DOCSLIB.ORG

Pir-O-Murshid Hazrat Inayat Khan Murshida Rabia Ada

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Pir-O-Murshid Hazrat Inayat Khan Murshida Rabia Ada “Yours in the Infinite” transcribed handwritten letters from Pir-o-Murshid Hazrat Inayat Khan to Murshida Rabia Ada Martin 1911 – 1926 and “Sunrise in the West” by Murshid Wali Ali Meyer Foreword On September 13, 1910 Hazrat Inayat Khan left Mother India for the West following his Murshid Syed Abu Hashim Madani’s guidance. In San Francisco he connected with his first Western disciple, Ada Martin, an American Jewish woman. After leaving San Francisco he began guiding her through handwritten letters filled with prac- tices and blessings from wherever his travel took him in the world. She went on to become his first Murshida using the name he gave her, Murshida Rabia Martin. In 2006, Pir Zia was writing his dissertation on the life of his grandfather Pir-o-Murshid Hazrat Inayat Khan. Through his research he received an archive of handwritten letters from Hazrat Inayat Khan written to Murshida Rabia Martin dating from April 1911 to November 1926. These were in the possession of Sufism Reoriented, a lineage that has its roots in Murshida Rabia Martin who turned her organization over to Meher Baba in 1949-1950. Knowing how precious they would be to us, Pir Zia shared them with Murshid Wali Ali and myself. They were poor photocopies, not easy to decipher but still readable. After being deeply moved by the intimacy of the letters and guidance stream we received through them, we asked Narada Ian Ramsey to help us transcribe them. He did the initial work, I went through his transcriptions to decipher many of what seemed unreadable words and to make editorial decisions. What you have now is that work in progress. As an introduction to the history around the letters we have included an edited version of “A Sunrise in the West, Hazrat Inayat Khan’s Legacy in California,” written by Murshid Wali Ali for Pir Zia’s book A Pearl in Wine. It will help give context to the times, conditions and relation- ships that the letters occurred in. With deep appreciation for receiving the guidance in these letters and the opportunity to share them, Pir Shabda Kahn October 2009 Editing Notes: Some of Hazrat Inayat Khan’s spelling was idiosyncratic. An editorial decision was made to regularize it for the ease of the reader. As the originals were often poorly photo- copied, some of the handwriting was indiscernible in places. These are indicated by [xxx] or other words in bracketed italics. Some of the letters were undated and were placed in order based on location and context. Dates in brackets were inserted by the editor based on these considerations. 1 Table of Contents Foreword by Pir Shabda Kahn ............................................................. 1 April 17, 1911 ........................................................................................ 5 4 May 1911 ............................................................................................ 6 13 June 1911 .......................................................................................... 7 19 June 1911 .......................................................................................... 8 30 June 1911 .......................................................................................... 9 5 July 1911 ............................................................................................. 10 17 July 1911 ........................................................................................... 11 23 July 1911 ........................................................................................... 12 29 July 1911 ........................................................................................... 13 3 August 1911 ....................................................................................... 14 7 August 1911 ....................................................................................... 15 16 August 1911 ..................................................................................... 16 8 September 1911 ................................................................................. 17 13 September 1911 ............................................................................... 18 [no date] ................................................................................................ 19 26 September 1911 ............................................................................... 21 10 October 1911 .................................................................................... 23 7 November 1911 ................................................................................. 24 21 November 1911 ............................................................................... 25 11 December 1911 ................................................................................ 26 18 December 1911 ................................................................................ 27 22 December 1911 ................................................................................ 28 28 January 1912 .................................................................................... 29 4 October 1912 ...................................................................................... 30 15 November 1912 ............................................................................... 31 25 December 1912 ................................................................................ 32 10 June 1913 .......................................................................................... 33 postmarked 27 July 1913 .................................................................... 34 note indicates 24 October 1913........................................................... 35 7 November [1913] ............................................................................... 36 13 July 1914 ........................................................................................... 37 18 August [1914] ................................................................................... 38 18 September 1914 ............................................................................... 40 postmarked 8 February 1915 .............................................................. 41 24 March 1915 ....................................................................................... 42 2 22 June [1915]........................................................................................ 43 20 October 1915 .................................................................................... 44 9 February 1916 .................................................................................... 46 postmarked 12 February 1917 ............................................................ 48 Saturday [1917] .................................................................................... 49 20 August 1917 ..................................................................................... 50 21 November 1917 ............................................................................... 51 Wednesday [1917] ................................................................................ 52 postmarked 28 December 1917 .......................................................... 53 postmarked 3 May 1918 ...................................................................... 54 postmarked 19 November 1918 ......................................................... 55 Post card ................................................................................................ 56 Tuesday [1918] ...................................................................................... 57 17 January 1919 .................................................................................... 58 postmarked 23 April 1919 ................................................................... 59 20 February 1920 .................................................................................. 60 postmarked 15 September 1920 ......................................................... 61 28 August 1920 ..................................................................................... 63 18 November 1920 ............................................................................... 64 27 December 1920 ................................................................................ 65 8 January 1921 ...................................................................................... 67 2 June 1921 ............................................................................................ 68 [August] 1921 ........................................................................................ 69 14 September 1921 ............................................................................... 70 4 June 1922 ............................................................................................ 71 25 August 1922 ..................................................................................... 72 27 June 1923 .......................................................................................... 73 16 July 1923 ........................................................................................... 74 10 September 1923 ............................................................................... 75 2 March 1924 ......................................................................................... 76 23 March 1924 ....................................................................................... 77 6 November 1924 ................................................................................. 78 9 December 1925 .................................................................................
Load more

Recommended publications
  • A Sufi Reading of Jesus
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The University of Sydney: Sydney eScholarship Journals... Representations of Jesus in Islamic Mysticism: Defining the „Sufi Jesus‟ Milad Milani Created from the wine of love, Only love remains when I die. (Rumi)1 I‟ve seen a world without a trace of death, All atoms here have Jesus‟ pure breath. (Rumi)2 Introduction This article examines the limits touched by one religious tradition (Islam) in its particular approach to an important symbolic structure within another religious tradition (Christianity), examining how such a relationship on the peripheries of both these faiths can be better apprehended. At the heart of this discourse is the thematic of love. Indeed, the Qur’an and other Islamic materials do not readily yield an explicit reference to love in the way that such a notion is found within Christianity and the figure of Jesus. This is not to say that „love‟ is altogether absent from Islamic religion, since every Qur‟anic chapter, except for the ninth (surat at-tawbah), is prefaced In the Name of God; the Merciful, the Most Kind (bismillahi r-rahmani r-rahim). Love (Arabic habb; Persian Ishq), however, becomes a foremost concern of Muslim mystics, who from the ninth century onward adopted the theme to convey their experience of longing for God. Sufi references to the theme of love starts with Rabia al-Adawiyya (717-801) and expand outward from there in a powerful tradition. Although not always synonymous with the figure of Jesus, this tradition does, in due course, find a distinct compatibility with him.
    [Show full text]
  • The Wisdom of Hazrat Inayat Khan
    The Wisdom of Hazrat Inayat Khan INVOCATION Toward the One, the perfection of Love, Harmony, and Beauty: the Only Being. United with all the illuminated souls, who form the embodiment of the Master, the Spirit of Guidance. SALAT Most gracious Lord, Master, Messiah, and Savior of humanity, We greet Thee with all humility. Thou art the First cause and the Last Effect, The Divine Light and the Spirit of Guidance, Alpha and Omega. Thy Light is in all forms, Thy Love in all beings: in a loving mother, in a kind father, in an innocent child, in a helpful friend, in an inspiring teacher. Allow us to recognize Thee in all Thy holy names and forms; as Rama, as Krishna, as Shiva, as Buddha. Let us know Thee as Abraham, as Solomon, as Zarathushtra, as Moses, as Jesus, as Mohammed, and in many other names and forms, known and unknown to the world. We adore Thy past; thy presence deeply enlightens our being, and we look for Thy blessing in the future. O Messenger, Christ, Nabi, the Rasul of God! Thou Whose heart constantly reacheth upward, Thou cometh on earth with a message, as a dove from above, when Dharma decays, and speakest the Word that is put onto Thy mouth, as the light filleth the crescent moon. Let the start of the Divine Light shining in Thy heart be reflected in the hearts of Thy devotees. May the Message of God reach far and wide, illuminating and making the whole of humanity as one single family in the Parenthood of God.
    [Show full text]
  • Women's Rights in Islam Regarding Marriage and Divorce Imani Jaafar-Mohammad
    Journal of Law and Practice Volume 4 Article 3 2011 Women's Rights in Islam Regarding Marriage and Divorce Imani Jaafar-Mohammad Charlie Lehmann Follow this and additional works at: http://open.mitchellhamline.edu/lawandpractice Part of the Family Law Commons Recommended Citation Jaafar-Mohammad, Imani and Lehmann, Charlie (2011) "Women's Rights in Islam Regarding Marriage and Divorce," Journal of Law and Practice: Vol. 4, Article 3. Available at: http://open.mitchellhamline.edu/lawandpractice/vol4/iss1/3 This Article is brought to you for free and open access by the Law Reviews and Journals at Mitchell Hamline Open Access. It has been accepted for inclusion in Journal of Law and Practice by an authorized administrator of Mitchell Hamline Open Access. For more information, please contact [email protected]. © Mitchell Hamline School of Law Women's Rights in Islam Regarding Marriage and Divorce Keywords Muslim women--Legal status laws etc., Women's rights--Religious aspects--Islam, Marriage (Islamic law) This article is available in Journal of Law and Practice: http://open.mitchellhamline.edu/lawandpractice/vol4/iss1/3 Jaafar-Mohammad and Lehmann: Women's Rights in Islam Regarding Marriage and Divorce WOMEN’S RIGHTS IN ISLAM REGARDING MARRIAGE AND DIVORCE 4 Wm. Mitchell J. L. & P. 3* By: Imani Jaafar-Mohammad, Esq. and Charlie Lehmann+ I. INTRODUCTION There are many misconceptions surrounding women’s rights in Islam. The purpose of this article is to shed some light on the basic rights of women in Islam in the context of marriage and divorce. This article is only to be viewed as a basic outline of women’s rights in Islam regarding marriage and divorce.
    [Show full text]
  • 1 WITTEVEEN, Hendrikus Johannes (Known As Johan Or Johannes), Dutch Politician and Fifth Managing Director of the International
    1 WITTEVEEN, Hendrikus Johannes (known as Johan or Johannes), Dutch politician and fifth Managing Director of the International Monetary Fund (IMF) 1973-1978, was born 12 June 1921 in Den Dolder and passed away 23 April 2019 in Wassenaar, the Netherlands. He was the son of Willem Gerrit Witteveen, civil engineer and Rotterdam city planner, and Anna Maria Wibaut, leader of a local Sufi centre. On 3 March 1949 he married Liesbeth Ratan de Vries Feijens, piano teacher, with whom he had one daughter and three sons. Source: www.imf.org/external/np/exr/chron/mds.asp Witteveen spent most of his youth in Rotterdam, where his father worked as director of the new office for city planning. His mother was the daughter of a prominent Social-Democrat couple, Floor Wibaut and Mathilde Wibaut-Berdenis van Berlekom, but politically Witteveen’s parents were Liberal. His mother was actively involved in the Dutch Sufi movement, inspired by Inayat Khan, the teacher of Universal Sufism. Sufism emphasizes establishing harmonious human relations through its focus on themes such as love, harmony and beauty. Witteveen felt attracted to Sufism, which helped him to become a more balanced young person. At the age of 18 the leader of the Rotterdam Sufi Centre formally initiated him, which led to his lifelong commitment to, and study of, the Sufi message. After attending public grammar school, the Gymnasium Erasmianum, Witteveen studied economics at the Netherlands School of Economics between 1939 and 1946. The aerial bombardment of Rotterdam by the German air force in May 1940 destroyed the city centre and marked the beginning of the occupation of the Netherlands by Nazi Germany.
    [Show full text]
  • Elements of Sufism in the Philosophy of the Order: an Examination of The
    1 Elements of Sufism in the Philosophy of the Order: An Examination of the Lectures and Writings of Hazrat Inayat-Khan and Zia Inayat-Khan Keenan Nathaniel Field Ashland, Virginia Bachelor of Arts, History, Virginia Commonwealth University, 2015 Bachelor of Arts, Religious Studies, Virginia Commonwealth University, 2015 Associates of Science, J. Sargeant Reynolds Community College, 2013 A Thesis presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Master of Arts Department of Religious Studies University of Virginia December, 2020 Dr. Shankar Nair Dr. Jessica Andruss 2 In 1910, when Hazrat Inayat Khan left India to visit New York and the United States for the first time, he began his journey as a traveling musician, having come from a family of highly respected musicians in Baroda, India. Before long, however, he began publicly teaching a form of primarily Chishti Sufism. The next seventeen years of his life would be spent crisscrossing the Western world giving lectures to thousands of Europeans and Americans in an attempt to spread this philosophical message. This message shifted over those first seventeen years and the subsequent century from one that heavily emphasized specifically Sufi elements of teaching and philosophy to a religious message that placed heavy emphasis on the universal elements that it considered to be the core of all religions. This philosophy is most readily observable and easily understood by studying its current iteration, the Inayattiya, who developed out of a number of schisms and splits in the mid twentieth century and trace their silsila, or spiritual lineage, back to HIK by way of his siblings and cousins, to his son Pir Vilayat Inayat-Khan, and his grandson, the current head, of the Order Pir Zia Inayat-Khan.
    [Show full text]
  • Al-Hádil Ameen Al-Hádil Ameen the Truthful Guide / the Honest Leader
    2011 Volume 3 Al-Hádil Ameen Al-Hádil Ameen The Truthful Guide / The Honest Leader To Allah we belong …. AndAnd untounto AllahAllah isis ourour returnreturn [Qur’ān[Qur’ān 2:156]2:156] Actions not only depend on intentions, but are also judged according to intentions Therefore take care of your intentions, intentions grow out of your thoughts Watch your thoughts because they are reflected in your words Watch your words because they become the foundation of your habits. Watch your habits because they become the base for your character. Watch your character because it ultimately becomes your destiny 56 Kromboom Road Rondebosch 7700 MK Exotic Cars & Lifestyle Centre is Tel: 021 696 8256 pleased to offer preferential rates and Fax 021 696 8252 specials on our exotic Villas and luxury accomodation country wide including our new association with HYATT Regency [email protected] Golf Resort and Spa in Oubaai George. www.mkattorneys.co.za Al-Hádil Ameen Volume 3 In the Name of Allah, Most Gracious, most Merciful. Contents Editorial - Hafiz Mahmood Khatib 1 Husn-ul-Khātimah: Shaykh Fakhruddin Owaisi al-Madani 2 Tafsīr-ul-Qur‘ān Surah al-Quraish by Moulana Abu Bakr Khatib 4 A Journey – Spiritually uplifting and unforgettable by Shaykh Fakhruddin Owaisi al-Madani 6 Divine Harmony by Moulana Abdul ‘Alīm Siddiqui 10 Tribute to Marhūm Haji Ebrahim Carrim 11 Ode of Hujjatul-Islam Imām Abu Hāmid Ghazāli 12 Special Ramadān Guests 14 Al-Hādil Ameen hosts: Isālw Thawāb program Inside back cover Marhoom Shaykh Abulhasan Khatib (in the green cap, to the left of Shaykh Ninowy) with members of the Masjid-ul-Quds Umrah group at the UICT Darul ‘Uloom Islamic Library Turkey Marhoom Hafiz Abulhasan Khatib flanked by his beloved wife Sara Khatib and his dear sister Sajida Haffejee in Istanbul a few days before his passing Editorial by Hafiz Mahmood Khatib (ibn Shaykh Abulhasan Khatib ibn Moulana Abu Bakr Husain Khatib Dammani) Life is a test [Q 67:2] and death, as our beloved Prophet (pbuh) intimated, is indeed an un- deniable reality.
    [Show full text]
  • Sufism and Music: from Rumi (D.1273) to Hazrat Inayat Khan (D.1927) Grade Level and Subject Areas Overview of the Lesson Learni
    Sufism and Music: From Rumi (d.1273) to Hazrat Inayat Khan (d.1927) Grade Level and Subject Areas Grades 7 to 12 Social Studies, English, Music Key Words: Sufism, Rumi, Hazrat Inayat Khan Overview of the lesson A mystic Muslim poet who wrote in Persian is one of American’s favorite poets. His name is Mevlana Jalaluddin Rumi (1207-1273), better known a Rumi. How did this happen? The mystical dimension of Islam as developed by Sufism is often a neglected aspect of Islam’s history and the art forms it generated. Rumi’s followers established the Mevlevi Sufi order in Konya, in what is today Turkey. Their sema, or worship ceremony, included both music and movement (the so-called whirling dervishes.) The Indian musician and Sufi Hazrat Inayat Khan (1882-1927) helped to introduce European and American audiences to Sufism and Rumi’s work in the early decades of the twentieth century. This lesson has three activities. Each activity is designed to enhance an appreciation of Sufism as reflected in Rumi’s poetry. However, each may also be implemented independently of the others. Learning Outcomes: The student will be able to: • Define the characteristics of Sufism, using Arabic terminology. • Analyze the role music played in the life of Inayat Khan and how he used it as a vehicle to teach about Sufism to American and European audiences. • Interpret the poetry of Rumi with reference to the role of music. Materials Needed • The handouts provided with this lesson: Handout 1; The Emergence of Sufism in Islam (featured in the Handout 2: The Life and Music of Inayat Khan Handout 3: Music in the Poems of Rumi Author: Joan Brodsky Schur.
    [Show full text]
  • Diversity and Transnational Links in Afghan Religious Education
    Independent • International • Interdisciplinary PRIO PAPER 7 gate Hausmanns Address: Visiting Norway Oslo, NO-0134 Grønland, 9229 PO Box Peace Research Institute Oslo(PRIO) Beyond Borders: Diversity and Beyond Borders: Diversity and Transnational Links in Afghan Transnational Links in Afghan Religious Education Religious Education Visiting Address: Hausmanns gate 7 7 gate Hausmanns Address: Visiting Norway Oslo, NO-0134 Grønland, 9229 PO Box Peace Research Institute Oslo(PRIO) (CSCW) War Civil of Study the for Centre Do madrasas produce terror- han government has initiated the relationship between reli- ists? Are all madrasas funda- a comprehensive reform of the gious schools across the Afg- mentalist? In the aftermath of Islamic education sector, rais- han–Pakistani border. The 9/11, madrasas have become a ing important questions about present study hopes to remedy subject of great controversy. the independence of religious that, shedding light on some institutions and the role of the of the most critical issues and The growing insurgency in government in religious af- providing some recommenda- Afghanistan – and particularly fairs. That the religious educa- tions for change in policy. the increase in suicide attacks, tion sector in Afghanistan is coupled with the recruitment in need of change is a concern The report presents an over- of Afghan religious students shared by many within the view over the madrasas sector ISBN: 978-82-7288-362-0 978-82-7288-362-0 ISBN: www.studoisju.no 7 Studio Design: from Pakistani madrasas to government and the madrasa in Afghanistan; scrutinizes the the Taliban – has brought the sector. The question is what relationship between madra- topic of religious education to change should this entail, and sas in Pakistan and Afghanis- the centre of the Afghan state- how can it best be brought tan; examines the relationship building agenda.
    [Show full text]
  • Memory, Social Authority, and Composition in Damascene Dhikr
    Memory, Social Authority, and Composition in Damascene Dhikr By Jeffrey McCullough Piatt A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Stefania Pandolfo Professor Charles Hirschkind Professor Benjamin Brinner Spring 2014 Memory, Social Authority, and Composition in Damascene Dhikr Copyright 2014 by Jeffrey McCullough Piatt Abstract Memory, Social Authority, and Composition in Damascene Dhikr by Jeffrey McCullough Piatt Doctor of Philosophy in Anthropology University of California, Berkeley Professor Stefania Pandolfo, Chair This dissertation examines the contemporary paradoxes, impasses, and new possibilities negotiated by Syrian Muslim men who practice the musical group worship of dhikr. Dhikr is group activity often associated with Sufism, and has long been an important part of Islamic practice in Syria and many other societies. Its historical tendency to rely heavily on song, movement, and affective expression within its ceremonies and discourses uniquely situate it as a site where questions are raised concerning the role music and emotion are to play in the building of ethical lives. Likewise, this dissertation takes dhikr as a site where modern transformations of society, of authority, and of norms governing the relation of religion and society are framed, and stances toward these issues worked out. Dhikr does not cleanly map onto the categories that are typically deployed to describe and study it, including the categories of mysticism, orthodoxy, and music. This research therefore also examines the way these categories, which inevitably must be discussed to understand dhikr, introduce their own particular distortions.
    [Show full text]
  • On Inayati Female Visions in Austria: Female Leadership in the Western Sufi Tradition
    53 On Inayati Female Visions in Austria: Female Leadership in the Western Sufi Tradition Sara Kuehn and Lukas Pokorny In man We have shown Our nature benign; in woman We have expressed Our art divine. In man We have designed Our image; in woman We have finished it (Inayat Khan 1993: 5). 1. Introduction “I see as clear as daylight that the hour is coming when woman will lead hu- manity to a higher evolution.”1 Revealed four years after his arrival in the West in 1910, this vision reflects the pioneering spirit of the first modern Acknowledgements: This paper is part of a wider ranging interdisciplinary project on sight and visual culture in Western Sufi communities. The research leading to these results has received funding from the Kulturabteilung der Stadt Wien, Wissenschafts- und For- schungsförderung (MA7 – 1007867/16), and we would like to thank the City of Vienna for their generous support. Our sincerest thanks and appreciation to Paul Scade, Mehmet Tu- tuncu, as well as the anonymous reviewers for their comments and helpful suggestions. Above all, we are indebted to Zumurrud Butta and Lisa Malin for their involvement in this project and input throughout the writing phase. Notes on Transliteration and Style: The transliteration of Arabic and Persian terms and names follows the system used in The Encyclopaedia of Islam, third edition (Fleet et al. 2016). Modern personal names are rendered according to the most common usage without regard for the Arabic or Persian derivation of those names. Sanskrit terms are rendered according to the International Alphabet of Sanskrit Transliteration.
    [Show full text]
  • The Divan-I-Hafiz
    I CM = CM I CO ICD m THE DIVAN-I-HAFIZ. Drink wine (of love for God). For, neither by acquisition nor by choice is lover the being a (of God) ; this reached from the of creation. Me, gift heritage Ode 374, c. 5. THE DIVAN, WRITTEN IN THE FOURTEENTH CENTURY, BY Khwaja 8hamsu-tl-lMn Muhammad-i-Hafiz-i-Shlrazl otherivise 7mown as IAsanu-l-Ghaib and Tarjumanu-l-Asr&r. TRANSLATED FOR THE FIRST TIME OUT OF THE PERSIAN INTO ENGLISH PROSE, WITH CRITICAL AND EXPLANATORY REMARKS, WITH AN INTRODUCTORY PREFACE, WITH A NOTE ON SUFl.ISM, AND WITH A LIFE OF THE AUTHOR, BY LiEUT.-COL. H. WILBERFORCE CLARKE, ROYAL (late Bengal) ENGINEERS, LIFE-MEMBER OF THE ROYAL ASIATIC SOCIETY OF GREAT BRITAIN AND IRELAND; AND MEMBER OF THE ASIATIC SOCIETY OF BENGAL, 71 " AUTHOR OF "THE PERSIAN MANUAL ; FIRST TRANSLATOR (OUT OF THE PERSIAN) OF "THE BUSTXN-I-SA'Df AND OF "THE SIKANDAR NAMA.-I-NIZAMI." AUTHOR OF "NOTES ON ELEPHANTS"; OP "THE SEXTANT"; OF "LONGITUDE BY LUNAR DISTANCES"; AND OF "THE TRANSVERSE STRENGTH OF A RAILWAY-RAIL." VOL. II. 1891. All rif/ht* reserved. 9 i? M 8 1 9 CALCUTTA : GOVERNMENT OF INDIA CENTRAL PRINTING OFFICE, 8, HASTINGS STREET. THE LETTER ZAD \jP The Letter Zad. 340, (340- I. The whole world, length and breadth, Thy beauty took : Ashamed of the lovely face of earth's moon (the beloved), the (resplendent) sun became. Necessary to all creation is the beholding of Thy beauty and beauteousness, Nay, an enjoined duty to all angels is the viewing of Thy face.
    [Show full text]
  • Effects of Memorizing Quran by Heart (Hifz) on Later Academic Achievement
    Journal of Islamic Studies and Culture June 2015, Vol. 3, No. 1, pp. 58-64 ISSN: 2333-5904 (Print), 2333-5912 (Online) Copyright © The Author(s). All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/jisc.v3n1a8 URL: http://dx.doi.org/10.15640/jisc.v3n1a8 Effects of Memorizing Quran by Heart (Hifz) On Later Academic Achievement Nazia Nawaz1 & Prof. Dr. Syeda Farhana Jahangir2 Abstract Current study was conducted to investigate the effects of memorizing Quran (Hifz) in relation to academic achievement and socio-cultural life of Huffaz. For the said purpose, Purposive sample of 36 Huffaz, (N=36) from different colleges and universities were approached. Results were compiled and assessed through SPSS, Content analysis technique and in percentages. The results revealed a significant difference in academic achievement of Huffaz before and after Hifz. Moreover the Content analysis showed overall positive impacts on education and socio-cultural life of Huffaz. Keywords: Hifz, Childhood education, Academic achievement Quran is the fundamental holy book of Islam encompassing 114 Surahs. Muslims have faith in the Quran as a reserve of great assistance and path for manhood with consideration of at it as the ultimate revelation of God. Memorizing Holy Quran by heart can be said as encoding, storing and retrieving the text of Quran by practicing and reciting it again and again, a process known as Hifz. Hifz involves first encoding the text of Quran by giving it attention, storing it by maintaining the encoded information and then retrieving the information from memory stores. Muslims entitle a person as Hafiz (plural Huffaz) who completely memorizes the Quran [Hafiz (Qur’an), 2009].God has given special privileges to the one who memorize the Quran in a number of ways in this world and hereafter (The rewards of memorizing Qur’an, 2006).
    [Show full text]