PROFESSOR DR. ZULKIPLE ABDUL GHANI ADNAN MOHAMED … · ADNAN MOHAMED YUSOFF & MUHAMMAD HAFIZ SALEH UNIVERSITI SAINS ISLAM MALAYSIA (USIM) Hafazan or the memorisation of the Qur’an

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PROCEEDINGS FROM PERMATA INSAN

WORKSHOP:

THE ART OF HAFAZAN; EFFECTIVE TECHNIQUE

PROFESSOR DR. ZULKIPLE ABDUL GHANI

ADNAN MOHAMED YUSOFF & MUHAMMAD HAFIZ SALEH

UNIVERSITI SAINS ISLAM MALAYSIA (USIM)

Hafazan or the memorisation of the Qur’an is important to every individual Muslim in order to

ensure that the Qur’an remains intact in his/heart hearts. Since the time of the Prophet SAW,

the art of hafazan requires specific techniques. Preservation by way of memorisation of the

Qur’an encompasses reflection of its meanings, contents and messages alongside with the

correct recitation. This paper will explore this unique aspect of developing the science and art

of memorizing the Qur’an based on the underlying philosophy of hifz (preservation). It also

considers traditional and current models of Qur’anic memorisation from different cultures, their

criteria and the analysis of the appropriateness against this underlying philosophy.

1.0 INTRODUCTION TO THE TAHFIZ AL-QUR’AN EDUCATION

Tahfiz al-Qur’an is the first education introduced in the Islamic education (al-Beely, 1990). It

started from the Prophet’s first revelation in the Cave of Hira (al-Dakhil, 2008). Since the

incident, the process of tahfiz al-Qur’an between the Prophet and the angel Jibril continued in

stages for 23 years (al-Dailami, 2006).

The term tahfiz linguistically carries two meanings; namely (1) to protect and preserve, as in

protecting a property and preserving good health. (2) To remember and memorise, as in

remembering a taught knowledge and memorizing the Qur’an. The tahfiz of the Qur’an could

be understood from the two meanings above, namely to memorised every verse of the Qur’an

with the intention of preserving its text of any change, addition, or subtraction, and as well as

storing it so that the Qur’an would continue to be spread to the next generations (al-Sayyid,

1992).

The tahfiz education also means learning the Qur’an by memorizing the entire Qur’an from

Surah of al-Fatihah to Surah an-Nas (Abdullah a.-B. , 2011). It is a very important curriculum

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because it connects man to the knowledge of Islam, such as the field of aqidah, fiqh, Arabic

language, and others (al-Beely, 1990).

2.0 THE HISTORY OF TAHFIZ AL-QUR’AN EDUCATION

The tahfiz al-Qur’an education started thirteen years before the hijrah on the event of the first

revelation. In that event, the angel Jibril came to the Prophet for the first time to bring the first

revelation of the first five verses of Surah al-Alaq (al-Zurqani, 1999). The memorisation method

used by the Prophet while receiving the revelation were by (1) sima’ (listening with full

attention), (2) tikrar (repetition the verses), and (3) ‘ardh (reciting the verses to the angel Jibril)

(al-Dakhil, 2008). Then the Prophet taught his family members and his companions with the

similar method how the angel Jibril taught him. In Mecca, the Prophet chose the house of al-

Arqam bin Abi al-Arqam as the first institution of learning the Qur’an.

After the Prophet moved to Medina, he made the masjid as a place for worship and an

institution for Qur’an education, which was opened for all. The teaching and learning of the

Qur’an continued in Medina using the same method used in Mecca. However, in Medina, the

Prophet introduced a new method, which was the method of writing the Qur’an. Whenever the

angel Jibril brought the revelation, the Prophet would call his companions (companions), who

are from a group of writers, to record the revelations he received (al-Rumi, 2003; al-Dailami,

2006). Among the tools used by the companions to write the revelation were palm branches,

animal skins, animal bones, and also silk fabrics (al-Dailami, 2006).

Among the other approaches used by the Prophet in teaching the Qur’an to his companions

is to encourage them by the means of targhib (inspiriting), which promises good rewards

(Syukri & al-Auratani, 2003). The scholars recognize that this approach was one of the

success factors of tahfiz education at that time.

The companions explained that the learning method they experienced is limited to only ten

verses for each learning session. After that, they would recite and memorise them until they

completely remember them. Once the verses had been memorised, they would then practice

them in their everyday life. After all these steps come to pass, only then they would add

another ten verses in the next learning session (al-Rumi, 2003).

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As a result of the teaching of the Prophet, many companions managed to memorise the entire

Qur’an (al-Zurqani, 1999). Among the Muhajirins are; Abu Bakr al-Siddiq, Umar bin al-Khattab,

Uthman bin Affan, Ali bin Abi Talib, Talha, Sa’ad, Ibn mas’ud, Huzaifah, Salim the servant of

Abi Huzaifah, Abu Huraira, Ibn Umar, Ibn Abbas, Amr ibn al-As, Abdullah bin 'Amr, Mu’awiyah,

Ibn al-Zubair, Abdullah bin al-Sa’ib, Aisha, Hafsah and Umm Salamah. Among the Ansars are;

Ubay bin Ka’ab, Mu’az bin Jabal, Zaid bin Thabit, Abu Darda’, Abu Zaid, Majma’ ibn Haritha,

Anas bin Malik, and others (al-Rumi, 2003).

After the demise of the Prophet, his companions continued learning the Qur’an at mosques

as normal. A large number of his companions migrated to other states to spread the teachings

of Islam and to build education institutions for the Qur’an. Thus, the learning of the Qur’an had

spread to all corners of the Arab lands, covering the big capitals and the small village areas.

During the era of the companions, they broaden the tahfiz curriculum from mere memorisation

to understanding the Qur’an by infusing the elements of tafsir in their teaching (al-Rumi, 2003).

The companions have also extended the tahfiz locations to small classes and schools known

as Kuttabs other than continuing the studies at masjids (Abdullah a.-B. , 2011). Here, we can

observe the approach they used which is the separation between adults, adolescents, and

children. Furthermore, they also have used a new approach by dividing the students into

groups so that learning could take place more effectively. However, the most interesting reform

was the prescribed timing of the tahfiz sessions that made tahfiz curriculums appear more

systematic following teachings applied by Umar bin al-Khattab in the days of his administration

(al-Sabuni, 2011).

The Qur’an continued to be learned and spread throughout the Muslim-governed states during

the time of the tabi`in. Learning the Qur’an was no longer confined to mosques and kuttabs

only. In fact, the Qur’an was taught anywhere. They memorised the Qur’an at home and during

travel. Even during jihad and guarding the borders, they kept on memorizing the Qur’an

(Abdullah a.-B. , 2011).

The tahfiz al-Qur’an model introduced by the Prophet and his companions was successful

until tahfiz Qur’an education became the mainstream education at that time and the following

generations. The model showed that the teaching and learning methods used by the Prophet

and his companions were very effective and should be guidance to those who memorise the

Qur’an.

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3.0 EFFECTIVE TECHNIQUE IN MEMORIZING THE QUR’AN

The scholars in the field of tahfiz al-Qur’an education have outlined a benchmark for

determining an effective method in memorizing the Qur’an. It is by looking at the products that

are produced through the methods of teaching and learning the Qur’an in an effective way as

follows:

i. Excellent quality of Qur’an memorisation

According to Shukri and Firas (2003), someone who memorised the Qur’an is only

eligible to be given the title of Hafiz Qur’an after successfully memorizing the entire

Qur’an in terms of memorisation and writing. He must be able to recite and write every

letter and word in the Qur’an without looking at the mushaf (Abdullah, 2011). This is

because; Hafiz Qur’an can be divided into two groups, those who have good quality of

memory and those who have poor quality of memory (Bilal, 2003). Among the

characteristics of a good quality Hafiz al-Qur’an is able to remember every verse in the

Qur’an. In addition, he is capable to continue any verses from the Qur’an when being

asked. More than that, if he listens to a verse he can detect the position of the verse

from which Surah or which Juz (Bilal, 2003).

ii. Excellent quality of Qur’an recitation

A Hafiz Qur’an should also have the ability to recite the Qur’an according to the rules

of tajweed by pronouncing every letter from correctly as taught by the Prophet (al-

Shabuni, 1996). He should also understand tajweed knowledge in theory and practical.

(Abdullah M. M., 2008). As an added value, a Hafiz Qur’an should also be able to recite

the Qur’an melodiously with Arabic pronunciation. (al-Mulhim, 2009; al-Ghauthani,

1998).

iii. Noble personality

A Hafiz Qur’an should have a noble personality which appears from his daily

transactions with the Qur’an (al-Mulhim, 2009). His noble character could be seen

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when he communicates with the Qur’an, teachers, friends and the community. Every

time he deals with the Qur’an, he will magnify the Qur’an by keeping the manners with

the Qur’an. When interacting with teachers, a Hafiz Qur’an will always be humble,

respectful and serve his teachers. When interacting with friends, a Hafiz Qur’an will

help each other, admonish and always show good character (al-Nawawi, 1994; al-

Dakhil, 2008). The effect of learning the Qur’an surrounded with manners will create a

generation of Hafiz Qur’an that shows good manners of the Qur’an to the public.

iv. Understanding the meaning of the Qur’an

Every Hafiz Qur’an should have basic understanding towards the contents of the

Qur’an which involves the knowledge of faith, morals, sharia and others so it could be

practiced in their life. By understanding the contents of the Qur’an, the Hafiz Qur’an is

able to obey the commandments and prohibitions in the Qur’an (al-Suyuti, 1987). By

understanding the Qur’an will also make every Hafiz Qur’an able to state verses from

the Qur’an which are related to the law or stories mentioned in the Qur’an.

4.0 AN ANALYSIS ON EFFECTIVE TECHNIQUE IN MEMORIZING THE QUR’AN

After identifying the characteristics that should be possessed by a Hafiz Qur’an, every teaching

and learning process in tahfiz al-Qur’an should be geared toward those features. If the

technique is able to achieve mentioned benchmark, so it can be considered as an effective

method in memorizing the Qur’an.

To produce Hafiz al-Qur’an with excellent quality of memorisation and able to read and write

the entire Qur’an without looking at the mushaf, then the method of memorizing the Qur’an

must be prepared systematically and strategically. First, someone who wants to memorise the

Qur’an must identify which memorisation technique is the most suitable for him either the

Tasalsuli technique or Jam’iy technique or Muqassam technique. He must try all techniques

first and then choose the most appropriate technique and memorable for him. Second,

someone who wants to memorise the Qur’an also needs to know the level of his ability to

memorise the Qur’an. For example, if he is able to memorise one page of the Qur’an between

Maghrib and Isyak, so he needs to be consistent to memorise one page only every day. Third,

someone who wants to memorise the Qur’an should know or follow the time table for

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memorizing the Qur’an based on methods that have proven effective. According to the

techniques which have been proved effective such as Deobandy method, Panipati method,

Turkey method, the process of memorizing the Qur’an must be systematically divided into

several phases as follows:

i. Phase 1: Preparation for new memorisation by reciting and repeating the verses

for many times, then memorizing new verses and recite the memorised verses to

the teacher.

ii. Phase 2: Preparation to revise the weekly memorisation (which is the same

chapter or juz’ with the new memorisation) and recite it to the teacher or with

friends.

iii. Phase 3: Preparation to revise old memorisation (which is the previous chapter or

juz’ from the new memorisation) and recite it to the teacher or with friends.

These three phases need to be set the time schedule and should be complied every teaching

and learning session. Among the proposed memorisation schedule is as follows:

Table 1: Memorisation Schedule

Time Session

After Asar Prayer or before

Maghrib Prayer Recite and repeat new verses by looking at the mushaf

After Maghrib Memorise new verses

Before Fajr atau after Fajr Preparation to recite new verses to the teacher

After Fajr Recite to the teacher

After breakfast

Recite and repeat weekly memorisation as a

preparation to recite to the teacher or friends and recite

to them.

After Zohor Recite and repeat old memorisation as a preparation

to recite to the teacher or friends and recite to them.

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While the repetition of old memorisation strategy must be arranged properly and systematic

so that every chapter and juz’ memorised could last longer in memory. For example, a student

who has memorised 11 juz from the Qur’an, the old memorisation should by recite and

repeated according to the following schedule:

Table 2: Repetition of old memorisation

Day Repetition of old memorisation

Monday Juz 1 and 2

Tuesday Juz 3 and 4

Wednesday Juz 5 and 6

Thursday Juz 7 and 8

Friday Juz 9 and 10

In addition, the method of writing the verses that have been memorised will make the

memorisation lasts longer in memory and not easily to be forgotten. Imam Ibn Kathir said:

Sometimes knowledge is kept in mind, sometimes located on the tongue and sometimes lies

in writing. An Islamic scholar also said: Fasten your knowledge by writing (al-Skirtini, 1995; al-

Ghauthani, 1998).

To produce Hafiz Qur’an with excellent quality of Qur’an recitation, there are several methods

that can help them to improve the quality of recitation as follows:

i. By learning tajweed knowledge in theory (Abdullah M. M., 2008).

ii. Recite the Qur’an to those who are experts in tajweed (Syukri & al-Auratani, 2003; al-

Ghauthani, 1998; al-Syirbini, 1995)

iii. Listen to the recitation from famous reciters who have good quality recitation with

tajweed such as Sheikh Mahmud Khalil al-Husori through cassette, CD or MP3 (al-

Mulhim, 2009; Syukri & al-Auratani, 2003; Bilal, 2003; Karzun, 1996).

iv. Listen to the reading of the famous reciter with melodious recitation such as Syeikh

Misyari Rashid al-Affasi dan Syeikh Saad al-Ghamidi through a cassette, CD or MP3

(al-Mulhim, 2009; Syukri & al-Auratani, 2003; Bilal, 2003; Karzun, 1996).

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Problems that often occur among Hafiz al-Qur’an are two features mentioned above. When a

method is able to produce students with excellent quality of memorisation, sometimes they

are unable to recite the Qur’an with melodious recitation and tajweed. On the other hand,

when a method is able to produce student who are able to recite the Qur’an with melodious

recitation and tajweed, they are unable to memorise the entire Qur’an smoothly. Thus, both of

these features should be balanced and should be applied in the method of memorizing the

Qur’an in order to produce Hafiz Qur’an with excellent quality of memorisation and recitation.

To produce Hafiz Qur’an with noble personality, the Qur’an memorisation methods should

emphasize the manners when communicating with the Qur’an. The manners have been stated

clearly and in detail by Imam al-Nawawi in his book titled “Al-Tibyan fi Adab Hamalat al-Qur’an.

Every student who memorise the Qur’an should practice the following manners:

i. Always stay away from any kind of disobedience and sin (Karzun, 1996).

ii. Always remain in a state of ablution at all times (al-Nawawi, 1994; al-Qalmuni,

1993).

iii. Always avoid useless and worthless matters (al-Syirbini, 1995).

iv. Always seek for forgiveness (al-Mulhim, 2009).

v. Always put the Qur’an in a glorious place (al-Syirbini, 1995).

vi. Begin the Qur’an recitation session by reciting al-Istiazah and al-Basmalah. (al-

Syirbini, 1995; al-Nawawi, 1994).

vii. Always dressed in a courteous manner while reciting and memorising the

Qur’an. (al-Syirbini, 1995; al-Nawawi, 1994).

viii. Sit properly while reciting and memorizing the Qur’an while facing the Qibla

direction (al-Syirbini, 1995; al-Nawawi, 1994).

While practicing good manners, teachers are always being humble when dealing the teachers,

respect them even they are younger, always consult and seek advice from them, looked at

the teacher with respect, trust their credibility and knowledge and many more. In addition, a

Hafiz Qur’an must never offend the teacher; never patronize the teachers’ knowledge, never

distract teaches when they are busy and others (al-Nawawi, 1994).

By practicing good manners with the Qur’an and teachers during memorizing the Qur’an, it is

hoped that such practices can develop every Hafiz Qur’an to have noble characters with high

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moral. That is why the applying the manners towards the Qur’an and teachers should be

considered as a part of an effective method in memorizing the Qur’an. Everyone who involves

in this field should realize that an effective method in memorizing the Qur’an is not just to

develop students who memorise the entire Qur’an smoothly but also to develop the character

of the students with noble manners.

To produce Hafiz al-Qur’an with basic understanding towards the contents of the Qur’an,

which relates with faith, morals and sharia, the teaching and learning process must involve

exposure to the translation and interpretation of the Qur’an (al-Suyuti, 1987). Therefore,

teachers should play a big role by encouraging the students to read the translation of the

verses that will be memorised by the students (al-Ghauthani, 1998). In addition, teachers

should also courage them by explaining to them that the memorisation process will be easier

if they understand the meaning of the verses. In addition, teachers should spend some times

to explain about the background of the surah, why the surah was revealed and the benefits of

the surah to students in order to raise students’ morale in memorizing the Qur’an.

Furthermore, teachers should also provide information about Islamic laws when the students

memorise verses that are related to the jurisprudence of Islam. For example, when a student

recites verses that talks about the obligation to perform prayers and pay zakat, so the teacher

should advise students to obey the command of Allah. While when it comes to verse that

forbids usury, the teacher should advise students to avoid the prohibitions of Allah. The effect

of the teaching methods mentioned is to develop Hafiz al-Qur’an that always adopts the

contents of the Qur’an in their daily lives. This method will also ensure that every Hafiz Qur’an

is able to quote the verses from the Qur’an when they are asked about the contents from the

Qur’an (Bilal, 2003).

However, it should be noted that every technique and method of memorizing the Qur’an that

have been described will not be really efficient and effective, unless the process of memorizing

the Qur’an accompanied by spiritual and mental preparation as follows: Sincerity to Allah and

hope of Allah's pleasure (Zaid, 2007; Joseph, 2002; Barzun, 1996); always be patient and

make every effort to memorise the entire Qur’an (al-Syirbini, 1995); always ask Allah in prayers

ease the process of memorizing the Qur’an (al-Mulhim, 2009); always seek for forgiveness

from Allah and avoid the prohibitions of Allah (al-Syirbini, 1995) and always practice the

commandments and abstain from all His prohibitions.

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The combination of strong spiritual and mental preparation with effective techniques of

memorizing the Qur’an will develop holistic generation of Hafiz al-Qur’an. Every Hafiz Qur’an

produced are expected to memorise the entire Qur’an well, able to recite the Qur’an with

tajweed, capable of highlighting the beauty of the Qur’an through good manners and

appearance, able to practice the commands and leave all prohibitions mentioned in the

Qur’an. All of these are the objectives and goals of producing generations of Hafiz al-Qur’an

as demanded in Islamic teachings.

5.0 PRODUCING ISLAMIC SCHOLARS THROUGH TAHFIZ EDUCATION SYSTEM

The objectives of tahfiz education do not end by producing students who are able to memorise,

understand and practice the Qur’an only. However, it is also to produce Islamic scholars who

are able to integrate the naqli and aqli knowledge while providing a significant contribution to

the knowledge. This group does not only master the knowledge from the Qur’an, but also able

to correlate the texts of the Qur’an with other knowledge such as Ibn Sina, Ibn Khaldun and

many others. All of them begin by learning and memorizing the Qur’an before exploring other

knowledge such as science, biology, geology, mathematics and others.

Prominent Islamic scholars such as Imam Malik, Imam al-Shafi’i, Imam al-Bukhari, Imam Ibn

Hajar, Imam al-Nawawi and many others also practiced the same method. All of them started

with memorizing the Qur’an in their childhood before studying religion such as the science of

hadith, tafsir, jurisprudence and so on. These scholars memorised the Qur’an at their young

age is not a coincidence, but it is a platform to produce scholars who are able to master various

fields of science. This is because the Qur’an is the source of all knowledge.

Therefore, earlier scholars consider the tahfiz al-Qur’an education as a priority before studying

Islamic sciences such as the science of hadith, fiqh and tafsir nor other education such as

philosophy, astronomy, medicine and so on. For example, Imam al-Auza'ie did not give

permission to any student to learn hadith unless he memorised the entire Qur’an fluently. Even

parents are concerned too with this issue so that Ibn Khuzaimah was not allowed to learn

hadith from Imam Qutaibah by his own father until he managed to memorise the entire Qur’an

in advance. As a result of this education system, thousands of Islamic scholars have

successfully born. Thus, the tahfiz al-Qur’an education system should be considered as a

guide in shaping Islamic scholars in the 21st century.

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In Malaysia, efforts towards producing Islamic scholars by combining tahfiz al-Qur’an

education with mainstream education begun in 1996 with the establishment of Sekolah

Menengah Imtiaz Yayasan Terengganu (Arshad, 2015). In 2009, Maktab Rendah Sains Mara

also launched a program known as Program Ulul Albab that integrates between the existing

education (Pure Science) and religious education includes memorizing the Qur’an. This

college aims to produce professional experts, technocrats, and entrepreneurs with Islamic

education background (Ibrahim, et al., 2014)

In addition, the Permata Insan College, Universiti Sains Islam Malaysia (USIM) was

established with the aim to produce future Muslim scholars based on the Qur’an and al-

Sunnah from the early age. The main focus in this program is the development of human being

among children of high ability or intelligence to understand, interpret, memorise and apply the

al-Qur’an and al-Sunnah in life as well as the link to the science, technology, mathematics and

so on. They are also expected and capable of developing scientific tradition Muslims and

sparked advances in science and technology through the integration of naqli and aqli

knowledge. The curriculum used is a combination of memorisation of the Qur’an with the

national curriculum that has been compacted. It has been adjusted based on the level of

intelligence of the students who are able to follow both of these learning systems with

excellent.

The uniqueness of the Permata Insan College, USIM compared to other tahfiz al-Qur’an

institutions are the age of students and the learning syllabus. Students started the program at

the age of eight years old after stringent selection processes and the subject to high

intelligence quotients. While other institutions such as Imtiaz and Mara’s Ulul al-Bab accept,

students aged twelve years old and above. At Permata Insan College, they are taught about

methods of memorizing the Qur’an in an effective way. This is to emulate the earlier practice

of Islamic scholars like Ibn Sina and Ibn Khaldun. In addition, they are also given exposure to

the sciences of the Qur’an which is the integration knowledge between science and the

Qur’an.

From the age of eight up to twelve years old, they have been exposed to the verses from the

Qur’an related to the natural sciences. They are required to memorise more than 200 verses

related to astronomy, biology, physics, technology and others. Science subjects that they learn

using text books in schools are directly linked to the verses from the Qur’an. This means that

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science and the Qur’an are blended directly in their learning. When they reach the age of

twelve, they will further their studies in Permata Insan College, and they will continue

memorise the entire Qur’an. In the meantime, every theory in science and mathematics they

have learned, they are supposed to be able to relate with the Qur’an and the teachings of

Sunnah. The process is considered as an effort to integrate the knowledge between naqli and

aqli. This model distinguishes between the learning and teaching process in Permata Insan

College with other tahfiz al-Qur’an institutions.

6.0 SUMMARY AND RECOMMENDATIONS

By establishing educational institutions that offer an integrated curriculum that combines

between the tahfiz al-Qur’an curriculum with the national curriculum, Malaysia is stepping

forward in producing highly intellectual Hafiz Qur’an who are capable to memorise the entire

Qur’an and able to master multilingual and multidisciplinary knowledge. As a result of

integrated curriculum, it is expected to produce professional Muslim scholars who master the

naqli and aqli knowledge as well as a significant contribution towards Muslims.

The combination of the effective method in memorizing the Qur’an with a clear goal of tahfiz

education will produce Islamic scholars in various fields and also restore the golden age of

Islam into the 21st century. Tahfiz al-Qur’an education should not be seen as a value-added

knowledge education but actually it supposes to the basic education to produce Muslim

scholars with ability to correlate between naqli and aqli. Therefore, it is proposed that every

tahfiz al-Qur’an institutions in Malaysia continue to be upheld and initiated as early as possible

to emulate the learning culture of previous scholars. While every tahfiz al-Qur’an institutions

must realize, and focus on the great potential that lies within each student who memorised the

Qur’an by providing pathways to the mainstream education. Thus, every Hafiz Qur’an born in

this country is capable to build a generation that dominated the secular and religious

knowledge equally.

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PROFESSOR DR. ZULKIPLE ABDUL GHANI ADNAN MOHAMED … · ADNAN MOHAMED YUSOFF & MUHAMMAD HAFIZ SALEH UNIVERSITI SAINS ISLAM MALAYSIA (USIM) Hafazan or the memorisation of the Qur’an