Madd munfasil and its qasr

Islam > Quran > Tajweed > Madd munfasil and its qasr

The definition of the madd munfasil and of its qasr

It is that after the madd letter there is a hamzah separated from it in another word.

Examples of the madd munfasil

Example of the alif: إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ ¹; example of the waw: قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا ²; example of the ya': وَفِي أَنْفُسِكُمْ أَفَلا تُبْصِرُونَ ³.

Its ruling

The permissibility of lengthening it or shortening it (qasr); except that the recitation of qasr for Hafs is not from the way of al-Shatibiyya, the book we hold to in this work, but it is from the way of Tayyibat an-Nashr in the ten readings. On this, it is not permitted for the reciter to recite with the qasr of the munfasil unless he has familiarity with the rules that follow from it, so that there be no mixing nor combining in the ways during the recitation.

The reason for its name munfasil (separated)

It is called madd munfasil (separated) for the separation of its cause (the hamzah) from the madd letter, each in a word.

The length of its madd

It is lengthened four harakat or five.

2 remarks

The first: we have mentioned that the muttasil and the munfasil are each lengthened four harakat or five,

and these two views are those by which Hafs has been recited, from the way of al-Shatibiyya, except that the madd of five harakat is known to be among the additions of the qasids (in the sense that the author of al-Taysir, who is the origin of the Shatibiyya, mentioned it from 'Asim); but the madd of four harakat is the first in execution; for Imam al-Shatibi held to it and mentioned no other in his poem. And the author of "Ghayth al-Naf'" said that it is the one that it is fitting to take in order to be safe with it from mixing and lack of mastery¹, as the author of "La'ali al-Bayan" points to it, saying that it is the most equitable view by his statement:

قد مُدَّ فصل وما يتصل ... خمسًا وأربعًا وهذا أعدل

"The separated was lengthened and what is connected... five and four, and this is the most equitable"

The second: we have mentioned that the ruling of the madd munfasil is the permission of its qasr and its madd, and we have said that the qasr is not from the way of the Shatibiyya but from the way of Tayyibat an-Nashr in the ten readings. Since the reciter often needs the qasr of the munfasil in his recitation, by the suitability of his level with the hadr, it is incumbent upon him to know the rules that follow from it in order to observe them during the recitation. And I have chosen the nearest path in this: the way of Rawdat al-Huffaz, of Imam al-Sharif Abu Isma'il Musa ibn al-Husayn ibn Isma'il ibn Musa al-Mu'dil. Here are the rules following from the qasr according to his way:

1. It becomes obligatory to come with the basmalah in the parts of the surah, without leaving aside the one permitted by the Shatibiyya, for the blessing.
2. The obligation of the tawassut of the muttasil, that is, to lengthen it four harakat only.
3. The leaving of the sakt before the hamzah among the ways of qasr.
4. The absence of madd for veneration in "la ilaha illa Allah".
5. The absence of takbir between the two surahs, from the end of al-Duha to the end of an-Nas.
6. The absence of ghunnah in the noon saakin before the lam and the ra.
7. The obligation of substituting the connecting hamzah (hamzat al-wasl) by an alif and of lengthening it six harakat in ءَالئَنَ in the two places of Yunus, and ءَالذَّكَرَينِ in the two places of al-An'am, and ءَالله in Yunus and an-Naml (it will be spoken of in the madd lazim).
8. The obligation of ishmaam in: تَأْمَنَّا of Yusuf.
9. The obligation of idghaam in: يَلْهَثْ ذَلِكَ in al-A'raf.
10. The obligation of idghaam in: ارْكَبْ مَعَنَا in Hud.
11. The obligation of complete idghaam in: نَخْلُقْكُمْ in al-Mursalat.
12. The leaving of the sakt on: عِوَجًا, مَرْقَدِنَا, مَنْ رَاقٍ, بَلْ رَانَ.
13. The obligation of the qasr of "'ayn" in the two places of Maryam and al-Shura.
14. The obligation of the tafkheem of the ra' in فِرْقٍ in al-Shu'ara.
15. The obligation of the deletion of the ya' of ءَاتَانِ in an-Naml at the stop.
16. The obligation of the deletion of the alif of سَلاسِلًا in ad-Dahr at the stop as well.
17. The obligation of reciting الْمُصَيْطِرُون in at-Tur with the seen only.
18. The permissibility of reciting: مُصَيْطِر in al-Ghashiyah with the seen or the sad.
19. The permissibility of reciting: يَبْصُط in the first places of al-Baqarah, as well as بَصْطَةً in al-A'raf, with the seen or the sad.
20. The permissibility of reciting: يَس, ن by idghaam or izhaar.
21. The permissibility of reciting: ضِعْف with the rawm in its three places, by the fathah or the dammah, except that it is noted that if we recite with the view of izhaar in يَس, ن it becomes obligatory: the sad only in مُصَيْطِر, and the seen only in يَبْصُط, بَصْطَةً, and the fathah only in the dad of ضْعَف with the rawm. And this is what al-Fil reported from Amr ibn al-Sabah from Hafs; and if we recite with the view of idghaam in يَس, ن, it becomes obligatory: the seen only in مُصَيْطِر and the sad only in يَبْصُط, بَصْطَةً, and the dammah only in the dad of ضعف with the rawm, and this is what Zarra'an reported from Amr ibn al-Sabah from Hafs.

And to these rules refers the accomplished imam, shaykh Ibrahim 'Ali Shahhata as-Samnudi, in his manuscript epistle: "Bahjat al-Lihaz bi-ma li-Hafs min Rawdat al-Huffaz", saying, after the brilliance of the introduction:

وبعد فهذا ما رواه معدل ... بروضته الفيحاء من طيّب النشر
بإسناده عن حفص الحبر من تلا ... على عاصم وهو المكنى أبا بكر
ففي البدء بالأجزاء ليس مُخيَّرًا ... لبسملة بل للتبرك مستقرى
ومتصلا وسط وما انفصل اقصرن ... ولا سكت قبل الهمز من طرق القصر
وما مد للتعظيم منها ولم يجئ ... بها وجه تكبير ولا غنة تسري
وفي موضعي آلان آلذكرين مع ... ءالله أبدلها مع المد ذي الوفر
وأشمم بتأمنا ويلهثْ فأدغمن ... مع اركب ونخلقكم أتم ولا تزر
وبل ران من راق ومرقدنا كذا ... له عوجا لا سكت في الأربع الغر
وبالقصر قُلْ في عين شورى ومريم ... وفخم بفرق وهو في آية البحر
وآتانِ نمل فاحذف الياء واقفا ... كذا الألف واحذ من سلاسل بالدهر
وبالسين لا بالصاد قل أم هم المصيْـ ... طرون وبالوجهين في فرده النكر
وفي يبصط الأولى وفي الخلق بصطة ... ويا سين نونٍ ضُعف روم كذا أجر
ولكن مع الإظهار صادُ مصيطر ... وفي بصطةً سينٌ كذا يبصط البكر
وفتح لدى ضُعفٍ عن الفيل وارد ... وبالعكس عن زرعان والكل عن عمرو

Additional examples (Qawa'id al-Tajwid on the recitation of Hafs)

وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ

Surah 2, 4: Madd ja'iz munfasil: the madd letter ends a word and the hamzah opens the next one (4 or 5 harakat in Hafs).

وَقَالَ رَبُّكُمُ ٱدْعُونِىٓ أَسْتَجِبْ لَكُمْ ۚ إِنَّ ٱلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

Surah 40, 60: Madd ja'iz munfasil: the ya' of مدعوني ends the word, the hamzah of استجب opens the next one.