Tilawah interpretations from five representative tafsir works covering classical to contemporary periods:.

Five tafsirs were selected based on: (1) representation of historical period spanning more than 1000 years, (2) diversity of tafsir methodology (bi al-ma'thur, bi al-ra'y, thematic), (3) scholarly authority and reputation of the mufassirs, and (4) relevance to the tarbawi (educational) approach emphasizing pedagogical dimensions [18].

Academic literature on the concept of tilawah, tarbawi tafsir, critical literacy, holistic education, and thematic analysis methodology sourced from: (1) international peer-reviewed journals, (2) nationally accredited journals, (3) academic books published by renowned publishers, and (4) published dissertations/theses to ensure literature currency.

This research focuses on two key verses explicitly containing the concept of tilawah and tartīl:

These two verses were selected because: (1) they explicitly contain key terms tilawah and tartīl, (2) they serve as primary references in classical tafsir tradition for defining the concept of tilawah, (3) they possess rich pedagogical implications, and (4) they contain normative elements (haqqa tilāwatih) that can be explored in depth.

This research uses two main instruments:

Analysis follows six stages of Braun & Clarke thematic analysis designed for systematic theme extraction from qualitative data (see Figure 1). Each stage is explained as follows:

As demonstrated in Figure 1, the analysis follows six stages of Braun & Clarke thematic analysis:

To ensure data trustworthiness, this research uses Lincoln & Guba criteria:

This trustworthiness framework aligns with the TACT model (Trustworthiness, Auditability, Credibility, Transferability), validated as a comprehensive instrument for assessing rigor in qualitative research [19],[16]. Consistent application of these criteria ensures this research meets the highest standards of quality in contemporary qualitative research, particularly in Islamic and Qur'anic studies.

Analysis of tilawah interpretations in five tafsir works yielded 10 interpretive units (5 mufassirs × 2 verses) subsequently analyzed using Braun & Clarke methodology. The codification process identified 12 specific codes subsequently grouped into four main themes.

Of the 12 identified codes, distribution was as follows: 2 codes related to transmission preservation, 5 codes related to meaning comprehension, 2 codes related to spiritual internalization, and 3 codes related to practical application. The dominance of meaning comprehension codes (41.7%) indicates that the Islamic hermeneutic tradition positioned understanding (fahm) as the central element in the concept of tilawah, aligned with the principle of tadabbur (deep reflection) emphasized in the Qur'an itself [1],[2],[3].

Thematic analysis identified four main themes with the following distribution:

Table 1 shows that Deep Meaning Comprehension is the dominant theme with the highest frequency of 41.7%, followed by Transformative Practical Application at 25.0%, while Authentic Transmission Preservation and Spiritual Value Internalization each have the same frequency of 16.7% (Figure 2).

This distribution indicates that although all dimensions possess significance, deep understanding (fahm) is the heart of authentic Qur'anic literacy according to tafsir tradition, and aligns with contemporary research findings showing that cognitive engagement with religious texts contributes significantly to enhanced understanding and religious behavior [4],[5].

Theme 1: Authentic Transmission Preservation (16.7%)

The theme of authentic transmission preservation emerges as an essential foundation in tilawah interpretation, emphasizing commitment to authenticity and accuracy of the Qur'an. In the perspective of classical hermeneutics, Al-Tabari asserts that authentic tilawah requires studying the Qur'an correctly without distorting its contents [7], while Al-Qurtubi firmly states that not a single word may be moved from its place or its meaning changed arbitrarily [20]. Both interpretations consistently demonstrate that tilawah is not merely a technical reading activity, but requires strong epistemological and moral commitment to the authenticity of text and meaning of the Qur'an as an uncompromising foundation.

This preservation dimension has substantive pedagogical implications in contemporary Qur'anic education contexts. Recent research affirms that textual accuracy must be an irreplaceable prerequisite before learners can engage in deep reflection (tadabbur) regarding Qur'anic verses [21]. In practice, preservation of authentic transmission encompasses several implementation dimensions: (1) development of tajwid and qira'ah learning emphasizing accuracy of recitation in accordance with valid qira'at rules, (2) use of Qur'anic texts and translations verified by competent authorities, (3) systematic reference to credible tafsir works from recognized mufassirs, and (4) caution regarding interpretations deviating from scholarly consensus (ijma') to maintain coherence of meaning with Islamic hermeneutic tradition.

Contemporary studies in Qur'anic pedagogy confirm that textual accuracy and contextual understanding are not mutually exclusive dichotomies, but dimensions that must be holistically integrated [22]. Arkoun's research on Qur'anic hermeneutics in Islamic education contexts emphasizes that preservation of textual authenticity serves as a starting point enabling responsible and transformative contextual interpretation [4]. Thus, preservation of authentic transmission functions as a foundation ensuring that the process of Qur'anic literacy remains rooted in the integrity of revealed text while opening space for understanding relevant to contemporary context.

Theme 2: Deep Meaning Comprehension (41.7%)

As the theme with highest frequency appearing consistently across the entire corpus of tafsir examined, deep meaning comprehension occupies the central position in tilawah interpretation. In the perspective of modern Indonesian tafsir, Hamka through Tafsir al-Azhar asserts that the essence of reading the Qur'an is not merely reciting text, but a process of understanding its contents deeply and making it a life guide—in other words, reading must be accompanied by practice, not read and abandoned [23]. This perspective finds resonance in classical tafsir tradition, where Al-Tabari in his interpretation of Q.S. Al-Muzzammil:4 emphasizes the importance of reading the Qur'an slowly and carefully so that reason has adequate space to understand and contemplate the meaning contained within it [7].

The dimension of tadabbur as deep reflection is further reinforced by M. Quraish Shihab in Tafsir Al-Mishbah, who emphasizes that ideal tilawah is reading that is deeply appreciated so as to help readers understand and contemplate Qur'anic messages [24]. The convergence of emphasis from three mufassirs representing classical to contemporary periods demonstrates that tilawah, in the perspective of Islamic hermeneutic tradition, cannot be separated from the process of tadabbur as the heart of authentic Qur'anic literacy.

Contemporary research regarding tadabbur methods in Qur'anic learning confirms the significance of this finding through empirical evidence. Studies on student perceptions of tadabbur methods show that pedagogical approaches systematically facilitating deep reflection regarding Qur'anic verses can enhance meaning comprehension and ability to apply Qur'anic values in daily life [21]. This finding is reinforced by research on implementation of tadabbur elements in Qur'anic memorization processes, affirming that tadabbur transcends formal text reading activity—it demands reflective engagement linking text with life reality, so the Qur'an functions as actual life guidance, not merely a ritualistic book [22].

This perspective of tadabbur as critical literacy process demonstrates substantial alignment with Paulo Freire's concept of "reading the word and reading the world," where true literacy cannot be separated from critical awareness of socio-cultural context [25]. Research on application of Freire's praxis in Islamic education contexts confirms that critical dialogue between text and context, as emphasized in tadabbur, is an essential element in formation of transformative consciousness enabling learners not only to understand Qur'anic text, but also to actualize it as a critical response to social reality [13]. Thus, deep meaning comprehension in tilawah functions as a bridge between preservation of textual authenticity and responsible social transformation.

Theme 3: Spiritual Value Internalization (16.7%)

This theme underscores the transformative dimension of tilawah in forming the character and spirituality of readers. Al-Mishbah emphasizes the aspect of spiritual appreciation (tasyarub) [24], while Hamka highlights the aspect of full attention through reading with full concentration to comprehend, not merely ritual without meaning [23].

Recent research on spiritualization of holistic education in the 21st century identifies that Islamic perspective in holistic education emphasizes values of tawhid, tazkiyah al-nafs (soul purification), and amanah, directing toward formation of moral character and ethics [26]. This comparative study shows that although Western perspective tends to focus on self-awareness, mindfulness, and social responsibility promoting mental and emotional balance, Islamic perspective integrates vertical dimension (relationship with God through ibadah and taqwa) and horizontal dimension (social relationships through muamalah and akhlak) in holistic spiritual development.

Spiritual value internalization encompasses four main dimensions: (1) strengthening faith (tasdiq) through deep understanding of divine concepts, (2) character formation (tahdhib al-akhlaq) through practice of Qur'anic moral values, (3) spiritual sensitivity (dhawq ruhani) enabling readers to sense the presence of divine values in daily life, and (4) development of emotional-spiritual intelligence integrating emotion regulation capability with transcendental awareness.

Research on tadabbur models to enhance student character and spiritual awareness confirms that this approach provides a comprehensive framework for promoting reflection and internalization of Qur'anic values, which not only enhances student understanding of the Qur'an but also supports application of these values in daily life [27]. This study demonstrates that when students engage in deep reflection (tadabbur), they are better able to translate theoretical understanding into concrete action, demonstrating behavioral transformation aligned with Qur'anic teaching through integration of cognitive, affective, and psychomotor domains.

Research on cognitive and spiritual approaches in Qur'anic memorization (Yadain method study in Yogyakarta) reveals that pedagogical methods facilitating critical reflection can enhance not only textual understanding but also moral integrity and spiritual awareness in Qur'anic learning practice [28].

Theme 4: Transformative Practical Application (25.0%)

Research findings reveal that tarbawi tafsir has transformed from transmissive approaches toward transformative pedagogy models emphasizing critical awareness and spiritual internalization. The three tafsir methods—thematic (maudhu'i), analytical (tahlili), global (ijmali)—[29] do not stand alone but dynamically integrate according to learning context [30]. In Indonesia, tarbawi tafsir functions as an epistemological tool in developing contextual Islamic education theory [31], and in the digital era, integration of technology with Qur'an-based value learning creates meaningful experience [32],[33].

The Merdeka Belajar curriculum provides strategic opportunity for implementing transformative pedagogy based on tarbawi tafsir. Curriculum flexibility enables integration of local religious values with contemporary methods [34]. Optimal implementation occurs in three phases: introduction to basic-tajwid literacy, understanding of translation-moral values, and integration of practical application of religious values [35]. Success of transformation depends on educators' ability to create dialogical and reflective learning spaces, not merely curriculum structure, through project-based learning and critical reflection grounded in Islamic principles [36].

The primary challenge is not infrastructure, but educators' pedagogical competencies in integrating technology with religious pedagogy [33]. The paradox: digital technology opens interactive learning opportunities, yet educators remain trapped in transmissive paradigm [37][32]. Research recommends three strategies: continuous professional development of educators focusing on critical pedagogy-digital literacy, reorientation of institutional policy, and learning ecosystem integrating school-family-community. The transformation of tarbawi tafsir, ultimately, is about reforming how Qur'anic values are lived in contemporary life.

Based on synthesis of four identified themes, this research produces the Integrated Tilawah Framework as a holistic model of Qur'anic literacy. This framework consists of four components arranged in functional hierarchy:

Based on synthesis of four identified themes, this research produces the Integrated Tilawah Framework as a holistic model of Qur'anic literacy. This framework consists of four components arranged in functional hierarchy with dynamic relationships: PRESERVATION → COMPREHENSION → INTERNALIZATION → APPLICATION, with inter-component relationships that are sequential (logical order), cyclical (application reinforces comprehension through experiential learning), and integrative (all components active simultaneously in mature tilawah).