This study aims to demonstrate that the purpose of Tajweed rulings is not limited to improving pronunciation and performance but extends to carrying multiple connotations. Among these are the cognitive connotation, which enhances understanding in the mind, and the psychological connotation, which affects the reader’s emotions. The significance of both in achieving contemplation (tadabbur) of the verse of Al-Isra is also explored. Therefore, this study seeks to introduce the science of Tajweed connotations, both psychological and cognitive, and to define the concept of contemplating the Quran. It also seeks to clarify the role of Tajweed connotations in achieving reflection in the verse of Al-Isra. The research is divided into two sections: the first is theoretical, in which the researcher establishes the conceptual foundations of Tajweed connotations and contemplation through a descriptive method. This is followed by a detailed analytical study of the verse of Al-Isra, examining its general meaning, the contemplative guidance it provides, and the role of Tajweed connotations in enhancing the meaning of reflection using the analytical inductive method. One of the key findings is that "Tajweed rulings play an active role in coloring Quranic discourse and expanding its meaning by reflecting on the structure of the word, its phonetic performance, and its contextual usage." At times, Tajweed connotations are linked to the fundamental meaning and are understood through reason and comprehension, aiming to convey truths directly and without exaggeration; this is termed cognitive connotation. Its purpose is to affirm, expand, or add meaning. It confirms the contextual meaning, adds a new meaning or leads to an expansion of meaning. At other times, Tajweed rulings evoke emotional effects, which are the emotional meanings conveyed by the ruling, influencing feelings and sensations; this is called psychological connotation. Its goal is to stimulate emotions, control them, accept or reject them. This has a clear impact on achieving contemplation, which is attained through three elements: intellectual understanding (reflection), followed by emotional influence (admonishment and consideration), leading to benefit and compliance (interaction).

Malay is the original inhabitant of Malaysia. They are the majority that holds the biggest influence of the country's governance. They submitted to Islam hundred years ago and they are very polite and peaceful which makes them connected to Islam. Even though some of the secularism values have influenced the Malay due to the colonization from the Western, this ideology is different to those that occur in Muslim in Turkey and Tunisia. Islam has a high priority in the country's legislation which state that Islam as the formal religion of the country but other religions can be freely and peacefully practice in any other part of the country. Realistically, as far as Malaysia governance is concern, there are several legitimate hadith that can be used as references. There are many hadith states that the descendant of the Quraysh is one of the terms for becoming a ruler. Ibn Khaldun elaborated this term with "Asobiyyah Ghalibah" which means the capability to gain loyalty from citizens with various ethnic and races to ensure stability which can only be achieved by the ruling of the Quraysh; the most strongest and respected tribe during that time. "Assobiyyah Ghalibah" is the reason for the term of Quraysh descendent which if the reason is no longer exist therefore it is not obligated to practice. Thus, in addition to the strong submission to Islam and their qualification to rule, two important concepts of "Assobiyyah Ghalibah" that owned by Malay is the recognition and the compliance from other ethnic that lives in the country and also the ability to create stability since they are the majority group and they hold greater influence in the administration power. 54.56% Malaysian population is Malay and they represent 90% of Muslim population in Malaysia. Therefore, the decision to prioritize Malay's Muslim to hold the political power will ensure the position of Islam and the Muslim's interest in the country.

Surah Al-Insan came to show the impact of the many heavenly laws in declaring the status of man, and it mentioned the creation of Adam and what God - the Almighty - bestowed upon His servants and His rulings in their creation. She was interested in talking about the conditions of the afterlife, especially the bliss of the righteous in the abode of eternity and bliss. The surah opens by talking about the principle of creating man, providing him with the senses of hearing and sight, and guiding him to the path, then dividing him into two categories: the thankful and the ungrateful, and talking about the reward of the thankful and the ungrateful, and describing Paradise and Hell. Then she praised the deeds of the thankful, such as fulfilling a vow, providing food for the sake of God, and fearing the punishment of God Almighty, and she added that by describing what they have with their Lord of heaven, reward, favor, and honor. Then she explained the source of the revelation of the Qur’an, and the Prophet - may God bless him and grant him peace - commanded beautiful patience, remembrance of God Almighty, and praying the night prayer. She mentioned something contained in the previous surah; It is Surah Al-Qiyamah, which is: loving this immediate world and abandoning the afterlife and threatening them with replacing others like them if they persist in disbelief and stubbornness. Then the Noble Surah concluded by declaring that the Noble Qur’an is a reminder and admonition to all human beings, urging them to believe and act according to what it says. In this article, the discussion will revolve around the purposes of the Surah, the reason for its revelation, its virtues, its characteristics, and the lessons learned from it, and the hadiths related to it will be studied according to the hadith tradition.