INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Waqf and Ibtidāʾ in Quranic Recitation: Challenges and Guiding

Principles in Modern Contexts

Zaki, Muhammad Zulhusni Mohd, Hassan, Azizul

Faculty Islamic Contemporaries Study, UniSZA.

DOI: https://dx.doi.org/10.47772/IJRISS.2025.91100383

Received: 26 November 2025; Accepted: 02 December 2025; Published: 11 December 2025

ABSTRACT

Waqf and ibtida are essential disciplines in Quranic recitation that function as key elements in preserving the

accuracy of meaning and the integrity of interpretation. They determine the proper places to pause and begin

during recitation, ensuring that the message of the Quran is conveyed in accordance with its intended context.

However, in modern contexts, several challenges have emerged, including a lack of standardization in teaching

methods, limited awareness among students and reciters, and the need for contemporary applications that address

new pedagogical and technological settings. Therefore, this article aims to discuss issues related to waqf and

ibtida in Quranic recitation and to propose guiding principles that can strengthen their practice in modern

contexts. This qualitative study employs documentation and analytical methods to examine both classical

scholarship and contemporary perspectives. The findings of this study highlight the importance of systematic

guidelines that can be applied in educational institutions, Quranic learning circles, and digital platforms to ensure

that waqf and ibtida continue to serve their purpose as tools for correct understanding and spiritual engagement

with the Quran. It is hoped that this study can contribute as a reference for scholars, educators, and institutions

in developing frameworks for the effective teaching and application of waqf and ibtida in the contemporary era.

Keyword: Waqf Ibtidāʾ, Quranic Recitation, Tajwid, Quranic Pedagogy

INTRODUCTION

The recitation of the Quran holds a central position in Islamic tradition as it preserves not only the sacred text

but also the integrity of its meanings. Among the sciences developed to ensure the accuracy of recitation, the

study of waqf and ibtida has a significant role (Nasr, t.t). Waqf refers to the rules of pausing while ibtida refers

to the rules of beginning recitation after a pause. Together, they safeguard the clarity of meaning and prevent

misinterpretation of the divine message. These sciences are rooted in the heritage of Quranic studies and have

been preserved through classical works and continuous transmission among scholars and reciters (Markaz Tafsir

Lil Dirasat al-Quraniyyah, 2015).

Nevertheless, the realities of the modern world present new challenges to the understanding and application of

waqf and ibtida. Globalization, technological advancement, and the shift of Quranic learning to digital platforms

have created situations where traditional methods of teaching are no longer sufficient (Kawakip, 2020). Many

students and even teachers lack systematic exposure to the rules of waqf and ibtida, which leads to

inconsistencies in recitation and potential distortion of meaning. Moreover, the absence of standardization across

educational institutions highlights the urgent need for guiding principles that can bridge classical scholarship

with contemporary needs (Al-Ayyoub et al., 2018).

Therefore, this study seeks to examine the challenges faced in the practice of waqf and ibtida in modern contexts

and to propose guiding principles that can strengthen their teaching and application. By engaging with both

classical scholarship and contemporary issues, the study aims to contribute toward the development of a

framework that ensures the continued relevance of waqf and ibtida in preserving the authenticity and spiritual

depth of Quranic recitation.

Classical scholarship on waqf and ibtida forms a robust foundation for the science of Quranic recitation, with

early codifications by authorities such as Abu Amr al Dani and later refinements by scholars including Ibn al

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INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

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Anbari, al Sajawandi, and Ibn al Jazari (Bulut, 2023; Markaz Tafsir Lil Dirasat al-Quraniyyah, 2015). Their

works delineate categories of permissible and impermissible pauses, clarify semantic consequences of pausing,

and map the close relationship between stopping points and syntactic as well as rhetorical structures. This

tradition establishes waqf and ibtida not merely as technical recitation rules but as instruments of safeguarding

meaning, linking tajwid to the broader fields of grammar, rhetoric, and tafsir (Bulut, 2023; Mårtensson, 2022;

Osman, 2012). The consensus across these sources emphasizes that sound pausing and sound resumption are

indispensable to preserving the intended sense of the verse.

The exegetical literature further embeds waqf and ibtida within interpretive practice. Classical tafsir often

comments on verse segmentation and meaning shifts that arise from different stopping choices, showing how

pausing can highlight theological emphasis, legal implication, or narrative coherence. Discussions of ambiguous

constructions, ellipses, and emphatic particles demonstrate that waqf and ibtida mediate between textual form

and doctrinal understanding (Albayrak, 2021). This integration of recitational guidance with exegetical reasoning

legitimizes waqf and ibtida as a hermeneutical lens that curbs misreading, reinforces cohesion, and channels

listener attention toward intended semantic units.

Modern contributions in tajwid pedagogy recognize the enduring authority of classical rules while raising

concerns about uneven curricular integration. Studies in teacher training and syllabus development report that

waqf and ibtida are frequently subsumed under general tajwid without dedicated progression of competencies .

Contemporary manuals and institutional guides often summarize classical categories but provide limited

scaffolding for practice-based assessment, error analysis, and feedback mechanisms. The literature notes that

without explicit learning outcomes and calibrated rubrics, students may acquire correct pronunciation yet remain

uncertain about context sensitive pausing and resumption.

A parallel stream of research addresses the opportunities and constraints posed by digital and transnational

learning environments. Online platforms and mobile applications have improved access to tajwid instruction,

but findings indicate that automated or asynchronous feedback rarely captures the nuanced decisions required

for waqf and ibtida. Experimental tools that overlay annotated mushaf, synchronized audio, and grammatical

tagging show promise for formative assessment, yet empirical evaluations of their effectiveness remain sparse.

Cross regional classrooms introduce additional variability in linguistic background and instructional

conventions, underscoring the need for adaptable materials that explain the semantic and grammatical rationale

behind stopping choices in accessible terms for non-Arabic speaking learners.

Across these strands, the literature converges on several gaps that motivate the present study. There is a shortage

of standardized competency frameworks that translate classical principles into measurable learning trajectories

for diverse cohorts. Rigorous evaluations of teacher preparation and certification in waqf and ibtida are limited,

as are comparative studies that test different instructional designs across face to face and digital settings. Finally,

few works propose integrated guidelines that align textual theory, pedagogical practice, and technological

affordances. Addressing these gaps, this study synthesizes classical insights and contemporary pedagogy to

articulate guiding principles aimed at strengthening the accurate, meaningful, and spiritually attentive practice

of waqf and ibtida in modern contexts.

Research Methodology

This study employed a qualitative research design to investigate the challenges and guiding principles of waqf

and ibtida in Quranic recitation within modern contexts. Data were primarily collected through documentation

analysis of classical works by early scholars to establish the foundational rules, as well as contemporary

academic sources to identify current practices and issues. This approach enabled a comprehensive understanding

of both the traditional framework and the evolving challenges faced in teaching and applying these sciences

(Lee, 2024; Maxwell & Reybold, 2015; Mihas, 2023).

All collected data were analyzed thematically, allowing the study to identify recurring challenges such as

inconsistencies in pedagogy, the absence of standardization, and the need for practical guidelines. The

methodology was thus designed to integrate classical insights with contemporary realities in order to propose

effective principles for strengthening Quranic recitation in modern contexts.

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Introduction of Waqf and Ibtida’

The recitation of the Quran represents one of the most important aspects of Islamic devotion, serving not only

as an act of worship but also as a means of preserving the linguistic and spiritual integrity of the divine message.

Among the sciences developed to safeguard proper recitation, the study of waqf and ibtida occupies a central

role. Waqf refers to the rules governing where a reciter may pause during recitation, while ibtida refers to the

rules of beginning after such a pause (Markaz Tafsir Lil Dirasat al-Quraniyyah, 2015). Together, these two

disciplines ensure that the recitation conveys the intended meanings of the Quran without distortion, thereby

maintaining both textual accuracy and exegetical precision. Their significance is underscored by the fact that

even slight variations in pausing and beginning can lead to profound shifts in meaning.

Historically, the sciences of waqf and ibtida have been preserved through an unbroken chain of transmission

from the earliest generations of Muslim scholars. This statement can be proved by the books and researches that

have been created by the scholars and researchers (Markaz Tafsir Lil Dirasat al-Quraniyyah, 2015). Classical

works compiled by early authorities, such as al-Anbārī, Abū ʿAmr al-Dānī and later scholars, systematized the

principles and applications of waqf and ibtida in order to guide reciters in their practice. These works demonstrate

that waqf and ibtida are not merely technical aspects of tajwid, but are deeply connected to the broader field of

Quranic hermeneutics. By teaching where to pause and where to resume, scholars ensured that reciters would

avoid interpretations that could mislead listeners or obscure the intended divine message. Such a scholarly

heritage highlights the depth of intellectual investment that Muslim civilization has placed in preserving the

integrity of Quranic recitation.

In contemporary contexts, however, the practice of waqf and ibtida faces a number of challenges. Modern

educational settings often emphasize tajwid in general terms, yet the detailed study of waqf and ibtida tends to

receive less attention. As a result, many students develop fluency in pronunciation but lack the ability to recite

with accurate pauses and beginnings. The globalization of Quranic learning, with diverse learners from different

linguistic and cultural backgrounds, has further complicated the transmission of these sciences. In some cases,

digital learning platforms provide wide accessibility to Quranic education but struggle to deliver the depth of

instruction required to master waqf and ibtida. These realities demonstrate the urgent need for renewed focus on

these sciences in order to sustain their relevance for modern audiences.

Moreover, the absence of standardized guidelines across institutions creates inconsistencies in the teaching and

practice of waqf and ibtida. While some Quranic schools and universities provide comprehensive instruction,

others integrate the sciences only minimally, leaving learners with uneven competencies. This lack of

standardization not only affects the quality of recitation but also weakens the transmission of authentic

knowledge. The shortage of instructors with specialized expertise further exacerbates this issue, as qualified

teachers play a pivotal role in bridging the gap between classical scholarship and modern pedagogy. Without

structured efforts to train and certify educators in waqf and ibtida, the sciences risk being marginalized in broader

Quranic studies.

Given these challenges, it becomes essential to re-examine the role of waqf and ibtida in Quranic recitation and

to formulate guiding principles that can strengthen their practice in the modern context. This involves engaging

with classical scholarship to extract foundational rules, while also addressing contemporary needs through

innovative pedagogical methods and the effective use of technology. By doing so, waqf and ibtida can continue

to serve their vital purpose in preserving the clarity, accuracy, and spiritual depth of Quranic recitation. The

present study is therefore dedicated to exploring these challenges in detail and to proposing guidelines that can

enhance the teaching, learning, and application of waqf and ibtida in both traditional and modern educational

settings.

Challenges in the Practice of Waqf and Ibtida’

1.Limited Awareness and Understanding.

Many students and even some teachers possess only a general knowledge of tajwid without sufficient exposure

to the detailed rules of waqf and ibtida. This lack of systematic understanding often leads to incorrect pauses or

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beginnings during recitation, which may alter the intended meaning of Quranic verses (Hasan et al., 2014;

Pangilun, 2005). The challenge is further intensified when waqf and ibtida are treated as secondary to other

aspects of tajwid rather than as integral sciences in their own right.The phenomenon of limited awareness and

understanding regarding the rules of waqf and ibtida' among students and even some educators is a critical issue

that demands in-depth research. Although fundamental tajwid knowledge is frequently taught, the specific

aspects of waqf (pausing) and ibtida' (resuming) often receive insufficient emphasis (Markaz Tafsir Lil Dirasat

al-Quraniyyah, 2015). This frequently leads to errors in pausing or starting Quranic recitation, which can

significantly alter the intended meaning of the verses (Bulut, 2023).

2.Absence of Standardized Teaching Methods.

Despite the rich legacy of classical works on waqf and ibtida, their integration into contemporary educational

settings is inconsistent. Some institutions incorporate these rules comprehensively, while others provide only

minimal instruction. This absence of standardization leads to disparities in the proficiency of reciters and

undermines efforts to develop a uniform framework for Quranic pedagogy. It also hampers the ability of learners

to practice recitation with both accuracy and consistency across different contexts.

The absence of standardized teaching methods for waqf and ibtida' presents a significant pedagogical challenge

within contemporary Quranic education. While a profound legacy of classical scholarly works on these subjects

exists, their integration into modern curricula is often characterized by inconsistency. This disparity creates

notable variances in the proficiency of reciters and actively impedes the development of a coherent and uniform

framework for Quranic pedagogy. Consequently, learners struggle to achieve consistent accuracy in recitation

across diverse educational and practical contexts.

The consequences of this non-standardization are far-reaching. The absence of a uniform approach not only

creates discrepancies in reciters' abilities but also makes it challenging to establish benchmarks for evaluating

proficiency (Department of Islamic History, Civilization and Education, Academy of Islamic Studies, Universiti

Malaya, 56000 Kuala Lumpur, Malaysia et al., 2024; Rashid et al., 2013). The agenda of advocating for the

development of a standardized curriculum and teaching guidelines that clearly delineate the learning outcomes,

instructional strategies, and assessment criteria for waqf and ibtida' are being unavoidably important. Such a

framework would ensure that all learners receive a consistent and thorough education in these critical aspects of

recitation.

In conclusion, the inconsistent integration of classical waqf and ibtida' knowledge into modern educational

settings, stemming from a lack of standardized teaching methods, poses a significant barrier to achieving uniform

excellence in Quranic recitation. Addressing this requires a concerted effort to develop and implement

standardized curricula and pedagogical approaches, thereby ensuring that all learners can practice recitation with

both accuracy and consistency.

3. Challenges of Digital and Technological Platforms.

The rapid growth of online Quranic learning has expanded access to education, but it has also introduced

limitations in the teaching of waqf and ibtida. Digital platforms often prioritize speed and user-friendliness over

precision and depth, resulting in insufficient feedback on learners’ application of the rules. As a consequence,

students may acquire surface-level recitation skills while neglecting the nuanced application of waqf and ibtida,

which are essential for preserving both the linguistic accuracy and the spiritual depth of Quranic recitation

(Rashid et al., 2013; Zohdi et al., 2024).

The advent and rapid growth of digital and technological platforms for Quranic learning have undeniably

democratized access to education; however, this expansion has simultaneously introduced inherent limitations,

particularly in the nuanced instruction of waqf and ibtida' (Ningsih et al., 2025). Digital tools, often designed

with an emphasis on speed and user-friendliness, may inadvertently compromise the precision and depth required

for effective pedagogical feedback on these intricate rules. This consequently risks fostering a generation of

reciters who possess surface-level proficiency but lack a profound understanding and accurate application of

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waqf and ibtida', which are indispensable for maintaining both the linguistic accuracy and the profound spiritual

depth of Quranic recitation (Mubin et al., 2020).

Academic discourse has begun to critically examine these digital pedagogical challenges. The interactive

feedback mechanisms often fall short for complex rules like waqf and ibtida'. This is due to legitimate issue like

internet connectivity aspects. This aspect plays a very crucial part because it can affect the visual parts like clarity

of image, audio parts like clarity of voices. Second, weather uncertainty that can also affect the unjust result and

eventually becoming the constant challenges in this particular learning methods (bin Hasin et al., 2020). Complex

rules in Quranic knowledge discipline like waqf and ibtida’ needs to be consistent and systematic in order to

gain a sufficient effect. This matter reall which are crucial for preserving the Quran's meaning and aesthetic.

In conclusion, while digital platforms have revolutionized access to Quranic education, their current design often

presents significant challenges to the precise and in-depth teaching of waqf and ibtida'. The emphasis on speed

and user-friendliness frequently overshadows the critical need for nuanced feedback, potentially leading to

superficial recitation skills. Future developments in educational technology must prioritize sophisticated

analytical capabilities to ensure that digital learning environments adequately support the comprehensive

mastery of waqf and ibtida', thereby safeguarding the linguistic and spiritual integrity of Quranic recitation.

4. Training and Certification of Qualified Instructors

A major challenge in preserving the accuracy and authenticity of waqf and ibtida is the limited availability of

instructors who are both well-trained and formally certified. While traditional ijāzah systems have long ensured

reliable transmission of Qur’anic recitation, they rarely emphasize waqf and ibtida as independent areas of

mastery (Alias & Mohamad, 2019). As a result, many instructors focus primarily on tajwīd rules without

sufficiently addressing the exegetical dimensions of pausing and resumption, which are crucial for conveying

meaning correctly. This situation leads to inconsistencies in instruction across institutions, with learners

receiving uneven levels of exposure depending on the background of their teachers.

The absence of standardized certification frameworks also complicates institutional efforts to identify qualified

instructors. Without recognized credentials, educational bodies are forced to rely on informal assessments of

expertise, which may not capture an instructor’s full competency. This lack of uniformity risks weakening the

credibility of instruction and may undermine students’ trust in the knowledge they acquire. A structured

certification system would serve as a benchmark for quality, ensuring that teachers possess both technical

accuracy and interpretive competence.

Scholars stress that the proper application of waqf and ibtida cannot be separated from knowledge of syntax,

semantics, and contextual interpretation. Their research demonstrates that errors in these areas can distort

Qur’anic meaning and hinder understanding. Thus, without targeted training and formal certification programs,

there remains a significant risk of perpetuating incomplete or inaccurate teaching, which ultimately affects the

broader integrity of Qur’anic recitation and study (Khairuddin et al., 2021).

5. Addressing Linguistic and Cultural Diversity

Another significant challenge is the linguistic and cultural diversity of today’s Qur’anic learners. With the global

spread of Islamic education, students often approach the Qur’an without a background in Arabic, making it

difficult for them to fully appreciate the impact of waqf and ibtida on meaning (M. Abdullah et al., 2017; M. S.

Abdullah & Pathan, 2013). Translations are frequently inadequate in capturing subtle shifts in syntax or

rhetorical nuance, which results in learners relying heavily on instructors for clarification. This dependency,

when coupled with inconsistencies in teaching quality, creates a gap in comprehension and weakens the learner’s

ability to engage in independent study.

Pedagogical traditions across different cultures also add to the complexity (Mukhlisah et al., 2022). In some

regions, rote memorization of recitation rules dominates instruction, while in others, emphasis is placed on

contextual application and understanding. These differences, although rooted in local educational values, lead to

divergent levels of mastery among students. Learners from systems that prioritize memorization may excel in

technical recitation but struggle with interpretation, while those from more interpretive traditions may lack

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fluency in practical application. This variation complicates any attempt to standardize approaches to teaching

waqf and ibtida on a global scale (Bensaid & Machouche, 2017; Sabki & Hardaker, 2019).

Academic studies in Qur’anic pedagogy and applied linguistics, emphasize that effective teaching must account

for students’ linguistic backgrounds. This involves the careful adaptation of materials, including bilingual

annotations, contextual exercises, and culturally relevant examples that highlight the interpretive significance of

pauses and resumptions. Without such adjustments, the sciences of waqf and ibtida remain less accessible to

non-Arabic speakers, perpetuating inequalities in Qur’anic education and weakening efforts to establish

universally recognized standards of teaching and practice.

Proposed Guidelines for Strengthening the Practice of Waqf and Ibtida’

1.

Enhancing Awareness and Understanding.

Structured educational programs should be developed to increase awareness of waqf and ibtida among students

and teachers. This includes integrating these sciences as a core component of tajwid curricula rather than treating

them as supplementary topics (Atika et al., 2025; Saili et al., 2014). Regular workshops, seminars, and recitation

circles can further reinforce both theoretical knowledge and practical application. This will indicate the

development for the teaching and learning process in every level of community, regardless in official and

structured learning or otherwise. This suggestion will lead to a great effect, especially in the times of digitalize

contents from social media platforms.

2.

Standardization of Teaching Methods.

National and international Quranic institutions should collaborate to create standardized teaching modules and

syllabi for waqf and ibtida. These standardized materials can ensure consistency across schools, universities, and

Quranic learning centers. A unified approach would reduce disparities and promote a common understanding

among learners of different backgrounds. For instance, syllabus that were relevant to be standardize such as

Tuḥfat al-Aṭfāl and al-Muqaddimah al-Jazariyyah (Himalul Mawaddah & Surur, 2023; Nesia et al., 2023). This

effort will be a significant and relevant if the implementation is powered or supported by Quran Text Certification

Committee of the Ministry of Home Affairs (KDN).

3.

Effective Utilization of Digital Platforms.

Digital learning platforms should be improved to provide interactive tools, such as real-time recitation feedback,

annotated digital mushaf, and video tutorials specifically on waqf and ibtida (Yasin et al., 2018). By leveraging

technology effectively, online education can move beyond surface-level teaching and provide learners with

deeper engagement and accurate practice. As the world is talking about the effectiveness of e-learning or digital

platform learning based, the process of learning al-Quran, spesifically about waqf and ibtida should not be

abandoned on this matter as well (Alhammadi, 2021). Therefore, this method can be used and utilised optimally

by inserting features in current al-Quran digital applications that are being used and ready to purchased on online

platforms, based on smartphone, tablets, laptop or desktop operating systems (OS) such as Apple Operating

Systems and Android Operating Systems. The digital method of learning al-Quran can be so efficient and

effective due to some circumstances and challenges in modern era. Furthermore, learning knowledges nowadays

really related to portability aspects. Learning al-Quran is not exceptional. Thus, there is a crucial need to fill the

absence of some available online platforms, this is a positive and significant upgrade in Quran learning medium

(Ismail et al., 2024; Shaharuddin et al., 2024).

4.

Training and Certification of Qualified Instructors.

Special programs should be established to train and certify instructors with expertise in waqf and ibtida. These

programs must emphasize both the technical rules and the exegetical dimensions of the sciences. A recognized

certification system would help institutions identify qualified teachers and ensure the authenticity of transmitted

knowledge.

5.

Addressing Linguistic and Cultural Diversity.

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Teaching materials should be adapted to accommodate students from different linguistic and cultural

backgrounds. This includes providing translations, comparative examples, and context-based exercises that

highlight the effect of waqf and ibtida on meaning. By contextualizing learning, educators can bridge linguistic

barriers and make the sciences more accessible to a global audience. Prominent sources to strengthen the

proficiency of Arabic language from beginner to expert level can be summarized as follows:

Level

Book

Duration

Beginner

1-

Al-Muqaddimah al-Ājurrumiyyah

6 months (2 books included)

2-

Durūs al-Lughah al-ʿArabiyyah Li Ghayr al-Naṭiqīn

bihā

Intermediate 1-

2-

Sharḥ al-Kafrāwī ʿAlā al-Ājurrūmiyyah

Al-Kawākib al-Durriyyah fī Sharḥ Mutimmimah al-

1 year (2 books included)

2 years (2 books included)

Ājurrūmiyyah

Expert

1-

2-

Alfiah Ibn Mālik

Sharḥ Ibn ʿAqīl

However, this particular plan or suggestion does not require any obligation to all targeted audiences. This is due

to the fact that competency of Quran teachers does not necessarily being a professional level in Arabic language

in terms that they need to master all kinds of Arabic linguistic regulations. Few studies should be considered to

be made in order to run this programme to enhance the effectiveness, the practicality aspects and the flow. These

details are very crucial to determine that all of these books that were suggested were not obligatory to everyone

in society to master. Furthermore, the experts in Arabic language need to be invited to harmonise the syllabus.

This step is very important as well to avoid any kind of uninteresting or irrelevant to be taught systematically.

CONCLUSION

The sciences of waqf and ibtida play a crucial role in preserving the accuracy and depth of Quranic recitation by

ensuring that pauses and resumptions are aligned with the intended meanings of the text. Classical scholarship

has provided a strong foundation for these sciences, yet their practice in modern contexts continues to face

challenges including limited awareness, lack of standardization, insufficiently trained instructors, and the

constraints of digital learning environments. These challenges highlight the urgent need to revisit waqf and ibtida

as more than technical rules of tajwid, but as essential hermeneutical tools that safeguard both linguistic precision

and spiritual understanding.

In response, this study has emphasized the importance of developing guiding principles that integrate classical

scholarship with contemporary educational needs. By enhancing awareness, standardizing curricula, training

qualified instructors, and leveraging technology effectively, the practice of waqf and ibtida can be strengthened

in ways that meet the demands of a global and diverse audience. Ultimately, sustaining the relevance of waqf

and ibtida ensures that Quranic recitation remains faithful to its divine message, while equipping future

generations with the skills and insights necessary to engage with the Quran in both accurate and meaningful

ways.

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