al-Wajiz fi Hukm Tajwid al-Kitab al-Aziz
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al-Wajiz fi Hukm Tajwid al-Kitab al-Aziz (Arabic: الوجيز في حكم تجويد الكتاب العزيز, lit. 'The Concise Guide to the Legal Ruling on Tajwid of the Mighty Book') is a contemporary treatise on the jurisprudence and methodology of Qur’anic recitation (tajwid) by the Mauritanian scholar and professor Muhammad bin Sidi Muhammad al-Amin . Published in the journal of the Islamic University of Madinah (Issue 114, 1423 AH / 2002 CE), the work examines the historical continuity of oral transmission, the legal status of adhering to tajwid rules, and the categories of errors in recitation .
Background and Purpose
The author composed the treatise in response to contemporary claims attempting to separate the Qur'an from its traditional rules of recitation or disregard its orthographic and phonetic standards . Observing a decline in direct oral learning from qualified teachers, al-Amin sought to articulate the consensus of early Qur’anic scholars (a'immat al-iqra'), grounding the necessity of tajwid in continuous historical transmission (isnad) rather than individual linguistic intuition .
Structure and Contents
The treatise is structured into an introduction, six core chapters (mabahith), and a conclusion :
- Introduction (al-Muqaddimah): Discusses the early Muslims' devotion to Qur’anic recitation and explains the motivation behind writing the study .
- Chapter 1: Definition of Tajwid: Examines the linguistic meaning of tajwid (to enhance or perfect) and its technical definition among classical and later authorities as pronouncing each letter from its proper point of articulation while giving it its requisite intrinsic (haqq) and extrinsic (mustahaqq) phonetic properties without exaggeration or affectation .
- Chapter 2: Origins and Codification of Tajwid: Traces the practice of tajwid to the initial revelation conveyed by Gabriel to the Prophet Muhammad ﷺ, followed by its preservation among the Companions . The chapter surveys the history of written works on the science, highlighting early contributions such as the didactic poem of Abu Muzahim al-Khaqani (d. 325 AH), Makki ibn Abi Talib's al-Ri'ayah (d. 437 AH), Abu 'Amr al-Dani's al-Tahdid (d. 444 AH), and Ibn al-Jazari's al-Tamhid and al-Muqaddimah al-Jazariyyah (d. 833 AH) .
- Chapter 3: Care of the Muslim Community for Tajwid: Discusses the meaning of tartil as commanded in the Qur'an and details prophetic reports, including descriptions by Anas ibn Malik, Umm Salamah, and Hafsah bint 'Umar regarding measured recitation and elongation (madd) . It also cites narrations from Ibn Mas'ud and early authorities showing that recitation is an established Sunnah to be strictly followed .
- Chapter 4: Transmission and Reception of the Qur'an: Demonstrates that direct oral reception (mushafahah), reciting before a qualified teacher ('ard), and listening (sama') are indispensable for mastering recitation . The author emphasizes physical mouth training (riyadat al-lisan) and provides phonological examples of letter distinctions in isolation and combination .
- Chapter 5: Legal Rulings on Practicing Tajwid: Establishes that theoretical knowledge of tajwid rules is a communal obligation (fard kifayah), while applying these rules during actual recitation is an individual obligation (fard 'ayn), whether recited in or out of ritual prayer, for short or long passages . The author notes that after investigating classical literature, he found no recognized classical imam holding that practical adherence is optional .
- Chapter 6: Errors in Recitation (al-Lahn): Distinguishes between clear errors (al-lahn al-jali, such as altering vowels or substituting letters, which is strictly prohibited by consensus) and subtle errors (al-lahn al-khafi) . Subtle errors are subdivided into noticeable violations of standard rules (like abandoning nasalization or elongation), which are deemed unlawful when done deliberately, and minute timing deviations perceptible only to master reciters, which detract from perfection rather than constituting a sin . The chapter also addresses the validity of prayer and the status of leading prayer (imamah) when errors occur in Surat al-Fatiha .
- Conclusion (al-Khatimah): Summarizes the essential findings and highlights the obligation to safeguard the Qur'an against distortion .
Method and Sources
The author relies on primary source material from classical authorities of Qur'anic reading and Arabic grammar, drawing heavily on works such as al-Tahdid and al-Urjuzah al-Munabbihah by Abu 'Amr al-Dani, al-Ri'ayah by Makki ibn Abi Talib, al-Nashr fi al-Qira'at al-'Ashr and al-Tamhid by Ibn al-Jazari, and al-Misbah al-Zahir by Abu al-Karam al-Shahrzuri . He also draws upon his own educational transmission under teachers at the College of the Holy Qur'an, including the Egyptian scholar Abd al-Fattah al-Qadi .
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