🌕 Ramaḍhān Benefits (4)

The Qur'ān was revealed to be recited, reflected upon, and implemented. However, reflection is the crucial link between recitation and implementation. Through reflection, one gains a correct understanding of the message, which in turn enables proper application. Allāh ﷻ says: ﴿كِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَیۡكَ مُبَـٰرَكࣱ لِّیَدَّبَّرُوۤا۟ ءَایَـٰتِهِۦ وَلِیَتَذَكَّرَ أُو۟لُوا۟ ٱلۡأَلۡبَـٰبِ﴾ "[This is] a blessed Book which We have revealed to you, [O Muḥammad], that they might reflect upon its Āyāt and that those of understanding would be reminded." [Sūrah Ṣād: 29] There are several methods that help a reciter reflect upon the Qur'ān, one of which is a fundamental topic in the study of Tajweed: ‘Ilm Al-Waqf wa Al-Ibtida’—the science of stopping and starting. A key benefit of mastering where to pause and where to begin is safeguarding the Qur'ānic text from misattributing words to the wrong sentence, thereby preventing distortion of its structure and alteration of its meaning. It also ensures that closely connected meanings remain intact without unnecessary separation. Tonight, during Tarawih, many imams will conclude at the end of the fourth juzz, a stopping point that is considered undesirable. Sheikh Al-Islām Ibn Taymiyyah raḥimahullāh said: «هذه التحزيبات المحدثة تتضمن دائما الوقوف على بعض الكلام المتصل بما بعده حتى يتضمن الوقف على المعطوف دون المعطوف عليه فيحصل القارئ في اليوم الثاني مبتدئا بمعطوف كقوله تعالى: {والمحصنات من النساء إلا ما ملكت أيمانكم} وقوله: {ومن يقنت منكن لله ورسوله} وأمثال ذلك. ويتضمن الوقف على بعض القصة دون بعض - حتى كلام المتخاطبين - حتى يحصل الابتداء [ ص: 411 ] في اليوم الثاني بكلام المجيب كقوله تعالى : {قال ألم أقل لك إنك لن تستطيع معي صبرا}» "These newly introduced divisions of the Qur'ān (1) often result in stopping at points that are closely connected to what follows. This sometimes leads to stopping at a conjunction without the main clause it is connected to. Consequently, the reader begins the next day's recitation with a conjunction, such as in the Āyah: “And [forbidden to you are] married women, except those your right hands possess” [Surah An-Nisa 4:24],(2) or “And whoever among you devoutly obeys Allāh and His Messenger” [Surah Al-Ahzab 33:31], and similar examples. Additionally, this method may cause a reader to stop in the middle of a story, even in the middle of a conversation, so that the next day's recitation starts with the response, as in the Āyah: “He said, ‘Did I not say to you that you would never be able to have patience with me?’” [Surah Al-Kahf 18:75]. [Majmū’ Al-Fatāwā (13/405)] __ (1) Referring to the well-known division of the Qur'ān into thirty parts, which is common in all modern copies of the Qur'ān. This division did not exist during the time of the Prophet ﷺ or his Companions but was introduced later. Scholars have commonly attributed its introduction to Al-Hajjāj, while others have suggested that Abu Bakr ibn ’Ayyāsh, one of the reciters who transmitted the Qur'ān from ‘Āṣim, may have been the first to introduce it. (2) This is the Āyah where many imams will conclude their recitation. It enumerates the prohibited categories of marriage, while the next juzz begins with: “And [prohibited to you are] married women, except those your right hands possess” [Surah An-Nisa 4:24], which is a direct continuation of the prohibition. Sheikh Al-Islam mentioned that such interruptions would be disliked even within a single gathering, particularly if a long pause occurs. How, then, can it be acceptable to stop at these points and continue the next day? This is undoubtedly even more problematic, as it disrupts the flow and coherence of meaning. Final Advice: With this in mind, I encourage you to consider stopping at Āyah 28, where there is a shift in meaning. I also pray that you take this guidance into consideration moving forward. See link ⤵️ https://t.me/madrasatuna/2399 Source: https://whatsapp.com/channel/0029VaDlIsw6BIEcpVCHOl3v