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ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXX December 2025 | Special Issue

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A Conceptual Study of Qur’anic-Based Approaches in the Teaching of

Arabic as a Foreign Language

Mohd Taufiq Bin Abd Talib

, Mostafa Hassan Mohamed El Khayat, Nik Murshidah Binti Nik Din,

Noor Eliza Binti Abdul Rahman

Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin 21300, Gong Badak

Terengganu Malaysia

Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.930000035

Received: 10 December 2025; Accepted: 16 December 2025; Published: 25 December 2025

ABSTRACT

The persistent struggle among non-native speakers to acquire genuine fluency in Arabic presents a long-standing

pedagogical dilemma, often reducing the language to a mere utilitarian tool, devoid of its deep cultural and

spiritual resonance. This reductionist approach, favoured by many contemporary curricula, strips Arabic of its

inherent richness, leaving learners with a fractured understanding of its complex morphology and profound

semantic layers. Prior scholarship, while extensive on general second language acquisition, frequently overlooks

or superficially engages with the unique linguistic ecosystem of Qur’anic Arabic as a foundational pedagogical

model for foreign language learners. This conceptual analysis, drawing upon classical linguistic treatises and

contemporary educational theory, scrutinises existing pedagogical lacunae. It uncovers three critical themes: the

profound intertwining of sacred text and linguistic structure; the inherent lexical and grammatical integrity of

Qur’anic discourse as a teaching blueprint; and the potential for a deeper, motivationally-charged learning

experience when the source text is positioned centrally. The implications extend beyond mere linguistic

proficiency, suggesting a transformative shift in curriculum design that could foster not just fluency, but a more

holistic appreciation for Arabic and its enduring literary heritage.

Keywords: Qur'anic Arabic, Foreign Language Teaching, Arabic Pedagogy, Classical Arabic, Religious

Education

INTRODUCTION

The current state of Arabic language instruction for non-native speakers is, arguably, a failure. Despite decades

of pedagogical innovation and countless theoretical frameworks—each promising revolutionary outcomes for

learners across diverse linguistic backgrounds—the stark reality remains: achieving anything beyond basic

transactional competence proves exceedingly difficult. Students grapple with seemingly insurmountable

grammatical complexities; they stumble through lexicons often divorced from living contexts; many simply give

up. This persistent inability to cultivate genuine mastery, particularly a nuanced appreciation for the language’s

deeper registers, begs a re-evaluation of our foundational assumptions regarding how Arabic ought to be taught,

especially as a foreign language in secular or even faith-based institutions. The conventional wisdom, which

prioritises modern standard Arabic and often segregates classical forms, often creates an artificial barrier,

ironically hindering the very progress it purports to accelerate. Why, one might ask, do we continue to insist on

models that consistently underperform, neglecting the very fount from which Arabic derived much of its

structural integrity and expressive power? Scholars have explored various communicative approaches (Al-Jarf,

2019), yet they mostly skirt around the elephant in the room: the Qur’an itself as a didactic resource. This

persistent avoidance, born perhaps of perceived academic neutrality or an unwarranted fear of theological

entanglement, leaves a gaping void in the methodological discourse, denying learners a potent, organically

structured pathway into the language. It’s a glaring oversight, a pedagogical blind spot that demands immediate

intellectual redress.

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXX December 2025 | Special Issue

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LITERATURE REVIEW

Discussions surrounding Arabic as a foreign language (AFL) pedagogy have long been fractious, often

characterised by a tension between communicative competence and grammatical accuracy. Mahmoud (2020)

champions immersion, arguing for environments that mirror natural acquisition, yet his work, whilst insightful,

tends to overlook the specific challenges posed by the diglossic nature of Arabic—the chasm between spoken

vernaculars and formal written forms. Other proponents, such as Abdul-Raof (2019), have vociferously

advocated for a return to classical texts, suggesting that the structural integrity and semantic precision inherent

in works like the Qur’an offer an unparalleled foundation. His assertion, however, faces a practical counter-

argument from educators who fear overwhelming learners with archaic syntax and an extensive vocabulary that

seems irrelevant to daily interaction. It is a valid concern, one that points to a systemic pedagogical inertia, a

reluctance to innovate beyond established—and often failing—paradigms.

The debate over Modern Standard Arabic (MSA) versus Classical Arabic (CA) in AFL curricula remains fiercely

contested. Ryding (2005), a prominent voice, largely endorses MSA as the default, reasoning that its standardised

form allows for broader communication and access to contemporary media. Yet, critics, including Al-Khuli

(2022), contend that MSA, by deliberately simplifying or omitting classical structures, inadvertently deprives

learners of the deep grammatical rules and morphological patterns that govern the entire language family. This

omission, they argue, results in a superficial understanding, a mere veneer of fluency that cracks under pressure

when confronted with more sophisticated texts. The very elegance of Arabic, its internal logic, derives

significantly from its classical roots; to bypass this is to build on shaky ground.

Furthermore, the integration of religious texts, particularly the Qur’an, into AFL instruction presents another

layer of contention. While studies by Al-Qurashi (2021) acknowledge the Qur’an’s undeniable linguistic

significance—its perfect grammatical construction and rich rhetorical devices—many pedagogical frameworks

remain hesitant to embrace it as a core teaching instrument. This reluctance often stems from a misplaced fear

of proselytisation or a misguided attempt to maintain secular academic purity, effectively sidelining a text that

is, quite simply, the most influential piece of Arabic literature ever produced. Such an exclusionary stance,

arguably, impoverishes the learning experience, severing the language from its most profound cultural and

historical anchor. One might suspect that such hesitation ultimately does a disservice to both the student and the

subject matter.

Conversely, a niche body of scholarship, represented by works like those of Khan (2018), argues for targeted

Qur’anic integration, focusing on its unique lexical patterns and rich semantic fields. These works often highlight

how Qur’anic vocabulary provides a consistent, coherent linguistic framework that can be systematically

learned, thus building a robust internal dictionary for learners. Their proposals, however, frequently remain

confined to specialised religious institutions, failing to penetrate mainstream AFL programmes. The challenge

here is not merely about *what* to teach, but *how* to present such material in a pedagogically sound, accessible

manner that does not presuppose prior religious knowledge, but rather treats the Qur’an primarily as an

unparalleled linguistic artefact.

Beyond these stylistic and content-based arguments, the psychological dimensions of learning Arabic also

warrant attention. Ghazali and Yaakob (2019) explore learner motivation, suggesting that a connection to the

spiritual or cultural aspects of Arabic can profoundly affect engagement and retention. If the Qur’an represents

the apotheosis of Arabic expression for many, then its strategic use might well tap into a wellspring of intrinsic

motivation, transforming a laborious task into a more meaningful pursuit. Yet, despite these indications, few

mainstream curricula have deliberately capitalised on this potential motivational engine, preferring instead a

more detached, ostensibly objective approach. This often leaves learners feeling disconnected, merely acquiring

vocabulary and grammar rules without truly grasping the soul of the language. It's a missed opportunity, a

pedagogical vacuum awaiting innovation.

METHODOLOGY

This conceptual study proceeds through a rigorous, intellectually discerning analysis of existing literature and

established theoretical constructs, rather than embarking on empirical data collection. We aren't polling students

or conducting interviews; our work resides entirely within the library, among texts, ideas, and competing

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXX December 2025 | Special Issue

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arguments. Our aim is to construct a theoretical synthesis, a coherent framework that proposes an alternative

pedagogical direction for Arabic as a foreign language, grounded firmly in Qur’anic linguistic principles. This

is not merely a summary of previous findings; it is an active engagement with, and often a challenge to, prevailing

assumptions.

The initial phase involved an extensive, deliberate search across academic databases—JSTOR, Scopus, Google

Scholar—using a focused set of keywords such as 'Qur'anic Arabic pedagogy,' 'classical Arabic teaching

methods,' 'religious texts language acquisition,' and 'Arabic diglossia education.' This was not an indiscriminate

sweep, but a carefully curated selection process. We consciously discarded outdated theories that failed to

adequately address the unique challenges of non-native acquisition, favouring instead those works that offered

deeper conceptual insights or presented compelling, albeit perhaps marginalised, arguments regarding the

structural integrity of classical Arabic.

Our intellectual journey involved a painstaking sifting through philosophical treatises on language, historical

accounts of Arabic grammar's development, and contemporary discussions on second language acquisition

theory. Each text was scrutinised not just for its content, but for its implicit assumptions, its underlying biases,

and the theoretical lineage it represented. For instance, discussions around the 'natural' order of language

acquisition were juxtaposed with classical Arab grammarians' meticulous categorisations, seeking points of

unexpected congruence or glaring divergence. This demanded a critical eye, an almost archaeological digging

through layers of thought.

The core of our methodology centred on what might be termed 'conceptual triangulation.' We identified recurring

themes and critical disjunctures within the literature—for instance, the persistent pedagogical fragmentation of

Arabic language levels, or the artificial separation of grammar from semantic depth. Then, we consciously sought

out counter-arguments or overlooked historical perspectives, particularly those rooted in traditional Islamic

scholarship concerning Arabic linguistics and exegesis, where the Qur’an functions as the ultimate linguistic

benchmark.

This process wasn't linear; it was iterative, a constant back-and-forth between broad conceptualisation and

minute textual analysis. We identified key conceptual nodes—such as i‘jāz al-Qur’ān (the inimitability of the

Qur'an) as a linguistic phenomenon, or the intricate relationship between root morphology and semantic

extension—and then tracked how these concepts either appear or, more often, are glaringly absent from

mainstream AFL pedagogical discourse. The strength of this approach lies in its capacity to build a coherent

argument from fragmented insights, drawing connections that might otherwise remain obscured. It is a work of

intellectual synthesis, an attempt to weave disparate threads into a novel conceptual tapestry. We are building an

argument, piece by painstaking piece, from the raw material of ideas.

RESULTS

The careful re-examination of Arabic language pedagogy, viewed through the lens of Qur’anic-based

approaches, reveals several conceptual pillars that have, regrettably, been either ignored or superficially engaged

with in prevailing methods. These findings are not empirical observations; they are theoretical revelations,

conceptual breakthroughs arrived at through diligent textual analysis and critical synthesis.

Firstly, there is the undeniable structural integrity of the Qur’anic text itself. It is not merely a religious scripture;

it is a linguistic masterpiece, a self-contained ecosystem of grammatical precision and rhetorical brilliance. Every

word, every grammatical particle, serves a purpose (Siddiqui, 2018). Teaching Arabic by systematically

unpacking these structures—showing learners how meaning is built layer upon layer, from root morphology to

complex sentence structures—offers a stable, predictable, and profoundly logical entry point. Current methods

often present grammar as a series of disconnected rules. This approach, by contrast, views grammar as an organic

whole, demonstrable and observable within an accessible, yet infinitely rich, corpus. It’s a complete system,

waiting to be understood.

Secondly, the inherent lexical coherence within Qur’anic Arabic proves to be an exceptionally powerful

pedagogical tool. The Qur’an employs a finite, albeit vast, vocabulary, often reiterating key terms and concepts,

allowing for deep semantic immersion (Mir, 2019). When learners engage with this corpus, they encounter words

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXX December 2025 | Special Issue

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not as isolated dictionary entries, but as participants in a complex web of interconnected meanings. This

contextual richness cultivates a profound understanding of semantic fields, antonyms, and synonyms, far beyond

rote memorisation. It builds a genuine conceptual lexicon. Students learn a word's meaning, its usage, and its

broader implications all at once, which is a stark contrast to simply listing definitions.

Thirdly, the spiritual and intellectual engagement provoked by Qur’anic content offers an unparalleled

motivational engine for learners. Acquisition can be a tedious chore. However, when the language is connected

to a source of profound meaning—a text held sacred by billions—the learning process transcends mere utility

(Rahman, 2021). Learners are no longer simply memorising verb conjugations; they are unlocking verses,

grasping ancient wisdom, connecting with a profound cultural heritage. This intrinsic motivation, often

overlooked in secular pedagogical models, can dramatically increase retention and foster a deeper, more enduring

connection to the language. It transforms a task into a quest.

Beyond these, the rhetorical and stylistic depth of the Qur’an provides a masterclass in Arabic expression. Its

use of metaphor, simile, and paronomasia is unparalleled, offering learners not just correct grammar, but

*beautiful* grammar, expressive vocabulary (Abbasi, 2020). By studying these rhetorical devices, students move

beyond basic communication to a sophisticated appreciation of Arabic literary artistry. This elevates the learning

experience from functional to artistic, fostering a sense of aesthetic accomplishment. It’s about more than just

speaking; it’s about speaking eloquently.

Thus, these conceptual insights collectively suggest a re-orientation. Arabic instruction needs not invent new

grammars or vocabularies. It merely needs to rediscover its most potent, historically proven resource, treating it

not as a religious anomaly but as the definitive linguistic standard. This is the argument we assemble. It isn't

about proselytising; it's about pedagogy.

DISCUSSION

The findings, or rather, the conceptual revelations put forth, demand a re-evaluation of fundamental assumptions

underpinning Arabic as a foreign language instruction. So what does this truly mean for the real world? It

suggests that our current fixation on fragmented, often 'modernised' curricula might be deeply misguided, leading

only to a generation of learners who possess a superficial command of the language, forever distanced from its

profound intellectual and spiritual wellsprings. We’ve been building houses without solid foundations.

One might suspect that the persistent struggle many students face, even after years of study, directly correlates

with the disengagement of Arabic pedagogy from its classical heritage. When the Qur’an, as the undisputed

linguistic zenith of Arabic, is treated as an optional extra or a specialised niche, learners are deprived of its

inherent coherence. This study argues that by foregrounding the Qur’anic text, not merely as a religious artefact

but as a perfectly articulated linguistic corpus, we could provide students with an organic, intrinsically logical

framework for understanding Arabic grammar, morphology, and semantics. It offers a consistent point of

reference, a linguistic anchor in a sea of dialectal variation and ever-changing vernaculars (Hassan, 2019). This

shift, arguably, could transform the learner’s journey from one of arduous memorisation into a process of

systematic discovery.

The resistance to integrating Qur’anic approaches often stems from valid, if somewhat overstated, concerns

about accessibility and religious neutrality. Yet, this paper implicitly argues that such concerns may inadvertently

impoverish the learning experience. The fear of 'religious bias' often overshadows the immense linguistic

benefits. One might postulate that approaching the Qur’an as a *linguistic exemplar*, rather than solely a

theological document, mitigates this issue. Its perfect syntax, its vast and yet internally consistent lexicon—these

are not matters of faith, but of demonstrable linguistic fact (Zayd, 2020). By de-emphasising the religious

interpretation in the language classroom and foregrounding its structural perfection, instructors could unlock a

powerful teaching resource without overstepping academic boundaries. It's an intellectual pivot, not a

conversion.

Furthermore, the observed motivational potential, stemming from an engagement with deeply meaningful

content, presents a compelling case for curricular reform. Students are more likely to persevere through the

rigours of language acquisition if they feel a profound connection to the material. Learning Arabic *through*

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXX December 2025 | Special Issue

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the Qur’an offers an intrinsic reward structure beyond mere practical utility—a spiritual and intellectual

enrichment that can dramatically improve engagement and retention rates (El-Sayed, 2022). This implies a

paradigm shift away from purely functional language instruction towards a more holistic educational experience,

one that acknowledges the profound cultural and historical weight of the language. Such an approach might even

make the dry mechanics of grammar far more palatable.

The conceptual framework presented here does not advocate for an abandonment of modern pedagogical

techniques, but rather a strategic re-prioritisation. It is not about turning language classrooms into seminaries;

rather, it is about recognising and intelligently re-integrating the most significant linguistic resource in Arabic

history into mainstream teaching. This would mean designing curricula that systematically introduce Qur’anic

vocabulary, grammatical structures, and rhetorical patterns from early stages, gradually building complexity. It’s

entirely possible that by doing so, we might not only improve linguistic proficiency but also cultivate a

generation of learners with a far richer, more authentic appreciation for the Arabic language and its enduring

legacy. The alternative is to persist in current failing methods, forever chasing diminishing returns.

CONCLUSION

The conceptual journey undertaken here, dissecting the merits of Qur’anic-based approaches in foreign language

instruction, leads to a decisive conclusion: the pedagogical landscape of Arabic as a foreign language is critically

underdeveloped, largely due to its persistent reluctance to embrace its most profound and structurally perfect

linguistic resource. We have, arguably, been looking in the wrong places for solutions, devising convoluted

methods when the answer lay in plain sight, enshrined in a text of unparalleled linguistic elegance. The persistent

failure of many learners to achieve deep fluency and genuine appreciation for Arabic culture suggests a

fundamental flaw in current methodologies, which often sever the language from its foundational textual

heritage.

This study argues that the systematic integration of Qur’anic principles into AFL curricula is not merely an

academic exercise but a necessary corrective. By re-centring instruction around the Qur’an’s robust grammatical

framework, its coherent lexical system, and its profound motivational pull, educators could cultivate a more

authentic, deeply rooted understanding of the language. This isn't about imposing a theological viewpoint. It’s

about leveraging a linguistic goldmine, a perfectly preserved corpus that offers a consistent, logical, and

immensely rich pathway into Arabic. The current ad-hoc, often fragmented approaches simply cannot compete

with the organic integrity offered by such a foundational text.

Future research ought to develop specific, scaffolded pedagogical models that systematically integrate Qur’anic

vocabulary acquisition and grammatical analysis at various proficiency levels, moving beyond mere theoretical

advocacy. Testing these models in diverse educational settings, critically assessing both linguistic outcomes and

learner engagement metrics, would provide the empirical data necessary to validate the conceptual arguments

presented here. Specifically, controlled experiments comparing traditional MSA curricula with hybrid Qur'anic-

infused approaches on metrics like retention of irregular verb conjugations and the understanding of idiomatic

expressions would be exceptionally useful.

Ignoring these insights would be a profound disservice, condemning future generations of learners to perpetual

linguistic struggle, denying them access to the rich cultural and intellectual heritage that Arabic, at its heart,

represents. The path forward demands courage: a willingness to challenge established norms and embrace a

methodology that, while perhaps unconventional in certain academic circles, is historically grounded and

intellectually compelling. The alternative is continued mediocrity.

REFERENCES

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4. Al-Khuli, M. A. (2022). Teaching Arabic as a Foreign Language: A Comprehensive Guide. Dar Al-

Resalah.

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XXX December 2025 | Special Issue

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