The Urgency of Tajwīd in Qur’anic Recitation and Its Implications for the Formation of Qur’an-Oriented Muslims: A Critical Narrative Review
DOI:
https://doi.org/10.22373/quranicum.v3i1.10542Keywords:
Tajwīd, Qur’anic recitation, Qur’anic literacy, Taḥsīn, Qur’an-oriented MuslimsAbstract
Accurate recitation is a foundational form of Muslim engagement with the Qur’an, yet Qur’anic reading proficiency remains uneven across learner groups in Indonesia. This article examines the urgency of tajwīd, the discipline governing correct Qur’anic pronunciation, and analyzes its possible contribution to the formation of Qur’an-oriented Muslims. It employs a critical narrative review of verified journal articles, official institutional reports, and relevant comparative studies on Qur’anic literacy, recitational accuracy, instructional methods, digital media, teacher competence, family participation, and religious habituation. The sources were examined through bibliographic and attribution verification and analyzed thematically across four dimensions: normative-theological responsibility, linguistic-semantic accuracy, pedagogical practice, and moral-social formation. The review finds that tajwīd supports the accurate oral transmission of the Qur’an by regulating articulation, phonetic qualities, vowel length, nasalization, and pausing. Some overt errors may affect word forms or meanings, whereas subtler errors primarily reduce recitational accuracy. Effective instruction depends on teacher modeling, attentive listening, repetition, direct correction, progressive evaluation, and adaptation to learners’ abilities. Digital media can support demonstration and practice but cannot fully replace guided correction. The literature also indicates that structured Qur’anic instruction may contribute to discipline, religious participation, and moral habituation; however, it does not establish that proficiency in tajwīd independently produces character formation. The article concludes that tajwīd is a foundational but insufficient component of Qur’an-oriented formation. Its formative contribution depends on sustained Qur’anic engagement, teacher example, family support, institutional culture, reflection, and religious practice.
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