بسم الله الرحمن الرحيم

T A D G V I D

The Science of Reading the Qur'an

The study of the Quran is one of the main necessities of believers in religion. The science of reading the Koran (tajwid) is one of the greatest knowledge associated with the highest Book sent by the Almighty for mankind. By studying the science of reading the Qur'an, the believer receives an honorable place in religion

The lexical meaning of the word tajwid is improvement

Scientific value - giving each letter its proper place and method of articulation, nasalization, brevity, longitude and other rules for reading the Qur'an

Sounding letters, amplifying the sound

28 Arabic letters are voiced by three vowels:

- Fatah: َ (slash over letter) means opening - the sound received when the lips move, opening the mouth, is the vowel sound " A ”, for example: فَتَحَ - Kasra:ِ (slash under letter) means breaking - the sound produced by stretching the lips is the vowel " And » بِسْمِ

- Damma: ُ (comma over letter) means release - the sound produced by picking up the lips is a vowel sound "at" بُوقٌ - Sukun: ْ (circle above letter) means peace - lack of lip movement when pronouncing the sukuned letter أنْعَمْت

- Shadda: ّ a sign indicating that the letter is repeated, the sound is amplified due to the merging of two identical letters, the first of which is sukun, the second is voiced إنَّكَ

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Long vowels (madda - sound lengthening)

Madda - sound lengthening occurs with three vowels:

1. Sukuned "alif" (unvoiced "alif") ا ى

in front of it is a letter with "fatha" كِتَابٌ - قَصِرتٌ - فَنَادَى

2. Sukunirovannaya "wow" (بُو) - in front of it the letter is pronounced "damma"هُودُ - يُوسُفُ

3. Sukunirovannaya "ya" (بِي) - in front of it the letter is pronounced "kasra" بَنيِنَ - أَبِي

bitch sign ( ْ ) is not marked on long vowels.

Sukun nun and tanvin

- Sukooned Nun: the letter "nun" without the vowel نْ

-Tanvin: additional sukun "nun", attached at the end of names according to pronunciation, but not indicated in writing and not pronounced during a pause (sukun), is indicated by double vowels "fathi" (en) نُورًا ً "kasr" (in) سَمِيعٍ ٍ "dammas" (un)سَمِيعٌ ٌ

Tanwin en written on a letter with the addition of "alif" (بًا), except for the letter "ta marbuta" (ةً) without the addition of "alif"

When sukuning (pausing) tanvin "ta marbuty", tanvin is not pronounced, "ta marbuta" is pronounced like a sukunated letter "ha" فِرْقَهْ - فِرْقَةٌ

When pausing (sukuning) tanveen en, tanween is not pronounced, alif is pronounced in longitude in two vowelsخَبِيرًا - خَبِيرَا

At the pause of tanvin in and tanveena un, tanveen is not pronounced, the letter having tanveen is sukuned بَصِيرٌ - بَصِيرْ

An additional nun (tanveen) is announced by qasra if after tanveen follows a connecting hamzaلُمَزَةٍ الّذي - لُمَزَةِنِ الّذي

(due to the meeting of two bitches)

Definite article " أل «

- Definite article « آلْ « additional sukun "lam" and connecting hamza (connecting alif) voiced by "fatha", which are added to the beginning of indefinite names to define them, for example: قَلَمٌ - ألْقَلَمُ

- Connecting hamza « أ ا « in the definite article ال

at the beginning of the reading, it is pronounced “fatha”, and when it is in the connection position, the hamza is lowered, the reading continues without interrupting the breath م

The definite article "ال" has two positions:

1. Izhar "lam" (lunar letters)

2. Idgam "lam" (solar letters)

1 - Izhar Lam (revealing)

Izhar has 14 letters of the definite article "أل":

أ ب خ ح ج ع غ ق ك ف م و ه ي

these letters are called moon letters

If after “ال” there is one of the 14 “lunar letters”, it is necessary to make Izhar “lam”, the sukunirovannaya “lam” is revealed (pronounced clearly), for example:

2 - Idgam Lam ( compound)

Idgama has 14 letters for the definite article "أل":

ث ت د ذ ز ر س ش ص ض ط ظ ل ن

these letters are called solar letters

If after "ال" there is one of the 14 solar letters, it is necessary to do Idgam "lam", "lam" is connected with the solar letter and the letter is doubled, for example: النُّور - الثَّوَاب

Roughening and softening the sound

Solid deep pronunciation: coarsening of sound - when pronouncing a letter, the sound fills the mouth, the back of the tongue rises to the upper palate, the letter is pronounced with great tension

Solid letters (emphatic sounds): 7 letters, except for the letter ق which is pronounced without tension when it has the vowel kasra

خ ص ض غ ط ق ظ

soft pronunciation : sound softening - when pronouncing a letter, the sound does not fill the mouth, the back of the tongue droops (soft sounds are pronounced softer than the sounds of the Russian language)

Soft letters: all letters of the alphabet except seven hard letters - The letters "alif" "lam" "ra" - these three letters have a hard and soft pronunciation

- "alif", following the letter, gets its softness or hardness

صَارَ - غَافِرَ - مَاءَ - سَاءَ

Kalkala

- Kalkala – tension when pronouncing a sukun letter, achieving sound vibration - Kalkal letters: قطب جد

Calcal letters can be in the middle of the word, also at the end of the word, if there is a pause on the letter of the calculator, the pronunciation of the sound is enhanced. If the letter of the qalqal has tashdeed (gain), the pronunciation of the sound is stronger

The letter "lam" in the pronunciation of Aljalala الله

The sound "lam" in the pronunciation of Aljalal (the name of Allah) has two ways of pronunciation: hard and soft pronunciation

Solid pronunciation of "lam" by Aljalal الله

If before Aljalala the word ends with "fathu"

عِنْدَ اللهِ - قَالَ اللهُمّ or "dammu"

- If the reading begins with Aljalal الله

The soft pronunciation of "lam" by Aljalal الله

If before Aljalala the word ends with "kasru":

بِاللهِ - قُلِ اللهُمّ - فِي اللهِ

If before Aljalala the word ends with tanvin, then tanvin is announced as kasra (due to the meeting of two bitches)

قَوْمًا الله - قَوْمانِ الله

Rules for sukunirovanny "nun" and tanvin

– Nun sakina and tanvin have four rules, depending on which of the 28 letters of the alphabet comes after them:

1. Revealing 2. Blending

3. Transformation 4. Concealment

1- Izhar ( detection)

The lexical meaning of the word is clarity, accuracy

Scientific significance - the formation of sound at the site of articulation without nasalization

- Nasalization (Hun) the lexical meaning of the word is melodiousness. - Scientific meaning - sound coming out of the upper part of the nostrils, without the participation of the tongue in its formation

Longitude of nasalization - two voicings, the longitude of one voicing is equal to the time of compression and unclenching of the finger

Izkhara letters six throat sounds: أ ح خ ع هـ غ

If after nun sakina or tanvin there is one of the letters Izkhara, then "nun" and tanvin are pronounced clearly, without nasalization, for example:

أَنْعَمْتَ - تَنْهَرْ - أحَدًا أَبَداً

2 – Idgham (doubling)

The lexical meaning of the word is connection, merging (something connects with something)

Scientific meaning - the combination of a sukun letter with a voiced letter, after which both letters become one doubled (tashdid)

There are six letters of Idgama: ي ر م ل و ن (يَرْمَلُونْ)

Idgum is divided into two types:

Idgam (with Huna) nasalization 2. Idgam without Huna

Idgum with gunna

There are four letters of Idgama with Huna: ي م و ن (يَنْمُو)

If the word ends with nun sakina or tanvin, the next word begins with the letter Idgama, it is necessary to make Idgama (connection) with the gunna, nun sakina or tanvin is connected with the letter Idgama, the letter Idgama is doubled, nun saves the gunna

For example: وَيْرٌوَأَبْقَى

Idgam with hunna is called insufficient idgam due to the disappearance of the letter nun or tanvin and the preservation of its mode of articulation (huns)

Idgham without Hun

There are two letters of Idgama without the Hun: ل ر

If the word ends with nun sakina or tanvin, the next word begins with one of the two letters of Idgama, it is necessary to make Idgham (connection) without saving the gunna, nun sakina or tanvin connects with the letter Idgama, the letter Idgama is doubled, for example: ولَـــكِن رَّحْمَةً - لّهُمْ

Idgam without a Hun is called complete idgam due to the removal of the letter "nun" and its mode of articulation at the same time (huns) - There is an exception to the rule « مِنْ رَاقٍ » according to the rule of tajvid, after nun sakina, a short pause of sound and breath is required, therefore, the identification (Izhar) of the letter “nun” must be

Idgam nun sakina can only be in two words (the first word ends with nun sakina, the next one starts with the letter Idgama), if nun sakina and the letter Idgama (و or ي) are in the same word, it is necessary to identify (Izhar) nun sakina . There are only four such words in the Qur'an that correspond to this rule:

صِنْوَانٌ - قِنْوَانٌ - آلدُّنْيَا - بُنْيــنٌ

3. Iqlab (transformation)

The lexical meaning of the word Iklyab is a change of something from reality

The scientific significance is the transformation of sukunirovannaya nun or tanveen into sukunirovannaya م preserving hun. - Iklyab has only one letter: ب

If after nun sakina or tanvin the letter "ba" is found in one word or two words, Iklyab (transformation) of "nun" into the letter "mim" is necessary, keeping the gunna when pronouncing

أَنْبِيَاءَ - مِنْ بَنِي - سَمِيعٌ بَصيِرٌ

4 - Ihfaa (concealment)

The lexical meaning of the word is hiding

Scientific significance - the position of nun sakina or tanvin between Izkhar and Idgam without doubling with the preservation of the hun (the letter "nun" disappears completely)

Ihfaa has fifteen letters: these are the remaining after the six letters of Izhar, six letters of Idgama and one Iklyab

ت ص ذ ث ك ج ش ق س د ط ز ف ض ظ

If after nun sakina or tanvin there is one of the letters of Ihfaa in one word or two words, it is necessary to hide the "nun" hunna

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Rules "mim" and "nun" with tashdid نّ مّ

Tashdid - pronouncing a letter with a shadda (strengthened)

It is necessary to observe the gunna of the letter "mim" and the letter "nun" with tashdid in the positions of connection or pause, regardless of where the letter is in the middle or end of the word. Longitude of the Huns - two vowels إِنَّ - مِمَّا - مُحَمَّدٌ

Rules for the sukunirovannaya letter "mim" ( مْ )

Sukunirovannaya "mim" (mim sakina) is the letter "mim" مْ without vowel

The sukunirovannaya letter "mim" has three rules:

1 . Ihfaa "mim" (labial)

Ihfaa has only one letter: "ba" ب

If there is a letter “ba” after the sukunated “mim” (“mim” at the end of the word “ba” at the beginning of the word following it), Ihfaa (hiding) the letter “mim” is required by the gunna (pronounced without closing the lips) بِهِمْ

This Ihfaa is called labial because of the formation of both letters "mim" and "ba" with the help of lips.

2. Idgam mime (labial)

Idgham has only one letter: "mim" م

If the word ends with mim sakina, the word following it begins with the voweled mim, Idgam (combination) "mim" is necessary, the two letters "mim" are combined, become one doubled and pronounced with the hunna لِمُوُنْ

3. Izhar mime (labial)

Izhar mim has 26 letters - all letters except for the letters "mim" and "ba"

If after mim sakina in one word or in two words there is a letter Izhara mim, Izhar (revealing) "mim" is necessary

أَنْتُمْ غَفِلُون - أَلَمْ أقُلْ - سَمْعِهمْ

Pay attention: Izkhar mim before the letters "ف" and "و" intensifies, due to the unity of its place of articulation with the letter "و" and the proximity of its place of articulation with the letter "ف"

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The rules of the letter " ر «

The sound " ر " has three rules: 1. Solid pronunciation

2. Soft pronunciation 3. Permissibility of both ways

1. Solid pronunciation

The solid pronunciation of the sound "ra" happens in six positions:

1 - If "ra" is pronounced damma or fatha

2 - If "ra" is sukun, the letter in front of it is voiced by damma or fatha

3 - If “ra” is sakina, in front of her is an alif with a kasra

(kasra of connective hamza)

4 - If “ra” is sakina, the letter in front of it is voiced by qasra, after “ra” is one of the seven letters ظ ق ط غ ض ص خ (hard letters), provided that the hard letter is not voiced by qasra فِرْقَة - قِرْطَاس

5 - If "ra" is sukun during a pause, before it the letter is voiced by fatha or damma الكَوْثَرْ - النَّذُرْ

6 - If “ra” is sukun during a pause, the letter sakina is in front of it, and the letter is voiced in front of it with fatha or damma

2. Soft pronunciation

The soft pronunciation of the sound "ra" happens in four positions:

1 - If "ra" is pronounced qasra رِزْقًا - خَيْرٍ

2 - If “ra” is sakina, in front of it is a letter with kasra شِرْعَة - الفِرْدَوْ س

3 - If “ra” is sukunated during a pause, it is preceded by a sukunated letter “ يْ “ خَيْرْ - الصَيْرْ - قَدِيرْ

4 - If “ra” is sukun during a pause, the letter sakina is in front of it, and the letter is voiced in front of it by kasra

3. Admissibility of both methods

Hard and soft pronunciation of the sound "ra" is allowed:

1 - If “ra” is sakina, before it the letter is voiced by kasra, after “ra” one of the seven hard letters is voiced by kasra فِرْقٍ

2 - If “ra” is sukunated during a pause, it is preceded by a sukunated solid letter, and before a solid letter with kasra مِصْرْ - القِطْرْ

Types of idgama (compounds)

1. Idgam mutamasiline

- Mutamasiline - two letters similar in place and method of articulation (بْبَ مْمَ)

- idgam mutamasiline - the connection of two identical letters (in two words) the word ends with a sukunirovannaya letter, the next word begins with a voweled letter, it is necessary to do Idgam (a sukunirovannaya letter is combined with a voweled letter and becomes one doubled)

2. Idgam Mutajanisain

- Mutajanisain - two letters similar in place of articulation and different in the way of articulation

- idgham mutajanisain - a combination of two letters, similar in place of articulation and different in the method of articulation, the first is sukunated, the second is voiced - The letters of Idgama mutajanisayn: ت د ط ذ ظ ث ب م

Idgum is needed when:

1. "dal" sukunirovan "ta" voiced وَقَد تَّبَيَنَ

2. "تْ" and "د" أَثْقَلَت دَّعَوالله

3. "تْ" and "ط" قَالَت طَّائِفَه

4. "طْ" and "ت" أَحَطتّ

5. "ذْ" and "ظ" إِذْ ظَّلَمُوا

6. "ثْ" and "ذ" يَلْهَث ذَّلِكَ

7. "بْ" and "م" ارْكَب مَّعَنَا

3. Idgam muthakaribain

- Mutakaribine – two letters close to each other in place and method of articulation

- idgam muthakaribine - a combination of two letters that are close to each other in place and method of articulation, the first is sukunirovannaya, the second voiced

The letters of Idgama mutaqaribain are four: ر ل ك ق

1. "لْ" and "ر" قُل رَّبّي

2. "قْ" and "ك" أَلَمْ نَخْلُقْكُّمْ

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Connecting and disconnecting "hamza"

- Connecting hamza (ا ) - this is "hamza", which is pronounced at the beginning of reading and drops out in conjunction when pronouncing, but is depicted in writing اِذْهَب - قَال اِذْهَب

The connecting hamza is voiced by fatha at the beginning of reading from the definite article "آل": اَلعَصْرْ - اَلشُكْرْ

It is voiced by kasra in ten nouns:

اِثْنَانِ - اِثْنَتَانِ - اِبْنٌ - اِبْنَةٌ - اِسْمٌ - اِمْرُؤٌ - اِمْرَأَةٌ

It is voiced by kasra in five and six letter verbal names:

اِسْتِغْفَارٌ - اِنْقِطَاعٌ

It is voiced by kasra in imperative verbs, the third letter of which is voiced by kasra or fatha

اِذْهَب- اِجْلِس - اِقْرَأ

It is voiced by damma in imperative verbs, the third letter of which is voiced by damma

اُدْرُس - اُدْعُ

- Disconnecting hamza (أ ) - this is the hamza, which is depicted on the alif, pronounced (voiced by all vowels) and does not fall out between words. Happens at the beginning, middle and end of a word

أَدَبَ - بَائِسٌ - اقَرَأْ

Lengthening rules (madda)

The lexical meaning of the word (madda) is lengthening

Scientific meaning - lengthening the sound of a pronounced letter (long vowels)

There are three letters of Maddy:

1. A long “alif” (ا َ ) in front of it, the letter is voiced by fatha

2. Long "wow" (و ُ ) in front of him damma

3. Long "ya" (ي ِ) in front of her kasra

Elongation (madda) is divided into two types:

1. Root (natural) Madda. When there is no hamza (ء) before a long letter and no hamza or sukun letter after it. The lengthening is necessary for two voicings:

قَالَ - وَدُودٌ - بَصِيرٌ

It is called a root lengthening because if you do not follow it, the meaning of the word changes.

2. Derivative (unnatural) madda. When a long letter is preceded or followed by a hamza or a sukun letter after a long letter

Lengthening rules: 1. Possible 2. Mandatory 3. Permissible - There are seven types of madda derivative

1. Connective Madda

When after a long letter (madda) there is “hamza” in one word, lengthening is obligatory for 4 or 5 vowels in the connection and during a pause (a ~ sign is put)

Lengthening increases to 6 vowels if the word ends in "hamza" السّمَاءُ - دُعَاءٌ

2. Separating madda

When a word ends with the letter madda, and the word following it begins with “hamza”, lengthening is possible by 4 or 5 vowels, it is also possible to decrease the lengthening by 2 vowels

وَ مَا أَدرَكَ - خَيرًا مِنهَا أِنّا أِلَى

3. Exposed madda for a bitch

- When after the letter madda there is a voweled letter on which a pause is made, lengthening is possible from 2 to 6 vowels (if a pause is not made, this is the root madda

4. Lengthening a short sound

When before the sukun "و" or "يْ" there is a letter voiced by fatha, after them a letter with a sukun set (with a pause), lengthening is possible by 2 or 4 or 6 vowels, if a pause is not made, the madda disappears ْفٌ - خَوْفْ

5. Substitutive Madda

Elongation at pause on tanvin en (instead of two vowels "fathi" when connected), lengthening is mandatory for 2 vowels

كَثِيرًا - كَثِيرَا بَصِيرًا - بَصِيرَا

6. Necessary madda

When after the letter madda there is a letter with a root sukun (not displayed) or a letter with a tashdid, lengthening is obligatory by 6 vowels

The necessary madda is divided into 2 types:

1 - necessary madda in a word

2 - necessary madda in a three-phoneme letter (letters at the beginning of suras)

- Necessary madda in a word is of two types:

1 - when after the letter madda there is a sukuned letter in one word, for example: الْئَنَ this madda is found in the Qur'an only in two places

2 - when after the letter madda there is a letter with tashdid in one word الحَاقَّة - الضَّالِّينَ - مَن شَاقُّوا الله

- Necessary madda in a three-phoneme letter (letters at the beginning of suras), - triphonemic letter: a letter composed of three phonemes (letters), the middle of which is the letter maddy م - ميم ن نون -

There are two types:

1 - finding a letter in letters at the beginning of suras, composed of a three-phonemic letter (قَافْ ) the middle of which is the letter maddy, after it a sukun letter that does not connect with the letter following it (does not make idgam) for example:

*ص وَالقُرْأنِ ذِي الذِّكْر * the letter "ص" is the letter with which Allah (glory and praise be to Him) opens the sura. “ص” a three-phoneme letter (صَادْ ) the middle one of which is the letter of madda is “alif”, and after it the sukun letter without shadda and not connecting with the subsequent letter (idgam) is “dal”

2 - finding a letter in letters at the beginning of the suras, composed of a three-phoneme letter, the middle of which is the letter madda, after it the sukun letter, doubled by the subsequent letter for example: (الم ) “lam” is a letter, the middle letter of which is “alif”, the third letter of which is mim sakina, after "lam" followed by a voweled mime (idgam mim sakina with a voweled mime) الِفْ لَامْ مِّيمْ

The letters at the beginning of the suras are 14, they are divided into three types:

1. Of these, the letter that does not lengthen at all is “alif”

2. Letters with lengthening of the root madda 2 vowels: ر ط ي ه ح

3. Letters with an extension of 6 vowels م ص ك ق س ع ل ن

(the lengthening of the letter "ع" is allowed up to 4 or 6 vowels, since it is a three-phoneme letter, the middle of which is short)

7. Pronoun lengthening

- Continuous pronoun هو (third person, masculine, singular). If the fused pronoun is attached to the end of the word, the letter " و " كِتَابَهُ - بِكِتَابِهِ is removed There are two types:

1 . Small connection. When a fused pronoun is voiced with a damma or kasra, there should not be a sukun letter before it, the word after it begins with a vowel letter (the fused pronoun must be between two vowel letters). Lengthening is mandatory by 2 vowels (a small letter (و) is drawn under وُ and a small letter (ي) under وِ

وَ مَا لَهُ مَنْ قُوّةٍ - مِن دُونِهِ مُلْتَحدًا

2 . Great connection. When a fused pronoun is voiced by damma or kasra, the word after it begins with “hamza” (a ~ sign is drawn) Lengthening is possible by 4 or 5 vowels

و ثَاقَهُ أَحَدٌ - بِرَبّهِ أَمَدًا

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pause, start, stop

pause - The lexical meaning of the word is cessation, delay

Scientific meaning - a brief pause at the end of a word, in order to take a breath with the intention of resuming reading

There are three types of pause: 1. forced pause 2. trial pause 3. preferred pause

1. Forced pause: this is a pause on a word when reading for unexpected reasons, such as lack of breath, sneezing, forgetfulness, etc. This pause is acceptable in any word. It is necessary to connect the word with the next word if the meaning has not been completed. If the meaning has been completed, then it is better to start with the next word without joining

2. Test pause: this is a pause in reading, which is made to explain the rule or question the examiner

3. Preferred pause: it is a pause that is pursued for a good start. It is divided into five types: - Necessary pause – obligatory pause with full breath and obligatory resumption of reading from the next word. If the connection follows, then the meaning is clear, in addition to the desired meaning. - Indicated by the letter " م " (prohibition of connection)

إنّمَا يستجيب الذين يسمعون م والموتى يبعثهم الله* *

- Full pause – it is a pause at which the meaning is completed and does not depend on the subsequent expression either in form or in content. If a connection follows, then most often the meaning does not change - Indicated by the sign "ق" (a pause is better than a connection)

- Enough pause – this is a pause on a word with a complete meaning and depends on the subsequent expression in content - Indicated by the sign "ج" (the possibility of a pause)

- good pause – this is a pause on a word with a complete meaning and depends on the next expression in form and content - Indicated by the sign "ص" (a pause is good, but starting with the next expression is not desirable, due to the connection of the expression with the previous one)

- Unwanted pause – prohibition of a pause on a word on which the meaning is not completed due to the strong dependence of the expression on the subsequent one in form and content - Indicated by the sign "لا" (pause prohibition)

*وَلا تَقْرَبُوا الصّلَوَةَ ... وَأَنتُمْ سُكَارَى * if the reader stops at the word الصّلَاةَ , the listener can understand what is said about the prohibition of prayer. - A pause is not allowed in words associated with the names and attributes of Almighty Allah, such a pause indicates an improper, disrespectful attitude towards Allah

- Pause embrace – if a pause is made at one of the two places, then a pause at the other is not allowed. ". .« «. . “ is indicated by three dots above two words following each other. This type is found in the Qur'an in 35 places.

ذَلِكَ الْكِتَابُ لا رَيْبَ . . فِيهِ . . هُدًى للْمُتّقِينَ * *

Stop

Stop - interruption of sound and breathing in the amount of two vocalizations with the intention of continuing reading. - Indicated by the letter "س" obligatory for the reader in four places * كَلاّ بَلْ س رَانَ عَلَى قُلُوبِهِم ...*

Arabic sounds have a place and a way of articulation

In the formation of articulation of sounds involved Organs of speech:

Places of articulation of sounds (Mahraj)

Throat Sounds: أ ه غ ع ح خ

Palatal consonants: ق ك ج ش ي

Reed consonants: ض ر ل ن

Sounds from the tip of the tongue: ز س ص

Jagged sounds of the anterior upper palate: ت د ط

Interdental consonants: ظ ث ذ

Labial consonants: م ب ف و

Vowel sounds: ا ي و

- Vowel sounds ا و ي consist of our voice and are formed when air is exhaled, which freely passes through the larynx between the tense vocal cords and through the oral cavity

Consonant sounds are formed when an obstruction (place of sound articulation) appears in the throat or oral cavity.

Sound articulation properties:

The main properties of pronouncing sounds: 1. voiced 2. deaf

Formation of voiced sounds: sound consisting of noise formed after pressure on the place of articulation of a letter (all sounds except voiceless)

Formation of voiceless sounds: after pressure on the place of articulation of the letter, the sound is pronounced with a stream of air, forming a quiet whisper deaf sounds : فحثه شخص سكت

Ways of articulating letters:

Letter ا used as a stand for hamza أ, acts as a compound (connective alif) and a long vowel ا َ

Sound ء (hamza) the lower part of the throat. ء an explosive consonant is formed by closing the vocal cords followed by a pause, after which, under the pressure of a jet of air, the vocal cords instantly open and the air exits through the oral cavity. At the same time, the soft palate is raised and the passage for air through the nasal cavity is closed, when the vocal cords are opened, a sharp explosion occurs

Sound ب lips (voice)

Sound ت front teeth, tip of tongue (deaf)

Sound ج hard palate, middle part of the tongue (voiced)

Sound ح middle part of the throat. ح fricative(consonants, during the articulation of which, the articulators come close to each other, but do not close completely, as a result of which air oscillates in the oral cavity, creating a noticeable noise) a noisy dull sound. The place of formation completely coincides with ع . The difference in the articulation of these guttural sounds is that, with the articulation of ح, the muscles do not adjoin each other closely, as with articulation ع . They tighten and narrow strongly, approaching one another so that a very narrow gap remains between them. When exhaling, air passes through this gap and rubs against the muscles, resulting in a rubbing voiceless consonant (since the vocal cords do not vibrate). The soft palate is raised and the air passage through the nasal cavity is closed.

Sound خ soft palate, front of the throat, خ is a deep-posterior noisy fricative voiceless sound. During articulation, the tongue moves back towards the uvula, and the back of the tongue rises towards the soft palate. A narrow gap is formed between the back of the tongue and the tongue, through which air is vigorously blown out with tension

Sound د tip of tongue, front teeth (voiced)

Sounds ذ And ث interdental fricatives. Completely coinciding in the place of articulation, they differ from each other in that ذ is voiced, that is, it is pronounced with the participation of the voice, and ث is deaf, pronounced without the participation of the tongue. To articulate these sounds, it is necessary to place the tip of the tongue between the teeth and ensure that it is tightly adjacent to the upper teeth, a small gap should remain between the tip of the tongue and the lower teeth.

Sound ر anterior palate, tip of the tongue (voiced)

Sound ز lower teeth, tip of tongue (voiced)

Sound س lower teeth, tip of tongue (deaf)

Sound ش hard palate, middle part of the tongue (deaf)

Sound ص lower lips, tip of the tongue. Emphatic sound (solid, deep consonant) noisy, serrated, fricative, deaf. The position of the organs of speech during the articulation of ص is the same as during the articulation of the middle tooth س. The tip of the tongue slightly touches the inside of the lower teeth, the middle part of the back of the tongue rises to the hard palate, forming a gap through which air passes. With the articulation of emphatic ص, this gap is significantly narrower than with س. The tongue and the entire speech apparatus are tense, the back of the tongue is maximally drawn to the soft palate. As with ط and ض, exhalation occurs vigorously

Sound ض soft and hard palate, back and middle part of the tongue. ض is noisy, jagged, explosive, sonorous. By the nature of articulation, ض completely coincides with the emphatic ط. The difference is that the articulation of ض, which is a voiced consonant, causes the vocal cords to vibrate. A clear articulation of these sounds is achieved with the tension of the entire speech apparatus and especially the tongue.

Sound ط is noisy, serrated, explosive, sonorous. The position of the speech organs during the articulation of the emphatic ط is the same as during the articulation of the simple ت, but during the articulation of the emphatic ط, the front part of the tongue is pressed tightly against the anterior palate and then vigorously opens sharply from it, while the back part of the tongue is maximally drawn to the soft palate. Air passes through the oral cavity, since as a result of the rise of the soft palate, the air passage through the nasal cavity is closed.

Sound ظ is emphatic, noisy, fricative, voiced. By the nature of articulation, ظ completely coincides with the emphatic ص, the difference is that, unlike the sound ص, the sound ظ is voiced, i.e. articulated by vibration of the vocal cords. Clear articulation is achieved as a result of the tension of the speech apparatus

Sound ع middle part of the throat, ع yawning, explosive, sonorous, noisy. When articulating ع, the muscles of the larynx close, the muscles are tense. After a pause (exposure), there is an instant relaxation of the muscles. The vocal cords vibrate when the laryngeal muscles are opened, so ع is a voiced consonant. The soft palate is raised and air is expelled through the mouth

Sound غ the soft palate is the anterior part of the throat, غ is deep-posterior, noisy, fricative, voiced. There is no similar sound in Russian. When articulating the sound غ, the back part is pulled back and rises to the soft palate, forming a narrow gap through which a stream of air passes, causing the tongue to tremble. As with the articulation of the sound خ, the speech apparatus is tense. The sound غ is voiced parallel to the voiceless خ

Sound ق soft palate, back of the tongue. ق deep-posterior palatine, noisy, explosive, sonorous. When articulating ق, the back of the tongue moves back up, closely adjoining the back of the soft palate above the tongue. After exposure, ق is pronounced with a sharp separation of the tongue from the soft palate, the entire speech apparatus is tense during the articulation of ق. A jet of air passes through the oral cavity, as the soft palate is raised

Sound ك hard palate, middle part of the tongue

Sounds ف And م lips. ف pronounced by biting the lower lip

Sounds ل And ن anterior palate, tip of the tongue

Sound ه lower throat. The consonant ه is a copular fricative. This sound is formed in the same place as the consonant sound ء, but the vocal cords during its articulation are not tense, although they are close. The glottis is slightly open, the soft palate is raised, the passage for air into the nasal cavity is closed. Passing into the oral cavity through the gap formed by the vocal cords, and encountering only a slight obstacle in the region of the vocal cords, the air in contact with the vocal cords creates the acoustic impression of aspiration. Speech organs are not tense during articulation

Sound و lips. The letter و is used to represent the consonant و and the long vowel ُو. The sound و is labial, fricative, voiced. When articulating و, the lips should be pushed forward, strongly rounded and narrowed. The back of the tongue rises to the soft palate and is somewhat pulled back, this explains the solid nature of the pronunciation of the consonant و. The lips and tongue are tense when articulating و. The vocal cords are involved in the articulation of the consonant و, which, by vibrating, create a sonorous sound. The soft palate is raised and the passage for air into the nasal cavity is closed

Sound ي hard palate (middle part of the tongue). The letter ي is used to represent the consonant ي and the long vowel ِي

(هَمْزَة القَطْع )

We have two types of hamza in Arabic: connecting (همزة الوصل) and separating (همزة القطع).

Khalil ibn Ahmad Al-Farahidy called it a ladder for the language, since this hamza is placed in order to be able to start a word in which the first letter is with a sukun. We already know that 1) the Arabs did not begin a word with a sukun and 2) they did not end it with vowels. The connecting hamza outside the stop - in the flow of speech - disappears and is pronounced only after the stop or at the beginning of speech.

Dividing the hamza is constant. It is preserved both in the flow of speech and at the beginning of speech:

- in all these cases, the hamza is pronounced, which means it separating — همزة القطع (this name is given conditionally, only to distinguish it from the connecting hamza).

Question: does it happen that the connecting and separating hamzas stand together, or two separating hamzas together? Yes, sometimes.
Let's start with a situation where next to two separators hamzas, the first of which is voweled, and the second

- with a bitch. For example: أَأْ or: أُأْ , or: إِأْ - but the Arabs do not pronounce it that way. If they come across (أأْ), then they

pronounce: ( أَا ) - that is, instead of: أَأْمنوا They say: ءَامنوا . If they come across أُأْ ), then they say:

(أُو ) - that is, instead of: أُأْتوا They say: أُوتوا . If they come across إِأْ ), then they say: ( إِي ) - that is,

instead of إِأْمان They say: إِيمان .

▬ [the second hamza is replaced by alif]▬

و ]▬

▬ [the second hamza is replaced by the letter ي ]▬

We went through this when we parsed the replacement madd (مد البدل).

Now consider the situation when first hamza - connective(همزة الوصل), and second- with a bitch - separating(همزة القطع). For example, the word: إيتوني .

The base of this word: إِئْتُوني . But, if we start speech with this word, then we replace the dividing hamza with the letter-madd, akin to the vowel of the previous connecting hamza: إيتوني . If this word is preceded by a union or another word, then the connecting hamza is not pronounced, and the dividing one is pronounced: وائْتُوني .

The following are examples of the step-by-step transformation of similar words when we want to start reading from them:

البقرة verse 283
▬ ▬

الأحقاف verse 4
▬ ▬

يونس verse 15
▬ ▬

التوبة verse 49
▬ ▬

Now, on the contrary, consider the situation when at first it is worth separating hamza, and after it - connective(in verbs).

JOINING DISPUTIVE HAMZA TO CONNECTIVE HAMZA IN VERBS

rule : if interrogative hamza(she is divisive) stands before the connective in the verb, then the connecting hamza is removed from both spelling and pronunciation:

But how can we find out in this case that this is no longer a connecting hamza, but an interrogative one? We have already said that connective hamza y verbs happens only or with damma, or with kasroy and never happens with fatha. And, if we see a verb that has a connecting hamza with fatha, then we already know that this is an interrogative hamza (همزة الاستفهام).

There is another special case when after interrogative hamza stands connective hamza of the definite article (ال) .

I ask for a little attention and concentration here - I will explain everything in great detail:

We have just noted that the vowel of the connecting hamza can only be either damma or kasra. If we see a hamza at the beginning of a verb, voiced by fatha, then we know that this is an interrogative hamza. Everything is clear here and there is no confusion.

But, when the interrogative hamza is in front of the definite article (ال), then what to do? In the article (ال), the first letter is the connecting hamza. If we put an interrogative hamza in front of it (it is a separating one), then if we follow the above rule, where connective hamza just gotta get out of front interrogative, then we would get:

أَ + ا لذَّكرين => أَ لذَّكرين

- that is, before the addition of the interrogative hamza it was ( اَلذكرين ) and after all the manipulations again became ( اَلذكرين ). Isn't this a confusion? It turned out that for the listener there is no difference - this word with or without a question still sounds the same. Because in fact, all we did here was just remove one hamza with fatha, and then put another hamza with fatha in the same place.

And that is why the Arabs, for the case when the connecting hamza is attached to the definite article, violated - even before the Quran was revealed - the above basic rule about throwing out the connecting hamza before the interrogative one and did not remove the connecting hamza of the article, but retained it so that there would be no confusion in reading and pronunciation. That is, such a way out of the situation contradicts the basic rule. Therefore, they, having retained the connecting hamza in the definite article after the interrogative, nevertheless slightly changed it according to one of two options:

1 ) some tribes replaced the connecting hamza in the definite article with alif and the interrogative form of the word sounded like this: ءَالذَّكرين . And there were Arabs who came to the Prophet, ﷺ, and asked him like this: ءَاللّه ارسلك ؟ (Did Allah send you?):

2 ) other tribes just made it a little easier to pronounce this connective in the definite article. That is, it turned out to be something between a hamza, a voiced fatha and an alif. Like this:

Alif chapter with vocalization (hamza - ء)

بسم الله الرحمن الرحيم

The head of the "alif" with vowels (hamza - ء )

The location of the letter is the larynx, and the properties inherent in this letter and distinguishing it from other letters are: sonority, intensity, baseness, non-velarization. This letter is soft, and therefore difficult. The Arabs applied a number of rules to this letter to facilitate their speech. These rules are: relief (تسهيل), replacement (إبدال), removal (حذف) 2 . When reading the Qur'an or in ordinary speech, "hamza" is subject to vowel 3, and it can be written in different ways: over the letter "alif" (فأتوا), over the letter "ya" (بئر) or over the letter "vav" (يؤمنون). As you know, this letter is one of the most difficult for readers of the Koran. It is impossible to achieve the correct pronunciation of this letter alone, it is necessary to study long and hard with a teacher.

Mistakes that are made while reading the Holy Quran:

One must be careful not to pronounce the letter "hamza" (conjoined hamza حمزة الوصل)) (ا) when starting reading, or the affirmative hamza (حمزة القطع) (أ)), especially if the next letter is velarized (الاستعلاء حروف ): 4

أقاموا ، الحمد ، أصدق ، أضل ، أغوينا ، أظلم ، أخرتني ، الطلاق ، الصدفين ، أطعنا ، الظالمين

You also need to beware of the hard pronunciation of the letter "hamza" if the letter following it is similar to a velarized (الاستعلاء حروف) letter, for example, the letter "ra" (ر):

أرضيتم ، أراكم ، الراسخون ، الروم

If after the letter "hamza" (ء) comes the letter "alif" (ا), "hamza" is also pronounced softly. "Hamza" is a soft letter regardless of its location in the word.

You also need to observe the level of intensity when pronouncing the hamza. Some readers, wanting to clearly pronounce the letter "hamza" make a mistake: they increase the intensity when pronouncing, especially after lengthening, as, for example, in the words:

أولئك ، هؤلاء ، يأيها

The slurred pronunciation of "hamza" when it should be pronounced clearly, especially when the hamza occurs with the vowel damma (-ُ) and is preceded by "alif" (ا): يشاءُ ، جزاءُ

Also, a common mistake is the slurred pronunciation of "hamza" and its merger with the next letter, especially if the letter "hamza" (ء) is followed by the labial letter 5: يشاءُ و الضعفاء

You need to be very careful when two hamzas are nearby:

(ءأنذرتهم) ("Cow", 2/10), (جاء أحدكم) ("Cattle", 6/61), (السفهاءأموالكم) ("Women", 4/5),

(أإله مع الله) ("Ants", 27/60), (هؤلاء إن كنتم صادقين) ("Cow", 2/31),

(من السماء إلى الأرض) (“Bow”, 32/5), (أؤنبئكم) (“Family of Imran”, 3/15),

(أألقي) ("The Month", 54/25), (أولياء أولئك) ("The Sands", 46/32).

1-sometimes several letters have the same location, and the only thing that distinguishes them is the properties inherent in each letter.

2- in subsequent lessons this will be discussed in more detail, with the help of Allah.

3-it means that if there is a fatha (-َ) vowel above the “hamza”, then it will be pronounced as a letter (a), if the vowel is “kasra” (-ِ), then as a letter (i), and if the vowel is “damma” (-ُ), then as a letter (y).

4- velarization (lat.) - a change in sound caused by raising the back of the back of the tongue to the back or soft palate (ص ، ض ، ط ، ظ ، غ ، خ ، ق)

5- labial letters (sounds) are formed with the help of lips and are divided into bilabial, formed by the rapprochement (closing) of the lips with each other (م ، ب), (و) a slightly smaller rapprochement of the lips and with the participation of the voice, and the lips protrude somewhat forward, and labiodental ( ف ) , during the pronunciation of which the inner part of the lower lip closes with the lower parts of the upper front teeth.

Lesson 16

In view of the special importance of this sound, we will jump ahead and study it right now, although it belongs to the unique sounds of the Arabic language, and not to those sounds that can be heard in Pindos quacks. Although. here, too, everything is relative.

Graphically, hamza is indicated as follows: ء

Hamza is a deaf explosive ligamentous consonant formed by closing the vocal cords followed by a pause, after which, under the pressure of a jet of air, the vocal cords instantly open, and the air exits through the oral cavity. The soft palate is raised and the passage for air through the nasal cavity is closed. When the vocal cords open, a sharp explosion occurs, similar to the sound of a slight cough.(I quote from the “Textbook of the Arabic language” by A.A. Kovalev and G.Sh. Sharbatov)

To better understand what kind of sound it is, try to pronounce the first two syllables separately in the word “coordination”: “co-ordination”, emphasizing the separation of pronunciation as much as possible, and feel how your vocal cords close and open, forming a specific sound.
There is a similar phenomenon in German, where it is called a "hard attack", i.e. Germans all words that start with a vowel “start with a hamza”, with a “hard attack”, which gives their speech sharpness and clarity (remember how in films about the Nazis they shout “akhtung, akhtung!”, - the first vowel in this word just pronounced with a “hard attack”, i.e. “with a hamza”).
The place of articulation of the hamza is in the same place as that of the aspirated sound “h”, but when pronouncing the hamza, the ligaments close.

Hamza can be written independently and on coasters. Hamza spelling is not an easy topic, and we will devote one of the following lessons to it in detail. For now, let's remember that:

at the beginning of a word, a hamza is always written on a stand, and a stand for a hamza at the beginning of a word is always the letter alif.

If the vowel “a” or “u” follows the hamza, that is, if hamza agreed fathoy or damma, then the hamza is written above alif:

Lesson #1 Hamza, waving

Hamza denotes a voiceless plosive consonant, depicted in the transcription of a comma [‘]. There is no similar sound in Russian, however, some semblance of the Arabic consonant ['] can be observed in Russian words like “cooperation”, “message”, if you pronounce the vowels [oo] separately, making a short pause between them: “co-operation”, “ message". But even in that case, this explosion in Russian turns out to be very weak, while in Arabic the sound [‘] is a consonant phoneme and is pronounced distinctly.

The consonant hamza is formed by closing the vocal cords followed by a pause, after which, under the pressure of a jet of air, they instantly open and the air exits through the oral cavity. The soft palate is raised and the passage for air through the nasal cavity is closed. When the vocal cords are opened, a sharp explosion occurs, similar to the sound of a slight cough.

To depict hamza in writing, the ء icon is used, which, depending on the position in the word, is written above or below the line. As part of a word, it can be depicted either independently or with a so-called stand. The function of the stand for the hamza is performed by letters that serve to depict weak letters:

The letters و ، ي serve as a stand for the hamza, do not express any sound and are only a graphic device for its design. It should be noted that ي as a stand is written without diacritical points. As for the letter ا, on its own it does not express any sound at all.

At the beginning of a word, ا always serves as a stand for the hamza, and the hamza voweled with fatha or damma is written above the “alif”, and voweled with the kasra - under the “alif”. For example:

أَخَذَ (to take); أُكْتُبْ (write) ; إِجْلِسْ (sit down)

Along with this, it is important to note that the initial hamza (أ) is of two types: - dividing (هَمْزَةُ الْقَطْع) and connecting (هَمْزَةُ الْوَصْل).

The dividing hamza is denoted "alif" with the hamza sign أ and is pronounced in all cases, for example:

أَبْ ، أَخْ ، أَرْضْ

A feature of the connecting hamza is that it is denoted by "alif" without the hamza sign and is pronounced only at the beginning of a sentence, for example:

اِسْمُ ، اِبْنُ ، اِثْذَيْنِ .

Unlike the dividing hamza, the connecting hamza is not pronounced when it is located inside the sentence. At the same time, a special icon is placed above the “alif”, called “wasla” (ٱ), and this process is called “vasling”, for example:

When a connecting hamza is located between two words, it itself is not pronounced, but plays the role of connecting words and inseparable reading. Moreover, if it is preceded by a long vowel, then it is not lengthened.

At the beginning of the spoken speech, the connecting hamza is read as follows:

With kasra:

- at the beginning of the verb, the third letter of which is voiced by fatha, for example:

- at the beginning of the verb, the third letter of which is voiced by kasra, for example:

ٱ(اِ)ضْرِ بْ بِعَصَاكَ ، ٱ(اِ)كْشِفْ عَنَّا

− at the beginning of a name that is not defined by the article اَلْ , for example:

ٱ(اِ)سْمُ ، ٱ(اِ)بْنُ ، ٱ(اِ)ثْنَيْنِ

- at the beginning of a verbal name, for example:

ٱ(اِ)خْرَ اجًا ٫ ٱ(اِ)سْتِكْبَارًا

With fatha:

– in the definite article اَلْ, for example:

ٱ(اَ)لْحَمْدُ لِلهِ ، ٱ(اَ)لرَّحْمٰنِ

With lady:

- at the beginning of the verb, the third letter of which is voiced by damma, for example:

ٱ(اُ)نْظُرُوا ، ٱ(اُ)عْبُدُو ا اللهَ

Exercise number 1.

Read the following sound combinations:

أَبْ ، إِبْ ، أُبْ ، أَخْ ، إِخْ ، أُخْ

أَسْ ، إِسْ ، أُسْ ، أَطْ ، إِطْ ، أُطْ

أَلْ ، إِلْ ، أُلْ ، أَهْ ، إِهْ ، أُهْ

بَأَبَ ، ثَئِبَ ، بَؤُلَ ، سَئِبَ ، لَؤُمَ

Exercise number 2.

Read and write the following words in your notebook

أَخَذَ ، يَأْخُذُ ، أَمَرَ ، يَأْمُرُ

قَرَأَ ، يَقْرَأُ ، سَأَلَ ، يَسْأَلُ

مُؤْمِنْ ، بِئْسَ ، بِئْرُ ، لُؤْلُؤْ

أَدْرُسُ ، قُرِئَ ، إِقْرَأْ ، فَؤُلَ

Read the words, paying attention to the distinctive features of the use of separating and connecting hamza:

أَهْلُ ، أَخَذَ ، أَلَمُ ، اِبْنُ ، أَسَدُ

اُخْرُجْ ، إِلْفُ ، اُمْرُؤُ ، أَرْنَبُ

عِنْدَ أَبْ ، عِنْدَ أَخْ ، وَ أَرْضُ ، عِنْد ٱبْنِ

وَ ٱثْنَيْنِ ، بِرُّ أَهْلِهِ ، وَ أُمُّهُ ، مَعَ أَمَلِهِ

Hamza spelling

It is generally accepted that in the Arabic alphabet there is 28 independent letters, almost all of them are consonants, plus signs are mentioned that mean sounds, but not independent letters. Although many Arabic philologists call them khuruf, i.e. letters.

All such signs three: 1) that marbuta(related that). 2) Alif Maksura(shortened alif) and 3) hamaz. We will talk about the first and second signs separately in subsequent lessons, since each of them is very important in the Arabic language.

Many Arabic philologists acknowledge the fact that hamza refers to those characters that are most often encountered with errors in Arabic books and printed publications. This does not mean the total illiteracy of the Arabs, not at all, just about the sound hamza there are certain grammatical rules in writing. They certainly passed these rules at school, only those who write by mistake were not at the lesson at that moment, that's all.

Plus, non-Arab philologists add pronunciation errors to all this. hamza for those who begin to learn Arabic, that is, its phonetic problematic. Probably, many who studied Arabic noticed that they involuntarily confuse it with a vowel A or with letter ain and this is not accidental, since the very origin of this sound and its sign is attributed to this letter . Back in the 8th century, the philologist Khalil ibn Ahmad al-Farahidy considered this sound to be similar to ain, and thereby denoted hamza in a letter Ainu except for the tail. As for the correct spelling of it for the students, then I should be silent here. But it doesn't matter. Today we will try to solve this problem once and for all. Don't miss the lesson!

So, in order to pronounce correctly and write without errors hamza we should analyze its 1) sound (i.e. phonetics) and 2) grammatical spelling.

1. Hamza refers to sounds that should be pronounced using the work of the larynx. In phonology, this process is called glottal stop or guttural explosion. It can be heard before or after vowels. For pronunciation hamza you need to close the glottis and instantly open them. A similar sound is also found in Russian, for example, in the word one by one or co-a second.

2. As for writing, then you should be more careful. Grammar writing hamza can generally be divided into three categories.

1. Spelling hamza at the beginning of a word.

2. In the middle of a word.

3. At the end of a word.

Hamza at the beginning of a word. Here hamza is of two types. 1) Vastly (i.e. "connecting") hamza and 2 ) hamza al-katgh(i.e. "precluding").

Wasted hamza has a clear sound at the beginning of a word if it is followed by the letter c bitch. But if it is preceded by a word with which it is read together, then its sound disappears. Wasted hamza occurs in the following types of words:

A) In some nouns such as:

B) In the imperative mood of the first breed of the verb, for example:

C) In the past tense and in the imperative mood of the eighth breed of the verb, for example:

D) In the past tense and in the imperative mood of the tenth breed of the verb. For example:

D) In the definite article al.

suppressive hamza pronounced clearly, without being influenced by any factors, let it be at the beginning of a word, in the middle or at the end. There is this sound:

A) in singular nouns other than those mentioned above. For example:

B) in verbs of the past form, in which the first letter of the three root is hamza. For example:

C) in the past tense and in the imperative mood of the fourth kind of verb, for example:

Hamza in the middle of a word, it is written in accordance with the preceding letter, or rather, in accordance with its vowel with the vowel of the preceding letter. In this case hamza written in one of the letters illa(i.e. "sick") is alif, wow And ya based on the significance of the strength of vowels. You should know that the Arabs line up the vocalizations in order according to their strength. The strongest is considered kasra, then damma, then fatha and closes bitch. Thus:

A) if the previous voicing hamza kasra hamza written on a "clove" similar to ya or that without dots. For example:

B) if the previous voicing hamza damma is stronger in importance than its own, then hamza written in wow. For example:

B) if the previous voicing hamza fatha is stronger in importance than its own, then hamza written in alif. For example:

As with any language, there are spelling exceptions in Arabic. hamza in the middle of a word. Consider 4 exceptions:

1. if hamza having vowel fatha follows alif having sukun

2. if hamza having vowel fatha follows wow having sukun, then it is written separately, as in the words:

3. if hamza having vowel fatha follows ya having sukun

4. if hamza having vowel damma follows ya having sukun, then it is written on a clove, as in the words:

Hamza at the end of the word is written in accordance with the vowel of the preceding letter.

1. If the vowel of the penultimate letter is kasra, That hamza put on ya without dots. For example:

2. If the vowel of the penultimate letter is damma, That hamza put on wow. For example:

3. If the vowel of the penultimate letter is fatha, That hamza put on alif. For example:

4. If the penultimate letter is with bitch, That hamza placed separately. For example:

If hamza comes at the end of a word tanween al-fath, That hamza written like this:

1. If the penultimate letter is a stretching vowel fatha, That hamza written separately. For example:

2. If the previous hamzeh the letter has sukun over a letter that does not link after itself then tanvin written over alif, A hamza separately. For example:

3. If the previous hamzeh the letter has sukun over the letter that binds after itself, then tanvin written over alifom, A hamza above the tooth For example:

Here are the basic rules for spelling hamza. Of course, I would not consider this lesson easy, but if you did not start learning Arabic from this lesson, then it will be very useful for you. Some grammar terms may raise questions for you, so ask them in the form below. We will try to answer them, otherwise we will turn to the luminaries of science.

ا ، و ، ي

أَخَذَ (take) ; أُكْتُبْ (write); إِجْلِسْ (sit down)

Along with this, it is important to note that the initial hamza (أ) can be of two types: - separating ( هَمْزَةُ الْقَطْع ) and connecting ( هَمْزَةُ الْوَصْل ).

The dividing hamza is denoted "alif" with the hamza sign أ and is pronounced in all cases, for example:

أَبْ ، أَخْ ، أَرْضْ

A feature of the connecting hamza is that it is denoted by "alif" without the hamza sign and is pronounced only at the beginning of a sentence, for example:

اِسْمُ ، اِبْنُ ، اِثْذَيْنِ .

عِذْدَ ٱ بْنِ .

At the beginning of the spoken speech, the connecting hamza is read as follows:

With kasra:

- at the beginning of the verb, the third letter of which is voiced by fatha, for example:

ٱ(اِ)سْتَسْقَى ، ٱ(اِ)عْلَمُوا

- at the beginning of the verb, the third letter of which is voiced by kasra, for example:

ٱ(اِ)ضْرِ بْ بِعَصَاكَ ، ٱ(اِ)كْشِفْ عَنَّا

− at the beginning of a name that is not defined by the article اَلْ , for example:

ٱ(اِ)سْمُ ، ٱ(اِ)بْنُ ، ٱ(اِ)ثْنَيْنِ

- at the beginning of a verbal name, for example:

ٱ(اِ)خْرَ اجًا ٫ ٱ(اِ)سْتِكْبَارًا

With fatha:

In the definite article اَلْ, for example:

ٱ(اَ)لْحَمْدُ لِلهِ ، ٱ(اَ)لرَّحْمٰنِ

With lady:

- at the beginning of the verb, the third letter of which is voiced by damma, for example:

ٱ(اُ)نْظُرُوا ، ٱ(اُ)عْبُدُو ا اللهَ

Exercise number 1.

Read the following sound combinations:

أَبْ ، إِبْ ، أُبْ ، أَخْ ، إِخْ ، أُخْ

أَسْ ، إِسْ ، أُسْ ، أَطْ ، إِطْ ، أُطْ

أَلْ ، إِلْ ، أُلْ ، أَهْ ، إِهْ ، أُهْ

بَأَبَ ، ثَئِبَ ، بَؤُلَ ، سَئِبَ ، لَؤُمَ

Exercise number 2.

Read and write the following words in your notebook

أَخَذَ ، يَأْخُذُ ، أَمَرَ ، يَأْمُرُ

قَرَأَ ، يَقْرَأُ ، سَأَلَ ، يَسْأَلُ

مُؤْمِنْ ، بِئْسَ ، بِئْرُ ، لُؤْلُؤْ

أَدْرُسُ ، قُرِئَ ، إِقْرَأْ ، فَؤُلَ

Exercise number 3.

Read the words, paying attention to the distinctive features of the use of separating and connecting hamza:

أَهْلُ ، أَخَذَ ، أَلَمُ ، اِبْنُ ، أَسَدُ

اُخْرُجْ ، إِلْفُ ، اُمْرُؤُ ، أَرْنَبُ

عِنْدَ أَبْ ، عِنْدَ أَخْ ، وَ أَرْضُ ، عِنْد ٱبْنِ

وَ ٱثْنَيْنِ ، بِرُّ أَهْلِهِ ، وَ أُمُّهُ ، مَعَ أَمَلِهِ

voluntary choice to start reading the Quran

(الإخْتِياري )

Having analyzed reading stops, we realized that they are only acceptable if they do not affect the meaning, do not change it.

It is the same with the beginning of reading: it is unacceptable to start reading the Qur'an from a place whose meaning is not clear or leads to a distortion of the meaning.

When we passed the stops, we learned that there are three types of stops: forced ( اضطراري ), voluntary ( اختياري ) and control (or: test - اختباري ).

The beginning of the Reading of the Quran is of two types:voluntary ( اختياري ) and control (or: test - اختباري ).

Let's start withvoluntary start ( اختياري )

is when the reader myself chooses where to start reading the Qur'an.

This beginning of reading - in turn - is divided into two types:

1 . the reader starts to Read the Quran and in this session of the Reading has not yet read anything from the Quran - this is what is called true beginning (البدء الحقيقي ). For example: the imam starts reading the Quran in prayer and starts with al-fatiha - after all, before that he has not read anything yet - this will be the true beginning. Or, when we are going to read the Quran without having read anything before (in this reading session), then this beginning is also called the true beginning.

2 . and the true beginning is opposed adjoint start (البدء الإيضافي ). For example: a person has already read something, then stopped to take a breath, take a breath, rest, etc., and then again wanted to read the Koran. Such a beginning is called attached.

Consider the first type of voluntary start (اختياري ):

true beginning

البدء الحقيقي

true start ( البدء الحقيقي ) - It happens permitted (الجائز ) Andunresolved ( غيرُ الجائز ).

Permitted beginning (الجائز ) is the beginning of Reading from a place that retains the fullness of meaning. Not from the middle of the topic, but from its beginning. So that the listener can understand what, on what topic the reading begins.

An unresolved beginning is when the Reader starts in the middle of a topic, so that the listener does not understand what was being said.

Let's remember rule: the beginning of any sura- this is the beginning true, permitted, complete in meaning ( تام ). And that's why it's called: البدء التام - A perfect start.

Is it possible to start from any place within the sura? Yes, you can. But only this place should be the beginning of the topic.

Now consider second type of voluntary start (اختياري ):

adjoint start

البدء الإضافي

For example, we read some part of Surah al-Baqara and stopped to take a breath, take a break. How can we start then? (we are now talking about the attached beginning - البدء الإضافي). We have adjoint start It happenspermitted(الجائز ) and unresolved(غير الجائز ). A attached allowed start (البدء الإضافي الجائز ) - in turn - is divided into 3 types (same as we shared stops):

Attached permitted full start - البدء الإضافي الجائز التامْ

Attached allowed sufficient start - البدء الإضافي الجائز الكافٍ

Attached allowed good start - البدء الإضافي الجائز الحَسَن

An unresolved adjoint origin is unacceptable and bad Start ( قَبيح ).

Before we continue talking about the attached beginning, let's summarize all the above types of Reading beginnings in the following table:

Now consider the first subspecies affiliated permitted start :

full start

البدء التامّ

So, attached the beginning of reading is when a person starts reading after a short break (for example, he took a breath, cleared his throat, took a breath), and this continuation should not be connected with the previous read fragment either in terms of meaning or in terms of endings (إعراب ). For example, I read Surah Hud 24:

Is it possible to compare them with each other? Will you not remember the edification? (lane Kulieva)

I'm making a stop here. And then, after a break, a short rest, I start reading from the verse following after the stop:

We sent Nuh to his people: “Verily, I am to you a clarifying and admonishing warner. (lane Kulieva)

This is already the beginning of another, independent topic, another story - about the Prophet Hood and his people - not connected with the previous story either in meaning or in endings (that is, it does not refer to the previous sentence in terms of members of the sentence). This - full-fledged adjunct start (بدء تامّ إضافي ), independent in meaning and in the members of the sentence. Attached - because it was already preceded by reading. And, if there was no reading before it, then the same beginning is already called full-fledged true beginning (بدء تام حقيقي ) . And the first and second will be full-fledged (تام ), independent:

I hope this is clear.

Hence, complete Start (البدء التام ) - this is the beginning with such a word, between which and what was said before, there is no connection either in terms of the endings of the members of the sentence (لفطي ), or in terms of meaning (معنوي ). The previous example is from Surah Hud:

Note: the beginning of any sura is true permitted full beginning (بدء حقيقي جائز تام ).

But this same beginning can also be an attached full-fledged beginning ( بدء الإضافي تام ) if something has already been read in this reading session before. For example, a person finished reading one sura and then, after a short period of time, starts reading the next sura, then this true beginning in relation to the first sura in our reading session becomes an attached beginning in relation to the next sura after the break, despite the fact that both beginnings - and before the break and after the break - remain full-fledged and independent ( تام ).

Now consider the second subspecies affiliated permitted start :

enough start

البدء الكاف

This is the beginning of the Reading from such an verse, which has no connection with the previous read fragment in terms of the endings of the sentence members (التعلق اللفظي or: إعراب ), but there is a meaningful connection. Here is an example from Surah Hud:

.. for I fear that you will be tormented on the Day of Torment. The nobles of his people, who disbelieved, said:.. (per. Kuliyev)

If we, for example, after a short break, start reading from the verse ( فقال الملأُ الذين كفروا ), then it has no connection with the previous verse in terms of endings (that is, it does not contain members of the previous sentence), but it has a connection with the previous verse semantic, since it continues the theme of the previous verse - the conversation of Nuh with his people about the Almighty, His existence and obedience to Him.

Is this start allowed? Yes. We all do it, most of us start reading with sufficient start ( الكافي ). Such an attached beginning is very common in the reading of the Qur'an, when the Reading begins with an verse, which has a semantic connection with the previous one: adjoint sufficient Start (البدء الإضافي الكافي ).

Note : sufficient Start ( البدء الكافي ) allowed only in affiliated early reading, but not allowed in true beginning of reading. This note is very important because the true beginning ( البدء الحقيقي ) should only begin with an independent, unrelated topic to the previous fragment.

Now consider the third subspecies affiliated permitted start :

a good start

البدء الحسن

- this is the beginning of reading from the verse, which has a connection with the previous one both in terms of endings (إعراب ), and semantic. But at the same time, such an attached beginning of reading still retains the fullness of meaning (that is, the main members of the sentence are present in it, but secondary members may be absent: such as circumstance, addition, definition).

A "good" start has a complete analogy with a "good" stop (الوقف الحسن ). We have already gone through a good stop and said that: a good stop is a stop at a word that has a grammatical connection (in terms of word endings) and semantic connection with what follows. But at the same time, the stop retains the fullness of the meaning of the read fragment. For example, if we stop at: الحمد لله in the verse ( الحمد لله رب العالمين ). Or on: بسم الله in the verse: ( بسم الله الرحمن الرحيم ). الحمد لله - in this phrase, the meaning is complete, the phrase contains both the subject and the nominal predicate (المبتدأ والخبر ), but there is no definition in the form of idafa: ( رب العالمين ). But, due to the presence of the main members of the proposal, stop at: الحمد لله will be considered "good" (الوقف الحسن ).

And in the same way, a “good” beginning: this is when a person begins Reading from an ayat, which has a grammatical connection with the previous one in the endings of words ( التعلق اللفظي or in other words:إعراب) and semantic. But, despite this, such a beginning makes full sense. What does full meaning mean? Means: a complete sentence in terms of the presence of its main members: subject and predicate (verbal or nominal), but there may be no secondary members of the sentence (جر ومجرور ‘ حال ‘ صفة ). For example, from Surah al-Baqarah:

Their example is like one who kindled a fire. When the fire lit up everything around him, Allah deprived them of their light and left them in darkness, where they cannot see anything. (per. Kuliyev)

For example, we are reading this verse and suddenly, in the middle of the verse, our breath ends on a word (أضاءت) or on a word (حوله). How then can we proceed further? Answer: go back and start with words ( فلما أضاءت ). Such a beginning - when we came back and started with the word فلما - will good start (بدء حسن ). Why? because a phrase that starts with the word فلما connected with the previous part of the verse and the endings and meaning.

Often I hear - and even from the hafiz of the Koran, unfortunately - they read this verse like this:

They are like the one who kindled the fire (per. Kuliyev)

Here they stop to take a breath, and then begin with the following word:

when the fire lit up everything around him, Allah deprived them of their light and left them in darkness where they could not see anything. (per. Kuliyev)

No, my brother, their example is not the example of the one who started the fire, it is only part of the example. Allah Almighty gave this example for the one who went astray, then came to him the right path - after he was in error - but they rejected it. And Allah compared him with the one who was in darkness, then light came to him, then this light left and he again returned to darkness. So his example is not how he kindles a fire. To kindle a fire is to take two stones and strike a fire. Not in this example. Their example is an example of one who kindles a fire, and when everything around him was lit up, Allah took away this light from him - that is, all this content is “their example”, an example of those who were in error and to whom they came the right way, but they rejected it and did not follow it.

That is, in this verse we stop, we don’t need to stop at the word (نارا ), and then start with the word ( فلما ). But you need - if the breath ends - go a little forward, to the word (أضاءت) or (حوله), and then go back and then start with ( فلما أضاءت ) - then this beginning remains connected with the previous read part both in endings and in meaning and, at the same time, has its own completed structure of the main members of the sentence, and, therefore, full sense.
- complete meaning. This is a "good" start البدء الحسن ) .

Now consider the subspecies affiliated Not permitted start :

bad start

البدء القَبِيح

This is when there is a connection between the previous read fragment and the next one in terms of endings and meaning, and at the same time the subsequent fragment has either an unfinished or unacceptable meaning. For example, we start reading from al-baqarah:

and let's say the breath ends, and we will stop at (مثلا ما ) and then we resume reading, returning one word and starting with: ما بعوضة . But..what does it mean: ما بعوضة !? This is a bad start قبيح ), because we tore off the particle (ما) from our word (مثلا) and attached it to the word to which it has nothing to do, to the word بعوضة , which is a replacement (بدل ) for the word "مثلا ". It got off to a pointless start.

Or another example from the sura النساء / 43 :

If we start reading this verse and stop - when the breath ends - at سُكَارَىٰ , then that's great. But it is impossible, resuming reading, to return back to the word سُكَارَىٰ and start from there. The beginning will be strange and meaningless.

The correct thing to do here is:

We read to the word سُكَارَىٰ , stop, then return to the words: لَا تَقْرَبُوا - and start with them. Then the renewed beginning will have a normal, understandable meaning.

Another example from Surah al-Baqarah:

Some read, stopping at the word (وَإِسْمَاعِيلُ ), and then, returning, resume reading from the same word and it turns out: وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا - do you understand? It turns out: Ismail, our Lord, accept from us.

If there is not enough breathing to stop, then you need to at least do this here:

We read, for example, to the words ( رَبَّنَا تَقَبَّلْ ), and then back to the same words: ( رَبَّنَا تَقَبَّلْ ) - and resume reading from them. In this case, this beginning becomes a "good" beginning ( بدء حسن )!, since it has a complete meaning and sentence structure.

“GRAMMAR LESSON No. 13 Hamza Hamza denotes a voiceless plosive consonant, represented in the transcription of a comma [']. There is no similar sound in Russian, but some similarity ... "

Chapter first

GRAMMAR

Hamza denotes a voiceless plosive consonant,

represented in transcription by a comma [']. In Russian

there is no similar sound in the language, however, some similarity of the Arabic consonant ['] can be observed in Russian

words like “cooperation”, “message”, if you say

vowels [oo] separately, making between them a small

pause: “co-operation”, “communication”. But in this case too

this explosion in Russian is very weak,

while in Arabic the sound ['] is a consonant phoneme and is pronounced distinctly.

For the image of a hamza on a letter, an icon is used, which, depending on the position in the word, is written above or below the line. As part of a word, it can be depicted either independently or with a so-called stand. The function of the stand for the hamza is performed by letters that serve to depict weak letters:

The letters, serving as a stand for the hamza, do not express any sound and are only a graphic technique for its design. As for the letter, by itself it does not express any sound at all.

The choice of the right stand depends on the position of the hamza in the word and is determined by the following rules:

1) At the beginning of a word, it always serves as a stand for hamza, and the hamza voweled with fatha or damma is written above “alif”, and voweled with kasra - under “alif”.

For example: (take); (write); (sit down).

2) In the middle of a word, one of the three weak letters can be a stand for a hamza. Moreover, as a stand, it is written without diacritical points1.

The choice of a hamza stand in the middle of a word is determined by the rule of “vowel seniority”.

According to this rule, vowels are distributed in the following order: the “senior” vowel is [i] - kasra, followed by the vowel [u] - damma and, finally, the vowel [a] - fatha. The last one is only “older” than a bitch. Vowels correspond to stands: [i] -, [y] -, [a] -.

The “senior” vowel is chosen from two: the hamza vowel and the vowel preceding it. For example, in the word

– hamza vowel [and] “older” than the previous one. Diacritic mark – superscript or subscript sign near a letter, indicating the peculiarities of its pronunciation. See: Big explanatory dictionary of the Russian language, p. 257.

vowel [y], therefore, the stand for the hamza is the letter corresponding to the word [i] - the vowel [y] of the letter is “older” than the vowel hamza [a], therefore the stand for the hamza is the letter corresponding to the vowel [y].

It should be noted that after a long vowel [a] 1, the hamza, voiced by fatha, is written in the middle of the word without a stand. For example:.

Follow the following examples of spelling hamza in the middle of a word:

3) At the end of a word, the choice of a stand for a hamza is determined by the nature of the vowel that precedes it:

1. If the final hamza is preceded by a short vowel, then the letter corresponding to this short vowel serves as a stand for it. For example:

2. If the final hamza is preceded by a long vowel or sukun, then the hamza is written without a stand. For example:

– – –

Exercise 2

Exercise 3 Read the following words and explain the spelling of the hamza:

LESSON No. 14 Vasling Initial hamza () is dividing () and connecting ().

The dividing hamza is pronounced in all cases and is indicated by “alif” with a hamza sign, for example:

The connecting hamza is pronounced only at the beginning of a sentence and is indicated by “alif”, for example:

Unlike the dividing hamza, the connecting hamza is not pronounced when it is located inside the sentence. At the same time, a special icon is placed above the “alif”, called “wasla” (), and this process is called “vasling”. For example:

At the beginning of the spoken speech, the connecting hamza is read as follows:

1. With kasra:

at the beginning of the verb, the third letter of which is voiced by fatha, for example:

at the beginning of the verb, the third letter of which is voiced by kasra, for example:

at the beginning of a name that is not defined by an article, for example:

at the beginning of a verbal noun, for example:

2. With fatha:

in the definite article, for example:

3. With lady:

at the beginning of the verb, the third letter of which is voiced by damma, for example:

Exercise 1 Read the words, paying attention to the distinctive features of the use of separating and connecting hamza:

Exercise 2 Read and copy the following phrases in your notebook, paying attention to the correct pronunciation of the hamza inside the sentence:

LESSON #15 Long vowels As already noted, the main feature of Arabic vowels, compared to Russian ones, is that they differ in terms of longness and shortness of sound. Longitude and shortness of vowels have a semantic difference.

There are 6 vowel phonemes in Arabic. Of these, three are short: [a], [i], [y], which are indicated by vowels, and three are long: [a], [i], [y].

Arabic short phonemes [a], [i], [y] are similar to the corresponding Russian phonemes. As for long phonemes, they, while qualitatively coinciding with short ones, differ from the latter in a longer duration (about 2 times).

To denote long vowels, the so-called weak letters are used:

Long vowel [a].

The main means of transmitting a long [a] is the combination of the letter “alif” () with the vowel “fatha” above the previous letter:. For example:.

This type of long vowel [a] is called “alif mamdud”, i.e. elongated "alif".

Another means of conveying a long [a] in writing is the combination of a letter with a fatha vowel over the previous letter. This type of long [a] is called “alif maksura”, i.e. shortened "alif". For example:.

It should be borne in mind that if the combination with fatha is used to convey [a] in all syllables of the word, then the combination with fatha can only be used in the final syllable.

Long vowel [and].

A long [and] is transmitted by a combination of the letter “yya” () with the vowel “kasra” under the previous letter:. For example:.

Long vowel [y].

Long [y] is transmitted by combining the letter “wow” () with the vowel “damma” above the previous letter:. For example:.

It should be noted that, along with the mentioned combination of letters and vowels, the condition for the formation of long vowels by weak letters is the absence of vowels above them. Otherwise, they will be used as consonants.

For example:

In some words of the Arabic language, when transmitting a long [a], “alif” is omitted. Instead of the missing “alif”, a vertical fatha is put. For example: instead of is written, instead of.

When the letter “lam” () is combined with “alif” (), the following ligature is formed1:

when writing independently: ;

when connected on the right:.

In this ligature, in the absence of vocalization above or below “alif”, it serves to convey a long vowel [a]. In the presence of voicing, it is a stand for hamza.

Exercise 1 Read the following words, paying attention to the pronunciation of the long vowel [y]:

Exercise 2 Read the following words, paying attention to the pronunciation of the long vowel [and]:

Ligature - the image of two or more letters in one written character. See: Big explanatory dictionary of the Russian language, p. 496.

Exercise 3 Read the following words, paying attention to the pronunciation of the long vowel [a]:

Exercise 4 Read the words vertically, paying attention to the difference between a long vowel and a hamza:

– – –

In Arabic, the doubling of one of the consonant sounds in the composition of a word plays a semantic role and is one of the important means of form formation and word formation. So, for example, the verb means “to know”, and when the letter “lyam” is doubled, a verb with the meaning “to teach” is formed.

In Arabic, the doubling of consonants is achieved by the same means as in Russian.

When doubling fricative1 consonants, the time for exhaling air through the gap formed between the movable and immovable organs of speech lengthens.

To double the explosive consonants, the holding time should be extended, i.e. the second tact of articulation, when the organs of speech are closed before being separated from each other.

The sonorant2 consonant [p] is doubled by increasing the time and number of vibrations of the tip of the tongue.

The doubling of a consonant is indicated by an icon called shadda. Shadda is placed above the letter, the consonant of which is doubled.

Moreover, if a vowel [a] or [y] follows after a doubled consonant, then a corresponding fricative is placed above the shadda - a consonant sound formed by air friction in a narrow passage between the contiguous organs of speech; slotted. See: Big explanatory dictionary of the Russian language, p. 1435.

specifically fatha or damma. If the doubled consonant is followed by the vowel [and], then the shadda is placed above the letter, and the kasra is placed under the letter or under the shadda. For example:

[sabba], [sabbu], [sabbi].

Exercise 1

Read and write in your notebook the following words:

Exercise 2 Read the following words vertically, paying attention to changes in pronunciation when the consonant is doubled:

Exercise 3 Read the following words vertically, paying attention to the length and shortness of the vowels:

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A name in Arabic can be used either in a definite or indefinite form. It depends on the certainty (known) or uncertainty (unknown) of the subject or phenomenon in question. One of the means of expressing the indeterminacy of the Arabic name is the so-called tanvin ending.

The tanwin ending is not written as a separate letter, but is indicated by a special sign and pronounced in speech as the letter “nun” with sukun.

Depending on the case of the name1, there are three tanvin endings:

Tanwin damma Tanwin damma is written above the last letter of the name in the form of two dammas, which can have different configurations, for example, the following:, for example:.

Tanvin damma is pronounced as [un] and is the main feature of the nominative case of the name.

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the ending is pronounced as [in] and is the main feature of the genitive case of the name.

Tanvin fatha Tanvin fatha is written above the last letter of the name in the form of two fathas, which are followed by “alif”1:

For example:. As an exception, "alif" is not added to those names that end with "ta-mar

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precedes "alif", for example:. Tanvin fatha is pronounced as [an] and is the main feature of the nominative case.

Exercise 1 Read the following words with tanvin ending [un] at the end:

The letter “alif”, which accompanies the tanvin ending at the end of a word, is only written, but not pronounced.

See details p. 101.

Exercise 2 Read the following words with tanvin ending [in] at the end:

Exercise 3 Read the following words with tanvin ending [an] at the end:

Exercise 4 Read and copy the words in your notebook, distributing them into three columns according to the ending:

LESSON No. 18 The definite article The main morphological means of expressing the definiteness (fame) of a name is the definite article [-al]. This article is common to all names (regardless of gender and number), is added to the beginning of the word and is written together with it.

When a definite article is added, the tanvin ending is omitted and only a vowel (expressed by vocalization) remains, symbolizing the case ending of the name, for example:

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When a definite article is added, in addition to omitting the tanvin ending, changes occur within the word depending on its first letter.

The letters of the Arabic alphabet are divided into the so-called "solar" and "lunar".

The following 14 consonants are solar:

If a word beginning with a solar consonant is defined by the article [-al], then the sound of the letter “lam” of this article is not pronounced, and the first solar letter of the word being defined is doubled, for example:

indefinite form definite form

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The rest of the consonants are lunar:

When attaching an article to a word that begins with a lunar consonant, the letter “lam” of this article is pronounced with a sukun, for example:

Undefined state Defined state

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It should be noted that the "alif" in the definite article is a stand for the connecting hamza, which is not pronounced within the sentence.

The definite article does not carry an independent verbal stress, but receives a secondary stress.

The definite article can serve to design names denoting well-known or one-of-a-kind objects, phenomena or concepts, for example, (Moon), (Islam), as well as generalizations of a whole genus, class of objects,

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In addition to names defined by the article, names in a certain form are:

1. All pronouns (they do not take a definite article), for example, (I), (he).

2. Proper names, for example, (Muhammad), (Mecca).

Exercise 1 What is the function of the article [-al]?

Exercise 2 What changes occur in the word when the article [-al] is attached to it?

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There are two grammatical genders in Arabic nouns: masculine and feminine. The main morphological indicator of belonging to the feminine gender is “ta-marbuta” (literally: “connected t”), which is written in the form of a letter with two dots at the top: and is pronounced as simple. This letter, which is not specially distinguished in the composition of the alphabet, got its name because it is a graphic version of the usual one, called “ta-mamduda”, i.e. stretched. Connecting the ends of the stretched [t] to each other, we get “ta-marbuta”.

“Ta-marbuta” is written only at the end of a word and can have two styles:

– without connection: for example, ;

– when connected on the right: e.g.

Names without this ending are considered masculine, with some exceptions.

This principle is violated in a number of cases, because the belonging of a name to one or another gender in Arabic can be associated not only with the form, but also with the meaning of the word.

Exercise 1

Read and write in your notebook the following words:

Exercise 2

Read and write the following words in your notebook:

Exercise 3

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