Tajwid

Okay. Bismillahirrahmanirrahim. Uham ah eh. God willing, Ana will make another recording. Because by God's will, even though it was recorded yesterday, I also don't understand why it's not on YouTube. No, it can't be; there's no video on YouTube, even though it's been recorded on Zoom. God willing, Ana will discuss e briefly. Because yesterday we have discussed in depth yes regarding the discussion. I will repeat k this time. The discussion that Ana will discuss is about akanak. Is a verse that discusses about B yes.

There are two letters that meet from Sis. The nature of him is one; he is the same or then it is called makuk diaca or but with ya. For example, ba meets ba, w meets W, ya meets ya, Dal meets da. He is two letters that are the same, which is similar; then it is called with what evidence ba KE30 then ke31nya sampaiu yailnya. And if danabilaing ber Mak, he is close from the side of Mak; he is close to him then he is Din or or given the name as yes S Mak. He is close to yes. If in the dibah like that, then this is what he is eh what eh is the same from the side of makjti without nature, meaning its nature is different from ajis yes. Then he has the right or he is named mutajanis yes in Tuah. He is only discussed mutamilain eh maqutajanisain.

As for mabid, it is taken from another Syarah or explanation from another book or other scholars, yes, namely the addition, namely mabaid. If mabaid from makhraj or different characteristics, yes, then the 33rd verse, part of the 33rd verse to the 34th verse, he discusses the harakat side, yes. This is for eh, yes. So if in terms of harakat, it is divided become two infah discussed only become two poems with Kabir. But later in other books there is an addition that is absolute yes. What is that yes eh from the harakat side if two letters meet each other yes. The first letter is sukun. The second letter is harakat, then it is called the 34th yes. And if the second the letter has a vowel, the first letter is hur keda, he has the right to everything; he is called ahil. For example, like that, well, this is ba mengai, yeah, this is yeah from the side of makj or nature and from the side of harakat yes.

Ee wait a minute yes. So eh from the side of ee alaqatul huruf bab alaqatul huruf yes. If two letters meet then they are divided into two; there is from the side of makhraj and nature and there is from the side of harakat. From the side of makhraj and nature divided into four, there are mlain, there are mutajanis, there are mutaqibain, there are mutabaidain, yes. But if in the tufah he only discusses mitlin majis and mqain mabid, it is not mentioned in the tufah, but in the kitabin it is mentioned or discussed, Atun. Maybe in another Syarah it is discussed from the side of harakat; in the tufah it is only mentioned with and Kabir. As for absolute, it is taken from another book, for example, the book Babil Asyafii, yes, there it discusses the absolute dignity side like that, yes. Now we will discuss it from the makhraj side and from the side of the nature of two letters that meet, two letters that meet, yes, eh, another that is, if the letters, if the letters or from the side of the nature are similar or exactly the same, yes, they are exactly the same. For example, ba meets ba. Ba wau meets wau, ya meets Ya, ta meets ta, Kaf meets and Kaf. He is the same, two letters the same; he is like yes, he is like yes.

Ee so from the makhraj side yes. Ana write here for a moment makhraj and from the side of nature he is the same yes. Then ee regarding mutajanis, mutajanis, mutajanis is when two letters meet each other yes ee and from the makhraj side they are the same but there is a note yes akwat yes makhraj. What is the same as in the previous yes in what is the name in eh evidence yes for majanis yes ehabil. If two letters are the same, two letters that from Mak's side he is Samaun, his nature is different, yes. But here to make it easier because later this mutajanisan mutaqariban he is somewhat the same, yes. Mutajanisan from the side of makhraj he is the same from the side of makhraj mutajanis he is the same but Ana gives eh what eh additional makhraj from makhraj especially yes makhraj. The same but the makhraj is a special makhraj. Yesterday we discussed the chapter on makhraj letters; there is a chapter on makhraj eh general and there is a special makhjul chapter, yes. There are five general makharjul chapters in general, yes, there are aljauf, eh Alhaq, alisan, asyafatan, alisyum. But later in this chapter only three are used, namely eh Alhaq, alisan and asyafatan. Why? Because aljauf and alkasyum do not have a dot, no has a fixed point, yes, it doesn't have a fixed point so we don't know what it's called; we can't monitor it; we can't see it, yes, how far or near it is, yes. So we only use three makhraj in general, while if it's specific, even though there were differences of opinion yesterday, but what we use according to the opinion of Imam Ibn Jzari, namely more or less than 17 makhraj specifically yes from the ee side of mutajanisin, namely from the side of makhraj specifically he is the same yes. Makhraj specifically he is the same from the side of new properties he has differences yes that is mutajanisin. For example, for example Jim and Shin, for example Jim ee and Shin are they from the ee side or ee from the makhraj side, specifically they both come out from the middle of the tongue, right? Ee both come out from the middle of the tongue, yes, but in terms of their nature, they have differences, for example, ee what ha Ain ha Ain yes. Ee he from the side of ee makhraj ee in particular, both come out from the throat, yes, from the middle of the throat, yes. In terms of their nature there are differences between wau and mim, for example Hamzah and ha, for example, yes, and so on. That's from the side of eh letters, yes. Ana just gives one letter at a time so that it's easy to imagine. Oh Jim is the same, yes. Oh he is makhraj, especially the same, yes, like that, or earlier, for example, ha is the same. Ain ee what eh fasfah anhum fasfah anhum ha and Ain from the special makhraj side are the same yes both if from the middle Lida eh middle throat yes but from the nature side they are different yes.

Eh wautihaat abwaba abwaba ba same wau makhraj both come out from eh what eh makhrajus is the same, yes, they both come out of both lips but in terms of their nature they are different; they are called maj mutajanisain. Then mutaqoribain mutaqoribain, namely if earlier in eh Matan yes. Eh mutqain this is an e. If there are two letters that meet each other yes makhraj but from the makhraj side they are close together from the makhraj side they are close together yes so that it is easy to understand yes close together. What is meant here is eh from maybe from the side makhraj eh is generally the same from the makhraj side it is generally the same yes from the general makhraj it is the same but close maybe to another makhraj yes that is mutaqibain. Mutaqoribain is when two letters eh meet and from the makhraj side in general they are the same and from the side of nature they are different or in e tanbih which other or other notes yes. Eh in general makhraj or yes makhraj is generally on the border yes ee meaning close to each other maybe from the makhraj side they are different yes. For example Gin and qo these scholars say they agree that he is included in mutaqaribain. Gin is the same if he meets qof. Yes, Gin and Ko, Eh Gin and Ko meet with Qof or one of them meets Q, then he is included in the mutqin, for example, what's wrong? Tuzil eh la tuzil quluba ya quluba ftaq Eh what rbana la tuzi qulubana ya Eh Gin met with qof ya Gin me and qof this is included in mutaqoaribain including mutaqibain ya. Then eh for example again for example ha is the same as Ko ha is the same as Ko eh ha is the same as Ko in general terms, yes, ha, the same Ko in general terms, he is the same yes. In general terms, he is the same but specifically he is different, yes, like that eh. As for Gin and Eh Gin or Ko, if you meet Q, indeed in general terms, he is different, yes, in general terms, he is different general makhraj is different but the scholars agree that if the gupun finds Q it enters into mutaqibain yes. If Q is where the meaning is alq yes or the upper throat yes. If E the throat is not Alhaq maisan the eyebrow at the very back or e or the back of the tongue is the same bar in Alhaq yes. The opposite of Ma Alhaq is the upper throat yes the upper throat in katab epigotis, yes. But there are some imams, scholars who include it in the mutajanisin, because they have the opinion like Imam Qurtub or Imam Alfar, yes, they have the opinion that Gain and k are included in the alisan, but according to Imam IBN Jazari, it is not included in Alhaq. Yes, even though in general their makhraj is different, but because Gain is the same as K, it is on the border, ee, makhraj Alhaq and Q are on the border or at the end of the eyebrow, yes, and they are very, very close together, so eh, what is it called, the scholars still include them in the mutaqaribain, yes, this is an agreement. The scholars of mutqibain, although in terms of general meaning they are different, but not all of them, not all of them, the letters that are on the border or at the ends, can be included in mutaqaribain, yes, only ee is specifically for Eh Gin or k which meets Q if they meet then they are included in the mutaqibain, yes, this is the agreement of the scholars, although some may include them in the mutajanisain, yes, because according to them eh g same k this is it eh makhraj especially the same so both in in in eh the same position at the back of the tongue like that yes. But Al the opinion that Ana takes is that they enter into mutq like this specialization yes for eh one of the e for this letter. Yes, for these letters, they are included in the mutaqain, although from the general makhj side, they are different. As for the e side, yes. If from the makhraj side, they are different, yes, general or special makhraj, they are definitely different. Yes, because from the general makhraj, eh, what is it, eh, it is different. So in general, it's different from the side of nature; it must also be different, for example, what eh ta meets with ta meets what eh or for example, Nun meets with ha. Well, that's very far, right? Nun meets with Ha eh eh min min ha Min Ha Nun meets ha very far away huh. Eh or e what else ha met mim for example ha met mim it was very far away huh. It was very far huh. Ta met q yeah he was also far away yeah both were far away eh then there were many yeah if if mabaidain for example many Hamzah with wau for example Hamzah with wau he is far away. Well that's eh what is eh the definition of mlin mutajanis mutaq mutabaid in eh what is the name in eh general yes to make it easier later mlin mutajanisin mutaqib and mutabaidain they are divided into three from the harakat side yes. There is shir there is Kabir there is absolute so mlin shir mitlin Kabir mitlin absolute mutajad majis Kabir majisain mutl maqir maqain Kabir maqibain mutl mabir mabaid Kabir mabaidain mutl seper so there are more or less there are 12 eh what kind there are 12 kinds like that.

Well this is eh the discussion about eh from the side makhraj and nature also from the side of harakat. Now we go into eh what eh the detailed discussion yes good mutamilinatiqani Fima ahaqq yes. If in two letters the nature and makhraj letters are the same then it is called mlain or mutamilain yes, as Ana discussed earlier, the language of mutamilin is two letters that are similar, yes, in terms of makhraj or its nature, for example here, ee oh, we first go into mutamasilin, which is divided into three, yes, there is shir, there is Kabir and there is absolut, later there is shagir Kabir absolute. Now we will discuss first mutamilain shir mutamilain shir mutamilain shir, namely when the letter eh when two identical letters meet and the first letter is sukun. The second letter has the Tam vowel. I have discussed this one yet. Ee mazirah seems to have been missed for Sir yes. If the first letter yes he is sukun. The second letter he has a vowel yes for Kabir. He ee the first letter has a vowel and the second letter also has a vowel as in the 34th verse yes. Then ee for absolute yes he is the opposite of ee sagir he has a vowel and he is sukun like this yes. This is for e sisi harakat. Now we enter into mutamailirutamailinir if the first letter is Sukun and the second letter has harakat. For example yudrikum yudkum yes here Kaf meets Kaf mutamatilain Kaf meets Kaf he mutamatilain. Then the second one Eh Kaf the first Kaf letter he is sukun. The second Kaf he has a vowel and this is eh what is it called eh mlainir he is mlainirakumtumakumtum. The first mim mim meets mimlain the first mim is sukun. The second mim has a vowel, so it is mlainir, the law is what is the law of Idam? What is meant by Idam? We merge the e with the second letter perfectly, so here the scholars explain that the idam is Idam Kamil, the perfect am of Kamil or the perfect Kamil yaudumudum Kaf, the first one we don't read; we go straight to in the second Kaf yes. Then ehakumtum same yes we immediately enter into the second mim [Music] like that yes the dburanamnya perfectly this in this is what is meant by mlain. Now we enter into [Music] eh note here yes Idam mutamilain no occurs in the first two cases when the first letter is a mad letter for example ahumumi. Yes why? Because what we know is yes eh w here. Even though he is also sukun yes then yes here. Even though he is also sukun yes wau same yes but he is here wau and yes maddiah wau and wa and yes Um maddiah his makhraj is on aljauf yes. And aljauf that is the letter EE makhraj which has no dot, no fixed point so it cannot be included in the discussion about alaqatul letters because earlier what Ana discussed was that when makhraj ee is common, there are five, there is Aljauf, there is Al Haq, there is Alisan, there is Asyafatan Alisyum Aljauf and alisum are eliminated if in the Chapter of Alaqatul huruf. Why because they don't have a dot of course they don't have a dot eh so they are not included in the Chapter of Alaqatul huruf yes. The only ones that are included are eh Alhaq alisan and asyafatan like that so ee if the first letter is a mad letter then it is not included in the eh mlain because earlier yes the letter was a mad letter wau maddiah or ya maddiah whose makhraj is on the aljauf ya. Ee while ya which has a vowel in front of it or wau which is on the ee in front of them ee has a makhraj of course ya is on the tongue and Wau is on both lips yes. If it is done with aljauf then it will be difficult yes then it will be difficult for him to enter into the mlain mutajanisin mutaq or mutabaidain because aljauf does not have a point, eh, what is the meeting point, of course, yes. Then the second is mutamilain Kabir and absolute, yes, later, eh, we will discuss what is mutamilain Kabir and what is mutamilain, eh, absolute, like that's the next chapter which is included in the Idam mutam chapter which is included in the Idgham mutamilain shir chapter, namely nun sukun and tanwin meet the letter nun sukun which has a vowel, after that nun sukun meets E and tanwin meets nun sukun, yes, that's of course yes. Nun meets nun sukun meets same eh Nun who has the vowel mitlain of course then lam sukun eh lam sukun for a moment lam sukun meets lam which has the vowel after it Naam then mim sukun meets mim which has the vowel after it Naam of course this is included in mlinir. Well now we discuss here the law on the law of mutamilin shir. If it occurs in idgham bunah then the letters are in two words in two sentences of Naam because if it is for BAB idgham, yes Ee it has to be in two words, yes it can't be in one word, if it is in one word, it becomes izhar like Dunya wauninw and so on, yes. So if it is Idam buna it has to be in two words nun sukun yes meet with Nun next Man Nasya nah these are two words yes the first word Man the second word Nasya. Then as for other than Idam diunah then it can happen in one sentence or two words eh not en one sentence or two sentences eh eh one word yes not a sentence but one word eh sentence maybe sentence in Indonesian is a word in one word or in two words not a sentence yes. If the sentence in Arabic in Indonesian is a long sentence but if the sentence in Arabic here means two words or one word, for example u yuwajihu ya yuwajjihu Yuwa eh yuwajihu ya that is ha met with ha ya. The first ha is the original ha the second is Ha damir there are two words ya waqodakolu waqodakolu Dal met with Dal yes this is on two words also yes waqod Eh qad first word dakolu second word yes.

Exception in alhaqq verses 28 and 29ahah na. Yes exception in alhaqqah verses 28 and 29 because ha here akhwat yes. Ha here yes meets ha in verse 2- 29, that's right, eh, the right in verse 28 is an additional right; it's not the original H; it's not even H Damir, but we call it there; it's the original H; the original is like that in Arabic, but it's in if in e if in Arabic language science, there's a habit of people Arabic, yes, which is owned by the habits of Arab people, sometimes some eh in their speech or in their language, sometimes they like to add ha ha in end like Ais or Eh if they ask what is this a Ais behind there is H well same with this here it is additional H or Hnya hak sakta originally Mali originally like that there is no H at the end ee verse 28 but there is there yes. So eh some of the scholars that I know say this because the face of the Arabs is indeed adding the right at the end and because it is eh what is being read then like it or not it has to be read like that and eh ha in verse 28 and verse 29 he is not included in Min shir yes he is not included in Malin shir and how to read it eh eh the reason why earlier because H here is not the original H yes he is just an additional H or H sakah we call it because the original Mali is like that then H in the verse to -29 is the original H, the original Halaka, yes, and the way to read it in the verse to the 2nd and 29th verses is more or less here, ee, if we want to connect these two verses, then based on the history there are two ways, the first is to stop for a moment without bernaas then continue reading withh diarkan yes he is not included in the H which is the first k h Dikan and is not included in the h enter the first right to the second right or diizharkan. What is meant is like that. The second is diidraj yes diidraj means idraj that means diwal he is not disaktah yes he is not disaktaah by devoting the first right to the second right Ma agnani mayahaka sultoniah and eh ee what is the third way that Ana knows Actually there are three yes the third is with waqf yes if it is a waqf it is clear ahak Sulah is like that so eh there are three ways to read Surah al-haq the way in essence the first is with eh desired e with eh what eh with idraj then desired the second with saktah but given and the k is with and the third is with given as a waqf yes. Ana repeat eh the first way the first is us yes and given as a waqf H which the first and second tap Dikan melts into the second H and the third one with this W, yes, this is an exception to this. Surah Al-Haqq verses 28 and 29, yes, in some cases, I

Read ee for Surah ee, the way to read it is like this. That is specifically for Al-Haqqah verses 28-29.

If later you meet with eh, another form, yes, another form, ee, and there are several ee. For example, I gave it like this. For example, eh what eh walyaktub bainakum, for example, walyaktub bainakum. Ana wrote Wal walyaktub eh walyaktub walyaktub eh bainakum walyaktub bainakum bainakum or eh Nah here, eh be careful when reading eh the m form like this, eh don't, because Oh, here is the verse alhaqqah 28 29. Earlier, the way of reading was like that, then we were not careful when there were phrases like this, so we read it like that. Now, be careful, the letter Qalqalah, or the attribute Qqalah, does not apply. If it is like this, when we read it, it is already valid. We go straight to the letter ba, yes, we immediately am to the letter ba in a perfect manner, do not qalqalahkan, yes, do not qalqahkanakum, also do not, we immediately merge into the next letter, the letter qqal cannot be judged like ha in surah al-haqq verses 28 29 waqu, no need, no need, yes, so just directly desire it to the letter in front of it, so the nature of Qalqalah, don't e, it doesn't apply to the nature of Qalqalah, right? Eh, don't eh, in eh, bring out the nature of qalqalah when eh in a situation like this, then there is also the nature of HAM yaarumihatarum [Music] ehihat um yaihat Tijar.

Now it can be written like this, yes, there is no ukun here because indeed if Kamil's dream is to remove the sukun, be careful [Music] eh yeah, we don't let HAM pass the HAM nature on ta. The first thing to see is don't, but just go straight to the QQ nature and also the HAM nature, don't let it go when entering into the discussion, don't let us go straight to us perfectly to the letter in front of itudum. Don't let us be like thisudum. Don't be rude, eh, yudrikum like this, don't let us read it like this, yudrik, yudrikum, yudrikum, don't let it be like that, don't let it be like that, yuderik, yuderikum, don't, but just go straight to the second Kaf, like that. Let's continue to the next discussion about Mam and Mil. Eh, absolutely, yes, Mil Eh kir, namely if the first letter and the second letter have a vowel, for example, Huda or manumakum Yauda or Man, yes, here it is read as ud F Huda F Huda is not read as Fi Huda, no, but the first ha is allowed, yes, the ha is allowed, yes, the law is allowed, the law is read as zhar. We enter into the first e with vowels and the second letter is sukunamun or amnun, the first mim the second mim m, the first mim has vowels, the second mim sukun, then it is called absolute mutamil. Then the first Nun the second Nun Nun is equally nunilain, the first Nun has vowels, the second Nun is sukun, then it is called with il mutamil mutl. For example again, for example, tbaa yes tbaa tbaaifah tbaa yes Ta met taelin ta first harakat ta second sukun, he is called ta mutlaq yes mutlaq like that and his law is eh izhar yes mutamilan absolute the law is izhar.

So if earlier mutamailain shir he idgham idgham Kamil perfectly, the exception earlier, the exceptions, what are the exceptions? Let's see here the first one. Yes, it is not a maddiah letter, yes. The first letter is not a maddiah letter, the first letter is not a maddiyah letter qu wahu. Why? Because earlier if it was a maddiyah letter, it would be different makhraj yes Eh wau yes maddiah is in aljauf yes wau meet wau Eh if wau first maddiah yes in aljauf with e asyafatan yes maddiah or Ya Sukun maddiyah here yes maddiah with ya which has the vowel eh yes the maddiah is aljauf which has the vowel alisan then it is not included in mlain because if mlain it is from the side of makhraj and its nature it is the same yes Same as that and also ee earlier the exception for eh Mir the first one previously was not a maddiah letter, then also earlier ee was not included in mlin Kabir and was not included in mlan absolut Nam because both of their nature eh the law is idh yes then also an exception to eh what eh alhaqqah verses 28 and 29 yes here ee what is it called there is tanbih here yes how do you read it because ee it is read ee types ee faces are many yes then also for Idam bunah there is a condition that it must eh consist of two words it cannot be in one word because if it is read in one word Ti like Bu and so on, yes Eh then it must be in two words, it cannot be in one word, yes then eh eh like that, yes this is Kabir and m, the law is absolute, we are entering mutamilain Oh here.

There is another discussion about Mutamilain Kabir, an exception to Mutamilain Kabir, namely that he is exemplified in six circumstances, eh Mutamilain Kabir, yes, he is exemplified in six circumstances, the first one here is the fifth one here yes, the first one is in the word Yusuf, yes in Surah Yusuf verse 11, yes in Surah Yusuf verse 11 because the origin is yes, the exception is Kabir here, yes, because the origin of the word is like this but it is written as eh, it becomes like this, the writing is like this, yes, pulis is like this when in the Qur'an the origin is like this but in the Qur'an it is written like fear and the way to read it here is eh difference yes the history of Hafs and Hasim jyatibiyah this word can be read in two ways or two faces the first is idghamkan with ismam yes iddamkan with ismam and the second one Eh is read with Rum or ikhtilas yes raum or ikhtilas is idghamed with ismam ismam that eh he eh implies a pout yes implies a pout when we read eh that letter yes Eh As for raum or ikhtilas we read eh approximately one third of the harakat yes although later there will be some the difference is that there are 2/3 harakat. Ana has come across some of the masyaikh's ees who say that there is a third 2/3 yes but allulial is basically less than eh what is it called eh the harakat that is set or one harakat like that is less ee than the normal harakat yes but the one that is more in the one that you hear more is one third of the harakat yes Well later when reading am with Isam also that There are several ways, yes, there are those who put their mouth at the beginning, yes, put their mouth at the beginning, yes, Eh, then there are also those who put their mouth at the end, then put their mouth at the end before saying n, yes, then there are also those who put their mouth throughout the detention, yes, the length of the word is put their mouth at the beginning, yes, E, three ways like this. Is it even though the one that is widely used that I know is that it is said "monyong" eh during the gunah, not at the beginning, not just at the end, but it is said "monyong" throughout the gunah, this is what I know, eh, what is it called and is it most widely used? Uh, but I also found it in the past from reading. Ana's teacher ee he's monyol Ee not at the end not at the beginning but only temporarily yes so smile monyol smile la la so so not forever only temporarily smile monyol smile temporary Ana also got this from Ana's teacher yes but the most most eh Ana often hears that in Islam this phrase can be read in three forms, but Ana has found that the fourth way is from Ana's other teachers, but most of them are of the opinion that there are only three ways to read it.

Then, the next is iktilas or, eh, there are some who... just say ikhtilas, yes Eh but it cannot be denied, yes akwa fillah eh R, he lightens his voice when reading, yes lightens his voice when reading. As for ikhtilas, yes he reads with a third, more or less, yes one third, eh, what is the harakat like that Ee Some of them EE he is stubborn, yes, they have an opinion that ee This is read with intention only yes but I have also found that Eh some of the teachers or Ana said not with R also why because we indirectly when we say Lata Manna yes there is a raum there because of the raum itself he lowers the sound when we or thins it voice when we or lower our voice when we read inevitably our voice will automatically be lower, yes, so some say it's not raum and ikhtilas, yes, but some also say Just accept it, yes, like that, I have found it in several things like this, but it depends on the eh eh eh antenna, and if I personally still bring the raum and accept it, I will discuss it later, I will say that in some things there are some who the eyes are not ikhtilaf alone there well this is just a mistake of opinion yes Eh just a mistake of opinion like that yes and eh reading it raum and ikhtilas without Gun eh without idgham mazir la la la menna so just a little bit not launa not like that yes one third of the harakat ikhtilas la Yusuf is like that yes then is means a gesture by puckering two lips while raum means reading with some of the harakat Yes, that's the meaning of ee e the first exception is in mitlain Kabir yes now we go into mlain ee exceptions in ee other circumstances yes Wait a minute this traffic jam here Oh, why is it like this? Well, this is an exception, Kabir is the next one, yes, another exception, Mit is the next one, yes, that one.

The second is in the phrase makkanni makkanni yes in the phrase makanni yes This is originally said to be makanani makkanani yes on eh what eh the original phrase is makkanani makkanani although eh what I know yes eh before eh eh what I know about the wrong opinion eh Afan is wrong eh madhhab eh Afan face yes like Imam Ibn Kir yes he still read it with the word makkanani but if we read it with makkanni yes we read it with mak mak then it is too small yes the original wording is kokuru yes The correct one oh Ma Originally it was said like this why did it turn out this way but tak murunni like that the original word is takurunni not takun yes but takurunni the origin of the word is urunani yes but it is read as urunni yes urunni like that then also the next word is atuhuni atjunni yes the origin of the word is atuhajjunani atuhjunani or hajjunani yes Eh then next is laytianni the origin of the word is laytiannani then niimma Eh the origin of the word is nmama. That's why eh there will be later if you study eh other narrations yes there are those who read with nma n yes eh like that nimma even though the original word is nmama yes nmama but in ee mushaf yes it is written like this it is not written with the original wording, yes Ee want to know whether it is the original wording or not, where should I learn Arabic? Indeed, if it is like this, it cannot be done in any other way because it is known from ee The original Arabic side niimma is said to be nma Ma so ltianni the original word is ltianani so then atuh haajjunni the original is said to be at hajjunani but it is written in the Quran like this, right? Some of the time, I have heard the reason why it is written like that, because the first is the history, right? Or when the Quran was written, it was indeed the writing was found like this, although from the Arabic side, the original writing was like this, yes. Well, that's the Koran, maybe from the ee side, the original writing was correct like this, but when ee, who knows? That Zaid Bin Tsabit or other companions or other scholars when they saw the pronunciation of the original Quran, it was indeed pronounced like this, especially when Zaid bin Tabit rewrote the writings of the companions, the writings of the collected mushafs. It turns out that it was found that it was written like this, well, well, well, because when the Qur'an was written, the first thing it had to do was match the memorization and also the Mushaf. Note, if from the memorization side it is like that, then from the Mushaf side the writing or reading is also like that, then which inevitably has to be written even though from the Arabic side, from the Arabic side, yes, the original writing is like that. Well, this is an exception from Mutamillain Kabir, who is desired in six conditions. This should not be left alone. He should be izhar, right? Earlier, Mutamil E, the law is zhar, but For these six words, it is read with Idgham, yes, Nmama is read with NIM, yes, and so on, yes, this is for the history of ha and yes, if it is for other history, maybe there will be some later different yes for other narrations maybe later there will be some that are different some will still be read as izhar maybe yes Eh and so on yes Or maybe it is read with other faces God willing later I will study it together with Ustazahtiallahu taala. Okay, we will continue to the next mutamilain Kabir in the mutamalan Kabir Hamzah with the harakat meet with Hamzah with vowel in one place In the history of hafs which cannot be read izhar with the meaning with Hamzah tahkik the way to read it but must be read with Tasil and the second hamzah meaning reading the second Hamzah with the reading between Hamzah and mad which is good eh next is in Man Kabir yes If there are two Hamzahs that meet each other, yes, two Hamzahs that meet each other. If for the narration of Haf Nasim, we don't read it clearly, yes, we don't read it with Aa, we don't read it like that, yes, we don't read it with Aa like that, but we read it with tashil, yes, we, what? lighten up, yes, we lighten up, eh, how to read the hamzah, especially on the second hamzah, we don't read Aa, we don't read it with Hamzah Aa is Hamzah tahqik aa but we read it with tashil jadinyauni in the letter alfusilat verse 41 or 40 42 ajami. As for eh for the following words, yes, like in Sur eh in the word Allah in the word Al sama aakar yes, these three words, then the way to read them is as follows two so if the word J is read simply with tashil ajami ajami like that, yes, specifically for two words eh two Hamzah words that meet for the letter al-Fusilat, yes, it is read with ajemi with the second Hamzah tashil. As for ee ee, these three words, yes, where ee at the beginning there are two Hamzahs that meet each other, right? So there are two ways to read it, there is ibdal and there is in il, there is ibdal and there is in tashil, how is the ibdal, e we don't read it, Allah doesn't read it like that, Allah doesn't read it like that, but we read it, we read it e not Allah, it's not like that, but it's read with ibdalu or [Laughs] or read long Adun if we read it means it is slightly swung like ajami Allahu Alana adzakarain Har am like that, what are these called, three special words that can be read with ibdal and tashil. As for fusilat, it is only read Tasil once, that's all, eh just read the Hamzah which is both ajamiyun Yes but if there are three words then it can be read ibdal ee Allahu ya ee en the harakat is ya Allahu or Alana or azakarain or read tahsil Allahu or Alana or adzakar So it's not Aa not Aa it's not read clearly Hamzah to e both hamzahs are not not e Hamzah both are not Aa not also A Alan not yes Eh not also like that yes there are two ways to read it eh what eh how to read it but what I know eh indeed the most eh most important yes the one that is eh main is worshipped or in the long form in to mad Yes, the way to read it or or eh that's the most eh main thing is how to read it with diibd like that, yes Ba, we enter into absolute mlin.

As for absolute mlin, all are permitted except Hamzah, but Hamzah with a vowel that meets Hamzah sukun is not desired but is diibdal, meaning the second Hamzah is changed into mad badal and is read with two vowels according to the agreement of the scholars, yes if This is absolute mutamil, for example here, yes, amanu, in essence, amanu. The original Arabic spelling is a manu a manu, but the scholars changed the second Hamzah to Alif amanu, so the way to read it is like eh mad badal, which is read as two harakat amanu, yes, amanu. not read like the six words above eh what three words above yes four words above yes no but for this word yes it is read with mad badal amanu originally aanu but changed to amanu some of what I know because eh Arabs have a bit of difficulty when there are two Hamzah who met each other they found it a bit difficult to read aa yes So ee the way of reading They were changed to make it easier or for tashil to make it easier for ee try to make it easy for them to pronounce it, yes, like that, we enter the mutaqib chapter, we enter the mutaqib chapter, eh makqq, namely if the makhraj is close together and the nature of the letters is different, then it is called maqibai or earlier, in simple terms, yes mutaqoribain from the makhraj side, yes makhraj generally the same makj generally the same or in terms of nature it is different yes are two letters that are close together in makhraj and nature here Please provide the meaning here eh is general makhraj yes makhraj generally the same makhraj generally not close together but the same makhraj generally the same and in terms of nature he is different mutaqaribain if seen from the side of harakat divided into three there is mutaqaribinir yes there is mutaqaribain Kabir and there is mutaqoribain eh absolute yes we will discuss it first m bir namely if the first letter is Sukun and the second letter he has harakat for example nakluk Well here yes naklukum Eh waid zayanna kzabatamudu conquer the world zanama eh kadzabatamudu yes here eh mutaqainir for example here Q meets Kaf Q meets Kaf from the side of makhraj eh what eh generally the same makhraj generally the same but if the makhraj is special he is different yes he is makhraj specifically he is different in general makhraj he is the same then waal is the same Z Dal is the same as z, yes, from the general makhraj side, it is the same, but from the special makhraj side, it is different. If Dal is the tip of the tongue, Dalal is the tip of the tongue, eh, it is attached to the tip of the two upper incisors. As for Zai, it is a different makhraj, namely the tip of the tongue. the most front ee it is in the upper position of the lower incisors, yes Eh so that later ee comes out from there from the makhraj, yes, namely between the upper incisors and the side of the lower incisors, so from the general makhraj side it is the same but from the special makhraj side he is different, it is called mutaqaribain kadzabat Ta is the same ta ta with t from the general makhraj he is the same but from the special makhraj side he is different Ta is the same ya Ta That's from the tip of the tongue, yes, which is attached to the eh ta, meaning attached to the base of the upper teeth, then eh t, the tip of the tongue is attached to the tip of the upper teeth, yes, so from the general side, eh makhraj is the same, but from the specific side, it's different, tib mutaqoribain shir mutaqoribain ee shir yes okay wait a minute Yes later tib eh wait a minuteajani shir eh mutaqaribain yes there is no written ruling here yes Ah yes Naam for mutaqoribain ee shir yes mutaqoribin shir Oh there is no written ruling Oh here there is yes mutaqoribin shagir his ruling is izhar yes except for four conditions that are read with Idgham, namely what are the first if ya mem lam sukun meets ro ya ya which we have discussed ee lam sukun, it can enter into the verb, can enter into the letter ya, can enter into the verb il can also enter into the letter eh if the letter is on the thing yes thing or not bal like that If they meet with the letter ro yes then it is read with eh idgham yes so the law of mutamil eh mutaqaribainir is izhar but there is an exception which is read with Idam what is the first if lam sukun is lam on the letter or lam on the verb meets ro qubi for example

Here qubi, if the letter eh eh eh, but because earlier eah was in Surah Eh. But if it's not sak, then it will be am. If not, then it will be am, but because ah became lam sukun, yes, whether it's in the verb or in the letter eh, on on the letters. Usually in Surah alm, yes, because here there is a sakta, yes, it is in our history, so the way to read it is Dikan. But if there is no other rhayat, it is silent like that, so Idam. If lam sukun meets ro, for example, here we don't read qul, we don't read bi am in a kamilbi way. Then the third, the second mazir, the second is eh eh Q on Kaf Idam Q on Kaf, for example, on tadium uk. Well, here yes, we are conquered eh didn't read eh what eh on the wording eh what eh on the wording naklukum. Here huh. Eh, indeed there is a mistake here. In reality, there are those who read with Idam Kamil huh. And this is the narration of hafs huh. We read with amlum, we read directly to kaflum, but there is another narration who reads with Idam naqis. Yes, ee what ee as in this book eh what ee by Sheikh Ibrahim Assamanudi. Yes. Eh, in his book ehum am that in the wording naklukum, yes, he is desired by Ma Wasi. Yes. Eh, together with the characteristics eh. If I'm not mistaken, yes, so ee eh he still has left. The letter e still has the qalqalah characteristic of nakhlukum. So naklu is not qalqalah, right? But there is still the q characteristic of naklukum, the last one is kum, so it is not idgham in the Kamil way, but according to the history of the hafz that I know, the word naklukum is read in the Kamil way. Apart from hafz, it is read as eh Idam. Eh naqis as also discussed if not in di di Matan jazariah. Yes eh what eh eh eh what eh walum walfu and there is a difference in the wording in the reading of binlum waq. Yes. Eh, there is a difference in the reading of the wording maklukum. Yes, there are those who BAC with Idam Kamil like Imam maki and so on. Ee, there are also those who read it with eh with Idam which is naqis like. But what I know and what I read is with Idgham Kamil as the history of hafs that I know immediately merges into the letter Kaf. Yes, or Idam as Kamil creature. Yes. So if Idam, there is a difference, there is Idam Kamil has idgham Nafis, yes, as explained in the book of Asekh Ibrahim Assamanudi, eh in his eyes, yes, waq naklukum fihi Idam, yes, fihi idgham, that rather than the phrase eh, nakluk idgamkan, yes, ma wasfiin, eh, Wal asuh, eh, Wal asah, and eh, when read, there is still the characteristic of the letter q, yes. Ee, there are still residual properties of the letter properties qf, what's left is a little bit. Ee, there are also those who read it with naqis Idam, there is idgham naqis, but this is a mistake, but what I know is that for the narration of haf it is Kamil. Yes, as is the opinion of Imam Ibn Jazar who said, yes, there is a difference in pronunciation lum, yes, like that, there are those who Kamil, there are naqis ones like that. Then the third one is Idam nun sukun and tanwin except for the letter na. Eh Idam nun sukun nun sukun and tanwin. If he meets with nun sukun because later if Nun meets Nun, then Nun sukun meets eh Nun meets Nun. So it will be different then eh Idam lam trif Syamsiah. Yes. Eh alif lam syamsiah if it meets 13 letters eh Syamsiah letters eh except the letter lam. Yes. Yes, of course, because Min if there is lam alif lam syamsiyah that meets the Syamsiyah letters then it is read as Idam. Yes eh sour sour sour yes lam and syin lam are the same eh syin ya lam and syin in general terms are the same, yes. E but it is still read with Idgham, it is not read as alsyamsu, no, but asyamsu is read with Idgham, the lam is not read, yes, this is an exception to idgham Sir, yes, then eh here we discuss idgham Kabir, idgham Kabir, namely when the letter The first and second letters have vowels, yes, rozaqokum roqokum, yes. Eh, Q and Kaf here are mutaqariban and both letters have vowels, so they are called Kabir. What is the ruling on izhar? Yes, the ruling on izhar, although eh, Ana has found it in several books on the discussion of Jazar. If I'm not mistaken, it's in the book Jazariah. Naam, there are more or less several words, yes, which are excluded from mutaqar and Kabir, yes, it is read as izhar, eh, it is read as Idam mazirah, it is read as izhar, so the original law for mutaqarin Kabir is to read as izhar, but if it is not sal in jazariah, yes, in the Syarah jazariah there are several that exist. What words are read with Idgham, namely in the word eh if there is a letter ta that meets the letter Shad, for example eh yaktasimuna eh yaktasimuna eh if in the Qur'an I forgot, but in the Qur'an it is written How is it only setaana? Written in the Quran is ytasimuna even though the original word is yaksimuna e eh the original is yakimuna yaktimun wait a minute Ana write it first ee in the Quran it is written like this ee e YTA ehun yakimuna yes eh yaktimuna eh but in reality if it is in the original Arabic, it is what Ana said before learn ehimu comes from the word eh what is the original writing like this the original writing like this This is the original writing this is the original writing in Arabic like but in the Quran it is written like this eh later Anton can look at the Yasin surah [Music] so ask that it is lost even though it is said to be original is derived from the word but when in the Koran yes in eh what eh what eh surah eh Yasin yes it is read not eh but read with read yes Eh what ah who used to study surah y so that khnya immediately melted into the letter Shad in front of it immediately melted yes yakimuna Well this is read with with eh with idgam yes with Idgham Even though he is ee what eh Ta Same as Shad Ta same as Shad yes he is mutaqoribain yes he is mutaqoribain from the perspective of makhraj in general he is the same yes and he is Kabir yes Idam Idam e he is Kabir but ee he is read as Idam even though the original law is ad idhari yes Ee but in the Qur'an it is read with Idam then there is also eh in the phrase Eh this is Eh what yadu ya yadu the origin of the word is yaduadaadu yes but in the Qur'an it is written with adu yes it is written in the Qur'an with the phrase yas'adu ee this is the first one Yes, the second one is the word yas'adu in the Qur'an, it is written like this Yas a this is yas'adu yas'adu but the original Arabic that I know is yatasa'adu yatasadu yatasadu but in the Qur'an it is written as yas'adu ya yas'adu even though the original word is yadu but in The Quran is read with eh Idam yadu like that, right? Eh in Surah Alanam, right? [Music] ehah yes Eh later you can see in Surah Alanam, right? What, right? Later you can see in Surah Alanam, right? The gist of it is yes, he said, but he read it with yes, he read it with then there is also on the word eh E what is mutasoddiqin yes on the word mutasoddiqin on the word mutasoddiqin ka Delete it first yes this ca n't be deleted tib eh what Eh mutasoddiqin the origin of Mal is said to be Eh the origin of Mal is said to be mutasoddiq but in the Qur'an it is read with musaddiqina yes Ee surah what eh alhadis ee what e yes Eh Muta the origin of the word is mutation Mut [Music] the same and but in the Qur'an it is written yes eh musina Mus Mus yes e he Mus is not read e is not permitted ask not like that api Mus yes in Surah alhad then there is also in eh the phrase eh what is that in the Quran eh wait [Music] eh eh originally in the Quran it was originally in Arabic [Music] but in the Quran yes he said so the way to read it is yammaun yammauna then there is also eh what is the measurement yatakaru eh liatakaru yes the original word is liatakaru liyata liyata liatakaru but in the Qur'an it is written as liyadzakaru eh what eh liy ee liy Nah yes he is included in eh mutaqarib bin Kabir it should be izhar but with the exception of some of these phrases he is read kokak Li liyadzakaru yes he is read as Idgham yes yes Nah ee How do I know e He ee originally like that and so on Yes, this inevitably has to be read, you have to know Arabic, yes, in Surah yes, Yes Asar but it is written in the Koran If I'm not mistaken, there is also Surah ehq, then there is another one where ehususmullah Eh, later you may look, but there are some words, this means more or less how many words are there? 1 2 3 4 5, then earlier, eh musadqin, there was also musqat, eh six, yes. There are some words, more or less, which are included in mutaqarin Kabir but are read with Idgham, not read with izhar yes Ee because from the rasem side it can also be seen that it is read with Idgham yes Ee we know he ee he is there he is read as idgham yes earlier you have to learn the original Arabic he is like this Oh yatas'adu but it turns out that in the Qur'an it is read as yasadu he reads Idam yes like that he is included in mqarin Kabir but he reads e idgham yes there are exceptions only exceptions but in general ee mutaqariban Kabir is read with izhar yes then absolute mutaqariban, namely when the first letter has a vowel and the second letter is sukun for a moment Delete it first yes iw chapter absolute mutaqoribain absolute mutaqoribain, namely when the first letter has a vowel and the second letter is sukun for example here ee ahmadu yes it is read with izhar ahmadu ahmadu ahmadu e Hamzah met ha in general makhraj they are the same but if specifically not yes they are close together hamzah fathah yes this hamzah does not have fathah yes hamzah fathah han sukun he is absolute ahmadu and read with izhar yes agreed to be read with ehzh there is none differences Yes, well, we go into the next mutajanis majanis are two letters that are the same or earlier from the side of makraj in particular, the same yes makhraj In particular, it is the same from the side of the new nature, it is different, yes, it becomes Kabir and also mlak, yes, we go into mutajanisir, for example here eh q tabayana yes Q tabayana orum or wq thifah yes like that q tabayanaum thifah yes this is an example of mutajanisin Dal met ta Dal met ta yes he mutajanisin and diair yes Eh Dal met ta Dal met met ta yes he makhraj in particular e da same same yes at the tip of the tongue that is attached to the e or the upper incisor teeth at the back which is close to the growth of the gums also he Mak especially the same then it is said that we enter into DII adaatanukum except for the seven conditions that must be read with Idam whatever the first is when Dal meets the letter eh yes, we don't read am no but we eh let it be here there are seven yes there are seven conditions eh Wait a minute, this on the screen Ana died there are 1 to 7 1 to 6 yes Ee it is read with Kamil yes read with Kamil as for the ones that seventh wait a minute why is n't there any Wait a minute this is jammed okay Well here yes sister Antuna can pay attention to this yes for the law As yes in the first situation we don't read it properly diberemud met Dal ta met dalah then ta met th met dalal yalik yalik he was read as am ba with mim th with ta ah Well here there is a difference from the side yes the first he is Kamil is read as yabara Kamil Mak he Bi like that yes not sel but usually like that what I know like that letter k a yauk and also terrace yes But he is indeed adailaf yes he is adailaf there are two faces there are two faces how to read it there are those who read it clearly then the letters are read there are those like that yes po k Po this hem has two faces but if we read Zik Although there are those who read with another face, there are those who read like that, then the six also read with idgham Kamil irkam maana But there are also those who read with eh irkab maana, there are those who read like that with the reason he said eh Qalqalah is stronger in nature than idgham than gunah like that than ee what ee idgam but is there a mature one? Ee gunah is stronger than ee ee the nature of Gun is stronger than Qalqalah so he chooses to read with Idgham Kamil irkam maana But there are also those who read with irkab maana that is there yes with the opinion because according to him Qalqalah is a stronger nature like that than Gunah so he reads with Qalqalah but what I know is that we use it in the history of hafs an asim we read it with Idgham Kamil yalhalik or irkam manana, well this is the idgham of the dream of Idam kam, as for the seventh one, yes, if you meet ta, then this is called the Idgham that is naqis, the idgham that is EE, the EE still naqis means he still has the characteristic Yes some of the characteristics of the first letter from the side of makhraj yes from the side of makhraj it has entered it has melted it has Ee entered into the second letter but from the side of the characteristic it still has the characteristic if Kamil is already from the side of makhraj and the characteristic it has melted 100 % but if it's naqis, it still leaves its own side of nature so that when we read it, it still remains there is the letter form th Ah there is still sis idbak on the letter th thick on the letter th ahatu basat ta when we say ta it has entered our ta No we don't read th bas ta far no don't read we don't read faru no but the th still has the nature of the letter th there is still faru farum like that so ee the seventh point is he idgham but his idgham is idgham naqis still leaving the nature of the letter ee what ee letter ee the nature of the letter th yes the nature of the letter th is like that yes this is point ee seven points regarding mlainir yes then next this what on Ah this Discussion of the letter th and t, yes, in the seventh situation, namely the meeting between the letters tho and ta, it is read with Idam naqis Na and still leaves the characteristic baq without Qalqalah, yes, it is not qalqalahkan, not ahat, not like that, yes, then mentioning the letter ta which has a vowel, so from the makhraj side it has already 100% But in terms of character, he still has some ITB traits, yes, that's for mutajanisain shir we enter into mutajanisin eh Kabir Next yes mutajanisin Kabir is if the first letter and the second letter have the vowel yes ashati asolihati Tuba yes Eh and the law Eh mutajanisin this is izhar yes mutajanis this is iidhar even though ee ee there is yes ee which is read as idgham for example in the phrase yeah yahtadi Eh Afan eh Nam yahtadi but ee in the Qur'an it is read as e it is written as yahiddi I well again this really requires knowing Arabic yeah yahtadi yahtaadi yes Ta same yes Dia ee ee similar Ta same eh Ta same Dal mazirah ta same Dal he is a type of yahtadi But he is read as idgham yes in the Qur'an he is originally said to be yahtadi but in the Qur'an it is written yahiddi E yahiddi like this is removed the question or e yes is removed yes so it is read as yahiddi well this is included in the mutajanissain kabirapi which is read as Idam yes Jewish though the origin of the word is ihtadda yahtaddi like that, yes, but in the Koran it is paired with yahiddi like that, then we enter into absolute mutajanis, namely if the first letter has a vowel and the second letter is sukun, for example yaskurun yurun, then eh what eh Y eh is read with zhar ya yurun is read with zhar yaihti same y he is read as Ta same th he is similar then yes same as syin he is similar yes Ee and read as Idhar for the notes of Kabir's mutajanisine here there is no spread no yes go straight to mutabaid Well this is perhaps an additional note for you all eh knowing that Kabir's mutajanisine exists some words that are indeed eh he eh there is a special note con earlier the word yahtaddi eh but in the Qur'an it is written yahiddi the origin of the word yahtadi Ta same da similar and he is included in the mutajanis Kabir it should be read izhar But if in the Qur'an it is read with ahiddi why yes because of the history yes or ee indeed the ee is like that so that we have no choice but to read it like that, even though in Arabic there is the original spelling, then we go into mutabaidain, mutabaidain are two letters that are different in terms of nature and makhraj, yes, mutabaid is also the same, consisting of three, there is sagir Kabir is absolute and everything is izhar. For example, anusakum [Music] anakumum like that, yes, that's it, now we're going into the 33rd ba. This is a discussion of what was said earlier, yes, from the harakat side, there is shagir and there is Kabir. In tuhfah, he only discusses sagir and Kabir. As for in Other books are read, eh, discussed regarding eh from the side of the harakat, namely the addition of mutlq, yes, where the first letter has a harakat, the second letter has eh, the second letter is marked as sukun, yes, like that, God knows best, this is what Ana can convey regarding eh, the chapter on alqatul huruf, please review the discussion regarding discussion of the maqibain and amahaa Anta astagfira.