STPM Tahfiz Al-Quran 932 key terms

The set of rules governing correct pronunciation of Quranic letters, including their articulation points, attributes, and the changes caused by neighbouring letters, so recitation matches how the Prophet received it.

The physical point in the mouth, throat, lips, or nose where a letter's sound originates. There are seventeen standard articulation points grouped into five general regions used in teaching.

The inherent qualities of each Arabic letter, such as jahr (voicing), hams (whispering), shiddah (strength), and istifal (lowering), which distinguish letters sharing the same articulation point.

A nasal resonance produced through the nose, required on nun and mim when they carry a shaddah, and partially in rules such as idgham and ikhfa. Its duration is normally two counts.

Merging one letter into the next so the first disappears and the second is doubled. With nun sakinah and tanwin it is complete before lam and ra, and nasalised before ya, nun, mim, and waw.

Concealing the sound of nun sakinah or tanwin with nasal resonance when followed by any of fifteen letters, neither fully pronouncing the nun nor merging it completely into the next letter.

Changing nun sakinah or tanwin into a hidden mim with ghunnah when the following letter is ba. The change is marked in some scripts with a small mim above the nun.

An echoing bounce given to the letters qaf, ta, ba, jim, and dal when they occur with sukun, or at the end of a verse where recitation stops. It is stronger at a stop.

Elongation of a vowel sound. Natural madd lasts two counts; secondary madd, caused by hamzah, sukun, or stopping, may extend to four, five, or six counts depending on the rule and the qira'at.

An obligatory elongation of six counts occurring when a madd letter is followed by a sukun or shaddah within the same word, as in the opening letters of certain surahs.

Pausing the recitation, usually at a word boundary, to breathe or to mark a syntactic break. The type of waqf chosen can alter the apparent meaning of the verse.

Beginning or resuming recitation after a pause at a point that gives a complete, sound meaning. Choosing a wrong starting point can produce a theologically incorrect statement.

Memorisation of the Quran by heart, traditionally learned from a qualified teacher who corrects recitation, with the goal of retaining the entire text accurately and being able to recite it without a copy.

Systematic revision of previously memorised portions of the Quran. Regular cycles, often daily or weekly, prevent forgetting and are considered as important as new memorisation.

Linking the end of one memorised passage to the beginning of the next so that the reciter can move between verses and surahs without hesitation or prompting.

Verses or phrases that resemble each other closely in wording, which are a major source of confusion for memorisers and require deliberate comparison and drill.

Receiving the Quran orally from a teacher, who demonstrates the recitation and corrects the student's errors. It is the recognised method of transmission for both memorisation and qira'at.

One of thirty equal divisions of the Quran used to structure memorisation and recitation. Each juz' contains roughly twenty pages of the standard Madinah printed text.

A subdivision of the Quran; each juz' is divided into two hizb, and each hizb into four quarters, giving sixty hizb and 240 quarters used for planning revision.

The body of disciplines studying the Quran's revelation, collection, variant readings, abrogation, rhetoric, and interpretation, including subjects such as asbab al-nuzul and makki and madani classification.

The occasions, events, or questions that prompted the revelation of particular verses. Knowing them helps fix a verse's context and limits misapplication of its ruling.

Classification of surahs by the period or place of revelation. Makki surahs generally precede the hijrah and stress belief and the hereafter; Madani surahs often address law and community.

Abrogation, where a later Quranic ruling replaces an earlier one, or a verse's wording is removed while its ruling remains. Scholars differ over the extent of its application.

The compilation of the Quran into a single written collection, begun under Abu Bakr and completed in standardised form under Uthman, whose copies became the basis of later manuscripts.

The division of verses into clear, decisive ones whose meaning is settled, and ambiguous ones open to more than one reading, whose interpretation is referred to God.

Explanation of Quranic meaning, undertaken through the Quran itself, the Prophet's sayings, the companions' reports, and the Arabic language, in order to clarify intent and application.

Interpretation based on transmitted sources: the Quran, authenticated prophetic traditions, reports from companions and successors. It avoids independent opinion where authentic narration is available.

Interpretation relying on reasoned judgement and the Arabic language. It is accepted when it does not contradict transmitted evidence, and rejected when it imposes personal opinion on the text.

Narratives drawn from Jewish and Christian sources that entered some tafsir works. Scholars assess them critically and do not treat them as authoritative for Quranic meaning.

The study of rare or unfamiliar words and expressions in the Quran, explaining their meanings from early Arabic usage and poetry so a reader can understand difficult vocabulary.

The study of words that appear in several senses in different verses, and of different words that share one meaning, helping the interpreter avoid forcing a single sense everywhere.

The authenticated ways of reciting the Quran transmitted from the Prophet through chains of narrators. Ten readings are widely recognised, each with transmitters and documented differences in pronunciation.

A transmission of a qira'ah from a specific transmitter, such as Hafs from Asim. Reciters today commonly follow the riwayah of Hafs in the reading of Asim.

The chain of narrators linking a reciter or scholar back to the Prophet. Its continuity and reliability authenticate a qira'ah and are central to how the Quran was transmitted.

The consonantal script of the copies standardised under Uthman, which omits some vowels and letters. The recognised qira'at must conform to this script, to Arabic grammar, and to transmitted chains.

The system of diacritics and marks added to the Uthmani script, such as vowel signs, sukun, shaddah, and small letters, to record pronunciation without altering the underlying consonantal text.

The disconnected letters opening certain surahs, such as alif lam mim. They are recited letter by letter with specific names and madd lengths, and their meaning is debated among scholars.

The etiquette of reciting the Quran: purity, a clean place, facing the qiblah where possible, humility, reflection, and avoidance of haste or show, so recitation is worship rather than performance.

Reciting at a measured pace with clear articulation of letters and correct application of tajwid, without rushing or excessive melodic stretching, as commanded in Surah al-Muzzammil.

Reflecting deeply on the meanings of recited verses and letting them affect the heart and conduct, which is the purpose of recitation beyond correct pronunciation.

Sincerity of intention, reciting and memorising for God alone rather than for praise, competition, or reward from people. It is the foundation of acceptable Quranic service.

Showing off in worship, such as beautifying recitation to win admiration rather than seeking God's pleasure. It is warned against because it nullifies the reward of an act.