Memorizing the Quran
Memorizing the Quran, (Arabic: حفظ القرآن) or Hifz al-Qur'an, refers to the act of committing the verses of the Qur'an to memory. Numerous hadiths promise great rewards and blessings for this endeavor. In one hadith, the Prophet (s) likened the rank of a hafiz of the Qur'an among people to his own rank over others. According to historical and hadith sources, the first hafiz of the Qur'an was the Prophet Muhammad (s) himself. The exact number of Qur'an's memorizes during the time of the Prophet (s) is unknown. However, some reports mention that by the fourth year of the Hijra/625-6 CE, their number exceeded 70.
Various methods have been proposed for memorizing the Qur'an, with the best approach being considered the visual memorization of its verses. Islamic countries such as Iran, Malaysia, Egypt, Jordan, Libya, and Saudi Arabia hold annual contests to assess the memorization skills of Quran's memorizes (hafiz). In 2011, Ayatollah 'Ali Khamenei, the leader of the Islamic Republic of Iran, called on the country's cultural authorities to cultivate at least one million memorizes of the Qur'an.
The Concept
By God, it has often happened that I have thought to myself and said, if it were possible, I would give everything I have to memorize the Qur'an. But alas, it is not possible. At my age, I can no longer memorize the Qur'an. But you are young, you are still a child, and you can memorize it.
Memorizing the Qur'an refers to committing its verses to memory. Some scholars, based on historical accounts and hadiths, trace the use of the term "hifz al-Qur'an" in this sense to the mid-second century AH/8th century CE. According to the author of the article on Qur'anic memorization in the Encyclopedia of Shiism, in the early days of Islam, those who memorized the Qur'an were referred to by terms such as "Jamma' al-Qur'an," "Qurra' al-Qur'an," and "Hamalat al-Qur'an." The word "hifz" in Arabic is used in two senses: preservation or safeguarding, and memorization.
In Quranic sciences terminology, a person who recites the Qur'an with proper tajwid, tartil, and other rules is referred to as a "hafiz." The term "hafiz" is also used for someone well-versed in the Tradition of the Prophet (s), the circumstances of hadith transmitters, and the ranks of their teachers.
Place
Drawing upon the initial command in the opening verses of Qur'an 96, which states, "Iqra' (Read/Recite)," some scholars have identified reciting the Qur'an from memory as the first stage of its recitation, followed by its writing. Accordingly, Ramyar, in Tarikh-i Qur'an, considers the Prophet (s) to be the first "hafiz of the Qur'an." Tabataba'i, a contemporary Quranic exegete, interprets "dhikr" in Qur'an 33:34 as referring to the memorization of the Qur'an. Similarly, al-Tabarsi understands the reference to the facilitation of the Qur'an for "remembrance" (dhikr) in Qur'an 54:17 to mean the memorization of the Qur'an.
According to the author of the article on Quranic memorization in the Encyclopedia of the Islamic World, memorizing the Qur'an was considered a form of distinction and merit in the early Islamic era. For this reason, at times, a youth who had memorized the Qur'an would be given precedence over others to lead congregational prayers. Similarly, in the Battle of Uhud, martyrs who had memorized the Qur'an were buried closer to Hamza, the Prophet's uncle.
According to al-Shahid al-Thani (d. 965 AH/1557-8), earlier scholars believed that "memorizing the Qur'an" took precedence over all other kinds of knowledge. They would only teach jurisprudence and hadith to those who had memorized the Qur'an.
Islamic countries, including Egypt, Iran, Saudi Arabia, Libya, Jordan, Malaysia, Indonesia, and others, hold annual competitions to assess the memorization abilities of Quranic memorizers.
In 2011, Sayyed 'Ali Khamenei called on the relevant authorities to cultivate at least one million memorizers of the Qur'an.
Virtue of Quranic Memorization
Al-Kulayni, a prominent Shiite scholar of hadith, compiled hadiths on the virtue of memorizing the Qur'an in a separate chapter titled The Chapter on the Virtue of the Bearer of the Qur'an (Bab Fadl Hamil al-Qur'an). According to some hadiths, it is not fitting for a hafiz of the Qur'an to believe that God has granted anyone something better than what they have been given, namely, the memorization of the Qur'an. The Prophet (s) described the hafiz of the Qur'an as the elite of his community, ranking them immediately after prophets and scholars. He also stated that those who insult or reproach the bearers of the Qur'an are cursed by God. Additionally, the intercession of a hafiz will be accepted for ten members of their family who would otherwise be destined for Hell. Furthermore, hadiths have criticized forgetting the Qur'an after having memorized it.
According to what al-Kulayni narrates from Imam al-Sadiq (a), the number of ranks in Paradise corresponds to the number of verses in the Qur'an. On the day of resurrection, the hafiz of the Qur'an will be called upon to recite, and with the recitation of each verse, they will ascend one rank higher. The highest ranks in Paradise belong to the bearers of the Qur'an. Jawadi 'Amuli, a philosopher and Quranic exegete, states that achieving such ranks and virtues is not attainable through mere memorization and superficial recitation of the Qur'an. According to other hadiths, acting upon the divine verses is the essential condition for the acceptance of one's deeds. He asserts that on the day of resurrection, a person will only be able to recite those verses of the Qur'an that they have put into practice.
Despite these hadiths, Imam al-Sadiq (a) regarded reciting the Qur'an from the written text as superior to reciting it from memory, considering its reward to be greater. He explained that this preference is due to the benefit the eyes receive from gazing at the verses of the Qur'an.
Forgotten Memorized Verses
According to some jurists, memorizing the Qur'an is considered recommended (mustahabb). However, certain hadiths warn of severe consequences for those who memorize the Qur'an or a chapter of it and subsequently forget it. These hadiths have led some jurists to rule that forgetting the Qur'an after memorization is either impermissible (haram) or disliked (makruh), or that it is recommended (mustahabb) or obligatory (wajib) to consistently recite the Qur'an to prevent forgetting it. On the other hand, some scholars cite conflicting hadiths to argue that the "forgetting" mentioned in these hadiths does not refer to the mere loss of the Quran's literal words. Rather, they interpret it as neglecting the Quran's practical application and disregarding its guidance, leading to abandoning the Qur'an out of indifference.
Various Methods of Quranic Memorization
Various methods are commonly used for memorizing the Qur'an, including auditory, conceptual, and visual memorization. The number of Quranic memorization methods has been listed as 20 or more, and the best method is considered the visual memorization of the verses. In this method, after reading the verses, the individual tries to precisely remember the location of the verses on a page, the way the words and letters are written, and so on.
Prominent Memorizers of the Qur'an
Researchers believe that during the early Islamic era, there were many memorizers of the Qur'an, though their exact number is unknown. To substantiate this claim, al-Suyuti referred to the casualties of the battles of Uhud, Bi'r Ma'una, and Yamama. Based on historical accounts, he stated that in the Battle of Uhud, 74 companions of the Prophet (s) were martyred, many of whom were Quranic reciters. Additionally, in Safar of the 4th year of Hijra, the Bi'r Ma'una incident occurred, where forty or seventy Quranic reciters were martyred. In the Battle of Yamama, which occurred after the Prophet's demise, 1,200 Muslims were killed, among whom it is said that 450 or 700 were companions and bearers of the Qur'an.
Al-Suyuti mentions Imam 'Ali, Ubayy b. Ka'b, Abu al-Darda', Mu'adh b. Jabal, Zayd b. Thabit, Abd Allah b. Mas'ud, and others among the prominent male Quranic memorizers during the Prophet's era. Among women, he mentions Fatima (a), Fidda, 'A'isha, and Hafsa as renowned Quranic memorizers of that time.
Some have suggested, based on certain evidence, that Hafiz Shirazi was a memorizer of the Qur'an, believing that this is reflected by his pen name "Hafez." It is also said that Karbala'i Kazim Saruqi, an uneducated elderly farmer from Sarouq, Arak, miraculously became a memorizer of the Qur'an due to his meticulousness in paying zakat and ensuring the purity of his income.
Monographs
- Tadhkirat al-huffaz min al-Shi'a by Sayyid Ali Naqi Naqawi: This work provides biographies of more than 146 Shia Quranic memorizers. It was published in Urdu in 1353 AH/1934-5.
- Mu'jam huffaz al-Qur'an 'abr al-tarikh by Muhammad Salim Muhaysin: This book recounts the lives of dozens of Quranic memorizers and reciters throughout history.
- Ma'rifat al-qurra' al-kibar 'ala al-tabaqat wa-l-a'sar (also known as Tabaqat al-qurra') by Shams al-Din Muhammad b. Ahmad b. 'Uthman al-Dhahabi: The author categorizes Quranic reciters and memorizers into successive generations.
- Usul wa rawish-hayi hifz-i Qur'an (Principles and methods of memorizing the Qur'an) by Sayyid Ali Mirdamad Najafabadi: Published by the Al-Mustafa International Publishing and Translation Center, this book explores the principles and methods of memorizing the Qur'an. The first chapter discusses the importance and necessity of understanding the term "memorization," the second chapter outlines the fundamentals and prerequisites for memorization, and the third chapter delves into techniques for memorization, repetition, and consolidation.