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Teachers’ Perception and Implementation of The Talaqqi and
Musyafahah Methods when Teaching and Learning the Al-Quran
Under the Tamayyuz Program
Associate Professor Dr. Nor Hafizi Bin Yusof (Ph.D)
1
, Professor Dr. Yousef Mohammed Abdo
Mohammed (Ph.D)
2
Dr.
Mohd Faiz Hakimi bin Mat Idris (Ph.D)
3
1&3
Universiti Sultan Zainal Abidin (UniSZA)
2
Al-Madinah International University (MEDIU)
DOI:
https://dx.doi.org/10.47772/IJRISS.2025.910000036
Received: 29 September 2025; Accepted: 06 October 2025; Published: 03 November 2025
ABSTRACT
Back Ground: Talaqqi and musyafahah are face-to-face learning methods that involve direct transmission of
knowledge from teacher to student. In the context of reciting the al-Quran, this act was inherited from the
Archangel Gabriel (PBUH) and later implemented by Prophet Muhammad (PBUH) to the following generations,
and the practice has continued until today. This method should be applied during teaching and learning sessions
in al-Quran recitation classes. However, the current school education system is burdened with a congested
academic curriculum and various other non-academic programs that has posed challenges in implementing
talaqqi and musyafahah when teaching the al-Quran. This issue also affects students enrolled in al-Quran
memorising (tahfiz) programs.
Objective: This study aimed to examine teachers’ perception regarding the implementation of talaqqi and
musyafahah in the Tamayyuz program as well as learning the al-Quran by Tamayyuz students, in addition to also
analysing teachers’ views and suggestions for improving the program.
Methods: The design of this study was a combination of qualitative and quantitative approaches. The data
collection method for the qualitative study used the methods of document analysis and interview. Meanwhile,
the data collection method for the quantitative study used the questionnaire and performance test instruments.
The compiled data were analyzed using Statistical Package for Social Sciences (SPSS 23.0) via Crosstab
analysis.
Results: Findings indicate that most teachers have a positive perception of the talaqqi and musyafahah methods
used in teaching and learning the al-Quran in schools, while the majority of Tamayyuz teachers also practiced
this method in their al-Quran teaching sessions. However, several issues in its implementation were identified,
such as a lack of teaching skills for demonstrating proper recitation and limited exposure to effective talaqqi and
musyafahah techniques. Furthermore, students were burdened with heavy academic loads and tight schedules
that posed challenges when fully engaging with these methods.
Conclusion: Findings of this study can help relevant parties improve the effective implementation of talaqqi
and musyafahah methods in the Tamayyuz program, ultimately contributing to students’ excellence.
Keywords: Tamayyuz program, implementation, talaqqi and musyafahah, huffaz, Quranic recitation, Teachers’
Perception
INTRODUCTION
Tajwid scholars agree that al-Quran recitation cannot be learned solely through explanations or by referring to
books. Instead, they must be acquired through the talaqqi and musyafahah methods, which refers to direct
learning from a teacher. Hence, if this process is not properly implemented, it may produce students and huffaz
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(al-Quran memorizers) who are able to recite the al-Quran, but have not fully mastered the recitation that has
been passed down through a continuous chain (sanad) from the time of Prophet Muhammad (PBUH). Quranic
recitation (qiraat) is a sunnah muttaba’ah (holistically inherited from the Prophet (PBUH) without any
exception, even down to a single alphabet), and it is mandatory and obligatory to accept and practice this sunnah
(Hayyan, 1993).
According to Ghazali (2001), to effectively teach and learn the al-Quran, as well as to truly internalize its
message, it requires repeated practice through musyafahah, both in person and in groups. Therefore, to ensure
accurate recitation of the al-Quran, learning must follow the talaqqi and musyafahah methods, as taught by the
Prophet (PBUH). On the other hand, learning the al-Quran based on ijtihadi or self-interpretation or self-study
could lead to errors in recitation and this is considered sinful until it is corrected through talaqqi guided by a
qualified religious teacher (Taufiq, 2006).
According to the teaching guidelines issued by the Malaysian Ministry of Education, the talaqqi and musyafahah
system is one of the pedagogical approaches that must be practiced in Quranic education (Fauziah, 2003).
Teaching the al-Quran is a core subject in the Tamayyuz Class Program because recitation and memorization of
the al-Quran are the main goals of the program, which is what sets it apart from regular academic classes.
However, at the same time, the learning and memorising of the al-Quran in the Tamayyuz Program has to
compete with other compulsory subjects. It also faces another challenge, such as an expanded syllabus, compared
to mainstream classes. This is because the Tamayyuz Program implements the Kurikulum Bersepadu Dini
(KBD), which includes subjects such as Usul al-Din, Al-Syariah, Al-Lughah al-‘Arabiyyah al-Mu‘asirah,
Manahij al-‘Ulum al-Islamiyyah, and al-Adab wa al-Balaghah, in addition to regular subjects for PMR and SPM
examinations (Islamic Education Division, Ministry of Education Malaysia, 2015). With a heavily loaded
syllabus, compulsory co-curricular activities and limited instructional time, there is a concern that the
implementation of talaqqi and musyafahah may face challenges.
One of the challenges that hinders students from mastering Quranic reading skills is the expanded Tilawah al-
Quran curriculum. In addition, the large number of students in each class and the limited time allocated also
contribute to the weak mastery of Quranic skills (Mohd, 2008).
BACKGROUND OF THE TAMAYYUZ PROGRAM
The Tamayyuz Program was first introduced in Sekolah Menengah Agama (SMA) Marang in 2009. Its
introduction resulted from the combined ideas of the then Commissioner for Religious Affairs of Terengganu,
Y.M. Dato’ Haji Shaikh Harun bin Shaikh Ismail, and Dato’ Razali bin Idris, who served as the President of the
Parent-Teacher Association (PIBG) at SMA Marang. Dato’ Razali was also the pioneer of the Quran Memorising
Program in Terengganu’s religious secondary schools in 2006. This initiative was further enhanced for achieving
higher academic excellence in students driven by the importance of thoroughly learning and memorizing the al-
Quran, and was officially named the Tamayyuz Class Program. The program was formally launched in 2010,
with an initial enrolment of 32 Form One students. The program was a collaboration between the school and the
PIBG in its early stages (Zabidah, personal interview, July 13, 2017).
The program soon caught the attention of the Education Division of the Department of Religious Affairs
Terengganu (JHEAT). Consequently, in 2011, all schools under the supervision of JHEAT were required to
establish Tamayyuz Classes. From 2010 to 2015, the Tamayyuz Classes were only offered to Form One through
Form Three students; however, the program was extended to include students up to Form Five from 2016
onwards (Tamayyuz Program Guidelines, Education Division, JHEAT, 2017).
The main goal of establishing this class was to strengthen the Muslim community (ummah) through memorising
and internalising the al-Quran, as well as to nurture a generation that possess a noble character based on the
teachings of the al-Quran (Abdul, 2010). This goal is reflected in the objectives of the Tamayyuz Class Program,
as follows:
1. To produce a Quranic generation in a civilized society
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
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2. To enhance the level and ability of students to memorise the al-Quran
3. To shape students’ noble character through memorising the al-Quran
4. To make the al-Quran a guide in the daily lives of Muslim students
5. To improve students’ academic achievement and their ability to contribute to society
RESULTS
Teachers’ Perception Regarding the Implementation of Talaqqi and Musyafahah
Several key indicators were selected to measure teachers' perception and views on the talaqqi and musyafahah
methods. This included the meaning of talaqqi, the process of performing talaqqi, improvement in Quranic
recitation, student’s motivation and enhancing memorising skills through the talaqqi approach. All five of these
items form the core content and foundation of teachers' perception regarding the talaqqi and musyafahah
methods. A Four-point Likert scale was used for this purpose, with measures of 1 (Strongly Disagree), 2
(Disagree), 3 (Agree), and 4 (Strongly Agree).
Table 1: Percentage Distribution of Teachers’ Perception Towards Talaqqi and Musyafahah
Scale Indicator
Strongly
Disagree
Disagree
Agree
Strongly Agree
Total
%
Total
%
Total
%
Total
%
Talaqqi dan Musyafahah must be
performed in front of the teacher
0
0
0
2
18.2
9
81.8
Performing talaqqi using only tasmi’
is insufficient
0
0
1
9.1
4
36.4
6
54.5
Improving al-Quran reciting skills
through talaqqi and musyafahah
0
0
0
0
2
18.2
9
81.8
Talaqqi and musyafahah enhance a
student’s motivation
0
0
0
0
2
18.2
9
81.8
Al-Quran memorising skills can be
improved through talaqqi and
musyafahah
0
0
1
9.1
1
9.1
9
81.8
According to Table 1, the majority of respondents (nine respondents or 81.8%) strongly agreed with the item,
“Talaqqi dan Musyafahah must be performed in front of the teacher”. This indicates that they agree that talaqqi
and musyafahah must occur directly between the student and the teacher, and cannot be effectively carried out
with friends or through online platforms like YouTube. The same number of respondents (nine or 81.8%) also
strongly agreed with the items, “Improving al-Quran reciting skills through talaqqi and musyafahah”, “Talaqqi
and musyafahah increase student motivation” and “Al-Quran memorising skills can be improved through talaqqi
and musyafahah”.
These results suggest that teachers have a clear understanding of the talaqqi and musyafahah concept, as well as
their positive impact on al-Quran reciting skills, motivation to learn and memorising ability. Whereas for the
item, “Performing talaqqi using only tasmi’ is insufficient”, the majority (six respondents or 54.5%) also
strongly agreed with this item. All five of these items represent key aspects in a teacher’s understanding and
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
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perception of the talaqqi and musyafahah methods. The analysis shows that teachers recognize the importance
of implementing these methods in Quranic instruction to ensure that students can correctly read and memorize
the al-Quran.
In reference to the items, “performing talaqqi using only tasmi’ is insufficient” and “al-Quran memorising skills
can be improved through talaqqi and musyafahah”, only one respondent (9.1%) disagreed. This may be due to
the respondent’s basic academic background in the field of Syariah at the undergraduate level, which may have
resulted in a weaker grasp of the talaqqi and musyafahah concepts.
Overall, it can be concluded that the majority of teachers have a positive perception of the talaqqi and
musyafahah methods when applied to the teaching and learning of the al-Quran in schools. However, there was
a slight drop in the percentage (54.5%) of those who “strongly agree” with the item, “performing talaqqi using
only tasmi’ is insufficient”. This may be due to limited exposure among teachers, especially those without a
background in Quranic studies, concerning the correct techniques of talaqqi and musyafahah.
Implementing The Talaqqi and Musyafahah Methods when Teaching and Learning the Al-Quran
Several relevant methods and techniques were identified for assessing the implementation of the talaqqi and
musyafahah methods in the teaching and learning of the al-Quran. A Four-point Likert scale was used to achieve
this objective, with the measurement scale being 1 (Never), 2 (Rarely), 3 (Frequently), and 4 (Very Frequently).
Table 2: Percentage Distribution of Respondents Based on the Implementation of Talaqqi and Musyafahah
Methods in the Teaching and Learning of the al-Quran
Scale Indicator
Never
Rarely
Frequently
Very
Frequently
Total
%
Total
%
Total
%
Total
%
I begin my lessons by letting students
listen to recitals of the al-Quran
5
45.5
5
45.5
0
0
1
9.1
I establish learning targets before I
begin the talaqqi and musyafahah
process
1
9.1
5
45.5
4
36.4
1
9.1
I practice the talaqqi and musyafahah
methods every time I begin a new
memorisation (hafazan)
0
0
0
0
4
36.4
7
63.6
I will tasmi’ with a student when the
student begins a new memorisation
(hafazan)
0
0
0
0
2
18.2
9
81.8
I will tasmi’ each previous
memorisation (hafazan) with the
student (muraja’ah)
0
0
2
18.2
3
27.3
6
54.5
When carrying out the talaqqi I
emphasise on the kalimah that is
related to specific recitations of Imam
Hafs’, such as isymam, roum, tashil
and imalah
0
0
2
18.2
5
45.5
4
36.4
The time allocated for each
memorisation (hafazan) subject is
0
0
4
36.4
3
27.3
4
36.4
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adequate for implementing the
talaqqi dan tasmi’ programs for each
new memorisation (hafazan)
I encourage students to tasmi’
previous memorisations (hafazan)
with their friends
0
0
1
9.1
7
63.6
3
27.3
I encourage students to listen and
learn the al-Quran from YouTube and
audio recordings
4
36.4
3
27.3
2
18.2
2
18.2
I use teaching aids to attract the
student’s attention when carrying out
talaqqi
4
36.4
4
36.4
2
18.2
1
9.1
I encourage students to talaqqi with
their friends during group learning
activities
2
18.2
3
27.3
5
45.5
1
9.1
I apply the talaqqi and musyafahah
methods outside the classroom in
order to create a varied teaching and
learning atmosphere
6
54.5
3
27.3
1
9.1
1
9.1
According to Table 2, the item, "I begin my lessons by letting students listen to recitals of the al-Quran" shows
that the majority of respondents (five respondents or 45.5%) were at the “never” scale, and five (45.5%)
respondents were at the “rarely” scale. Only one respondent (9.1%) was at the “very frequently” scale. This
indicates that most teachers did not start their teaching and learning sessions by letting students listen to
recitations of the al-Quran, whether through audio, video or the teacher’s own recitation.
As for the item, "I establish learning targets before I begin the talaqqi and musyafahah process", the majority of
respondents (five respondent or 45.5%) selected “rarely”, while four respondents (36.4%) reported doing so
“frequently”. This suggests that the teaching objective is not always a priority for the respondents in every lesson.
Meanwhile, for the items, "I practice the talaqqi and musyafahah methods every time I begin a new memorisation
(hafazan)", "I will tasmi’ with the student when the student begins a new memorisation (hafazan)", and "I will
tasmi’ each previous memorisation (hafazan) of the student (muraja’ah)", the majority of respondents (seven
respondents or 63.6%), nine respondents (81.8%) and six respondents (54.5%), respectively, said “very
frequently”. This indicates that most teachers do practice the talaqqi and musyafahah methods when teaching
and learning the al-Quran with their students.
In addition, this descriptive analysis also shows that the majority of respondents (five respondents or 45.5%)
“frequently” used the talaqqi method by emphasizing specific recitation terms related to Imam Hafs’, such as
isymam, roum, tashil and imalah, while four (36.4%) reported “very frequently”. This suggests that most
teachers understand the special recitations according to Imam Hafs’ and emphasise them when teaching their
students. However, a small number of respondents (two respondents or 18.2%) neglected this important aspect.
This issue should be addressed and improved by teachers to ensure that students engage in proper talaqqi,
especially when mastering Imam Hafs’ specific recitations, so that they accurately learn the recitals from their
teachers.
Next, for the item, "I encourage students to tasmi’ previous memorisations (hafazan) with their friends", the
majority of respondents (seven respondents or 63.6%) selected “frequently”. This shows that most teachers
encourage students to practice talaqqi with their friends. This will help students to consistently retain their
memorization through peer-based tasmi’ activities, since the time allocated for practicing tasmi’ with the teacher
in class is limited.
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
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Similarly, for the item, "I encourage students to talaqqi with their friends during group learning activities", the
majority of respondents (five respondents or 45.5%) chose “frequently”. This method is permissible as long as
the students accurately recite the al-Quran in terms of the tajwid, fluency and pronunciation of alphabets, to
prevent errors when learning with friends. Therefore, students with strong recitation skills should be trained to
guide those who are weaker.
As for the item, "I encourage students to listen and learn the al-Quran from YouTube and audio recordings", four
respondents (36.4%) chose “never” and three (27.3%) chose “rarely”. This may be due to teachers’ understanding
that using YouTube and audio recordings is insufficient for implementing the talaqqi and musyafahah concept,
which then requires direct involvement by teachers. In addition, the boarding school environment as well as the
prohibition of bringing smartphones to school may contribute to the difficulty of implementing this method due
to limited internet access. As for the item, "I use teaching aids to attract the student’s attention when carrying
out talaqqi", four respondents (36.4%) chose “never” and another four (36.4%) chose “rarely”. This indicates
that the majority still use traditional methods when teaching the al-Quran, which could be due to a lack of
creativity among teachers, as well as limited resources and facilities provided by the school management.
Whereas for the item, "I apply the talaqqi and musyafahah methods outside the classroom in order to create a
varied teaching and learning atmosphere", the majority of respondents (six respondents or 54.5%) stated that
they had “never” applied it. This indicates that teaching the al-Quran is generally confined to classroom settings.
Therefore, it can be concluded that the majority of respondents apply the talaqqi and musyafahah methods when
teaching the al-Quran, at the very least by using the tasmi’ method for new memorization by students. This
finding supports the study by Norhisyam Muhammad (2019) study, which found that there was a heavy usage
of the talaqqi and musyafahah methods when teaching al-Qur’an wa al-Hifz. His research involved students
participating in the SABK Kurikulum Dini program in Perak.
This is evident as six out of the twelve selected items were rated as frequently or very frequently. However, at
the beginning of a teaching session, most teachers did not begin by playing a recorded recital or reciting the al-
Quran themselves to students as only 9.1% did so. One possible reason for this could be that teachers lack the
skills to recite the al-Quran, as well as the limited instructional time allocated for implementing the method. In
terms of teaching aids, the negligible use of audio and video resources, and the minimal time for teaching outside
the classroom, reflect a lack of initiative by teachers to diversify strategies for teaching the al-Quran that could
attract students' interest. This is clearly shown in Table 3.13, where three of the items were rated under the
"never" scale. This may be due to a lack of facilities, such as electronic devices and internet access as well as
the absence of an al-Quran laboratory. Nevertheless, this does not mean that all teachers are limited in their
approach. A small number still show creativity when applying these methods, which is evident from the
responses by some teachers who rated the items as frequently and very frequently.
Teachers’ Views and Suggestions
Based on the analysis of the respondents (teachers), nine (81.8%) agreed that the implementation of Talaqqi and
Musyafahah methods can be fully implemented and practiced when teaching and learning the al-Qur'an.
Meanwhile, the remaining two respondents (18.2%) had disagreed. This shows that although there are challenges
and limitations in efforts to flawlessly teach and learn the al-Quran, the respondents have shown a strong
commitment in applying the talaqqi and musyafahah methods. Their views regarding the issues and obstacles
they face in trying to implement these methods for the benefit of their students were also taken into account, as
shown in the analysis results in the table below.
Table 3: Percentage distribution of respondents (teachers) according to problems and obstacles they faced when
implementing the Talaqqi and Musyafahah methods
Scale Indicator
Yes
No
Total
%
Total
%
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The surrounding environment is not conducive (facilities, hostel,
teaching aids)
3
27.3
8
72.7
Teachers lack exposure regarding effective talaqqi and
musyafahah techniques
6
54.5
5
45.5
Students are burdened with numerous curriculum activities that
distract them from learning the al-Quran
6
54.5
5
45.5
The time allocated for learning the al-Quran is limited and
inadequate for fully implementing talaqqi and musyafahah
7
63.6
4
36.4
According to Table 3, one of the issues with the highest percentage of respondents (seven respondents or 63.6%)
is the limited and inadequate time allocated for learning the al-Quran, which hinders the full implementation of
the talaqqi and musyafahah methods.
Based on students’ daily schedule, the time allocated for tasmi’ together with the teacher is one hour in the
morning and two and a half hours at night, totalling three and a half hours of tasmi’ per day. Other issues and
obstacles identified include teachers’ lack of exposure to effective talaqqi and musyafahah techniques and the
heavy academic workload of students due to an overloaded curriculum (each cited by six respondents or 54.5%).
The burden of an overloaded curriculum is closely related to the amount of time available for learning the al-
Quran. Students are unable to fully concentrate on learning the al-Quran, even during the tine designated for
memorization and tasmi’ lessons because their minds are distracted by other issues. This issue can be addressed
by providing students with exposure, motivation and guidance on effective memorization techniques, retention
strategies and proper time management.
Teachers are given insufficient exposure to effective talaqqi and musyafahah techniques and this has led some
to believe that their methods are correct, when in fact the implementation may be flawed. This affects the
effectiveness of using these methods when teaching the al-Quran. The school, with the support of relevant and
interested parties, should organize specific training programs for Tamayyuz teachers so that proper al-Quran
teaching methods can be practiced more systematically, and ultimately achieve the true objectives of establishing
the Tamayyuz class.
The obstacle with the lowest percentage was related to a non-conducive environment (facilities, dormitories,
teaching aids etc.), with only three respondents (27.3%) agreeing, while the remaining eight respondents (72.7%)
disagreed with this statement. This finding suggests that the school environment is already conducive and
provides students with a comfortable atmosphere, especially suited for teaching and learning the al-Quran.
Among the other issues raised was that students’ lack of exposure to proper memorization techniques. This could
issue could arise because not all teachers have a background in Quranic studies and may lack exposure to the
actual talaqqi and musyafahah techniques, as discussed in the second item in Table 3.14. Furthermore, sharing
of skills amongst teachers also plays an important role in ensuring the successful implementation of talaqqi and
musyafahah. Teachers must build close and strong collaborations so that any arising issue can be resolved
together. Workshops to enhance teachers who teach the al-Quran involving experts in the field should also be
held periodically to expose teachers to proficient and latest instructional systems in the field of Quranic
education.
CONCLUSION
Overall, the teachers have a positive and constructive perception toward the implementation of talaqqi and
musyafahah methods. The findings also indicate that these methods have been effectively applied in the teaching
and learning processes during the Tamayyuz classes, in accordance with the methodology practiced by the
Prophet Muhammad (SAW) on the Companions in efforts to convey the recitation of the al-Qur'an to the next
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generation. The passage of time does not pose a barrier for teachers and students to implement this method,
either by practicing traditional approaches or various modern tools and technologies, such as audio, video and
YouTube etc., as long as they do not contradict the true concept of talaqqi and musyafahah.
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