In this chapter, we will discuss the meaning of, distribution, signs, and how to read Ibtida ', Washal, Waqf is complete with examples in the Qur'an.

A. Meaning of Ibtida’ Washal and Waqaf

1. Ibtida’

Ibtida’ ( الإِبْتِدَاءُ ) has the root word of بَدَأَ which means to start.
While according to the terms of the scholars of Qurra’ is to start reading the Qur'an, either starting from the beginning or continuing the reading that was originally stopped.

In the above understanding, it appears that Ibtida’ has two versions.
First, start reading the Quran for the first time. For example, after prayer, someone reads the letter of al-Baqarah, when reading the pronunciation: اٰلٰمٓ that is what is called ibtida ', that is, starting the first time reading the Qur'an.
Second, start reading the Qur'an after stopping the original reading the Qur'an. For example, someone reads surah Al-Fatihah verses first and second : بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ اَلْحَمْدُلِلهِ رَبِّ اْلعَالَمِيْنَ then stop then continue with the third verse, then when you start reading the third verse that is what is called ibtida '.

2. Washal

Washal ( الوَصْلُ ) has the root word of وَصَلَ which means keep connecting.
While according to the terms of the scholars of Qurra’ is to connect two sentences that can necessarily stop. Because the breath is still strong and the verse (which is read) can be connected, then the reader mewashalkan both verses.
Example : someone read the QS. Al-Ikhlas verse 1 and 2, then read washal: قُلْ هُوَ اللهُ اَحَدَ نِ الله الصَّمَدُ although actually readable :
1. قُلْ هُوَاللهُ اَحَدً
2. اللهُ الصَّمَدُ

3. Waqaf

Waqaf (الوَقْفُ ) has the root word of الكَفُّ which means stop.
While according to the terms of the scholars of Qurra ', as expressed by ahmad Muthahar Abdur Rahman Al-Muroqi is: :

اَلْوَقْفُ هُوَقَطْعُ الصَّوْتِ عِنْدَ اٰخِرِ اْلكَلِمَةِ مِقْدَارَ زَمَنِ التَّنَفُّسِ اَمَّااَقْصَرُمِنْهُ فَالسَّكْتُ
“cut off the sound at the end of the sentence (when reading the Qur'an) during breathing time, but if shorter than that breathing time, then it is called saktah”

Waqaf Bagian Section

In the above sense, then waqf has 3 that part :
1. Waqf to stop forever. For example, people read surah Al-Baqarah, after finishing he continued to pray, at the end of the recitation of surah al-Baqarah that is what is called waqaf.
2. Waqf that aims to take a breath, because the breath is not strong the reader stops reading at a certain sentence and after taking a breath, he resumed his reading.
3. Waqf that aims to stop for a while, so that he could not breathe even for a moment. This last waqf is called "saktah", (see saktah reading).

B. Division of Waqf
According to the scholars of Qurra’ how to stop reading the Qur'an can be done with 4 way that is:
1. Waqaf Ikhtibari ( الوَقْفُ الإِخْتِبَارِى )
2. Waqaf Intidhari ( الوَقْفُ الإِنْتِظَارِى )
3. Waqaf Idhthirari ( الوَقْفُ الإِضْطِرَارِى )
4. Waqaf Ikhtiyari ( الوَقْفُ الإِخْتِيَارى )

These four waqf can be explained in detail as follows :

1. Waqaf Ikhtibari (stop being tested)

Waqf done to try how to actually stop when you need to stop. Or a teacher wants to tell his students the correct way to stop at a certain pronunciation, which is actually better continued, However, due to certain conditions, waqf is needed.
The consequence of Waqaf Ikhtibari is to show certain letters that are not actually visible.
Example : on pronunciation : عَمَّا told to stop, then the pronunciation must be described with عَنْ and مَا or when reciting surah al-Maidah :27 that is :

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَىْ اٰدَمَ بِاْلحَقِّ
When after speech اِبْنَىْ waqaf, then the waqf is called waqaf ikhtibari by describing the utterance as it should be, that is : إِبْنَيْنِ by revealing the letter nun that was originally discarded because it was backed up (this discrepancy) with the pronunciation in front of him.

2. Waqaf Intidhari (stop waiting)

Waqf is done because there are differences in the history of Qurra scholars’ whether or not to stop is still disputed. Therefore, the reader takes the middle path by stopping his reading on the disputed utterance stopped, further repeated the reading of the verse at the beginning. That way, both disputed opinions are exercised. Example:

فَقَدِاسْتَمْسَكَ بِالْعُرْوَةِ اْلوُثْقٰىق لَاانْفِصَامَ لَهَا
After the speech اْلوُثْقٰى can stop intidhari, but the stop is repeated again starting to pronounce : فَقَد arrive at لَهَا

3. Waqaf Idhtirari (forced stop)

Waqf performed due to compulsion. A reader when reading the Qur'an runs out of breath, cough, forget and so on. Then in this condition, he had to stop reading, even though the stopping place is not supposed to stop.
Example:

فَوَيْلُ لِّلْمُصَلِّيْنَ اَّلذِيْنَ هُمْ عَنْ صَلَاتِهِمْ سَاهُوْنَ
After the speech لِلْمُصَلِّيْنَ Stop, even though stopping at the pronunciation is not worth it, because it's out of place. Then the only way is to repeat the reading again starting from فَوَيْلٌ arrive at سَاهُوْنَ

4. Waqaf Ikhtiyari (stop selected)

Waqf performed by the reader of his own choice, not for reasons as in other waqf. Of course, in this waqf, a reader already understands the position of waqf, whether to stop or not. So if you are allowed to stop, or better stop, then the reader should stop reading, but if it cannot stop then the reader preaches it. Example :

وَلَاتُلْقُوْابِاَيْدِيْكُمْ اِلَى التَّهْلُكَةٍ ؞ وَاَحْسِنُوْا؞
(The sign in the above pronunciation is a pair of three dots (؞__؞ ) or also called Mu'anaqah ( المُعَانَقَةُ )

After the speech وَاَحْسِنُوْا the reader stops his reading but at other times the reader stops on lafad : التَّهْلُكَةٍ both are allowed and the reader already understands the provisions of the waqf, so that he stopped because of his own choice not for certain reasons.

In this ikhtiyari waqf, it is divided into several parts. In general the scholars of Qurra share it with 4 part, but more completely the author takes the opinion of Sheikh Sulaiman Jamzuri in the book Fat-hul Aqfal fi Syarkhi Tuhfatul Athfal who gave him a bag 8 that part:
1. Waqaf Taam ( الوَقْفُ التَّامِ )
2. Waqaf Hasan ( الوَقْفُ الحَسَنُ )
3. Waqaf Kaafi ( الوَقْفُ الكَافِى )
4. Waqaf Shalih ( الوَقْفُ الصَالِحُ )
5. Waqaf Mafhum ( الوَقْفُ المَفْهُوْمِ )
6. Waqaf Jaiz ( الوَقْفُ الجَائِزُ )
7. Waqaf Bayan ( الوَقْفُ البَيَانُ )
8. Waqaf Qabih( الوقف القَابِحُ )

The eight waqf ikhtiyari will be discussed one by one in detail as follows: :

1. Waqaf Taam

Waqf Taam according to the meaning of the language is a perfect stop. While according to the term is as presented by Sheikh Sulaiman Jamzuri as follows:

مَا تَمَّ بِهِ مَعْنَى الكَلَامِ وَلَيْسَ لِمَا بَعْدَهُ تَعَلُّقٌ بِمَا قَبْلَهُ
"Waqaf that occurs in a sentence that has a perfect meaning and the sentence has nothing to do with the sentence after it" (in front of him)”.

In this sense, it appears that the Taam waqf requires a stop, because what has been read has shown the end of the sentence and the sentence is not related to the sentence in front of it. Therefore, waqf Taam may occur at the end of a letter that cannot be connected with other sentences, so you have to stop. Example :
QS. Al-Baqarah, verse 286 : اَنْتَ مَوْلٰنَا فَانْصُرْنَا عَلَى اْلقَوْمِ اْلكَافِرِيْنَ

QS. Ali Imran, verse 200 : وَاتَّقُوااللهَ لَعَلَّكُمْ تُفْلِحُوْنَ
After reading Alkafirin in QS. Al-Baqarah and Tuflihun In QS. Ali Imran stopped, this is the place of Waqaf Taam.

2. Waqaf Hasan
Waqaf hasan means a good stop. While according to the terms of the scholars of Qurra’ is as expressed by Sulaiman Jazuri as follows:

مَا يَحْسُنُ الوَقْفُ عَلَيْهِ وَلَايَحْسُنُ الإِبْتِدَاءُ بِمَا بَعْدَهُ
"Waqf that should have stopped being done, even if the sentence after it is not appropriate to be the beginning of the sentence ".

There is nothing wrong with someone doing waqf hasan. Because when waqf, the pronunciation that is expressed is already perfect in meaning, although the sentence after it is not appropriate to be the beginning of the reading considering there is still a relationship. For example being na'at (characteristic), at best, substitute or monotheism.

Example QS. Al-Baqarah, verse 40:

اُذْكُرُوْانِعْمَتِىَ الَّتِى اَنْعَمْتُ عَلَيْكُمْ وَاَوْفُوْا بِعَهْدِىْ اُوْفِ بِعَهْدِكُمْ

After the speech عَلَيْكُم Stop, This is Hasan's waqf because it stops at the perfect meaning sempurna, but still tied to the pronunciation: وَاَوْفُوْا because it is not appropriate to be the beginning of a reading.

Considering the position of waqaf hasan is not as good as waqaf taam, then the way to make waqaf taam on this waqaf is by repeating the recitation of the waqaf, if the waqf is in the middle of the verse.. But if at the end of the sentence then there is no need to repeat.

3. Waqaf Kaafi
Waqaf kaafi means enough stop. While according to the term of the scholars of Qurra is as expressed by Solomon Jazuri as follows:

مَا يَكْفِى بِالْوَقْفِ عَلَيْهِ وَاْلاِبْتِدَاءُ بِمَا بَعْدَهُ
"Sufficient waqf on the recitation and the recitation after it should be the beginning of the recitation".

Although the level is not as good as waqaf taam, but this waqf kaafi is very well done even better than waqaf hasan, considering that this waqf has stopped at the waqf that should have stopped. While the sentence after it is suitable to be the beginning of the reading.

Example QS. Ali Imran ayat 190-191:

اِنَّ فِى خَلْقِ السَّمٰوٰاتِ وَاْلاَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَاٰيٰتٍ لِاُولِى اْلاَلْبَابِ . اَلَّذِيْنَ يَذْكُرُوْنَ اللهَ قِيَامًا (الاية

After the speech اُولِى اْلاَلْبَابِ Stop, and is not pronounced on the utterance : اَلَّذِيْن . This is waqaf kaafi, because the sentence is complete and after waqaf, the utterance after that deserves to be the beginning of the reading. Do not rule out the possibility of washal between the two words and this is allowed, because there is still a close relationship.

4. Waqaf Shalih
Waqaf shalih means a worthy stop. Meanwhile, according to the terms of scholars’ Qurra’ is as expressed by sulaiman jazuri as follows::

كُلُّ مَاصَلَحَ لِبَيَانِ مَابَعْدَهُ
"Waqaf that should be done because it explains in lafad afterwards"”

In the above understanding, it appears that waqf shalih is allowed because by waqf in the pronunciation because it explains in the lafad after. Example : QS. Al-Baqarah ayat 83:

وَاِذْاَخَذْنَا مِيْثَاقَ بَنِى اِسْرَائِيْلَ لَاتَعْبُدُوْنَ اِلَّااللهَ وَبِالْوَالِدَيْنِ اِحْسَانًا

After the speech اِلَّااللهَ Stop, then it is allowed because it is appropriate. However, it is better to wash it because the pronunciation is still explained in the next pronunciation so that it is not connected with the pronunciation. وَبِالْوَالِدَيْنِ which later became waqf taam.

5. Waqaf Mafhum
Waqaf Mafhum means waqf that can be understood. Meanwhile, according to the terms of scholars’ Qurra’ is as expressed by sulaiman jazuri as follows::

مَاكَانَ بَعْدَهُ مُخْتَارَالْلاِبْتِدَاءِ
“Stop at the pronunciation that after the pronunciation is chosen to be the beginning of the reading.”

In that sense, waqf mafhum is worth doing, considering that after the waqf, the recitation is appropriate and chosen to be the beginning of the reading of the QS example. Al-Baqarah ayat 162:

خَالِدِيْنَ فِيْهَا لَايُخَفَّفُ عَنْهُمُ اْلعَذَابُ وَلَاهُمْ يُنْظَرُوْنَ

After the speech فِيْهَا Stop, remembering the pronunciation لَايُخَفَّفُ has been chosen to be the beginning of a new reading.

6. Waqaf Jaiz
Waqf jaiz means to stop as much as possible. Meanwhile, according to the terms of scholars’ Qurra’ is as expressed by Sulaiman Jamzuri as follows::

مَاخَرَجَ عَنْ ذَالِكَ وَكَانَ بَعْدَهُ جَائِزًا لَايُقْبَحُ
“Waqaf which is an exception to all forms of waqa, remembering the pronunciation after that can be used as a beginning and is not ugly ”.

In the above understanding, it appears that waqf jaiz does not require waqf or washal. Waqf and washal are both no better, but have the same position. So that it can be waqf and it can be washal, only for readers who are short of breath, it's better to be waqf. While those who have a long breath can preach. Example QS. Ath-Thariq verse 4-5:

اِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ. فَالْيَنْظُرِ اْلاِنْسَانُ مِمَّ خُلِقَ

After the speech حَافِظٌ Stop, and it is allowed neither better nor worse. Dan lafad فَالْيَنْظُرِ nor is it ugly to be the beginning of a reading.

7. Waqaf Bayan
Waqf bayan means a clear stop. Meanwhile, according to the terms of scholars’ Qurra’ is as expressed by sulaiman jazuri as follows::

مَا يُبَيِّنُ مَعْنًا لَايُفْهَمُ بِدُوْنِهِ
"Stop on the pronunciation that the pronunciation actually explains the meaning" (definition) say afterwards, so that the utterance in front of him cannot be understood without the utterance before this waqf.”

The above understanding shows that this waqf should not be good. Because if you stop, it means that the pronunciation that will be used as the beginning of the reading cannot be understood with certainty, so it is better to wash the reading.. Example QS. Al-Alaq ayat 1:

إِقْرَأْ بِاسْمِ رَبِّكَ اَّلذِىْ خَلَقَ

After reading إِقْرَأْ discontinued, This waqf is less worthy. Because there is no concrete explanation for the pronunciation. Because it is explained with the next pronunciation, namely : بِاسْم so it becomes washal because of it.

8. Waqaf Qabih
Waqf Qabih means Waqf that is ugly. Meanwhile, according to the terms of scholars’ Qurra’ is as expressed by sulaiman jazuri as follows::

الوَقْفُ عَلَى لَفْظٍ غَيْرِ مُفِيْدٍ لِعَدَمِ تَمَامِ الكَلَامِ وَقَدْ تَعَلَّقَ مَا بَعْدَهُ بِمَا قَبْلَهُ لَفْظًا وَمَعْنًى
"Stop on a pronunciation that is not yet perfect in meaning", because it is still related to the pronunciation after and before, both the pronunciation and the meaning ".

This last type of waqf is a bad form of ikhtiyari waqf, even ugly. Not to be done considering the sentence is not yet perfect. Both viewed from the point of view of pronunciation structure and meaning. Example QS. Al-Baqarah ayat 2:

ذَالِكَ اْلكِتَابُ لَارَيْبَ فِيْهِ

After the speech اْلكِتَابُ discontinued, and is not washed again on the pronunciation in front of it. This type of waqf is not allowed for no reason and the place of termination is completely inappropriate, then this waqf has bad or ugly consequences.

That's the discussion about this article, Good luck

Another article :

• How to Read the Qur'an & rsquo; (Hijaiyah and Punctuation)
• Muhammad : Life of the Prophet Muhammad from Birth to Death That Can Make Tears of Dripping
• Love of Homeland According to the Qur'an and Hadith (Hubbul Waton Minal Iman)

 

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