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CHAPTER V 
DISCUSSION, RECOMMENDATIONS AND CONCLUSIONS 
 
5.0 Introduction 
This chapter provides the discussion on the findings of the research that were reported 
and specifically discussed in Chapter 4. The discussion comprises several essential sub-
topics, which are the summary of research, the discussion on the findings, the 
implications of research, and the suggestions for future research. The research summary 
section will discuss the overall research process that was conducted. Next, the 
discussion of the findings section will discuss the findings throughout the phase of needs 
analysis, the phase of model design and development, and the final element of the 
findings which is the phase of model evaluation. Furthermore, discussions on the 
implications of this research upon theories, policies and practices will also be provided 
in this chapter. The final section of the chapter will discuss a number of suggestions for 
future research that could be implemented and applied by future researchers.  
5.1 Research Summary 
The issue in the methods of teaching al-Quran for the elderly was conceded by prior 
studies conducted by Fakhrul Adabi (2007), Sharifah Norshah (2011) and Mariam 
(2017). In regard to that matter, there were several al-Quran teachers who were reported 
to have adopted unsuitable approaches relative to the elderly’s levels of physical, 
  
 
 
 
 
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cognitive and psychological capacity (Ramlan et al., 2008; Khadijah Alavi & Maizatul 
Haizan, 2017; Shamsul Hakim, 2017). Despite the numerous Quranic teaching method 
were found up to this day, a model that is specially made to teach al-Quran for the 
elderly is yet to be found in Malaysia (Mariam, 2017; Zabidi & Mariam, 2016; Sharifah 
Norshah, 2011; Dwi Meilani, 2013;  Jal Zabidi, 2009; Elmi Baharuddin, 2012; Zainab 
Ismail, 2012). Hence, this research was conducted to develop a model of Quranic 
teaching to be adopted as a guide by al-Quran teachers in teaching the elderly, so they 
could educate them according to their unique level of capacity. Specifically, this 
research was conducted to construct, design, develop as well as evaluate the model of 
Quranic teaching for the elderly. 
This research employed several theories as its cornerstone, namely the teaching 
theory by Rasulullah صلى الله عليه وسلم, the teaching theory by al-Kaylani (1986), the theory by Yusof 
Ahmad (2000), the theory by ar-Razi (1993), 3H theory by Smith (2012), and also the 
andragogy theory by Knowles (1984). The teaching theory by Rasulullah صلى الله عليه وسلم is the 
fundamental to the other theories. A number of elements made the foundation to this 
theory based on the Hadith, among of which are the method of talaqqi musyafahah and 
the teaching approach. Meanwhile, the teaching theory by al-Kailany (1986) and the 
theory by Yusof Ahmad (2000) were adopted as supporting theories to reinforce the 
model. The constructs harnessed from al-Kailany’s theory emphasised the aspects of 
time importance, objective, and the capabilities of physical and cognitive. The 
application of Yusof Ahmad’s theory is more apparent in the constructs of the beginning 
of lesson, the lesson development and the end of lesson. While investigating and 
acknowledging the limitations of the elderly, this study went in for the theories by ar-
  
 
 
 
 
308 
Razi (1993) and 3H theory by Smith (2012) that discussed the deterioration of the 
elderly and classified the situation into 3H, which are the head, heart and hand. The 
final theory assumed in this study is the theory of andragogy, that is a theory specifically 
for adult learning, founded by Knowles (1984).  
This study had also utilised the DDR approach founded by Richie and Klein 
(2007) and was conducted in three phases as explained in the previous chapter. The first 
phase is the phase of needs analysis. This phase involved interviews with nine experts 
comprised of gerontologists, experts in the field of al-Quran, and the elderly. Because 
the study on the elderly’s education is still new in Malaysia, the conducted interviews 
were semi-structured. Open-ended questions were chosen to acquire in-depth data. 
Upon the interviews, the findings had successfully explored the challenges faced by the 
elderly as well as their needs to learn al-Quran. The experts have mutually agreed that 
the development model of Quranic teaching for the elderly has a desperate and 
significant need in Malaysia.  
After the challenges and requirements of the elderly in learning have been 
investigated, the model development was conducted to resolve and fulfil their 
requirements in learning al-Quran. Therefore, the second phase was put into action, 
where it involved the design and development of the research model. This model aims 
to list out the elements, constructs and items of the model by utilising the Fuzzy Delphi 
Method (FDM). It was in this phase that the instrument of an FDM questionnaire set 
was constructed to be distributed among the experts. The construction of the instrument 
was made from the interviews with 10 experts consisting of al-Quran teachers, which 
was refined through a focus group discussion (FGD) attended by eight experts. Before 
  
 
 
 
 
309 
the questionnaires can be distributed to a group of 15 experts for the FDM session, the 
researcher had circulated the questionnaires to five experts for the purpose of face 
validity. From the results in the face validity, the questionnaires were improvised. The 
questionnaires for this section were divided into four elements, eight constructs and 108 
items.  
The results of the Fuzzy Delphi analysis indicate that all experts agreed on the 
four elements, eight constructs and 108 items. 20 items from the original 108 items were 
rejected. The accepted 88 items were decided after they have fulfilled the item’s 
acceptance conditions, where the threshold value, d, must be less than 0.2, the overall 
percentage of experts must be over 75%, and the defuzzification value (alpha-cut) must 
exceed 0.5. These findings demonstrate that there was experts consensus on the vast 
majority of the developed elements, constructs and items. These items were eventually 
ranked according to priority based on the vote by experts.  
After the analysis in the second phase, a prototype for the model of Quranic 
teaching for the elderly was created. This prototype’s usability needed to be assessed 
by the experts. Therefore, this model needed to undergo the third phase of the study, 
which is the model evaluation phase. This phase adopted the method of Nominal Group 
Technique (NGT), an evaluation method that brings experts together for the decision-
making process. This method was implemented online by involving six experts, five of 
whom are individuals in the field of al-Quran for the elderly while the other one is an 
elderly student. After the presentation of the model’s prototype, the discussions and 
ratings from the experts were conducted. The results demonstrate that all experts agreed 
  
 
 
 
 
310 
this model of Quranic teaching for the elderly is suitable to be applied by the teachers 
who teach al-Quran, specifically on the elderly. 
  
 
 
 
 
311 
5.2 Main Research Findings  
 
Figure 5.0: Model of Quranic Teaching for the Elderly 
  312 
Model’s summary  
 
 
A 
The Construct of the Screening of Al-Quran’s Recitation  
(Beginning of Lesson) in the Element Procces of Quranic Teaching 
for the Elderly 
Screening Methods 
1 
Teacher classify students through personal interviews to determine their 
level of mastery in al-Quran recitation. 
Items to be Screened 
1 
The teacher must identify the information on the elderly’s needs in 
learning al-Quran 
2 
The teacher must identify the information on the elderly’s goals in 
learning al-Quran. 
3 
The teacher must identify the information on the elderly’s motives for 
learning al-Quran. 
4 
The teacher must identify the information on the elderly’s background of 
their physical and cognitive ability. 
5 
The teacher must listen to the elderly’s al-Quran recitation to assess their 
level of proficiency 
 
B 
The Construct of the Classification of Al-Quran’s Recitation 
(Beginning of Lesson) in the Element Procces of Quranic Teaching 
for the Elderly 
1 
Teacher classifies the elderly into two levels of al-Quran recitation 
mastery: 
i. Iqra’ 
ii. Al-Quran 
2 
Teacher classifies the elderly into four levels of al-Quran recitation 
mastery: 
i. Beginner (iqra’, just getting familiar with hijaiyyah letters) 
ii. Basic (poor in reciting al-Quran) 
iii. Average (mistakes in tajweed and makhraj) 
iv. Good 
3 
Teacher classifies the elderly into three levels of al-Quran recitation 
mastery: 
i.  Basic 
ii. Average 
iii. Good 
4 
Teacher classifies the elderly into five levels of al-Quran recitation 
mastery: 
i.    Basic 
ii. Intermediate (muqaddam) 
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iii. Average (able to read but not fluent) 
iv. Good (able to read and fluent) 
v. Excellent (level of the Qari)  
5 
Classification for class must consider gender aspect, which is male and 
female. 
 
C 
 
The Construct of the Approaches of Teaching Al-Quran (Beginning of 
Lesson) in the Element Procces of Quranic Teaching for the Elderly  
1 
Teacher guide Surah al-Fatihah recitation by the elderly first as it involves 
the obligated (fard) ibadah which is solat. 
2 
Teacher practise two-way communication with the elderly during the 
learning session. 
3 
Teacher enlighten the needs for manners in seeking knowledge and 
learning al-Quran 
4 Teacher must deliver the knowledge with wisdom and care. 
5 Teacher must have creativity during teaching. 
6 
Teacher apply relevant approaches based on the established information 
on the elderly 
7 Teacher fine-tune their discourse. 
8 
Teacher briefly explain the understanding of al-Quran verse to be recited 
for the day 
9 
Teacher briefly explain the understanding of verse so that it could be 
reflected and practised 
10 
Teacher give the motivation to improve the elderly and their momentum in 
learning al-Quran. 
11 
Teacher find the elderly’s favourite topic in search of common ground 
between them. 
12 
Teacher attend the house of paralysed elderly for the purpose of al-Quran 
lesson. 
13 Teacher must be the first to approach the elderly. 
14 
Teacher employs the approach of reciting al-Quran with tartil and 
taranum to attract students. 
15 Teacher may practise guided group discussion method. 
16 
Teacher is not encouraged to provide too much knowledge/inputs that may 
cause the elderly unable to grasp them. 
17 Teacher employ an emotional storytelling approach. 
18 
Teacher employ fun storytelling or humour approaches so that the elderly 
stay focused on the teaching and learning (T&L) of al-Quran. 
19 Teacher emphasise audio utilisation during the elderly learning session. 
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D 
The Construct of the Al-Quran’s Recitation Page (Lesson 
Development) in the Element Procces of Quranic Teaching for the 
Elderly 
1 
Basic level 
Teacher begins the lesson with Iqra’/Qiraati for the elderly with no 
recitation basics.  
2 
Average level 
Teacher begins the lesson with easy common surah to a more difficult 
surah  
3 
 Good level 
Teacher gives the elderly a chance to select their favourable pages to be 
recited for the day based on the determined al-Quran syllabus. 
 
E 
The Construct of the Methods to Transition the Al-Quran’s 
Recitation Page (Lesson Development) in the Element Procces of 
Quranic Teaching for the Elderly 
1 
Basic level 
Teacher will not move on to a new page if the mistakes by the students 
are major such as causing the change in the meaning of the verse, for 
example: 
• Mistakes in vowel lines 
• Mistakes in makhraj 
 
F 
The Construct of the Methods to Teach the Al-Quran  
(Lesson Development) in the Element Procces of Quranic Teaching for 
the Elderly 
1 
Basic and average levels 
Teacher demonstrate recitation and students will follow after that. 
2 
Teacher must demonstrate the correct breathing technique by using waqaf 
and ibtida’ methods for the elderly with short breath issue.  
3 
Teacher must observe any weakness on the tongue, jaw, teeth and hearing 
aspects of the elderly that cause inaccurate makhraj articulation.  
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G 
The Construct of the Methods of Teaching Makhraj of Al-Quran’s 
Letters (Lesson Development) in the Element Procces of Quranic 
Teaching for the Elderly 
1 
Basic and average levels 
Teacher explain the makhraj of letters by displaying the pictures of where 
the letters ا until ی articulated and then the student will practice in the 
recitation. 
2 Teacher consistently guide the elderly to articulate correct makhraj. 
3 
Basic and average levels 
Teacher introduces the articulation of makhraj and tajwid rules.    
 
H 
The Construct of the Methods of Teaching Al-Quran’s Tajweed 
(Lesson Development) in the Element Procces of Quranic Teaching for 
the Elderly 
1 
Teacher provide simple notes to facilitate the elderly in memorising tajwid 
rules. 
2 
Basic and average levels 
Teacher must prioritise the method and technique of reciting al-Quran 
with tajwid instead of memorising the name of their rules 
3 
Basic and average levels 
Teacher add a new tajwid rule without leaving the tajwid rule learned in 
the previous week. 
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I 
The Construct of the Methods in Guiding the Elderly to Recite Al-
Quran (Lesson Development) in the Element Procces of Quranic 
Teaching for the Elderly 
1 Teacher must avoid giving negative responses.  
2 Teacher must aware of the elderly emotion in giving remarks.  
3 
Teacher to wait for the elderly to finish recitation before giving remarks 
on the mistakes depending on the level of mistakes 
4 Teacher must give remarks on the elderly by persuading.   
 
 
J 
The Construct of Concluding the Al-Quran Lesson for the Elderly  
(End of Lesson) in the Element Procces of Quranic Teaching for the 
Elderly 
1 
The al-Quran class cannot be stopped for too long to retain the 
momentum of al-Quran recitation, but up to consideration upon the 
elderly with health challenges 
2 
Average level 
Teacher show new recitation style for the next lesson.    
3 
Teacher ends the lesson with advice and encouragement to the student to 
recite al-Quran correctly and with tartil.  
4 
Teacher inculcate elements of tasawwuf and motivation in their 
teaching.  
5 
Teacher repeat the lesson if requested by the elderly by adding new 
examples. 
 
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K The Element of the Criteria of Al-Quran Teachers for the Elderly 
1 Sincere  
2 
i.   Patience 
ii. Caring  
iii. Committed  
iv. Lenient 
v. Teacher to be smart in building a positive relationship 
3 Matured  
4 Wise 
5 Good listener  
6 Humble (tawadhu’) 
7 Understanding Psychological knowledge on the elderly 
8 
i. Friendly/humour 
ii. Caring 
9 Empathic  
10 Understanding the elderly Characteristics of the elderly  
11 Understanding Necessities of the elderly  
12 Teacher to have good experience in managing the elderly 
13 Understanding physical, cognitive and social issues 
14 Understanding Communication knowledge on the elderly 
15 Teacher to have good experience in teaching al-Quran to the elderly 
16 Teacher must demonstrate ethics and discipline as a teacher. 
 
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L The Construct of Syllabus Items of the Al-Quran Lesson for the Elderly 
1 
i. Starts with surah al-Fatihah. 
ii. Starts with easy surahs such as the common surahs. 
2 Syllabus must be mastered by the teacher.  
3 
i. Syllabus to be delivered must be appropriate to the time, place 
and target students. 
ii. Teaching the practicality of tajweed is more important than 
memorising the name of the rules for the average level. 
4 Starts with correcting the makhraj and tajweed. 
5 
Al-Quran recitation must be emphasised on correct makhraj 
articulation and tajweed rules. 
6 Starts with Iqra. 
7 
Syllabus must be appropriate to the level of acceptance capability in 
cognitive, physical and psychological of the elderly. 
 
 
M The Construct of the Al-Quran’s Features for the Elderly in the Element of Learning Facilities 
1 The elderly require big al-Quran font. 
2 The elderly can be equipped with coloured al-Quran with tajweed rules. 
 
 
  
 
N The Construct of the Al-Quran’s Class Facilities for the Elderly in the Element of Learning Facilities 
1 
i. Chairs and tables 
ii. Lighting 
2 Lesson period of 1 hour-1 ½ hour and requires breaks. 
3 Teacher must be equipped with teaching aid materials to facilitate the 
lesson. 
4 Maximum number of students for each session are 10 people. 
5 Air-conditioning 
6 Facilities for the elderly to socialising, such as a common room 
7 The frequency of class for the elderly is suggested twice a week or depends on 
the students’ requirement and commitment from the teacher 
 
 
 
5.3 Discussion for the Findings of the Needs Analysis Phase  
The model of Quranic teaching for the elderly was suggested as an alternative 
model to depict the poor effectiveness of the current situation in al-Quran learning 
among the elderly. The objective in the first phase is to study the need to develop 
the model of Quranic teaching for the elderly. That important to provide pictures of 
the aspects that needed attention to apprehend and curb the elderly’s incapability 
during the lesson of al-Quran. Before beginning the phase of design and 
development, a survey analysis on the needs for the development of this model was 
conducted. The needs analysis was carried out in accordance with the following 
research questions: 
Is there any need to develop the model of Quranic teaching for the elderly? 
i. What are the challenges faced by the elderly in learning al-Quran? 
ii. Is there a need to develop the model of Quranic teaching for the elderly?  
  320 
The followings are the discussion on the challenges face by the elderly in 
their lesson as reported in Chapter 4.  
5.3.1  The Challenges Faced by the Elderly in Learning al-Quran  
In general, five major challenges faced by the elderly were identified, which are 
lack of awareness, physical, psychological, cognitive and requirements in learning. 
Indirectly, these five challenges can be adopted as a guide to every type of learning 
involving the elderly. For the first question, what are the challenges faced by the 
elderly during the process of al-Quran learning, previous studies highlighted that 
the elderly are facing three major problems, which are from aspects of physical, 
cognitive and psychology (Cross, 1981; Darkenwald & Merriam, 1982; Surina 
Nayan, 2006; WHO, 2016; Mariam, 2017; Khadijah Alavi & Maizatul Haizan, 
2017). However, the interviews conducted by the researcher found the aspect of 
poor awareness in learning al-Quran among the elderly became an added aspect for 
the elderly’s problems. This has made the challenges of learning al-Quran divided 
into five sections: 
i. Lack of awareness in the importance to further learning. 
ii. Challenges from the aspect of physical deterioration. 
iii. Challenges from the aspect of psychology. 
iv. Challenges from the aspect of cognitive. 
v. The facility requirements in al-Quran learning session. 
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Figure 5.1:  Challenges Faced by the Elderly in their Lesson 
 
T
h
e 
C
h
al
le
n
g
es
 B
ei
n
g
 F
ac
ed
 b
y
 
th
e 
E
ld
er
ly
 
Lack of Awareness
Background and 
Surrounding Factor
Academic and 
Thought Factor
Economic and 
Career Factor
Physical
Oral
Visual
Audio
Psychology
Embarass
Ego
Sensitive
Cognitive
Alzheimer's disease
Dementia 
Short-Term Focus
Hard to Remember 
New Inputs
The Elderly's Needs 
in Learning
The Need for 
Teaching Aid 
Materials
The Need for Positive 
Surrounding
The Need for 
Elderly's Facilities
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Regardless, out of the above challenges, this research only discusses three aspects 
of the challenges faced by the elderly in learning.  
Managed to gather the opinions from the experts regarding the elderly’s 
level of recitation proficiency as described in the analysis in Chapter 4, 
subsequently, the contributing factors to the level of recitation were outlined. The 
factor of background and surrounding, the factor of education and thinking, as well 
as the factor of occupation and economy are instrumental to the challenge of the 
elderly in giving their commitment to the learning class, unless they had the initial 
awareness to fill their golden times with knowledge and ibadah. All of these factors 
were deliberately discussed in Chapter 4. However, the researcher wishes to 
emphasise four main factors that play a part in causing the elderly’s poor awareness 
in pursuing learning, which are the factors of background, education, surrounding 
and occupation.  
i) Background and Education Factor 
The findings indicate that the factor of background and education lays a significant 
impact on the elderly’s awareness to continue learning in their old age. Being 
limited in education, haunted by poverty, and taqlid in their religious life as a result 
of the western imperialism, secularism and liberalism that have gained their roots 
in the Malaya around the 1970s, causing them to feel indifferent and nonchalant 
towards religious education and practices, subsequently turning the elderly of today 
to be lacking the spiritual preparation they supposed to have in order to brave their 
challenging old days (Syahida Husna, 2020; Zainab Ismail & Elmi Baharuddin, 
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2012; Mazlan Ibrahim et al., 2013; Zabidi Razak et al.,  2016; Safinah et al., 2017; 
Nurizan Yahaya et al., 2010; Anas & Aminuddin, 2019). 
However, Said Nursi (2014) remarked that even though these elderly used 
to lead a life that was full of ignorance, grief and sins, they should not be regretful. 
Instead, they should be grateful for Allah had granted time to repent and commit 
their ibadah. Allah SWT mentions this matter in surah Fatir 35: 37 of al-Quran: 
 َْلمََوأ َرهَكذَت نَم ِهيِف ُرهَكذَت َي اهم مُْكرِّمَع ُن  
But did We not grant you life enough for whoever would remember therein to 
remember. 
                      (Al-Quran. Fatir. 
35:37) 
Tantawi (2001) asserts that this sentence is a reproach by Allah SWT to all humans 
that continuously live in negligence in this world, while their age could be leveraged 
in finding the truth and the light of iman. Similar goes in surah Yassin where Allah 
reminds humans who are granted a long life with this verse:  
 ِقَْلْلخا في ُهْسِّكَن ُن ُهْر ِّمَع ُن ْنَمَو   ۖ  َنوُلِقْع َي َلاََفأ  
“And he to whom We grant long life We reverse in creation; so will they not 
understand?”. 
                  (Al-Quran.Yassin. 
36:68) 
  
Therefore, it is still not too late for the elderly to get back in learning al-Quran and 
apprehending its contents. Moreover, Allah had promised various benefits for the 
elderly who persevere in committing ibadah and learning al-Quran. Said Nursi 
affirms that the weaknesses and frailties amidst the old ages are the path to seek His 
blessing and Inayah Rabbani. In addition, he also asserts that Allah grants blessings 
upon the elderly due to their weaknesses and frailties, because even in such a 
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condition, they still ruku’ to worship Allah, according to Abu Hurairah, Rasulullah 
صلى الله عليه وسلم said: 
 ُباذعلا مكيلع هبُصل ٌعهُتر ُمئابهو ٌعهضُر ٌلافطأو ٌعهُكر ٌخويشو ٌعهشُخ ٌبابش لاول 
Meaning: If not because of the youngsters who are in khusyu’, the elders who ruku’ 
a lot, and suckling babies and animals to Allah SWT, verily torment will befall on 
you”. 
Source: (Hadith. Al-Baihaqi. Kitab Solat Istisqa’. Bab Istihbab al-Khuruj bi Al-
Du’afa’ Wa al-Sibyan Wa al-‘Abid Wa al-‘Ajaiz # 2390). 
Furthermore, the benefits in continuously seeking knowledge are not only for the 
hereafter, but also contributing positively towards the elderly’s cognitive, physical 
and spiritual aspects (Dench & Regan, 2000; Butler, 2002; Fakhrul Adabi Abdul 
Kadir, 2007; al Attas, 2011; Elmi Baharuddin & Zainab Ismail, 2013; Doufesh et 
al., 2016) 
Hence, the awareness in seeking knowledge must be inculcated in children’s 
souls from an early age (ali Qarni, 2002; Nik Azis dan Noraini, 2008; Wan Zainab 
& Farahrushaida, 2015; Zakaria Stapa et al., 2012; Faisal Mohamed et al., 2012; 
Murihah Abdullah et al., 2015). Overly emphasising examinations hinders the love 
for knowledge to last long (Abdul Ghafar, 2007; Diyana Razib, 2009). For that 
reason, parents are the key player in educating the children (Abdullah Nasih Ulwan, 
2015; Woolfolk, 1998; Rosnaaini Hamid & Suhanim Abdullah, 2012). In addition, 
Rasulullah صلى الله عليه وسلم has advised children to endlessly love knowledge as they grow. This 
is traced back from a message in a hadith narrated by Abu Hurairah RA, Rasulullah 
صلى الله عليه وسلم said: 
 
 ِِهناَس َِّجُيم َْوأ ِِهنَار ِّصَن ُي َْوأ ِِهناَدِّوَه ُي ُهاَو ََبَأف ،َِةرْطِفْلا ىَلَع ُدَلُوي ٍدوُلْوَم ُّلُك    
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Meaning;Every child is born with a true faith (i.e. to worship none but Allah Alone) 
but his parents convert him to Judaism or to Christianity or to Magainism, 
   
Source: (Hadith. Al-Bukhariyy. Kitab Funerals (Al-Janaa'iz). Bab If a boy becomes 
a Muslim and then dies, should a funeral prayer be offered for him? Should Islam 
be explained to a boy? # 1358). 
 
 
ii) Surroundings and Occupation Factor  
However, even though the elderly’s background and education still could not lead 
to developing the love for knowledge, the elderly still have the chance in choosing 
a good life surroundings. A good life surrounding them has a significant relation in 
influencing one’s quality of life (Berne, 1964; Bandurra, 1977; Hassan, 1987; al 
Na’imy, 1994; Ibn Khaldun, 2002; Wright dan Taylor, 2004; Azhar, 2006; Smith 
et al., 2006; Nofrizal, 2006; Wiliam et al., 2007 Shah Rollah et al., 2009; Ratna 
Roshida, 2009; Zakaria Stapa et al., 2012; Khadijah Alavi & Mahaizan, 2017). 
Bearing that in mind, planning for future life is as vital and Islam prohibits the 
Muslims to throw themselves towards destruction, as Allah mentions:  
 ِةَكُلْهه تلا َلىِإ ْمُكيِدَْيِبِ اوُقْل ُت َلاَو   ۖ اونِسْحَأَو   ۖ  َينِنِسْحُمْلا ُّبُِيُ َه هللا هنِإ  
“…. and do not throw [yourselves] with your [own] hands into destruction [by 
refraining]. And do good; indeed, Allah loves the doers of good.” 
 
(Al-Quran. Al-Baqarah 2:195)  
 
The factor of surrounding heavily influence one’s life. Not every human are 
destined to have a decent background and life surrounding. Regardless, Allah grants 
juzuk ikhtiari for humans to choose their suitable surrounding to lead their life. 
Therefore, the elderly have the option to develop a life surrounding that they will 
  326 
spend the rest of their life in. The majority of the elderly choose to live alone in the 
village (Jal Zabidi, 2009; Wan Ibrahim & Zainab Ismail, 2010), some elderly prefer 
to live with their children in the city (Da Vanzo & Chan, 1994;Wan Ibrahim & 
Zainab Ismail, 2010; Chen, 2002; Khadijah Alavi et al., 2011; Aishah & Katiman, 
2012), there are also elderly who choose to spend their old ages in the pondok 
learning centre for the elderly (Zainab Ismail et al., 2012; Asiah Arief & Novel 
Lyndon, 2015; Safinah et al., 2017; Syakiran Akmal et al., 2017; Mariam 2018), 
while there are elderly who choose to live in Rumah Seri Kenangan (Thamil & 
Suresh, 2017; Afiza Mohd Fauzi, 2018). 
 A good surrounding might start by choosing good neighbours (Rosnah & 
Habibie, 2002; Al Ubaidi, 2017; Chang et al., 2016; Gao et al., 2017). Being in old 
age, most of their children have their own lives. The closest individuals to the 
elderly are their neighbours. In the case of an emergency, neighbours are the earliest 
persons to offer help or assistance (Aishah & Katiman, 2012; Long Leng Thang, 
2015; Hazim Ahmad et al.,2019). In regards to that, in the context of hadith, there 
is a depiction of a good neighbour as the path for happiness, as narrated in a hadith 
by Nafi’ Bin Abdul Harith from Rasulullah صلى الله عليه وسلم: 
 ُءِنيْلها ُبَْكرَمْلاَو ، ُحِلاهصلا ُرَاْلجاَو ، ُعِساَوْلا ُنَكْسَمْلا ِءْرَمْلا ِةَداَعَس ْنِم 
Meaning: Part of the happiness of the Muslim man includes a spacious dwelling, 
righteous neighbour and a good mount" 
 
Source: (Hadith. Al-Bukhariyy. Kitab of Neighbours, Book The righteous 
neighbour. #457/116). 
 
In addition, there is a word of wisdom that quotes:  
 ادلا لبق رالجا 
“(Choose) neighbours first before choosing the house”. 
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The above hadith and the wise saying demonstrate that Islam takes deep 
consideration on the matter of neighbours. The practice of choosing good 
neighbours was supported by Muhammad Qutub (1982), Khadijah Alavi (2007) 
and Salina et al. (2013), where they include neighbours, besides children, 
colleagues and police as a social support element essential in the elderly’s planning 
of old age. In addition, according to a study by Wan Ibrahim et al., (2009), the 
elderly’s relationship with their friends and neighbours is more important than their 
relationship with their children for their own prosperity and well-being. Thus, if the 
elderly aims to lead a quality life in their old ages, it is wise for them to choose 
good friends or neighbours that have the character of accustoming gatherings of 
knowledge and drawing themselves close to Allah (Zakaria Stapa et al., 2012; 
Amran Hassan., 2013; Raudah Siren, 2015; Hudani et al., 2020; ). Selecting good 
circle and surroundings have a major influence on our religious life during the old 
ages, especially in the world of full with entertainment and social media nowadays. 
If time is not managed properly, humans will be negligent and faded, just like how 
time passes by.  
The factor of occupation also contributes to the lack of awareness in 
furthering studies among the elderly. Studies indicate that the elderly who were 
involved in low-economic sectors during their young ages have less interest in 
furthering their studies as compared to their counterparts who worked in high-
economic sectors (Noornajihan, 2014; Abd al-Fattah Abu Ghuddah, 1996; 
‘Abdullah Nasih Ulwan, 1968; Razali Saaran, 2010). This owes to the fact that 
intense physical activities required by the occupations in the low-economic sectors, 
such as farmers and labourers, thus limiting their energy to attend knowledge 
  328 
gatherings such as in the masjid (Wan Ibrahim & Zainab Ismail, 2010). Exhausted 
from toiling away under the scorching sun in order to earn a penny requires them 
to repose and gain energy to strive for tomorrow. 
In observation, the elderly in the village continue to serve in intense labour 
activities despite their old ages due to economic reasons, a contrast to the elderly 
who had comfortable workplaces and surroundings, such as the teachers and those 
who work in the city or office. Occasional offerings of knowledge gathering to 
employees are common among the office working sectors compared to those in 
physical-related working sectors. This fact is supported by L. de Donder et al., 
(2014) and Dian Fu Chang et al. (2012) that assert the elderly with a low economic 
level show less interest in learning. Therefore, it can be said that the factor of 
occupation plays an important role in attracting the elderly in furthering their 
studies. 
Regardless, researchers argue that we need to be wise in managing our time 
for our jobs in this world with the knowledge for the hereafter (Abdullah Nasih 
Ulwan, 1968). To allocate time at least once a week for an hour and a half to learn 
al-Quran is something feasible for the adults until they reach old ages. It is such a 
loss if the time granted by Allah in this world is solely spent for working and earning 
money. This is according to a hadith:  
 ِهللَّا ُلوُسَر َلَاق َلَاق ِّيِمَلْسَْلأا ََةزْر َب بيَأ ْنَعصلى الله عليه وسلم  ِِهرُمُع ْنَع َلَأْسُي هتََّح ِةَماَيِقْلا َمْو َي ٍدْبَع اَمَدَق ُلوُز َت َلا
 َو ُهَبَسَتْكا َنَْيأ ْنِم ِِهلاَم ْنَعَو َلَع َف َميِف ِهِمْلِع ْنَعَو ُهاَن َْفأ اَميِف هَلاَْبأ َميِف ِهِمْسِج ْنَعَو ُهَقَف َْنأ َميِف 
Meaning; Ibn Mas'ud narrated that the Messenger of Allah (s.a.w) said:"The feet 
of the son of Adam shall not move from before his Lord on the Day of Judgement, 
until he is asked about five things: about his life and what he did with it, about his 
youth and what he wore it out in, about his wealth and how he earned it and spent 
it upon, and what he did with what he knew." 
  329 
 
Source: (Hadith. Tarmidhi. Kitab al-Qiyamah. Book on the description of the Day 
of Judgement, Ar-Riqaq, and Al-Wara', #2416). 
 
This hadith proposes humans to spend their age and time in a balance 
between the world and the hereafter. In addition, Allah reminds us through surah 
An-Nur: 37 to balance our lives for the world and the hereafter by saying:  
 
 ِةاَكهزلا ِءاَتيِإَو ِةَلاهصلا ِمَاقِإَو ِه هللا ِرِْكذ نَع ٌعْي َب َلاَو ٌَةراَِتِ ْمِهيِهْل ُت هلا ٌلاَِجر  
 ۖ  ِهيِف ُبهلَق َت َت اًمْو َي َنوُفَاَيَ
 ُبوُلُقْلا راَصَْبْلأاَو  
 Are men whom neither commerce nor sale distracts from the remembrance of Allah 
and performance of prayer and giving of zakah. They fear a Day in which the hearts 
and eyes will [fearfully] turnabout  
 
      (Al-Quran. Al-Nur 24:37)  
Additionally, Allah mentions: 
 ِضْرَْلأا في اوُرِشَتنَاف ُةَلاهصلا ِتَيِضُق اَذَِإف ِه هللا ِلْضَف نِم اوُغ َت ْباَو  
Meaning: And when the prayer has been concluded, disperse within the land and 
seek from the bounty of Allah, and remember Allah often that you may succeed.” 
 
(Al-Quran. al-Jumu‘ah 62:10) 
Sayyid Qutub in his work, Fizilal Quran, asserts that this balance is the 
characteristics of the Islamic system of life that is to create a balance between the 
requirements in life, such as working, toiling away, hustling and struggling, with 
the requirements of the soul that need ‘uzlah or temporary self-isolation from the 
bustling atmosphere in order to focus on remembering Allah. Hence, humans are 
supposed to balance these elements from their early life. Asyidah and Fariza (2020), 
Mulyono (2020), Burhanuddin Jalal (2015), and Zainab and Elmi Baharuddin 
(2012) have also affirmed that the elderly who had accustomed to committing a 
  330 
particular ibadah will have no problem to commit them in the old ages, and vice 
versa. In that tone, awareness is something that is difficult to be formed by humans, 
especially when they have reached old age, but awareness is vital in someone before 
initiating an action or lesson. This is because strong encouragement and motivation, 
as well as a positive attitude are critical in a learning process (Johdi & Razak, 2009; 
Zamri, 2008; Salleh Lebar, 1999).  
II. Audio  
The main thing that interferes with the al-Quran’s recitation by the elderly 
is when they have challenges related to audio. Before reciting, the elderly would 
have to listen to the teacher’s recitations, such as the makhraj articulation of letters, 
before repeating the same articulation. A less effective hearing would cause their 
articulation to be less accurate. This finding is parallel to the findings by Shams 
Hakim (2017), Shah Rizul Izyan Zulkiply et al. (2018), Khadijah Alavi and 
Maizatul Haizan (2017), Barrenas and Wikstrom 2000), Tamasker (2000), Keer and 
Ciwie, (1997), Stevens (1982), Lim and Stephen (1991), and Janicki and Dalton 
(1999) that assert the major aspect that standd in the way of elderly during learning 
is communication, or the articulation of letters, if the elderly suffer from the 
deterioration of listening. Apart from that, this situation drives the elderly to be 
depressed and have low self-esteem as the teacher needs to repeat the articulation 
several times (Khadijah Alavi & Maizatul Haizan 2017; Suzanne Cosh et al., 2019; 
Holly Reed, 2018).  
Hence, other studies also demonstrate that ears play a major role, especially 
in learning al-Quran. Due to that matter, the ears are the more important organ in 
  331 
the process of seeking knowledge as compared to the eyes (Zhenghan Qi et al., 
2019; Widus et al., 2017; Suyuti et al., 2016; Patonah et al., 2014). Interestingly, 
the essential organ developed for infants in their mother’s womb is hearing 
(Zainoriah & Fauzi Hamat, 2012; Mahdi, Farhadi, & Shahghasemi, 2011; Danial 
Zainal Abidin, 2006) as mentioned by Allah:  
 ِنُوُطب نِّم مُكَجَرْخَأ ُه هللاَو َةَدِئَْفْلأاَو َراَصَْبْلأاَو َعْمهسلا ُمُكَل َلَعَجَو اًئ ْ يَش َنوُمَلْع َت َلا ْمُكِتاَههُمأ  
 ۖ  ْمُكهلََعل
نوُرُكْشَت 
 "God produced you from your mothers' wombs knowing nothing, but gave you ears 
and eyes and hearts so that you may be grateful". 
(Al-Quran. Al-Nahl 16: 78)  
Studies show that as we grow old, the last sense that suffers deterioration is 
the hearing (Sadeq Al-Hilali & Hussein Radwan, n.d.; G. Blundon et al., 2020; 
Tapson et al., 2015; Tosch, 1988; Podurgiel, 1990; Pemberton, 2000; Sisson, 1990). 
In the thought of that, the creation of hearing sense is vital for a man’s life. Hence, 
it is not surprising if there is anxiety due to hearing loss among the elderly. 
Therefore, Islam asks to be mindful in preserving the healthcare of the hearing and 
sight senses, as well as other body parts, with one of the methods is to pray as noted 
by the following verse: 
 تنأ لاإ هلإ لا يرصب في نيفاع مهللا ،يعسم في نيفاع مهللا ،نيدب في نيفاع مهللا 
“O Allah, make me healthy in my body. O Allah, preserve for me my hearing. O 
Allah, preserve for me my sight. There is none worthy of worship but You” (Hisnul 
Muslim)  
The above verse puts hearing first before the sight, denoting that the ears’ 
functions more importantly and need to be taken care of.  
  332 
In the phase where the elderly suffer from various physical deteriorations, 
they will eventually face psychological problems where their emotion tend to get 
fragile (Raudah Siren, 2015; Mariam Abdul Majid, 2018; Khadijah Alavi, Maizatul 
Haizan Mahbob, 2017; Seow Ta We & Shalini, 2014). Their self-esteem declines 
due to the factor of physical weakness. At times, they also face cognitive problems, 
such as dementia, short attention span, difficulty remembering new things 
(ZamZam et al., 2009; Sidik et al., 2004; Suzana et al., 2015; Tengku Aizan et al., 
2017; Rashid & Tahir 2014; Peter & Alexender, 2006). All of these factors cause 
them to feel ashamed, highly sensitive and ego from time to time. This finding is 
aligned with the findings in studies by Seow Ta We and Shalini (2014), Suziana 
and Zuliza (2020), Zabidi Razak et al. (2016), and Surina Nayan (2004) that argue 
the phase of old age makes the elderly to be highly sensitive and seems to go back 
to the ages of 2-4. Due to that matter, al-Quran has a record that says: 
 ًايمرَك ًلاْو َق اَُم هله لُقَو َاُهُْرَه ْ ن َت َلاَو ٍّفُأ اَُم هله لُق َت َلاَف 
Say not to them [so much as], "uff," and do not repel them but speak to them a 
noble word.                           (Al-Quran. Al-
Isra’ 17: 23) 
This verse of al-Quran calls for humans to mind their speech with the elderly 
as they have fragile emotions. Hence, speak with modesty and never raise the voice 
or make uncomfortable facial expressions (Atiyah Ali et al., 2019 Shafie, Che Noh 
& Lubis, 2016; Ibrahim, 2002; As-Suyuti, 1987; Sayyid Qutub, 1988, Rosnaaini 
Hamdi & Suhanim Abdullah, 2015).   
5.3.2 Needed Development Model Base on Experts 
The second research question for the first objective is to seek if there is a need to 
develop a model of Quranic teaching for the elderly based on the experts’ 
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consensus. The findings for the first phase as shown in page 208 indicate that all 
experts have mutually agreed on the development of the Quranic teaching model 
for the elderly. Even more, the experts have mutually provided positive responses 
and various suggestions for developing the model. This consensus is aligned with 
the prior findings that state just a few al-Quran learning systems that emphasises 
limited aspects from physical, cognitive and psychological for this group of people 
(Jal Zabidi, 2009; Sharifah Norshah, 2011; Zainab Ismail, 2012; Jasmi, Aderi, & 
Noh, 2013; Dwi Meilani, 2013; Zabidi & Mariam, 2016; Khadijah Alavi & 
Maizatul Haizan, 2017; Shamsul Hakim, 2017; Mariam, 2018). 
According to the majority of experts in the first phase, the lesson for the 
elderly is purely driven by the experience of the teacher, without any specific 
guideline for the teachers to teach the elderly. A lesson without a guideline and only 
relying on the experience is prone to the risk of occurring mistakes, especially on 
its approach and teaching method. These mistakes would only put the teacher at a 
loss and vanish the interest of the elderly in learning al-Quran. Additionally, all 
experts agreed that the approach of teaching the elderly is different from teaching 
teenagers and children (M. Umriyah et al., 2012; Sharifah Norshah et al., 2011; 
Ahmad Misbah, 2016; Asmin, 2011.; Ramlan et al., 2008). Hence, the development 
of a model of Quranic teaching for the elderly is a great need. This is to facilitate 
the teachers in adopting the accurate approach and methods relevant to the elderly’s 
unique level of capacity.   
 
  334 
As a conclusion, the first phase of this research has answered two aspects, 
which are 1) The challenges faced by the elderly in the learning process, and 2) the 
need to develop model of Quranic teaching for the elderly. The findings have 
fulfilled the recommendations from previous studies by Najib Adullah et al. (2019), 
Hanafi Md Muidnudin (2019), Asiah Kamal et al., (2019), Zabidi Razak et al., 
(2016), and Mariam Abdul Majid et al. (2018) that proposed to develop a model for 
the elderly’s lesson. The model must, however, seriously consider the capability of 
the elderly in terms of physical, cognitive and psychology as well as their capacity 
in apprehending the lesson contents. 
Managed to acquire the findings for the phase of need analysis as well as 
gaining the approval aligned with previous studies, the researcher draw a 
conclusion that this model of al-Quran’s teaching for the elderly must be developed. 
As much as the education for the children, from the level of secondary school to 
higher institution, are perceived essential, the education for the elderly must also be 
held the same. Regardless, the lesson for the elderly does not prepare them for the 
worldly affairs, but instead for the betterment of their personal quality in the old 
ages and as a provision for the hereafter. With those purposes in mind, it is high 
time to develop an empirical and systematic model of Quranic teaching for the 
elderly. Teaching without guidelines would only drive to a “trial and error” 
approach which would waste the time for both teacher and students in the end. The 
researcher also emphasises the importance of conducting a need analysis before 
constructing the syllabus and developing the model or module. This is to ensure 
every need could be met according to the target demand. 
  335 
5.4 Discussion for the Findings of the Design and Development Phase  
The objective for this phase is to design and develop a model of Quranic teaching 
for the elderly. For this phase, the Fuzzy Delphi Method (FDM) was employed to 
gather the experts’ consensus on the elements, constructs and items of the model. It 
was conducted to answer the following research questions:  
How to develop the model of Quranic teaching for the elderly based on 
the following aspects? 
(i) What are the required model elements in designing the model of Quranic 
teaching for the elderly? 
(ii) Is there any consensus by experts on the aspects that hould be included in 
the Quranic teaching method for elderly? 
Overall, the findings in the phase of the model’s design and development 
have answered both research questions with the model’s prototype successfully 
built based on the experts’ consensus. This research primarily aims to develop a 
model of Quranic teaching for the elderly. All elements were analysed by using 
FDM. The findings of the analysis managed to list out four main elements, eight 
constructs and 108 items as explained in previous chapters (refer table: 4.3, page 
215).  
There are four main elements in this model, which are 1) the procces of 
Quranic teaching, 2) the criteria of the teachers, 3) the lessons syllabus, and 4) the 
learning facilities. These elements have been mutually agreed upon by the experts 
during the FGD session and through the FDM. These elements were also gathered 
from the experts’ recommendations during the need analysis of the first phase, 
  336 
subsequently indicating that these elements meet the requirements of the elderly. 
Each element contains its constructs and each construct contains items.  
For the first element that is the procces of teaching al-Quran, three 
constructs are included, which are i) Beginning the lesson, ii) Lesson of 
development iii) End of lesson. These constructs were adapted from the theory of 
teaching process by Yusof Ahmad (2000). Despite the elderly’s lesson must be 
conducted in a casual environment (Knowles, 1984; Yazidah Yahya, 2019; Mariam 
Abdu Majid et al., 2017; Zabidi Razak et al., 2016; Sharifah Norshah, 2011), the 
researcher believes that the teaching and learning must be planned so the learning 
process could be conducted in a smooth manner. Therefore, Yusuf Ahmad (2000) 
had introduced such a method where the lesson could be conducted in a casual 
mode, especially in the surau and masjid where the target is the public and the 
elderly. 
For the element of the al-Quran’s teaching method, there are five constructs 
the researcher wish to emphasise. They are i) the importance of investigating 
students’ background, ii) the relevant approach for the elderly, iii) the method of 
teaching the makhraj and tajweed to the elderly, iv) the method of guiding the 
elderly from making mistakes, and v) the importance of sharing the essence of al-
Quran to the elderly. These made eight main things to be discussed in the second 
phase, including the elements of the teacher’s criteria, the lesson syllabus and the 
learning facilities.  
i) The Importance of Investigating Students’ Background 
  337 
The first thing is the importance of investigating students’ background. Among the 
priority for this model is the teacher is encouraged to conduct personal interviews 
to screen the students. These interviews aim to find out more about the students’ 
background, purposes, requirements as well as their level of recitation before 
initiating the lesson. This is also based on Knowles' (1984) theory of andragogy, 
which emphasises the need to understand why elders need to learn.  This regards 
the fact that every elderly enrols in the lesson with a different set of background, 
requirements and targets. Once the teacher managed to recognise the level of 
recitation from the elderly, they could classify the elderly into the appropriate level 
of recitation. This personal screening method fully considers the elderly’s privacy, 
especially those who cannot recite properly, as there is a finding that indicates the 
major problem for the elderly in reciting al-Quran is they are ashamed if other 
people find out they cannot recite properly (Azizan & Bahaman, 2001). 
The noteworthiness on students’ background is parallel to studies by Taha 
(1994), Lazim (2000), Anzaruddin (2008), Ghazali Yusri et al. (2010), Che Radiah 
and Masittah (2011), and Mohd Shahrizal et al. (2012), which remarked that once 
the background has been apprehended, the right approach can be applied. This 
approach is then able to attract students’ interest and be consistent with their 
attendance to the class. In addition, the lesson can be more effective and produce 
positive results (Maznah & Carter, 2010; Ghazali, 2010).  
This suggestion might seem complex and unfeasible, its benefits on the 
teaching and learning session are enormous. This matter is also supported by 
Andrea Creech and Susan Hallam (2015) by stating: 
  338 
“You must keep up to date with their stories – it might take a long time, but 
it’s very rewarding”.  
All in all, the researcher views this personal interview method as significant 
to recognise a student further. Moreover, the practice of taking notes of the students 
in front of them and saving it in detail are matters that should not be underestimated 
by teachers and indeed should be practised again. The act of good listening and 
recording each information in detail will make the elderly feel appreciated and 
respected. Furthermore, should an issue arise in the future, the teacher could refer 
to the recorded information to look for the cause and finally solve the issue in handy.  
ii) The Relevant Approach for the Elderly 
After being successfully recognised their students, the teacher could adopt the 
relevant approach on them. This is the second point the researcher wishes to 
highlight. There are 19 approaches that have been agreed, but the first item that was 
prioritised is the teacher should lead the recitation of surah al-Fatihah for the 
elderly, as the surah involves the obligatory ibadah, which is solat. Besides that, a 
wise approach could win the heart of the elderly to remain furthering studies (Adib 
Salih et al., 2017; Mariam Abd Majid et al., 2017; Noornajihan, 2014; Zarnuji, 
2013; Sayyid Qutb, 1977). Specifically, the wise approach here refers to the 
approach full of love, casual, without pressure and persistently guiding (Mariam 
Abd Majid, 2018; Zabidi Razak et al., 2016; Gilian M. Boulten, 2010; Che Radiah 
Mezah et al., 2011; Yazidah Yahya et al., 2016). One of the objectives in developing 
this model is to create an atmosphere of loving al-Quran among the elderly that 
leads to the desire of reciting and tadabbur the al-Quran on their own and without 
  339 
any force. Finally, the al-Quran is adopted as an entertainment, companion and 
remedy for them in their old ages. Regardless, the approaches listed in this model 
would be hard to implement if the teacher did not conduct the initial step, which is 
to personally interview students to find out their backgrounds. 
 In addition to that, there is an item in this model that demands the teacher 
to adopt a suitable approach for the students. This is parallel to a method practised 
by Rasulullah صلى الله عليه وسلم. In a hadith, it is narrated that Rasulullah صلى الله عليه وسلم was teaching Muaz 
when the Prophet went on a ride with him. Rasulullah صلى الله عليه وسلم called upon Muaz three 
times and he answered all three. After the third call, Rasulullah صلى الله عليه وسلم said: 
 هرَح هلاِإ ِهِبْل َق ْنِم ًاقْدِص ِهللَّا ُلوُسَر اًد همَُمُ هنَأَو ُ هللَّا هلاِإ ََهِلإ َلا ْنَأ ُدَهْشَي ٍدَحَأ ْنِم اَم َلَاق ِراهنلا ىَلَع ُ هللَّا ُهَم
 َلوُسَر َيا ًا ُّثَُّتَ ِِهتْوَم َدْنِع ٌذاَعُم َاِبه برْخأَو اولكتي اذِإ َلَاق اورشبتسيف ساهنلا ِِهب ُبرْخُأ َلاََفأ ِهللَّا 
Meaning: He said, “If anyone testifies sincerely from his heart that there is no God 
but God and that Muhammad is God’s messenger, God will declare him immune 
from hell.” He asked, “Messenger of God, shall I not then inform people of it, so 
that they may be of good cheer?” He replied, “Then they would trust in it alone.” 
Mu'adh told about it at the time of his death, to avoid sinning. 
 
Source: (Hadith. Al- Bukhariyy. Kitab Mishkat al-Masabih # 25). 
This hadith demonstrates the importance of recognising the students or mad’u 
before preaching the knowledge, for the reason of different levels of understanding 
and background among them. The above verse was told by Rasulullah صلى الله عليه وسلم to Muaz, 
realising his level of intelligence and attitude, but not to other people, as the Prophet 
صلى الله عليه وسلم prophet  صلى الله عليه وسلم worried about the distinctive levels of understanding and acceptance. 
This matter was supported by Syeikh 'Abd al-Fattah Abu Ghuddah (1996), 
‘Abdullah Nasih Ulwan (1968), Kamarul Azmi Jasmi and Ab. Halim Tamuri 
(2007), and Noornajihan Jaafar and Zetty Nurzuliana (2015), on emphasising the 
  340 
importance of recognising students before initiating the lesson in order to 
acknowledge their differences. 
iii) The Methods of Teaching Makhraj and Tajweed for the Elderly 
The third aspect to be underlined is the methods of teaching the makhraj and 
tajweed. These are the essence in the model of Quranic teaching for the elderly. In 
this model, the experts have mutually agreed to prioritise the aspect of teaching 
according to students’ level of capability. This is aligned with the theories by al-
Kailany (1986) and Smith (2012). If the element of force exists, it will cause 
pressure and refusal from the elderly. This statement is supported by Zabidi Razak 
et al. (2016), Lunandi (1987), and D. Asmin (n.d.) in their studies. Moreover, 
according to Dilla, Solfema and Irmawita (2018), and H. Kasran et al. (2015), to 
put elderly learning under pressure and force would not make them learn. In 
teaching makhraj of al-Quran, the main components that the teacher should pay 
attention to are the functions of the ears, jaws, tongue, teeth and mouth of the 
elderly. If weakness is found in these components, the teacher could grant the 
chance for the elderly to recite according to their capability. This practice is aligned 
with prior studies that assert the elderly constantly face with the problem of 
articulating the makhraj, owing to the factor of deteriorations in their sensory 
functions, which are the ears and the mouth (Warekul, 2014: Shamsul Hakim, 2017: 
Shah Rizul Izyan Zulkiply et al., 2018; Khadijah Alavi, 2016: Maizatul Haizan, 
2017 ; Barrens & Wihstrom, 2000; Tamasher, 2000; Keer & Ciwie, 1997; Stevens, 
1982; Lim & Stephen, 1991; Janicki & Dalton, 1999).  
  341 
A similar situation can be observed in the lesson of tajweed. The findings 
demonstrate that reciting al-Quran with tajweed is more important rather than 
memorising the name of each rule of tajweed. Among the reason underlying is the 
declining memory capacity of the elderly (Suridah & Rahimah, 2018; Zamzam et 
al., 2009; Khadijah Alavi & Maizatul Haizan, 2017; Suziana & Zuliza, 2017; Zaila 
Husin & Khadijah Alavi, 2016; Rasyidah Rusid et al., 2017; Agnis Sombuling et 
al., 2017; Syakiran Akmal Ismail et al., 2017; Hamka, 1999; Abu Hayyan, 1993; 
Elmi & Zainab, 2013). Furthermore, any exercise or test on memorising the tajweed 
rules given will put them under pressure (P9). In fact, the elderly must be inculcated 
that tajweed is easy (P6). There are other methods to assess the elderly’s level of 
understanding in tajweed. One of the methods is the teacher could ask the elderly 
to point out one tajweed rule in the al-Quran that they know for the day. This 
method was suggested by the experts because the elderly prefer to learn in a casual 
mode and without pressure, unlike in the test or open question. This finding is 
aligned with those by Mariam Abdul Majid, (2018), Sharifah Norshah et al. (2011), 
and Azura Tamat and Suresh Kumar N (2019) that argue the knowledge of tajweed 
to be taught to the elderly must be in the sense of enhancing their recitation and not 
putting the burden on them. To sum up, teachers are required to deliver the teaching 
of makhraj and tajweed as easy as possible in consideration of the elderly’s capacity 
issue. 
iv) The Method of Guiding the Elderly from Making Mistakes  
The fourth point is guiding the elderly when they commit mistakes. In general, the 
elderly are individuals with fragile emotions (Surina Nayan, 2006; Shah Rizul Izyan 
Zulkiply et al., 2018; Mariam Abd Majid, 2018; Khadijah Alavi, 2012; Seow Ta 
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Wee and Shalini, 2014; Kurt Wolff, 1959). In regards to that, teachers must be 
prudent in guiding the elderly once they made mistakes when reciting al-Quran. 
According to expert (P6) of the first phase, a harsh remark would only make them 
sulk and no longer interested in attending the al-Quran class again. Among the 
methods recommended by the experts is to let the elderly finish their recitation 
before giving admonition. If the teacher remarks directly after the mistake 
committed, the instant feedback is afraid to cause disruption and confidence loss. 
The method practised by Rasulullah صلى الله عليه وسلم in giving admonition is to apply subtle 
language and respect the target’s self-esteem. There was a situation in which the 
Prophet noticed someone committing a mistake. He did not rebuke “You are wrong, 
you will be tormented by Allah”. In contrast, the Prophet صلى الله عليه وسلم  waited for the space 
and chance to reproach the individual pragmatically so he would not feel ashamed 
(‘Ali ‘Abd al-Halim Mahmud, 1996). Besides that, the agreed manner of giving 
remarks and offering guidance is by not showing negative responses or facial 
expressions. Indeed, teachers are required to be more mindful of the elderly’s 
emotions before giving remarks. This finding accorded with a suggestion by 
Prophet Muhammad صلى الله عليه وسلم that giving remarks should be done in the most subtle way 
and without causing the individual to lose face. The use of subtle language is 
necessary, especially with the elderly that tend to get offended and sulk easily.  
v) The Importance of Sharing the Essence of Al-Quran to the Elderly  
The fifth aspect in discussion is the al-Quran teacher must share some of the gist, 
narratives, and lessons found in the al-Quran so it would be something that they 
hold on to once they headed home. Mahfuz (1992) assert that in the case of lesson 
for the elderly, the content of knowledge can be kept to minimal but the discussion 
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is in-depth and associated with daily life. This is to avoid the elderly from feeling 
the lesson as heavy. As the elderly are prone to have short memory, an emotional 
narrative approach must be applied to them. In such an approach, the information 
can be remembered longer in their memory (al Nashmay, 1980; Shen et al., 2009; 
Pessoa et al., 2008; McCaugh, 2000; Lalumiere, 2017). This finding also supported 
the findings from other studies (Elmi Baharuddin & Zainab Ismail, 2013; Zabidi 
Razak et al., 2016; Mariam Abdul Majid, 2018; Raudah Siren, 2015; Hamzah 
Djunaid, 2014; Sharifah Norshah et al.,2011; Fatimah et al., 2009; Safinah et al., 
2017; Rosnah & Habibie, 2002) that the elderly desire for the al-Quran lesson that 
is filled with tasawwuf, love and iman reinforcement from the aspect of aqidah to 
hold on during their old ages. Apart from that, from this session, the teacher has the 
opportunity to practice two-way learning in which the elderly get to share their 
experience, lessons and opinions out of the narrative from the al-Quran. This two-
way discussion definitely offers value to the elderly as they feel functional once 
again when sharing something from their life (Setiyawan Gunardia et al., 2019; 
Knowles, 1984; Kiatiwan Amatayakul, 2003; Hamdan et al., 2004)  
vi) The Criteria of the Teacher Required to Teach the Elderly  
The sixth aspect to be highlighted is regarding the criteria of al-Quran teachers for 
the elderly. Rasulullah صلى الله عليه وسلم emphasised the quality of teacher who will teach al-Quran, 
as it influences the quality of the teaching and learning. Moreover, in Taalim Wa 
Mutaalim, Zarnuji (2013) has outlined the method in selecting the teacher by the 
student. This demonstrates that students have the right to choose the teacher they 
feel compatible before beginning the lesson. Among the criteria of teacher 
suggested by Abu Hanifah RA is someone who is persistent in being subtle and 
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patient. In this model, there are 19 criteria deemed as required for the elderly’s al-
Quran teacher. The main criteria of the teacher are sincere and patient in guiding 
and loving. These characters, despite being perceived as generic and required to 
have in all teachers (Abdullah Ishak, 1989; al-Ghazali, n.d.; ’Abdullah 
Nasih’Alwan, 1968; al-Nahlawi, 1979; al-Hammadi, 1987; Kamarul Azmi Jasmi, 
2010; Mohd Kassim Tusin, 2010; Noornajihan Jaafar, Zetty Nurzuliana Rashed, 
2015), the researcher is of the opinion that when it comes to teaching the elderly, 
the sincerity, patience and love are highly sought after. This owes to the previous 
discussion that the elderly face various kinds of deterioration. Hence, their level of 
progress in recitation might not be the same as the youngsters, which to an extent, 
the same mistake might occur multiple times. Requiring to repeat the same thing 
over and over again, added with a slow pace of recitation level demand a great deal 
of patience by the teacher (Mariam Abd Majid, 2018). In regards to that, the 
characters of sincere, patient and loving must be instilled in the soul of an al-Quran 
teacher for the elderly. Sincere is a quality that does not look forward to any reward 
in return except for the blessing from Allah (al-Ghazali, 2006; Haron Din, 2007). 
Teachers with such quality will feel calmer and would not put high hopes on the 
level of recitation progress. Besides that, another important quality that must exist 
for an al-Quran teacher for the elderly is the knowledge of gerontology. In other 
words, teachers must have a little bit of background knowledge on the changes of 
physical, psychological and cognitive taking place during the old ages. This vital 
aspect was supported by Turner and Street (1999), Bendsaid and Fadila (2014), 
Lucchetti et al. (2017), Thamil Chelvi and Suresh Kumar (2017), and Khadijah 
Alavi and Rahim M. Sail (2010) that recommended the teacher to have gerontology 
  345 
knowledge so that the suitable approach and communication could be employed 
upon the elderly. 
vii) The Syllabus that Meet the Needs of the Elderly  
In regards to the syllabus, nine items are outlined in the model of al-Quran’s 
teaching for the elderly. On top of the list is to initiate the lesson by correcting the 
recitation of al-Fatihah, followed with easy surahs and movin on to the difficult 
ones. This syullabus is also constructed based on the theory by al-Kailany (1986). 
Besides that, the syllabus must be relevant to the capability levels of their physical 
and cognitive, as well as acknowledging their psychological aspect (Zabidi et al., 
2016, Mariam et al., 2017, Sahlawati et al., 2016; Sharifah Norshah et al., 2011; 
Khadijah Alavi, 2012). The syllabus for the elderly must be built according to the 
demand of the elderly. When the syllabus is built on their demand, they would feel 
like this is the second chance in learning al-Quran. Such a situation will motivate 
and drive them to participate in the class positively (Valerie Mcgrath, 2009). 
Therefore, in the context of other lessons, the individuals that develop a module, 
model or syllabus might want to go through the phase of need analysis (Taba, 1962; 
Husaini Kasran et al., 2019). In addition, the syllabus of the elderly should also be 
light and not stressful (Mariam Abd Majid, 2018; Zabidi Razak et al., 2016; Gilian 
M. Boulten, 2010; Che Radiah Mezah et al., 2011; Yazidah Yahya et al., 2016). As 
a matter of fact, the elderly do not like a lesson with an examination system. It is so 
because they learn something at this stage for the sake of te hereafter (Mariam Abd 
Majid, 2018). Better yet, the elderly are pleased if the syllabus or lesson can be 
applied in their daily lives (Knowles, 1984; Benaounda Bensaid & Fadila Grine, 
2014; Valerie Mcgrath, 2009).  
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viii) The Features of Al-Quran Specially for the Elderly  
The eighth aspect is the features of al-Quran for the elderly. The need for the al-
Quran with bigger writings must be emphasised. As discussed in the first phase, 
due to the nature of the elderly who are prone to have blurry vision, watery eyes 
and other symptoms, the al-Quran with bigger writings become a necessity for the 
elderly. The need for reading materials with bigger writings is aligned with the 
studies by Yazidah Yahya et al. (2016) Ely Salwana et al. (2018) Zawiyah Mansor 
et al. (2017) Rasyiqah Rusdi et al. (2017) Aslina et al. (2018) J. Schuetz (2007). 
The al-Quran complete with coloured tajweed rules would also accommodate the 
elderly to be smooth in their recitation. 
ix) Conducive Class for the Elderly  
The next aspect is the facility to run the al-Quran class for the elderly. As per 
discussion in the first phase, the elderly require a comfortable and conducive class, 
and this matter is aligned and also suggested in prior studies by Azura Tamat and 
Suresh (2019), Kumar, Sharifah Norshah et al. (2011), Sahlawati et al. (2016), 
Noornajihan Jaafar (2014) Knowles (1984), Raudah Siren (2015), Najib Adullah et 
al. (2019), and Setiyawan Gunardi et al. (2019). Among the required facilities are 
class fully equipped with tables and chairs, air-conditioning units, good lighting, 
teaching aid materials as well as stationeries. In addition, to keep tabs on the 
elderly’s privacy and to ensure effective learning, it was suggested to have a 
maximum of 10 students for each class.  
On top of that, there are several things the researcher wishes to highlight, 
which is the provision of a social corner for the elderly. Due to the reason that the 
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social relationship between the elderly and their children are getting loose each day 
(Berg et al., 1981; Marziah et al., 2013; Wan Ibrahim et al., 2009; Azura Tamat et 
al., 2019; Seong Ting et al., 2012), the idea of this social corner is good to be 
realised to redeem the elderly’s right of social. The social corner could also serve 
as a pantry. It is indeed true that education for blesses the elderly with various 
benefits. In this regard, it provides a positive social medium for the elderly to regain 
their active lifestyle that translates to quality health, specifically in the cognitive 
function, where it avoids diseases associated with declining memory, such as 
dementia and Alzheimer’s, for the reason of social interaction in the class 
(Peterson,1976; Sahlawati et al., 2016; Bassuck et al., 1999; Zunzunegui et 
al.,2003; Fratiglioni et al., 2004; Barnes et al., 2004; Craik et al.,2010; Ertel et al., 
2008).  
Additionally, the researcher views that the elderly should be awarded with 
appreciation through small ceremonies, certificate awards and some feast at the end 
of the lesson period. It might seem as petty but all these are matter to the elderly 
and will make them feel appreciated and uplift their interest to attend the gathering 
of knowledge, especially the al-Quran class. This view is also admitted by Zimmer 
et al.,2016; Feliciano and Montserrat, 2010; Deci, 1975, Deci & Ryan 1985; Robert 
J. & Brian P., 1989; Tengland, 2012; Nan Greenwood & Raymond Smith, 2016).  
Overall, the second phase had answered the research question of what are 
the required model elements in designing the model of Quranic teaching for the 
elderly, and is there any consensus by experts on the aspects that should be included 
in the Quranic teaching method for the elderly. The prototype of this model 
illustrates four elements, eight constructs and 108 items in the beginning, but after 
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going through the FDM, 20 items were rejected making the final item for this phase 
88. The items were arranged according to experts’ priority and already achieved the 
experts’ consensus. The rejected items did not meet the accepted item conditions, 
whereby the threshold value, d, must be less than 0.2, the percentage value must 
exceed 75% and the alpha-cut value, a, must be over 50%. 
5.5 Discussion for the Findings of the Evaluation Phase  
The evaluation phase is the final phase for the development of this model. The 
objective of this phase is to evaluate and validate the developed model. This phase 
involved several experts to assess and evaluate the model of Quranic teaching for 
the elderly.  
The research question needs to be answered in this phase is: 
What are the experts’ evaluations on the model of Quranic teaching for the 
elderly? 
 Besides the assessment on each item as conducted by the experts through 
scale rating, the followings are the overall assessment on the model of al-Quran’s 
teaching for the elderly:  
1) This model is practical to be implemented by al-Quran teacher who 
teaches the elderly. 
2) This model has the potential to serve as a guide for the al-Quran teacher 
in planning al-Quran lesson for the elderly. 
3) This model clearly depicts the guides related to the al-Quran’s teaching 
method for the elderly (Beginning of lesson, Lesson development and 
End of lesson). 
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4) This model clearly depicts the guides on the criteria of an al-Quran 
teacher for the elderly. 
5) This model clearly depicts the guides on the syllabus for al-Quran’s 
teaching for the elderly. 
6) This model clearly depicts the guides on the al-Quran’s learning 
facilities for the elderly. 
Besides the items that were scale-rated by the expert as reported in Chapter 4, the 
following present six aspects of discussion that serve as the assessment for the al-
Quran’s teaching model for the elderly.  
 
i) This model is practical to be implemented by al-Quran teacher who 
teaches the elderly. 
Firstly, the experts mutually argue that all elements and items for this al-Quran’s 
teaching model for the elderly are very practical to be implemented by the elderly’s 
al-Quran teacher. Its first justification is, from the findings of data analysis 
conducted during the third phase, favourable responses were received from the 
experts backed with the data of scaling evaluation that demonstrate all items 
reached the level of acceptance, which are above 70%. Secondly, this model has 
undergone the need analysis phase, where the needs and wants of the elderly and 
the al-Quran teacher were put into consideration. In addition, Husaini Kasran et al. 
(2017) and Taba (1962) stressed that each model or module development must 
undergo the need analysis phase. Thirdly, the constructed items were originally 
suggested by the elderly and al-Quran teachers with over 10 years of experience in 
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teaching (refer the list of phase one experts in table 3.2 page 145). It was constructed 
in that manner so that the items in this model could resolve the problems faced by 
the elderly during the lesson, to an extent that it serves as a guide for al-Quran 
teachers that teach the elderly in finding a suitable approach to interact with the 
elderly in a conscionable manner.  Fourthly, despite this model is based on the 
andragogy theory (Knowles, 1984) introduced by the western, the theory overall, 
however, is compatible to be implemented on the elderly in Malaysia. As a matter 
of fact, there are other research models that adopt the andragogy theory as their 
model development theory (Yazidah Yahya et al., 2019; Sharifah Norshah et al., 
2011; Zabidi Razak et al., 2016; Mariam Abdul Majid et al., 2017). In its essence, 
this model still adopts the fundamental method of Quranic teaching by Rasulullah 
صلى الله عليه وسلم, which is talaqi musyafahah as well as other supporting theories (Yusof Ahmad, 
2010; al-Kailany 1987; ar Razi, 2000). Hence, this model is practical for the elderly 
and also the al-Quran teacher during the learning session.  
ii) This model has the potential to serve as a guide for the al-Quran teacher 
in planning al-Quran lesson for the elderly. 
Secondly, this model is capable to serve as a guide to al-Quran teachers in planning 
the elderly’s al-Quran lesson. From the assessment conducted through scale rating 
and verbally, the experts have drawn a clear picture that this model is suitable to be 
adopted as a guide by al-Quran teachers in planning the elderly’s al-Quran lesson. 
As argued in prior research (Mariam, 2017) and findings in the first phase (P2, P3, 
P4, P5, P6, P7, P9) it is established that there is no al-Quran’s teaching model 
specially constructed for the elderly. In addition, expert P3 remarks that the 
teaching method being used is based on “trial and error” or based on the experience 
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from the previous teaching. With that being said, most teachers will teach their 
students as to how they were taught (P6). This matter is harmful if the teacher 
teaches the elderly with pedagogy method as well as rough and forcing approaches 
(P6, Mariam Abd Majid, 2018; Zabidi Razak et al., 2016; Gilian M. Boulten, 2010; 
Che Radiah Mezah et al., 2011; Yazidah Yahya et al., 2016). This is because the 
method of teaching children is different from teaching adults (Sharifah Norshah et 
al., 2011; Knowles, 1984) In thought of that, this model was developed by 
leveraging the experts’ consensus consisting 43 experts in the fields of al-Quran, 
gerontology, and the elderly individuals to ensure each developed item is elderly-
friendly and practical as a guide by the elderly’s al-Quran teacher.  
iii) This model clearly depicts the guides related to the al-Quran’s teaching 
method for the elderly (initiation, development and concluding the lesson). 
For the third aspect, this model has clearly depicts the guides on the methods of 
teaching al-Quran for the elderly, specifically in the phase of initiating the lesson, 
lesson development and concluding the lesson. All experts agreed on the construct 
through the percentage scores of over 70%. This element was however received an 
addition during the assessment phase where the experts had suggested to include 
the gender classification in the aspect of students’ classification. The item was 
mutually agreed upon and accepted under the construct of classification. The 
justification for the inclusion of the item is some elderly are more comfortable if 
the al-Quran class is conducted separately by gender. Another topic discussed was 
how to overcome the feeling of ashamed when reciting al-Quran. The elderly have 
a considerably high embarrassment to recite al-Quran out loud. This matter is a 
finding from the first phase (refer page 194) Therefore, this model offers a solution 
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for al-Quran teachers which is by interviewing the students in person to investigate 
any problem, the source of feeling embarrassed, anxious or even traumatised for 
having scolded by the teacher during learning al-Quran in their childhood. Besides 
that, the teacher could let the elderly choose the class they are comfortable with, 
either the al-Quran class or iqra’ (Knowles, 1984; Tamat, 1984) The teacher might 
as well create a good relationship and give some space for the elderly to share their 
experience, give appraisals and encouragement on their opinions during the session 
of al-Quran’s tadabbur (Erikson, 1963). This approach could build their self-esteem 
and they would be more confident while gradually eliminating the feeling of 
embarrassment (Jurate Sucylaite, 2015; Santrock, 2012; Lech Kosciclak, 2018). 
This approach is not only making the elderly feel appreciated, they would also feel 
their life to be more valuable since their opinions are heard (Khadijah Alavi & 
Maizatul Haizan Mahbob, 2017; Gillian M, 2010; Asmin, 2011). In fact, the 
approach was what Rasulullah صلى الله عليه وسلم adopted on the companion, where the Prophet صلى الله عليه وسلم 
became a good listener and giving praises and rewards for each good deed 
committed. This is as narrated in the hadith, where Rasulullah صلى الله عليه وسلم lined up Abdullah 
RA, Ubaidillah RA and many other children from Bani Abbas, and the Prophet said: 
نم  ُهلف ، هليإ َقَبَس اذك اذكو  ْمُهُمَزْل َيو مُهَلِّبَق ُيف ، ِهردصو ِِهرهظ ىلع َنوعقيف ، ِهيلإ َنوقبتسيف : لاق  
Meaning: Those who can match me in this and this, then they ran to race until they 
climbed on the back and chest of the Prophet  صلى الله عليه وسلم 
Source: (Hadith. Musnad Ahmad. chapter 2. page 420 #1836) 
This hadith demonstrates the wisdom of giving appraisals and encouragement to 
students and their positive impact on the learning development. Besides that, in the 
method of teaching the makhraj of the letters, the experts suggested to replace the 
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word “stressing” to “introducing” the makhraj of the letters to avoid from creating 
anxiety among the elderly. It is for the reason that the elderly have problems in oral 
aspect where their tongue might get hard and loss of teeth, making them incapable 
to articulate the makhraj of the letters properly. Hence, the word was suggested to 
be replaced so that this model gives the perception that learning al-Quran is easy. 
In the same time, Rasulullah صلى الله عليه وسلم had admitted that he was sent by Allah SWT as an 
educator and guider that facilitates the affairs of others. This matter is according to 
a narrative by Muslim, stating: 
 ًار ِّسَيُم اًمِّلَعُم ِنيَثَع َب ْنِكَلَو اًتِّنَع َتُم َلاَو اًتِّنَعُم ِنيْثَع ْ ب َي َْلم َهللَّا هنِإ 
Meaning: God did not send me to be harsh, or cause harm, but He has sent me to 
teach and make things easy. 
 
Source: (Hadith. Muslim. Kitab of divorce. Bab giving one's wife the choice does 
not count as a divorce, unless it is intended as such. #1478) 
 
iv) This model clearly depicts the guides on the criteria of an al-Quran teacher 
for the elderly. 
The fourth aspect discusses the criteria of al-Quran teachers, in which all experts 
mutually assert that this model demonstrates clear guidance on the teacher’s 
criteria. All items in the criteria of teachers received good scoring values, which are 
above 70%. There was a suggestion from the experts to add one more item for the 
criteria, whereby the teacher must mind their ethics and discipline as a teacher. This 
item was suggested by the experts because there are some teachers with disciplinary 
issues, such as coming late for class, not focusing on the lesson and also using 
mobile phones during class. Lessons for the public adults might not be as formal as 
those in schools or universities, but it is not an excuse for the teacher to take issues 
  354 
related to discipline for granted. Instead, it must be stressed seeing that the elderly 
consist of individuals from multiple backgrounds. In addition, Rasulullah صلى الله عليه وسلم had 
emphasised the aspect of selecting a quality al-Quran teacher. In a hadith, 
Rasulullah صلى الله عليه وسلم outlined the individual with authority in teaching al-Quran, stating: 
 َرُِكذ َلَاق ،ٍقوُرْسَم ْنَع ،َميِهَار ْبِإ ْنَع ،َةهرُم ِنْب ِورْمَع ْنَع ،ُةَبْعُش اَن َث هدَح ،ِدِيلَوْلا ُوَبأ اَن َث هدَح ُنْب ِهللَّا ُدْبَع
 هبِهنلا ُتْعَِسم ،ُهُّبِحُأ ُلَاَزأ َلا ٌلُجَر َكاَذ َلاَق َف ٍورْمَع ِنْب ِهللَّا ِدْبَع َدْنِع ٍدوُعْسَم صلى الله عليه وسلم  ُلوُق َي"  َنآْرُقْلا اوُذُخ
 ٍلَبَج ِنْب ِذاَعُمَو ،َةَف ْيَذُح بيَأ َلىْوَم ٍِلماَسَو  ِِهب َأَدَب َف  ٍدوُعْسَم ِنْب ِهللَّا ِدْبَع ْنِم ٍةَع َبَْرأ ْنِم ٍبْعَك ِنْب َِّبُأَو ، 
Meaning: Abdullah bin Masud was mentioned before `Abdullah bin `Amr who 
said, "That is a man I still love, as I heard the Prophet (صلى الله عليه وسلم) saying 'Learn the 
recitation of Qur'an from four from `Abdullah bin Mas`ud -- he started with him--
Salim, the freed slave of Abu Hudaifa, Mu`adh bin Jabal and Ubai bin Ka`b." 
 
Source: (Hadith. Al- Bukhariyy. Kitab Merits of the Helpers in Madinah (Ansaar). 
Bab the virtues of Ubayy bin Ka’b. # 3808) 
 
 
If this matter is taken lightly, it would jeopardise the reputation of al-Quran teachers 
as the role model and might cause the number of students to decline (Noornajihan, 
2014; Azhar Muhammad & Nor Syakirah Samsuni, 2008; Ab. Halim Tamuri & 
Zarin Ismail, 2005; Zahariah Aiyub, 2005; Ab Halim Tamuri et al., 2004; Wan 
Mohd. Zahid Mohd. Noordin, 2003; Airi Abu Bakar; 2003).  
v) This model clearly depicts the guides on the syllabus for al-Quran’s 
teaching for the elderly. 
The fifth aspect in line is the syllabus of teaching al-Quran for the elderly. From the 
conducted assessment, all experts agreed to state that the syllabus of teaching al-
Quran for the elderly demonstrate its relevance to be adopted in the guide of al-
Quran lesson for the elderly. All of the items in the syllabus attained good scoring 
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values which are above 70%. In general, this syllabus was constructed based upon 
the theory of teaching al-Quran by al-Kailany (1986) and also through the process 
of the first phase and the second phase. Other items in the syllabus are also suitable 
for other subjects for the elderly. Besides that, the main objectives for this al-Quran 
syllabus are easy, not pressing and conducted according to the elderly’s level of 
capacity. This is relevant to a noble hadith of Prophet:  
ناْرُمأ  نأ  َملِّكن  َساهنلا مِلهوقع ِردق ىلع  
Meaning: Speak to the people according to their level of understanding 
Source: (Hadith. Al-Sakhawī, kitab al-Maqāṣid al-Ḥasanah fī ma Ashtahar ‘ala al-
Alsinah, # 177) 
 
The syllabus for the elderly’s al-Quran lesson is not the same as the syllabus in the 
formal educations where each institution allocate the target to finish within a certain 
time (Nurjanah Mastor, 2020; Nor Sakinah Mohamad, 2019; Lo Yoon Me, 2019; 
Zamri Mahamod & Aisyah Mohamad Noor, 2011), because those institutions are 
bound with examinations. This relates to the vision and mission of the elderly in the 
interview during the screening of students. According to expert (P6) of the first 
phase, each elderly has a different target; some target to khatam al-Quran in a few 
years time, some target to khatam before Ramadhan, and some settle for positive 
improvement on daily basis.  
“To achieve perfectly is not the level of elderly, it is the level of Qaris. For the 
elderly, we want them to come and get something that is better than zero. At least 
from the scale of 10, they get 6,7.” 
(P6 2019) 
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In reality, the syllabus for the elderly’s al-Quran lesson does not designate any 
period for the elderly to learn al-Quran as they learn it not for examination nor the 
world, but as a supply for the hereafter (Mariam Abd Majid, 2018). Anyhow, the 
syllabus for the elderly must also be constructed systematically and tailored to the 
elderly’s preferences (Asiah Kamal et al., 2019; Najib Adullah et al., 2019; Hanafi 
Md Muidnudin, 2019) 
vi) This model clearly depicts the guides on the learning facilities for al-
Quran’s teaching for the elderly. 
The sixth aspect, which is the final aspect is the guide in learning facilities in the 
elderly’s al-Quran lesson. Experts have mutually affirmed that this model clearly 
illustrates the guide on learning facilities in the elderly’s al-Quran lesson. All of the 
items in the syllabus attained good scoring values which are above 70%. Among 
the items listed in this element are conducive class, time, number of students and 
several items as displayed in page 318. However, there were two additional items 
discussed by the experts under the element of learning facilities, which are the turn 
for recitation and the frequency of al-Quran class. The discussion on the time for 
recitation was critical as each expert has distinctive opinions. Differences occurred 
when there was expert believed that the al-Quran recitation must be conducted in 
turns like in the tadarus al-Quran during the month of Ramadhan. It was suggested 
to avoid the elderly from feeling bored waiting another elderly reciting one to one 
with the teacher. However, there was also a view that dismissed this individual 
recitation method as the elderly would only come to class during their turn to recite. 
Both methods were discussed by Adel Abdul Aziz (2006) who asserted the best 
method for the elderly is the individual recitation, and this was supported by 
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Maznah (2010) by remarking that the elderly are very fond of the “table moment” 
with the teacher. Reciting al-Quran together as a group is only relevant if the 
majority of the students are good at recitation. In addition, Adel Abdul Aziz had 
also provided a guideline for the teacher if they want the al-Quran class to be 
conducted as a group. In the end, experts agreed to leave it to teachers and students 
in determining the appropriate method. To conclude, the experts mutually agreed 
that the elderly could be given a maximum of 10 minutes to recite al-Quran in front 
of their teacher.  
Overall, during the presentation of the model’s prototype, it contained 98 
were added and summing every item in the model of Quranic teaching for the 
elderly to 92 items. These additions were made to fill in the gap in this prototype. 
The results of this evaluation seek to fill the gaps that have been suggested by a 
previous study by Che Radiah and Masittah (2011) that assert the failure of some 
institutions or teaching centres to provide a learning program that meets the goals, 
objectives and needs of elderly to learn has hampered their determination and 
motivation to continue their studies. They added that complex teaching aid 
materials along with the teaching and learning process unsuitable with the levels of 
intellect and physical of the elderly became the main contributor for the declination 
of attendance by the elderly (Che Radiah & Masittah, 2011). Hence, after the 
assessment had been conducted, the consensus from the al-Quran teachers and the 
elderly reflect this model as a good one and fulfilling the needs of the elderly as 
well as suitable to their levels of capability in physical, cognitive and psychology.  
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  5.6 Research Implications 
5.6.1 Theoretical Implications 
This research is essentially adopting the theory of talaqqi musyafahah that is the 
Quranic teaching between Rasulullah صلى الله عليه وسلم and Jibril AS as the groundwork in the 
model of Quranic teaching for the elderly, other than the combination of several 
theories as the base in building the items for the elderly. Since the teaching of al-
Quran in this context focuses on the elderly, the theory applied is andragogy. 
Despite suggestions on the applications of geragogy and herogogy, this research 
however more acknowledges the findings of prior research by Sharifah Norshah 
et al. (2011), Mariam (2018), Zabidi Razak (2016), and Yazidah Yahya (2019), 
which applied andragogy as the learning theory for the elderly in their model 
development. It is also suitable for the elderly’s level of ages in this research that 
focuses on those in 50-80 years old.  
The theory of andragogy was also employed in previous studies, such as 
in the development of Arabic lesson module for the elderly (Yazidah Yahya, 
2019) where he combined the aspects of physiology, psychology, life situation, 
background and experience of the elderly in the theory as the cornerstone for the 
module.  
Meanwhile, in terms of the al-Quran class for the adults, Sharifah Norshah 
(2011) integrated the theory of andragogy with the manhaj of teaching by 
Rasulullah صلى الله عليه وسلم as an approach in al-Quran lesson for the adults in the Masjid of 
UNISZA. That research is almost similar to this research in the sense of applying 
the same theory, but due to this model is specifically built for the elderly, then the 
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theory of the elderly by Ar Razi (2000) is adopted to apprehend the physiology of 
the elderly.  
 For the academic monograph of elderly in pondoks in Malaysia, Mariam et 
al. (2017) consolidated the theory of andragogy with theories of model reasoning, 
problem-solving and inquiry training. In addition, the theory in this research is also 
aligned with suggestions in prior research by Ramlan et al. (2008), Husaini Kasran 
et al. (2015), and Zabidi Razak et al. (2016) that state the theory of andragogy is 
supposed to be the supporting theory for the lesson module or model for adults 
class.  
Hence, this research has expanded current theories while retaining the 
teaching method by Rasulullah صلى الله عليه وسلم as the fundamental of teaching, yet still not 
dismissing the currently proposed theories such as the theory by Yusof Ahmad 
(2010) and theory by al-Kailany (1986). The results indicate that the accepted items 
of the model are also aligned with the existing theories.  
In the same time, this research also adopts other supporting theories to 
reinforce the challenges faced by the elderly, which is the theory by ar-Razi (2000). 
The results of this research support the existing theory by ar-Razi (2000) that assert 
despite the elderly suffering from weaknesses in terms of physical, cognitive and 
psychology, they still have strong determination, sharp mind, mature and rich with 
experience. Therefore, the elderly are still relevant to learn, only needing a lesson 
model or module tailored to their level of capacity.  
In a conclusion, this research reinforces theories by adopting the existing 
Quranic teaching method by Rasulullah صلى الله عليه وسلم, which is talaqqi musyafahah, arranged 
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with the theories by Yusof Ahmad (2010) and al-Kailany (1986). The support from 
the andragogy theory that has been adopted by prior researchers and broadening the 
existing theories by adding the ar-Razi theory to offer the understanding on the 
aspect of ageing. This is so the Quranic teacher could better apprehend the situation 
faced by the elderly which are battling with their various limitations. 
5.6.2  Implications to Organisations, NGO and Society 
The findings of this research are significant and bring benefits to the elderly and 
Jabatan Kebajikan Masyarakat Malaysia (JKM) in identifying problems faced by 
the elderly in their daily lives, especially during the learning session. The results 
managed to indicate that the appropriate teaching method could attract the elderly 
to continue learning al-Quran. This matter is supported by the acquired findings. 
Several important findings need to be given special attention to reinforce al-Quran 
recitation among the elderly in Malaysia. Hence, this section will discuss and 
provide a detailed explanation of the implications of this research.     
5.6.3  Implications to Knowledge Advancement 
To a certain degree, this research contributes to the body of Islamic education 
knowledge. This research managed to interweave the principles in Islamic 
education with the principles in conventional education with the expansion of 
existing theories with the fundamental principle of Islam which are Quranic 
teaching and andragogy. 
Other than that, this research seeks to exert a difference in the methodology 
of Islamic education that has been focusing on textual and qualitative analysis. 
Hence, this research attempts to deliver a new perspective by utilising the design and 
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development research. Comprising three major phases, this research entails different 
approaches in each phase. The data collection and analysis involved more effective 
methods, such as the Fuzzy Delphi Method (FDM) in the second phase of research 
and the Nominal Group Technique (NGT) in the model assessment phase. Employing 
FDM is effective in the model development phase since it is related with the opinions 
and consensus from experts. Meanwhile, the model assessment phase utilised NGT 
that is very effective in social sciences research, where its advantage is delivering a 
critical discussion by the experts, supported with scale rating evaluation.  
In a conclusion, this research brings huge implications with the adoption of 
a new method that is the design and development. Apart from that, it contributes to 
the body of Islamic education knowledge with pragmatic-based research that 
combines multiple methods.  
5.6.4  Implications to Religious Practices  
This research facilitates Quranic teachers for the elderly in better recognising the 
elderly’s weaknesses in three aspects, which are physical, cognitive and 
psychology. By knowing the elderly better, the teacher can apply the right approach 
in teaching them al-Quran. This research investigates the elderly’s requirements 
that need to be met during the al-Quran learning session. These requirements are 
vital for them to be comfortable in learning the Quranicand consequently absorbing 
its gist more notable. This research attempts to resolve the elderly’s mental health 
issue where according to previous research, education benefits the elderly with 
good health, especially the Quranic education. The elderly get to rejuvenate their 
brain cells by consistently learning new things. On top of that, by enrolling in 
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education, the elderly’s social right that has been disconnected can be restored and 
subsequently avoid feeling lonely, depressed and other kinds of mental issues.  
From the other perspective, Islam calls humans to spend their time and age 
with goodness and draw themselves closer to Allah. Hence, the time and age blessed 
upon the elderly are the life capital to be leveraged in multiplying performing 
religious practices. By reciting al-Quran and tadabbur the recited verses, the elderly 
are not only get to improve their spiritual quality, but the al-Quran itself acts as a 
shifa from all sorts of mental issues prone to attack the elderly in the old ages. By 
reciting al-Quran, the elderly train their brain to focus. This owes to the fact that 
every single letter requires accurate articulation of makhraj and tajweed 
applications. This kind of brain exercise is beneficial and prevents the risk of 
dementia and Alzheimer’s disease. Apart from that, by reciting al-Quran, the 
elderly train their eyes, ears and tongue to function every day. Anything within the 
body component if not being used or moved will drive them to dysfunction or cell 
degeneration. The benefits are not only in this world, but ultimately for the 
hereafter, as Allah will question every sense that was blessed upon humans, was it 
used to commit sins or to perform ibadah, as mentioned by Him in surah at-Taubah: 
111  
 َةهَنْلجا ُُمَله هَنِبِ ُمَلهاَوَْمأَو ْمُهَسُفَنأ َينِنِمْؤُمْلا َنِم  َىَترْشا َهللَّا هنِإ 
Indeed, Allah has purchased from the believers their lives and their properties [in 
exchange] for that they will have Paradise.  
(Al-Quran. At-Taubah 9: 111) 
 
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According to Al Ghazali (1998), individuals must practice mujahadah and attempt 
to behave in a good attitude. Mujahadah and the attempt must incorporate 
knowledge and pure heart as a result of tazkiyah nafs conducted with istiqamah 
recitation of al-Quran. Hence, the progress in spiritual and religion among the 
elderly must be expanded and encouraged so they could fill the rest of their life with 
goodness and refrain from committing the worthless. 
5.7  Recommendations for Future Research 
In the observation of several limitations in this study, a number of recommendations 
for future research are outlined for further investigation and innovation by future 
researchers. The recommendations are as the followings: 
5.7.1 Recommendations for the Government 
Based on the findings, authorities namely the Ministry of Women, Family and 
Community Development, especially the Department of Social Welfare (JKM), 
along with the Department of Islamic Development (JAKIM), masjid institutions 
and academic industry players are recommended to multiply their efforts to provide 
more al-Quran classes for the elderly in a small scale yet systematic, such as in 
masjids and al-Quran class for the elderly in the village. In addition, these al-Quran 
classes must be coordinated by al-Quran teachers with the knowledge and 
experience of dealing with the elderly, including communicating with them 
prudently. Allocating more al-Quran teachers in Rumah Seri Kenangan throughout 
Malaysia is a pressing need.  
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5.7.2.    Recommendations for the Education Institutions and Parents 
Upon the interviews with many experts, the researcher expresses their concern on 
the quality of recitation by the children nowadays. The experts suggested al-Quran 
teachers and parents who teach al-Quran to their children constantly improve their 
recitation as well, since the quality of recitation by students would also get affected 
by the quality of recitation by teachers or parents. Besides that, teachers or parents 
need to encourage proper recitation of al-Quran rather than focusing on khatam al-
Quran. This is given the physical features of children, for instance, their tongue is 
still flexible and easy to shape for correct articulations of letters’ makhraj as 
compared to the adults.  
5.7.3 Recommendations for the NGOs 
The NGOs can play their part by offering volunteers to teach, share and interact 
with the elderly. Moreover, in the west, “the elderly helper” has been applied for 
quite some time in primary school education so that the gap between youngsters 
and the elderly can be narrowed down. Especially for the elderly under the 
supervision of the government and NGOs, most of them are alone and abandoned. 
Therefore, they long for the love, sharing in the form of iman strength and others in 
living the remaining of their lives.  
5.7.4 Recommendations to Adopt Al-Quran as a Life-Long Learning  
Apart from that, schools, the government sector, NGOs and businesses must bear 
the awareness to conduct al-Quran classes on their premises so that the lesson does 
not stop at the school level. The analysis of the findings indicates the level of al-
Quran’s recitation mastery among teenagers and the elderly is low. This owes to 
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the fact that most society members within the ages of 20-50 will abandon al-Quran 
recitation as they shift their focus on career and family.  
5.7.5 Recommendations for Future Researchers 
(i) A model for tadabbur al-Quran for the elderly  
Since this research lays more focus on the aspects of recitation, such as makhraj, 
tajweed and the essence of al-Quran’s content, future studies might want to build a 
model of tadabbur al-Quran for the elderly, particularly the verses of al-Quran that 
could strengthen the elderly’s spiritual in performing ibadah to prepare themselves 
for the hereafter.  
(ii) A model for homeless elderly 
This research focuses on the weak and average elderly. Future researchers are 
recommended to build an al-Quran’s teaching model especially for homeless 
elderly, since this group of elderly requires a specific model to create awareness 
toward knowledge. They have been lacking such awareness as they were raised in 
negative surroundings and failed to receive proper education since they were 
children.  
(iii) Research on model’s effectiveness 
The model assessment process for this research employed the NGT method by 
involving experts comprising al-Quran teachers and elderly students. Therefore, 
future research can conduct a model assessment by focusing on its effectiveness on 
teachers and the elderly to investigate its weaknesses and voids that can be 
addressed. 
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5.7.6 Recommendations for Printing Industry 
Naturally, the elderly face deteriorations in terms of physical, cognitive and 
psychology. Their experience in learning worsens added with the poor teaching aid 
materials such as al-Quran which is printed with small writings and heavy to carry 
around. Hence, the al-Quran with bigger writings and lightweight is a pressing need 
in order to keep the elderly’s Quraniclearning smooth. The researcher suggests 
publication and printing institutions to produce bigger writings’ al-Quran. It is not 
only convenient for the elderly, but also for students of special education with 
blurred vision and other visual problems.  
5.7.8 Recommendations for Application Developers 
Among the impact of the COVID-19 pandemic is the increasing demand for 
application software to help people catch up with daily routines, especially for the 
elderly who are prone to bigger risk when they step out of their homes and are in 
dire need of assistance for shopping, paying utilities and so on. Lessons are mostly 
held online and there are also elderly who managed to keep up with their al-Quran 
class online. However, the challenge aroused when the elderly encounter an 
application that only serves in smaller writings and is not elderly-friendly. 
Therefore, in preparing to be an ageing nation by the year 2023, the researcher 
recommends application developers develop a specific application for the elderly 
to run their daily tasks.  
5.8 Conclusion 
Collectively, this research was conducted based on the objective to build an al-
Quran’s teaching model for the elderly through the process of design and 
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development research involving three major phases, which are the need analysis 
phase, the design and development phase and the model evaluation phase.  
The first phase, which is the needs analysis phase entails interviewing nine 
informants, where six are experts and the other three are elderly students who learn 
al-Quran. The researcher created cluster breakdown; the elderly living in the city, 
the elderly living in the village and the elderly living in the government’s elderly 
care centre, which is Rumah Seri Kenangan. The results from the analysis 
demonstrate critical issues and the need for developing an al-Quran’s teaching 
model for the elderly. 
The second phase of the research, which is the design and development 
phase, is the major section of this research. Data was gathered using FDM which 
involved 15 experts determined by their expertise deemed relevant to this study. As 
a result, the elements and the prototype of this model were built based on the 
experts’ consensus and opinions. The findings of this phase demonstrate all 15 
experts have reached a consensus on the created model and the model was suitable 
to be assessed in the following phase.  
The third phase of this research entails the assessment of the built model. 
This phase adopted the NGT method which is by gathering the evaluation from six 
experts. The findings demonstrate that all constructs of the model have significant 
relation and are appropriate to be implemented by the teacher who teaches al-Quran 
to the elderly. 
All in all, besides adopting the teaching method by Rasulullah صلى الله عليه وسلم, which is 
by talaqqi musyafahah, in teaching al-Quran to the dearly, other hadiths from the 
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Prophet صلى الله عليه وسلم were adopted as the cornerstone to build items for the approaches of 
teaching al-Quran to the elderly. Apart from those, this study interweaves 
supporting theories from Yusof Ahmad (2010), al-Kailany (1986), andragogy 
theory (Knowles, 1984) and theory by ar-Razi (2000) to further strengthen the 
foundation of this model. Results from the experts’ consensus conclude that the 
teaching of al-Quran on the elderly must be relevant to the levels of physical, 
cognitive and psychological capacities of the elderly.