وقف
وقف بﭑلسكون وقف بﭑﻹسكان وقف بﭑﻹبدال وقف بﭑﻹشمام وقف بﭑلروم
WAQF: It means to stop the recitation by cutting off the sound at the end of a word, for taking a
new breathe, with the intention to continue the recitation, not with the intention to end the
recitation.It can be in the end or middle of a verse but can never be in the middle of a word.
وقف بٱلسكون:If Sukoon Asli is already present then there will be no change. The Waqf
done where Mawquf ‘Alaih is already a Sukoon Asli is called waqf bissukoon.
(Takwir:13)
وقف بٱﻹسكان:If Fathah, Kasrah, Dammah, Kasrahtain, Dammatain, Madd Silah Sughra,
Madd Silah Kubra comes then these will be changed to Sukoon ‘Arid. The Waqf done where
Mawquf ‘Alaih is Mutaharrik and is changed to Sukoon ‘Arid is called waqf biliskaan.
(Mutaffifeen:1) (Mutaffifeen:11)
(Buruj:13)
(Mutaffifeen:7)
(Mutaffifeen:8)
(Baqarah:255)
(Baqarah:255)
(Baqarah:255) (Baqarah:255)
وقف بٱﻹبدال: If Fathatain is present then this will be changed to Alif Maddah. The Waqf
done where Mawquf ‘Alaih is Fathatain and is changed to Alif Maddah is called waqf
bilibdaal.
(Naba:8)
وقف بٱﻹبدال: If Taa Marbutah(Round Taa) comes with Fathah, Kasrah, Dammah,
Fathahtain, Kasratain, Dammatain then it will be changed to Haa Sakin. The Waqf done
where Mawquf ‘Alaih is Taa Marbutah and is changed to Haa Sakin is called waqf bilibdaal.
(Haqqah:27)
(Haqqah:4)
(Haqqah:15)
(Haqqah:14)
(Haqqah:8)
(Haqqah:13)
وقف بٱﻹشمام: It means rounding the lips as in case of Dammah and Dammahtain. It is not
audible and can only be observed. The Waqf done where Mawquf ‘Alaih is Dammah and
Dammatain and where the lips changed to shape of Dammah is called waqf bilishmaam.
(Fatihah:5) (Baqarah:263)
وقف بٱلروم: It means (1/3) movement of the Harakah(Kasrah, Dammah, Kasrahtain,
Dammahtain). It is only audible to the near people not audible to the far people. The Waqf done
where Mawquf ‘Alaih is Kasrah, Kasratain, Dammah, Dammatain and is changed to 1/3 the
movement of the Harakat (Kasrah, Dammah) respectively is called waqf birrawm.
(Fatihah:3) (Fil:4)
(Fatihah:5) (Baqarah:263)
If Madd Tabi’ee comes then there will be no change.
(Shams:1) (Fajr:24)
(Nisa:3)
If Madd Jaiz Munfasil comes then it will be changed to Madd Tabi’ee according to the
nature of Madd.
(‘Alaq:7)
سكﺘﺔ: It means to stop the voice and the breathe continues. It is wajib in 4 places.
WAJIB SAKTAH’S
(Yaseen:52)
(Kahaf:1)
(Qiyamah:27)
(Mutaffifeen:14)
JAIZ SAKTAH’S
(Haqqah:28-29)
(Anfaal:75/Tawbah:1)
SYMBOL DENOTING PAUSE
Waqf Laazim
(Compulsory STOP)
(Nisa:118)
Waqf Al Mamnu’
(Do not STOP)
(Anfal:54)
Al Waqf Ula
(Preferred to STOP)
(‘Imran:4)
Al Wasl Ula
(Preferred to
CONTINUE)
(Mumtahanah:10)
Waqf Taam
(Must STOP)
(‘Alaq:1)
Waqf Jaiz
(Permissible STOP)
(Baqarah:255)
Waqf Mu’aniqah
(Embracing STOP)
(Baqarah:255)
وقف
وقف ٱﻹضطراری وقف ٱﻹختباری وقف ٱﻹختياری
وقف تام
وقف كافﯽ
وقف حسن
وقف قبيح
وقف ٱﻹضطراری: This is the stop caused due to sneezing, coughing, shortness of breathe or any
other natural reason. If the reciter stops where the meaning is not complete then one has to I’adah.
وقف ٱﻹخﺘباری: This is the stop where the student is getting examined by the teacher to test them
whether they are applying the rules of Waqf properly or not. If the reciter stops where the meaning is not
complete then one has to I’adah.
وقف ٱﻹخﺘياری: This is the stop where the reciter stops by his/her own choice without any other
reason or no natural cause. Since is the under the control of reciter therefore it makes the following cases.
وقف كافی: : It is the stop where the verse is incomplete in meaning but complete in grammar. It is
sufficient to stop and start from the next word. One has not to perform I’adah.
(Baqarah:4)
وقف تام: It is the stop where the verse is complete in meaning as well as complete in grammar. One has
not to perform I’adah.
(Baqarah:5)
وقف حسن: It is the stop where the verse is incomplete in meaning as well as incomplete in grammar. It
is good to stop here because there is neither doubt nor corruption in the meaning. One has to perform
I’adah.
وقف قبيح: It is the stop where the verse is incomplete in meaning as well as incomplete in grammar. It
is repulsive to stop here because there is a doubt or corruption in the meaning. One has to perform I’adah.
(Nisa:43)
(Baqarah:255)
إبﺘداء: It means to start the recitation either after Qata or Waqf.
إبتداء
إبتداء ٱﻹختباری إبتداء ٱﻹختياری
إبتداء تام
إبتداء كافﯽ
إبتداء حسن
إبتداء قبيح
إبﺘداء ٱﻹخﺘباری: This is the start where the student is getting examined by the teacher to test them
whether they are applying the rules of Waqf properly or not. If the reciter starts where the meaning is not
complete then one has to I’adah.
إبﺘداء ٱﻹخﺘياری: This is the start where the reciter starts by his/her own choice without any other
reason or no natural cause. Since is the under the control of reciter therefore it makes the following cases.
إبﺘداء كافی: It is the start where the verse is incomplete in meaning but complete in grammar. It is
sufficient to start because the meaning is complete. One has not to perform I’adah.
(Baqarah:7)
إبﺘداء تام: It is the start where the verse is complete in meaning as well as complete in grammar. One has
not to perform I’adah.
(Baqarah:6)
إبﺘداء حسن: It is the start where the verse is incomplete in meaning as well as incomplete in grammar.
It is good to start here because there is neither doubt nor corruption in the meaning. One has not to
perform I’adah.
(Kahaf:75)
إبﺘداء قبيح: It is the start where the verse is incomplete in meaning as well as incomplete in grammar. It
is repulsive to start here because there is a doubt or corruption in the meaning. One has to perform I’adah.
DO NOT BEGIN THE RECITATION FROM THE RED WORDS
RULES OF AL ISTI’AZAZ
WAYS OF RECITING
SILENTLY
If the reader is reading alone.
If one is about to pray Salah.
If the reader is done by turns, except the first reader everybody else does it silently.
LOUDLY
If the reader reads the Quran loudly and others are present who will be able to hear the recitation.
If the reader is done by turns, the first reader read it loudly.
WHEN TO RECITE
Recite before Quran recitation.
If the reader is cut off by coughing, sneezing, or by talk referring to the reading or the meaning of
the verses, then there is no need of repeating it.
If the reader is cut off by work or normal conversation etc, then it should be repeated before
beginning to read he Quran again.
RULES OF AL BASMALAH
WHEN TO RECITE
It is necessary to read it before the beginning of every Surah of the Quran with the exception of
Surah At-Tawbah.
TYPES OF BEGINNING THE RECITATION:
1. Beginning of Recitation and Beginning of Surah: This means the reciter is about to start the
recitation from the beginning of the Surat. In this case both Istiazah and Basmalah is required. It
has further four cases. All of them are permissible.
i. وصل كل: This mean connecting Istiazah, Basmalah and first Ayat all together.
ii. ﻓﺼل كل: This mean cutting Istiazah, Basmalah and first Ayat all together.
iii. وصل أول ﻓﺼل ثانی: This means connecting the Istiazah and Basmalah first then cutting the first
Ayat.
iv. ﻓﺼل أول وصل ثانی: This means cutting the Istiazah and Basmalah first then connecting the
Basmalah and first Ayat.
2. Beginning of Recitation and Not the Beginning of Surat: This means the reciter has
continuously reciting and a new Surat comes. In this case only Basmalah is required. It has further
four cases out of which 3 are permissible and 1 is prohibited.
i. وصل كل: This mean connecting the last Ayat, Basmalah and first Ayat of the next Surat all
together.
ii. ﻓﺼل كل: This mean cutting the last Ayat, Basmalah and first Ayat of the next Surat all
together.
iii. ﻓﺼل أول وصل ثانی: This mean cutting the last Ayat first then connecting the Basmalah and
first Ayat of the next Surat.
iv. وصل أول ﻓﺼل ثانی: This means connecting the last Ayat with the Basmalah first then cutting
the first Ayat of the next Surat. It is prohibited because Basmalah is a not a part of the last
Ayat therefore it should be recited at the beginning of the Surat.
3. Beginning of Recitation and Intermediate Verse of Surat (Istiazah and Basmalah): This means
the reciter has just started the recitation from the middle of the Surat. In this case Istiazah and
Basmalah both can be recited. It has further four cases out of which 2 are permissible and 2 are
prohibited.
i. ﻓﺼل كل: This means cutting Istiazah, Basmalah and random Ayat all together.
ii. وصل أول ﻓﺼل ثانی: This means connecting Istiazah and Basmalah together first and cutting
the random Ayat.
iii. وصل كل: This means connecting Istiazah, Basmalah and random Ayat all together. It is
prohibited because meaning can be distorted.
iv. ﻓﺼل أول وصل ثانی: This means cutting Istiazah and Basmalah together first and connecting
the Basmalah with the random Ayat. It is prohibited because meaning can be distorted.
4. Beginning of Recitation and Intermediate Verse of Surat (Istiazah Only): This means the
reciter has just started the recitation from the middle of the Surat. In this case only Istiazah is
required. It has only two cases.
i. ﻓﺼل كل: This means cutting Istiazah and random Ayat.
ii. وصل كل: This means connecting Istiazah with the random Ayat. It is prohibited because meaning
can be distorted.
3 RULES TO KNOW BETWEEN SURAH ANFAAL AND SURAH TAWBAH
1. وقف: First Waqf is done in the last Ayat of Anfaal then starting the first ayat of Surat Tawbah.
2. وصل: Wasl in both the Ayaat by following the ruling of Iqlaab.
3. سكﺘه: Saktah is done in between both the Ayaat.
