1 
 
 
CHAPTER 1 
 
INTRODUCTION 
1.1 Introduction 
This research is conducted for the purpose of developing tahfiz al-Quran 
learning model for SVI with special needs. Thus, this chapter will discuss the overall 
conception on what is going to be conducted in this research. Among the topics will be 
discussed are background of the study, statement of the problems, objective of the study, 
research questions, scope of the study, the significant of the study, research theoretical 
framework, research concept framework, and research operational definition.  
 
1.2 Background of the Study 
Al-Quran is Kalamullah (word of God), divine revelations for Prophet 
Muhammad s.a.w, and guidance for whole mankind. The elementary concept of recital, 
memorising, understanding and practicing the content of al-Quran is a directive on each 
Muslim individual, according to surah al-Qiyamah, 75:17-19: 
 
ه ِب َل َج ْع  َت ِل َك َنا َس ِل ِه ِب ْك  ِرَُتح َلا ه َنآْر  ُ قَو ُه َعَْجم ا َن  ْ ي َل َع َّن ِإ  ْع ِبَّتا َف ُه َنَ ْأَر  َق ا َذ ِإ َف ُُ
 ُه َنآْر  ُق  ُه َنا َي  َ ب ا َن  ْ ي َل َع َّن ِإ َُّثُ 
Meaning: “Do not rush your tongue trying to memorize a revelation of 
the Quran. It is certainly upon Us to make you memorize and recite it. So 
once We have recited a revelation through Gabriel, follow its recitation 
closely.Then it is surely upon Us to make it clear to you”. 
 
1 
 
The first revelation was when Rasulullah s.a.w was taught to read surah al-Alaq 
and to hafaz or memorize it. Memorising al-Quran was the method used by Rasulullah 
s.a.w in teaching al-Quran to companions (Al-Habash, 1987). 
 
The directives to learn al-Quran, memorize, understand and practice the contents 
is a universal directive not only to normal Muslim, but also to persons with special 
needs, among others, those suffering visual impairment (Hamdi et al., 2012; 
Norakyairee et al., 2012). The disabilities and sensory limitations for these persons with 
special needs, never constrain their daily routines to learn and tadabbur (pondering over 
the meaning and contemplate them) the al-Quran. Even more impressive, there has been 
huge numbers of al-Quran hafiz born among these special people (Aziz et al., 2018) 
 
In shumul’s (comprehensiveness) context of Islam itself, Islam has never even 
once neglected the welfare of person with visual impairment disability, so that Islam 
urge all level of society starting from family to being open, sympathy and empathy on 
hardships face by these special people. Allah says in surah al-Tin, 95:4: 
 
 ميِو ْق  َت ِن َس ْح َأ ِفي َنا َس ْن ِْلإا ا َن ْق َل َخ ْد َق َل 
Meaning: “We have indeed created man in the best of molds.” 
 
Among the signs of Allah s.w.t.’s might be the creation of mankind with the best 
creation, in the same time creating among His servants who are different from various 
aspects, whether physically or mentally. Nevertheless, these differential aspects are not 
a determinant or warrant to attain His heaven in hereafter but the determinant fixed by 
Allah s.w.t is al-Taqwa (piety). 
2 
 
Islam deeply emphasized on the well-being of persons with disabilities that 
Allah s.w.t said in a situation happened upon Rasulullah s.a.w. as a lesson. It was 
narrated that one day, Rasulullah s.a.w was attended by Ummu Maktum who is a 
visually impaired person. On that time, Rasulullah s.a.w was occupied with Quraish 
leaders and preaching dakwah on Islam to them. Upon spotting the existence of 
Abdullah Ibn Ummu Maktum, Rasulullah s.a.w thus turned his face away from him and 
focusing on the leaders of Quraish. Promptly, Allah s.w.t sent His revelation in surah 
`Abasa, 80:1-11, which meaning of is translated as: 
 
“He (The Prophet) frowned and turned away, because there came to him the 
blind man. And what makes thee know that he may be seeking to purify himself, 
or he may take heed and the Reminder may benefit him? As for him who is 
disdainfully indifferent. Unto him thou dost pay attention, though thou art not 
responsible if he does not become purified But he who comes to thee hastening, 
And he fears God, Him dost thou neglect”. 
 
Afterward the revelation above, Rasulullah s.a.w focused his attention to 
Abdullah Ibn Ummu Maktum. This situation clearly shown the obligation to treat 
person with special needs the same like normal people, especially when they come to 
know more on religious matters (Siti Fatimah, 2007). Disadvantages and sensory 
limitations have never constrained their daily lives. As a Muslim, in order to learn and 
tadabbur al-Quran is also obliged to them as well as other typical groups.  
 
The history of learning al-Quran by hafazan (memorising) started with the first 
verse of revelation from al-Quran to Prophet Muhammad s.a.w. in the Cave of Hira 
(Abdullah ad-Dakhl, 2008). Since the incident, the process of al-Quran memorisation 
between the Prophet and the angel Jibril continued in stages for 23 years (al-Dailami, 
3 
 
2006). As accordance to various sources, the Prophet s.a.w. is an ummi (illiterate) 
prophet. With such condition, Prophet Muhammad s.a.w. received al-Quran from the 
Jibril a.s and simultaneously teach them to companions by hafazan. The teaching and 
learning method that he used at that time was as similar as the method how he was 
taught by the angel Jibril, which was (1) sima’ (listening), (2) tikrar (repetition), and 
(3) ‘ardh (reciting) (Abdullah ad-Dakhl, 2008). Following this method, the Prophet 
would recite the revelation he received to them first, while they listened attentively. 
Then, he would repeat the verses until they memorised them. Afterwards, they would 
recite what they had memorised to him (Abdullah ad-Dakhl, 2008). The teaching and 
learning methods were continued by his companions, and they have conveyed them to 
their family members afterwards (Hafiz et al., 2018). The process where al-Quran was 
delivered by stages helped and facilitated Rasulullah s.a.w. to teach it to companions, 
whom consequently memorized and comprehend the content (Abu Najihat, 2001). 
 
1.3 Statement of the Problem 
The directives to learn al-Quran, memorize, comprehend and practicing the 
contents are general orders that does not only imply to Muslim with normal capability, 
but also those with special needs, among of which who are SVI  (Ahmad Yunus & 
Asmilyia, 2016; Hamdi et al., 2012; Norakyairee et al., 2012). For that reason, Muslim 
should oblige to pour fullest effort so they can read al-Quran with the best manner to 
ensure their ibadah (ritual deeds) can be performed perfectly. Al-Sabuni (1996) 
explains among the objectives of learning al-Quran are proficient in pronouncing al-
Quran letters conforming to their makhraj (prescribed articulation) and its sifaat 
(nature), proficient in following its tajweed (rules of reading with proper pronunciation), 
effectively memorising al-Quran, good comprehension of their understanding and 
4 
 
lessons, practicing and appreciating contents as well as preaching to others.  These 
qualities are also for SVI and it is their responsibility to master them.  
 
However, those advantages and privileges have still not fully utilized by those 
SVI, yet issues on al-Quran mastery and hardship faced by this group of people still 
remain the main discussion for academics. Correspondingly, this research revolves 
around the issues and problems of poor level of al-Quran recital among SVI. Up to this 
day, most of them are unable to read al-Quran, or they can read them but less fluent. 
The most unfortunate is some of them found still not recognize the letters hijaiyah 
(Arabic alphabets in al-Quran) or is termed as “al-Quran illiterate” (Noordin, 2007; 
Norshidah Mohd Salleh, 2004; Yaacob, 2004). 
 
Corresponding to researches conducted on those SVI, identified the weaknesses 
involve mastery aspect of Braille al-Quran (Abdullah, 2010; Rahman, 2006; Yaacob, 
2004; Zakaria & Husain, 2010), hijaiyah letters mastery (Noordin, 2007; Norshidah 
Mohd Salleh, 2004) and al-Quran recital fluency (Norshidah Mohd Salleh, 2004) along 
with tajweed command (Yaacob, 2004; Zakaria & Husain, 2010). 
 
Study made by (Abdullah, 2010; Rahman, 2006; Yaacob, 2004; Zakaria & 
Husain, 2010) found the main problem in learning al-Quran among the SVI are the 
incompetency of Braille al-Quran codes. The situation happens to students with poor 
academic performance and difficulty in learning process. Moreover, in their ability to 
memorize codes in Braille al-Quran. The same pattern was found in a research by (A. 
A. Rahman, 2006) where in early stage, students of Malaysian Muslim Impaired Vision 
5 
 
Association (PERTIS) faced difficulty in reciting al-Quran due to the lacking fully 
command of Braille codes in al-Quran.  
 
Meanwhile, research done by (Abdullah, 2010) regarding to Quranic studies 
among the SVI at several locations in Malaysia as conducted by PERTIS also found 
only a few percent obtain the knowledge of Braille al-Quran and apply it. This constraint 
their memorisation to the short verses only. According to (H. B. Zakaria, 2016), the 
repetition of tilawah (recitation) al-Quran amongst SVI are very low. The above 
mentioned also causes these students to forget Braille codes, which consequently affect 
their fluency in reading al-Quran.  
 
Through the above problem, students are also disable to master Jawi and 
hijaiyah letters (Norshidah Mohd Salleh, 2004). From the weakness to pronounce of 
letters in proper makhraj and appropriate pronunciation, its extent of committing errors 
in reciting surah al-Fatihah (Noordin, 2007). This enforced by findings from Razak 
(2008) where only 42% of the SVI attained medium level of fluency in reading al-
Quran. 
 
Based on the issues already highlighted, it is not surprising for weakness of 
tajweed mastery among the SVI in reading al-Quran. It was proven by a conducted 
research which the students failed to achieve satisfactory level of al-Quran reading in 
terms of tajweed knowledge and tilawah achievement.  Majority was hold by the 
number of students being at the weak category with mastery score of 0-39 which 
represents 83.5% (Hajarul et al, 2012). 
6 
 
As stated by (Yaacob, 2004) these SVI are difficult to understand the tajweed 
subjects because they might be confused with certain letters that profoundly similar to 
each other in terms of the dot’s arrangement. Thus, this explains their incapable reading 
command of al-Quran. However, it is not much of a problem to read al-Quran for those 
who are quite competent with Braille al-Quran, but they need to pay extra attention on 
their reading to ensure accurate pronunciation and letters makhraj. According to 
research done by (H. B. Zakaria, 2016), students with SVI are found to be less likely to 
read books on tajweed to improvise their knowledge on the rule. This due to small 
amount of reference materials suitable for their disability, which is the lack of tajweed 
and al-Quran reference materials in the form of Braille as well as large-sized printed 
reference materials.  
 
Along with the discussion above, the contributing factors for the problems in 
teaching and learning al-Quran among the SVI are teachers’ competency in teaching 
with the aid of Braille al-Quran, teaching time constraints, no basic knowledge among 
the students concerning al-Quran, no teaching aids material, and less support from 
parents (Zakaria & Husain, 2010). According to (Norakyairee et al., 2012), the 
ineffective and disorganized approach of methods and techniques during teaching and 
learning process. On the other hand, H. B. Zakaria (2016) asserts the students’ not being 
interesting on reading al-Quran is due to the lack of exposure of readings by qari (the 
ones who recite al-Quran with proper pronunciation) that could be their guide and best 
recital example to improve their own fluency and eloquence. 
 
The same goes to al-Quran memorisation context where the best learning 
approach and memorisation technique is necessary to ensure the effectiveness of 
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memorisation to the huffaz (the memorizers). However, unsystematic method and 
techniques of memorisation would give big impact to students in terms of their memory 
and effectiveness in memorising al-Quran (Abdul Hafiz et al., 2003). 
 
In accordance with Tarmidzi et al. (2019) mentioned the challenges of 
memorising al-Quran among SVI in Malaysia during and after memorising al-Quran. 
By memorising al-Quran, the challenges are the ability of individual memory, influence 
of environment, verses that confuse memory and giving up half way. Regarding to the 
challenges in ability of individual memory, it’s also determined by practicing correct 
memorisation techniques, do enough repetition (tikrar) every time memorising a new 
sentence and doing wrong or sinful things. The challenges after memorising are 
consistency in maintaining memorize and repetition the verses of al-Quran and preserve 
the Quran in memory.  
 
Implications from the previously researches indicate the needs to implement 
tahfiz al-Quran learning process especially for SVI group. Besides, stressing influential 
factors in producing quality of huffaz. In addition, according to (J.M, 1997), the interest 
and motivation of this SVI group will decline if less support and specific approach due 
to their visual limitation in learning process. Zainora et al. (2012) affirms refinement on 
learning process implementation should be done in order to boost teaching effectiveness 
in maahad tahfiz (institution aims to produce tahfiz). Implementation of appropriate 
learning strategy upon to learning style, is able to upscale students’ motivation and 
performance achievement (Hashim et al. 2014). 
 
8 
 
Therefore, if problems and issues of al-Quran learning among the SVI keep 
going on without any action, it is afraid would descend potentials of these students along 
with the failing to fulfill the vision of tahfiz al-Quran education. Scholars with SVI 
disability from the past have proved that the advantages own by them have successfully 
produced al-Quran huffaz. There are numerous groups of al-Huffaz and al-Qurra’ 
amongst prior SVI also from having scholars in certain fields. Furthermore, their 
knowledge and expertise are still being referred until today. Among them are Imam as-
Syatibi (1159), an expert in qira’at (the method of recitation), Syeikh Abdul Aziz Ibn 
Baz (1999) Grand Mufti of Saudi Arabia, Syeikh Dr Fadhl Hassan (2011), expert in al-
Quran translation, Syeikh Muhammad Rif’at (1950), expert in tarannum (the method 
of recitation) and many others. This shows having different ability is not a barrier for 
individual’s excellence (Aziz et al., 2018). 
 
Hence, a comprehensive research should be done on the issue of tahfiz education 
for SVI. Consequently, developing thoroughly framework to form a beneficial model 
to education system. There is needs towards the learning model of tahfiz al-Quran for 
group of SVI to assist this group in memorising al-Quran with more efficient and 
effectiveness. This research also works as a guideline for this group of visually limited 
students in their learning process of memorising al-Quran proper to their capacity. 
Accordingly, the researcher has the view that this research is very reasonable to be 
conducted and is a necessity in tahfiz al-Quran education field in Malaysia in general 
and for SVI to be specific.  
 
 
 
9 
 
1.4 Objectives of the Study 
The objectives of the study were built on the problem statement consisting of 
three main objectives in each phase based on the Design and Development Research 
(DDR) approach. The following are the objectives of the study by phase;  
 
Phase 1: Need analysis 
1. To identify the learning process of tahfiz al-Quran for SVI. 
2.  To identify the problems and challenges faced by SVI during memorising the 
Quran. 
3. To identify the needs to the development of Tahfiz al-Quran Learning Model for 
SVI. 
 
Phase II: Design and development of model 
4. To design Tahfiz al-Quran Learning Model for SVI based on experts’ opinions. 
 
Phase III: Model evaluation 
5. To evaluate the developed Tahfiz al-Quran Learning Model for SVI according 
to experts’ views. 
 
1.5 Research Questions 
The study questions were constructed based on the research objectives, which 
consisted of three main study questions according to phase. Therefore, this study is 
carried out with the following research questions; 
 
 
10 
 
Phase 1: Need analysis 
1. How the learning process of tahfiz al-Quran for SVI? 
2. What are the problems and challenges faced by SVI during memorising the 
Quran? 
3. Are there any needs for development tahfiz al-Quran learning model for SVI? 
 
Phase II: Design and development of model 
4. What is the appropriate design and development of the Tahfiz al-Quran Learning 
Model for SVI based on experts’ opinions? 
 
Phase III: Model evaluation 
5. What is the evaluation of the Tahfiz al-Quran Learning Model for SVI 
developed according to experts’ views? 
 
1.6 Operational Definitions 
In this section, several terminologies relating title of research will be explained. 
Those terminologies, for example, are model, tahfiz al-Quran learning, SVI and process 
of memorising al-Quran.  
1. Model 
 
Conceptual Definition: Model refers to an intermediary that makes it easier for 
readers to understand the work processes or activities intended by the reviewers 
depicted in graphic form Tracey, D. H., & Morrow (2006), and the model could be 
transformed into diagrams (Normand et al. 2008). In other words, model is a form of 
11 
 
conceptual depicted in graphic to accommodate readers’ comprehension on work 
process or activities meant by the researcher (Tracey, D. H., & Morrow, 2006). 
 
Operational Definition: In the context of learning model, is an attempt to 
provide structure, logics and guidance to teaching and learning (Aderi, 2015). Thus, this 
research model refers to the intermediary to be used by teachers and students as a guide 
to memorize verses in a particular method and technique or processes. By developing 
tahfiz al-Quran learning model as a guideline and manual to assist this group in 
memorising al-Quran with more efficient and effectiveness.  
 
To implement this study, modelling by design and development research (DDR) 
is applied. In this context, the tahfiz al-Quran learning model for SVI will be developed. 
This approach is based on Richey dan Klein (2007) that assert a research is comprise of 
organized and systematic process where it includes design, development and evaluation 
process of a constructed product. Briefly, this study is conducted through three main 
phases, which consist of need analysis, design and development phase and model 
usability evaluation phase.  
2. Tahfiz al-Quran Learning 
 
Conceptual Definition : Learning is an interaction process between teacher and 
student for the purpose of knowledge obtaining process through gained experience or 
given training to sustain an individual’s changes and abilities (Sang 2009; Lee Shok 
Mee 1996; Kohler 1887; Bruner 1973; Gagne 1970; Ausebel 1961). Tahfiz al-Quran 
learning (Quran memorisation) is a process of learning through the method of 
memorisation whereby every verse in the Quran will be memorised with the aim of 
12 
 
preserving the text of the Quran from any change, addition and subtraction, and to 
convey it so that it will continue to spread to the next generation (al-Sayyid, 1992).  
 
Operational Definition: This research aims on learning process of memorising 
by students towards the method, technique and aids tool according to their capabilities. 
After all, the The Tahfiz al-Quran Learning Model for the SVI was constructed in the 
aspect of preparations before memorising comprise of four elements, which are 
Cognitive (al-aqliyyah), Affective (al-qulubiyyah wan nafsiyyah), Physical (al-
jasadiyyah) and Spiritual (al-ruhiyyah wal khuluqiyyah). Meanwhile, the Tahfiz al-
Quran Learning Model for the SVI in the aspect of learning process of al-Quran 
memorisation for SVI comprise of three elements, which are the Method, Technique 
and Memorisation Aid Tools. Finally, the Tahfiz al-Quran Learning Model for the SVI 
in the aspect of learning outcomes comprise of two elements, which are assessments in 
regards of syafawi and tahriri. The following is the Tahfiz al-Quran Learning Model for 
the SVI. The presented model also appropriate for usage and a reference for typical 
people hence this model also considers the needs typical group besides it applicable for 
need and limitation of SVI as well. 
3. Students with Visual Impairement (SVI) 
 
Conceptual Definition: According to Encyclopedia of Special Education (1987), 
vision problems or vision impairment, is a term that refers to those having loss of visual 
sense. There are two main categories in visual problems which are blind and partially 
sighted. Snellen Chart is used to identify level of sight where level 20/20 is categorized 
normal vision, level 20/40 as normal short-sighted, level 20/80 as long-sighted and 
requires Braille writing (known as B2) and level 20/200 falls into blind category and 
13 
 
requires Braille writing (known as B1). Thus, Braille writing is used by students with 
visual impairment in category B1 and B2 (J. Ibrahim, 2006). 
 
Operational Definition: Braille is a touch-based system of reading and writing 
that allows people with visual problems to participate in the literate culture. Al-Quran 
in Braille is mushaf of al-Quran which uses the Arabic in Braille code to represent 
hijaiyyah letters, vowel signs such as fathah, dammah, and kasrah as well as symbols 
of shaddah, sukun, mad and others (Ahmad Kamel et.al 2009). It is written and read 
from left to right (Zarina et al, 2015). Thus, Braille has been used as method to learn al-
Quran braille for the convenient of blind Muslim to recite and understand the text 
(Dahlila et al, 2020). 
 
So, the development of this model is only focused on blindness which B1 and B2 
category without involving the severe low vision. This is considering the obvious 
differences between the methods and techniques applied by both category of visual 
impairment. 
4. Process of Memorising al-Quran 
 
Conceptual Definition: According to Goldstien (2011), memorisation is “the 
process involves in retaining, retrieving and using information about stimuli, images, 
events, ideas, and skills after the original information is no longer present”. 
 
Operational Definition: The process of memorising al-Quran, require some 
techniques to help them to memorise better and to retain their memorisation. Therefore, 
there are three key processes that cannot be neglected. These processes involve 
14 
 
proficiency in recitation, memorisation and revision processes, and retention of the 
Quran. The processes in line with the three concepts of memorising levels, namely 
encoding, storage, and retrieval.  
 
Encoding requires paying attention to stimuli and encoding in order for data and 
information to reach memory (Sulaiman, 2018). In the context of memorising the 
Quran, it is a process of paying complete attention and concentrating on the process of 
memorising the verses of the Quran while employing effective techniques and strategies 
based on each individual’s appropriateness and capacity to preserve the memorisation. 
While in the stage of storing, it involves a process of storing information in memory 
that is located in the long-term memory (Nordin et al., 2019). In the third stage, retrieval, 
information is extracted from memory storage when it is required. This procedure 
involves recalling the verses repeated in front of the teacher using the tasmik (hearing) 
approach (Ayob, 2014). 
 
1.7 Research Theoretical Framework 
Research theoretical framework is an idea to execute the research and typically 
can be obtained from existing theories and models (Noraini Idris, 2013; Neuman 2011). 
This theoretical framework describes learning process of tahfiz al-Quran from the point 
of preparation before learning, the learning process and results from objectives and aims 
of learning that would be achieved (al-Qabisi 1955; Thorndike 1914; al-Qiyamah 75:16-
19; Bandura 1955; Ibn Khaldun 2000; Fathiyah et al 2018; Azmil Hashim & Kamarul 
Azmi 2016). 
 
15 
 
 This study is based on al-Quran Teaching and Learning by al-Qabisi model 
(1955) and Learning Theory of Thorndike Operant Conditioning (1914). These models 
are chosen as base for this study because of their prominence that to create good and 
effective learning requires extensive and sufficient preparation.  Besides retention and 
reinforcement aspects that would influence memory in short and long terms (Atkison 
and Shiffrin, 1968).   
 
The selection for al-Qabisi model (1955) is based on his article that points and 
focuses out on teaching and learning of tahfiz al-Quran (Ahwani 1995; Ahmad Fuad 
1995). Other than that, according to Azmil and Kamarul (2016), al-Qabisi tahfiz 
education model is suitable for theoretical framework in developing tahfiz al-Quran 
education. This model also is teaching and learning process that consists of methods 
and techniques as well as systematics evaluation in producing results corresponding 
with the outlined aims and objectives (Azmil et al., 2013). Apart from that, there are 
several prior researches adopted al-Qabisi Theory in their researches. Among them are 
Azmil et. al, (2013) and Mohd Jamalil et. al, (2017) where those researches related to 
al-Qabisi Theory with the teaching of tahfiz. There are also foregoing discussions that 
explain al-Qabisi’s contribution as a whole but not focusing on hafazan subject, which 
are Husaini (2014) and Siti Salwa and Muhammad Zahiri (2014). 
 
The preference for Thorndike Operant Conditioning Theory (1914), is suggested 
by Intan and Munif (2016), as according to them, the law of exercise proposes by 
Thorndike theory (1914) is very suitable with memorisation activity since it requires 
optimum exercise to memorize al-Quran. This model also explains the relation between 
stimulus-respond with drill exercises. By analogy, memorisation process of al-Quran 
16 
 
indicates a form of repetition which requires reading practice (tikrar ma’a talwin). In 
addition, according to Zakaria, F. I et al. (2018), this behaviorism learning theory is a 
conditioning process between external contacts and stimuli with individual responses 
that can be built to create consistent behavioral change.  
 
Furthermore, Thorndike also proposes readiness aspect as preparation in 
towards learning. There are prior studies discussing the law of readiness by Thorndike 
(1914) in learning such as Anupama (2014); Edger (2012); Mittal Monika and Latta 
Parveen (2015). Nevertheless, those studies put emphasize on education and learning 
activities in different scope with al-Quran Hafazan. Thus, Thorndike (1914) theory is 
adapted with this study’s framework because the process of memorising al-Quran 
involve the concept of before, during and after memorising process.  
 
Apart from that, this study is supported by al-Quran verse from surah al-
Qiyamah 75:16-19 other than Bandura Theory (1955) and Ibn Khaldun Theory (2000) 
through of imitation and repetition in the process of memorising al-Quran. This study 
also uses the approach as proposed by Azmil Hashim and Kamarul Azmi (2016) and 
Fathiyah et.al (2018). According to Azmil Hashim and Kamarul Hashim (2016), there 
are four elements in the practice of teaching and learning tahfiz, al-Quran which are 
preparation, memorisation process, hafazan reinforcement and hafazan retention. 
Meanwhile, Fathiyah et al. (2018) asserts students following tahfiz education are 
required to do preparation as it will help them with better learning experience. The 
research theoretical framework can be briefly explained through Figure 2.4 as follows: 
 
17 
 
 
 
 
1.8 Research Conceptual Framework 
Research conceptual framework gives an overall picture on the relation between 
theories and models used in this study. It is also a data collection procedure through 
organized planning on the development of connection among the variables found in this 
study (Pedhazur, 1970). 
 
Based on the theoretical framework of research that has been discussed, this 
study will apply design and development research method by (Klein, 2007). Therefore, 
this design and development research will undergo three main phases which are phase 
I: need analysis; phase II: design and development and phase III: evaluation and testing. 
Hence, a research conceptual framework has been formed as in figure 1.2 below: 
Figure 1.1 Research Theoretical Framework 
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Figure 1.2 The Conceptual Framework of Design And Development Model 
 
 
 
 
 
1.9 Scope of the Study 
The scope of this research will focus on some of the key issues underlying this 
research. This research only gives focus on discussions relating the needs to construct 
Tahfiz al-Quran Learning Model for SVI. Thus, researcher will limit the research to 
facilitate researcher to conduct a more focused study. 
 
Firstly, this study aims to focus on learning process instead of teaching process 
because al-Quran memorisation is one of student-oriented learning (Abdullah et al., 
2015). The students are responsible for their own lessons based on learning objectives. 
Stage/Phase Process Method 
 
Phase I: Need analysis  
● Analysing the 
need of model 
• Interview 
with field 
experts 
 
Phase II: Design and 
development Model  
 
● al- Qiyamah 27:16-19 
● al-Qabisi Theory (1911) 
● Bandura Theory (1986) 
● Ibn Khaldun Theory (2000) 
 
● Designing & 
developing main 
components, 
elements and 
items of model 
 
• Focus Group 
Discussion 
(FGD) 
• Fuzzy Delphi 
Method  
 
Model prototype 
Phase III: Model Evaluation ● Evaluate model 
prototype  
 
• Nominal 
Group 
Technique 
(NGT) 
Tahfiz Al-Quran Learning Model For SVI Students 
19 
 
The teachers play as a facilitator while in most parts of al-Quran tahfiz lesson, it is the 
students who are required to actively memorising al-Quran (Jo and Peter, 1996). 
Therefore, exposure and emphasis on al-Quran memorisation strategy are most required 
so that students will be able to memorize systematically (Abdullah et al., 2015). 
 
Secondly, this study has limitations in terms of sample. The development of this 
model is only focused on blindness without involving the severe low vision. This is 
considering the obvious differences between the methods and techniques applied by 
both category of visual impairment. Besides, this study will involve panel of field 
expert’s and professional consensus as a whole to develop the model, so the sample size 
used is quite small. The panel of field experts consists of SVI, tahfiz teachers and 
lecturers. The panels among professional are lecturers of tahfiz education from amongst 
the public and private universities. 
 
Thirdly, since the expert field and professional through purposive sampling, 
there is no specific location. The location can be derived into several institution which 
are universities, college, maahad tahfiz and special education school around Malaysia. 
The university involved are Universiti Malaya (UM), Universiti Kebangsaan Malaysia 
(UKM) Universiti Perguruan Sultan Idris (UPSI), Kolej Universiti Islam Antarabangsa 
Selangor (KUIS) International Islamic University Malaysia (IIUM) and IPG Pendidikan 
Khas, Cheras. Expert field from the college involved are Darul Quran Jakim and 
MARSAH, Johor. Besides, the research also involved the educator among Tahfiz 
Sahabat Islami, Negeri Sembilan and Maahad Tahfiz Tarbiyyah, Kelantan. The teacher 
involved are from blindness special education school from Sekolah Rendah Kebangsaan 
Pendidikan Khas Alma and Sekolah Menengah Pendidikan Khas, Setapak. 
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Fourthly, the scope of development model Tahfiz al-Quran Learning Model for 
SVI is only focused on formative and summative evaluation. While summative 
evaluation only focused on the outcome or the usability perception of the model. 
 
1.10 The Significance of the Study 
The researcher is optimist that this research would indirectly describe a clear 
picture pertaining to tahfiz al-Quran learning process for SVI. Consequently, develop 
Learning Model for SVI that could contribute to guide for tahfiz education institution 
in Malaysia in order to enforce the excellence of tahfiz al-Quran for SVI. 
 
Results from this research would be used as a direction and guidance for parties 
involved in devising learning curriculum of tahfiz al-Quran for SVI. This research also 
revises al-Quran memorisation system with various effective techniques and methods 
in assisting easier process of memorising al-Quran for SVI to achieve optimum level of 
learning performance.  
 
This research is also important in providing useful inputs to tahfiz al-Quran 
teachers and students with VI person in reforming learning process especially in tahfiz 
al-Quran education. Besides that, this research also helps in framing effective strategy 
to reinforce learning method of tahfiz al-Quran education for SVI. In addition, it also 
effort to lift up the quality of teacher’s education as well as their learning in tahfiz al-
Quran for SVI. For example, through this research, it helps teachers to identify different 
needs between the blind and partially sighted students in applying teaching and learning 
of tahfiz al-Quran for SVI. 
 
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Therefore, this research is hoped to contribute to Madrasah, Maahad and tahfiz 
institutions in seeking the effective and systematic hafazan learning method to produce 
hafiz among the SVI. 
 
1.11 Conclusions 
This chapter has discussed background of research, research problems and 
questions, objective and purpose of research, limitations of research, research 
theoretical framework and research operational definition. The discussion is hoped to 
depict initial impression or pre-research on aspects of requirements and interests of this 
study, apart from accommodating comprehension on the terms applied throughout the 
discussion of this study.