Assessing Beyond Word Accuracy: What Are We Missing?

Introduction: The Limits of Checking for Mistakes

In the world of Quran competitions, the tension on the stage is palpable. As an organiser, judge, and teacher for over a decade, I have sat with hundreds of participants – some nervous, others outwardly confident, but all invested deeply in the experience. Each event, I watch as competitors stand before an audience or panel and recite verses meticulously memorised over months or years.

For most observers, the primary concern is whether each word is pronounced correctly. Did the participant skip a verse, misread a letter, or fumble through a rule of Tajweed? The marksheets in front of judges often focus on these criteria: accuracy of words, adherence to pronunciation, fidelity to the Mushaf.

However, as the years have unfolded, I find myself returning to a persistent question: Is this all there is to excellence in recitation? What are we missing when our assessment reduces the Quran to an exercise in avoiding mistakes? I invite you to walk with me through the deeper layers of assessment that competitions – and indeed, all our efforts in Quran education – may be overlooking.

What Accuracy Leaves Unsaid

First, let’s be clear about the importance of word accuracy. The Quran’s preservation depends upon the precise transmission of its words. There are tremendous rewards and deep significance in reciting as revealed. It is right and essential to measure this.

But reducing assessment to word correctness alone is like admiring only the frame of a painting. We check for missed or extra words, for clear faults in Tajweed – but after years of running competitions, I’ve realised that recitation is both a science and an art. Obsessing over errors can sometimes obscure the holistic beauty and nurture that should come with every tilawah.

Consider, for instance, these often-neglected dimensions:

• Emotional engagement: Is the participant reciting with feeling, conveying the meaning of the verses, or are they simply parrotting memorised syllables?
• Voice and tone: Does the reader regulate tempo, enunciate clearly, and use a melodious voice, or is their recitation flat and mechanical?
• Confidence and presence: Do nerves overwhelm their delivery, or do they carry themselves with calm, showing respect for the words they are carrying?
• Pausing and punctuation: Are appropriate waqf (pauses) observed, signalling understanding of sentence structures?
• Interaction with meaning: Can the participant explain, even briefly, the content of what they’ve recited? Do they have a connection with the verses beyond rote memory?

Real Lessons from the Competition Floor

Let me share a recent experience. We had two siblings compete last Ramadan, both memorising the same portion. The older sibling’s recitation was near-perfect when it came to words – hardly a slip. The younger one, despite a few halting hesitations, brought a gentle voice, expressive pauses, and sometimes inadvertently matched the mood of the ayah through her tone.

When our judge panel deliberated, the conversation lasted nearly 20 minutes longer for these two than for any others. The marksheet, focused largely on error-counting, favoured the older sibling by default. Yet everyone on our team felt the younger’s recitation linger in the heart. Some audience members were brought to tears, subtle though her technical slips were.

This isn’t an isolated story. Over the years, the most memorable competitors I recall are not those with a flawless error chart, but those whose reverence, clarity, and presence reflected a connection to the Quran’s profound message. Such experiences consistently confront us with the need to recalibrate how we assess and encourage our participants.

What Else Can We Assess, and How?

Audible Beauty (“Jamal Assawt”)

Unlike other forms of religious recitation, the Quran entrusts a unique responsibility to sound. Allah says, “And recite the Quran in a measured, rhythmic style” (al-Muzzammil, 73:4). But what does this mean for competitions beyond Tajweed? A recitation’s measured rhythm, humility, vibrancy, and even the emotion behind the words can elevate the experience from mechanical routine to a moving act of worship.

As judges, where do we acknowledge this subtler aspect? Over time, some competitions (especially internationally) have introduced a “beauty of voice” category, offering up to 20% of total marks for factors like:

• Clarity and smoothness of enunciation
• Appropriateness of melody to the ayah
• Variety and control over volume and pitch
• Avoidance of unnecessary theatrics or emotional display disconnected from meaning

Still, many local competitions struggle to maintain consistency in evaluating these traits, and subjectivity remains a challenge. However, I believe even recognising this dimension on a marksheet, if only qualitatively, is a step in the right direction.

Presence and Composure

I have seen more than one capable Hafiz falter spectacularly onstage, not because of weak memory, but due to anxiety, self-doubt, or unfamiliarity with an audience setting. While competitions by their nature create pressure, it is worth noticing and rewarding those who demonstrate self-control, humility, and respectful conduct.

• Do participants take a moment to compose themselves before starting?
• Are their mannerisms calm and dignified, showing adab (etiquette) toward the Quran?
• If corrections are issued, do they handle feedback gracefully rather than with visible frustration?

Few marksheets include “adab” or “composure”, but these are qualities we must value, as they model the kind of character Quranic instruction strives for.

Comprehension and Relationship to the Quran

Perhaps the boldest proposal is to include, even informally, some assessment of the participant’s understanding. This doesn’t have to be elaborate tafsir examination – rather, it could be a post-recitation query such as:

• What was this passage about?
• What do you find most meaningful about the verse you just recited?
• Can you summarise the story or rulings in your own words?

In my experience, even the possibility of being asked these questions encourages participants and parents to move beyond rote memorisation. It shifts the goalpost towards a living, breathing relationship with Allah’s words, planting seeds that last long after trophies have gathered dust.

Towards a Holistic Approach: Practical Steps for Organisers

Implementing wider assessment practices is challenging, especially when resources and time are limited. However, from my experience, the following steps can make a big difference:

• Diversify marking rubrics: Even small marks for voice, pauses, composure, and meaning can prompt real change in how families prepare for competitions.
• Judges’ training: Brief judges ahead of time on why these elements matter. Share recordings to calibrate what “beautiful” and “thoughtful” recitation sound like.
• Give structured feedback: Offer every participant at least one positive comment about their presence, feeling, or understanding alongside technical feedback.
• Encourage parental involvement: Remind parents that nurturing love and reverence for the Quran is as valuable as winning medals.
• Involve audience reflection: If possible, offer a prize or recognition for “audience choice” based on moving recitations, not only accuracy.
• Continually review and adapt: Be willing to try new questions, formats, or feedback loops each year. We are all still learning.

Final Thoughts: Balancing Equity and Growth

A final note, for organisers and teachers especially: when we broaden our scope of assessment, we naturally introduce new forms of subjectivity. Not every participant has a melodious voice; not every child can articulate deep meaning on demand. Our job is not to pit children against each other in every dimension, but to offer broad encouragement and routes for growth.

Give space for technical mastery, but also recognise humanity. Celebrate progress, not just perfection. Over time, I have seen even a small shift in how marksheets are framed have a profound effect on the atmosphere surrounding these sacred events.

In summary, checking accuracy remains necessary but not sufficient if our competitions are truly to honour and cultivate lifelong love and engagement with the Quran. Let us keep striving for a balance of rigour and richness that reflects – even in small ways – the limitless beauty and wisdom of Allah’s words.

If you need help with your Quran competition platform or marking tools, email info@qurancompetitions.tech.