Alhassanain(p) Network for Heritage and Islamic Thought

Part 2: The Fuqaha

To understand any system thoroughly, it is imperative to get acquainted with its scholars, particularly those who have made significant contribution to its development. And in the course of that study, one comes across their important works which over a period have become the sources of reference.

Ilmul Fiqh was meticulously recorded to form a valuable literature during the last eleven centuries, which still exists, and has been constantly studied in the Islamic seminaries. Eminent scholars were able to train numerous students who in turn trained their students in this branch of Islamic knowledge. This tutor -pupil chain has remained unbroken till today.

No doubt, other sciences like Philosophy, Logic, Mathematics and Medicine are much older and volumes written on those topics date much earlier. Yet they cannot be compared to Fiqh which has been a growing science with a continuous line of tutor-pupil relationship. Of course, we make this assertion keeping the Islamic colleges in view. It has been a fortunate practice of Muslim scholars that they always identified great scholars according to the generation to which they belonged.

This was first done in respect of Ulama of Hadith, to be followed later for the Ulama of other branches of Islamic learnings. Special books were written to categorise the generations, like tabaqatul fuqaha by Abu Ishaq Shirazi, tabaqatul atibba by Ibn Abi Usayaba, tabaqatul nnahwiyyin and tabaqatul Al-Sufiyya by Abu Abd Al-Rahman Silmi.

However, as far as the generation of fuqaha is concerned, the works which exist are those written by Sunni scholars. We do not know of any Shi’a work on the subject, with the result that we have to rely on various biographical sketches and other books of ijazat wherein tutors have certified the abilities of their pupils and allowed them to transmit the Traditions further to their students.

In the following paragraphs, we wish to acquaint ourselves with some of the most outstanding fuqaha of Shi’a sect, together with their notable contributions. In so doing, we hope to identify them in accordance with the generations to which each belonged.

Shi’a Fuqaha

For two obvious reasons, we have to begin the history of Shi’a fuqaha from the era of Ghaybat as-Sughra, i.e. minor occultation. (260 AH - 329 AH). First, the era preceding Ghaybat as-Sughra is an era during which the holy Imams were present, and although there were many men of knowledge and accomplishments who were trained by the Imams themselves, people always tried their best to refer to the Imams rather then to the Ulama.

Even the Ulama travelled far and wide to reach the Imams, so as to solve the problems they faced. Thus, in the era when Imams were present and accessible, other scholars were eclipsed. Secondly, the literature we have at our disposal on Fiqh commences from the era of Ghaybat as-Sughra. We cannot trace, or rather are unable to trace, any literature compiled on the subject in the earlier era.

However, many great fuqaha lived in the period of our holy Imams, and they are well known for their distinction and excellence when compared to their contemporaries from other schools of thought. Ibn Al-Nadeem in his famous Al-Fhrist has a complete chapter on the fuqaha of Shi’a, and mentions their works on Fiqh or Hadith with deep reverence. For example, for Husayn b. Saeed Ahwazi, he says: "In his time, he had the widest knowledge of Fiqh, Islamic Traditions and Ethics". Similarly, he eulogises Ali b. Ibrahim Qummi by saying: "He is among the great scholars and fuqaha". Again, when mentioning Muhammad b. Hasan b. Ahmed b. Al-Waleed Qummi, he says: "To his credit is the great and comprehensive work on Fiqh".

It must be known that the works on Fiqh to which reference has been made above were of a different nature. They were principally compilation of those Hadith which they believed to be sound and authentic and according to which they acted. So, they can safely be categorised as the books of Hadith bearing a stamp of the writers' considered opinions.

Muhaqqiq Hilli, the maternal uncle and teacher of Allama Hilli writes:

"In view of the fact that we have a great number of fuqaha who have copiously written on the subject, it is not possible for me to quote all of them. I have selected from those who were best known for their research and scholarship, quoting their Ijtehad, and the opinions they adopted for action. From amongst the earlier ones, I have selected Hasan b. Mahboob, Ahmed b. Abi Nasr Bezanti, Husayn b. Saeed Ahwazi, Fadhl b. Shadhan Nisaburi, Yunus b. Abd Al-Rahman. They lived during the presence of our Imams. From the later group, I quote Muhammad b. Babawayh Qummi (popularly known as Shaikh Sadooq) and Muhammad b. Yaqoob Kulaini. As for the people of Fatwa, I consider the verdicts of Askafi, Ibn Abi Aqeel, Shaikh Al-Mufid, Sayyid Murtadha Alamul Huda and Shaikh Tusi."

Evidently, Muhaqqiq Hilli, despite his high regard for the earlier Ulama and for their independent opinions, excludes them from those who he calls "the people of Fatwa". This is because the earlier Ulama wrote books in the form of collections of Hadith, indirectly indicating their opinions and verdicts by the selection of those Traditions which they considered sound. Their works never came out in the form of clear and direct fatwa.

Now we will mention the Jurist consults of the early period; those who witnessed Ghaybat Al-Sughra:

1. Ali b. Babawayh Qummi

1. Ali b. Babawayh Qummi, died in 329 AH., and was buried in Qum. His son, the famous Shaikh Sadooq is buried in the city of Ray. What must be noted is that while the son is famous as muhaddith (traditionalist), the father is a renowned faqih, and a man of fatwa.

Sometimes, reference is made to both of them as sadooqain meaning two Sadooqs.

2. Ayyashi Samarkandi

2. Another great jurist, who was the contemporary of Ali b. Babawayh Qummi, or perhaps a bit senior, is Ayyashi Samarkandi. Though he is better known for his tafseer, he was a man of diverse capabilities, having made an appreciable contribution to Fiqh. Ibn Al-Nadeem in his Al-Fihrist says that Ayyashi's works on Fiqh were well known in Khurasan. Unfortunately, we have no access to any of his books on Fiqh. It seems they have all perished.

Ayyashi was originally a Sunni who later converted to become a Shi’a. He was a rich man, having inherited considerable wealth from his father. But he invested all his wealth in collecting books, copying important manuscripts and in establishing colleges for training his students.

Some chroniclers have included Shaikh Jaffer b. Qawlawayh among the Fuqaha, considering him to have lived during the times of Ali b. Babawayh Qummi and Ghaybat as-Sughra. They have also mentioned him as a student of the well known Sa'd b. Abdullah Ashari. But this is an error, since Ibn Qawlawayh was the teacher of Shaikh Al-Mufid, and his death occurred in either 367 or 368 AH. As such, he cannot be counted as a contemporary of Ali b. Babawayh, nor among the Ulama of Ghaybat as-Sughra. The fact is that it was his father Muhammad b. Qawlawayh who lived during Ghaybat as-Sughra.

3. Ibn Abi Aqeel Ummani

3. Ibn Abi Aqeel Ummani. This Umman is on the coast of Yemen, and therefore he was also known as Yemeni. He lived during Ghaybat Al-Kubra, (major occultation) but the date of his death is not known.

Bahr Al-Ulloom mentions him as the teacher of Jafar b. Qawlawayh who in turn taught Shaikh Al-Mufid. This makes it abundantly clear that Jafar b. Qawlawayh was not a contemporary of Ali b. Babawayh as claimed by some. Ibn Abi Aqeel is still quoted in Fiqh by research scholars.

4. Ibn Junaid Askafi

4. Ibn Junaid Askafi who died in 381 AH, was also Shaikh Al-Mufid's tutor. He authored nearly fifty books, and his opinions as a Jurist are still considered and discussed by the fuqaha. In fact, he and the above mentioned Ibn Abi Aqeel are often referred to as "alqadeemain", "the two old and senior ones".

5. Shaikh Al-Mufid

5. Shaikh Al-Mufid, whose name was Muhammad b. Muhammad b. Numan. He was a theologian as well as a Faqih. Ibn Al-Nadeem in his Al-Fihrist calls him 'Ibn Al-Mu’allim', and eulogizes him as a great theologian (master of Ilmul Kalam). Born in 334 AH., he died in 413 AH. His famous work on Fiqh is known as 'muqni'ah' which still exists. Shaikh Al-Mufid is one of the most brilliant scholars of Islam.

Abu Yala Ja’fari, the son-in-law of Shaikh Al-Mufid, says: "Al-Mufid slept very little during the nights, devoting most of his time to prayers, studies, teaching or reciting the Holy Quran”.

Shaikh Al-Mufid is a student of Ibn Abi Aqeel's student.

6. Sayyid Murtadha Alamul Huda

6. Sayyid Murtadha Alamul Huda, born in 355 AH, died in 436 AH. Allama Hilli calls him "the great teacher of Imamiyya Shi’a”. He was a man of versatility, with a keen taste and talent for literature, theology as well as Fiqh. His verdicts and opinions are taken into account even today. Among his famous works on Fiqh are 'intisar', and 'jamalul ilmi wal amal'. Sayyid Radhi, the compiler of Nahjul Balaghah was his brother, and they both studied from Shaikh Al-Mufid.

7. Shaikh Abu Ja’far Tusi

7. Shaikh Abu Ja’far Tusi, the brilliant star in the Islamic firmament, was from Khurasan. He was born in 385 AH., and at the age of 23, he moved to Baghdad to join the great centre of Islamic knowledge. He lived in Iraq all his life, and came to be known as the sole master of Fiqh after the death of his mentor, Sayyid Murtadha Alamul Huda. He has several books and treatises on Fiqh, usool, hadith, tafseer, kalam and rijal.

For the first five years in Baghdad, Shaikh Tusi had the opportunity to study under the supervision of Shaikh Al-Mufid, gaining reputation as a student of the first rank. After Shaikh Al-Mufid, he sat at the feet of Sayyid Murtadha till the master died in 436 AH. The entire Shi’a world turned to Shaikh Tusi who stayed at the helm for the ensuing 24 years. But this was a tumultuous period during which sectarian differences in Baghdad resulted in a lot of bloodshed and destruction. Shaikh Tusi's own house and library were burnt down.

After 12 years in Baghdad, he moved to Najaf where he established the world famous hawza ilmiyyah. He died in 460 AH, and was buried there.

In the earlier days, Shaikh's important work on Fiqh called Al-nihayah was a part of syllabus in the seminaries. The other book "Al-Mabsoot" had broken new grounds for discussion on various subjects of Fiqh, and great Ulama who followed, proudly set forth to give elucidatory marginal notes and commentaries on the Shaikh's opinions. Another important work in Fiqh is Al-khilaf by Shaikh Tusi. This is a comparative dissertation on Sunni-Shi’a Fiqh.

Besides these, there are other treatises on Fiqh written by Shaikh. For the last several centuries, whenever fuqaha mentioned "shaikh", it was understood to refer to Shaikh Tusi, and if they said 'shaikhan', they meant Shaikh Al-Mufid and Shaikh Tusi.

The descendents of Shaikh Tusi were Ulama of great repute, most outstanding among them was his son Shaikh Abu Ali who was known as mufeed the second. He wrote a detailed commentary on his father's book Al-Nihaya. The daughters of Shaikh Tusi were also fuqaha.

The grandson of Shaikh Tusi named Abdul Hasan Muhammad became Marja after the death of his father Abu Ali. His classes were attended by students from far and wide, and he was able to train a good number of fuqaha. Because of his piety and austere way of life, he was respected by one and all. Imad Tabari says that if it were permissible to recite salawat upon anyone other than the Apostles, he would choose Abul Hasan Muhammad. He died in 540 AH.

8. Qadhi Abd Al-Aziz

8. Qadhi Abd Al-Aziz, better known as Ibn Al-Barraj, was a student of both Sayyid Murtadha and Shaikh Tusi. He was sent to Syria by Shaikh Tusi, where he served in Tripoli (in present day Lebanon) as a Qadhi for 20 years. Among the famous books he wrote on Fiqh the most noteworthy are 'muhaddhab' and 'jawahir'. He died in 481 AH.

9. Shaikh Abu Al-Salah Halabi

9. Shaikh Abu Al-Salah Halabi of Syria, studied from Sayyid Murtadha and Shaikh Tusi. He lived for 100 years. The author of 'Rayhanatul Adab' mentions that Abu Al-Salah studied from Sallar b. Abdul Aziz also. If this were true then it means that Abu alSalah has studied from three successive generations of the renowned fuqaha. He died in 448 AH., which means that he was older in age than both the tutors. His famous work in Fiqh is "Kafi". Shaheede-Thani calls him "Khalifatul Murtadha Fi Biladil Halabiyya", the successor of Sayyid Murtadha Alamul Huda in Aleppo.

10. Hamza b. Abd Al-Aziz Daylami

10. Hamza b. Abd Al-Aziz Daylami, otherwise known as Sallar Daylami died on Saturday, 6th of Holy Ramadhan, 463 AH. He is the student of Shaikh Al-Mufid and Sayyid Murtadha. He came from Iran, and passed his last days in Khurasan, where he was buried. He is a contemporary of Shaikh Tusi, though Muhaqqiq Hilli has classified him among the followers of Shaikh Tusi. His famous work on Fiqh is "Marasim".

11. Sayyid Abu Al-Makarim Ibn Zahra

11. Sayyid Abu Al-Makarim Ibn Zahra was from Aleppo, and he died in 585 AH. In the faculty of Hadith, he narrates with only one link between him and Shaikh Abu Ali, the son of Shaikh Tusi, and in Fiqh, he had a chain of tutors ending up with Shaikh Tusi. His famous work in Fiqh is "ghunyah".

The author of Mustadrakul Wasael says that Ibn Zahra studied Al-Nihayah of Tusi from Ibn Al-Hajib Halabi who studied it from Abdullah Zainulbadi in Najaf, and he had studied it from Shaikh Rasheed Al-Deen Ali b. Zeerak Qummi and Sayyid Abu Hashim Husayni, both being students of Shaikh Abd Al-Jabbar Razi, a well known student of Shaikh Tusi. Thus we see that Ibn Zahra is connected with Shaikh Tusi by four intervening generations.

In the terminology of fuqaha, whenever a refrence is made to 'halabiyyan', they mean Abu al­Salah Halabi and Ibn Zahra. And if the reference is made in plural, that is, 'halabiyyun', then Ibn al­Barraj is included.

12. Ibn Hamza Tusi

12. Ibn Hamza Tusi, known as Imad Al-Deen Tusi of Khurasan, contributed to Fiqh by writing his famous 'waseelah'. However, historians have to make further research about this faqeeh because the date of his death is unknown, and it is not established whether he belonged to the first era of Shaikh Tusi's students or to the later ones. Most probably he died in the second half of the sixth century AH.

13. Ibn Idrees Al-Hilli

13. Ibn Idrees Al-Hilli is one of the greatest Ulama, known for his independent thinking. He was an Arab, and some chroniclers have mentioned him as the grandson of Shaikh Tusi from his mother's side. But this relation has been disputed by others. He was the first faqeeh who differed with the opinions of Shaikh Tusi at the time when Fuqaha had upheld Tusi's verdicts as final for nearly two centuries. However, his criticism of Shaikh Tusi is at time quite harsh and abrasive, bordering on rudeness. He died in 598 AH., at the age of 55.

His famous work on Fiqh is "Al-Sarair" which is still a book of reference. It is said that Ibn Idrees was a student of Sayyid Abu alMakarim b. Zahra but this seems improbable, especially because of Ibn Idrees mentioning him casually as his contemporary, and as one who he had met. In certain matters of Fiqh, they had exchanged some letters.

14. Shaikh Abul Qasim Ja'far b. Hasan b. Yahya b. Saeed Hilli

14. Shaikh Abul Qasim Ja'far b. Hasan b. Yahya b. Saeed Hilli, famous as Muhaqqiq Hilli. He must not be confused with Allama Hilli. Muhaqqiq Hilli was Allama's maternal uncle and also his tutor. He has several books on Fiqh, most popular among them are: sharae, maarij, motabar, almukhtasar al nafe etc.

Muhaqqiq Hilli studied from the students of the great masters like Ibn Zahra and Ibn Idrees Hilli. Some have erroneously counted him among those who studied directly from these fuqaha, forgetting that this was not possible because Muhaqqiq Hilli who died in 676 Hijra could not have attended the lessons of Ibn Idress or Ibn Zahra who had died more than 80 years earlier. Most probably, he was trained by his grandfather and later his father.

Muhaqqiq Hilli is acknowledged as the greatest among fuqaha, and whenever the term 'Muhaqqiq' is used without any qualification, then it refers to him alone. The great philosopher and mathematician, Khwaja Naseer Al-Deen Tusi speaks highly of his reminiscence with Muhaqqiq who he met in Hilla, and attended his classes of Fiqh. Muhaqqiq's book 'sharae' is still a part of curriculum in most of the Hawzas.

15. Hasan b. Yusuf b. Ali b. Mutahhar Hilli

15. Hasan b. Yusuf b. Ali b. Mutahhar Hilli, renowned as Allama Hilli was a prodigy. He was born in 648 Hijra, and died in 726 AH. He remained under the tutelage of his maternal uncle Muhaqqiq Hilli for Fiqh, and then proceeded to study from other masters of his era, including Khwaja Naseer al­Din Tusi who taught him Philosophy and Logic. Later, he sat with the Sunni Scholars to study their Fiqh.

His works include several memorable books and treatises on Fiqh, usool, theology (i.e. kalam), logic, philosophy and rijal. We know of at least hundred books written by him, some of which are still in the form of manuscripts. Each book of this great faqeeh is enough to portray his precocity and genius. Among the noteworthy books on Fiqh are irshad, qawaid, tahreer, tadhkiratul fuqaha and tabsiratul mutallimeen, the last being studied by the students of Hawza till today. Later Fuqaha wrote extensive commentaries on Allama's works.

16. Fakhr Al-Muhaqqiqeen

16. Fakhr Al-Muhaqqiqeen, is the title given to Allama Hilli's son. His first name was Muhammad. Born in 682 AH., he studied under his father Allama Hilli who was so impressed by the son's brilliance that he called him Fakhr al Muhaqqiqeen. In his preface to Qawaid, Allama writes his son's name showering much praise on him, and at the end of the book prays that his son would attend to his incomplete works. His famous book on Fiqh is 'Aydhah Al-Fawaid' which he wrote to elucidate some difficult parts of his father's Qawaid. The opinions and deductions by this great Faqeeh are still taken into account by the fuqaha. He died in 771 A.H.

17. Muhammad b. Makki

17. Muhammad b. Makki, also known as Shaheed Al-awwal hailed from Jabal Amil in South Lebanon, where Shi’as have lived for many centuries. He was born in 734 A.H., and pursued his studies under the care of great fuqaha of his time, among them the illustrious Fakhr Al-Muhaqqiqeen.

The most renowned and popular work on Fiqh by Shaheed is Al-Luma'h which was written by him during his short term in the prison which ended with his execution. He was martyred as a result of a fatwa issued by a Maliki faqih, supported by Shafei, in the year 786 A.H.

It is a strange coincidence that two centuries later, a faqih who wrote a commentary on Al­Luma'h (i.e. Sharh Al-Luma'h) was also executed and martyred. He came to be known as Shaheed Thani.

Other works by shaheed awwal on Fiqh are duroos, dhikra, bayan, alfiyyah, all of them are of highest order, and have received great attention from the later day fuqaha.

Three great Fuqaha, namely, Muhaqqiq Hilli, Allama Hilli, and Shaheed Al-Awwal who lived during the 7th and the 8th centuries have left the principle textbooks on Fiqh, which were then elucidated by the jurists who followed. The only other text worthy of mention was by Shaikh Murtadha Ansari who died nearly 150 years ago.

The most distinctive feature of the family of Shaheed Al-Awwal is that practically every member of the household was a Faqih. His wife Ummu Ali and his daughter Ummu Hasan were both Fuqaha of the first order. Ladies were instructed to refer to them for any problems of Fiqh; in fact, the daughter of shaheed was known as "shaikhah" or "sittul mashaikh", (sayyidatul mashaikh) among the women. Shaheed had three sons, all of them fuqaha.

18. Fadhil Miqdad

18. Fadhil Miqdad was from Hilla, studied from Shaheed Awwal. He died in 826 A.H., therefore is known to be among the fuqaha of the ninth century Hijra. The most important book on Fiqh written by him is Kanzul Irfan, in which he has compiled all those verses of the Holy Quran which form the basis of Fiqh, and had deduced from them several rules of Islamic jurisprudence. Of course, there exist several books by Shi’a as well as Sunni scholars written in the same vein but 'Kanzul Irfan' stands out prominently as one of the best, if not the best.

19. Abul Abbas Ahmad b. Fahd Hilli Asadi

19. Abul Abbas Ahmad b. Fahd Hilli Asadi, popularly known as 'Jamal Al-Salikeen', was born in 757 AH. and died in 841 AH. He is among the students of Shaheed Al-awwal and Fakhrul Muhaqqiqeen. He also studied hadith and Fiqh from Fadhil Miqdad Ali b. Al-Khazin and Shaikh Bahauddin Ali b. Abdulkarim. Though he was better known for his works on ethics, morals and mysticism, like 'Uddatu Al-daee', his works in Fiqh include valuable book called 'Al Muhddhab Al-Bare' and commentaries on the works by Allama Hilli and Shaheed.

20. Shaikh Ali b. Hilal Jazaeri

20. Shaikh Ali b. Hilal Jazaeri, was a man of piety and virtue, and a master of traditional as well as rational sciences. His tutor in Fiqh was Ibn Fahd Hilli, and he himself produced brilliant students like Muhaqqiq Karaki, and Ibn Abi Jamhur Ahsai. He was known as Shaikhul Islam in his era.

21. Shaikh Ali b. Abd Al-Aali Karaki

21. Shaikh Ali b. Abd Al-Aali Karaki, better known as Muhaqqiq Karaki or even Muhaqqiq Al-Thani (i.e. Muhaqqiq the second) was originally from Jabal Amel, south Lebanon. He completed his studies in Sham and Iraq, before coming to Iran during the reign of Shah Tahmasp, the first. Then an unprecedented thing happened. The Shah bestowed the title of "Shaikhul Islami" upon Muhaqqiq Karaki, granting him an instrument of total authority over the affairs of the state, and appointing himself as the Muhaqqiq's representative ruler! After Muhaqqiq Karaki, this seat was occupied by his student Shaikh Ali Minshar, the father-in-law of Shaikh Bahai, the latter occupying it after the Shaikh's death.

Upon his arrival in Iran, he established a great Hawza in Qazwain and later in Isfahan, training several students of repute, with the result that Iran once again became centre of Fiqh years after Sadooqain. He studied under the distinguished tutelage of Ali b. Hilal Jazaeri, who had studied from Ibn. Fahd Hilli. And as we know Ibn Fahd was a student of the students of Shaheed Awwal. This way, Muhaqqiq Karaki is linked with Shaheed through two generations.

Among his own famous works on Fiqh are "Jamiul Maqasid" which, in fact, is a commentary on qawahid by Allama Hilli. He also wrote marginal elucidations and notes on the books of Fiqh by Muhaqqiq Hilli and Shaheed Al-Awwal. His son, Shaikh Abd al Aali was also a great faqih. Muhaqqiq Karaki died in 940 AH.

22. Shaikh Zainuddin

22. Shaikh Zainuddin, better known as Shaheed Al-Thani (the second Shaheed), is among the greatest Shi’a fuqaha. He was born in 911 AH. in Jabal Amel, but he must have lived in Tus for a considerable time, as he occasionally signed his name as "Al-Tusi, Al-Shami".

He was a widely travelled man, having visited Egypt, Syria, Hijaz, Baitul Muqaddas, Iraq and Constantinople (Istanbul). Always in pursuit of knowledge, he studied from nearly twelve Sunni Ulama of Fiqh. Apart from the proficiency in Fiqh, he was well versed in Usool, Philosophy, Irfan, Medicine and Astronomy.

He was a man of piety, known for his austere way of life. His students have recorded in his biography that Shaheed maintained his family by selling the woods cut by himself during the nights, and then sat to teach during the day. While in Ba'lbak, he conducted classes in Fiqh according to five schools, i.e. Ja'fari, Hanafi, Shafei, Maliki and Hambali. His famous work is the commentary on Al-Lum'ah which had been authored by Shaheed Al-Awwal. His commentary, Sharh Al-Lumuah is a part of curriculum in almost every Hawza even today. He studied from Muhaqqiq Karaki before the later migrated to Iran.

Shaheed Al-Thani's son wrote the famous book on Usool, called Ma'alim Al-usool. Shaheed Al-Thani was martyred in 966 AH.

23. Ahmad b. Muhammad Ardabili

23. Ahmad b. Muhammad Ardabili, popularly known as Muqaddas Ardabili was proverbial for his piety and austerity. He is also well known for his extensive research in Shi’a Fiqh. He lived in Najaf, during the Safavid rule in Iran.

It is said that Shah Abbas Safavi very much wanted him to come and live in Iran, but Ardabili would not relent. Because of the esteem in which he held Muqaddas Ardabili, Shah Abbas wrote him to give an order or a command which he would dutifully fulfil. Once it so happened that a fugitive Mu’min from Iran came to Muqaddas Ardabili in Najaf, requesting him to write to the Shah recommending a pardon or reprieve. Muqaddas wrote:

"The holder of temporary rule, Abbas, is advised that although this man was initially a transgressor, he now seems to be oppressed. If you pardon him, Allah may forgive some of your lapses. From the slave of Master of Wilayat [i.e. Imam Ali (‘a)] Ahmad Ardabili".

In reply, Shah Abbas wrote:

"I bring to your esteemed notice that Abbas has rendered the service ordered by you feeling profoundly obliged. I hope you will not forget this devotee of yours in your good prayers. From a dog on the threshold of Ali (‘a) - Abbas.

Ardabili's refusal to migrate to Iran in spite of the Shah's persistent requests, proved a blessing to the Hawza of Najaf. It grew in strength, and became as lively as the Hawza of Isfahan. The same way, the continuous presence of Shaheed Al-Thani, his son Shaikh Hasan, the author of Ma'alim, and his nephew Sayyid Muhammad, the author of Madarik, lent considerable strength and vigour to the Hawza of Sham and Jabal Amel in Lebanon. In fact, the latter two deprived themselves of visiting the shrine of Hadhrat Imam Ridha (‘a) fearing that they might be persuaded to live in Iran.

Though we do not know the exact names of Ardabili's tutors, he certainly acquired his training from the students of Shaheed Al-Thani. In return, he tutored the son of Shaheed and his nephew.

Ardabili's noteworthy contribution to Fiqh is his commentary on Irshad and his Ayatul Ahkam. His profound treatment of the subject is still valued by the fuqaha. He died in 993 Hijra.

24. Shaikh Bahauddin Ameli

24. Shaikh Bahauddin Ameli, more popular as Shaikh Bahai is from Jabel Amel, Lebanon. Accompanied by his father Shaikh Husayn b. Abd Al-Samad, he travelled to Iran as a child. Later, he travelled extensively to various Islamic countries in search of great scholars from whom he acquired knowledge.

Because of his creative talent and perception, he became a master of several faculties and has books on various subjects to his credit. He was a man of literature, a poet, a philosopher, a mathematician, a faqeeh as well as a mufassir, and had a considerable experience in ancient medicine.

He is the first faqeeh who wrote a handbook on Fiqh for simple layman in Persian language. The book, "Jame Abbasi" still exists. But Fiqh has not been counted as his exclusive subject, because the scope of his interests was so very wide. From his tour of Egypt, Sham, Hijaz, Iraq, Palestine, Azarbayjan and Herat, the man had actually become a walking encyclopaedia.

In spite of his diverse interests, he trained great fuqaha like Mulla Sadra Shirazi, Majlisi the first, (i.e. the father of Majlisi the second who authored Biharul Anwar), Muhaqqiq Sabzwari and Fadhil Jawad. As mentioned earlier, after the death of his father-in-law, Shaikh Ali Minshar, Bahai occupied the seat of 'Shaikhul Islami' in Iran. His wife was also a faqih.

Shaikh Bahai was born in 953 AH. and died in 1030 AH.

25. Mulla Muhammad Baqir Sabzwari

25. Mulla Muhammad Baqir Sabzwari was a man of many sided talents. Since he remained attached to the college of Isfahan which was renowned for both Fiqh and philosophy, he became a master of rational as well as traditional sciences. He has two famous works on Fiqh, namely, 'Dhakheerah' and 'Kifayah', and is frequently mentioned by the contemporaries as well as later day Fuqaha. In philosophy) he wrote a comprehensive commentary of Abu Ali Sina's Shifa on Ilahiyyat (i.e. Divinities or Theology).

Mulla Sabzwari, also known as Muhaqqiq Sabzwari, was taught by Shaikh Bahai and Mulla Muhammad Taqi Majlisi (the first Majlisi). He died in 1090 AH.

26. Aqa Husayn Khwansari

26. Aqa Husayn Khwansari also known as Muhaqqiq Khwansari, lived in the times of famous traditionists like Mulla Muhsin Faidh Kashani, and Allama Muhammad Baqir Majlisi (the second). He was married to the sister of Muhaqqiq Sabzwari. Both of them shared common propensities, and therefore turned out to be brilliant masters of rational and traditional sciences.

Muhaqqiq Khwansari wrote 'Mashariq Al-shumoos' in Fiqh. In fact, it is a splendid elucidation of 'Duroos' by Shaheed Al-Awaal. He died in 1098 AH.

27. Jamal Al-Muhaqqiqeen

27. Jamal Al-Muhaqqiqeen, better known as Jamal Khwansari was Muhaqqiq Khwansari's son, equally proficient in rational as well as traditional sciences. His work in Fiqh is the famous margin of elucidatory notes on Sharh Al-Lumah. He has so many students of distinction to his credit, like Sayyid Ibrahim Qazwaini and others. The famous Sayyid Mahdi Bahr Al-Uloom is linked to him through two generations of teachers.

28. Shaikh Bahauddin Isfahani

28. Shaikh Bahauddin Isfahani, famous as 'Fadhil Al-hindi' was a Faqih of the first rank, whose opinions are valued even today. He wrote a commentary on Allama Hilli's "Qawaid", the book is called "Kashf Al-litham". He died in 1137 AH. during the days of Afghan rebellion.

29. Muhammad Baqir b. Muhammad Akmal

29. Muhammad Baqir b. Muhammad Akmal, popular as 'Waheed Behbehani', is, in fact, the saviour of Ijtihad, and is therefore called 'Ustadul Kull'. He contributed to Fiqh in two ways: one, he trained a number of Fuqaha, each of whom became well famed mujtahid of Shi’a school. The glittering names of Ulama like Sayyid Mahdi Bahr Al-Uloom, Shaikh Jafar Kashif Al-Ghita’, Mirza Abul Qasim Qummi, Hajj Mulla Mehdi Nuraqi, Sayyid Ali the author of "Riyadh", Mirza Mehdi Shahrastani, and many others remind us of the greatness of the master. Secondly, he stood firm against the innovative onslaught of Akhbaris, and dealt them a death blow, from which Akhbari school has never recovered.

Waheed Behbehani rose at the time when Safavid empire had declined, and Isfahan had ceased to enjoy a central place. He migrated to Iraq, along with his tutor Sayyid Sadruddin Rizvi, and settled in Karbala. Because of his piety and austere way of life, his students held him in very high esteem.

Behbehani is related to Allama Majlisi through his mother. His grandmother Amena Begum, was a woman of erudition and Fiqh, married to Mulla Saleh Mezandarani, a man of profound knowledge.

We have instances when Amena Begum has taken part in difficult discussions with her husband, and solving theological problems.

He was born in 1116 AH., and died in 1205 AH.

30. Sayyid Mehdi Bahr Al-Uloom

30. Sayyid Mehdi Bahr Al-Uloom, is a Faqih who has been rightly placed in the immediate rank after our Ma’sumin (‘a), because of his piety and virtue. His contribution to Fiqh exists in the form of verses. Shaikh Jafar Kashif Al-Ghita’, himself a Faqeeh of the first order, used to wipe Bahr Al-Uloom's slippers with the end part of his turban.

He was born in 1155 AH., and died in 1212 AH.

31. Shaikh Ja'far Kashif Al-Ghita’

31. Shaikh Ja'far Kashif Al-Ghita’ was born in 1154 AH. in Najaf. He studied from Waheed Behbehani and Sayyid Mehdi Bahr Al-Uloom. His famous work is 'Kashif Al-Ghita’' from which the family derived the famous apellation, 'Kashif Al-Ghita’'. Among his outstanding students are Shaikh Muhammad Hasan, the author of encyclopaedic work called Jawahir al Kalaam, and Sayyid Jawad who wrote 'Miftahul Karamah'. All of his four sons were Fuqaha of repute, and have immensely contributed to the development of Fiqh.

He died in 1228 AH.

32. Shaikh Muhammad Hasan

32. Shaikh Muhammad Hasan, the author of an encyclopaedic work on Fiqh, "Jawahirul Kalam", was born in 1202 AH. He is of Arab descent. This great work has become monumental; the author spent thirty years of his prime life for its completion. The last edition printed in Iran ran into fifty volumes, each volume consisting of about 400 pages.

The work is an indispensable companion of every Faqih worth any name, since each line in it requires profound pondering and elucidation. One could say that Shaikh Muhammad Hasan was an ideal example of devotion and dedication. He died in 1266 AH., having commenced the extra ordinary work at the age of 25.

Shaikh was a student of Shaikh Ja'far Kashif Al-Ghita’, as well as of Sayyid Jawad, the author of 'Miftahul Karamah'. In his time, he was a sole Marja, having established a great Hawza of his own in Najaf. He is referred to as 'Sahib Al-Jawahir'.

33. Shaikh Murtadha Ansari

33. Shaikh Murtadha Ansari was a descendent of the Prophet's noble companion, Jabir b. Abdullah Ansari. He was born on 18th Dhul Hajj (the day of ‘Id Al-Ghadeer) 1214 AH., in Dezful. For 20 years, he studied in Iran before leaving for Iraq. After a brief stay there, he decided to return to Iran. When he met Mulla Ahmed Nuraqi, the author of 'Me'raju Al-Sa'adah' and 'Mustanad Al-Shi’ah', in Kashan, Shaikh decided to remain there under his tutelage. In 1252 AH., he decided to visit the holy shrines of Iraq, but this sojourn was destined to be final, for here he started his own classes which made him world famous. He became an indisputable marja' after the death of Sahib Al-Jawahir.

Shaikh was a genius of extra ordinary calibre. In Usool and Fiqh, his originality and analytic mind enabled him to blaze a new path, a path which has been adopted and followed by all the subsequent Fuqaha. His two great works, 'Rasail' and 'Makasib' are an inalienable part of the curriculum in modern Hawzas. We can say that after Muhaqqiq Hilli, Allama Hilli and Shaheed­e­Awwal, the figure of Shaikh Murtadha Ansari towers highest among the Shi’a Fuqaha. He is rightly known as ' Khatimul Fuqaha Wal Mujtahedeen' .He died in Najaf in 1281 AH.

34. Hajj Mirza Muhammad Hasan Shirazi

34. Hajj Mirza Muhammad Hasan Shirazi popularly known as 'Mirza Shirazi Buzurg' was born in Shiraz on 15th Jamad Al-Awwal 1230 AH. He did his preliminary studies in Isfahan and then migrated to Najaf to join the Hawza of 'Sahib Al-Jawahir'. After the death of "Sahib Al-Jawahir", he joined the classes of Shaikh Murtadha Ansari, becoming one of the most brilliant and highly regarded students. After the death of Shaikh Ansari, he became the sole Marja, his tenure lasting for 23 years. He is famous for his Tobacco fatwa which led to the abrogation of the notorious British monopoly in Iran.

Unfortunately, we do not have any of his written work on Fiqh, but his verdicts and ijtehad have been known through his great students, like, Mulla Muhammad Kadhim Khurasani, Sayyid Muhammad Kadhim Taba Tabai, Haji Ridha Hamdani, and Mirza Muhammad Taqi Shirazi. He died in 1312 AH.

35. Akhund Mulla Muhammad Kadhim Khurasani

35. Akhund Mulla Muhammad Kadhim Khurasani was born in Tus in 1255 AH., in a family not known for any contribution to Fiqh. At the age of 22, he came to Tehran for a brief study in Philosophy and then travelled to Najaf where he had an opportunity of joining the lessons of Shaikh Ansari for two years. Thereafter, he studied under the tutelage of Mirza Shirazi Bururg.

When his master, Mirza Shirazi left for Samarra, Akhund Khurasani decided to stay behind in Najaf. Here he started his own Hawza. Because of his effective style of teaching he attracted many students. It is reported that at one given time, he taught nearly 1200 students, out of whom nearly 200 were of the rank of ijtehad.

Great fuqaha of our time, like Sayyid Abul Hasan Isfahani, Haji Shaikh Muhammad Hasan Isfahani, Haji Sayyid Husayn Burujardi, Sayyid Husayn Qummi, Aqa Zia ud-Deen Iraqi were all his students. The Hawza of Akhund is distinguished for its extensive and analytic treatment of Usool Al-Fiqh. His great work 'Kifayah' is studied even today with utmost care. It is a work which has necessitated writing elucidatory footnotes and commentaries. Many Ulama of repute have attended to this need, and nearly 120 commentaries exist to explain what Akhund had to say.

Akhund Khurasani gave a fatwa in favour of Mashrutiyyat which was adopted in the state constitution of Iran. Akhund died in 1329 AH.

36. Mirza Husayn Naeeni

36. Mirza Husayn Naeeni was born on 17th Dhul Qa'dah 1276 AH. in Naeen. He was a student of Mirza Shirazi Buzurg and Sayyid Muhammad Fisharaki Isfahani. In his major contribution to Usool Al-Fiqh, he differed in many matters with Akhund Khurasani, disputing the latter's conclusions. Many students were trained by him in Fiqh. He is also famous for his political treatise called 'Tanzeehul Ummah'. He died in Najaf in 1355 AH.

37. Ayatullah Sayyid Abul Hasan Isfahani

37. Ayatullah Sayyid Abul Hasan Isfahani was born in 1277 AH in one of the villages on the outskirts of Isfahan. He was a Faqih of the first rank, and a sole Marja after the death of his contemporary, Mirz Husayn Naeeni. The tenure of his Marjaiyyah is particularly known for its commendable administration. After his preliminary training in Isfahan he travelled to Najaf and gradually joined the lessons of Akhund Khurasani, who soon recognised the talents of his disciple.

His famous Amaliyya in Fiqh is 'Waseelatun-najat' which due to its comprehensive nature, has been elucidated by many Fuqaha including Ayatullah Khomeini. Among his famous students were Ayatullah Sayyid Muhsin Al-Hakim, Ayatullah Sayyid Meelani, Ayatullah Mirza Hashim Amuli and others. He died in Najaf on 9th Dhul Hijjah in 1365 AH.

38. Ayatullah Sayyid Husayn Burujardi

38. Ayatullah Sayyid Husayn Burujardi, was born in Burujard in 1292 AH. He was a student of masters like Akhund Khurasani and Aqa Zia Iraqi. Fiqh was his special interest, and in order to master it fully, he studied Fiqh of all the Islamic schools of thought. While citing the Traditions of Ma’sumin (‘a) to support any of his deductions, Sayyid Husayn Burujardi is known to have brought so many new aspects to light. He also had a keen insight in the science of Rijal. Shaheed Mutahhari and Ayatullah Shaikh Husayn Muntadhar are among his numerous worthy students.

He died in Qum on 13th Shawaal 1381 AH at the ripe age of 90.

39. Ayatullah Sayyid Muhsin Al-Hakim

39. Ayatullah Sayyid Muhsin Al-Hakim was born in 1306 AH in a family renowned for its scholarship. He studied under the tutelage of great fuqaha, like Ayatullah Sayyid Muhammad Kadhim Yazdi, Ayatullah Mirza Husayn Naeeni, Ayatullah Zia Iraqi and others.

He became a sole Marja after the death of Ayatullah Sayyid Husayn Burujardi, with whom his family tree shared a common lineage finally reaching Ameerul Mu’minin, Imam Ali b. Abu Talib (‘a). The Hawza of Najaf grew immensely under his Marjaiyya, boasting nearly an unprecedented figure of 8000 students. He also instituted several changes in the curriculum of the Hawzas, which have had far reaching effects. His famous work in Fiqh is 'Mustamsak' which is acknowledged as the most exhaustive and enlightening commentary on the first part of Al-Urwatul Wuthqa. The style and skill of his reasoning established him among the Fuqaha of the first rank. He is also well known for his clear fatwa against Communism, declaring it an ideology of kufr and atheism.

He died on 27the Rabi Al-Awwal 1390 AH in Najaf and was buried in the great and modern library he had established.

40. Ayatullah Sayyid Abul Qasim Al-Khu’i

40. Ayatullah Sayyid Abul Qasim Al-Khu’i was born in Khu’y, on 15th Rajab, 1317 AH. He came to Najaf at the age of 13 with his father Sayyid Ali Akbar Al-Khu’i. After completing his preliminary studies at the age of 20, he joined the final classes under great tutors like Shaikh Al-Shariah Isfahani, Shaikh Muhammad Husayn Isfahani, Shaikh Zia Iraqi and Mirza Husayn Al-Naeeni.

Ayatullah Al-Khu’i's main contribution was to Usool Al-Fiqh, but he was also a great faqeeh, in a sense that his classes on Fiwh were attended by some of the most prominent scholars of his time. After the death of Ayatullah Sayyid Muhsin Al-Hakim in 1971 AD he became a sole Marja. His tenure of Marjaiyyah was tumultuous, and it lasted for nearly 22 years. He died on 8th Safar 1413 AH. (i.e. 8th August 1992). It is said that the number of great fuqaha trained by him during the five decades of constant teaching exceeds one thousand.

Summary

We have briefly introduced 40 great lives from the world of Fiqh, starting with the era of Ghaybat as-Sughra till the onset of fifteenth century Hijra. These were the prominent jurisconsults of Shi’a sect whose names and works have guaranteed the life and growth of Islamic Shariah. However, it must be mentioned that there were many others whose contributions cannot be underestimated, and some o them have been referred to in this brief treatment. Following important points emerge from the above:

a) Fiqh has had a continuous growth right from the third century Hijra, and it has been taught and developed incessantly in the great Shi’a seminaries. If we were to take the example of Ayatullah Sayyid Abul Qasim Al-Khu’i, we can connect him upwards with his masters one generation after another, forming a glorious chain which links with the era of our Imams (‘a). This continuity is unique in Islam and what is more noteworthy is that the continuity made Islamic guidance available to the Ummah at all times and in varying circumstances.

The reason for starting from the third century Hijra is not because no Fuqaha existed before that time. It is because the era earlier than Ghaybat as-Sughra was the era of our Imams (‘a) and in their presence Fuqaha obviously were eclipsed. However, we know their namev and we also possess a list of their works on Fiqh. For example, the earliest work on record is the book on Fiqh written by Ali b. Rafe' who lived during the time of Imam Ali b. Abu Talib (‘a). Ali b. Rafe's brother Abdullah was Imam Ali's (‘a) scribe as well as official in charge of Treasury.

b) It is not true to say that Fiqh and other Shi’a teachings were promulgated by the Iranians alone. Till tenth century Hijra, the contribution mainly sprang from non­Iranian sources. Later, during the Safavid rule in Iran, Iranian scholars became major contributors.

c) Iran has not always been the centre of Fiqh. In fact, the earliest organised Shi’a Centre of Fiqh is traced in Baghdad, followed by Najaf during the days of Shaikh Tusi. Later, it was matched by Jabal Amel (Lebanon), Hilla (Iraq) and Aleppo (Syria). Isfahan (Iran) became known as a centre of fiqh during the Safvid regime, but at the same time Muqaddes Ardabili revived the Hawza of Najaf.

As far as Qum is concerned, it had a progressive Hawza during the bloom of Baghdad, centred around personalities like Ibn Babawayh, Ibn Qawlawayh and others. Then there was a period of decline, till its regeneration during the Qajar dynasty, under the supervision of Mirza Abul Qasim Qummi, the author of monumental 'Qawanin'.

With the growth of Hawza in Najaf, Qum again withered away till the third revival took place under Shaikh Abdulkarim Al-Haeri in 1340 AH. Today, as we pen these lines, Qum is the greatest seminary of Fiqh and other Islamic branches of knowledge. With the onslaught of Ba'thist infidelity in Iraq, the Hawza of Najaf has disintegrated. Hopefully, this is one of the temporary phenomena which make their appearance in history. Allah knows best, and upon Him we rely.

No doubt, the growth of smaller Hawzas in Iran had been noticeable, and they were quite prolific. Mention should be made of Fiqh being taught at its highest level in Mash-had, Hamdan, Shiraz, Yazd, Kashan, Tabreez, Zanjan, Qazwain, and Khwansar. But these never grew up to reach the magnitude of Hawza in Qum.

d) It must be acknowledged that the impact of Fuqaha of Jabal Amel, like Muhaqqiq Karaki and Shaikh Bahai, has been great and decisive. The Safavids themselves, as it is known, were more inclined towards Tasawwuf and mysticism. Had it not been for these fuqaha who decided to migrate and live in Iran, establishing the great college of Isfahan, Iran would not have been what it is today in as far as promulgation and development of Fiqh is concerned.

e) As Shakeeb Arsalan has mentioned, Shi’a School in Jabal Amel is centuries older than the one in Iran. Some historians have indicated that the school of Ahlul Bait (‘a) in Jabal Amel was established by Abu Dharr Ghifari, the noble companion of our Prophet (S). Abu Dharr lived in Sham which in those days included all or parts of Lebanon, condemning the wealth being unscrupulously amassed by Mua'wiyah and his lackeys, at the same time preaching the Shi’a faith.

f) We feel that the contribution of fuqaha in India must not be ignored. In order to give a balanced view of the global development of Fiqh, we would like to briefly introduce some of the renowned names in Shi’a history of India:

1. Sayyid Dildar Ali

1. Sayyid Dildar Ali, popularly known as Ghufran Ma'ab, was the son of Sayyid Muhammad Muin bin Sayyid Abdul Hadi. It would seem that his family, like many other Sayyid families, left Nishapur (Iran) because of the Mongol invasion and settled in India. He was born in 1166 AH. He completed his early studies in India, and in 1193 AH travelled to Iraq for further studies. Among his tutors in Iraq were great Fuqaha like Shaikh Ja'far Kashif Al-Ghita’, and Wahid Behbehani. Later, he went to Mashhad (Iran) for further studies.

Sayyid Dildar Ali, while in India, was of Akhbari persuasion, but he changed to Usuli school after his intensive studies in Iraq. Upon his return to Lucknow, he became a Marja' in India, his fatwas being regarded as final by the Shi’a populace.

His magnum opus in Theology (Ilm Al-Kalam) is known as "ImadAl-Islam" which he wrote in Arabic, in refutation of anti­Shi’a arguments by Fakhr ud-Din Razi. His detailed work in Fiqh is 'Muntahal Afkar'. His sons were also pious, dedicated scholars and teachers.

Sayyid Dildar Ali died in the night of 19th Rajab 1235 (2nd May 1820), and was buried in Lucknow.

2. Mufti Muhammad Abbas

2. Mufti Muhammad Abbas son of Sayyid Ali Akbar Jazaeri Shushtari, was born at the end of Rabi Al-Awwal 1224 AH. (15th May 1809). As a child, he was gifted and precocious, having composed an Urdu Mathnavi on Shi’a doctrines at the age of 12. More than 150 of his books have been published but a large number still remain in manuscript form. He never visited Arabia, yet Arab scholars were impressed by his Arabic prose and poetry.

His deep understanding of Fiqh prompted Sultanul Ulama, Sayyid Muhammad, son of Ghufran Ma'ab, to appoint him the mufti of Lucknow. Mufti Muhammad Abbas compiled a guide book for the Qadhis and Mufties of Awadh and the principles laid down by him were followed by the judiciary.

He had six sons, one of them Mufti Sayyid Ahmad Ali (died in 1969) was also a Faqih of repute. He was the principle of Nazmia Arabic College, Lucknow.

Mufti Muhammad Abbas died on 25th Rajab 1306 (27th March 1889) at Lucknow.

3. Sayyid Hamid Husayn

3. Sayyid Hamid Husayn, son of Mufti Muhammad Quli, was born in Meerut, India, on 5th Muharaam 1246 (27th June, 1830). He studied Arabic literature with Mufti Muhammad Abbas, and Sayyidul Ulama Sayyid Husayn (the youngest son of Ghufran Ma'ab) trained him in Fiqh and Usool.

Sayyid Hamid Husayn acquired his knowledge of the Islamic sciences in India, and although he visited many scholars during his pilgrimage to Arabia and Iraq, his main interest lay in collecting books and manuscripts for doctrinal and historical research. Ulama of Iran and Iraq have paid glowing tributes to him in their evaluation of his copious contributions, particularly the encyclopaedic work on Imamah, called 'Abaqatul Anwar'.

Ayatullah Sayyid Muhsin Amili in his 'A'ayanu Al-Shi’a' says: "A man of his eloquence, proficiency in Traditions, Islamic history and Theology is not to be found during his time; in fact, neither before nor after. If we said that a scholar of his status has not appeared after the era of Al-Mufid and Murtadha, it would not be an exaggeration…"

His work on Fiqh includes "Al-dharae" which is a commentary on 'Sharae', 'Zainul Wasail', 'Al-shariah Al-gharra', 'Al-najm Al-thaqib' and others.

4 Sayyid Najmul Hasan

4 Sayyid Najmul Hasan, popularly known as Najmul Millat. He was the son of Sayyid Akbar Husayn of Amroha. Sayyid was born on 6th Dhul Hijja 1279 (25th May 1863). He was a favourite disciple and son-in-law of Mufti Muhammad Abbas. He studied all the higher faculties, including Fiqh and Usool in India, under the tutelage of Abul Hasan Abbu Sahib and Mufti Muhammad Abbas.

Himself a Faqih of the first rank, he trained several Ulama like Sayyid Sibte Hasan, Sayyid Adeel Akhtar and Hafiz Kitayat Husayn. He will ever be remembered for his services to the Shi’as of Tibet, Burma, Africa, and countries in the West, rendered through the missionaries trained in his Madrassah Nazmiah, Lucknow. He died on 17th Safar 1351 AH (18th April 1938).

Part 1: Why Memorise The Holy Qur’an?

The youthful mind is designed to remember and memorise. That’s a primary function of the brain: Memory. It will seek out thinks to store in its memory, and will therefore chase poetry, passages, speeches, songs and whatever it can find in order to remember. Is it not better that one has a program to assist the mind in memorising the Holy Qur’an?

It is unfortunate however, that some scholars may discourage the youth (let alone the elders) of their communities from memorising the Holy Qur’an. Many reasons may be presented, such as that

1. It is not important to do so;

2. Some of the enemies of the Purified Household (as) have memorised the Holy Qur’an and it did not benefit them, why or how could it benefit us?

3. More important than committing to heart is the application of the Holy Qur’an...

Some will ask if there is even any narrations suggesting we should memorise, or that there is no point memorising without understanding.

Part I will provide answers to these questions, while Part II will look in to memorisation technique.

Memorisation of the Holy Qur’an in the eyes of the Holy Qur’an

Memorisation of the Holy Qur’an is one of the best ways to become intimately familiar with the Divinely sent words.

As the divine and unaltered word of Allah, the Holy Qur’an is viewed as the uniting force for all Muslims across the world regardless of nationality, sect, or political point of view. It is the undisputed source of information, and therefore given the topic and content, it would be a large lacuna to omit what the Holy Qur’an itself has to say with regards to this subject.

Al Qamar 54:17 - Easy To Recite And Remember

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

Now We have made the Qur’an easy for Remembrance. Is there any that will remember? (Al Qamar 54:17)

In interpreting this Ayah, and those that follow, the exegesis of both schools of thought are used.1 The conclusion of the abovementioned Ayah is clear. ذِّكْر is a term used for remembrance, the opposite of which is to forget. In Arabic, the term for memory and retentive faculty is this term, used for remembrance. مُّدَّكِرٍ is a word that was initially مُّذتكِرٍ , which is a term used for someone remembers the Holy Qur’an, and where due to the closeness of the letters ت and ذ , the letters have become conjoined to become مُّدَّكِرٍ .

The Ayah therefore asks; this Holy Qur’an has definitely been made easy to recite and remember, and the challenge is that is being asked of mankind, is there anyone who will be able to remember and be awakened by it?

Martyr Mutahhari, may his soul rest in peace, states in the book Getting Familiar with the Holy Qur’an2 under this Ayah, that no other book has been made easier to memorise than the Holy Qur’an, it is designed to be remembered and the brain was created for that purpose.

It is therefore clear; the All-Wise All-Knowing and All-Powerful Creator would not describe the Holy Qur’an with this attribute in vain and without purpose, and to further emphasise the point, this Ayah was repeated four times over in Surah Al Qamar (54:17,22,32,40).

Al Ankabut 29:49 - In The Breasts Of Those Who Have Been Given Knowledge

بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ

Nay; rather it is signs, clear signs in the breasts of those who have been given knowledge; and none denies Our signs but the evildoers. )Al Ankabut 29:49)

Those who have been given knowledge are the Prophet (S), the Divinely Guided (as) and the companions and in such exegesis as that of Alama Tabrasi, may his soul rest in peace, “Jawami Al-jami”3 , describes in this category the believers who are Memorisers of the Holy Qur’an, who carry in the hearts the Holy Qur’an and its meanings.

Al Ahzab 33:34 - Remember That Which Is Recited In Your Houses

وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّـهِ وَالْحِكْمَةِ إِنَّ اللَّـهَ كَانَ لَطِيفًا خَبِيرًا

And remember that which is recited in your houses of the signs of God and the Wisdom; God is All-subtle, All-aware. (Al Ahzab 33:34)

In several Ayahs of this Surah, Allah orders the wives of the Prophet (S) with several commands. The Ayah above is one of those commandments.

The Ayah commands the wives, who have the privilege of being in the home of Prophet (S) where the Holy Qur’an is recited and entrusted and the etiquette of the Prophet (S) is practiced, to recite, protect and conduct themselves according to their practical applications. The term “in your houses” is to emphasise that they are at the source of Islam, and that they should understand that significant status and be role models for the rest of us.

While the command is directed to the wives of the Prophet (S), the Islamic Nation as a whole is also entrusted with this command as they hold close to their hearts the Holy Qur’an and the Etiquettes of the Prophet (S).

The term “remember” is again in contrast to “forget”, and along with “in your houses”, amplifies the advice to have the Holy Qur’an carried in your heart.

Some have considered this Ayah to indicate gratefulness to Allah, especially given the conclusion of the same Ayah - God is All-subtle, All-aware.

However, in the Exegesis of Al-Mizan4 , the author contests this and explains had that been the case, the conclusion would have in fact been “God is All-thankful, All-knowing”5 or “We will recompense the thankful.”6

The attributes of Allah in this Ayah, however, are in line with the remembrance of the Holy Qur’an.

Al Muzzammil 73:20 - Recite as much as is feasible

فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ

So recite the Holy Qur’an so much as is feasible. (Al-Muzzammil 73:20)

In Bihar Al Anwar, under the chapter of Etiquettes and Precepts of Reciting the Holy Qur’an, it states that “so much as feasible”, along with the words before it, “He knows that you will not number it”, Surahs of the Holy Qur’an are understood to have been designed to be easy to remember and memorise, as is its recitation.

“Therefore recite of the Holy Qur’an so much as is feasible” is stipulating that we should recite what is easy for our own abilities. For those who have strong Arabic and memorisation skills, larger Surahs such as Al Baqarah will be easy to memorise. Those who have less of ability, can memorise other Surahs such as Ar Rahman, and those who are beginners in Arabic and/or have poor memories, can recite and memorise short Surahs, such as Al Kawthar.

It must be noted that this Ayah is referring to recitation of the Holy Qur’an outside the prescribed obligatory prayers and therefore is a recommended deed, and not an obligation.

Yet some scholars see it as an obligation, through the reasoning that certain Surahs are recommended in certain recommended prayers throughout the days, months and year, and since it is not permitted by some scholars (and recommended against by others) to recite the Holy Qur’an during prayers from the scriptures of the Holy Qur’an itself, it is evident that the recitation of these Surahs is required to be from memory.

In the book “Kashaf Al Qina’”, Al Bahooti says that the memorisation of the Holy Qur’an is considered a recommended deed by all scholars and likewise, consider it to be an obligation upon at least some members of the community”.

Memorising the Holy Qur’an, in itself, is a means to protecting it from deviation and alteration.

Memorisation of the Holy Qur’an in the eyes of the Divinely Guided

In this section, we will look at some of the many narrations that have been passed down to us to indicate the importance and significance of this task.

After the Holy Qur’an, the most important source of information and knowledge there is, is that of the narrations and traditions of the Divinely Guided (as), often referred to as Infallibles (as), as they are chosen by Allah himself to be the teachers and exegetists of the Holy Qur’an. They have the role of guidance for the society and instilling love and passion for the Holy Qur’an and its memorisation as well as the practical application of the commands within it.

The most authentic sources7 available to us are used to explore this topic.

One such book is Usool Al-Kaafi (اصول الكافي ), one of the oldest, most authentic texts available and written by the respected Shiekh Al Kulaini, may his soul rest in peace. It was written during the minor occultation of the Imam of our Time, may his return be hastened, and with consultation with his four representatives. It is the most valuable, authentic, complete, and comprehensive book amongst the four major texts.8

It is divided in to 35 divisions, called Kitab (or book), starting with the Book of Intellect and Ignorance. One of these Kitabs is a section on the Holy Qur’an9 , and three chapters in that division are dedicated to the memorisation of the Holy Qur’an.

Wasail Al Shia10 is a book collated by Sheikh Amily, using over 180 authentic and accepted books of narrations including the four major books, he compiled the best and most authentic of these narrations in to this well-known and accepted book.

Volume 89 of the encyclopedia Bihar Al-Anwar compiled by Al Majlisi, may his soul rest in peace, is dedicated to the Holy Qur’an.

The following are forty narrations grouped by topic and their translations, the first being the recommendation to learn the Holy Qur’an.

1. Recommendations

Narration 1 - It is incumbent upon the believer

ينبغي للمؤمن أن لا يموت حتى يتعلم القرآن، أو يكون في تعلمه

It is incumbent upon the believer to not pass away till he learns the Holy Qur’an, or be in the process of learning it.11 .

Imam as-Sadiq (as)

Narration 2 - It is the best narration

تعلموا القرآن فإنه أحسن الحديث، وتفقهوا فيه فإنه ربيع القلوب، واستشفوا بنوره فإنه شفاء الصدور، وأحسنوا تلاوته فإنه أنفع القصص

Learn the Holy Qur’an for it is the best narration, and grasp it for it is the spring of the heart, and heal yourselves with its light for it is a remedy for the chests, and master its recitation for it is the most beneficial of accounts.12

Imam Ali (as)

Narration 3 - Happiness, Martyrdom, Salvation

إن أردتم عيش السعداء وموت الشهداء والنجاة يوم الحسرة والظل يوم الحرور والهدى يوم الضلالة فادرسوا القرآن، فإنه كلام الرحمن وحرز من الشيطان ورجحان في الميزان

If you want to the life of happiness, the death of a martyr, salvation from the day of regret, the shadow on the day of heat, and guidance on the day of straying, so then study the Holy Qur’an for it is the Word of the Merciful and the shield against Satan and the predominant (weight) on the scales (of deeds).13

The Prophet (S)

Narration 4 - The best of the best of you

خياركم من تعلم القرآن وعلمه

The best of the best of you is whomever learns the Holy Qur’an and acts upon it.14

The Prophet (S)

Narration 5 - The trust to His creation

القرآن عهد الله إلى خلقه فقد ينبغي للمرء المسلم أن ينظر في عهده وأن يقرأ منه في كل يوم خمسين آية

The Holy Qur’an is the trust of Allah to his creation, so it is desirable to the Muslim to look upon this trust and to recite from the Holy Qur’an every day fifty Ayahs.15

Imam as-Sadiq (as)

Narration 6 - A house of ruin

إن الذي ليس في جوفه شئ من القرآن كالبيت الخرب

Certainly, he who has nothing of the Holy Qur’an within his heart is like a house in ruin.16

The Prophet (S)

2. Start Young

Narration 7 - Infused in to blood and flesh

من قرأ القرآن وهو شاب مؤمن اختلط القرآن بدمه ولحمه وجعله الله مع السفرة الكرام البررة وكان القرآن حجيجا عنه يوم القيامة

Whomever recites the Holy Qur’an when he is a young believer, the Holy Qur’an will infuse in to their blood and flesh and Allah will place him with the noble, devoted Angels, and the Holy Qur’an will shield him on the Day of Resurrection.17

Imam as-Sadiq (as)

3. The Holy Qur’an Will Complain

Narration 8 - Three will complain

ثلاثة يشكون إلى الله عز وجل: مسجد خراب لا يصلي فيه أهله، وعالم بين جهال، ومصحف معلق قد وقع عليه غبار ولا يقرء فيه

Three will complain to Allah - A deserted Mosque where its people do not pray, a scholar amongst the ignorant, and a Holy Qur’an gathering dust and not recited with.18 .

Imam as-Sadiq (as)

4. Merits of Recitation

Recitation of the Holy Qur’an is a deed which is superior to many others. Imam ar-Ridha’ (as) says the following:

Narration 9 - Better than remembrance

قراءة القرآن أفضل من الذكر، والذكر أفضل من الصدقة، والصدقة أفضل من الصيامَ، والصوم جُنَّةٌ من النَّار

Recitation of the Holy Qur’an is better than remembrance, and remembrance is better than charity, and charity is better than fasting, and fasting is a shield from the fire.19 .

Imam ar-Ridha’ (as)

5. Types of People Who Recite

Narration 10 - Three kinds of people

عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن إسماعيل بن مهران عن عبيس بن هشام، عمن ذكره، عن أبي جعفر (عليه السلام) قال: قراء القرآن ثلاثة :

رجل قرأ القرآن فاتخذه بضاعة واستدر به الملوك واستطال به على الناس ورجل قرأ القرآن فحفظ حروفه وضيع حدوده وأقامه إقامة القدح فلا كثر الله هؤلاء من حملة القرآن ورجل قرأ القرآن فوضع دواء القرآن على داء قلبه فأسهر به ليله وأظمأ به نهاره وقام به في مساجده وتجافى به عن فراشه فبأولئك يدفع الله العزيز الجبار البلاء وبأولئك يديل الله عز وجل من الأعداء وبأولئك ينزل الله عز وجل الغيث من السماء فوالله لهؤلاء في قراء القرآن أعز من الكبريت الأحمر

Imam al-Baqir (as) is quoted to have said there are three kinds of people who recite the Holy Qur’an:

1. One who recites the Holy Qur’an as though a product to trade with, to win over kings and dominate over the people,

2. Another who memorises the letters, but loses its boundaries and keep guards it like a delicate glass, showing it off for a time to profit from it, may Allah not increase the numbers of this group,

3. And one who recites the Holy Qur’an as the medicine for the illnesses of his heart, keeps vigil of the night with it, endures thirst with it through his day, teaches and recites it in Mosques, and leaves his bed for its sake,20

Imam al-Baqir (as) states that through the latter group, Allah, the Most Majestic, the Almighty, keeps away calamity, and through them, Allah keeps away the enemy, and through them, Allah brings down the rains from the sky. Imam al-Baqir (as) then swears by the name of Allah that certainly those reciters of the Holy Qur’an are of more cherished than The Red Kabrit.21

This narration is directly answering those who claim that memorising the Holy Qur’an is not necessary, brushing it off with sophisms such as those who fought Imam Ali (as) were memorisers; and look where they ended up! Or that it brings no benefits to us.

The answer is clear. Memorising the Holy Qur’an should not be to make a profit or lure people, nor simply memorise the words and lose the boundaries, as is the case in the first two groups of people described in the narration, but rather, memorising the Holy Qur’an means acting upon its guidance to be able to reap the rewards.

Narration 11 - Nobility

Imam as-Sadiq (as) states the following

الحافظ للقرآن العامل به، مع السفرة الكرام البررة

The memoriser of the Holy Qur’an, who implements it, is with the noble, pious.22

Imam as-Sadiq (as)

The term “noble and pious” is the same one used in the Holy Qur’an in Surah 80, Ayah 16.

5. Memorising Through Hardship

A common detractor from any attempt to memorise the Holy Qur’an is in believing that one requires good memory in order achieve any of the goals of memorising, and the belief their memory is not up to the task.

The goal must be considered and incremental. The primary goal should be one of association with the Holy Qur’an. To be on the path of familiarity and to grow with Divine Text, knowing that memorising the Holy Qur’an is no easy task.

This is clear through chapters entitled “Who Learns the Holy Qur’an with Difficulty” in Al-Kafi and “Recommendation of memorising the Holy Qur’an and bearing hardships in learning it and memorising it” in Mustadrak Al-Wasail23 amongst many others. These chapters give us an indication that throughout history and since the Dawn of Islam, Muslims have struggled with and have endured hardship in order to learn and memorise the Holy Qur’an, but also that learning and memorising come hand in hand together.

Narration 12 - Double the reward for hardship

إن الذي يعالج القرآن ويحفظه بمشقة منه وقلة حفظ له أجران

Whoever engages the Holy Qur’an, enduring hardship and difficulty in memorising it, will have double the reward.24 .

Imam as-Sadiq (as)

And the doubter may shed the following doubt - in that if memorisation of the Holy Qur’an comes with hardship and difficulty, that one may rebel and the opposite of the desired effect results.

Yet the same individuals strive and work hard, and encourages, pushes and motivates their child towards obtaining knowledge in sciences and arts, to obtain livelihood, to train and push through pain barriers in order to excel in sports, or to pass final examinations etc.… without such reservations!

It is true that the worldly obligations can have a toll on the goal of reciting and learning the whole of the Holy Qur’an, restrictions on time and work or study loads can come at the expense of such a goal, but it must be at least concluded that some of the Holy Qur’an can be memorised.

6. Don’t Forget What You Learnt!

Narration 13 - How I wish you were mine

قال أبو عبد الله (عليه السلام): من نسي سورة من القرآن مثلت له في صورة حسنة ودرجة رفيعة في الجنة فإذا رآها قال: ما أنت ما أحسنك ليتك لي؟ فيقول: أما تعرفني؟ أنا سورة كذا وكذا ولو لم تنسني رفعتك إلى هذا

Whoever forgets a Surah from the Holy Qur’an, it will appear to them in the best and highest form in paradise, and when they see it, and asks what are you? How beautiful! How I wish you were mine!.. The Surah will reply “Don’t you know me? I am such and such a Surah, had you not forgotten me I would have raised you up to this”25

Imam as-Sadiq (as)

Narration 14 - No sin was greater

قال رسول الله صلى الله عليه وسلم: عرضت على ذنوب أمتي فلم أر ذنبا أعظم من سورة من القرآن أو آية أوتيها رجل ثم نسيها

The sins of my Nation were displayed to me and no sin was greater than a Surah of the Holy Qur’an or an Ayah that a man brings and then forgets it.26 .

The Prophet (S)

These two narrations show the significance and importance of working hard to recite with the intention of remembering the Ayahs… for not only will there be missed rewards by not remembering them, but also a punishment.

A conclusion may be drawn here, that it is best not to memorise the Holy Qur’an in the first place, lest one forgets the Ayahs memorised and the responsibility that sits with having to memorise it. Reasons such as not having the time to review and revise and having a weak memory can be used as excuses.

This is a shallow reasoning, however, as the contrary is true. A parable may be that it would be like saying to escape the law of the land, it is best to not even know what those laws are. Ignorance is not bliss.

Some grand scholars even view the forbidding of forgetting the Surahs and Ayahs to be a valuable blessing. It guarantees the need to constantly be associated with the Holy Qur’an through consistent review and recitation.

Some scholars from both schools of thought view the need to constantly review what has been memorised as obligatory, and not doing so, if risking forgetting those Ayahs memorised, as a sin. This is based on some narrations such as those listed and sometimes even quote such Ayahs as 126 of Surah Taha:

قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَٰلِكَ الْيَوْمَ تُنسَىٰ

God shall say, 'Even so it is. Our signs came unto thee, and thou didst forget them; and so today thou art forgotten.' (Ta-Ha 20:126)

Ayatollah Tabrizi, may Allah bless his soul, says it is an obligatory precaution that one who has memorised Surahs to review them constantly so as to not forget them.27

Not all scholars are of this view, with most exegesis explaining this Ayah to mean not implementing the commands of the Ayahs, rather than not forgetting them.

Ayatollah Araki, may Allah bless his soul, states that the forbidding of forgetting the Holy Qur’an is not a proven law, and suggests it is rather despised to do so, citing narrations which indicate it is not a sin to have forgotten what has been memorised.

Ayatollah Araki states that given the memorisation of the Holy Qur’an is a recommendation, so is its apparent constant recitation to guard against forgetting it.

He concludes that it may therefore be the negligence and lack of importance given to the Holy Qur’an and its recitation, causing one to forget, as being one of the greatest sins28 .

7. The Holy Qur’an is Your Protection

Narration 15 - I fear learning the Holy Qur’an

جاء أبو ذر إلى النبي (صلى الله عليه وآله)، فقال: يا رسول الله، اني أخاف ان أتعلم القرآن ولا اعمل به، فقال رسول الله (صلى الله عليه وآله): لا يعذب الله قلبا أسكنه القرآن

Abu Dharr came to the Prophet and said” Oh Prophet, I fear learning the Holy Qur’an and not act upon it, so the Prophet said in reply: Allah will not punish a heart in which the Holy Qur’an resides in.29 .

The Prophet (S)

Narration 16 - The fire will not touch it.

لو كان القرآن في إهاب، ما مسه النار

If the Holy Qur’an is embedded in skin, the fire will not touch it.30

The Prophet (S)

Narration 17 - No punishment

اقرؤوا القرآن واستظهروه، فإن الله تعالى لا يعذب قلبا وعاء القرآن

Recite the Holy Qur’an and commit it to memory, for Allah does not punish a heart that has memorised the Holy Qur’an. .31

The Prophet (S)

Narration 18 - The earth responds

إذا مات حامل القرآن أوحى الله إلى الأرض ان لا تأكلي لحمه، قالت الهى كيف آكل لحمه وكلامك في جوفه

When a memoriser of the Holy Qur’an passes away, Allah will reveal to the earth to not eat their flesh. The earth responds: My Lord, how could I eat the flesh with your Words infused with in it?32 .

The Prophet (S)

Narration 19 - Reduce punishment upon parents

من قرأ القرآن في المصحف، خفف الله تعالى العذاب عن والديه وان كانا مشركين، ومن قرأ القرآن عن حفظه، ثم ظن أن الله تعالى لا يغفره فهو ممن استهزأ بآيات الله

Whomever recites the Holy Qur’an off the scripture, Allah will reduce the punishment upon his parents even if they should be polytheists, and whomever recites the Holy Qur’an memoriter, and then suspects that Allah does not forgive him, then he is of those who mock the Ayahs of Allah.33 .

The Prophet (S)

Narration 20 - A calamity from the sky

إذا انزل الله عاهة من السماء عوفي منها حملة القرآن، ورعاة الشمس: اي الحافظون لأوقات الصلاة، وعمار المساجد

When Allah sends down a calamity from the sky, forgiven from it is the bearer of the Holy Qur’an and those who heed the sun, that is, those who keep the time of their prayers, and those who build Mosques.34 .

The Prophet (S)

8. Implementing the Holy Qur’an is a Pre-Requisite

Narration 21 - Two kinds of scholars

سمعت أمير المؤمنين عليه السلام يحدث عن النبي صلى الله عليه وآله أنه قال في كلام له: العلماء رجلان: رجل عالم آخذ بعلمه فهذا ناج وعالم تارك لعلمه فهذا هالك، وإن أهل النار ليتأذون من ريح العالم التارك لعلمه، وإن أشد أهل النار ندامة وحسرة رجل دعا عبدا إلى الله فاستجاب له وقبل منه فأطاع الله فأدخله الله الجنة وأدخل الداعي النار بتركه علمه واتباعه الهوى وطول الأمل، أما اتباع الهوى فيصد عن الحق وطول الامل ينسي الآخرة

There are two kinds of scholars, one who upholds and implements their knowledge, they are saved, and another who disregards their knowledge, they face destruction. The people of the hell fire will be troubled by the putrid stink of the scholar who disregards their knowledge, and certainly, the most regretful of the hell bound are and most lamenting are those who invites another to Allah and the invitee responds and accepts and answers the call and so enters Paradise, and the one who was inviting is entered in to Hell for not implementing their knowledge, but instead followed their whims and desires and infinite worldly aspirations. For succumbing to whims and desires obstructs the Truth, infinite worldly aspirations makes one forget the Hereafter.35

Imam Ali (as) speaks of the Prophet’s (S) words.

Narrations IV and V make it evident that it is the implementation of the Holy Qur’an and not the memorisation of the words alone that leads to the beneficial effects and protection of the Holy Qur’an to the one who holds it, and it only leads to destruction to those who ignore the knowledge, message, and instructions carried within it. Those hell-bound individuals who had memorised the Holy Qur’an but showed enmity to The Purified Household (as), fighting and killing them and their supporters, benefited not from the Holy Qur’an in their hearts but rather it added to their losses, as evident in the Holy Qur’an:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

And We send down, of the Koran, that which is a healing and a mercy to the believers; and the unbelievers it increases not, except in loss. (Al-Isra 17:82)

9. Supplications for Memorisation

One of the chapters found in authentic books collate the supplications by the Divinely Guided (as) that teach us how to supplicate for assistance in memorisation of the Holy Qur’an, which in itself speaks volumes as to the importance given to this topic by the Divinely Guided (as).

Imam as-Sadiq (as) is reported in Al-Kafi to have the following supplication:

Narration 22 - Bless me with the memorisation

اللهم إني أسألك ولم يسأل العباد مثلك أسألك بحق محمد نبيك ورسولك وإبراهيم خليلك وصفيك وموسى كليمك ونجيك وعيسى كلمتك وروحك وأسألك بصحف إبراهيم وتوراة موسى وزبور داود وإنجيل عيسى وقرآن محمد (صلى الله عليه وآله) وبكل وحي أوحيته وقضاء أمضيته وحق قضيته وغنى أغنيته وضال هديته وسائل أعطيته وأسألك باسمك الذي وضعته على الليل فأظلم وباسمك الذي وضعته على النهار فاستنار وباسمك الذي وضعته على الأرض فاستقرت ودعمت به السماوات فاستقلت ووضعته على الجبال فرست وباسمك الذي بثثت به الأرزاق وأسألك باسمك الذي تحيي به الموتى وأسألك بمعاقد العز من عرشك ومنتهى الرحمة من كتابك أسألك أن تصلي على محمد وآل محمد وأن ترزقني حفظ القرآن وأصناف العلم وأن تثبتها في قلبي وسمعي وبصري وأن تخالط بها لحمي ودمي وعظامي ومخي وتستعمل بها ليلي ونهاري برحمتك وقدرتك فإنه لا حول ولا قوة إلا بك يا حي يا قيوم

Oh Lord, I ask of You, and none of Your worshippers ask anyone like You, by the certitude of Muhammad Your prophet and messenger, and Ibrahim Your friend and chosen one, and Moses whom You converse with and Your confidant, and Jesus Your Word and Your Spirit, and I ask You by the manuscripts of Ibrahim and the Torah of Moses and the Zabur of David, and the Bible of Jesus, and the Holy Qur’an of Muhammad, and with every revelation You have revealed and judgement You have executed, and Truth You ordained, and rich You made wealthy, and stray You have guided and beggar You gave, and I ask of You in Your name that You place upon the night so it darkens and by Your name that you place upon the day so it brightens, and by Your name that you place upon the Earth so it settled, and supported the skies so it became independent, and You placed it upon the mountains to be anchored, and by Your name that You sent with it sustenance, and I ask in Your name that you give life to the dead, I plead before You through the bond of majesty of Your Throne, and by the boundaries of Your mercy from Your Book, I ask You to send blessings upon the Prophet and the Purified Household of the Prophet, and that You bless me with the memorisation of the Holy Qur’an and assortment of the science and that You establish it in my heart and hearing and sight and that You infuse it within my flesh and blood and bones and brain, and You use it my nights and days through Your mercy and might, for it is certain that there is might nor power except with You, Oh Ever Living, Eternal.36 .

Imam as-Sadiq (as)

In another Hadith narrated through the Imams (as) and attributed to the Prophet (S)

Narration 23 - Hold my heart to the memorisation

اللهم ارحمني بترك معاصيك أبدا ما أبقيتني وارحمني من تكلف ما لا يعنيني وارزقني حسن المنظر فيما يرضيك عني وألزم قلبي حفظ كتابك كما علمتني وارزقني أن أتلوه على النحو الذي يرضيك عني، اللهم نور بكتابك بصري واشرح به صدري وفرح به قلبي وأطلق به لساني واستعمل به بدني وقوني على ذلك وأعني عليه، إنه لا معين عليه إلا أنت، لا إله إلا أنت

Oh Allah, have mercy upon me so that I may never disobey you so long as you allow me to live, and have mercy upon me from the burden of what does not concern me, and bless me the best of appearance in what pleases you of me, and hold my heart to the memorisation of Your Book just as you taught and bless me so that I may recite it in the way that I may please You. Oh Allah, enlighten with your book mu sight and expand with it my chest, and gratify with it my heart, and with it make my tongue speak, and use my body with it and strengthen me and support me in upon this, there is supporter in this except You, no God except You.37

The Imams (as) through Imam Ali (as) through the Prophet (S)

In Mafith Al Jinan38 by Shiekh Abbas Al-Qummi, may his soul rest in peace, under the first chapter (describing recommended post prayer supplications and acts), has the following supplication taught to Imam Ali (as) by the Prophet (S):

Narration 24 - Light, Insight, Comprehension

سبحان من لا يعتدي على أهل مملكته، سبحان من لا يأخذ أهل الأرض بألوان العذاب، سبحان الرؤف الرحيم، اللهم اجعل لي في قلبي نورا وبصرا وفهما وعلما إنك على كل شئ قدير

Glorified is He who does not infringe upon those of His kingdom, glorified is He who does not overwhelm those of the Earth with the colours of punishment, glorified is He who is The Compassionate, The Merciful. Oh Allah make it so for me that in my heart a light and insight and comprehension and knowledge, for it is certain that You have power over everything.39 .

The Prophet (S)

10. Be An Intercessor

Intercession is often seen to be only for the Divinely Guided (as) or particular companions or scholars, but what of someone who has memorised the Holy Qur’an? Do they have any such privileges? A narration from the Prophet (S) answers that question.

Narration 25 - Intercede on behalf of ten

من استظهر القرآن وحفظه، وأحل حلاله، وحرم حرامه، ادخله الله به الجنة، وشفعه في عشرة من أهل بيته، كلهم قد وجب له النار

Whoever commits the Holy Qur’an to memory, and makes permissible what it has made permissible, and forbids what it has forbidden, Allah will with it enter him in to Paradise and will allow him to intercede on behalf of ten of his household all of whom were obliged to enter Hell.40 .

The Prophet (S)

11. Levels of Heaven

Narration 26 - Levels in Paradise

عدد درج الجنة عدد آي القرآن، فإذا دخل صاحب القرآن الجنة قيل له: ارقأ واقرأ لكل آية درجة فلا تكون فوق حافظ القرآن درجة

The number of levels in Paradise are the number of Ayahs in the Holy Qur’an, so when the companion of the Holy Qur’an enters Paradise, it is said to him: “Rise and read41 for every Ayah a level, for there is no higher level in Paradise than that of a memoriser of the Holy Qur’an.”42 .

The Prophet (S)

12. Teaching the Holy Qur’an

There are also numerous narrations on the teaching of the Holy Qur’an, including the following:

Narration 27 - A driver and a guide

ألا من تعلم القرآن وعلمه وعمل بما فيه فأنا له سائق إلى الجنة ودليل إلى الجنة

Certainly, whomever learns the Holy Qur’an and teaches it, and implements it, certainly for him is a driver to Paradise and a guide to Paradise.43 .

The Prophet (S)

Narration 28 - Rights upon the father

حق الولد على الوالد أن يحسن اسمه، ويحسن أدبه، ويعلمه القرآن

The right of the offspring upon the father are to select the finest name, and to better his manners, and to teach him the Holy Qur’an.44 .

Imam Ali (as)

Narration 29 - Forgiveness

معلم القرآن ومتعلمه يستغفر له كل شئ حتى الحوت في البحر

The teacher of the Holy Qur’an and the one who learns it will have everything seek forgiveness for him, even the fish in the sea.45 .

The Prophet (S)

13. Reciting From the Holy Qur’an

Vision is an important part of memorisation and science today confirms that using more of your senses will help solidify and strengthen your memory. So by looking at the Holy Qur’an and seeing the words on the page is reinforcing memorisation with visual aid.

Narration 30 - By heart or from the book?

جعلت فداك إني أحفظ القرآن على ظهر قلبي فأقرأه على ظهر قلبي أفضل أو أنظر في المصحف؟ قال: فقال لي: بل أقرأه وانظر في المصحف فهو أفضل، أما علمت أن النظر في المصحف عبادة

May I be sacrificed for you, I have learnt the Holy Qur’an off by heart, so is it better I recite it by heart or to look at the scripture? So Imam as-Sadiq replied: Recite it and look at the scripture for it is better, for you should know that looking at the scripture is in itself worship.46 .

Imam as-Sadiq (as)

Narration 31 - Satan’s nightmare

ليس شيء أشد على الشيطان من القراءة في المصحف نظرا

There is nothing worse upon Satan than the recitation by viewing the Holy Qur’an.47 .

The Prophet (S)

And as for the earlier narration also, “Whomever recites the Holy Qur’an off the scripture… and whomever recites the Holy Qur’an memoriter…” The Prophet (S) is teaching us that whether we recite off the scripture or off by heart, there is reward in it!

14. Measurable Motivation, Immeasurable Strength, Social Status

The Imams (as) did not only use the hereafter as motivation for their followers to memorise the Holy Qur’an, but also material, worldly motivations such as social status and monetary rewards, as well as physical strength that’s beyond imagination.

Here are some narrations to illustrate, with the first narration giving so much importance to those who memorise the Holy Qur’an that they are entitled to annual monetary rewards from the Islamic Treasury.

Narration 32 - Annual Income

من دخل في الاسلام طائعاً وقرأ القرآن ظاهراً فله في كلّ سنة مائتا دينار في بيت مال المسلمين، وإن منع في الدنيا أخذها يوم القيامة وافية أحوج ما يكون إليها

Whoso enters faithfully into Islam and recited the Holy Qur’an memoriter for him is two hundred dinars in the Islamic Treasury annually, and if he is prevented from getting it in this world he will take it on the Day or Resurrection in its entirety whenever so in need of it.48 .

Imam Ali (as)

Narration 33 - Societal Status

حملة القران المخصوصون برحمة الله تعالى الملبسون نور الله تعالى المعلمون كلام الله تعالى المقربون عند الله تعالى من والاهم فقد والى الله تعالى ومن عاداهم فقد عادي الله تعالى

Those who carry the Holy Qur’an are the ones particularly privileged with the Mercy of Allah, who are draped with the Light of Allah, who are taught the Words of Allah, who are closest to Allah, whomsoever champions them champions Allah, and whomsoever makes enemies of them will be making enemies with Allah49 .

The Prophet (S)

Narration 34 - Strength

من قرأ مائة آية من القرآن من أي القرآن شاء ثم قال: يا الله سبع مرات فلو دعا على الصخرة لقلعها إن شاء الله

Whomever recites one hundred Ayahs from the Holy Qur’an from any part of the Holy Qur’an he wishes and then says ”Ya Allah” seven times, if he then imprecates upon a boulder he would uproot it with the will of Allah.50

Imam Ali (as)

Narration 35 - Highest status

إن أهل القرآن في أعلى درجة من الآدميين ما خلا النبيين والمرسلين فلا تستضعفوا أهل القرآن حقوقهم فإن لهم من الله العزيز الجبار لمكانا عليا

Certainly, the people of the Holy Qur’an are the highest status of human beings save the Prophets and Messengers, so do not seek to diminish the rights of the people of the Holy Qur’an, for certainly they have a high place for them from The Al Mighty Allah.51 .

The Prophet (S)

Narration 36 - Pass the Straight Path with the prophets

إِن أَكرم العباد إِلى الله بعد الاَنبياء العلماء ثم حَمَلة القرآن يخرجون من الدنيا كما يخرج الاَنبياءُ، ويُحشرون من قبورهم مع الاَنبياء ويمرّون على الصراط مع الاَنبياء ويأْخذون ثواب الاَنبياء، فطوبى لطالب العلم وَحامل القرآن مما لهم عند الله من الكرامة والشرف

The most honourable of the worshippers to Allah after the Prophets are the scholars, then the bearers of the Holy Qur’an, they leave the world just as the prophets leave, and they are resurrected from their graves with the prophets, and they pass the Straight Path with the prophets, and they take the rewards of the prophets, so blessed are the seekers of knowledge and the bearers of the Holy Qur’an of what they have with Allah of honour and prestige.52 .

The Prophet (S)

Narration 37 - Most honourable

أشراف امتي حملة القرآن وأصحاب الليل

The most honourable of my nation are the bearers of the Holy Qur’an and those who keep vigil at night53 .

The Prophet (S)

Narration 38 - The standard of Islam

حامل القرآن حامل راية الإسلام، من أكرمه فقد أكرم الله، ومن أهانه فعليه لعنة الله عز وجل

The bearer of the Holy Qur’an is the bearer of the standard of Islam, whoever honours him, so Allah will honour him, and whoever insults him, so upon him is the curse of Allah.54

The Prophet (S)

In well-known and documented historical events, the Prophet (S) would seek to make the Commander in Chief of a group of men to be sent to battle or for a mission by asking each one what and how much of the Holy Qur’an they have memorised. In one such instance, a young man says Surah Al-Baqarah and some of other parts of the Holy Qur’an is what he has memorised, and so was assigned the post of Commander in Chief. When the rest of the men complained that this man was the youngest of all of us!! The Prophet(S) replied “Yes, but he has memorised Surah Al-Baqarah”.55

Likewise, when burying the Martyrs of the Battle of Uhud, the Prophet (S) asked for those who memorised the Holy Qur’an to be buried before others.56

15. Memory and Cognition Is Maintained

Narration 39 - Faculty of mind

من جمع القرآن متعه الله بعقله حتى يموت

Whomever memorises the Holy Qur’an Allah will make him enjoy the faculty of his mind till his death57 .

The Prophet (S)

Narration 40 - Memory

ثلاثة يزدن في الحفظ ويذهبن بالبلغم قراءة القرآن والعسل واللبان

Three increase memory and drive away phlegm, recitation of the Holy Qur’an, honey, and curd58 .

Imam Ali (as)

Quick Overview

1. The Prophet (S) and the Divinely Guided Imams (as) have been reported on multiple occasions ordering and recommending the memorisation of the Holy Qur’an. And taking their advice in doing so is the path to happiness and perfection in this world and the hereafter.

2. The Prophet (S) and the Divinely Guided Imams (as) themselves are bearers of the Holy Qur’an and encouraged their families and supporters to do so.

3. The supplications that seek help in memorising the Holy Qur’an are in themselves testimony to the weight put on memorisation of the Holy Qur’an.

4. Not only where rewards for the Hereafter described, but material rewards should be used to encourage memorisation, including annual income from the Islamic Treasury.

5. It is a shield against the fire of Hell, and one who starts young and has the Holy Qur’an infused in to their flesh and skin, will certainly be protected.

6. There are medical benefits such as the protection of the mind and intellect from diseases that may be seen such as Alzheimer’s and improvement of memory that other texts such as poetry does not have.

7. In taking in the challenge to memorise the Holy Qur’an, you use your time and every moment you have in preserving what you have memorised through regular reviews and in learning new Ayahs. This makes you one who is associated with the Holy Qur’an.

8. Many narrations describe different surahs to be recited in different prayers, especially in the Night Prayer, where long surahs are recommended. On the other hand, reading from the pages of the Holy Qur’an during prayers is not recommended. The conclusion is that one must memorise these surahs in order to be able to recite them during the prayers.

9. In order to succeed in this task, and in any task, one must supplicate and pray, and seek intercession, so that Allah can bless them with this privilege, and to know that without this support and blessing, success will otherwise be elusive.

10. One must have the right intention when committing to reciting of the Holy Qur’an. Imam as-Sadiq (as) says the following with this regard:

إن من الناس من يقرأ القرآن ليقال: فلان قارئ و منهم من يقرأ القرآن ليطلب به الدنيا ولا خير في ذلك ومنهم من يقرأ القرآن لينتفع به في صلاته وليله ونهاره

Certainly, amongst the people are those that recite the Holy Qur’an so that people can see so and so is a reciter, and amongst them is who recites the Holy Qur’an in order to ask for worldly gains and not that of the Hereafter, and amongst them is who recites the Holy Qur’an so that he benefits with it in his prayers, and night, and days.59

Imam as-Sadiq (as)

Memorisation of the Holy Qur’an in the eyes of Scholars

The Holy Qur’an, the Prophet (S) and the Divinely Guided Imams (as) have all emphasised the significance and importance of constant recitation, memorisation and action upon the Holy Qur’an. In this section, a snapshot of quotes from past and present scholars of Islam are showcased.

The First Martyr

Muhammad Ibn Makki Al-Aamali, known as the Martyr, or The First Martyr. He lived in the eighth century and was born in Lebanon into a scholarly family. He studied widely and travelled broadly to study including to Al-Hilla, Baghdad, Damascus, Holy Mecca, Madinah, Quds in Palestine, Al-Khalil and Egypt.

One of his most important and last works was on jurisprudence “Al Lum’a Al Dimishqiya”60 which was written while in prison, in no more than seven days and while knowing he was to be executed at the end of the week, after which he was crucified and burnt in Damascus under the orders of the oppressive powers of the time.61 May his soul rest in peace.

In his published will, he writes that

If you can memorise the Holy Qur’an, then definitely do so, but if you see yourself unable to, then do so for whatever amount you can.62

The Second Martyr

Sheikh Zain Ul-Deen Ali Ibn Muhammad Al-Aamali, known as the Second Martyr, was born in 911AH in Lebanon. Also a well-known and respected scholar having travelled widely to study, including Damascus, Egypt, Mecca, Madinah, and holy places in Iraq.

The Second Martyr has written a significant commentary on the works of the First Martyr, “Explanation of The Lum’a Al-Damishqiya”, which continues to be studied in Islamic Seminaries until today. As with the First Martyr, he was ordered to be executed, may his soul rest in peace, by an oppressive government.63

He writes on this topic in another book still relevant today, “Muniat El Mureed”64 that

…the first thing a seeker of knowledge must occupy himself with is the masterful memorisation of the Holy Qur’an. Why? Because the Holy Qur’an is the basis and most important of sciences. The way of previous scholars was that sciences of jurisprudence and narrations would not be to taught unless the student was a memoriser of the Holy Qur’an. And after its memorisation, further studies must be so as to not slowly drift in to forgetting the Holy Qur’an…but rather a portion must be consistently recited on a daily basis…

The above advice was repeated in “Al Murad Min Meniat El Mureed”65 a summary of the original work by Syed Muhammad Ridha’ Tabatabaie.

Ayatollah Borujerdi

The Grand Ayatollah and Marja of his time until his death in 1961 at 86 years of age, may his sould rest in peace. It was him that revived the Islamic Seminaries of Qom and was a teacher to such students as Syed Ruhallah Al-Musawi Khomeini, Syed Ali Khamenei, the current Supreme Leader of the Islamic Republic of Iran, and Syed Ali Sistani, current Grand Marja based in Najaf, Iraq.

He is buried between The Greater Mosque and the Holy Shrine of Syeda Fatimah Ma’sooma, peace be upon her, in Qom, Islamic Republic of Iran.

His comment on the Holy Qur’an is that

Memorisation of the Holy Qur’an is the provision of the journey for mankind. Alas! Regret upon he who leaves this world without any provisions.66

Ayatollah Muhammad Taqi Bahjat

Born 1916 and having passed away only recently in 2009 at 92 years of age, may his soul rest in peace, many still remember the prayers he led and the Islamic Seminaries in Qom continue to tell stories of this very special man. His works continue to be published and have significant impact on today’s society, and is buried near the Holy Shrine of Syeda Fatimah Ma’sooma, peace be upon her, in Qom, Islamic Republic of Iran.

He is well known for his simple, but effective instructions on life. On the issue of the Holy Qur’an, he says:

“We must have absolute certainty in the fact that looking at the Qur'an is not like looking at any other book!”67

and that

“Looking at the Qur’an continuously is the remedy for the pain of eyes.”68

On the issue of learning and acting upon the Holy Qur’an, he says:

“We have the responsibility of striving to learn, teach, recite, and act upon the Qur’an. However, whilst we place the Qur’an upon our heads on the nights of vigil [i.e. the Nights of Power], in practice, we step upon the verses of hijab, backbiting, lying and the verses, "Woe to the defrauders,"[Surah al-Mutaffifeen (83): 1] "Do not speak to your parents in an ill-tempered manner,"[Surah al-Israa (17): 23] and "Do not walk exultantly on the earth."[Surah al-Israa (17): 37].”69

And on memorisation itself, he says

Memorise the Holy Qur’an so that it is always by our side and we are always by its side. Seek refuge with the Holy Qur’an, it is the means to our protection during times of difficulty and hardships of this world….70

The result of memorising the Holy Qur’an is indescribable…Memorising the Holy Qur’an, is as a rule, easy, as according to narrations, “Allah has made its memorisation easy for his (The Prophets) nation”, but it must be repeated constantly as it can escape the memory quickly.71

Ayatollah Sheikh Muhammad Nahavandi

Memorisation of the Holy Qur’an is one of the most important forms of worships and most emphatically recommended. Memorisation the Holy Qur’an with knowledge and faith gives light to the heart and expands the chest and soul and refines the self, its reward on the Day of Resurrection is commensurate with its value, because the memoriser of the Holy Qur’an is drowned in the light of God and is near God and is of the near ones, but unfortunately in this day and age, we have left this. While in the times before us, it is said that it was prevalent those amongst Muslims who were not memorisers were of little worth in society.72

Ayatollah Fazel Lankarani

Without doubt, reciting and repeating and memorising the Holy Qur’an has much virtue and was seen as a distinction amongst Muslims at the Dawn of Islam, and God Willing, the believers, especially the dear youth, give more importance to this issue.73

Ayatollah Khoei

In one of the sessions by Ayatollah Makarim Shirazi, may his life be lengthened, he said that Ayatollah Khoei…

…was memorising the Holy Qur’an in old age.

And what is commonly known is that it was in those years that he was able to memorise twenty-five chapters of the Holy Qur’an.74

Sheikh Mansour Leghaei75 , may his life be lengthened, relates a story from one of the students of Ayatollah Khoei in a lecture he gave recently on this issue. The student said that despite the heat of the summer of Iraq, Ayatollah Khoei would utilise the time travelling between Kufa and Najaf in the taxi to memorise the Holy Qur’an while he was in his 70s, and has expressed his wish to have started at seven, and not 70.

Ayatollah Safi Golpayegani

A student of Ayatollah Borujerdi and currently in Qom, Ayatollah Safi Golpayegani, may his life be lengthened, says that

Memorising the Holy Qur’an was and is for all levels of believers, the clarity of this matter is so much so that it is not in need of any explanation or detail.76

Ayatollah Ja'far Sobhani

Ayatollah Ja'far Sobhani, may his life be lengthened, has said that should Allah grant him his life over, he would give the priority to memorising the Holy Qur’an over Arabic poetry and the like.

When asked in a session with students of the Islamic Seminary what effects the memorisation of the Holy Qur’an would have, he said…

The Holy Qur’an is light. If one has light in their minds it is apparent that it will have an effect. I have tested this, people who are familiar with the Holy Qur’an, much of it or less, sin less… this very familiarity with the Holy Qur’an protects one from sin.

Ayatollah Ma’refat

When it comes to memorising, and what the bearer or carrier of the Holy Qur’an means, Ayatollah Ma’refat says…

The bearer of the Holy Qur’an is one who carries the Holy Qur’an in their heart, not merely that in writing and in the bookcase….in summary, memorisation and mastering the correct recitation is one of the jurisprudential obligations at all times and especially in the current era….77

Ayatollah Hassan Hasanzadeh Amoli

Ayatollah Hassan Hasanzadeh Amoli was, at the earlier stages of his studies, passionate about memorising poetry. He now says:

Alas! Had only someone advised us at that very time, “Sir! Instead of memorising these (poems), start memorising the Holy Qur’an…!” This regret now remains with me... If only the passion and longing to memorise poetry was put to use towards the memorisation of the Holy Qur’an instead.78

Syed Ali Khamenei

The Supreme Leader of the Islamic Republic of Iran, may his life be lengthened, consistently emphasises the importance of the memorisation of the Holy Qur’an and suggests

The lack of attention paid to memorisation of the Holy Qur’an in our Islamic Seminaries at the moment is truly a significant deficiency.

In some of Islamic Seminaries of the Sunni schools, as it was previously, from the very get go, memorisation of the Holy Qur’an is part of the conditions of the school. In some others where it is not a condition, there is encouragement for it.

Memorisation of the Holy Qur’an is very valuable. The Sunni brothers, in their Islamic Seminaries, while they have not delved in to the scientific and jurisprudential depth that we have on many issues, they have this significant privilege over us in that their students, as soon as they enter the seminaries, start studying and learning the recitation of the and then with the memorisation of the Holy Qur’an.

He also expresses a similar theme to that of Ayatollah Hassan Hasanzadeh Amoli, in regretting not memorising in his youth and that no one was there to advise them to start memorising it.

I swear by Allah, on many occasions I have thought to myself that if it were possible, whatever I had I would give in return for the memorisation of the Holy Qur’an… but alas that’s not possible…

…Take very seriously the issue of memorising the Holy Qur’an.79

Summary

1. In order to be able to contemplate upon the Holy Qur’an, we must continuously recite it, it won’t happen if we recite it occasionally or once a year. One of the best way to contemplate is to memorise.

2. We must be aware of and know each single Ayah to be able to determine our duties in each circumstance and if we wish to act upon and implement the Holy Qur’an, and so we need to be intimate with the Holy Qur’an. Memorisation leads to intimacy.

3. If a loved one sends us a letter to read, we would read it over several times, keep it close to us, and reread it over again so much so we would commit it to heart without ever getting tired of reading it. The One who loves you the most has sent you this letter… and if we were true to our words in our love of our faith, the Holy Qur’an would continue to be an intimate part of our life.

4. Much of the fallacies that surround Shia Islam can be answered through the Holy Qur’an, and the lack of our intimate knowledge of it and ability to answer those fallacies has led to some take advantage of this to distribute false allegations about Shia Islam, including over air, during hajj pilgrimage, social media and other platforms. Intimate knowledge of the Holy Qur’an can help overcome this challenge.

5. Many scholars, who have in their time memorised many things including poetry, have expressed regret over not giving priority to the Holy Qur’an over everything else. Our duty is to learn from the mistakes of our history and not repeat them.

6. Like learning the multiplication time table and its application, no school will hesitate in teaching it due to the knowledge that at any point in time in life, we may need them. Likewise, the Holy Qur’an is such that at any point in our life, we will be in need of it and its applications.

7. The preservation of the Holy Qur’an relies on those who memorise it. Mistakes happen, intentionally or otherwise, in printed Qur’ans and in digital ones. And many occasions have been recorded where a memoriser of the Holy Qur’an has picked up mistakes, leading to a recall and correction. In one instance, Qur’ans printed by Israelis and distributed in Kuwait were found to have replaced certain words to completely change the meanings, such as the omission of negating words (لا ) in some Ayahs.

8. Many love and encourage the memorisation of songs, poetry, carols etc but as soon as one mentions memorisation of the Holy Qur’an, the same people would attack the idea! Is it not better to memorise the best of narrations over songs and poetry?

Notes

1. Many are included in this list, but some of those are listed here from and are from both schools of thought:

الميزان في تفسير القرآن، مجمع البيان، اثنا عشري، شبّر، معين، منهج الصادقين، جوامع الجامع، شريف لا هيجي، عاملي، الجديد في تفسير القرآن المجيد، بحر العلوم، جلالين، تفسير المنير، تفسير المنير، تفسير الوسيط، كشف الأسرار، لباب التأويل، ابن كثير .

2. آشنایی با قرآن

3. تـفـسـيـر جـوامـع الـجـامـع

4. تفسير الميزان

5. Al Nisa 4:147

6. Al Imran 3:145

7. These include, but not limited to the following:

اصول الكافي، وسائل الشيعة، مستدرك الوسائل، بحار الانوار، معاني الأخبار ،ثواب الأعمال، الخصال، تفسير الامام العسكري، جمال الأسبوع بكمال العمل المشروع، قرب الأسناد، المالي شيخ طوسي، لب الباب، جامع الأخبار، ميزان الحكمة، مكارم الأخلاق، الجعفريات، مشكات الأنوار، النوادر رواندي، تفسير عن ابن إبراهيم القمي، معاني الأخبار، عيون اخبار الرضا علیه السلام و ....

8. The four major texts are:

أصول الكافي، من لا يحضره الفقيه، تهذيب الأحكام، الاستبصار

9. فصل القرآن

10. وسائل الشيعة

11. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2521

12. (Nahjul Balagha - نهج البلاغة - خطب الإمام علي (ع) )

13. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2521

14. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V4 P233

15. (Usool Al Kafi - اصول الكافي ) V2 P609

16. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2522

17. (Syed Sistani - Simplified Jursiprudence - الفتاوى الميسرة - السيد السيستاني ) P377

18. (Al Khisal - الخصال ) P142

19. (Bihar Al Anwar بحار الأنوار ‎ ) V89 P200-201

20. (Usool Al Kafi - اصول الكافي ) - Volume 2 P627

21. What The Red Kabrit is… is up for discussion, however, the certainty is that is rare and invaluable.

22. (Sheikh Al Sadooqs Al Amali - الأمالي للصدوق ) - under the chapter of “Merits of the Memoriser of the Holy Qur’an”

23. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل )

24. (Usool Al Kafi - اصول الكافي ) V2 P606.

25. (Usool Al Kafi - اصول الكافي ) V2 P608.

26. (Sunan Abi Dawood - سنن أبي داود ) V1 P113

27. (Quranic Rulings - استفتاءات قرآنی ) P140

28. (Nafahat Ar Rahman - نفحاب الرحمن ) V1 p38

29. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V4 P233

30. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V4 P233

31. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2523

32. (Kanz Ul Amal - كنز الأعمال ) V1 Narration 2488.

33. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V4 P269

34. (Encyclopedia of Shia Narrations - جامع احاديث الشيعة ) V4 P59

35. (Usool Al Kafi - اصول الكافي ) V1 P44

36. (Usool Al Kafi - اصول الكافي ) V2 P576

37. (Usool Al Kafi - اصول الكافي ) V2 P577

38. (Mafatih Al-Jinan - مفاتيح الجنان )

39. (Bihar Al Anwar بحار الأنوار ‎ ) V83 P9

40. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V4 P245

41. In other narrations, it is “Read and rise”.

42. (Bihar Al Anwar بحار الأنوار ‎ ) V89 P22

43. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2522

44. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2522

45. (Encyclopedia of Shia Narrations - جامع احاديث الشيعة ) V15 P9

46. (Usool Al Kafi - اصول الكافي ) V2 P614

47. ( Wasa'il Al Shia وسائل الشيعة ‎ ) V6 P204

48. (Al Khisal - الخصال ) V2 P602

49. (Tafisr of Imam Al-Askari) P13

50. (Rewards of Deeds - ثواب الأعمال ) P104

51. (Usool Al Kafi - اصول الكافي ) V2 P603

52. (Full Collection of Narrations - جامع الأخبار ) P114

53. (Encyclopedia of Shia Narrations - جامع احاديث الشيعة ) V9 P111

54. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2523

55. روي أن النبي ص بعث بعثا ثم تتبعهم يستقرئهم فجاء إنسان منهم فقال ما ذا معك من القرآن حتى أتى على أحدثهم سنا فقال له ما ذا معك من القرآن قال كذا وكذا و سورة البقرة فقال أخرجوا و هذا عليكم أمير قالوا يا رسول الله ص هو أحدثنا سنا قال معه سورة البقرة - مجمع البيان في تفسير القرآن

(Majmaul Bayan Fi Tafsir Al-Quran مجمع البیان فی تفسیر القرآن ) V1 P111

56. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2523

57. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2523,

58. ( Wasa'il Al Shia وسائل الشيعة ‎ ) V25 P25

59. (Usool Al Kafi - اصول الكافي ) V2 P607

60. اللمعة الدمشقية

61. (Explanation of The Works Al Lum'a Al Damishqiya - الروضة البهية في شرح اللمعة الدمشقية ) V1 P15

62. Will of The First Martyr quoted from (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P146.

63. (Explanation of The Works Al Lum'a Al Damishqiya - الروضة البهية في شرح اللمعة الدمشقية ) V1 P17

64. منية المريد

65. المراد من منية المريد

66. The Life of Ayatollah Borujerdi, P165, quoted from

(Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P150

67. Cited from http://bahjat.ir/en/category/2288/instructions, The Center for Compliation and Publication of the Works of Grand Ayatollah Bahjat, date of citation 31/05/17.

68. Ibid

69. Ibid

70. Quoted from “On the way to the beloved” P165 quoted from (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P150.

71. Quoted from “In the presence of Ayatollah Bahjat” P115 quoted from (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P151.

72. Exegesis of Nafhat ArRahman V1 P35 quoted from

(Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم )

73. (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P152

74. Ibid, P153

75. See http://www.ehawza.com/

76. (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P154

77. (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P156

78. Page 563 of میراث ماندگار - Lasting Legacy quoted from (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P158

79. Quotes from various sources and speeches sourced from

(Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم )

Part 1: Why Memorise The Holy Qur’an?

The youthful mind is designed to remember and memorise. That’s a primary function of the brain: Memory. It will seek out thinks to store in its memory, and will therefore chase poetry, passages, speeches, songs and whatever it can find in order to remember. Is it not better that one has a program to assist the mind in memorising the Holy Qur’an?

It is unfortunate however, that some scholars may discourage the youth (let alone the elders) of their communities from memorising the Holy Qur’an. Many reasons may be presented, such as that

1. It is not important to do so;

2. Some of the enemies of the Purified Household (as) have memorised the Holy Qur’an and it did not benefit them, why or how could it benefit us?

3. More important than committing to heart is the application of the Holy Qur’an...

Some will ask if there is even any narrations suggesting we should memorise, or that there is no point memorising without understanding.

Part I will provide answers to these questions, while Part II will look in to memorisation technique.

Memorisation of the Holy Qur’an in the eyes of the Holy Qur’an

Memorisation of the Holy Qur’an is one of the best ways to become intimately familiar with the Divinely sent words.

As the divine and unaltered word of Allah, the Holy Qur’an is viewed as the uniting force for all Muslims across the world regardless of nationality, sect, or political point of view. It is the undisputed source of information, and therefore given the topic and content, it would be a large lacuna to omit what the Holy Qur’an itself has to say with regards to this subject.

Al Qamar 54:17 - Easy To Recite And Remember

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

Now We have made the Qur’an easy for Remembrance. Is there any that will remember? (Al Qamar 54:17)

In interpreting this Ayah, and those that follow, the exegesis of both schools of thought are used.1 The conclusion of the abovementioned Ayah is clear. ذِّكْر is a term used for remembrance, the opposite of which is to forget. In Arabic, the term for memory and retentive faculty is this term, used for remembrance. مُّدَّكِرٍ is a word that was initially مُّذتكِرٍ , which is a term used for someone remembers the Holy Qur’an, and where due to the closeness of the letters ت and ذ , the letters have become conjoined to become مُّدَّكِرٍ .

The Ayah therefore asks; this Holy Qur’an has definitely been made easy to recite and remember, and the challenge is that is being asked of mankind, is there anyone who will be able to remember and be awakened by it?

Martyr Mutahhari, may his soul rest in peace, states in the book Getting Familiar with the Holy Qur’an2 under this Ayah, that no other book has been made easier to memorise than the Holy Qur’an, it is designed to be remembered and the brain was created for that purpose.

It is therefore clear; the All-Wise All-Knowing and All-Powerful Creator would not describe the Holy Qur’an with this attribute in vain and without purpose, and to further emphasise the point, this Ayah was repeated four times over in Surah Al Qamar (54:17,22,32,40).

Al Ankabut 29:49 - In The Breasts Of Those Who Have Been Given Knowledge

بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ

Nay; rather it is signs, clear signs in the breasts of those who have been given knowledge; and none denies Our signs but the evildoers. )Al Ankabut 29:49)

Those who have been given knowledge are the Prophet (S), the Divinely Guided (as) and the companions and in such exegesis as that of Alama Tabrasi, may his soul rest in peace, “Jawami Al-jami”3 , describes in this category the believers who are Memorisers of the Holy Qur’an, who carry in the hearts the Holy Qur’an and its meanings.

Al Ahzab 33:34 - Remember That Which Is Recited In Your Houses

وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّـهِ وَالْحِكْمَةِ إِنَّ اللَّـهَ كَانَ لَطِيفًا خَبِيرًا

And remember that which is recited in your houses of the signs of God and the Wisdom; God is All-subtle, All-aware. (Al Ahzab 33:34)

In several Ayahs of this Surah, Allah orders the wives of the Prophet (S) with several commands. The Ayah above is one of those commandments.

The Ayah commands the wives, who have the privilege of being in the home of Prophet (S) where the Holy Qur’an is recited and entrusted and the etiquette of the Prophet (S) is practiced, to recite, protect and conduct themselves according to their practical applications. The term “in your houses” is to emphasise that they are at the source of Islam, and that they should understand that significant status and be role models for the rest of us.

While the command is directed to the wives of the Prophet (S), the Islamic Nation as a whole is also entrusted with this command as they hold close to their hearts the Holy Qur’an and the Etiquettes of the Prophet (S).

The term “remember” is again in contrast to “forget”, and along with “in your houses”, amplifies the advice to have the Holy Qur’an carried in your heart.

Some have considered this Ayah to indicate gratefulness to Allah, especially given the conclusion of the same Ayah - God is All-subtle, All-aware.

However, in the Exegesis of Al-Mizan4 , the author contests this and explains had that been the case, the conclusion would have in fact been “God is All-thankful, All-knowing”5 or “We will recompense the thankful.”6

The attributes of Allah in this Ayah, however, are in line with the remembrance of the Holy Qur’an.

Al Muzzammil 73:20 - Recite as much as is feasible

فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ

So recite the Holy Qur’an so much as is feasible. (Al-Muzzammil 73:20)

In Bihar Al Anwar, under the chapter of Etiquettes and Precepts of Reciting the Holy Qur’an, it states that “so much as feasible”, along with the words before it, “He knows that you will not number it”, Surahs of the Holy Qur’an are understood to have been designed to be easy to remember and memorise, as is its recitation.

“Therefore recite of the Holy Qur’an so much as is feasible” is stipulating that we should recite what is easy for our own abilities. For those who have strong Arabic and memorisation skills, larger Surahs such as Al Baqarah will be easy to memorise. Those who have less of ability, can memorise other Surahs such as Ar Rahman, and those who are beginners in Arabic and/or have poor memories, can recite and memorise short Surahs, such as Al Kawthar.

It must be noted that this Ayah is referring to recitation of the Holy Qur’an outside the prescribed obligatory prayers and therefore is a recommended deed, and not an obligation.

Yet some scholars see it as an obligation, through the reasoning that certain Surahs are recommended in certain recommended prayers throughout the days, months and year, and since it is not permitted by some scholars (and recommended against by others) to recite the Holy Qur’an during prayers from the scriptures of the Holy Qur’an itself, it is evident that the recitation of these Surahs is required to be from memory.

In the book “Kashaf Al Qina’”, Al Bahooti says that the memorisation of the Holy Qur’an is considered a recommended deed by all scholars and likewise, consider it to be an obligation upon at least some members of the community”.

Memorising the Holy Qur’an, in itself, is a means to protecting it from deviation and alteration.

Memorisation of the Holy Qur’an in the eyes of the Divinely Guided

In this section, we will look at some of the many narrations that have been passed down to us to indicate the importance and significance of this task.

After the Holy Qur’an, the most important source of information and knowledge there is, is that of the narrations and traditions of the Divinely Guided (as), often referred to as Infallibles (as), as they are chosen by Allah himself to be the teachers and exegetists of the Holy Qur’an. They have the role of guidance for the society and instilling love and passion for the Holy Qur’an and its memorisation as well as the practical application of the commands within it.

The most authentic sources7 available to us are used to explore this topic.

One such book is Usool Al-Kaafi (اصول الكافي ), one of the oldest, most authentic texts available and written by the respected Shiekh Al Kulaini, may his soul rest in peace. It was written during the minor occultation of the Imam of our Time, may his return be hastened, and with consultation with his four representatives. It is the most valuable, authentic, complete, and comprehensive book amongst the four major texts.8

It is divided in to 35 divisions, called Kitab (or book), starting with the Book of Intellect and Ignorance. One of these Kitabs is a section on the Holy Qur’an9 , and three chapters in that division are dedicated to the memorisation of the Holy Qur’an.

Wasail Al Shia10 is a book collated by Sheikh Amily, using over 180 authentic and accepted books of narrations including the four major books, he compiled the best and most authentic of these narrations in to this well-known and accepted book.

Volume 89 of the encyclopedia Bihar Al-Anwar compiled by Al Majlisi, may his soul rest in peace, is dedicated to the Holy Qur’an.

The following are forty narrations grouped by topic and their translations, the first being the recommendation to learn the Holy Qur’an.

1. Recommendations

Narration 1 - It is incumbent upon the believer

ينبغي للمؤمن أن لا يموت حتى يتعلم القرآن، أو يكون في تعلمه

It is incumbent upon the believer to not pass away till he learns the Holy Qur’an, or be in the process of learning it.11 .

Imam as-Sadiq (as)

Narration 2 - It is the best narration

تعلموا القرآن فإنه أحسن الحديث، وتفقهوا فيه فإنه ربيع القلوب، واستشفوا بنوره فإنه شفاء الصدور، وأحسنوا تلاوته فإنه أنفع القصص

Learn the Holy Qur’an for it is the best narration, and grasp it for it is the spring of the heart, and heal yourselves with its light for it is a remedy for the chests, and master its recitation for it is the most beneficial of accounts.12

Imam Ali (as)

Narration 3 - Happiness, Martyrdom, Salvation

إن أردتم عيش السعداء وموت الشهداء والنجاة يوم الحسرة والظل يوم الحرور والهدى يوم الضلالة فادرسوا القرآن، فإنه كلام الرحمن وحرز من الشيطان ورجحان في الميزان

If you want to the life of happiness, the death of a martyr, salvation from the day of regret, the shadow on the day of heat, and guidance on the day of straying, so then study the Holy Qur’an for it is the Word of the Merciful and the shield against Satan and the predominant (weight) on the scales (of deeds).13

The Prophet (S)

Narration 4 - The best of the best of you

خياركم من تعلم القرآن وعلمه

The best of the best of you is whomever learns the Holy Qur’an and acts upon it.14

The Prophet (S)

Narration 5 - The trust to His creation

القرآن عهد الله إلى خلقه فقد ينبغي للمرء المسلم أن ينظر في عهده وأن يقرأ منه في كل يوم خمسين آية

The Holy Qur’an is the trust of Allah to his creation, so it is desirable to the Muslim to look upon this trust and to recite from the Holy Qur’an every day fifty Ayahs.15

Imam as-Sadiq (as)

Narration 6 - A house of ruin

إن الذي ليس في جوفه شئ من القرآن كالبيت الخرب

Certainly, he who has nothing of the Holy Qur’an within his heart is like a house in ruin.16

The Prophet (S)

2. Start Young

Narration 7 - Infused in to blood and flesh

من قرأ القرآن وهو شاب مؤمن اختلط القرآن بدمه ولحمه وجعله الله مع السفرة الكرام البررة وكان القرآن حجيجا عنه يوم القيامة

Whomever recites the Holy Qur’an when he is a young believer, the Holy Qur’an will infuse in to their blood and flesh and Allah will place him with the noble, devoted Angels, and the Holy Qur’an will shield him on the Day of Resurrection.17

Imam as-Sadiq (as)

3. The Holy Qur’an Will Complain

Narration 8 - Three will complain

ثلاثة يشكون إلى الله عز وجل: مسجد خراب لا يصلي فيه أهله، وعالم بين جهال، ومصحف معلق قد وقع عليه غبار ولا يقرء فيه

Three will complain to Allah - A deserted Mosque where its people do not pray, a scholar amongst the ignorant, and a Holy Qur’an gathering dust and not recited with.18 .

Imam as-Sadiq (as)

4. Merits of Recitation

Recitation of the Holy Qur’an is a deed which is superior to many others. Imam ar-Ridha’ (as) says the following:

Narration 9 - Better than remembrance

قراءة القرآن أفضل من الذكر، والذكر أفضل من الصدقة، والصدقة أفضل من الصيامَ، والصوم جُنَّةٌ من النَّار

Recitation of the Holy Qur’an is better than remembrance, and remembrance is better than charity, and charity is better than fasting, and fasting is a shield from the fire.19 .

Imam ar-Ridha’ (as)

5. Types of People Who Recite

Narration 10 - Three kinds of people

عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن إسماعيل بن مهران عن عبيس بن هشام، عمن ذكره، عن أبي جعفر (عليه السلام) قال: قراء القرآن ثلاثة :

رجل قرأ القرآن فاتخذه بضاعة واستدر به الملوك واستطال به على الناس ورجل قرأ القرآن فحفظ حروفه وضيع حدوده وأقامه إقامة القدح فلا كثر الله هؤلاء من حملة القرآن ورجل قرأ القرآن فوضع دواء القرآن على داء قلبه فأسهر به ليله وأظمأ به نهاره وقام به في مساجده وتجافى به عن فراشه فبأولئك يدفع الله العزيز الجبار البلاء وبأولئك يديل الله عز وجل من الأعداء وبأولئك ينزل الله عز وجل الغيث من السماء فوالله لهؤلاء في قراء القرآن أعز من الكبريت الأحمر

Imam al-Baqir (as) is quoted to have said there are three kinds of people who recite the Holy Qur’an:

1. One who recites the Holy Qur’an as though a product to trade with, to win over kings and dominate over the people,

2. Another who memorises the letters, but loses its boundaries and keep guards it like a delicate glass, showing it off for a time to profit from it, may Allah not increase the numbers of this group,

3. And one who recites the Holy Qur’an as the medicine for the illnesses of his heart, keeps vigil of the night with it, endures thirst with it through his day, teaches and recites it in Mosques, and leaves his bed for its sake,20

Imam al-Baqir (as) states that through the latter group, Allah, the Most Majestic, the Almighty, keeps away calamity, and through them, Allah keeps away the enemy, and through them, Allah brings down the rains from the sky. Imam al-Baqir (as) then swears by the name of Allah that certainly those reciters of the Holy Qur’an are of more cherished than The Red Kabrit.21

This narration is directly answering those who claim that memorising the Holy Qur’an is not necessary, brushing it off with sophisms such as those who fought Imam Ali (as) were memorisers; and look where they ended up! Or that it brings no benefits to us.

The answer is clear. Memorising the Holy Qur’an should not be to make a profit or lure people, nor simply memorise the words and lose the boundaries, as is the case in the first two groups of people described in the narration, but rather, memorising the Holy Qur’an means acting upon its guidance to be able to reap the rewards.

Narration 11 - Nobility

Imam as-Sadiq (as) states the following

الحافظ للقرآن العامل به، مع السفرة الكرام البررة

The memoriser of the Holy Qur’an, who implements it, is with the noble, pious.22

Imam as-Sadiq (as)

The term “noble and pious” is the same one used in the Holy Qur’an in Surah 80, Ayah 16.

5. Memorising Through Hardship

A common detractor from any attempt to memorise the Holy Qur’an is in believing that one requires good memory in order achieve any of the goals of memorising, and the belief their memory is not up to the task.

The goal must be considered and incremental. The primary goal should be one of association with the Holy Qur’an. To be on the path of familiarity and to grow with Divine Text, knowing that memorising the Holy Qur’an is no easy task.

This is clear through chapters entitled “Who Learns the Holy Qur’an with Difficulty” in Al-Kafi and “Recommendation of memorising the Holy Qur’an and bearing hardships in learning it and memorising it” in Mustadrak Al-Wasail23 amongst many others. These chapters give us an indication that throughout history and since the Dawn of Islam, Muslims have struggled with and have endured hardship in order to learn and memorise the Holy Qur’an, but also that learning and memorising come hand in hand together.

Narration 12 - Double the reward for hardship

إن الذي يعالج القرآن ويحفظه بمشقة منه وقلة حفظ له أجران

Whoever engages the Holy Qur’an, enduring hardship and difficulty in memorising it, will have double the reward.24 .

Imam as-Sadiq (as)

And the doubter may shed the following doubt - in that if memorisation of the Holy Qur’an comes with hardship and difficulty, that one may rebel and the opposite of the desired effect results.

Yet the same individuals strive and work hard, and encourages, pushes and motivates their child towards obtaining knowledge in sciences and arts, to obtain livelihood, to train and push through pain barriers in order to excel in sports, or to pass final examinations etc.… without such reservations!

It is true that the worldly obligations can have a toll on the goal of reciting and learning the whole of the Holy Qur’an, restrictions on time and work or study loads can come at the expense of such a goal, but it must be at least concluded that some of the Holy Qur’an can be memorised.

6. Don’t Forget What You Learnt!

Narration 13 - How I wish you were mine

قال أبو عبد الله (عليه السلام): من نسي سورة من القرآن مثلت له في صورة حسنة ودرجة رفيعة في الجنة فإذا رآها قال: ما أنت ما أحسنك ليتك لي؟ فيقول: أما تعرفني؟ أنا سورة كذا وكذا ولو لم تنسني رفعتك إلى هذا

Whoever forgets a Surah from the Holy Qur’an, it will appear to them in the best and highest form in paradise, and when they see it, and asks what are you? How beautiful! How I wish you were mine!.. The Surah will reply “Don’t you know me? I am such and such a Surah, had you not forgotten me I would have raised you up to this”25

Imam as-Sadiq (as)

Narration 14 - No sin was greater

قال رسول الله صلى الله عليه وسلم: عرضت على ذنوب أمتي فلم أر ذنبا أعظم من سورة من القرآن أو آية أوتيها رجل ثم نسيها

The sins of my Nation were displayed to me and no sin was greater than a Surah of the Holy Qur’an or an Ayah that a man brings and then forgets it.26 .

The Prophet (S)

These two narrations show the significance and importance of working hard to recite with the intention of remembering the Ayahs… for not only will there be missed rewards by not remembering them, but also a punishment.

A conclusion may be drawn here, that it is best not to memorise the Holy Qur’an in the first place, lest one forgets the Ayahs memorised and the responsibility that sits with having to memorise it. Reasons such as not having the time to review and revise and having a weak memory can be used as excuses.

This is a shallow reasoning, however, as the contrary is true. A parable may be that it would be like saying to escape the law of the land, it is best to not even know what those laws are. Ignorance is not bliss.

Some grand scholars even view the forbidding of forgetting the Surahs and Ayahs to be a valuable blessing. It guarantees the need to constantly be associated with the Holy Qur’an through consistent review and recitation.

Some scholars from both schools of thought view the need to constantly review what has been memorised as obligatory, and not doing so, if risking forgetting those Ayahs memorised, as a sin. This is based on some narrations such as those listed and sometimes even quote such Ayahs as 126 of Surah Taha:

قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَٰلِكَ الْيَوْمَ تُنسَىٰ

God shall say, 'Even so it is. Our signs came unto thee, and thou didst forget them; and so today thou art forgotten.' (Ta-Ha 20:126)

Ayatollah Tabrizi, may Allah bless his soul, says it is an obligatory precaution that one who has memorised Surahs to review them constantly so as to not forget them.27

Not all scholars are of this view, with most exegesis explaining this Ayah to mean not implementing the commands of the Ayahs, rather than not forgetting them.

Ayatollah Araki, may Allah bless his soul, states that the forbidding of forgetting the Holy Qur’an is not a proven law, and suggests it is rather despised to do so, citing narrations which indicate it is not a sin to have forgotten what has been memorised.

Ayatollah Araki states that given the memorisation of the Holy Qur’an is a recommendation, so is its apparent constant recitation to guard against forgetting it.

He concludes that it may therefore be the negligence and lack of importance given to the Holy Qur’an and its recitation, causing one to forget, as being one of the greatest sins28 .

7. The Holy Qur’an is Your Protection

Narration 15 - I fear learning the Holy Qur’an

جاء أبو ذر إلى النبي (صلى الله عليه وآله)، فقال: يا رسول الله، اني أخاف ان أتعلم القرآن ولا اعمل به، فقال رسول الله (صلى الله عليه وآله): لا يعذب الله قلبا أسكنه القرآن

Abu Dharr came to the Prophet and said” Oh Prophet, I fear learning the Holy Qur’an and not act upon it, so the Prophet said in reply: Allah will not punish a heart in which the Holy Qur’an resides in.29 .

The Prophet (S)

Narration 16 - The fire will not touch it.

لو كان القرآن في إهاب، ما مسه النار

If the Holy Qur’an is embedded in skin, the fire will not touch it.30

The Prophet (S)

Narration 17 - No punishment

اقرؤوا القرآن واستظهروه، فإن الله تعالى لا يعذب قلبا وعاء القرآن

Recite the Holy Qur’an and commit it to memory, for Allah does not punish a heart that has memorised the Holy Qur’an. .31

The Prophet (S)

Narration 18 - The earth responds

إذا مات حامل القرآن أوحى الله إلى الأرض ان لا تأكلي لحمه، قالت الهى كيف آكل لحمه وكلامك في جوفه

When a memoriser of the Holy Qur’an passes away, Allah will reveal to the earth to not eat their flesh. The earth responds: My Lord, how could I eat the flesh with your Words infused with in it?32 .

The Prophet (S)

Narration 19 - Reduce punishment upon parents

من قرأ القرآن في المصحف، خفف الله تعالى العذاب عن والديه وان كانا مشركين، ومن قرأ القرآن عن حفظه، ثم ظن أن الله تعالى لا يغفره فهو ممن استهزأ بآيات الله

Whomever recites the Holy Qur’an off the scripture, Allah will reduce the punishment upon his parents even if they should be polytheists, and whomever recites the Holy Qur’an memoriter, and then suspects that Allah does not forgive him, then he is of those who mock the Ayahs of Allah.33 .

The Prophet (S)

Narration 20 - A calamity from the sky

إذا انزل الله عاهة من السماء عوفي منها حملة القرآن، ورعاة الشمس: اي الحافظون لأوقات الصلاة، وعمار المساجد

When Allah sends down a calamity from the sky, forgiven from it is the bearer of the Holy Qur’an and those who heed the sun, that is, those who keep the time of their prayers, and those who build Mosques.34 .

The Prophet (S)

8. Implementing the Holy Qur’an is a Pre-Requisite

Narration 21 - Two kinds of scholars

سمعت أمير المؤمنين عليه السلام يحدث عن النبي صلى الله عليه وآله أنه قال في كلام له: العلماء رجلان: رجل عالم آخذ بعلمه فهذا ناج وعالم تارك لعلمه فهذا هالك، وإن أهل النار ليتأذون من ريح العالم التارك لعلمه، وإن أشد أهل النار ندامة وحسرة رجل دعا عبدا إلى الله فاستجاب له وقبل منه فأطاع الله فأدخله الله الجنة وأدخل الداعي النار بتركه علمه واتباعه الهوى وطول الأمل، أما اتباع الهوى فيصد عن الحق وطول الامل ينسي الآخرة

There are two kinds of scholars, one who upholds and implements their knowledge, they are saved, and another who disregards their knowledge, they face destruction. The people of the hell fire will be troubled by the putrid stink of the scholar who disregards their knowledge, and certainly, the most regretful of the hell bound are and most lamenting are those who invites another to Allah and the invitee responds and accepts and answers the call and so enters Paradise, and the one who was inviting is entered in to Hell for not implementing their knowledge, but instead followed their whims and desires and infinite worldly aspirations. For succumbing to whims and desires obstructs the Truth, infinite worldly aspirations makes one forget the Hereafter.35

Imam Ali (as) speaks of the Prophet’s (S) words.

Narrations IV and V make it evident that it is the implementation of the Holy Qur’an and not the memorisation of the words alone that leads to the beneficial effects and protection of the Holy Qur’an to the one who holds it, and it only leads to destruction to those who ignore the knowledge, message, and instructions carried within it. Those hell-bound individuals who had memorised the Holy Qur’an but showed enmity to The Purified Household (as), fighting and killing them and their supporters, benefited not from the Holy Qur’an in their hearts but rather it added to their losses, as evident in the Holy Qur’an:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

And We send down, of the Koran, that which is a healing and a mercy to the believers; and the unbelievers it increases not, except in loss. (Al-Isra 17:82)

9. Supplications for Memorisation

One of the chapters found in authentic books collate the supplications by the Divinely Guided (as) that teach us how to supplicate for assistance in memorisation of the Holy Qur’an, which in itself speaks volumes as to the importance given to this topic by the Divinely Guided (as).

Imam as-Sadiq (as) is reported in Al-Kafi to have the following supplication:

Narration 22 - Bless me with the memorisation

اللهم إني أسألك ولم يسأل العباد مثلك أسألك بحق محمد نبيك ورسولك وإبراهيم خليلك وصفيك وموسى كليمك ونجيك وعيسى كلمتك وروحك وأسألك بصحف إبراهيم وتوراة موسى وزبور داود وإنجيل عيسى وقرآن محمد (صلى الله عليه وآله) وبكل وحي أوحيته وقضاء أمضيته وحق قضيته وغنى أغنيته وضال هديته وسائل أعطيته وأسألك باسمك الذي وضعته على الليل فأظلم وباسمك الذي وضعته على النهار فاستنار وباسمك الذي وضعته على الأرض فاستقرت ودعمت به السماوات فاستقلت ووضعته على الجبال فرست وباسمك الذي بثثت به الأرزاق وأسألك باسمك الذي تحيي به الموتى وأسألك بمعاقد العز من عرشك ومنتهى الرحمة من كتابك أسألك أن تصلي على محمد وآل محمد وأن ترزقني حفظ القرآن وأصناف العلم وأن تثبتها في قلبي وسمعي وبصري وأن تخالط بها لحمي ودمي وعظامي ومخي وتستعمل بها ليلي ونهاري برحمتك وقدرتك فإنه لا حول ولا قوة إلا بك يا حي يا قيوم

Oh Lord, I ask of You, and none of Your worshippers ask anyone like You, by the certitude of Muhammad Your prophet and messenger, and Ibrahim Your friend and chosen one, and Moses whom You converse with and Your confidant, and Jesus Your Word and Your Spirit, and I ask You by the manuscripts of Ibrahim and the Torah of Moses and the Zabur of David, and the Bible of Jesus, and the Holy Qur’an of Muhammad, and with every revelation You have revealed and judgement You have executed, and Truth You ordained, and rich You made wealthy, and stray You have guided and beggar You gave, and I ask of You in Your name that You place upon the night so it darkens and by Your name that you place upon the day so it brightens, and by Your name that you place upon the Earth so it settled, and supported the skies so it became independent, and You placed it upon the mountains to be anchored, and by Your name that You sent with it sustenance, and I ask in Your name that you give life to the dead, I plead before You through the bond of majesty of Your Throne, and by the boundaries of Your mercy from Your Book, I ask You to send blessings upon the Prophet and the Purified Household of the Prophet, and that You bless me with the memorisation of the Holy Qur’an and assortment of the science and that You establish it in my heart and hearing and sight and that You infuse it within my flesh and blood and bones and brain, and You use it my nights and days through Your mercy and might, for it is certain that there is might nor power except with You, Oh Ever Living, Eternal.36 .

Imam as-Sadiq (as)

In another Hadith narrated through the Imams (as) and attributed to the Prophet (S)

Narration 23 - Hold my heart to the memorisation

اللهم ارحمني بترك معاصيك أبدا ما أبقيتني وارحمني من تكلف ما لا يعنيني وارزقني حسن المنظر فيما يرضيك عني وألزم قلبي حفظ كتابك كما علمتني وارزقني أن أتلوه على النحو الذي يرضيك عني، اللهم نور بكتابك بصري واشرح به صدري وفرح به قلبي وأطلق به لساني واستعمل به بدني وقوني على ذلك وأعني عليه، إنه لا معين عليه إلا أنت، لا إله إلا أنت

Oh Allah, have mercy upon me so that I may never disobey you so long as you allow me to live, and have mercy upon me from the burden of what does not concern me, and bless me the best of appearance in what pleases you of me, and hold my heart to the memorisation of Your Book just as you taught and bless me so that I may recite it in the way that I may please You. Oh Allah, enlighten with your book mu sight and expand with it my chest, and gratify with it my heart, and with it make my tongue speak, and use my body with it and strengthen me and support me in upon this, there is supporter in this except You, no God except You.37

The Imams (as) through Imam Ali (as) through the Prophet (S)

In Mafith Al Jinan38 by Shiekh Abbas Al-Qummi, may his soul rest in peace, under the first chapter (describing recommended post prayer supplications and acts), has the following supplication taught to Imam Ali (as) by the Prophet (S):

Narration 24 - Light, Insight, Comprehension

سبحان من لا يعتدي على أهل مملكته، سبحان من لا يأخذ أهل الأرض بألوان العذاب، سبحان الرؤف الرحيم، اللهم اجعل لي في قلبي نورا وبصرا وفهما وعلما إنك على كل شئ قدير

Glorified is He who does not infringe upon those of His kingdom, glorified is He who does not overwhelm those of the Earth with the colours of punishment, glorified is He who is The Compassionate, The Merciful. Oh Allah make it so for me that in my heart a light and insight and comprehension and knowledge, for it is certain that You have power over everything.39 .

The Prophet (S)

10. Be An Intercessor

Intercession is often seen to be only for the Divinely Guided (as) or particular companions or scholars, but what of someone who has memorised the Holy Qur’an? Do they have any such privileges? A narration from the Prophet (S) answers that question.

Narration 25 - Intercede on behalf of ten

من استظهر القرآن وحفظه، وأحل حلاله، وحرم حرامه، ادخله الله به الجنة، وشفعه في عشرة من أهل بيته، كلهم قد وجب له النار

Whoever commits the Holy Qur’an to memory, and makes permissible what it has made permissible, and forbids what it has forbidden, Allah will with it enter him in to Paradise and will allow him to intercede on behalf of ten of his household all of whom were obliged to enter Hell.40 .

The Prophet (S)

11. Levels of Heaven

Narration 26 - Levels in Paradise

عدد درج الجنة عدد آي القرآن، فإذا دخل صاحب القرآن الجنة قيل له: ارقأ واقرأ لكل آية درجة فلا تكون فوق حافظ القرآن درجة

The number of levels in Paradise are the number of Ayahs in the Holy Qur’an, so when the companion of the Holy Qur’an enters Paradise, it is said to him: “Rise and read41 for every Ayah a level, for there is no higher level in Paradise than that of a memoriser of the Holy Qur’an.”42 .

The Prophet (S)

12. Teaching the Holy Qur’an

There are also numerous narrations on the teaching of the Holy Qur’an, including the following:

Narration 27 - A driver and a guide

ألا من تعلم القرآن وعلمه وعمل بما فيه فأنا له سائق إلى الجنة ودليل إلى الجنة

Certainly, whomever learns the Holy Qur’an and teaches it, and implements it, certainly for him is a driver to Paradise and a guide to Paradise.43 .

The Prophet (S)

Narration 28 - Rights upon the father

حق الولد على الوالد أن يحسن اسمه، ويحسن أدبه، ويعلمه القرآن

The right of the offspring upon the father are to select the finest name, and to better his manners, and to teach him the Holy Qur’an.44 .

Imam Ali (as)

Narration 29 - Forgiveness

معلم القرآن ومتعلمه يستغفر له كل شئ حتى الحوت في البحر

The teacher of the Holy Qur’an and the one who learns it will have everything seek forgiveness for him, even the fish in the sea.45 .

The Prophet (S)

13. Reciting From the Holy Qur’an

Vision is an important part of memorisation and science today confirms that using more of your senses will help solidify and strengthen your memory. So by looking at the Holy Qur’an and seeing the words on the page is reinforcing memorisation with visual aid.

Narration 30 - By heart or from the book?

جعلت فداك إني أحفظ القرآن على ظهر قلبي فأقرأه على ظهر قلبي أفضل أو أنظر في المصحف؟ قال: فقال لي: بل أقرأه وانظر في المصحف فهو أفضل، أما علمت أن النظر في المصحف عبادة

May I be sacrificed for you, I have learnt the Holy Qur’an off by heart, so is it better I recite it by heart or to look at the scripture? So Imam as-Sadiq replied: Recite it and look at the scripture for it is better, for you should know that looking at the scripture is in itself worship.46 .

Imam as-Sadiq (as)

Narration 31 - Satan’s nightmare

ليس شيء أشد على الشيطان من القراءة في المصحف نظرا

There is nothing worse upon Satan than the recitation by viewing the Holy Qur’an.47 .

The Prophet (S)

And as for the earlier narration also, “Whomever recites the Holy Qur’an off the scripture… and whomever recites the Holy Qur’an memoriter…” The Prophet (S) is teaching us that whether we recite off the scripture or off by heart, there is reward in it!

14. Measurable Motivation, Immeasurable Strength, Social Status

The Imams (as) did not only use the hereafter as motivation for their followers to memorise the Holy Qur’an, but also material, worldly motivations such as social status and monetary rewards, as well as physical strength that’s beyond imagination.

Here are some narrations to illustrate, with the first narration giving so much importance to those who memorise the Holy Qur’an that they are entitled to annual monetary rewards from the Islamic Treasury.

Narration 32 - Annual Income

من دخل في الاسلام طائعاً وقرأ القرآن ظاهراً فله في كلّ سنة مائتا دينار في بيت مال المسلمين، وإن منع في الدنيا أخذها يوم القيامة وافية أحوج ما يكون إليها

Whoso enters faithfully into Islam and recited the Holy Qur’an memoriter for him is two hundred dinars in the Islamic Treasury annually, and if he is prevented from getting it in this world he will take it on the Day or Resurrection in its entirety whenever so in need of it.48 .

Imam Ali (as)

Narration 33 - Societal Status

حملة القران المخصوصون برحمة الله تعالى الملبسون نور الله تعالى المعلمون كلام الله تعالى المقربون عند الله تعالى من والاهم فقد والى الله تعالى ومن عاداهم فقد عادي الله تعالى

Those who carry the Holy Qur’an are the ones particularly privileged with the Mercy of Allah, who are draped with the Light of Allah, who are taught the Words of Allah, who are closest to Allah, whomsoever champions them champions Allah, and whomsoever makes enemies of them will be making enemies with Allah49 .

The Prophet (S)

Narration 34 - Strength

من قرأ مائة آية من القرآن من أي القرآن شاء ثم قال: يا الله سبع مرات فلو دعا على الصخرة لقلعها إن شاء الله

Whomever recites one hundred Ayahs from the Holy Qur’an from any part of the Holy Qur’an he wishes and then says ”Ya Allah” seven times, if he then imprecates upon a boulder he would uproot it with the will of Allah.50

Imam Ali (as)

Narration 35 - Highest status

إن أهل القرآن في أعلى درجة من الآدميين ما خلا النبيين والمرسلين فلا تستضعفوا أهل القرآن حقوقهم فإن لهم من الله العزيز الجبار لمكانا عليا

Certainly, the people of the Holy Qur’an are the highest status of human beings save the Prophets and Messengers, so do not seek to diminish the rights of the people of the Holy Qur’an, for certainly they have a high place for them from The Al Mighty Allah.51 .

The Prophet (S)

Narration 36 - Pass the Straight Path with the prophets

إِن أَكرم العباد إِلى الله بعد الاَنبياء العلماء ثم حَمَلة القرآن يخرجون من الدنيا كما يخرج الاَنبياءُ، ويُحشرون من قبورهم مع الاَنبياء ويمرّون على الصراط مع الاَنبياء ويأْخذون ثواب الاَنبياء، فطوبى لطالب العلم وَحامل القرآن مما لهم عند الله من الكرامة والشرف

The most honourable of the worshippers to Allah after the Prophets are the scholars, then the bearers of the Holy Qur’an, they leave the world just as the prophets leave, and they are resurrected from their graves with the prophets, and they pass the Straight Path with the prophets, and they take the rewards of the prophets, so blessed are the seekers of knowledge and the bearers of the Holy Qur’an of what they have with Allah of honour and prestige.52 .

The Prophet (S)

Narration 37 - Most honourable

أشراف امتي حملة القرآن وأصحاب الليل

The most honourable of my nation are the bearers of the Holy Qur’an and those who keep vigil at night53 .

The Prophet (S)

Narration 38 - The standard of Islam

حامل القرآن حامل راية الإسلام، من أكرمه فقد أكرم الله، ومن أهانه فعليه لعنة الله عز وجل

The bearer of the Holy Qur’an is the bearer of the standard of Islam, whoever honours him, so Allah will honour him, and whoever insults him, so upon him is the curse of Allah.54

The Prophet (S)

In well-known and documented historical events, the Prophet (S) would seek to make the Commander in Chief of a group of men to be sent to battle or for a mission by asking each one what and how much of the Holy Qur’an they have memorised. In one such instance, a young man says Surah Al-Baqarah and some of other parts of the Holy Qur’an is what he has memorised, and so was assigned the post of Commander in Chief. When the rest of the men complained that this man was the youngest of all of us!! The Prophet(S) replied “Yes, but he has memorised Surah Al-Baqarah”.55

Likewise, when burying the Martyrs of the Battle of Uhud, the Prophet (S) asked for those who memorised the Holy Qur’an to be buried before others.56

15. Memory and Cognition Is Maintained

Narration 39 - Faculty of mind

من جمع القرآن متعه الله بعقله حتى يموت

Whomever memorises the Holy Qur’an Allah will make him enjoy the faculty of his mind till his death57 .

The Prophet (S)

Narration 40 - Memory

ثلاثة يزدن في الحفظ ويذهبن بالبلغم قراءة القرآن والعسل واللبان

Three increase memory and drive away phlegm, recitation of the Holy Qur’an, honey, and curd58 .

Imam Ali (as)

Quick Overview

1. The Prophet (S) and the Divinely Guided Imams (as) have been reported on multiple occasions ordering and recommending the memorisation of the Holy Qur’an. And taking their advice in doing so is the path to happiness and perfection in this world and the hereafter.

2. The Prophet (S) and the Divinely Guided Imams (as) themselves are bearers of the Holy Qur’an and encouraged their families and supporters to do so.

3. The supplications that seek help in memorising the Holy Qur’an are in themselves testimony to the weight put on memorisation of the Holy Qur’an.

4. Not only where rewards for the Hereafter described, but material rewards should be used to encourage memorisation, including annual income from the Islamic Treasury.

5. It is a shield against the fire of Hell, and one who starts young and has the Holy Qur’an infused in to their flesh and skin, will certainly be protected.

6. There are medical benefits such as the protection of the mind and intellect from diseases that may be seen such as Alzheimer’s and improvement of memory that other texts such as poetry does not have.

7. In taking in the challenge to memorise the Holy Qur’an, you use your time and every moment you have in preserving what you have memorised through regular reviews and in learning new Ayahs. This makes you one who is associated with the Holy Qur’an.

8. Many narrations describe different surahs to be recited in different prayers, especially in the Night Prayer, where long surahs are recommended. On the other hand, reading from the pages of the Holy Qur’an during prayers is not recommended. The conclusion is that one must memorise these surahs in order to be able to recite them during the prayers.

9. In order to succeed in this task, and in any task, one must supplicate and pray, and seek intercession, so that Allah can bless them with this privilege, and to know that without this support and blessing, success will otherwise be elusive.

10. One must have the right intention when committing to reciting of the Holy Qur’an. Imam as-Sadiq (as) says the following with this regard:

إن من الناس من يقرأ القرآن ليقال: فلان قارئ و منهم من يقرأ القرآن ليطلب به الدنيا ولا خير في ذلك ومنهم من يقرأ القرآن لينتفع به في صلاته وليله ونهاره

Certainly, amongst the people are those that recite the Holy Qur’an so that people can see so and so is a reciter, and amongst them is who recites the Holy Qur’an in order to ask for worldly gains and not that of the Hereafter, and amongst them is who recites the Holy Qur’an so that he benefits with it in his prayers, and night, and days.59

Imam as-Sadiq (as)

Memorisation of the Holy Qur’an in the eyes of Scholars

The Holy Qur’an, the Prophet (S) and the Divinely Guided Imams (as) have all emphasised the significance and importance of constant recitation, memorisation and action upon the Holy Qur’an. In this section, a snapshot of quotes from past and present scholars of Islam are showcased.

The First Martyr

Muhammad Ibn Makki Al-Aamali, known as the Martyr, or The First Martyr. He lived in the eighth century and was born in Lebanon into a scholarly family. He studied widely and travelled broadly to study including to Al-Hilla, Baghdad, Damascus, Holy Mecca, Madinah, Quds in Palestine, Al-Khalil and Egypt.

One of his most important and last works was on jurisprudence “Al Lum’a Al Dimishqiya”60 which was written while in prison, in no more than seven days and while knowing he was to be executed at the end of the week, after which he was crucified and burnt in Damascus under the orders of the oppressive powers of the time.61 May his soul rest in peace.

In his published will, he writes that

If you can memorise the Holy Qur’an, then definitely do so, but if you see yourself unable to, then do so for whatever amount you can.62

The Second Martyr

Sheikh Zain Ul-Deen Ali Ibn Muhammad Al-Aamali, known as the Second Martyr, was born in 911AH in Lebanon. Also a well-known and respected scholar having travelled widely to study, including Damascus, Egypt, Mecca, Madinah, and holy places in Iraq.

The Second Martyr has written a significant commentary on the works of the First Martyr, “Explanation of The Lum’a Al-Damishqiya”, which continues to be studied in Islamic Seminaries until today. As with the First Martyr, he was ordered to be executed, may his soul rest in peace, by an oppressive government.63

He writes on this topic in another book still relevant today, “Muniat El Mureed”64 that

…the first thing a seeker of knowledge must occupy himself with is the masterful memorisation of the Holy Qur’an. Why? Because the Holy Qur’an is the basis and most important of sciences. The way of previous scholars was that sciences of jurisprudence and narrations would not be to taught unless the student was a memoriser of the Holy Qur’an. And after its memorisation, further studies must be so as to not slowly drift in to forgetting the Holy Qur’an…but rather a portion must be consistently recited on a daily basis…

The above advice was repeated in “Al Murad Min Meniat El Mureed”65 a summary of the original work by Syed Muhammad Ridha’ Tabatabaie.

Ayatollah Borujerdi

The Grand Ayatollah and Marja of his time until his death in 1961 at 86 years of age, may his sould rest in peace. It was him that revived the Islamic Seminaries of Qom and was a teacher to such students as Syed Ruhallah Al-Musawi Khomeini, Syed Ali Khamenei, the current Supreme Leader of the Islamic Republic of Iran, and Syed Ali Sistani, current Grand Marja based in Najaf, Iraq.

He is buried between The Greater Mosque and the Holy Shrine of Syeda Fatimah Ma’sooma, peace be upon her, in Qom, Islamic Republic of Iran.

His comment on the Holy Qur’an is that

Memorisation of the Holy Qur’an is the provision of the journey for mankind. Alas! Regret upon he who leaves this world without any provisions.66

Ayatollah Muhammad Taqi Bahjat

Born 1916 and having passed away only recently in 2009 at 92 years of age, may his soul rest in peace, many still remember the prayers he led and the Islamic Seminaries in Qom continue to tell stories of this very special man. His works continue to be published and have significant impact on today’s society, and is buried near the Holy Shrine of Syeda Fatimah Ma’sooma, peace be upon her, in Qom, Islamic Republic of Iran.

He is well known for his simple, but effective instructions on life. On the issue of the Holy Qur’an, he says:

“We must have absolute certainty in the fact that looking at the Qur'an is not like looking at any other book!”67

and that

“Looking at the Qur’an continuously is the remedy for the pain of eyes.”68

On the issue of learning and acting upon the Holy Qur’an, he says:

“We have the responsibility of striving to learn, teach, recite, and act upon the Qur’an. However, whilst we place the Qur’an upon our heads on the nights of vigil [i.e. the Nights of Power], in practice, we step upon the verses of hijab, backbiting, lying and the verses, "Woe to the defrauders,"[Surah al-Mutaffifeen (83): 1] "Do not speak to your parents in an ill-tempered manner,"[Surah al-Israa (17): 23] and "Do not walk exultantly on the earth."[Surah al-Israa (17): 37].”69

And on memorisation itself, he says

Memorise the Holy Qur’an so that it is always by our side and we are always by its side. Seek refuge with the Holy Qur’an, it is the means to our protection during times of difficulty and hardships of this world….70

The result of memorising the Holy Qur’an is indescribable…Memorising the Holy Qur’an, is as a rule, easy, as according to narrations, “Allah has made its memorisation easy for his (The Prophets) nation”, but it must be repeated constantly as it can escape the memory quickly.71

Ayatollah Sheikh Muhammad Nahavandi

Memorisation of the Holy Qur’an is one of the most important forms of worships and most emphatically recommended. Memorisation the Holy Qur’an with knowledge and faith gives light to the heart and expands the chest and soul and refines the self, its reward on the Day of Resurrection is commensurate with its value, because the memoriser of the Holy Qur’an is drowned in the light of God and is near God and is of the near ones, but unfortunately in this day and age, we have left this. While in the times before us, it is said that it was prevalent those amongst Muslims who were not memorisers were of little worth in society.72

Ayatollah Fazel Lankarani

Without doubt, reciting and repeating and memorising the Holy Qur’an has much virtue and was seen as a distinction amongst Muslims at the Dawn of Islam, and God Willing, the believers, especially the dear youth, give more importance to this issue.73

Ayatollah Khoei

In one of the sessions by Ayatollah Makarim Shirazi, may his life be lengthened, he said that Ayatollah Khoei…

…was memorising the Holy Qur’an in old age.

And what is commonly known is that it was in those years that he was able to memorise twenty-five chapters of the Holy Qur’an.74

Sheikh Mansour Leghaei75 , may his life be lengthened, relates a story from one of the students of Ayatollah Khoei in a lecture he gave recently on this issue. The student said that despite the heat of the summer of Iraq, Ayatollah Khoei would utilise the time travelling between Kufa and Najaf in the taxi to memorise the Holy Qur’an while he was in his 70s, and has expressed his wish to have started at seven, and not 70.

Ayatollah Safi Golpayegani

A student of Ayatollah Borujerdi and currently in Qom, Ayatollah Safi Golpayegani, may his life be lengthened, says that

Memorising the Holy Qur’an was and is for all levels of believers, the clarity of this matter is so much so that it is not in need of any explanation or detail.76

Ayatollah Ja'far Sobhani

Ayatollah Ja'far Sobhani, may his life be lengthened, has said that should Allah grant him his life over, he would give the priority to memorising the Holy Qur’an over Arabic poetry and the like.

When asked in a session with students of the Islamic Seminary what effects the memorisation of the Holy Qur’an would have, he said…

The Holy Qur’an is light. If one has light in their minds it is apparent that it will have an effect. I have tested this, people who are familiar with the Holy Qur’an, much of it or less, sin less… this very familiarity with the Holy Qur’an protects one from sin.

Ayatollah Ma’refat

When it comes to memorising, and what the bearer or carrier of the Holy Qur’an means, Ayatollah Ma’refat says…

The bearer of the Holy Qur’an is one who carries the Holy Qur’an in their heart, not merely that in writing and in the bookcase….in summary, memorisation and mastering the correct recitation is one of the jurisprudential obligations at all times and especially in the current era….77

Ayatollah Hassan Hasanzadeh Amoli

Ayatollah Hassan Hasanzadeh Amoli was, at the earlier stages of his studies, passionate about memorising poetry. He now says:

Alas! Had only someone advised us at that very time, “Sir! Instead of memorising these (poems), start memorising the Holy Qur’an…!” This regret now remains with me... If only the passion and longing to memorise poetry was put to use towards the memorisation of the Holy Qur’an instead.78

Syed Ali Khamenei

The Supreme Leader of the Islamic Republic of Iran, may his life be lengthened, consistently emphasises the importance of the memorisation of the Holy Qur’an and suggests

The lack of attention paid to memorisation of the Holy Qur’an in our Islamic Seminaries at the moment is truly a significant deficiency.

In some of Islamic Seminaries of the Sunni schools, as it was previously, from the very get go, memorisation of the Holy Qur’an is part of the conditions of the school. In some others where it is not a condition, there is encouragement for it.

Memorisation of the Holy Qur’an is very valuable. The Sunni brothers, in their Islamic Seminaries, while they have not delved in to the scientific and jurisprudential depth that we have on many issues, they have this significant privilege over us in that their students, as soon as they enter the seminaries, start studying and learning the recitation of the and then with the memorisation of the Holy Qur’an.

He also expresses a similar theme to that of Ayatollah Hassan Hasanzadeh Amoli, in regretting not memorising in his youth and that no one was there to advise them to start memorising it.

I swear by Allah, on many occasions I have thought to myself that if it were possible, whatever I had I would give in return for the memorisation of the Holy Qur’an… but alas that’s not possible…

…Take very seriously the issue of memorising the Holy Qur’an.79

Summary

1. In order to be able to contemplate upon the Holy Qur’an, we must continuously recite it, it won’t happen if we recite it occasionally or once a year. One of the best way to contemplate is to memorise.

2. We must be aware of and know each single Ayah to be able to determine our duties in each circumstance and if we wish to act upon and implement the Holy Qur’an, and so we need to be intimate with the Holy Qur’an. Memorisation leads to intimacy.

3. If a loved one sends us a letter to read, we would read it over several times, keep it close to us, and reread it over again so much so we would commit it to heart without ever getting tired of reading it. The One who loves you the most has sent you this letter… and if we were true to our words in our love of our faith, the Holy Qur’an would continue to be an intimate part of our life.

4. Much of the fallacies that surround Shia Islam can be answered through the Holy Qur’an, and the lack of our intimate knowledge of it and ability to answer those fallacies has led to some take advantage of this to distribute false allegations about Shia Islam, including over air, during hajj pilgrimage, social media and other platforms. Intimate knowledge of the Holy Qur’an can help overcome this challenge.

5. Many scholars, who have in their time memorised many things including poetry, have expressed regret over not giving priority to the Holy Qur’an over everything else. Our duty is to learn from the mistakes of our history and not repeat them.

6. Like learning the multiplication time table and its application, no school will hesitate in teaching it due to the knowledge that at any point in time in life, we may need them. Likewise, the Holy Qur’an is such that at any point in our life, we will be in need of it and its applications.

7. The preservation of the Holy Qur’an relies on those who memorise it. Mistakes happen, intentionally or otherwise, in printed Qur’ans and in digital ones. And many occasions have been recorded where a memoriser of the Holy Qur’an has picked up mistakes, leading to a recall and correction. In one instance, Qur’ans printed by Israelis and distributed in Kuwait were found to have replaced certain words to completely change the meanings, such as the omission of negating words (لا ) in some Ayahs.

8. Many love and encourage the memorisation of songs, poetry, carols etc but as soon as one mentions memorisation of the Holy Qur’an, the same people would attack the idea! Is it not better to memorise the best of narrations over songs and poetry?

Notes

1. Many are included in this list, but some of those are listed here from and are from both schools of thought:

الميزان في تفسير القرآن، مجمع البيان، اثنا عشري، شبّر، معين، منهج الصادقين، جوامع الجامع، شريف لا هيجي، عاملي، الجديد في تفسير القرآن المجيد، بحر العلوم، جلالين، تفسير المنير، تفسير المنير، تفسير الوسيط، كشف الأسرار، لباب التأويل، ابن كثير .

2. آشنایی با قرآن

3. تـفـسـيـر جـوامـع الـجـامـع

4. تفسير الميزان

5. Al Nisa 4:147

6. Al Imran 3:145

7. These include, but not limited to the following:

اصول الكافي، وسائل الشيعة، مستدرك الوسائل، بحار الانوار، معاني الأخبار ،ثواب الأعمال، الخصال، تفسير الامام العسكري، جمال الأسبوع بكمال العمل المشروع، قرب الأسناد، المالي شيخ طوسي، لب الباب، جامع الأخبار، ميزان الحكمة، مكارم الأخلاق، الجعفريات، مشكات الأنوار، النوادر رواندي، تفسير عن ابن إبراهيم القمي، معاني الأخبار، عيون اخبار الرضا علیه السلام و ....

8. The four major texts are:

أصول الكافي، من لا يحضره الفقيه، تهذيب الأحكام، الاستبصار

9. فصل القرآن

10. وسائل الشيعة

11. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2521

12. (Nahjul Balagha - نهج البلاغة - خطب الإمام علي (ع) )

13. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2521

14. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V4 P233

15. (Usool Al Kafi - اصول الكافي ) V2 P609

16. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2522

17. (Syed Sistani - Simplified Jursiprudence - الفتاوى الميسرة - السيد السيستاني ) P377

18. (Al Khisal - الخصال ) P142

19. (Bihar Al Anwar بحار الأنوار ‎ ) V89 P200-201

20. (Usool Al Kafi - اصول الكافي ) - Volume 2 P627

21. What The Red Kabrit is… is up for discussion, however, the certainty is that is rare and invaluable.

22. (Sheikh Al Sadooqs Al Amali - الأمالي للصدوق ) - under the chapter of “Merits of the Memoriser of the Holy Qur’an”

23. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل )

24. (Usool Al Kafi - اصول الكافي ) V2 P606.

25. (Usool Al Kafi - اصول الكافي ) V2 P608.

26. (Sunan Abi Dawood - سنن أبي داود ) V1 P113

27. (Quranic Rulings - استفتاءات قرآنی ) P140

28. (Nafahat Ar Rahman - نفحاب الرحمن ) V1 p38

29. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V4 P233

30. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V4 P233

31. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2523

32. (Kanz Ul Amal - كنز الأعمال ) V1 Narration 2488.

33. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V4 P269

34. (Encyclopedia of Shia Narrations - جامع احاديث الشيعة ) V4 P59

35. (Usool Al Kafi - اصول الكافي ) V1 P44

36. (Usool Al Kafi - اصول الكافي ) V2 P576

37. (Usool Al Kafi - اصول الكافي ) V2 P577

38. (Mafatih Al-Jinan - مفاتيح الجنان )

39. (Bihar Al Anwar بحار الأنوار ‎ ) V83 P9

40. (Mustadrak al-Wasā’il مـسـتـدرك الـوسـائـل ) V4 P245

41. In other narrations, it is “Read and rise”.

42. (Bihar Al Anwar بحار الأنوار ‎ ) V89 P22

43. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2522

44. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2522

45. (Encyclopedia of Shia Narrations - جامع احاديث الشيعة ) V15 P9

46. (Usool Al Kafi - اصول الكافي ) V2 P614

47. ( Wasa'il Al Shia وسائل الشيعة ‎ ) V6 P204

48. (Al Khisal - الخصال ) V2 P602

49. (Tafisr of Imam Al-Askari) P13

50. (Rewards of Deeds - ثواب الأعمال ) P104

51. (Usool Al Kafi - اصول الكافي ) V2 P603

52. (Full Collection of Narrations - جامع الأخبار ) P114

53. (Encyclopedia of Shia Narrations - جامع احاديث الشيعة ) V9 P111

54. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2523

55. روي أن النبي ص بعث بعثا ثم تتبعهم يستقرئهم فجاء إنسان منهم فقال ما ذا معك من القرآن حتى أتى على أحدثهم سنا فقال له ما ذا معك من القرآن قال كذا وكذا و سورة البقرة فقال أخرجوا و هذا عليكم أمير قالوا يا رسول الله ص هو أحدثنا سنا قال معه سورة البقرة - مجمع البيان في تفسير القرآن

(Majmaul Bayan Fi Tafsir Al-Quran مجمع البیان فی تفسیر القرآن ) V1 P111

56. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2523

57. (Mizan Al-Hikmah مِيزان الْحِكمة ) V3 P2523,

58. ( Wasa'il Al Shia وسائل الشيعة ‎ ) V25 P25

59. (Usool Al Kafi - اصول الكافي ) V2 P607

60. اللمعة الدمشقية

61. (Explanation of The Works Al Lum'a Al Damishqiya - الروضة البهية في شرح اللمعة الدمشقية ) V1 P15

62. Will of The First Martyr quoted from (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P146.

63. (Explanation of The Works Al Lum'a Al Damishqiya - الروضة البهية في شرح اللمعة الدمشقية ) V1 P17

64. منية المريد

65. المراد من منية المريد

66. The Life of Ayatollah Borujerdi, P165, quoted from

(Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P150

67. Cited from http://bahjat.ir/en/category/2288/instructions, The Center for Compliation and Publication of the Works of Grand Ayatollah Bahjat, date of citation 31/05/17.

68. Ibid

69. Ibid

70. Quoted from “On the way to the beloved” P165 quoted from (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P150.

71. Quoted from “In the presence of Ayatollah Bahjat” P115 quoted from (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P151.

72. Exegesis of Nafhat ArRahman V1 P35 quoted from

(Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم )

73. (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P152

74. Ibid, P153

75. See http://www.ehawza.com/

76. (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P154

77. (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P156

78. Page 563 of میراث ماندگار - Lasting Legacy quoted from (Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم ) P158

79. Quotes from various sources and speeches sourced from

(Why we should memorise the Holy Qur'an - چرا قرآن را حفظ کنیم )