma "al-" unne. In this case, "nun" in "tanvin" and "nun" with "sukun" are no longer pronounced, but are absorbed by the letter following, while the sound is pronounced with retention and pronunciation "through the nose". Idgam ma "al-" unne is used for four letters: م، ن، ي، و. Example: مِنْ نَفْسٍ (min-nyafsi).

Idgam bile "unne. Within the framework of this rule, "nun" with "sukun" or "nun" in "tanvin" is not pronounced, replaced by the next letter. But the pronunciation "through the nose" does not occur. This rule applies to two letters: ل، ر. Example: لَئِنْ لَمْ (layil-lam)

Iqlab. If after "nun" with "sukun" or after "tanvin" comes the letter "bya" ب, then the letter "nun" is replaced during pronunciation with the letter "mim", which is passed "through the nose" and is continuously read together with the letter "bya" . Example: مِنْ بَعْدِ (mim-byagdi).

Ikhfa ma "al-" unne. If after "nun" with "sukun" or after "tanvin" comes one of the 15 letters of the Arabic alphabet that did not fall into the previous 4 rules, then "nun" is not read explicitly, the letter seems to be muffled, but at the same time "in nose":

ج، ك، ظ، ط، ذ، د، ز، ض، ،ص ،ث، ق، ش، س، ت، ف.

Example: مِنكَ (minkya).

Rules for the letter "mim" with "sukun"

There are fewer of these rules when compared with the previous paragraph - there are only three of them. But they also require close attention, because their non-compliance will lead to errors in reading the Holy Quran and, accordingly, a possible distortion of its meaning. This, in turn, is fraught with writing sin in the book of human deeds.

Ihwa shafavia. The action of this rule can be understood without any lengthy explanations by a literal translation from Arabic: "ihfa" is an implicit (withholding), hidden reading; "shafavia" - lips. That is, the letter "mim" in this case is read with an extension of two digits with closed lips. This order begins to operate when after م comes the letter "bya" - ب. Example: هُمْ بَايات (humm-byayat).

idgham shafawiya. If after "mim" with "sukun" comes the letter "mim", above / below which there will be any vowel sign, then in this case the first "mime" with "sukun" goes into the second one with vowel. At the same time, the sound "m" itself is pronounced with closed lips, stretching out in two digits. Example: لَهُمْ مَا (lahumma).

Izhar shafavia. Clear pronunciation of the letter "m" with "sukun" at the top. This rule applies if م is followed by all the remaining letters of the Arabic alphabet that were not used in the previous subparagraphs of the "mim" rule with "sukun". Example: الْحَمْدُ (alhamdu).

The rules for reading the Holy Quran are not as complicated as they might seem at first glance. For a Russian-speaking reader who does not know Arabic, the very names of normative units and their translation, carried out in terms of compliance with the sciences of philology and linguistics, can be difficult. However, everything is actually much simpler. Tajwid rules take into account the actual pronunciation of sounds with different combinations of them with each other. In fact, they legalize what is already characteristic of human speech. As soon as you start, you will immediately feel the full moment. This once again confirms the thesis that the religion of Islam is given to people not as a burden, but as a relief.

Tajweed refers to the rules that govern the pronunciation of letters when reading the Qur'an. Reading the holy book of Muslims is based on the definition and application of various rules, such as, for example, tanvin. These rules are of great importance.

Koran

The name of the Muslim holy book comes from the Arabic root qara'a and means "to gather things together", "to read" or "to read aloud". The Quran is a collection of religious instructions.

Today, the Arabic text of the Quran is the one that was written in 609 AD. It still has not changed since the lifetime of the prophet, and no one has the right to change the words of the Koran.

Although the text of this book has been preserved in its original form, the appearance of the copies has undergone significant changes. At the time of the Prophet, the Quran was written without vocalization marks. Then the vocalization was added and after that the dots were also included. The rules of Tajweed are meant to help people read the Qur'an correctly.

The holy book of Muslims has been translated into more than 40 languages. However, Muslims are encouraged to study and read the Qur'an in Arabic, even if it is not the believer's native language.

Features of the Arabic language

Arabic belongs to the Semitic group. Currently, it is characterized by diglossia: a combination of modern standards and colloquial features. Modern Standard Arabic is the official language in the Arab world. It is used in the media and education, but is mostly written but not spoken. It is syntactically, morphologically and phonologically based on classical Arabic, which is the language in which the Qur'an was written.

Arabic is written from right to left using a speed alphabet. In this system, words are made up of two types of characters: letters and

Definition and meaning

"Tajwid" (Arabic: تجويد taǧwīd: IPA: ) is an Arabic word. It can be translated - "diction", "eloquence". The word itself comes from the root ǧ-w-d (دوج). This term refers to the rules that govern the pronunciation of letters when reading the Qur'an.

The rules of tajweed imply a clear pronunciation of each letter from its point of articulation and determine its characteristics. It's about pronunciation, and reading a holy book is different from reading other Arabic texts. Reading rules, tajvid, are directly related to prosody (a system of phonetic means - pitch, strength, duration of sound) and articulation.

Letters in the text of the Qur'an may have different expressions depending on the linguistic context, so the rules of tajweed must be used when they are found. This means that when reading the text should be carefully considered, which will ensure the correct pronunciation.

Rules for reciting the Tajweed Qur'an may include changing the length of the sound, stressing, or even adding a special sound to the regular sound of the letter. In general terms, it is the science of how sequences or single letters are pronounced, taking into account the rules of coartulation, which change the pronunciation of combinations of sounds in a linguistic context.

Structure of tajweed rules

It is quite complicated, because these rules can have branches. For example, there is a basic rule - nun with sukun and tanvin, which is specific to one Arabic letter "nun", which does not have a vowel sign, and "tanvin", which is a sign that letters at the end of nouns can have.

This rule has four branches, each rule in them has a set of letters that accompany "nun with sukun" or "tanvin". Moreover, their own rules can arise from them, for example, the rule of idgam (merger) is one of the four rules and has two more directions: “idgam from the Hun” and “idgam without the Hun”. In addition, gunna (nasal sound) has four different levels: most complete, complete, incomplete, and most incomplete.

Calcal rule

It applies to the following letters: "د", "ج", "ب", "ط", "ق" when they have the sukun diacritic. This also applies to the same set of letters when stopped on them, even if they have a vowel. In fact, this is the pronunciation of such letters, in which the organs of speech are mutually removed without adding any of the three vowels. This pronunciation differs from ordinary letters with cloth in that when they are pronounced, the organs of speech collide with each other.

tafhim rule

It applies to many letters: "ظ", "ق", "ط", "غ", "ض", "ص", "خ", regardless of whether they have diacritics or vowels. This rule, in fact, is a verialization - an additional consonant articulation of sounds.

The Rule of "Nun" and "Mim" Mushaddad

It is related to the two letters "nun" (ن) and "mim" (م) and should be used when they have a shadda accent, regardless of the vowel next to it. In this case, the sound should be read in two counts with the gunna (gunna - nasalization of sound).

Lam sakina rule

This rule is related to lam sakinah "ل" when it comes after the letter "alif" ("ا") at the beginning of nouns. The rule applies if lam is followed by one of these letters: "س", "ش", "ص", "ض", "ط", "ز", "ر", "ذ", "د", "ث ", "ت", "ن", "ل", "ظ".

Sukuna and tanvin norms

Nun with sukun in the Qur'an is nun without a vowel ن or nun with a diacritic sukun ن, and it becomes nun with a little mim "ن. Tanvin is a word-final doubling of one of the three vowels.

There are four rules relating to nun with sukun and tanvin, each of which is explained below.

Izhar

The concept itself comes from a word meaning “to reveal, show”, therefore, when used, the letters must be clearly expressed. This tajweed rule applies to the letters "ء", "ه", "خ", "ح", "ع", "غ" following nun with sukun or tanvin. At the same time, the pronunciation of the sound [n] in the letter "nun" with sukun or in tanvin should be clear and precise.

Idgham

The meaning of this word can be defined as "fusion". When applying this rule, tajvida nun with sukun or tanvin merges with the next letter. The rule of idgam is divided into idgam with hunna and idgam without hunna.

The first group includes four letters: م, ن, و, ي. When one of them is located after nun with sukun or tanvin, the sound [n] is not pronounced while simultaneously doubling the consonant of these letters. At the same time, doubling is pronounced with hun - nasalization.

In the second case, we are talking about two letters: ر, ل. With their similar arrangement, there is no pronunciation of the sound [n], and the doubling of the consonant occurs without hun.

Iklyab

The meaning of this word is change. When using this rule, tajvida nun with sukun or tanvin is changed to mime "م", and this is typical for only one letter "ب". At the same time, the sound itself is stretched into two counts with the hun. It must be pronounced inseparably with the letter itself.

Ikhfa

The word itself translates as "to hide." The essence of this tajwid rule is that the pronunciation of letters that are not included in the three previous rules ("ص", "ذ", "ث", "ك", "ج", "ش", "ق", "س" , "د", "ط", "ز" , "ف", "ت", "ض", "ظ"), standing after nun with sukun or tanvin, stretches into two counts, they are muffled and pronounced with hun.

The word "tajvid" is a masdar (verbal noun), the root of which is the verb "jaada" - to succeed, to surpass. In the context of the Qur'anic sciences, this term has a narrower meaning, the essence of which boils down to "the correct reading of the Holy ”, that is, in such a manner of reciting Revelation, when all known rules and norms are observed.

The issue of observing the correct pronunciation is reflected in the Quran itself. Thus, the Creator makes a command to believers:

"And recite the Qur'an measuredly" (73:4)

At first glance, the verse is primarily about the character, speed and manner of reading. But in fact, this means that all letters and sounds must be properly pronounced, all existing rules must be observed, of which there are not two or three units, but much more. For example, the rules of assimilation (idgam ma'a-l-'unna, iklab, ihfa ma'a-l-'unna), dissimilation (kalkala), observance of longitude (madd) and pause (waqf) and so on.

How did tajweed come about?

The Koran, being the Revelation of the Almighty, granted to all mankind, requires a special attitude towards itself, which includes, among other things, the manner of reading. It is known that during the lifetime of the Final Messenger of God (S.G.V.), Ibn Mas'ud possessed a beautiful manner of reciting the Book. He not only recited the Qur'an with expression, but also observed all the necessary grammar rules and pronunciation.

The relevance of the emergence of such a science as tajvid is obvious. Many people do not know the features of even their native language, they can make mistakes in pronunciation and grammar. What can we say about the unfamiliar language in which the main religious text is written?! The Arabic language is not the easiest, and the situation was to a certain extent complicated by the fact that other peoples began to come to Islam from the very dawn of the emergence of religion. They had certain cultural differences from the Arabs, in particular, related to the linguistic component. In this situation, there was a risk that people could make mistakes while reading the Qur'an, which were reflected in the meaning. To avoid this, the importance of forming a special system of rules, which was called "tajvid", became obvious.

In general, it can be noted that Tajwid is a Quranic science, the main goal of which is to ensure the correct pronunciation and reproduction of sounds, avoiding any excesses or omissions.

Why is tajweed so important?

Reading the Holy Quran in accordance with all the rules has a lot of virtues that affect both the reader (kariya) and the audience listening to it. Tajwid allows you to take into account all the moments that are usually used by hare during the recitation of the Text in a singsong voice. However, it would be a mistake to assume that the automatic observance of the rules of tajwid ensures that a person becomes a reader with a unique style of recitation. This requires a long practice and analysis of other caries. The essence of a competent and beautiful reproduction of the text of the Qur'an comes down to determining how best to pause, extend vowel sounds, soften the pronunciation of consonants and correctly pronounce individual sounds (for example, hamza).

Separately, it is worth mentioning such an aspect of reading the Quran as the speed of text reproduction. According to the unanimous opinion of scientists and practitioners, it is best to read the Quran in a slow rhythm, following all the rules as correctly as possible. Such a pace in Arabic is denoted by the word "tartil". Nevertheless, among professionals in the field of competent recitation of the Holy Scriptures, a medium tempo called "tadvir" is common, as well as a fast rhythm - "khadr".

Failure to follow the rules of tajwid is fraught with errors that can seriously change the meaning of the Qur'anic text. For example, one of the most common defects is the case when, at the end of the Fatiha surah, a person reproduces the word “lost” - “dalliin”, not through the letter “d”, but through “z”. With this reading, the meaning changes to the word "continuing":

“Lead us on a straight path. dear to those to whom You have bestowed grace, and not dear to those who have fallen under Your wrath and have gone astray” (1:7)

Obviously, the word "continuing" completely changes the original meaning of the verse.

There are also implicit errors that do not change the meaning of the Qur'anic text, but contradict the generally accepted manner of reproducing certain moments of the Qur'anic text. For example, an implicit error can occur when a person does not properly pronounce the “y” sound in the word “lahu”, which occurs in Surah Ikhlas:

“Ue lam yakul-lyakhuu kufueen akhade” (112:4)

Meaning translation:"And there was no one equal to Him"

From the point of view of the Arabic language, its meaning, if the reader does not draw out the sound "y" in the indicated place, he does not make any mistake. However, from the point of view of the norms accepted among the browns, this moment will be considered a minor drawback.

We also note that in modern editions of the Koran, which were released in different countries of the world, some rules of tajwid are reflected in the text through special signs that are marked in different colors. This printing technique is used actively only in special cases, when publishers pursue the goal of making the Qur'anic text convenient for people who are starting to learn Arabic and Tajweed. However, the designation of the name "Allah" in red is becoming common. Other words that denote the Almighty are also highlighted in red (for example, Master - “Rabbah”).

The method of teaching the Qur'an is based on tradition. Researcher Elmir Kuliev writes about this: “Every Muslim needs to know how the prophet understood the heavenly revelation, commented on it and put into practice its commandments and prescriptions. Moreover, he is obliged to be guided by this knowledge, for only in this way can one go straight and win the favor of Allah.

The Messenger of Allah, peace be upon him, taught his companions for twenty-three years, he conveyed the explanation of the Koran, transmitted to him from the Almighty, to his followers. The methods he used were preserved by his students and formed the basis of teaching ethics in Islam.

Ethics of reading the Quran.

According to the Qur'an, right knowledge and sincerity are the main qualities that ensure the success of teaching and learning: "Thanks to sincerity, sincerity and kindness, right knowledge is reflected in the inner world and behavior of the teacher, and he earns the love and respect of students."

The ethics of reading the Quran is touched upon and discussed in many writings. Turkish researcher Muhittin Akgül writes: “when reading the Koran, it is necessary to remember whose word it is and what it means to us. We must not forget that this is not an unusual word, but an appeal that came from Allah, the Creator and Ruler of the worlds.

Before reading the Quran, you should prepare physically and spiritually: for this you need to perform a ritual ablution, choose the right time - you should give preference to a time when both the reader and the listeners are not exhausted, they have a clear mind, there are no urgent matters. The cleanliness of clothes and the room in which the Koran is read is given special importance.

From the point of view of secular science, such physical and spiritual training contributes to the expansion of consciousness, active involvement in the process of comprehending the truth of the subconscious, and thereby expanding the information base. According to the researcher in the field of spiritual abilities V. D. Shadrikov, “the information of the subconscious consists of a set of archaic contents of memory, from the personal genetic information of the ancestors, as well as from information received in vivo.” According to psychologists, the spiritual state is characterized by the harmonization of the personality, the elimination or temporary blocking of contradictions with the environment, focus on the problem being learned, internal balance, a positive outlook on life, a high concentration of aspirations, and strengthening of the will. This motivational state leads to the productivity of thinking. In addition, in the spiritual state, words can be translated into images and feelings, thereby contributing to the inclusion of imagination processes.

The Quran says: “When you read the Quran, then seek protection from the exiled and beaten Satan from Allah” (Quran, 16:98), i.e. ask the Almighty for protection with the words “Auzu billahi minash-shaitanir-rajim” and start reading with the words “Bi-smi-llahi-rrahmani-rrahim”. It is important to read the Qur'an in the "tartil" way, i.e. slowly, clearly pronouncing each sound. You should read the Quran humbly and meditate on what you have read. If a person cannot penetrate into its essence, if he does not think about the divine purpose, he will not be able to plunge into the depths of the Koran. A special role in reading is given to the melodic voice. A beautiful and touching reading will have an emotional impact on a person and push him to think, direct him to the good and kind, and turn him back from the wrong path.

Rules for reading the Quran.

Reading the Holy Quran in Arabic, according to Muslim scholars, is one of the most glorious rites of worship, bringing the slave closer to his Lord. The Almighty ordered the believers to read the Quran and said: “Read from the Quran what is not burdensome for you.” The Prophet taught Muslims how to read the verses correctly and, if such reading was habitual for the Arabs, then non-Arabic-speaking Muslims needed the rules for reading the Quran, which would systematize and facilitated the pronunciation of sounds in various combinations. Such rules are called tajweed". The concept is derived from the Arabic verb جوّد masdar (name of action) and means "to improve, make worthy, improve quality."

In books published in Russian on tajwid, there are various definitions of the concept: “tajwid is the science and art of reading the Qur'an, in which the correct pronunciation and order of sounds are observed, a full-fledged sound and intonation design of verses is ensured without excesses and omissions,” write the authors of the most popular in Recently, a textbook on Islamic studies further explains that “the rules of tajwid developed by scientists are associated with precise articulation, placement of pauses, softening and emphasizing sounds, changes in the pronunciation of certain sounds with certain combinations that occur within words or at their boundaries.” The most common are brief definitions: “tajweed is the rules for reading the Koran”, “tajweed is the achievement of the correct sound of letters, while maintaining the properties inherent in each letter”, etc.

As practice shows, reading the Qur'an in accordance with the rules of tajwid facilitates both reading and understanding the meaning of the verses, and also helps to convey the beauty of their sound. Reading the Qur'an without observing the rules of tajwid is unacceptable: the sunnah says that if a believer reads the Qur'an skillfully and correctly, while observing all the rules of reading and fulfilling the Qur'anic instructions in practice, then his place will be next to the approximate angels. In addition, it is reported that Aisha, the mother of the faithful, said that the Messenger of Allah said: “He who reads the Qur'an skillfully stays with noble and pious scribes, and he who reads the Qur'an haltingly, because it is difficult for him, will have a double reward. ".

Methods of interpretation of the Qur'an.

Meanwhile, everyone who seeks to read the Qur'an correctly and understand the meaning of the verses should pay special attention to the study of the Arabic language and, along with this, read reliable interpretations of the Qur'an, which allow them to better understand and, as E. Kuliev writes, “feel the spirit of the heavenly scripture in his reading." In the book “On the Path to the Quran”, he writes about the rules and methods of interpreting the Quran with reference to the statements of Muslim scholars As-Suyuti, Al-Khuwayi and others:

The interpreter of the verses must first of all turn to the Qur'an itself, since what is stated is concise in one place and explained in another;

The interpretation that has come down in the traditions is accepted unconditionally if it goes back to the prophet;

The interpreter must be able to distinguish reliable and good hadith from weak and invented ones, because. when interpreting the words of Allah, one can rely only on reliable reports;

If he does not find an answer in the hadiths, the interpreter turns to the statements of the companions, sometimes agreeing on various interpretations;

The interpreter should strive to ensure that the interpretation corresponds to the one being interpreted: the interpretation should not lack what is needed to clarify the meaning, just as there should not be anything superfluous that is not appropriate for the content (E. Kuliev).

It should be noted that the last of the listed methods is especially relevant in any educational process.

E. Kuliev also considers the methods that should be used when translating the Koran and explains the requirements for translation:

Translation of meanings must be accurate;

Made in a competent literary language;

When translating some verses consider alternative translations;

Supplement the translation with comments.

The fulfillment of such requirements is possible only with strict observance of interdisciplinary links, which is one of the main methodological elements of modern pedagogical science.

Language analysis of the text.

When working on any text, language analysis is necessary. The method of teaching the Koran also includes the processes of formation of students' language and speech knowledge, skills and abilities. Depending on the peculiarities of the text of the Koran in the process of studying and teaching the Koran in the Russian educational sphere, various teaching methods have already developed. At the Department of Arabic Philology of the Institute of Asian and African countries at Moscow State University. M.V. Lomonosov developed a methodology for teaching the Arabic language of the Koran, which involves immersion in the content of the text, and not the characteristics of the language of the Koran. “It is based on,” writes V.V., who successfully implements this technique in practice. Lebedev, is the focus not on obtaining knowledge about the language, but on practical knowledge of the language itself through the assimilation of specific linguistic facts represented by textual material. At the same time, a sequential transition to each new fact is carried out in such a way that this new fact differs from the already known one by a minimum number of features. It is presented to the student surrounded by already mastered facts and provides an opportunity for practical mastery of a new part of the language, represented by its own linguistic material. The advantage of this technique is that the explanations of linguistic phenomena are based not on the European, but on the Arabic linguistic tradition that has developed on the basis of teaching the language of the Koran. Such a technique successfully incorporates the features of modern trends in education: a communicative-activity approach, a functional-systemic approach, an integrative approach, a problem-search approach.

In the preface to the textbook “The Arabic language of Qur'anic studies”, V.V. Lebedev characterizes the essential features of the original methodology of traditional Qur'anic studies, “which is, as it were, a calculation of all theoretically possible solutions to each question posed. And behind each decision there is a certain researcher or group of researchers. At the same time, there is no rigid imposition of any solution, although one of them is indicated as preferable.”

In the process of teaching the Quran, general teaching methods are adapted, filled with pedagogical content in specific teaching methods. Let's consider this situation on the example of specific tasks.

In the above manual for learners of the Arabic language of the Quran, tasks are presented that are divided into lessons. Each lesson is dedicated to one of the Koranic topics. When compiling assignments, the author pays significant attention to the preparatory stage for the perception of knowledge. The author sets the goal of such work: “to ensure a complete understanding of the Arabic text of such a lesson. To do this, it is necessary that: 1) there are no unknown or not identifiable lexical, phraseological, morphological and syntactic units in the text; 2) the information reported in the text would become a preliminary object of expectation. These tasks of the preparatory stage are solved by means of questions in Russian, which are formulated in such a way that, without revealing the content of the Arabic text, they lead to its understanding and ensure the introduction of all the language units necessary for this.

Consider one of these lessons described in the book by V. V. Lebedev "Arabic language of the Quran":

First lessonالدرس الاول

بسم الله الرحمن الرحيم

تعريف القرآن لغة و شرعا

I. How determined Qur'an in language تعريف القرآن لغة))?

II. How is the Quran defined in theologyتعريف القرآن شرعا)?)

III. What limitations and why does the theological definition of the Qur'an include?

1. Is this word masdarom(مَصْدَر), that is, a nominal word that has the meaning of action, but does not have the meaning of time?

2. What is his word-formation model(وزن)? What words does it like (ك)?

3. Does it apply to boorish(مهموز) words, that is, those that have hamza as part of the root harfs - first root, denoted in modeling by harf فاء, second root, denoted by harf عين, and third root, denoted by harf لام?

4. If this is a masdar, then what is the verb, that is, what are the two main forms of this verb: المضارع and الماضى?

5. What's it like meaning (مَعْنى)?

6. What is point of view (يَرَى) some scientists (بعض العلماء)?

7. What claim (ذَهَبَ إلى أنَّ) some scientists?

8. Is the word القرآن proper name (علم), not derivative from the verb (غير مشتق)?

9. Is it simple name (اسم) divine book (كِتابُ الله) like(مِثل) to the way they are named rest (سائر) books sent down from above (الكُتُب السَّماوِيَّة)?

These questions are answered Position 1, outlining some approaches to the interpretation of the meaning of the word القُرْآن:

1- المَعْنى

أ – يَرَى بَعْضُ العُلمَاءِ أنَّ القُرْآنَ مَصْدَرٌ عَلَى وَزْنِ (فُعْلانٌِ) كالغُفرانِ وَ الشُكْرانِ فَهُوَ مَهْمُوزُ اللاَّم مِنْ قَرَأ يَقرَأ قِرَاءَةً وَ قُرْآناً بمَعْنَى تَلايَتْلو تِلاوَةً ب – وَذَهَبَ بَعْضُ الْعُلَمَاءِ إلى أنَّ القُرْآنَ عَلم غَيْرُ مُشْتَقٍ فَهُوَ اسْمُ كِتَابِ اللهِ مِثلَ سَائِرِ الكُتُبِ السماوية

1. How define(لقد عَرَّفَ) Qur'an Muslim theologians(عُلماءُ الأصول)? 2. How the Qur'an is determined Muslim theologians (عُلماءُ الكلاَم)?

3. Do they agree on one definition, or suggest many definitions (تعْرِفاتٌ كَثِيرَةٌ)?

4. What definition is the best (أحْسَنُ هذِهِ التَّعارِيفِ)?

5. Which one the most correct (أقْوَمُها)?

6. Whose is this unattainable in eloquence, inimitable(مُعْجز) a word? 7. This is the word sent down(المُنْزَل) to what prophet (النَّبيّ)?

8. This is the word recorded(المَكْتُوب) where?

9. This is the word transmitted(المَنْقُول) in what way?

10. This is the word by which worship(المُتَعَبَّدُ بِهِ) how?

These questions are answered Position 2 containing the theological definition of the Quran:

2 – المَعْنىَ الشَّرعىّ:

لَقَدْ عَرَّفَ عُلَمَاءُ الأصُولِ وَ الكَلاَم وَ غَيْرُهُمُ القُرْآنَ بِتَعْرِيفَاتٍ كَثيِرَةٍ. وَ أحْسَنُ هَذِهِ التَّعَارِيفِ وَ أقْوَمُها قَوْلُ القَائِلِ إنَّ القُرْآنَ هُوَ كَلامُ اللهِ المُعْجِزِ المُنْزَل عَلى النَّبىّ مُحَمَّدٍ صلعم المَكْتُوبُ فِى المَصَاحِف المَنْقُول تَوَاتُرًا المُتَعَبَّدُ بِهِ تِلاَوَةً.

1. Does the Quran include words human(إنس), or genie(جِنّ), or angels(مَلائِكة), or prophet(نَبِىّ), or envoy(رسول)? Does it include " sacred hadith" (الحَدِيثُ القُدْسِىّ), that is, the words of Allah included in the books of hadiths, and " prophetic hadith» (الحَديثُ النَّبَوِيّ), that is, the words of the Prophet Muhammad (peace and blessings be upon him!)?

2. Does the Qur'an include scriptures sent down envoys(الرُّسُل) to Muhammad (peace and blessings of Allaah be upon him!), such as scrolls of Ibrahim (صُحُفُ إبْرَاهيم), Torah sent down to Musa (التَّوْرَاةُ المنزلة على مُوسَى), Gospel sent down Ise (الإنْجيلُ المنزل على عِيسَى)?

3. Can something be included in the Qur'an that does not correspond continuous tradition (تَوَاتَرَ يَتَواتَرُ تَواتُرًا) transmission? Can they enter the Qur'an rare reading options (القِراءَاتُ الشَّاذَّة), beyond the continuous tradition (غَيْرُ المُتواتِرَةِ)?

4. To whom ascends(مَنْسُوب) holy hadith? Is the sacred hadeeth a means of worship through it reading aloud(تَلا يَتْلُو تِلاوَةً)?

These questions are answered Position 3, containing the motivation for those restrictions that are included in the theological definition of the Qur'an:

3 – فَكَلاَمُ اللهِ المُعْجِزُ قد أخْرَجَ كَلاَمَ غَيْرِ اللهِ فَهُوَ لَيْسَ بِكَلاَمِ إنْسٍ وَ لاَ جِنٍّ وَ لاَ مَلائِكَةٍ وَ لاَ نَبىٍّ أوْ رَسُولٍ فلا يَدْخُلُ فِيهِ الحَدِيثُ القُدْسِىّ و لا الحَدِيثُ النَّبَوِىّ.

وَ أخْرِجَ بقيْدِ (المُنْزَلُ عَلى النَّبىِّ مُحَمَّدٍ صَلَّى الله عَليْهِ و سَلَّمَ) الكُتُبُ المُنْزَلةُ على الرُّسُلِ مِنْ قِبْلِهِ كَصُحُفِ إِبْراهِيم وَ التَّوْراةُ المُنْزَلةُ على مُوسى و الإنْجِيلُ المُنْزَلُ على عِيسى عليْهِ السَّلامُ. أمَّا القَيْدُ (المنقول تَوَاتُرًا) فقد أخْرِجَ بِهِ كُلُّ ما قِيلَ إنَّهُ قُرْآنٌ وكَمْ يَتَوَاتَرْ، وَ كَذلِكَ القِرَاءَاتُ الشَّاذَّةُ غَيْرُ المُتوَاتِرَة. أمَّا القَيْدُ الأخِيرُ (المُتعَبَّدُ بِهِ تِلاوَةً) فقد أخْرِجَ بِهِ الحَدِيثُ القُدْسِىّ فإِنَّهُ وَ إِنْ كان مَنْسُوباً إلى الله إلاَّ غَيْرُ مُتعَبَّدٍ بتِلاوَتِهِ.

المناقشة

۱- هل عرّف عُلماءُ اللغة القرآن بتعريف واحد؟

۲- هل عرّف عُلماءُ الأصول و الكلام القرآن بتعريف واحد؟

۳- ماذا تستطيع أنْ تقول عن اسباب كثيرة تعريفات لشىء واحد او ظاهرة واحدة؟

٤- ماذا تعرف من تعريفات علماء اللغة للقرآن؟

٥- ماذا تعرف من اسماء العلم للكتب السماوية؟

٦- ماذا تعرف من تعريفات علماء الاصول و الكلام للقرآن؟

۷- ماذا اخرج بقيد (الكلام الله المعجز) فى تعريف القرآن؟

۸- ماذا اخرج بقيد (المنزل على النبىّ محمد صلعم) فى تعريف القرآن؟

٩- ماذا اخرج بقيد (المنقول تواترا) فى تعريف القرآن؟

۱۰- ماذا اخرج بقيد (المتعبَّد به تلاوة) فى تعريف القرآن؟

۱۱- الحديث كَما عرّفه العلماء هو ما نقل عن النبىّ صلعم من قول او فعل او تقريرفهناك اقوال تصدر عن النبىّ صلعم و هناك ما نُسِبَ الى الله عزّ و جلّ.. ماذا سَمَّى العلماء بالحديث القدسىّ و ماذا سمّوه بالحديث النبوى؟

۱۲- اذكر الرسل الذين انزلت عليهم الكتب و اسماء هذه الكتب؟

In this example, we can highlight all the main teaching methods for a didactic purpose:

Methods for acquiring new knowledge;

Methods for the formation of skills and abilities;

Methods of application of knowledge;

Methods for consolidating and testing knowledge, skills and abilities.

They reflect the activities of the teacher to achieve the learning goal. Further, to achieve it, the teacher, obviously, will use the verbal, visual and other methods available to him, and to consolidate, he will offer students to complete oral or written tasks.

Sample tasks of various types and some examples of their implementation in the study of the Koran

Subject: At-tajwid rules.

Task number 1 to repeat the rules of at-tajvid.

Option 1. Familiarize yourself with the table, which gives the names of the rules of at-tajwid. In the "Definition of the rule" column, write the rule corresponding to the name, and in the next column - the example you have chosen from the Qur'an.

Pay attention to the sample!

№	Rule Name	Rule Definition	An example from the Quran
1	Sukun السُّكُون	The absence of a vowel after a consonant is marked with a sign "sukun". Letter c "bastard" pronounced like a consonant and closes the syllable.	وَ أَمَّا مَنْ خَفَّتْ مَوَازِينُهُ
2	Tashdeed التَّشْدِيد
3	Tanwin تَنْوِين
4	Solar and lunar consonants اَلْحُرُوفُ الشَّمْسِيَة وَ اَلْحُرُوفُ اَلْقَمَرِيَة
5	Idgham Ash-Shamsiyya اَلْاِدْغَامُ الشَّمْسِيَة
6	Izhar Al-Kamariyya اَلْاِظْهَارُ اَلْقَمَرِيَة
7	Wasl اَلْوَصْل (continuous reading)
a	Missing one letter at the beginning of a word
b	Missing two letters at the beginning of a word
in	Missing a long vowel at the end of a word
G	Missing due to tashdeed
8	Waqfاَلْوَقْف (stop)
a	Stop with vocalizations and "tanvins"
b	Stop with tanvin fatha
in	Stop from "ta-marbuta"
G	Stop with a long vowel
d	Stop with a "sukun"

Option 2. Expressively read this sura and complete the task.

Task: Find in this sura ten examples of the rules of "at-tajvid" and fill in the table.

№	Rule Name	Rule Definition
1
2
3
4
5
6
7
8
9

Task number 2

Option 1. Insert the missing word from the Qur'an into the gaps in the verses. What rules of at-tajwid should be observed when reading this passage?

Option 2. Read this sura aloud, strictly observing all the rules of at-tajvid. Record your reading. Listen, try to detect errors while reading.

Task number 3

Option 1. Find the interpretation of the verse from the Koran (73:4) in the tafsirs and write the comments of various scholars in the space provided in the assignment:

وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا_____________________________________________

Option 2. Determine how the letter "ر" is pronounced in these suras, and explain the rule in each case:

Task number 4

Option 1. Find the rules of "at-tajwid" in the presented suras, which are indicated in the table and fill in the third column with examples from this sura.

№	Rule Name	Definition of the rule "mad" (long vowel)	Examples
1	Madd kasyr مَدُّ قَصِيرْ (short reading)	Short reading in the amount of two short vowels ( vocalizations). Also, given "madd" called "natural long vowel" *"madd tabigy"* . This "madd" happens if after long vowels *"Alif"* , *"Wow"* , *"Ya"* does not follow the letter c "bastard" or "hamza".
2	Madd muttaseil مَدُّ مُتَّصِلْ (fused long vowel)	Connected, fused long vowel sound. In this case, the long vowel and the occasion, the reason for the long reading is "hamza" are in one word. This "madd" called "Madd Wajib Muttaseil". "Wajib" means obligatory lengthening of the sound "madd" letters before 4th or 5 vowels, if less, then it is considered an error.
3	Mudd moonfaseil مَدُّ مُنْفَصِلْ (separate long vowel)	Disjointed long vowel. In this case, the natural long vowel is at the end of the first word, and the reason for the long reading is "hamza" at the beginning of the next word, i.e. "hamza", occasion and long vowel are separate, in different words. This "madd" called "madd jaiz moonfaseil". "Jaiz" means "possible". Longitude "madd" letters can be equal to longitude 2nd or 4th, or 5 vocalizations.
4	Mudd lazim مَدُّ لَازِمْ (much needed madd)	Long reading required. Reason for long reading "madd lazim" serves as the letter c "bastard", which is immediately after a long vowel. A long vowel followed by the letter s "bastard" are in one word and a long vowel must be pulled with a duration at least 6 vowels, if less, then it is considered an error. Situation "madd lazim" also occurs if a long vowel precedes the letter c "tashdeed", i.e. with doubling. There are verses in the suras of the Qur'an in which the letters are read by their names, and the letters over which there is a wavy line are read with "madd lasim".
5	Madd gaarid مَدُّ عَارِض (madd temporary)	This one is different "madd" called "maddu vakif" or "madd gaarid li sukun", because before stopping "vaqif" if the penultimate sound is a long vowel, and the last one is voiced "bastard", then a long vowel is read with a duration of 2 or 4 , or 6 vocalizations. This color "Mudd gaarid" marked in case of stopping at the end of a verse
6	Mudd gaarid 2 مَدُّ عَارِض	Same as "Mudd gaarid". "Mudd gaarid 2" marked with this color, if "vaqif" will be produced not at the end of the verse, but within it. Those. when, within the verse, stopping is obligatory or permitted. Or in the case of a forced respite with a sigh, taking into account the semantic expression.
7	Mudd lin مَدُّ لِين (long reading of double sounds)	There are also two double sounds in Arabic. (ay) and (ay). These two are soft. "lin" letters "Wow" and "Ya" if they have "sukun", pronounced together with a short vowel - fathoy previous letter. If there is double sound in the penultimate syllable of the word, and when you stop reading, the last letter is voiced "sukunom gaarid", then there is ground for delaying letters "Wow" and "Ya" With "bastard". Such a situation is called "madd lyin". The duration of the pronunciation of these sounds with "bastard" 2 , 4 or 6 vowels).
8	Madd badal مَدُّ بَدَلْ	Long reading of a long vowel, if preceded by "hamza", and after a long vowel there is no letter c "bastard" or "hamza". Pronunciation duration from 2nd before 4th vocalizations.

Option 2. Give your definitions to these rules and give other examples from the Qur'an.

№	Rule Name	Rule Definition
1.	مَدُّ
2.	مَدُّ
3.	مَدُّ مُتَّصِلْ
4.	مَدُّ مُنْفَصِلْ
5.	مَدُّ لَازِمْ
6.	مَدُّ عَارِض
7.	مَدُّ عَارِض
8.	مَدُّ لِين
9.	مَدُّ بَدَلْ

Task number 5

Option 1. Read this sura and complete the task for the table:

1. Find examples in the surah for the rules of at-tajwid, the names of which are given in the first column of the table.

2. Rewrite in the 3rd column the verses from this sura in which these rules occur.

3. In the 2nd column, give a definition for each rule (see sample).

№	Rule Name	Rule Definition	Surah example:
1	Izhar اِظْهَارْ (clear reading)	If for "nun-sukun" or "tanvin" follows one of the throat letters: ٲ ه ح خ ع غ, then "nun-sukun" reads clearly as written. These letters are called "Izkhar letters".
2	Idgham اِدْغَامْ (assimilation)
3	idgham magal hunna اِدْغَامْ مَعَ الْغُنَّة (assimilation with nasalization)
4	Idgam bila hunna اِدْغَامْ بِلَ الْغُنَّة
5	Iklab اِقْلَاب (replacement)
6	Ihfa اِخْفَاء (concealment)
7	Idgham mislayini magal hunna (assimilation of the same sounds with nasalization)

Option 2. Read by heart the sura "Al-Fajr" and complete the task for the table:

1. Find in the sura: "Al-Fajr" the rules of at-tajvid, the names of which are given in the first column of the table.

2. Rewrite in the 3rd column the verses from the surah Al-Fajr, in which the rules indicated in the table are found.

№	Rule Name	An example from Surah Al-Fajr:
1	Izhar اِظْهَارْ (clear reading)
2	Idgham اِدْغَامْ (assimilation)
3	idgham magal hunna اِدْغَامْ مَعَ الْغُنَّة (assimilation with nasalization)
4	Idgam bila hunna اِدْغَامْ بِلَ الْغُنَّة (assimilation without nasalization)
5	Iklab اِقْلَاب (replacement)
6	Ihfa اِخْفَاء (concealment)
7	Idgham mislayini magal hunna اِدْغَامْ مِسْلَيْنِ مَعَ الْغُنَّة (assimilation of identical letters with nasalization)

Criteria for assessing knowledge in the discipline

It is necessary to distinguish between general and professional criteria for evaluating the effectiveness of the educational process.

When assessing the mastering of the course by the student, the depth of assimilation of the educational material should be taken into account; knowledge of terminology; the development of professional speech, the consistency and completeness of the statement, the reasoning of the provisions; practical orientation.

When differentiating the results of current educational activities (in the classroom form of classes), current performance should be taken into account (average score for seminars and practical classes); activity and stability in work in the classroom during the study of the discipline (frequency and quality of speeches, the number of prepared reports and scientific reports); test results; initiative and efficiency shown in the study of the discipline.

List of resources for teacher and students

Al-Quran al-karim (in Arabic).
Tsey Ramadan. Rules for reading the Quran. – Maykop, 2005.
Kharisova G.Kh. Tajweed. - Almetievsk, 2003.
Muhammad Ahmad Magbit. Al-mulahhas al-mufid fi ilmi at-tajvid (Summary of the science of "Tajwid"). – Cairo, 2007.
Al-Quran al-karim: mushaf at-tajwid (The Holy Quran with the rules of at-tajwid). - Beirut, 2005.
Ahmad Saqr. Comprehension of the Quran. Per. With. English - M., 2007.
Abbyasov R.R. We learn Arabic. - M., 2005.
Al-Baroudi S. Fan Tajweed (The Science of Tajweed). - Kazan, 1999.
Alyautdinov I.R. Tajweed. - M., 2005.
Feyd al-rahim fi qiraati-l-Ku'ranil-karim ("The Abundance of the Almighty in the readings of the Noble Quran"). - Beirut, 1996.
Koran. Translation from Arabic. and comm. E.R. Kuliev. - M., 2004.
Holy Koran. Translation of meanings and comments by Abdullah Yusuf Ali. - Nizhny Novgorod, 2001.
Koran. Translation from Arabic. I. Yu. Krachkovsky. - M., 1990.
Holy Koran. with commentary by Abdurrahman Saadi. Translation from Arabic. Kulieva E.R. In 3 vols. - M., 2000.
As-Suyuti Jalal ad-Din. Excellence in the Qur'anic Sciences. Issue 1–5. Translation, comm. and general ed. D.V. Frolova. – M., 2000–2006.
Al-Ghazali, Abu Hamid. The resurrection of the sciences of faith (Ihya ulum ad-din) Select. chapters. Per. from Arabic, research. and comm. V.V. Naumkin. - M., 1980.
An-Nawawi Ya.Sh. Gardens of the righteous. Per. from Arabic. - M., 2007.
Islam. Historiographical essays. Under the general editorship. CM. Prozorov. - M., 1991.
Islam. Encyclopedic reference book. - M., 1991.
Koran. Translation from Arabic. lang. and comm. I.Yu. Krachkovsky. - M., 1986.
Koran. Translation from Arabic. lang. and comm. E.R. Kuliyeva. - M., 2004.
Murtazin M.F. Introduction to Qur'anic sciences. - M., 2006.
Piotrovsky M.B. Koranic stories. - M., 1991.
Rezvan E.A. The Quran and its interpretations. (Texts, translations, comments). - St. Petersburg, 2000.
Salih al-Suhaimi, Abd ar-Razzaq al-Badr, Ibrahim ar-Ruhaily. Fundamentals of faith in the light of the Qur'an and Sunnah. Per. from Arabic. E.R. Kuliev. – M.: Ed. house "Umma", 2006.
Tahkhan M. A manual on the terminology of hadiths. Per. from Arabic. - M., 2002.
Frolov D.V. Composition of the Quran: the problem of "seven long surahs" // "Captured by time". In memory of Sergei Sergeevich Tselniker. Sat. Art. - M., 2000.
Meaning and Meaning of the Quran / Ed. Abdel Salam al-Mansi. Translation from Arabic. Abdel Salam al-Mansi, Sumaya Afifi. In 4 vols. - M., 2001.
Az-Zubaidi A.A. Sahih al-Bukhari (summary). Per. from Arabic. - M., 2003.
Al-Qasimi, Muhammad Jamal ad-Din. Summary of Instructions to the Believers. Resurrections of the religious sciences Abu Hamid Al-Ghazali (1058-1111)". Per. from Arabic. V. Nirsha. - M., 2002.
Ibn Kasir I. Tafsir al-kur'an al-'azim (Commentaries on the Great Quran). In 4 volumes - Beirut, 1993.
Kuliev E.R. On the way to the Quran. - M., 2006.
Lebedev V.V. Learn to read the Quran in Arabic. Issue. 1–3. - M., 2003.
Mahmoud bin Ahmad bin Salih ad-Dusari. The Greatness of the Holy Quran. - M., 2007.
Rezvan E.A. The Quran and its world. - SPb., 2001.
Abdullaeva F.I. Persian Qur'anic Exegesis (texts, translations, commentaries). - St. Petersburg, 2000.
Al-Kalbi Hisham ibn Muhammad. Book about idols ("Kitab al-asnam"). Translation from Arabic. lang., foreword and approx. Vl.V. Stripe. - M., 1984.
Biography of Prophet Muhammad. Translation from Arabic. ON THE. Gainullina. - M., 2002.
Ibragimov T., Efremova. The sacred history of Islam (history of prophecy). –M., 1996.
Koran. Translation from Arabic. lang. G.S. Sablukov. – Kazan, 1907.
Koran. Translation from Arabic. lang. and comm. M.-N.O. Osmanov. - M., 1995.
Kuliev E. On the way to the Koran. - M., 2006.
Kuliev E. Fundamentals of Faith in the Light of the Koran and Sunnah. - M., 2006.
Prozorov S.M. Islam as an ideological system. - M., 2004.

When mentioning the name of the Prophet Muhammad, one should pronounce the words of greeting: "sallallahu alayhi wasallam" “May Allah grant him goodness and peace!”

Islamic Studies: A Teacher's Guide / E.R. Kuliev, M.F. Murtazin, R.M. Mukhametshin and others; total Ed. M.F. Murtazin. - M .: Publishing House of Moscow. Islamic University, 2008. - S. 307.

Akgül M. Koran in questions and answers / Per. from Turkish Ayder Ismailov, Farid Bagirov. - M .: "Publishing house. New World, ed. 1st, 2008. - P. 228-229.

V. D. Shadrikov V. D. Spiritual abilities. - St. Petersburg, 1997. - S. 24.

Qur'an, surah al-Muzzammil, verse 20.

Islamic Studies: A Teacher's Guide / E.R. Kuliev, M.F. Murtazin, R.M. Mukhametshin and others; total Ed. M.F. Murtazin. - M .: Publishing House of Moscow. Islamic University, 2008. - S. 99.

This hadeeth was narrated by al-Bukhari and Muslim. See An-Nawawi, Sharh Sahih Muslim, vol. 3. - P. 343.

Lebedev V.V. Arabic language of Koranology. - M .: LLC "IPC" Mask ", 2010. - P. 3.

Lebedev V.V. Specified work. – P. 3.

Lebedev V.V. Specified work. – P. 4.

Lebedev V.V. Specified work. - P. 5-7.

The word "tajwid" literally means "improvement", "bringing to perfection". If you do something with tajweed, it means that you are trying to give the fruits of your labor the highest quality, to make them as perfect as possible. But in a special sense, this word is used in relation to the science of correct reading and pronunciation of the words and verses of the Qur'an. It is known that there is a certain connection between the direct meaning of a word and its special use; the literal meaning of this word is somehow related to the perfection of action or performance, which is the reading of the Qur'an when we talk about the science of tajweed.

When Islam began to spread rapidly in the first centuries after its appearance, especially among non-Arab peoples, Muslim scholars decided that the time had come to develop a set of rules that would guide the students of the Qur'an. That is, tajwid was intended for people who wanted to learn how to read the Koran correctly.

However, this does not negate the fact that the Qur'an cannot be studied independently, without the help of an experienced mentor. The unique system of studying the Qur'an, based on the principle of isnad, has long earned recognition as a proven method of teaching the reading of the Qur'an and tajweed. According to the isnad system, the student must learn to recite the message of the Quran from beginning to end, following all the rules of tajweed. If he passes the exam successfully, the teacher certifies his qualifications in reading the Qur'an and teaching this art to others, and a certificate is issued, which is called "ijaza". Usually, the Ijaz lists the entire chain of mentors of the teacher who issued the certificate (“isnad” or “sanad” - an unbroken chain of teachers ascending to the Prophet).

According to scientists, tajweed is the science of how to "pronounce the sound corresponding to each letter with its inherent features of articulation, and ensure the correct sound transmission of the properties of each sound - both true and conditioned." By "true" scientists mean the constant characteristics of the sound, without which its correct pronunciation would be impossible. “Conditional” they call properties that affect the sound transmitted by the letter, arising under the influence of certain conditions, for example, the location of the letter in the word, tashkil, the properties of previous and subsequent letters, etc.

Usually a tajweed textbook begins with an introduction that explains the meaning and features of reading the Qur'an, the conditions necessary for correct reading, the Islamic rule for observing tajweed when reading the Qur'an, and the types of reading depending on speed. The essence of tajwid, as the above definition clearly indicates, is related to the correct pronunciation of the Qur'an, for which it is necessary to learn the following main sections:

1. Place of articulation of letters (maharij al-khuruf)

2. Characteristics of the letter (sifat al-khuruf)

3. Other tajwid rules related to changing the sound of certain letters depending on their location in the word or surrounding letters, such as the rules of H and M without vowels (ahkam an-nun wal mim as-sakina) and types of long vowels (mudud).

Those who study phonetics can recognize these rules because they are similar to phonetics. For example, the principle of "idgam" is similar to the principle of assimilation in phonetics.

Tajweed scholars consider it obligatory to observe these rules when reading the Qur'an. Almighty Allah said:

"... read the Qur'an with measured reading"(al-Muzzamil 73:4).

This means that one should read the Qur'an slowly, with humility (khushu) and reflection, observing the rules of tajweed, such as lengthening long vowels (madd al-mamudud) and shortening short vowels (qasr al-maqsur) ... The words from the above verse are an order, because that they are in the form of the imperative mood, and there is no indication of the possibility of another interpretation (al-Marsafi, Hidayat al-Qari'ila Tajvid Kalam al-Bari).

One of the first specialists in the field of tajwid, Imam ibn al-Jazari, in his work “Tuhfatul-atfal” - the famous tajwid textbook for beginners - indicates that the rules of tajwid are mandatory; and those who do not observe them commit a sin, because the Qur'an was revealed by Allah and handed down to us with the rules of tajweed.

However, other scholars are of the opinion that the rules of tajweed are only recommended (mustahab), and not mandatory (wajib), provided that from the point of view of the Arabic language, the words are pronounced correctly and there are no errors. However, a Muslim must make every effort to improve his reading. Aisha (may Allah be pleased with her) narrated that the Prophet (peace and blessings be upon him) said:

“He who skillfully reads the Quran joins the noble, sincere and writing angels. And the one who stumbles while reading the Qur'an, and reading the Qur'an is difficult for him, will receive a double reward.(al-Bukhari, Muslim)

Tajweed is just one of the manifestations of how Allah protects the Quran from any damage. Even a brief acquaintance with books on tajweed will make sure that what attention is paid to the smallest details of the pronunciation of the Qur'an. All this so that fourteen centuries after the revelation to the Prophet (peace and blessings be upon him) the Koran sounded exactly as the Prophet himself read it. In addition, the transmission of the Qur'an based on the isnad ensures that the rules of tajweed are fully followed, which ensures the highest quality and accuracy in the transmission of the Qur'an from generation to generation. After all, tajweed is one of the sciences, such as qiraat (the science of the types of recitation of the Qur'an) and ar-rasm wa-dabt (the science of the methods of calligraphy), created specifically to serve the Qur'an and protect it from distortion.

Sourced from OnIslam.net

The issue of observing the correct pronunciation and observing the rules is reflected in the Quran itself. Thus, the Creator makes a command to believers:

"And recite the Qur'an measuredly" (73:4)

How did tajweed come about?

In general, it can be noted that Tajwid is a Qur'anic science, the main goal of which is to ensure the correct pronunciation and reproduction of sounds, avoiding any excesses or omissions.

Why is tajweed so important?

Separately, it is worth mentioning such an aspect of reading the Quran as the speed of text reproduction. According to the unanimous opinion of scientists and practitioners, it is best to read the Quran in a slow rhythm, following all the rules as correctly as possible. Such a pace in Arabic is denoted by the word "tartil". However, among professionals in the field of competent recitation of the Holy Scriptures, a medium tempo called "tadvir" is common, as well as a fast rhythm - "khadr".

Failure to follow the rules of tajwid is fraught with errors that can seriously change the meaning of the Qur'anic text. For example, one of the most common defects is the case when, at the end of the Fatiha sura, a person reproduces the word “lost” - “dalliin”, not through the letter “d”, but through “z”. With this reading, the meaning changes to the word "continuing":

“Lead us on a straight path. dear to those to whom You have bestowed grace, and not dear to those who have fallen under Your wrath and have gone astray” (1:7)

Obviously, the word "continuing" completely changes the original meaning of the verse.

“Ue lam yakul-lyakhuu kufueen akhade” (112:4)

Translation of the meaning: “And there was no one equal to Him”

Lessons in the study of the Koran. Tajwid is the science of reading the Quran correctly. §34. Long vowels

World of the Quran

History of the Quran

Surahs from the Quran

Transcription of the Quran

great book

General classification of letters and sounds

Basic prules

" Tanwin" and" nun" With" bitch"

Rules for the letter "mim" with "sukun"

Koran

Features of the Arabic language

Definition and meaning

Structure of tajweed rules

Calcal rule

tafhim rule

The Rule of "Nun" and "Mim" Mushaddad

Lam sakina rule

Sukuna and tanvin norms

Izhar

Idgham

Iklyab

Ikhfa

How did tajweed come about?

Why is tajweed so important?

Ethics of reading the Quran.

Rules for reading the Quran.

Methods of interpretation of the Qur'an.

Language analysis of the text.

Sample tasks of various types and some examples of their implementation in the study of the Koran

Subject: At-tajwid rules.

Criteria for assessing knowledge in the discipline

List of resources for teacher and students

"... read the Qur'an with measured reading"(al-Muzzamil 73:4).

How did tajweed come about?

Why is tajweed so important?