CHAPTER I

INTRODUCTION

A. Background of the Problem

The Koran is an everlasting miracle of Islam and its miracle

strengthened by the advancement of science.1 The Koran is

Kalamullah (the Words of God) revealed by Allah SWT (the most

Glorified, the highest) through Jibril as. (Gabriel may peace be upon

him) to Prophet Muhammad Saw (may the blessings and peace of

Allah be upon him). To bring all mankind out from darkness into the

light of Islam and guide them into the straight path. And the Koran is

also a source and guidance (Hidayah) for Muslims to get success and

happiness in the world and hereafter, as the word of Allah said in the

Koran, in Surah an-Naml (the Ant) verse 77:2

(77 :‫نوانننهم لنهمددىً نونريحنمةة لنيلمميؤنمننيينن )النمل‬

“And it is guidance and mercy for the believers.” (Q.S. Al-

Naml: 77).3

In the book of Tafsirul Wajiz explains about it, Indeed, the

Koran is a guidance and mercy (Rahmah) for humans and believers

from the error and torment.4 And also as very clear guidance and

mercy into happiness for believers.5 In Tafsir al-Azhar explains clearly

that the Koran is guidance to get the blessing of Allah SWT and to get

1 Mudzakir AS, Studi Ilmu-Ilmu Quran, (Bogor: PT. Pustaka Litera Antarnusa,
2006) ed. 9. P. 1
2 Syaamil Al-Quran, Al-Quranul Karim Terjemah Tafsir Per-Kata, (Bandung:
SYGMA Publishing, 2010), P. 384
3 Talal itani, the Quran, (USA: ClearQuran, 2012), P. 198
4 Al-Huda, The Guidance Ensiklopedia Al-Quran Al-Huda, (Depok, Al-Huda
Kelompok Gema Insani, 2011), P. 385
5 M. Quraish Shihab, Tafsir al-Misbah, Pesan, Kesan dan Keserasian al-Quran, Vol.
10, (Jakarta: Lentara Hati, 2002), ed. VIII, P. 271.
1
salvation in the world and hereafter.6 And the revelation of the Koran

is great mercy and favors which has revealed by Allah SWT to

Prophet Muhammad Saw for his people (ummah), and that is the

solution and as al-Furqan (the criterion) between batil (falsehood) and

haq (truth).
The Koran is a solution or a way out of all the problems in this

life by following what has been commanded and prohibited in it. and

the Koran is also a criterion between the truth and falsehood, and the

Koran also corrects the understanding of Jews and Christians who

have misunderstood about the prophets of God who are considered to

be God. According to Imam Ibnu Katsir about Surat al-Naml verse 77,

which is about Jews and Christians who misunderstood, and the Koran

explains the truths and decisions, that Jesus is a servant of Allah and

one of the prophets and the Messenger of Allah SWT.7 Therefore, the

people at this time have the responsibility to maintain and memorize

it. as a proof of love to God and his messenger.

To preserve the Koran, Allah takes care of it by himself directly.

as the word of Allah said in the Koran, in Surah al-Hijr (the Rock)

verse 9:8
(9:‫اننناَّ ننيحمن نننزيلنناَّ الذذيكنر نو اننناَّ لنهم لننحفنظميونن )الحجر‬
“Surely, we revealed the message, and we will surely preserve

it” (Q.S. Al-Hijr: 9).9

In Tafsirul Wajiz explains it, ” Surely, we revealed the Koran

and we will surely preserve it from falsification, manipulation,

6 Hamka, Tafsir al-Azhar, Pendekatan Sejarah, Sosiologi, Tasawuf, Ilmu Kalam,

Sastra Dan Psikologi, Vol. 6, (Jakarta: Gema Insani, 2015), ed. 1, P. 556.
7 Muhammad Nasib ar-Rifa’i, Ringkasan Tafsir Ibnu Katsir, Vol 3, (Surah Al-Israa’
– Yasiin), (Jakarta: Gema Insani, 2012) P. 473
8 Syaamil Al-Quran, Op. Cit. P. 262
9 Talal itani, Op. Cit. P. 129

2
addition, and subtraction.10 That is the addition and subtraction in the

laws, limitations, and obligations.11 In Tafsir Ibnu Katsir explains that

Allah SWT Said he revealed adz-Dzikir (the Koran) and he preserved

it from alteration.12 The verse above explains that Allah SWT

preserves it by himself so that there is no people can change it that

was revealed to Prophet Muhammad Saw. But the verse above implies

an involvement the creation of Allah SWT to preserve it, namely,

Gabriel as. And the Muslims.13

Our duty as a ummah of Prophet Muhammad Saw to preserve it

by memorizing every verse in the Koran, so that no one can change

the verses of Allah, even though there are people who burn, throw

away, tear up and remove it from the Koran so that the Koran will

disappear from the face of the earth, it is a waste of time because there

are many memorizers of the Koran (Hafizh al-Quran) at this time. As

the word of Allah SWT in surah Fathir (Originator) verse 32:14

‫ثمنم انيونريثنناَّ ايلنكتناَّ ن‬

‫ب الننذيينن ا ي‬
(32:‫صطنفنيينناَّ نمين نعبناَّندنناَّ )فاَّطر‬
“Then we passed the book to those of our servants whom we

chose”. (Q.S. Fathir: 32).15

10 Al-Huda, Op. Cit. P. 263

11 Abu Ja’far Muhammad Bin Jarir ath-Thabari, Tafsir ath-Thabari, Tahqiq by
Ahmad Abdurraziq al-Bakri revision by Syaikh Muhammad Syakir, Vol 15,
(Jakarta: Pustaka Azzam, 2009), ed. 1, P. 719.
12 Muhammad Nasib ar-Rifa’i, Ringkasan Tafsir Ibnu Katsir Vol. 2 (Surah Al-
Maidah – An Nahl), (Jakarta: Gema Insani, 2012) P. 696
13 M. Quraish Shihab, Op. Cit. P. 99.
14 Syaamil Al-Quran, Op. Cit. P. 438
15 Talal itani, Op. Cit. P. 236

3
 ‫“ انيونريثننتتاَّ ايلنكتنتتاَّ ن‬we passed the book” is an
The meaning of ‫ب‬

understanding the Koran, knowledge, laws, and aqidah (belief).16 And

the meaning of “those of our servants whom we chose” is the Ummah

of Prophet Muhammad Saw. Since this Kitab (the Koran) was

revealed to the end of the time.17 And the servants of Allah who have

been chosen to preserve the Koran is hafizh al-Quran (Memorizer the

Koran).
In the book of Tafsir Ibnu Katsir also explains about that verse.

“This Ummah passed the Koran which justified the previous books

(Zabur, Torah, Gospel)”.18 Therefore, it is a great pleasure that Allah

gives to His servants in this world and as servants of him, we must

memorize dan practice it in our life. Because to memorize it is not

difficult, if we are serious in memorizing it he can make us able to

memorize his words (the Koran), we only try and pray to him, so that

he will give us easiness to memorize his words (the Koran). As the

words of Allah SWT in surah al-Qiyamah (Resurrection) verse 17-

19:19
‫( ثمنم‬18) ‫( فناَّ ننذا قننريأننهم فناَّتنبنيع قميرنءاننهم‬17) ‫اننن نعلنيينناَّ نجيمنعهم نو قميرنءاننهم‬

(19 -17 :‫( )القياَّمة‬19) ‫اننن نعلنيينناَّ بنيناَّننهم‬

16 Syaikh Imam Al-Qurthubi, Tafsir Al-Qurthubi, ta’liq by M. Ibrahim Al-Hifnawi

and takhrij by Mahmud Hamid Utsman, Jilid 14, (Jakarta, Pustaka Azzam, 2009),
ed. 2, P. 831.
17 Hamka, Tafsir al-Azhar, Pendekatan Sejarah, Sosiologi, Tasawuf, Ilmu Kalam,
Sastra Dan Psikologi, Vol 7, (Jakarta: Gema Insani, 2015), ed. 1, P. 377.
18 Muhammad Nasib ar-Rifa’i, Op. Cit. P. 700

19Syaamil Al-Quran, Op. Cit. P. 577

4
 “Upon us is its collection and its recitation (17) Then, when we

have recited it, follow its recitation (18) then upon us is its

explanation (19)”. (Q.S. al-Qiyamah: 17).20

In Tafsir al-Munir explains the meaning of the verse above is

“Indeed, it has become our responsibility to collect the Koran in your

Qalbu (Heart) and it is our responsibility to determine the correct

recitation in your tongue.21 In another book of Tafsir explains “Indeed,

with our responsibility to preserve it in your heart, O prophet and

makes you able to master the recitation of the Koran.22

The verse above explains that Allah is the one who makes it

easy for us to memorize and read the Koran, it does not come from

our own abilities, but from the will of him. In Tafsir Ibnu Katsir

explained that Allah SWT. said, “Upon us is its collection”, in your

heart “and its recitation. Then, when we have recited it, Namely, after

the Angel reciting the revelation of God, “ follows its recitation”,

namely, pays attention, then read as the angel has read to you “ then,

upon us is its explanation”. After reading and memorizing, we will

explain and inspire you about the meaning of the Koran according to

the will of God.23

With the mercy of God, we will easily to memorize it and also

with the will of God, he is able to make it difficult for us to memorize

it, but Allah says that memorizing the Qur'an is easy, as the words of

Allah SWT in surah al-Qomar (the Moon) verse 17, 22, 32 and 40:24
20 Talal itani, Op. Cit. P. 310
21 Wahbah az-Zuhaili, Tafsir al-Munir, Aqidah, Syariah, Manhaj, Vol 15 (Jakarta:
Gema Insani, 2014), ed. 1, P. 262.
22 Al-Huda, Op. Cit. P. 578
23 Muhammad Nasib ar-Rifa’i, Ringkasan Tafsir Ibnu Katsir Vol 4 (Surah ash-
Shaaffaat – an-Nas), P. 651-652
24 Syaamil Al-Quran, Op. Cit. P. 529-530

5
 :‫نولنقنيد يننسيرنناَّ ايلقميرنءانن نللذذيكنر فنهنيل نمين ممندنكرر )القمر‬

(17,22,32,40

“ We made the Koran easy to learn, is there anyone who would

learn?”. (QS. Al-Qomar verse: 17, 22, 32, 40).25

In Tafsir Ibnu Katsir explains about the verse above, “We made

the Koran easy to say and we made it easy to understand for the

people will give admonition to mankind.26 And the Koran is also a

guide of way to save the people from torment, and it made easy for

humans to understand and take lessons of it, this Verse conveys a

message for commitment in the way of God (Fisabilillah) and serious

to preserve, memorize and take lessons of it, thus, we able to know

Allah SWT and avoid his punishment and can choose the right path. 27

‫ نللذذيك ن‬in this verse means

According to Imam al-Qurtubi, the word of ‫ر‬

‫ والفهم‬,‫ والحفظ‬,‫( لتذكر‬to be remembered, memorized and understood).

It means Allah SWT has made it easy to memorize the Koran

and he will help anyone who wants to memorize it.28 And it is the

promise of Allah SWT to make it easy in reciting and understanding it,

praise and thank Allah, is there anyone who would learn?” Namely, “is

there anyone who takes lessons from the texts and the meaning of the

Koran?”

25 Talal itani, Op. Cit. P. 31

26 Abdullah bin Muhammad Alu Syaikh,Tafsir Ibnu Katsir, Vol 9, (Jakarta, Pustaka
Imam Syaf’i, 2008), ed. 1, P. 265
27 Amru Khalid, Khowathir Quraniyah, (Jakarta: Al-I’tishom, 2011) P. 648
28 Abu ‘Abdillah al-Qurtubi, al-Jami‘ li Ahkam al-Qur'an, (Cairo: Dar al-Sya‘ab,
1377 h.), P. 134.

6
 So lucky for the memorizers of the Koran are facilitated in

memorizing his Words, because they are chosen servants of God to

preserve His word on this earth, and for the Muslim people has

memorized the Koran, verily, they have got the ultimate happiness in

the world and hereafter, because in their hearts there is the word of

God. Before memorizing the Qur'an, we should be able to read the

Koran correctly, because it is one of the requirements to be able to

memorize the Koran because if we memorize the Qur'an while our

reading is still a lot of mistakes, we will get the problems in

memorizing it.

Memorizing the Qur'an is not only about memorizing it but with

the intention to preserve the authenticity of the Koran so that the

memorizers of the Koran get blessings from Allah SWT. And get the

benefits and virtues in memorizing it. But to memorize the Koran as a

whole is not easy, so perseverance and discipline are needed in

memorizing it, so that, methods are needed to give an easy way for the

memorizers of the Qur'an, especially for a beginner.

Choosing the right method is one way to success in finishing the

Koran because memorizing the Koran with the method is easier than

memorizing without methods. There are several methods used in

memorizing the Qur'an, Every memorizer of the Qur'an has different

methods in memorizing it, So for the memorizers of the Qur'an, they

must determine the method that is in accordance with their abilities

because memorizing the Quran is not an easy thing, it requires a long

7
 process and patience, there will be various obstacles that will be faced

by the memorizers of the Koran, and in the process of memorizing the

Koran, it is emphasized for the memorizers of the Koran to keep their

memorization because keeping the Koran is a great responsibility.

Seeing the importance of memorizing the Koran to maintain the

originality of it from among children, young and old people, then,

The researcher is interested to do the research toward the methods of

memorizing the Qur'an with the intention that Muslims can memorize

the Quran more easily with methods. So the researcher will do the

research about "Tahfidz al-Quran in Ulumul Quran" The Study of

Methods in Memorizing the Koran "by using English as the language

of instruction, hopefully with English as the language of instruction

will be beneficial for all people, especially memorizers of the Koran,

Namely, the domestic and foreign students.

B. Identification of the Problem

Based on the background of the problem, al-Quran is a

guidance, mercy and the words of God was revealed through Gabriel

to Prophet Muhammad Saw to preserve his word, Namely, the Koran

and Allah SWT collected it in every Heart of the chosen servants,

Namely, memorizer of the Koran (Hafizh Quran) to keep originality of

it from the human’s hands who want to change it like previous books,

such as, Zabur, Torah and Gospel and Allah SWT has promised to

make it easy for the Koran’s memorizer to memorize it and this time,

8
 there have been many memorizers of the Koran from young and old

people who sincere to memorize it to get the blessing of God and we

can also see the benefits and virtues of it if we memorize it, both the

benefits or virtues in the world or in hereafter but to make it easy for

memorizer of the Koran is needed the methods have been used by

Hafizh al-Quran who have successful in memorizing it as a whole. So

that the memorizers of the Koran can easily memorize the Koran

according to their abilities, and based on the problem above, it can be

identified, as follows:

The first, it is important to memorize the Koran to keep the

originality of it, so that there is no one can change it because every

Muslim has memorized it.

The second, there have been many Muslims who want to

memorize the Koran from the young and old people

The third, many benefits and virtues in memorizing the Koran in

the world’s life and hereafter.

The fourth, what are the easy methods for the memorizer of the

Koran so that they can memorize the Koran in accordance with their

abilities and time.

C. Limitation of the Problem

To get the Research more focused, perfect and deeper, the

Researcher limits the problems, as follows:

1. Research in the field of Tahfidz al-Quran (memorizing the Koran)

in Ulumul Quran (the Koran’s sciences).

9
 2. Research on the benefits and virtues of memorizing the Koran.

3. Research in the methods of Tahfizh al-Quran.

D. Formulation of the Problem

Based on the identification and the limitation of the problem,

then the researcher formulated the research into the following

questions:

1. How to memorize the Koran in Ulumul Quran?

2. What are the benefits and virtues of memorizing the Koran?
3. What are the methods of memorizing the Koran?
E. Objectives of the Research
In every Research has a purpose of the research, namely to

answer the formulation of the problems, namely:

1. To find out how to memorize the Koran in Ulumul Quran.
2. To find out how the benefits and virtues of memorizing the Koran.
3. To find out how the methods of memorizing the Koran.
F. Need for the Research
The result of this study was expected to give benefits, as follows:
1. Theoretical benefits
a. This research is expected to add insight and knowledge of the

researcher about the methods of memorizing the Koran so that

from this research can motivate the researcher to always read,

memorize and repeat the memorization of the Koran that has

been memorized.
b. This research is also expected to be able to contribute to

memorizing the Koran for students in elementary schools,

junior high schools, senior high schools, and the students in the

university.
c. This research is expected to be a reference for the next

research.
2. Practical benefits
The results of this study are expected to be a source and

reference for memorizers of the Koran so that they can be

10
 motivated and enthusiastic in memorizing because they have found

a method that in accordance with their abilities.

G. Systematics Writing
The systematics of writing in this study is written in five

chapters, as follows:
The first chapter is an introduction which includes Background

of the Problems, Identification of the Problems, Limitation of the

Problems, Formulation of the Problems, Objectives of the Research,

need of the Research and Systematics of Writing.

The second chapter is about the definition of Tahfizh al-Quran

and Ulumul Quran, benefits and virtues of memorizing the Koran,

collecting the Koran in the period of Prophet Muhammad SAW,

writing the Koran in the period of Prophet’s Companions, Principle of

memorizing the Koran, Literature Review.

The third chapter is the methodology of Research, Research

design, Resource of data, Techniques for collecting data, Techniques

for analyzing data.

The fourth chapter is about the study of methods, the weakness

and the advantages of methods, supporting factors of methods.

The fifth chapter is closing chapter which contains conclusions

from the previous discussion and suggestions.

11
 CHAPTER II

THEORETICAL FRAMEWORK

A. Tahfizh al-Qur’an

1. Definition of Tahfizh al-Qur’an

Tahfîzh al-Quran is a compound form, consisting of the

tahfîzh and al-Quran’s words. Tahfîzh is the Masdar form of the

word haffaza which means "memorization".29 the word's root of it

from hafiza-yahfazu, In Arabic, the word of hafiza has a variety of

meanings, hafiza al-mal (keeping the money), hafiza al-‘ahda

(keeping promises), hafiza al-'amra (paying attention to matters).30

According to Ibn Sayyidih, hafiza means to maintain

memorization and keep it from forgetting, in Arabic, there is the

phrase "hafiza 'ilmika wa' ilmi ghairika" meaning "preserve your

knowledge and others ".31

Isim fa’il (subject) from the word of hafiza is hafizh.32 this

word also means al-Muhafizh (maintaining something).33 the Koran

uses this term in the form of 'amr (command) in guarding the

29 Ibrahim Anis, et al. al-Mu'jam al-Wasit, (Mesir: Dar al-Ma‘arif, 1392 H.), P. 185.
30 Ibid, P. 186
31 Ibn Manzur, Lisan al-'Arab, (Cairo: Dar al-Hadîts, 2003 M./1423 H.), Vol. 7, P.
440.
32 Ibrahim Anis, et al. Op.Cit. P. 185
33 ibn Manzur, Op.Cit. P. 440

12
 prayer, namely: "hafizu‘ ala al-salawati wa salati al-wusta "("

guard your prayers and the middle prayer "). The word of hafizhu

means wazibu (do it continuously).34 According to al-Azhari, Hafiz

or huffaz are chosen people who are given the privilege of

memorizing the Koran.35

In the Indonesia Dictionary, the word of memorization is:

"Entering to memory (about the lesson) and can say it without

looking at books or notes. The word of memorization is a form of a

verb that means: "Trying to absorb it into the mind so that it is

always remembered".36

In the definition of the Koran, the scholars have a different

opinion, including al-Lihyani, he argued that the Koran is the word

of qara'a which means reading.37 Then this word is used as the

name of God's words (al-Quran) which was revealed to the prophet

Muhammad.

In contrast to az-Zujaj, he argues that the word of al-Quran is

an adjective from the basic word "al-qar’u" which means

gathering.38 This adjective has become the name of the word of

God revealed to the chosen prophet, namely Muhammad, because

this book collects verses, letters, stories, commands, prohibitions

and explains the previous books of god.

34 Abu Ja‘far al-Tabari, Jami' al-Bayan fî Ta'wîl al-Qur'an, (Riyad: Muassasah
al-Risalah, 1420 H.), Vol 5, ed. I, P. 168.
35 Ibrahim Anis, et al. loc. Cit.
36 Tim Penyusun Kamus Pembinaan dan Pengembangan Bahasa, Kamus Besar
Bahasa Indonesia, (Jakarta: Balai Pustaka, 1999), ed. X, P. 97
37 Rofiul Wahyudi dan Ridhoul Wahidi, Metode Menghafal Al-Quran, (Klaten;
Semesta Hikmah, 2017) ed. 1. P. 2
38 Ibid, P. 2

13
 According to Ali as-Shabuni in the book of at-Tibyan fi

Ulumil Quran, the Koran according to the term is the word of Allah

SWT which contains miracles, revealed to the final prophet and

messenger through Gabriel, written in the Mushaf, quoted with

mutawatir (successive), and recite it is worship, which starts from

surah al-Fatihah and ends it in Surah an-Nas.39

in The definitions above was agreed by ushuliyyin scholars

(ushul fiqh) that the Koran was revealed by Allah as a guideline for

the Ummah, guidance for all mankind and proof of Muhammad's

prophethood and apostleship, and became strong evidence on the

Qiyamah (doomsday).

So it can be concluded from the explanation above that

Tahfîzh al-Qur'an is "The process of memorizing the Qur'an in

memory so that it can be pronounced correctly and continuously

without seeing the Koran.

2. Benefits of Memorizing the Koran

Memorizing the Koran is one of the ways for Muslims to

preserve it from the evil deeds of the hands of humans who want to

change it and with memorize it is a sign of love for Allah SWT and

to get his blessings and paradise, but not only that, memorizing the

Koran brings many benefits for the memorizer in their life, such as:

1. Spiritual Benefits

People who memorize the Koran always live with the

Koran. Al-Quran is a holy book full of sacredness. Before

39 Ibid, P. 3

14
 reading the Koran, the first we have to clean ourselves with

ablution, then face the Qibla and hold the Quran, and read it

with full concentration. All these processes will create a high

spiritual sense.40 and faith will be increased. Thus, memorizing

the Koran can create a good generation who has good character.

2. Ethics and Morals Benefits

Memorizing the Koran can create a generation that is full

of ethics, such as, a memorizer of the Koran who must read his

memorization to his teacher, when facing his teacher they must

be ethical to his teacher. A student must show his ethics and

politeness. then continuously the student will have good ethics

and morals.41

3. Intellectual benefits

One of the benefits of memorizing the Koran is

strengthening the brain. The brain is one member of the body, if

it is used continuously, the body will be stronger, so is the

human brain. it is like an electric engine coil, when memorizing

the verses of the Koran, the coil running continuously, the

machine will be active and dynamic, brain cells and particles

will be active and will strengthen the brain.42

4. Scientific Benefits

40 Ahsin Sakho Muhammad, Menghafalkan Al-Quran, (Jakarta: Qaf Media

Kreativa, 2017), ed. 1. P. 20
41 Ibid, P. 21
42 Ibid, P. 22

15
 The benefit of memorizing the Koran is in terms of

science, especially for the memorizer of the Koran who

understands the contents of the Koran, they will find many

expressions related to various kinds of science, namely:43

a. Many memorize vocabulary. A person who memorizes the

Koran will automatically memorize 77,934 Arabic words.

b. The memorizers of the Koran will memorize the principle of

nahwu and sharaf a lot, even the examples in the Koran are

more valid than the examples obtained from other books.

c. Many memorize the arguments of law. In the Koran, there are

five hundreds verses of law about the law of worship,

muamalah, munakahat and jinayat. And this is very useful for

them to continue their studying in the faculty of Islamic law.

d. Many memorize the arguments of historical propositions. In

the Koran, there are also many interesting stories. If these

verses are memorized, he is able to tell the sequence of the

story well.

e. Many memorize the words of wisdom. In the Koran, many

words of wisdom are very useful for life. Almost every surah

found many wise words. If the verses are memorized,

someone is able to speak with wisdom words.

f. Many memorize the verses of kauniyah (universe), Sheikh

Thantawi Jauhari said in his Tafsir that the Kauniyah verses

in the Koran are 700 verses. If the verse is memorized, it will

43 Ibid, P. 23-26

16
 be able to present the verses when facing with natural

phenomena

g. Memorizing the thousands of verses about aqidah, the

hundreds of verses about past stories, and many verses

related to life, if he is able to explain the verse, he will easily

find the Koran's view of human life.

There are still many more benefits of memorizing the

Koran and this is the best motivation for them to be passionate

about memorizing it and it is also a very positive activity for the

next generations, to be a good, intelligent, innovative and

religious generation.

4. Virtues of Memorizing the Koran

Ahlul Qur'an (the expert of the Koran) is people who have

memorized the Koran and practiced it, the experts of the Koran

have virtues and glory in society, and they also get a special virtue

by Allah SWT. as said by the Prophet Muhammad Saw. Namely:

The first, become a household of God.44

َّ‫صنلى‬ ‫ قناَّنل نرمسومل ن‬:‫ُ قناَّنل‬،‫ضنىَّ ام نعينمه‬

‫ان ن‬ ‫نعين أننن ن‬
‫س يبنن نماَّلن ر‬
‫ك نر ن‬

‫ إننن ننلن أنيهنلينن نمنن النناَّ ن‬: ‫ام نعلنيينه نونسلننم‬

‫ نمين هميم يناَّ نرمسونل‬:‫ نقينل‬:‫س " قناَّنل‬

(‫صتمهم )رواه احمد‬ ‫ أنيهمل ايلقميرآْنن هميم أنيهمل ن‬:‫ان؟ِهلل قناَّنل‬

‫ُ نونخاَّ ن‬،‫ا‬

“For Allah, from amongst the people, there are some who are

those of his household, the Sahabah asked, “who are those

44 Ulin Nuha Mahfudhon, Jalan Penghafal Al-Quran, (Jakarta: PT Elex Media

Komputindo, 2017), P. 144

17
 people?” he replied “ men of the Koran. They are of the

household of Alla, and are his favored ones.” (HR. Ahmad).45

The word of Ahli or the household of Allah should not be

interpreted as a household as human understanding generally, ibn

al-Athir interpreted the word of ahlu Allah with the word of awliya'

Allah which means guardian.46 Wali is the people who are loved by

Allah SWT in this world by giving them the virtues and strength.

The second, the status of the one who memorizes the Koran

in heaven will be commensurate with the last verse he

memorized.47

‫ قناَّنل نرمسومل ن‬:‫ُ قناَّنل‬، ‫ضنىَّ ام نعينهم‬

‫ان‬ ‫نعين نعيبند ن‬
‫ان يبنن نعيمررو نر ن‬
‫ي‬
‫ُ نوايرتن ن‬،‫ ايقنرأ‬:‫ب ايلقميرآْنن‬
‫ُ نونرتذيل‬،‫ق‬ ‫ يمقناَّمل لن ن‬:‫صنلىَّ ام نعلنيينه نونسلننم‬
‫صاَّنح ن‬ ‫ن‬

‫ك نعينند آْنخنر آْينرة تنيقنرمؤهناَّ )رواه‬

‫ُ فنإ ننن نميننزلن ن‬،َّ‫ت تمنرتذمل نفيِ المدينينا‬
‫نكنماَّ مكين ن‬

(‫ابيِ داود‬

“It will be said to the companion of the Koran, Read, advance

in status and recite as you used to do in the world, for your

status will be commensurate with the last verse that you

recite.” (HR. Abu Daud).48

The meaning of the hadith above is the memorizer of the

Koran who practices the contents of the Koran and has morality

with it when they want to enter heaven, they are instructed to read
45 Abu Abdillah Bin Ahmad Bin Muammad Bin Hanbal, Musnad Ahmad Bin
Hanbal, (T.Tp: Muassasah Ar-Risalah, 2001), P. 305
46 Ibid, P. 145
47 Ibid, P. 146
48 Abu Daud Sulaiman, Sunan Abi Daud, (Beirut: Maktabah Asriyah, T.t), P. 73

18
 the Koran in accordance with the level that has been memorized.

The level of heaven they get is in accordance with the level of

memorization that has been memorized.

The third, he will be given a crown of honour and garment of

honour to wear.49

‫صنلىَّ ن‬
‫ام نعلنيينه‬ ‫نعين أننبيِ همنريينرةن نر ن‬
‫ُ نعنن الننبنذيِ ن‬، ‫ضنىَّ ام نعينهم‬

‫ُ فنيميلبن م‬،‫ب نحلذنه‬

‫س تناَّنج‬ ‫ يناَّ نر ذ‬:‫ يننجيِمء القميرآْمن ينيونم القنيناَّنمنة فنينمقومل‬:‫نونسلننم قناَّنل‬

‫ُ فنيميلبن م‬،‫ب نزيدمه‬

َّ‫ ينا‬:‫ُ ثمنم ينمقومل‬،‫س محلنةن النكنرانمنة‬ ‫ يناَّ نر ذ‬:‫ُ ثمنم ينمقومل‬،‫النكنرانمنة‬

‫ ايقنريأ نواير ن‬:‫ُ فنيمقناَّمل لنمه‬،‫ضىَّ نعينمه‬

‫ُ نويمنزامد بنمكذل آْينرة‬،‫ق‬ ‫ُ فنينير ن‬،‫ض نعينمه‬
‫ب اير ن‬
‫نر ذ‬

(ً‫نحنسننةد )رواه الترمذى‬.

“ The Koran will come on the day of Resurrection and will

say, O Lord, adorn him. So he will be given a crown of honor
to wear. Then it will say, O Lord, give him more. So he will
be given a garment of honor. Then it will say, O Lord, be
pleased with him. So Allah will be pleased with him. Then it
will be said to him, Recite and advance in status and for each
verse, you will gain one more Hasanah (Reward for good
deed).” (HR. at-Tirmidzi).50

in the Hadith above, it is explained that a memorizer of the

Koran in the Hereafter will be given virtue and advantages, namely,

he will be given a virtue in the form of a crown and garment of

honor that he will wear later on the Day of Judgment.

The fourth, his parents will be made to wear a crown on the

day of judgment.51

49 Ibid, P. 147
50 Muhammad bin Isa, Jami’ul Kabir Sunan at-Tirmidzi, (Beirut: Daru Al-Garbi Al-
Islami, 1998), P. 28
51 Ibid, P. 148

19
 ‫ُ أننن‬،‫ُ نعين أننبينه‬، ‫ضنىَّ ام نعينهم‬
‫نعين نسيهنل يبنن ممنعاَّرذ ايلمجهنننذيِ نر ن‬

ُ،‫ نمين قننرأن ايلقميرآْنن نونعنمنل بننماَّ نفينه‬:‫صنلىَّ ام نعلنيينه نونسلننم قناَّنل‬ ‫نرمسونل ن‬
‫ان ن‬

‫ضيومءهم أنيحنسمن نمين ن‬

‫ضيونء النشيم ن‬
ِ‫س نفي‬ ‫أميلبن ن‬
‫ُ ن‬،‫س نوالننداهم تناَّدجاَّ ينيونم ايلقنيناَّنمنة‬

َّ‫ظمنمكيم بناَّلننذيِ نعنمنل بنهننذا؟ِهلل )رواه ابى‬ ‫ت المدينيناَّ لنيو نكاَّنن ي‬

‫ُ فننماَّ ن‬،‫ت نفيمكيم‬ ‫بمميو ن‬

(‫داود‬

“Whoever reads the Koran and acts upon what is contained in

it, his parents will be made to wear a crown on the day of
judgment, the brilliance of which will excel that of the sun, if
the same were within your wordly houses. So, what do you
think about the person who himself acts upon it?” (HR. Abu
Daud).52

The Koran not only gives syafaah (intercession) to the reader,

memorizer, and acts upon what is contained in it but also gives

intercession to his parents, because of the goodness of their

children who are experts in the Koran, their parents also get the

blessing from Allah SWT.

It is the privilege that Allah gave to the memorizers of the

Koran. The hadiths mentioned above are good news for them on

the Day of Judgment. and Allah also glorifies the experts of the

Koran while still living in the world, if he respects them, then we as

human beings should also respect them and respect the readers and

memorize the Koran as well as glorifying him because what they

read and memorize is Kalamullah.

B. ‘Ulumul Qur’an

1. Definition of ‘Ulumul Qur’an

52 Abu Daud Sulaiman, Op.cit. P. 70

20
 ‘Ulumul Qur'an consists of two words: ‘Ulum and al-Quran,

‘Ulum (‫ )علوم‬is Jama' (plural) from the single word (mufrad) ‘ilm (

‫ )علم‬which literally means science.53 While the Koran is the book of

Allah, which was revealed to the Prophet Muhammad. Thus, the

word of Ulumul Qur'an can be interpreted as the sciences of the

Koran or the sciences which discuss the Koran.

The use of the plural words in ‘Ulumul Qur'an, does not use

the singular word, namely 'ilmul Qur'an because this term is only

for one branch of science. Meanwhile, the word of Ulumul is for all

the knowledge of the Koran.

The meaning of ‘Ulumul Qur'an in the terminology of the

Koran's experts as explained by Muhammad Muhammad Ali al-

Shabuni, as follows:54

"The meaning of 'Ulumul Qur'an is a series of discussions

relating to the Koran, in terms of (process) revelation and
collection of the Koran and from the side of knowledge about
the cause of asbabun nuzul, makiyyah and madaniyyah,
nasikh and mansukh, muhkam mutasyabih, and another
discussion relating to the Koran.”

From the definition above about 'Ulumul Qur'an, it is

understood that' Ulumul Qur'an is a scope of the sciences of the

Koran which has a very large branch of knowledge, such as the

science of qira'at (recitation), the science of asbabun nuzul

(occasions or circumstances of revelation), knowledge of

53 Muhammad Amin Suma, Ulumul Quran, (Jakarta: Rajawali Pers, 2014), ed. 2. P.
8
54 Ibid, P. 9

21
 munasabah (the science of letter and verse correlation) and the

science of interpretation and still much more.

2. Collecting the Koran in the period of Prophet Muhammad Saw.

The meaning of collecting the Koran (jam’ul Quran) by the

scholars. As follows:

a. Collecting the Koran in Meaning of Memorization.

Collecting the Koran in memorization meaning in the

Arabic language is hifzuhu (memorize it in the heart), Jumma’ul

Quran means huffazuhu (the people who memorize it in their

hearts).55 This is what the word of God means to the Prophet

Muhammad who always wagged his tongue to read the Koran

when the Koran revealed to him before Gabriel read it out

because he wanted to memorize it immediately. As the word of

Allah SWT said in the Koran surah al-Qiyamah (Resurrection)

verse 16-19:56

) ‫( اننن نعلنيينناَّ نجيمنعهم نو قميرنءاننهم‬16) ‫ك لنتنيعنجنل بننه‬

‫نل تمنحذريك بننه لننساَّنن ن‬

:‫( )القياَّمة‬19) ‫( ثمنم اننن نعلنيينناَّ بنيناَّننهم‬18) ‫( فناَّ ننذا قننريأننهم فناَّتنبنيع قميرنءاننهم‬17

(19 -17

“Do not wag your tongue with it, to hurry on with it (16)

Upon us is its collection and its recitation (17) Then, when

55 Manna’ Khalil Al-Qattan translated by Mudzakir, Studi Ilmu-Ilmu Al-Quran,

(Bogor: Pustaka Litera Antarnusa, 2011), ed. 14. P. 178
56 Syaamil Al-Quran, Op. Cit. P. 577

22
 we have recited it, follow its recitation (18) then upon us is

its explanation (19)”. (Q.S. al-Qiyamah: 16-19).57

Ibn Abbas said: The Messenger of Allah really wanted to

master the Koran, he wagged his tongue and his lips because he

was afraid what that revealed would be missed, he wanted to

memorize it immediately then Allah revealed the verse above. 58

Rasulullah Saw was very fond of revelation, he always waited

for it, then memorized and understood it. Therefore he was the

first hafizh of the Koran and the best example for the

Companions in memorizing it.

There were several factors that encourage the Prophet to

preserve his memorization, namely: first: because he was the

recipient of revelations of God. and he had the obligation to

deliver it perfectly. Second, because the Prophet loved the

Qur'an more than anyone else.

While the factors that encourage the companions of

prophet Muhammad Saw to memorize the Koran according to

M. Quraish Shihab, namely: the first, Arab society was ummi

(did not know to read and write), because of it they used their

memorization to memorize it. Second, the Koran reached the

highest level in terms of literature and was very impressive for

believers and infidels. the idolatrous often tried to listen to the

recitation of the Koran secretly. and the Muslims admire the

57 Talal itani, Op. Cit. P. 310

58 Manna’ Khalil Al-Qattan, Op. Cit. P. 179

23
 beauty of the language of the Koran and its content and believe

it as a guidance that will bring happiness in the world and the

hereafter. Third, the Prophet advised the Muslims to read and

study the Koran.59

b. Collecting the Koran in the Meaning of Writing

The Prophet Muhammad Saw appointed several

Companions as writers of revelation, such as Ali bin Abi Talib,

Mu'awiyyah bin Abi Sufyan, Ubay bin Ka'ab, and Zaid bin

Tsabit.60 Abu Bakar, ‘Umar bin al-Khattab, Utsman bin ‘Affan,

Abu ‘Ubadah bin al-Jarrah, Zaid bin Arqam, Thalhah bin

‘Ubaidillah, Yazid bin Abi Sufyan.61 When the verse came

down, the Prophet ordered them to write it. there were also

companions who write the Koran on their own initiative without

the order of the Prophet. They wrote on stones, palm fronds,

paper, wood, skin, and bones.

The Companions also showed their memorization and

Koran’s writing to the Prophet, when the Prophet Muhammad

passed way the Koran was preserved in the heart of the

Companions and written in the sheets in mentioned above, but

the verses and letters (surah) were still scattered, or only the

verses were arranged or letters were arranged in one sheet.62

59 M. Quraish Shihab, Membumikan al-Qur'an; Fungsi dan Peran Wahyu dalam

Kehidupan Masyarakat (Bandung, Mizan, 1999), ed. 19. P. 23-24.
60 Manna’ Khalil Al-Qattan, Op. cit. P. 185
61 Muhammad Hadi Ma'rifat, Sejarah al-Qur'an, (terj. Tarikh al-Qur'an),
(Jakarta: al-Huda, 2007), ed. 1, P. 37.
62 Manna’ Khalil Al-Qattan, Op. cit. P. 187

24
 When the Prophet was still alive, the Koran had not been

united in one manuscript because at that time the revelation was

still going down, so the memorizers memorized it and the

writers wrote it, at that time the Koran was not written in a

Mushaf because the Prophet was still waiting for the revelation

from time to time. Writing the Koran is not based on the descent

of the verses of the Koran but the verses were written in

accordance with the instructions of the Prophet Muhammad

SAW between this verse and this verse, this letter, and this letter.

if the writing of the Koran was written in one manuscript when

the Prophet was still alive it would change the Mushaf in each

verse that came down, then the writing of the Koran was done as

a whole after the Prophet passed away.

3. Writing the Koran in the period of Prophet’s Companions

a. Writing the Koran in a period of Abu Bakar ash-Shiddiq

After the death of the Prophet Muhammad Saw. Abu Bakr

al-Siddiq replaced him in the leading of the Muslims. The

Caliph of Abu Bakr faced many great events when many Arabs

apostatized (Murtad), so he prepared the troops to fight the

apostates, and also with the Yamamah war that was followed by

most of the Companions of Qura', so that finally seventy

memorizers of the Koran from them were martyred in this war.

This incident made Umar bin Khattab anxious, then he

met Abu Bakr and advised him to collect the Koran because

25
 many memorizers of the Koran were killed in the Yamamah war,

Umar worried that the Koran would disappear and be forgotten

if many of them were killed in the war.63

After Hearing Umar's words, Abu Bakr was shocked and

felt heavy to do something the Prophet did not do. But Umar

always persuaded Abu Bakr until Abu Bakr accepted it and

decided to collect the Koran.

Furthermore, Abu Bakr sent an envoy to call Zaid bin

Thabit, because of his position in reading, writing, and

understanding, and besides that, he was smart and clever, and

the last companion showed his Koran's writing to the Prophet.

Then, Abu Bakr told Umar's words to him, he was shocked like

Abu Bakr. Abu Bakr and Umar continued to persuade him until

he wanted to write the Koran.

Zaid bin Thabit began a difficult task to write the Koran

by relying on the memorizers of the Koran and the writers of

revelation. these sheets were stored in the place of Abu Bakr

after Abu Bakr passed away and were switched into the hands of

Umar bin Khattab until Umar passed away and switched again

to the hands of Umar's daughter that is Hafshah and switched

back to Uthman bin Affan in the early of his caliphate.64

b. Writing the Koran in a period of Utsman bin Affan

63 Syaikh Manna’ Al-Qatthan, Mubahits Fi Ulumil Quran, Dasar-Dasar Ilmu Al-

Quran, (Jakarta: Ummul Qura, 2016), ed. 1. P. 196
64 Ibid, P. 197

26
 The conquests of Islam expanded, the memorizers of the

Koran spread to several countries and the people of each city

studied the qiraah with the qari 'who came to their place. it

should be known. the recitation of the Koran was different

according to the dialect of the language where the Koran was

revealed, when the Muslims united in an association or place of

war, some of them felt strange about the Koran's recitation

among them. This situation raised many doubts for young

people who did not meet the Prophet Muhammad Saw if this is

allowed there would be a dispute.

Hudzaifah ibn Yemen saw many disputes in qiraah So that

there were some of them ravishing others, so Hudzaifah bin

Yaman met Uthman ibn Affan immediately and told him about

this. It was Narrated by Anas bin Malik, one-day Hudzaifah ibn

Yemen came to Uthman, at that time, he was fighting with

Syrian soldiers in the conquest of Armenia and Azerbaijan with

the help of soldiers from Iraq. When hearing the information

from Hudzaifah, the Caliph of Utsman was shocked by the

difference in qiraah. Then, Hudzaifah said to Utsman, O Amir

al-mu'minin, correct these people before they disputed the book

of Allah like Jews and Christians.65

After that Uthman sent an envoy to meet Hafah to borrow

the sheets of the Koran to be copied and duplicated, then

Uthman appointed Zaid bin Thabit, Abdullah bin Zubair, Said

65 Ibid, P. 201

27
 bin Ash, and Abdurrahman bin Harits to copy the Mushaf.

Uthman said to the three companions who copied the Koran, if

you disagree with Zaid bin Tsabit about the Koran, write it

according to the language of the Quraysh because the Koran

came down in their language and the Utsman copied several

Mushaf and sent it to each region and he commanded them to

burn every sheet or mushaf which was different from it.66

Utsman commanded to burn another sheet or mushaf of

the Koran, and the ummah accepted the decision with the full

obedience and left another qiraah, and it was the writing of the

Koran in the period of Utsman ibn Affan which went through a

long process.

4. Principle of Memorizing the Koran

The word of kaidah comes from the Arabic language, namely

Qa'idah and in the form of the plural is Qawa‘id, it has a meaning

as a basic or something that is used as a benchmark or backrest,

according to al-Zajjaj, Qa‘idah is the building pillars that are used

as a benchmark.67

if it is connected in memorizing the Qur'an, it can be

interpreted by general theories which are used as references for

memorizers of the Koran in memorizing and attaching their

memorization, as follows:68

66 Ibid, P. 202
67 Ibn Manzur, Lisan al-'Arab, (Cairo: Dar al-Hadîts, 2003 M./1423 H.), ed 3, P.
357.
68 Zakariyal Anshari, Anda Pun Bisa Hafal 30 Juz Al-Quran, (Jakarta: Pustaka
Imam Asy-Syafi’i, 2017), P.148

28
 a. A Sincere intention to Allah SWT

If our deeds want to be accepted by Allah SWT and get a

reward from him, we must have sincere intentions to Allah

SWT. Not only worldly goals such as wanting to be respected

and pursue worldly with the Koran we must improve our

intentions to Allah SWT so that Allah will strengthen our

determination to be patient and istiqomah in memorizing the

Koran, as the word of Allah said in the Koran, in Surah Shad

verse 82-83:69

‫( إننل نعبناَّند ن‬82) ‫ك نلميغنوينننهميم أنيجنمنعينن‬

‫ك نمينهممم‬ ‫قناَّنل فنبننعنزتن ن‬

‫ايلمميخلن ن‬
( 83-82 :‫( )ص‬83) ‫صينن‬

"He said, “By Your majesty, I will seduce them all. (83)

Except for your loyal servants among them.” (QS. Shad:

82-83).70

The meaning of the verse above is that the devil (Iblis)

would seduce the all grandchildren of Adam, except the loyal

servants or sincere people (mukhlisin) who could not be seduced

by the devil because their sincere in worship and deeds to Allah

SWT, a sincere person is a person chosen by Allah SWT to

clean his heart from the filth of sin.

Ikhlas means that Allah is the only one in their hearts in

carrying out obedience and the deeds with the purpose to make

69 Al-Mumayyaz, Al-Quran Tajwid Dan Terjemah, is written by Imam Ghazali

Masykur et al, (Bekasi: Cipta Bagus Segara, 2013), P. 457
70 Talal itani, Op. Cit. P. 174

29
 themselves closer to Him and it will not be perfect without

sincerity, patience, and istiqamah.71

And also the meaning of sincere people are the people

who are given Taufik by Allah SWT to obey him so that the

devil cannot persuade them because they just want to get the

blessing from Allah, not from humans, because many people

today worship and do charity just want to be seen by humans

because they want to get glory, honor, and position in the world.

then for the memorizer of the Koran must be sincere in every

memorizing the Koran. because Ibnu ‘Abbas said:" actually a

person's ability to memorize the Qur'an depends on his

intention".72 because with sincerity, Allah will make it easier for

us to memorize it and understand it and the devil will not be able

to persuade us in memorizing the Koran so that we can

istiqamah in memorizing it.

b. Stay away from Evil (ma’siah) and Sin

The evil and sin are the darkness that falls on a servant of

Allah, the Prophet described if the servant commits a sin, a

black mark appears upon his heart. If he abandons the sin, seeks

forgiveness, and repents, then his heart will be polished. If he

returns to the sin, the blackness will be increased until it

overcomes his heart.

71 Al-Qusyairi, Risalah al-Qusyairiyyah, (Dimasq, Dar al-Khair, 1991), P. 207.

72 Al-Nawawi, al-Tibyan fî adab hamalat al-Qur'an, (Jaddah: al-Haramain, t.t), P.
64.

30
 One day Imam Malik was amazed to Imam Syafi'i, at the

age of nine, Imam Shafi'i had memorized the book of

Muwaththa 'then Imam Malik advised "O Shafi'i, Allah has put a

light in your heart so do not quench it with the darkness of

ma'siah (evil). The Quran is light and ma'siah is darkness, then,

the light cannot be united with darkness forever.73

Imam adh-Dhahak bin muzahim said "no one learns the

Koran then he forgets, because of the sin he has done. 74 Allah

SWT said in the Koran surah asy-Syura (Consultation) verse

30:75

‫ت أنيينديمكيم نوينيعمفو نعين نكنثيرر‬

‫صيبنرة فنبننماَّ نكنسبن ي‬ ‫نونماَّ أن ن‬
‫صاَّبنمكيم نمين مم ن‬

(30 :ً‫)الشورى‬

“Whatever misfortune befalls you, it is because of what

your hands have earned; and yet He pardons much..” (QS.

Asy-Syura: 30).76

Imam Shafi'i told about the weakness of his memorization

to his teacher "one day he complained to his teacher about his

poor memorization and his teacher gave advice to him “Give up

your sins! For knowledge is a light from Divinity, and the Light

of God is not given to the doer of evil (ahlu ma'siah).

c. Studying in Childhood

73 Zakariyal Anshari, Op.cit. P. 150

74 Zakariyal Anshari, Loc.cit
75 Al-mumayyaz, Op. cit. P. 486
76 Talal itani, Op. Cit. P. 185

31
 Memorizing the Koran in childhood, give a great

opportunity to memorize the entire Koran, the childhood is the

golden age to do positive things, one of it is memorizing the

Koran, the first time, the scholars taught to their children was

the Koran, read and memorized it. Because learning in

childhood is more focused, there is not much busyness so

memorizing the Koran is easier and more enjoyable, as the

scholars said:

‫ش نعنلىَّ ايلنحنجنر‬ ‫التننعلممم نفىَّ ال ذ‬

‫صنغنر نكاَّلننيق ن‬
“Studying in childhood is like carving on stone.77

Memorizing in childhood will make the Qur'an unite in the

blood and flesh of children until adulthood. This shows that the

power of memorization in childhood is so strong and inherent in

their memories because they have not committed the sin and

evil. And memorizing the Qur'an in childhood is very important

because later they will learn other sciences such as Tafsir,

Hadith, Fiqh, ushul fiqh in adulthood.

d. There must be Willingness and Determination

some things that make us still istiqamah in memorizing the

Koran that is by having strong willingness and determination,

with a willingness and strong determination to make us always

spirit and istiqamah in memorizing the Koran and if we do not

have it in memorizing the Koran it will be difficult for us to

77 Al-Dzahabi, Siyar al-‘Alam al-Nubala Vol 5, (Beirut: Muassasah al-Risalah,

1413 H), P. 275

32
 finish the memorization so that the memorization is not finished

and delayed due to determination and weak willingness.

As Ibn Rajab said, "whoever has strong determination,

surely Satan will despair, and if a servant is hesitant, the shaitan

will disturb and postpone it to carry it out. 78 So the memorizers

of the Koran must strengthen their determination to memorize

the Koran, As Allah SWT Said in the Koran Surah Ali Imran

(Family of Imran) verse 159 :79

‫ب ايلممتننوذكنلينن‬ ‫ان إننن ن‬

‫ان يمنح م‬ ‫ت فنتننونكيل نعنلىَّ ن‬
‫فإنذا نعنزيم ن‬

(159 :‫)العمران‬

“And when you make a decision, put your trust in Allah;

Allah loves the trusting. (Qs. Ali Imran: 159).80

If the memorizers of the Koran have a strong

determination and put their trust in Allah, he will make it easier

for his servant to memorize his kalam (Words).

e. Praying for Easiness

A servant will never be separated from Allah’s

supervision, the creator of the entire universe, whatever our

activities we need the guidance of Allah SWT, that is, the

instructions to get what we want.

78 Zakariyal Anshari, Op.cit. P. 152

79 Al-mumayyaz, Op. cit. P. 71
80 Talal itani, Op. Cit. , P. 25

33
 One of the weapons of believers is prayer (du’a). with

praying a servant can communicate with his god, as Allah SWT

said in the Koran surah Ghafir (Forgiver) verse 60:81

‫نوقناَّنل نرمبمكمم ايدمعوننيِ أنيستننج ي‬

(60 :‫ب لنمكيم )المؤمن‬

“Your Lord has said, “Pray to Me, and I will respond to

you..” (QS. Ghafir: 60).82

Allah SWT commands us to ask for whatever we want,

with that prayer a servant asks his god, that is the goodness in

the world and in the hereafter, in the world with a good life and

in the hereafter either, that is in the heaven.

Likewise with the servants of Allah who memorize the

Koran, if we want to be facilitated in memorizing or

understanding it, ask him seriously, pray at all times so that he

makes it easy for all of us to practice what has been memorized.

f. Understanding the meaning of the Verse

To memorize the Koran easily, a memorizer of the Koran

must master the translation and comprehension

comprehensively, namely the general understanding of the

verses, not detailed such as interpreting the Qur'an. The meaning

of understanding above is he can imagine the meaning of the

verses, especially complicated or difficult verses.83 If the

memorizers of the Koran have been able to understand the

81 Al-mumayyaz, Op. cit. h. 474

82 Talal itani, Op. Cit. P. 180
83 Yahya ‘Abd al-Razzaq al-Ghautsani, Kaifa Tahfaz al-Qur'an, (Dimasq,
Maktabah al-Ghautsan, 2001), ed. IV, P. 19-22.

34
 meanings of the verses, they will memorize the verses easily,

and memorize it by knowing the meaning, the memorization

will be saved longer in their memory.

It is not enough to know the translation only, but it is also

important to master Arabic both the tools (nahwu-sharaf) and

vocabulary on a basically because the Qur'an is revealed in the

Arabic language. Al-Suyuti said the importance of mastering the

Arabic language to understand the Qur'an, even though just a

little bit.84 with the purpose to make it easier for memorizers of

the Koran to memorize and understand it.

g. Paying Attention to the Verses of Mutasyabihat (not entirely

clear)

The verses of Mutasyabihat are similar verses but not the

same, that means the beginning of the verse the same but in the

middle or end of the verse is different, or at the beginning of it

not the same but in the middle or the end of it is the same.85

According to Imam as-Suyuti, the verses of mutasyabihat

are: Mentioning a story in a different surah, and the same verses

at the beginning but in another surah at the end, or there are

additions but there is no in another surah or addition of alphabet

but in another surah using a different alphabet.86

84 al-Suyuti, Jalaluddîn, al-Itqan fi ‘ulum al-Qur'an, (Cairo: Dar al-Hadits, 2004).

Vol 4. P. 464
85 Muhaimin Zen, Tata Cara/Problematika Menghafal al-Qur'an dan Petunjuk-
petunjuknya, (Jakarta: al-Husna, 1985), P. 53
86 al-Suyuti, al-Itqan fi ‘ulum al-Qur'an, (Cairo: Dar al-Hadits, 2004), Juz.3, P. 286

35
 These verses are so many in the Koran so that the 'scholars

have written the importance of it, so that a memorizer of the

Koran can distinguish one verse from another verse, and not be

confused with another one, in fact, with the existence of it, it

teaches a memorizer to be critical, thorough and intelligent.

because if he reads it with a wrong recitation or fallacious, it can

be fatal, he can move to a different Surah, and that can make the

different meaning of the Qur'an then it must be read

continuously so that there is no mistake in the recitation.

The scholars have made it easy for the memorizers of the

Qur'an to understand the mutasyabihat verses, the easy way to

find it, as follows: First, we must read the similar verses in each

surah, what juz and what number of verses and position of it on

the right or left, up or down. Then it is written in the book to be

compared and give a sign in the same verses, or give the color

line or thick line to emphasize the difference. If necessary, we

also know the interpretation and meaning in each of the different

it, if not enough, read the translation to find out the events or

contents of the verse.87 or with the underlining the vague verses

When memorizing and muraja'ah, for example when

reading Surat al-Baqarah there are some vague verses then we

underline those verses, after that we read the next surah such as

Ali Imran, al-Nisa and so on, if there are the same verses then

we underline with different colors. So that when takrir is very

87 Muhaimin zen, Loc. cit.

36
 helpful.88 The verses of Mutasyabihat give a lesson in accuracy

and repetition, especially for the memorizers of the Koran, and

indirectly, it invites the memorizers of the Koran to repeat their

memorization.

5. Literature Review

The literature review is a comparison material in existing

research, both from the advantages and disadvantages, the literature

review has a very big contribution to getting previous information

about the theories, related to the title of the researcher so that the

scientific theoretical basis is obtained. namely, similar research that

has been researched as a reference for researchers.

After the researchers visited the UIN SUSKA postgraduate

library to see the thesis research related to Tahfizh al-Quran, there

is no thesis research conducted in the field of Tahfizh al-Quran in

Postgraduate of UIN SUSKA, so researchers searched for several

thesis research in several websites related to Tahfizh al-Quran and

found it from various websites of Postgraduate which discuss about

it and there are also some books that discuss it, namely:

1. Research by Yan Yan Supriatman, Thesis, Research on

“Pendidikan Tahfiz Al-Qur’an Di Pesantren Tahfiz al-Qur’an

Fantastis Depok Jawa Barat Dan Dampaknya Terhadap Karakter

Santri” (Tahfiz Al-Qur'an Education in Fantastic Islamic

Boarding School of Tahfiz al-Qur'an in Depok, West Java And

88 Ummi Bassam, al-Itqan fî Mutasyabihat al-Qur'an, (al-Yaban, Maktabah Aulad

al-Syaikh li al-Turats, 2003), ed. 1, P. 8-10.

37
 Its Impact on Students Character), The results of this research

found there were four Tahfizh programs in that Islamic boarding

school. Namely: Hafiz al-Qur’an Program for Six Months,

Boarding or Hafiz Program, the Weekend Program with the

Koran, and student program.

2. Research by Sujarwo, Thesis, Research on Management

“Pembelajaran Tahfidz Al Quran Kelas Full Daydi Madrasah

Tsanawiyah Negeri Ngemplak Boyolali” (The Learning of

Tahfidz Al Quran in Full Day Class at State Islamic School in

Ngemplak Boyolali) The results of this research show that there

were inhibiting factors, namely: Not involving all tahfidz

teachers, lack of motivation in memorizing the Qur'an, lack of

time allocation, there were still many students who have not

mastered the rules of recitation the Koran, and many students

who have not reached the target of memorization and the

solution were involving all tahfidz teachers, give motivation and

additional allocation, increasing the quality of tahsin al-Quran,

memorization and muroja 'ah.

3. Research by Abdurrahman, Thesis, Research on “Penerapan

metode Fahim Quran Dalam Meningkatkan Kualitas Menghafal

Alquran Pada Mata Pelajaran Tahfizh al-Quran Bagi Siswa Sd

Plus Jabal Rahmah Mulia medan” (The application of the Fahim

Quran method in improving the quality of memorizing the

Koran in the Quran's subject for students of Plus Jabal Rahmah

38
 Mulia elementary school in Medan) The results of this research

revealed that the implementation of the Fahim al-Qur'an method

began with a briefing of teacher, (Muroja'ah) or repeating

memorization, then memorize to add new memorization, read

new memorization to teacher and ending with a game to

strengthen it.

4. Research by Ahmad Rosidi, Thesis, Research on “Strategi

Pondok Tahfidz Al-Qur'an Dalam Meningkatkan Motivasi

Menghafal Al-Qur'an Studi Multi Kasus Di Pondok Pesantren

Ilmual-Qur'an (PPIQ) Pp. Nurul Jadid Paiton Probolinggo, Dan

Pondok Pesantren Tahfizhul Al-Qur'an Raudhatus shalihin

Wetan Pasar Besar Malang” (the Strategy of Tahfidz Al-Quran's

school in Increasing the Motivation of Memorizing the Qur'an

(Multi-Case Study in the Quranic Sciences Boarding School

(PPIQ) of Nurul Jadid Paiton Probolinggo, and Islamic

Boarding School of Tahfizhul Al-Qur'an Raudhatus shalihin

Wetan Pasar Besar Malang) The results showed that there were

two things that motivate the students in memorizing the Qur'an,

namely: Intrinsic and Extrinsic Motivation

5. The book was written by Rofiul wahyudi al-Hafizh and Ridhoul

Wahidi al-Hafizh entitled “Metode Cepat Menghafal Al-Quran

Saat Sibuk Kuliah, Rahasia Cepat Bisa Menghafal Al-Quran

Saat Mahasiswa” (the Quick Method of Memorizing the Koran

When Busy in College and Quick Secrets to Memorize the

39
 Koran When became the Students) in this book discusses the

tips to memorize the Koran, namely: tips for memorizing the

Koran in six semesters, two half semesters, eight semesters, and

ten semesters.

6. The book was written by Ustad Yusuf Mansur, entitled

“Dahsyatnya Membaca Dan Menghafal Al-Quran” )The

Greatness of Reading and Memorizing the Koran( in this book

explains how to memorize the Koran with several methods.

7. The book was written by Abdul Aziz Abu Jawrah, entitled

“Hafal Al-Quran Dan Lancar Seumur Hidup” (Memorizing the

Koran and Fluent in the whole Life) in this book also explains

memorizing the Koran with several methods.

8. The book was written by Tanzil Khaerul Akbar and Ardi

Gunawan entitled “Menghafal Al-Quran Dengan Otak Kanan”

(Memorizing the Koran with the Right Brain) in this book

explains how to memorize the Koran with the right brain

method.

9. The book was written by Zakariyal Anshari entitled “Anda Pun

Bisa Menghafal 30 Juz Al-Quran” (You Can Memorize 30 Juz

of the Koran) in this book explains how to memorize the Koran

with the various tips.

10. The book was written by Ahsin Sakho Muhammad entitled

“Menghafalkan Al-Quran” (Memorizing the Koran) in this book

40
 explains how the practice in memorizing the Koran and the tips

to memorize it.

11. The book was written by Ulin Nuha Mahfudhon entitled “Jalan

Penghafal al-Quran” (the Way of the Koran Memorizers) in this

book explains how to memorize the Koran in terms of age such

as memorizing the Koran in the age of children, adults and the

elderly.

After looking at the thesis research and the books above,

there are two theses and the books that discuss several methods of

memorizing the Koran, this was conducted to develop, deepen and

enrich this research, so that this research would be better, then, the

researcher focused this research on collecting the Methods of

Tahfizh al-Quran in each book method of memorizing the Koran,

with the aim of memorizers the Koran can make this research as a

reference with various methods in it and also this research is

expected to facilitate them to memorize the Koran and also to find

the appropriate methods with their abilities.

41
 CHAPTER III

METHODOLOGY OF RESEARCH

A. Research Design

This research uses library research. Library research is research

that collects the data and examines the books and literature related to

the research topics or research conducted systematically to collect,

cultivate, and conclude the data using methods/techniques to find the

answers of the problems in library research.89 Or a series of activities

89 Khatibah, Penelitian Kepustakaan, ( Jurnal Iqra’, 2011), Vol 5, P. 38.

42
 that collect the library data, read, record and cultivate the research

materials.90

The character of the research is descriptive analysis, namely, the

research that describes a variable.91 Or research that aims to describe

clearly, systematically, factually and accurately and express the

phenomenon or relationship between the phenomena researched. 92

With the aim of finding comparisons, relationships and enriching

information.

There are four steps in library research, First, preparing the

equipment, in this case, the researcher only uses laptops to record all

information in the library. Second, arranging the bibliography of

work, namely, a note of the main source material that will be used for

research purposes. Most bibliographic sources come from library

collections. Third, setting the time, using the time to make a plan to do

research in the library, maybe one hour, one day, one month. Fourth,

reading and making research notes, what is needed in the study can be

noted, so that the researcher is not confused with the number of books

in the library.93

B. Resource of Data

The sources of data in this research can be classified into two

parts, namely Primary and Secondary data.

1. Primary Data

90 Mestika Zed, Metode Penelitian Kepustakaan, (Jakarta: Yayasan Pustaka Obor

Indonesia, 2017), P. 3
91 Fenti Hikmawati, Metodologi Penelitian, (Depok: Rajawali Pers, 2017), P. 88
92 Sugiono, Metode Penelitian Kualitatif, (Jakarta: PT Grasindo, 2009), P. 29
93 Ibid, P. 16-23.

43
 Primary data is the main source of research, and the primary

sources used in this Research are:

a. Al-Quran al-Karim, Namely: Syaamil Al-Quran al-Karim

Terjemah, tafsir per-kata. (Syaamil Al-Quran al-Karim translation

and interpretation of words), and the Koran Translation.

b. The books of ‘Ulumul Quran, Namely: Studi Ilmu-Ilmu Quran (Study

of the Quran sciences) by Mudzakir AS, ‘Ulumul Quran by

Muhammad Amin Suma, Mubahits fi Ulumil Quran by Syaikh

Manna’ Al-Qatthan, al-Itqan fi ‘Ulum al-Qur'an by al-Suyuti.

Membumikan al-Qur'an (application of the Koran) by M. Quraish

Shihab, Sejarah al-Qur'an (history of the Koran) by Muhammad

Hadi Ma'rifat,
a. The books of Tahfizh Method : Metode Cepat Menghafal Al-Quran

Saat Sibuk Kuliah, Rahasia Cepat Bisa Menghafal Al-Quran Saat

Mahasiswa (the Quick Method of Memorizing the Koran When Busy

in College and Quick Secrets to Memorize the Koran When became

the Students) by Rofiul wahyudi al-Hafizh and Ridhoul Wahidi al-

Hafizh, Dahsyatnya membaca dan menghafal Al-Quran (The

Greatness of Reading and Memorizing the Koran) by Ustad Yusuf

Mansur, hafal Al-Quran dan lancar seumur hidup (Memorizing the

Koran and Fluent in the whole Life) by Abdul Aziz Abu Jawrah,

menghafal Al-Quran dengan otak Kanan (Memorizing the Koran

with the Right Brain) by Tanzil Khaerul Akbar and Ardi Gunawan,

anda pun bisa menghafal 30 Juz Al-Quran (You Can Memorize 30

Juz of the Koran) by Zakariyal Anshari menghafalkan Al-Quran

(Memorizing the Koran) by Ahsin Sakho Muhammad, Jalan

44
 penghafal al-Quran (the Way of the Koran Memorizers) by Ulin

Nuha Mahfudhon.

2. Secondary Data

Secondary data is a source that supports this Research:

a. The books of Tafsir: Tafsir al-Misbah, Tafsir al-Azhar, Tafsir

Ibnu Katsir, Tafsir ath-Thabari, Tafsir al-Qurthubi, Tafsir al-

Munir

b. Hadits: Musnad Ahmad bin Hanbal, Sunan Abi Daud, Jami’ul

Kabir Sunan at-Tirmidzi

c. Dictionaries: al-Mu'jam al-Wasit, Lisan al-'Arab, Kamus Besar

Bahasa Indonesia (Indonesia Dictionary)

C. Techniques of Collecting data

In collecting data, a researcher focused on library research,

namely by reading the books about tahfizh al-Quran, books of 'Ulum

al-Qur'an and books that discuss the methods of Tahfiz al-Quran and

the benefits and virtues of memorizing the Koran. In addition, this

Research uses descriptive analysis and a comprehensive method. That

is the explanation of the research in comprehensive and widely. or a

Research that explains the problems investigated by describing the

situation of the subject/object of the research based on the facts. it

means to find the methods of memorizing the Koran, it must be seen

from various books that relate to Tahfizh al-Quran, 'Ulumul Qur'an

and the methods of memorizing the Koran completely, and the data

can be found by looking at the books or references related to it.

45
D. Techniques of Analyzing Data

To analyze the methods of Tahfizh al-Quran there are four

aspects, namely the definition, application, advantages and

disadvantages, supporting factors, the researcher describes the steps in

this Research, as follows:

1. The main data in this Research from the books that discuss the

Tahfizh al-Quran methods.

2. Collecting every method from the books of Tahfizh al-Quran.

3. Arranging the methods that have been collected, into one collection

of methods in this Research.

4. Explaining each method per-step in detail from the first step to the

last step.

5. Explaining each method that has been collected, how to applicate it

in memorizing the Koran.

6. Explaining the advantages and disadvantages of each method that

has been collected.

7. And explaining the supporting factors in memorizing the Koran.

46
47