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Tahfiz Education for Visually Impaired Students: An In-Depth
Analysis of Survey Findings from Teachers and Students on Barriers
and Developments at the Tahfiz for the Visually Impaired (TVI)
Hussein Ali Abdullah Al-Thulaia
1
, Nur Sakiinah binti Ab Aziz
2
, Kasimah binti Kamaruddin
3
, Tasnim
binti Abdul Rahman
4
, Ahmed Mohammed Ahmed Al-Haddar
5
Fakulti Pengajian Kontemporari Islam, Universiti Sultan Zainal Abidin, Kuala Nerus, Terengganu,
Malaysia
DOI: https://dx.doi.org/10.47772/IJRISS.2025.910000517
Received: 22 October 2025; Accepted: 28 October 2025; Published: 18 November 2025
ABSTRACT
This article critically examines the complex implementation of the Al-Quran Tahfiz (Memorization) program
for Visually Impaired Students at the Tahfiz for the Visually Impaired (TVI), focusing on the analysis of
perceptual divergence between teachers and students. The study employed quantitative field survey data
collected from Teachers (N=3) and Students (N=7). The findings reveal a compelling Ecological Paradox: while
the program achieves superior spiritual and personal efficacy (mean agreement exceeding 4.90), it confronts
three critical, yet divergently prioritized, systemic challenges, indicating a failure in execution across various
ecological system levels. Students identified the Absolute Lack of Modern Assistive Technology (Digital Braille)
as the single most severe barrier (with an absolute mean of (5.00), representing a direct failure in the TVI's
Microsystem. Conversely, teachers acknowledged the Urgent Need for Specialized Training in Inclusive
Pedagogy as their top priority (4.67), signalling a deficit within the Mesosystem (the interface between teacher
training and the institute). Furthermore, the exceptionally high student demand for Specialized Psychological
Counselling Services (4.86) confirmed a deep emotional support gap. This paper provides an in-depth analysis
of these divergences, framing them within Bronfenbrenner’s Ecological Systems Theory, the principles of
Maqasid Shariah (Objectives of Islamic Law), and Universal Design for Learning (UDL). It details an Action
Oriented Roadmap to translate the spiritual success of the program into sustainable technical and methodological
competence at TVI.
Keywords: Tahfiz Education, Visually Impaired Persons with Disabilities, Universal Design for Learning,
Assistive Technology, Inclusive Pedagogy, Maqasid Shariah
INTRODUCTION AND PROBLEM FRAMING
The Islamic and Global Mandate for Inclusive Education
The Islamic perspective on the visually impaired transcends mere sympathy, reaching the level of Empowerment
and Honour (Takrim). The divine honour conferred upon all human beings, as stated in the Qur'an: { 


} [Al-Isra': 70], forms the jurisprudential basis for the rights of the disabled, primarily their right to full
education and societal participation. The precedent set by the companion Abdullah ibn Umm Maktum, following
the revelation of Surah ‘Abasa, serves as the defining standard for a Zero Reject policy in Islamic history. His
roles as an Imam and as the Prophet's deputy confirm that visual impairment does not negate the capacity for
Quranic comprehension or academic mastery (An-Nawawi, 1392H).
The Malaysian Regulatory Framework and the Challenges at TVI
Malaysian national policy aligns with this vision through the Zero Reject Policy (KPM, 2018), affirming the
right of students with disabilities to access all forms of education, including specialized religious programmes
like tahfiz. The Action Plan for Religious Agencies (JAKIM, 2024) further solidifies this commitment by
mandating the provision of necessary facilities and services for religious empowerment.
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However, the Tahfiz for the Visually Impaired (TVI), as a specialized institution accommodating this group,
faces a dual challenge termed the "Ecological Paradox" in this study. On one hand, the program achieves
extraordinary spiritual efficacy perceived by both teachers and students; on the other, it is marred by systemic
failures that threaten the quality and sustainability of this success. This ecological dissonance necessitates a deep
analytical dive to explain why the physical and methodological systems fail to support the students' robust
internal (spiritual) strength.
Statement of the Problem and Specific Objectives
The core problem lies in the critical divergence when prioritizing intervention needs between teachers and
students. While both stakeholders acknowledge challenges, their perception of the "most urgent" barrier differs
fundamentally. This specific divergence represents a crucial blind spot in current policy implementation.
The principal objectives of this study are to:
1. Quantitatively measure and evaluate the level of spiritual efficacy and personal development achieved
by the tahfiz program at TVI.
2. Identify and analyze the main systemic barriers (Technology, Training, Psychosocial Support) and
determine the divergence in their severity and prioritization between teachers and students.
3. Analyze this divergence using Bronfenbrenner’s Ecological Systems Theory and the principles of
Maqasid Shariah, and propose detailed, actionable recommendations specifically for TVI.
Theoretical Framework and In-Depth Literature Review
To achieve the required depth, the findings must be integrated with three key theoretical frameworks: the
Maqasid Shariah framework, the Ecological Systems Theory, and the principles of UDL.
The Sharīʿah Framework: Maqāṣid and Empowerment in Tahfiz Education for Visually Impaired
Students
The educational practice of Qurʾān memorisation (ṭaḥfīẓ al-Qurʾān) for students who are visually impaired
demands a conceptual shift from welfare-based assistance to sustainable empowerment. Within Islamic legal
theory, the doctrine of maqāṣid al-Sharīʿah (objectives of Islamic law) provides an integrative framework for
understanding how such education advances key Sharīʿah objectives—namely the preservation of religion (ḥifẓ
al-dīn), intellect (ḥifẓ al-ʿaql), and life or well-being (ḥifẓ al-nafs). These objectives correspond to spiritual
fidelity, cognitive competence, and psychosocial resilience, respectively, and together they enable a holistic
model of empowerment rather than mere accommodation.
1. Preservation of Religion (ḥifẓ al-dīn) and the Integrity of Transmission (Sanad) Central to ṭaḥfīẓ
education is the safeguarding of divine revelation through accurate memorisation and transmission. For
visually impaired students, however, maintaining the precision and authenticity of Qurʾānic recitation
depends heavily on the availability of accessible learning media. Adnan and Zaharudin (2021)
demonstrated that the introduction of digital and Braille-based Qurʾāns (E-Braille) substantially
improved learning outcomes among students with visual impairment in Malaysia. Their study, published
in Journal Pendidikan Bitara UPSI, found that access to E-Braille materials not only enhanced
memorisation accuracy but also fostered independence and self-confidence—two traits directly aligned
with empowerment under ḥifẓ al-dīn. This evidence highlights that technological infrastructure is not an
ancillary luxury but a religious necessity for maintaining the sanad (authentic chain of transmission).
Inadequate or obsolete tools can compromise memorisation quality, raising theological and pedagogical
concerns regarding itqān (mastery) and validity. Consequently, Islamic educational institutions bear a
dual responsibility: preserving doctrinal fidelity while investing in modern assistive technologies that
secure the quality and authenticity of memorisation.
2. Preservation of Intellect (ḥifẓ al-ʿaql) and Cognitive Enablement: Empowerment in education involves
the cultivation of intellectual autonomy. For visually impaired ṭālib al-ʿilm, this means developing the
cognitive agility to access, process, and retain Qurʾānic knowledge on par with sighted peers. The recent
case study by Abdul Gani (2024) at Pondok Pesantren Raudlatul Makfufin in Indonesia—an Islamic
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boarding school dedicated to visually impaired santri—offers empirical evidence for this cognitive
dimension. His findings revealed that although early results were modest (only one of twenty-seven
students completed three juzʾ within the first year), the introduction of structured repetition (tikrār),
guided recitation (talaqqī), and systematic review sessions (tasmiʿ) progressively enhanced
memorisation quality and retention. These data illustrate how purpose-built pedagogical design fosters
intellectual resilience instead of dependency. Similarly, Sabaruddin and Remly (2025) examined Tahfiz
Darul Quran in Malaysia and identified eight effective learning techniques—such as the repeated use of
a single muṣḥaf, voice-intonation practice, fixed memorisation schedules, and the employment of
personalised auditory cues—that significantly improved students’ consistency and motivation. Their
study underscores that targeted instructional adaptation directly supports the maqāṣid objective of ḥifẓ
al-ʿaql: preserving and strengthening intellectual capacity through structured, inclusive pedagogy.
3. Preservation of Life and Well-Being (ḥifẓ al-nafs): The ḥifẓ al-nafs dimension extends empowerment
into the psychosocial and spiritual domains. Tahfiz education not only develops the intellect but also
nurtures emotional stability and self-worth. Both Abdul Gani (2024) and Sabaruddin and Remly (2025)
observed that visually impaired students experienced elevated spiritual satisfaction through
memorisation, yet they also encountered social and emotional challenges, including limited peer
interaction and insufficient teacher preparation for special-needs instruction. Where appropriate
psychosocial support was lacking, learners displayed signs of diminished motivation and fatigue,
illustrating that empowerment must encompass mental well-being alongside academic success. An
inclusive ṭaḥfīẓ ecosystem thus requires structured psychosocial scaffolds—peer mentoring, teacher
empathy training, and socially supportive classroom cultures—to safeguard students’ dignity and
persistence. Within the maqāṣid paradigm, these interventions directly fulfil ḥifẓ al-nafs by preserving
the learner’s psychological safety and intrinsic motivation to continue the sacred journey of
memorisation.
Bronfenbrenner’s Ecological Systems Theory and Systemic Failure
This theory provides a robust analytical model for understanding the complex environmental factors impacting
the visually impaired student’s experience. The survey results expose critical system failures:
1. Microsystem Failure – Technical Deficiency (5.00): The institute, teachers, and learning tools (Mushaf,
computer) form the Microsystem. The students' consensus on the Lack of Digital Braille Technology as
the absolute major barrier (5.00) represents a direct and acute failure within this fundamental system.
TVI’s management must acknowledge that the Microsystem is not providing a competitive or inclusive
learning environment.
2. Mesosystem Deficit – Training and Support (4.67 and 4.86): This involves the interactions between the
institute, family, and training centers. The training deficit (4.67) indicates a failure in the interaction
between the teacher (Microsystem) and teacher-preparation programs (Ecosystem). Similarly, the
emotional gap (4.86) between students and teachers highlights a weakness in the quality of the
Mesosystem interaction.
3. Macrosystem Failure – Policy Execution: This describes the gap between KPM's and JAKIM's
commitment to inclusion policies and the technical and methodological reality at TVI. It suggests that
broad policies have not been successfully translated into mandatory budgets or effective compulsory
training.
Universal Design for Learning (UDL) and Combatting Disparity
UDL is the optimal pedagogical framework for inclusive tahfiz education, focusing on flexibility and
accessibility. The key principles are:
1. Multiple Means of Representation: Moving beyond printed Braille to auditory and digital media (Braille
Display).
2. Multiple Means of Action and Expression: Allowing students to revise and recite using digital tools for
efficiency (Ahmad ‘Umar, 2022).
3. Multiple Means of Engagement: Using spiritual motivation and specialized psychosocial support to
sustain motivation.
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The student mean of 5.00 is a blatant indicator of TVI's failure to meet UDL requirements in the first two
principles, particularly given the urgency for competitive memorization speed.
Specialized Pedagogy and Training Deficits
The teachers' acknowledgment of the training deficit (4.67) confirms prior research that professional competency
is a major barrier (Zulkifli et al., 2022). This deficit encompasses:
1. Curriculum Adaptation: The ability to modify the memorization curriculum to suit the slower tactile
reading speed.
2. Addressing Sanad Inconsistencies: Knowledge of the discrepancies between the local Braille Mushaf
and the Madinah Mushaf (Rasdi et al., 2024), which requires specialized skills in guiding recitation.
METHODOLOGY AND RESEARCH PROCEDURES
Research Design
The study utilized a Quantitative Descriptive Analytical Design to identify and describe the attitudes and
perceptions of teachers and students regarding the program's efficacy and the severity of its barriers. Descriptive
statistics (Mean Score) were used to identify priorities and degrees of severity.
Population and Sample at TVI
• Study Population: All teachers and students enrolled in the tahfiz program for the visually impaired at
the Tahfiz and Tarbiah Institute (TVI).
• Study Sample: A Purposive Sample (N=10), consisting of:
o N=3 Teachers.
o N=7 Totally Visually Impaired Students.
• Sample Justification: The purposive sample was selected to represent the entire small-scale ecological
education system at TVI. The comparative analysis between these two groups (producers and recipients of the
service) provides crucial insights into internal strengths and weaknesses.
Measurement Instrument, Validity, and Reliability
A closed questionnaire using a Five-Point Likert Scale (1=Strongly Disagree to 5=Strongly Agree) was
employed. The instrument was validated by experts in special education and tahfiz pedagogy. The instrument
focused on two main constructs:
1. Spiritual and Personal Efficacy: Measuring the positive impact.
2. Systemic Barriers and Challenges: Measuring the severity of three key variables: Technology, Training,
and Psychosocial Support.
Data Analysis
Data were analyzed using SPSS, focusing on:
Mean Score: To determine the level of agreement/severity (A mean of 5.00 indicates absolute consensus
and maximum criticality).
Comparative Analysis of Divergence: To compare the difference in the severity of challenges between
the teacher and student groups, identifying key priority gaps.
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DETAILED COMPARATIVE STATISTICAL FINDINGS AND ANALYSIS
Spiritual and Personal Efficacy Analysis (Superior Spiritual Efficacy)
Item
Teacher Mean
(N=3)
Student Mean
(N=7)
Overall
Mean
1. Helps in spiritual closeness to God
and faith strengthening
5.00
5.00
5.00
2. Builds self-confidence and ability
to face challenges
4.67
5.00
4.90
3. Fosters self-discipline and time
management
4.86
4.86
4.86
Overall Mean for Spiritual Section
4.84
4.95
4.92
Interpretation: The overall mean of 4.92 confirms that the program achieves exceptional success in the spiritual
dimension, validating that the Quranic curriculum inherently functions as a successful spiritual Microsystem
that fosters self-regulation and resilience.
Analysis of Divergence and Severity in Systemic Barriers (Critical Systemic Barriers)
Challenge Area
Teacher
Mean (N=3)
Student
Mean (N=7)
Divergence and Severity (Intervention
Priority)
1. Technology: Lack of Modern
Assistive Technology (Digital Braille).
4.33
5.00
Absolute Student Priority (Maximum
Severity – Microsystem Failure)
Challenge Area
Teacher
Mean (N=3)
Student
Mean (N=7)
Divergence and Severity (Intervention
Priority)
2. Training: Need for Specialized
Training in Inclusive Pedagogy.
4.67
4.43
Self-Acknowledged Teacher Priority
(High Severity – Mesosystem Deficit)
3. Psychosocial Support: Urgent Need
for Specialized Counselling Services.
4.00
4.86
High Emotional Gap (Second Student
Priority – Mesosystem Deficit)
Statistical and Ecological Interpretation of Divergence:
1. Microsystem Failure – Technology (5.00): This figure represents absolute consensus on the maximum
severity of the challenge from the students. The score 5.00 means that every single student views the lack
of Digital Braille technology as the most critical barrier. This is a failure in UDL principles and directly
threatens the students' ability to achieve speed and mastery, undermining Hifz al-Aql.
2. Mesosystem Deficit – Training (4.67): This score falls into the Very High Severity category and
represents a self-admission from the teachers. This challenge resides in the Mesosystem, as the teacher's
competency (the mediator) influences the quality of interaction between the student and the curriculum.
The teacher's higher priority (4.67) than the student's (4.43) indicates that the teacher perceives the
severity of their professional inadequacy more acutely than its direct impact on the student's primary felt
need (which is technology).
3. The Emotional Gap – Psychosocial Support (4.86 vs 4.00): The high mean among students confirms an
acute perceptual gap. Students demand near-absolute support, which teachers significantly underestimate
(4.00). This critical lack of support within the Mesosystem jeopardizes the students' spiritual resilience
by failing to address the underlying psychological toll.
In-Depth Discussion and Theoretical Application
Addressing the ecological paradox at TVI requires an integrated approach based on balancing Shariah principles
with advanced pedagogical frameworks.
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The Absolute Priority of Technological Empowerment: Equity as a Shariah and Pedagogical Value
The 5.00 mean confirms that providing Digital Braille technology is the non-negotiable first point of
intervention. This is not a matter of luxury or preference; it is the practical embodiment of Hifz al-Aql and the
principle of Educational Equity.
1. The Meaning of 5.00 from an Equity Perspective: It means the visually impaired student is restricted to
a slow, tactile reading process, while sighted peers benefit from rapid digital tools. This creates an
unacceptable performance gap. Providing Digital Braille technology, as highlighted by Ahmad ‘Umar
(2022), is the only measure that can bridge this time gap and fulfill the requirements of UDL.
2. Macrosystem Responsibility (Policy Failure): The persistence of this deficiency indicates a failure of the
Macrosystem (Government Policies and Funding) to translate commitments (JAKIM 2024) into direct
operational expenditure within the Microsystem (TVI). Funding plans must be explicitly earmarked for
assistive technology procurement.
Pedagogical Training: A Moral and Professional Imperative (Priority 4.67)
The teachers' self-acknowledgment of the training deficit (4.67) points to the liability of teacher preparation
programs in Malaysia.
Failure of the Ecosystem: The problem resides not solely with the individual teacher, but with the
Ecosystem that trains the teacher. Tahfiz teacher training curricula lack mandatory modules on inclusive
pedagogy, particularly in integrating assistive technology. These programs must be reformed to adopt a
new model focusing on:
1. Sensory Pedagogy: Compulsory training on multisensory teaching methods that maximize auditory and
tactile learning.
2. Curriculum Adaptation: Training teachers to effectively modify the standard curriculum to accommodate
the Braille reading pace and manage the Sanad variations (Rasdi et al., 2024).
Consequences on the Mesosystem: The training deficit leads to poor teacher-student interaction quality,
hindering mastery and delaying memorization, which runs counter to Hifz al-Din.
Addressing the Emotional Gap: Psychosocial Support as a Shield for Spiritual Resilience
The high student demand for counselling (4.86) signals that spiritual motivation alone cannot solve all
psychosocial challenges imposed by the disability. This is a cry for Hifz al-Nafs.
Distinction Between Spiritual and Clinical Support: Spiritual guidance cannot replace professional
clinical counselling needed to manage feelings of frustration, anxiety, or social isolation. Specialized
counselling aids the student in building a positive self-image, developing social skills, and leveraging
self-regulation more effectively (Taufik et al., 2022).
Microsystem/Mesosystem Responsibility: TVI must redefine its role in the Microsystem to include
specialized psychosocial support as a core, non-optional service. The failure of teachers (4.00) to grasp
the severity of this need reinforces the necessity of external, specialized professionals.
The Proposed Integrated Technical/Spiritual Inclusion Model for TVI
To restore ecological balance, TVI must adopt a dual-focused model based on the three interconnected pillars:
1. Technical Empowerment (Microsystem Intervention): Mandating a fixed annual budget for the renewal
of Digital Braille technology to ensure consistency and speed in memorization (Addressing 5.00).
2. Mandatory Professional Development (Mesosystem Intervention): Implementing compulsory,
university-certified training for teachers focused on UDL, specialized pedagogy, and assistive technology
integration (Addressing 4.67).
3. Holistic Support (Hifz al-Nafs): Establishing a specialized psychosocial counselling unit for students,
focusing on self-confidence and social skills (Addressing 4.86).
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CONCLUSION AND DETAILED STRATEGIC RECOMMENDATIONS
This study concludes that the Tahfiz and Tarbiah Institute (TVI) stands at a critical crossroads. The exceptional
spiritual success (4.92) is threatened by critical structural failures in assistive systems and professional training.
Intervention must be swift, strategic, and focused on the exact points of failure revealed by the statistical analysis
(5.00, 4.67, and 4.86).
Executive Roadmap for Addressing the Ecological Deficit at TVI
To ensure the translation of spiritual success into sustained competence, the TVI administration and higher
agencies must implement the following recommendations, directly tied to the found severity priorities:
Priority
(Severity)
Required Strategic Action
(Ecological System Level)
Executive Recommendation for TVI and
Higher Agencies
Shariah/Pedagogical
Basis
Technology
(5.00)
Immediate
Microsystem/Macrosystem
Intervention
1. Mandatory Budget
Allocation: JAKIM/KPM must allocate
dedicated, nonnegotiable funds for the
procurement of Digital Braille devices
(Braille Note or dynamic displays) for
every student and teacher (1:1 ratio) at TVI.
2. Digital
Standardization: Commit to a unified,
approved digital Braille Mushaf text to
guarantee Sanad integrity.
Hifz al-Aql,
Educational Equity
(UDL).
Training
(4.67)
Compulsory Mesosystem
Intervention
1. Specialized Certification Program:
Institute a mandatory annual training
program for tahfiz teachers focused on
(Sensory Pedagogy) and (Assistive
Technology Integration). 2. UDL
Assessment Training: Train teachers
specifically on auditory-based assessment
methods to eliminate visual bias.
Professional
Competency, Quality
of Itqan in Hifz al-
Din.
Psychosocial
(4.86)
Permanent Mesosystem
Intervention
1. Specialized Counselling Staff: Appoint a
specialized psychologist or counsellor with
expertise in visual impairment as a
permanent member of the TVI staff. 2.
Self-Esteem Programs: Launch regular
workshops to build selfconfidence and
social skills, integrating the spiritual
lessons with clinical coping strategies
(Taufik et al., 2022).
Hifz al-Nafs,
Psychological
Resilience, and Self-
Regulation.
Pathway
Integration
Ecosystem/Macrosystem
Intervention
KPM, in coordination with TVI, must
revise tertiary admission criteria to include
assessments of auditory memory and
intuitive memorization potential, securing
a clear pathway to
Social Inclusion and
Hifz al-Nafs
(Continuous
Education).
Priority
(Severity)
Required Strategic Action
(Ecological System Level)
Executive Recommendation for TVI and
Higher Agencies higher Islamic education
institutions.
Shariah/Pedagogical
Basis
The implementation of these recommendations will ensure that the Tahfiz Al-Quran program for the visually
impaired at the Tahfiz for the Visually Impaired (TVI) is a leading model in integrating the objectives of Islamic
law with the highest standards of inclusive educational practice.
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Appreciation
The author extends sincere gratitude to the Dar al Qari Resources Research Fund, the Centre for Research
Excellence and Incubation Management (CREIM), and the Faculty of Contemporary Islamic Studies at
University Sultan Zainal Abidin (UNISZA) for their instrumental support of this research. This article is part of
a research project titled "Challenges and Barriers in Tahfiz Education for the Visually Impaired"
(UNISZA/2024/PPL/DAQR(020) (RI057)).
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