Source: Fatāwā Rāshidiyyah, p. 72
In the Qur’an, a round symbol () is marked at the end of each verse. Is it necessary to pause there, or should one follow the common method of pausing at signs such as “لا، ط، م، ك” which are known as Rumūz al-Qur’ān? Please also explain the details of waqf (pausing).
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
From authentic aḥādīth it is clear that pausing at the end of verses, where the round mark () appears, is established.
As in Ṣaḥīḥ Muslim (Kitāb al-Ṣalāh, Bāb Wujūb al-Qirāʾah bi-Fātiḥat al-Kitāb fī Kulli Rakʿah, ḥadīth no. 878), it is narrated from Abū Hurayrah (رضي الله عنه) that the Messenger of Allah ﷺ said that Allah, the Exalted, declares:
((قسمت الصلاة بيني وبين عبدي نصفين ولعبدي ما سأل...))
When the servant says:
﴿ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ﴾
Allah responds: “My servant has praised Me.”
This shows that at such places there should be a pause so that the divine response is included. Similarly, pausing is established at:
◈ ﴿ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ﴾
◈ ﴿مَـٰلِكِ يَوْمِ ٱلدِّينِ﴾
◈ ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ...﴾
Moreover, some aḥādīth mention that the Prophet ﷺ would recite one verse, then pause briefly before reciting the next.
◈ The symbols of waqf (لا، ط، م، ك, etc.) are not mentioned or proven in any ḥadīth.
◈ Therefore, acting upon them is neither obligatory, nor Sunnah mu’akkadah, nor even mustaḥabb in itself.
◈ However, in certain places, joining the words without pause may create the risk of an incorrect meaning.
Example: In Sūrat al-Nisāʾ (117–118):
﴿إِن يَدْعُونَ مِن دُونِهِۦٓ إِلَّآ إِنَـٰثًا وَإِن يَدْعُونَ إِلَّا شَيْطَـٰنًا مَّرِيدًا ﴿١١٧﴾ لَّعَنَهُ ٱللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا﴾
Here:
◈ ﴿لَّعَنَهُ ٱللَّهُ﴾ is Allah’s curse upon Shayṭān.
◈ ﴿وَقَالَ...﴾ begins Shayṭān’s own statement.
If one were to join both without pause, it could give the wrong impression (naʿūdhu billāh) that the words after wa-qāla are also Allah’s statement.
Thus, pausing here is necessary for correct meaning. This is why waqf lāzim is marked in the Muṣḥaf—but this “obligation” is not in the Sharʿī sense, rather only for etiquette and clarity.
◈ Pausing briefly at the end of verses, marked by the round sign (), is established.
◈ The waqf symbols such as “لا، ط، م، ك” are human efforts of scholarly ijtihād and not binding by Sharīʿah.
◈ Following them is not sinful, nor is leaving them blameworthy, but considering them religiously binding is incorrect.
◈ In places where not pausing could cause a misleading meaning, pausing is recommended—such as after ﴿لَّعَنَهُ ٱللَّهُ﴾.
◈ All of this falls under the etiquettes of reciting the Qur’an with clarity and deliberation, as Allah says:
﴿وَرَتِّلِ ٱلْقُرْآنَ تَرْتِيلًا﴾
ھذا ما عندي واللہ أعلم بالصواب
(This is what I hold; and Allah knows best what is correct.)
Question
In the Qur’an, a round symbol () is marked at the end of each verse. Is it necessary to pause there, or should one follow the common method of pausing at signs such as “لا، ط، م، ك” which are known as Rumūz al-Qur’ān? Please also explain the details of waqf (pausing).
Answer
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
Pausing at the End of Verses
From authentic aḥādīth it is clear that pausing at the end of verses, where the round mark () appears, is established.
As in Ṣaḥīḥ Muslim (Kitāb al-Ṣalāh, Bāb Wujūb al-Qirāʾah bi-Fātiḥat al-Kitāb fī Kulli Rakʿah, ḥadīth no. 878), it is narrated from Abū Hurayrah (رضي الله عنه) that the Messenger of Allah ﷺ said that Allah, the Exalted, declares:
((قسمت الصلاة بيني وبين عبدي نصفين ولعبدي ما سأل...))
When the servant says:
﴿ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ﴾
Allah responds: “My servant has praised Me.”
This shows that at such places there should be a pause so that the divine response is included. Similarly, pausing is established at:
◈ ﴿ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ﴾
◈ ﴿مَـٰلِكِ يَوْمِ ٱلدِّينِ﴾
◈ ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ...﴾
Moreover, some aḥādīth mention that the Prophet ﷺ would recite one verse, then pause briefly before reciting the next.
Symbols of Waqf and Rumūz al-Qur’ān
◈ The symbols of waqf (لا، ط، م، ك, etc.) are not mentioned or proven in any ḥadīth.
◈ Therefore, acting upon them is neither obligatory, nor Sunnah mu’akkadah, nor even mustaḥabb in itself.
◈ However, in certain places, joining the words without pause may create the risk of an incorrect meaning.
Example: In Sūrat al-Nisāʾ (117–118):
﴿إِن يَدْعُونَ مِن دُونِهِۦٓ إِلَّآ إِنَـٰثًا وَإِن يَدْعُونَ إِلَّا شَيْطَـٰنًا مَّرِيدًا ﴿١١٧﴾ لَّعَنَهُ ٱللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا﴾
Here:
◈ ﴿لَّعَنَهُ ٱللَّهُ﴾ is Allah’s curse upon Shayṭān.
◈ ﴿وَقَالَ...﴾ begins Shayṭān’s own statement.
If one were to join both without pause, it could give the wrong impression (naʿūdhu billāh) that the words after wa-qāla are also Allah’s statement.
Thus, pausing here is necessary for correct meaning. This is why waqf lāzim is marked in the Muṣḥaf—but this “obligation” is not in the Sharʿī sense, rather only for etiquette and clarity.
Summary
◈ Pausing briefly at the end of verses, marked by the round sign (), is established.
◈ The waqf symbols such as “لا، ط، م، ك” are human efforts of scholarly ijtihād and not binding by Sharīʿah.
◈ Following them is not sinful, nor is leaving them blameworthy, but considering them religiously binding is incorrect.
◈ In places where not pausing could cause a misleading meaning, pausing is recommended—such as after ﴿لَّعَنَهُ ٱللَّهُ﴾.
◈ All of this falls under the etiquettes of reciting the Qur’an with clarity and deliberation, as Allah says:
﴿وَرَتِّلِ ٱلْقُرْآنَ تَرْتِيلًا﴾
ھذا ما عندي واللہ أعلم بالصواب
(This is what I hold; and Allah knows best what is correct.)
