THESIS SUBMITTED FOR THE DEGREE OF

MASTER OF PHILOSOPHY

The Role of Dawoodi Bohra

Community in Promoting Quranic
and Formal Education

CANDIDATE:

ALI ASGHAR SAIFUDDIN LAMUWALA

Reg. No.: ISD/ISL/KU-43908/2017
UNDER THE SUPERVISION OF

PROF. DR. ZAHID ALI ZAHIDI

DEPARTMENT OF ISLAMIC LEARNING (ISLAMIC STUDIES)

Year, 2020

1
 CERTIFICATE

I have gone through the thesis titled The Role of Dawoodi Bohra Community in
Promoting Quranic and Formal Education submitted by Mr. Ali Asghar Saifuddin
Lamuwala for the award of M.Phil degree and certify that to the best of my knowledge it
contains no plagiarized material.

Name: Prof. Dr. Zahid Ali Zahidi

Department: ___________________________

Email: zahidi@uok.edu.pk

Mobile No. 03332260756

Date: ___________________________

Place: Karachi, Pakistan

Date: ___________________

I
 Acknowledgements

First of all, all praise to Allah the Almighty for blessing me with the loftiest of the
bounties - the belief in Him and adherence to the Deen of Islam.

May Allah bless shower his Salawat on Prophet Muhammad SAW and his Progeny by
the efforts of whom Islam spread throughout the world.

I offer my heartfelt gratitude to Syedna Aali Qadar Mufaddal Saifuddin TUS, the
spiritual leader of Dawoodi Bohra Community, for granting me permission to conduct
this research work and his blessings and prayers for its success.

I would like to thank all the teachers of the department of Islamic Learning in University
of Karachi for their support and guidance for completing my course work.

I offer my earnest thanks to Sir Zahid Ali Zahidi for his support on each steps of
conducting this research: from topic selection, easing up the topic approval process and
lastly for his guidance throughout the thesis writing.

I am thankful to Aljamea-tus-Saifiyah and Mahad al-Zahra Institution for their co-

operation and support for the provision of material and data needed for the thesis.

Hereby I offer my acknowledgement of using the Quranic translations of Abdullah

Yusuf throughout the thesis. I have done this so because of its inclusivity of meanings
and the simplicity of words chosen therein by him.

I specially thank my parents, my wife and siblings who were a constant pillar of support
whose benedictions were felt by me throughout my work.

Lastly but importantly, I express my thankfulness to the University of Karachi which

played a key role in providing me with an encouraging and supportive environment to
develop a curious mind and inquisitive nature needed to become a scholar.

Ali Asghar Saifuddin Lamuwala

II
 The Role of Dawoodi Bohra Community in Promoting Quranic and Formal
Education

Abstract

The Dawoodi Bohra Community is known for its integrity and social initiatives,
especially for the education while being adherent to Islamic values. Moreover, its
endeavors for Qur’anic studies have been the crux of their education. They have
engaged unique methods and ample of resources in their cause of studying Qur’an. Their
undertakings regarding Qur’anic studies and memorization have had a substantial impact
on the community and have shaped their lifestyles, thoughts and education at large.
similarly, the Bohras have laid great emphasis for the promitoin of the cause of
education in accordance and adherence to the Islamic principles.The researches which
have been conducted related to them remain limited due to limitations in availability of
resources related to them and due to the hurdle of translation of the vernacular of
Gujarati language in which a significant amount of their literature is available. This
thesis has tried to fill that lacuna of a comprehensive and inclusive study surrounding
Qur’anic studies in Dawoodi Bohra Community although in a limited aspect of its topic.
It has shed light on the educational activities of the community focusing on their efforts
for satisfying the vision provided by its leadership, especially its 52nd Dai Syedna
Mohammad Burhanuddin and the 53rd and the current and 53rd one - Syedna Mufaddal
Saifuddin. Syedna Mohammad Burhanuddin envisioned that a Muslim must live his life
in the light of Qur’an; they must perceive all the entities in Qur’an’s gleam. This vision
has been the crux of Dawoodi Bohra activities around Qur’anic memorization.

The thesis, in its introduction, has briefly discussed on the Dawoodi Bohra Community
itself providing an insight on its beliefs, its leadership and its social initiatives. This has
not only helped in understanding its reputes but has also aided in situating the traits of
the community regarding Qur’anic memorization. The first chapter has reviewed the
underlying reason for the surge in Dawoodi Bohra Community for Qur’anic
memorization and learning. With references and excerpts of various speeches and
sermons of its leadership, it has not only helped to build a timeline for its Qur’an related
undertakings but also provided an insight in the formulation of its underlying vision
around which those activities have revolved. The second and the third chapters have
studied the institution of Mahad al-Zahra and the programs offered by it for Quranic
memorization and studies. The fourth chapter has discussed the impacts and outcomes
from the Qur’anic undertakings in the realms of its studies and memorization. From the
initiatives based on Qur’anic concepts, its embodiment in their Arts and architecture to
the promotion of Islamic English, a series of those undertakings has been discussed to
mark the effects of Qur’an in Dawoodi Bohras.The fifth and the last chapter has
discussed the endeavors of the community for the cause of education both in theological
and secular arenas.

III
 ‫س‬
‫داؤدی بوہرہ کمیونٹ ی میں قرآنیتعلیم اؤر ر می تعلیماؤراس کے کمیونٹ ی پراپرات کا جاپرہ‬

‫تل‬
‫خ یص‬
‫قرآنمخ ید کے لئےپرؤلؤح ی کےزمان سےعصرجاضر تکمسلمابوںکااہیمامرہا ہےاؤرانکایہاہیمامامتمسل مہک یپرق یؤ‬
‫تع ی‬
‫تلیدی کا س بت رہا ہے ۔داؤدی بوہرہکمیونٹ ی میں قرآن ک ی طرف جاص بوجہ مرکوز ک ی جان ی ہے جو ان ک ی تمام پر دتگر ل م ی اؤر‬
‫فلاح ی سرگرمیوں میںمرکریح یث بت ک یجامل ہے ۔ قرآن ک ی تعلیمؤ دراسہ اؤر قرات ؤ تلاؤت ‪-‬داؤدی بوہرہ ک ی طرز ح یات ‪،‬‬
‫رسوماتاؤرتعلیمؤثقافتپراپراتدازہون ی ہے۔‬
‫ف‬
‫داؤدیبوہرہکمیونٹ ی پر‪-‬مصادرؤمراج ع ک ی محدؤددسث یان یاؤر ان ک ی مادری زبان ‪-‬لسانالدعوہ ک ی ل یل پرجمان ی کےباعتاس‬
‫ت‬
‫موضوعپر‪،‬تلکہجودداؤدیبوہرہکمیونٹ یپرتحقیقاتؤدراساتمحدؤدرہ یہیں۔یہمقالہاسحقیق یخلا کوپرکر نےک یاتکادن ی‬
‫کوش ش ہے ۔اس مقا لے میں ‪ -‬ا پئے عیوان ؤموضوع کے محدؤد داپرے میں ر ہئے ہو ئے ‪ -‬داؤدی بوہرہکمیونٹ ی کے قرآن ی‬
‫تعلیم–جاص طورپرحف ظالقرآنک یجانتافداماتپررؤشٹ یڈال یگٹ ی ہے۔‬

‫اؤلا‪-‬بواسمقا لےمیںداؤدیبوہرہکمیونٹ یکوؤجیرطورپررؤش یاسکرا نےک یکوش شک یگٹ ی ہےج شمیںان کےمدہتؤعقاتدکو‬
‫اجمال یطورپرمتعارفکرؤا باگ یا ہے۔اسا تجازیجا کے کےتعداسمقا لےمیںاؤلا داؤدیبوہرہکمیونٹ یمیںقرآن کےحف ظؤ‬
‫تعلیم کے بواعت ؤجوابات کو جا پئے کے لئےکمیونٹ ی کے رؤجان ی پیشوا ش یدبا دمحم پرہان الدیں کے اس نظر یہ کہ‪ " :‬ہر مومں پر‬
‫لازم ہے کہ ؤہ ؤح ی ک ی رؤشٹ ی میں ديهكسس" پر تحت ک ی گٹ ی ہے ۔ یہ ی ؤہ ‪ vision‬ہےج ش کا حصولکمیونٹی کیقرآنی سرگرمیوں‬
‫ک یپث یاد ہے۔‬

‫لےمیں‬‫بان یا‪-‬اسمقا لےمیںداؤدیبوہرہکمیونٹ یمیںحف ظالقرآن کےپر ھئےر ججان کےاشیابپرتحقیقک یگٹ ی ہےاؤراسسلس‬
‫مدکوربالاش یدبادمحمپرہانالدیںاؤرکمیونٹ ی کےجالیہداع یش یدبامفضلسیفالدیںک یمخ یلفثقرپرؤںمیں سےاقث یاسپر تحت‬
‫ک ی گٹ ی ہے ج ش ک ی رؤ سے یہ بانت کر نے ک ی کوش ش ک ی گٹ ی ہے کہ انثقرپرؤں نے یہ ضرفکمیونٹ ی میںحف ظ القرآن کا شعور‬
‫ب ض‬ ‫ع‬ ‫ض‬
‫اجاگر کر نے میں ؤا ح کردار ادا ک یا ہے تلکہکمیونٹ ی کے لئے قرآن ی تعلیمات پر مل پیرا ہو نے کا ‪ vision‬ھ ی ؤا ح ک یا ہے ۔‬
‫اسفضلک یعلیحدہسقمیںدؤبوںداعیوں کےادبمیںقرآن کےحف ظؤتعلیم کےبارےمیںجواشعارؤاردہو ئےہیںان‬
‫ث‬
‫ک ی فص لی یدراستک یگٹ ی ہے۔‬

‫بالیا‪-‬اسمقا لےمیںحف ظالقرآناؤرقرآن یتعلیمؤدراسہ کےکمیونٹ یپراپرات باپیراتپررؤشٹ یڈال یگٹ ی ہےج شمیںداؤدی‬
‫بوہراکمیونٹ یک یمخ یلفجوانت ‪-‬میلاطرزت عمیر‪،‬فیونلطیفہاؤردتگرسماح یؤدنٹ یسرگرمیوںمیںمتعدددلاتلک ین یاپراناپراتکا‬
‫جاپرہل یاگ یا ہے۔آخرا‪-‬اسمقا لے میں داؤدیبوہرہک ی قرؤغتعلیم کے لئےکوششوںپررؤشٹ یڈال یگٹ ی ہے‪.‬‬

‫‪IV‬‬
 Table of Contents

1 Introduction ............................................................................................................... 1

1.1 Necessities of the study (Research Problem) ............................................... 5

1.2 Objectives of the study................................................................................. 5

1.3 Hypothesis.................................................................................................... 6

1.4 Scope of the Study ....................................................................................... 6

1.5 Methodology ................................................................................................ 6

1.6 Assumptions................................................................................................. 7

1.7 Limitations ................................................................................................... 7

1.8 Literature review .......................................................................................... 8

1.9 Overview of the Dawoodi Bohras.............................................................. 12

1.9.1 History...............................................................................................12

1.9.2 Spiritual leaders ................................................................................12

1.9.3 The Chancellorship Of The Renowned Aligarh Muslim

University, India by The 51st, 52nd and The 53rd Dais Of
Dawoodi Bohra Community .............................................................13

1.9.4 Literacy in Dawoodi Bohra Community...........................................14

1.9.5 Social Initiatives Taken by the Community......................................14

2 Role of the Dawoodi Bohra Community in Promoting Qur’anic Education .......... 16

2.1 Dawoodi Bohra Community’s Vision towards Qur’anic Education ......... 16

2.2 Reverence for Qur’an and efforts for its Education in Fatimid Era ........... 16

2.3 Vision of Syedna Mohammad Burhanuddin for Qur’an – its

memorization and learning ........................................................................ 18

2.3.1 A Speech Qur’an Broadcasted Through the All India Radio ...........19

2.3.2 Engraving Entire Qur’an on Marble In Gold in Raudat Tahera

Masoleum, Mumbai ..........................................................................20

V
 2.3.3 Speech on Qur’an in the World Of Islam Festival 1976 ...................21

2.3.4 Memorizing Qur’an to excel in all the realms of education – A

discussion in the Oral Examinations of Aljamea-tus-Saifiyah
1397H ................................................................................................24

2.3.5 Inauguration of Aljamea-tus-Saifiyah’s Karachi campus -

Reiterating the importance of Qur’an being the centerpoint of
Islamic Education..............................................................................25

2.3.6 Emphasize on comprehending the Rules of Recitation of Qur’an ....26

2.3.7 A speech at “Zawiyat al Qur’an” of Aljamea-tus-Saifiyah

Library – in the month of Ramadan 1405H ......................................26

2.3.8 The deep relation of the knowledge with Qur’an .............................28

2.3.9 A Speech in Arabic delivered by Syedna Mohammad

Burhanuddinat the function held to celebrate Milad-al-Nabi
(S.A.) on Saturday 22nd December, 1984 at the presence of H.E.
Ali Hassan Mwinyi Vice-President of Tanzania , Dar Es
Salaam—Tanzania ............................................................................28

2.3.10 Observance the Dignity for the Teachers of Qur’an and providing
them with the Best Resources ...........................................................29

2.3.11 Laying the foundation of Qur’an memorization in the

community: A gathering 10,000 children memorizing the 30th
Juz in the year 1419H .......................................................................31

2.3.12 Speech in University of Karachi discussing the Qur’anic verse of

its Emblem: “‫ ”رب زدني علما‬................................................................32

2.3.13 Speech in Aligarh Muslim University discussing the Qur’anic

verse of its Emblem: “‫ ”علم االنسان ما لم يعلم‬..........................................34

2.4 Understanding the vision of Syedna Mohammad Burhanuddin and

Syedna Mufaddal Saifuddin for Qur’an through the poetic verses of
yearly supplications authored by them ...................................................... 37

2.4.1 Qur’an has been made easy to remember: is there any who will
remember it? .....................................................................................37

2.4.2 Qur’an: a point of solace; its memorization a lofty engrossment .....38

2.4.3 Qur’anic memorization and study: the crux of Education ................38

VI
 2.4.4 Embellishment and décor by the virtue of Haafiz al Qur’an ............39

2.4.3 Seeking Guidance from Qur’an through its recitation and

memorization ....................................................................................40

2.4.6 Continuing the endeavor of Qur’an for the generations to come......41

2.4.7 Vouchsafing the Beliefs and Seeking Enlightment by Qur’an .........42

2.4.8 Wafd al Huffaz - The establishment of the “Association of

Quranic memorizers” ........................................................................43

2.5 Syedna Mufaddal Saifuddin vision of Qur’an in the light of his

supplication poetry: .................................................................................... 44

2.5.1 Enlightment of a Muslim’s house with the Light of Qur’an .............44

2.5.2 Qur’anic Recitation: the embellishment for the congregations ........45

2.5.3 Beseeching the blessings to the house by Hifzul Qur’an..................46

2.5.4 Insisting on efforts and dedication for Hifzul Qur’an .......................47

2.5.5 ‘Lasting Peace’ through Hifzul Qur’an.............................................47

2.5.6 Allah’s Guardianship of Qur’an and its memorizers ........................48

3 Establishment of Mahad al-Zahra for Memorizing and Studying the Qur’an ........ 51

3.1 History of the Establishment of Mahad al-Zahra and its Facilities ........... 51

3.2 The name “Mahad al-Zahra” ..................................................................... 53

3.3 The Mission Statement of Mahad al-Zahra ............................................... 54

3.3.1 Qira’at...............................................................................................55

3.3.2 Tilawat ..............................................................................................55

3.3.3 Hifzul Qur’an ....................................................................................57

3.3.4 Qur’anic Understanding ....................................................................58

3.4 Facilities and Features of Mahad al-Zahra................................................. 59

3.5 Qur’anic Designs in Mahad al-Zahra building .......................................... 61

3.5.1 The Qa’at al Qur’an (the main hall of Mahad al-Zahra)..................61

VII
 3.5.2 The names of the Surahs carved in the tear shaped stucco ...............61

3.5.3 Ayah al Kursi and Surah al Qadr written beneath the dome ............62

3.5.4 The concept of Mishkaat exemplified...............................................62

3.5.5 The honeycomb design in the grilles overlooking the Qa’at al

Quran ................................................................................................63

3.5.6 Canals of flowing water ....................................................................64

3.5.7 Engraved verses creating an Environment for memorization of

Qur’an ...............................................................................................64

3.5.8 Façade of Mahad al-Zahra embellished with Verses mentioning

the names of Qur’an ..........................................................................65

3.5.9 Other features assisting Hifzul Qur’an in Mahad al-Zahra ...............66

4 Programs Offered by Mahad Al-Zahra for Qur’anic Memorization and Learning . 70

4.1 Mahad al-Zahra Main Centers ................................................................... 70

4.1.1 Ta’leem al-Qur’an ............................................................................71

4.1.2 Atfaal Tahfeez Program.....................................................................72

4.1.3 Rawdat al Qur’an al-Kareem ...........................................................72

4.1.4 Mukhayyam al Qur’an (Hifz camps).................................................73

4.1.5 ELearning Qur’an .............................................................................74

4.1.6 Tahfiz al Kibaar ................................................................................75

4.2 Various individual Programs introduced at the satellite facilities

of Mahad al-Zahra around the world ................................................76

4.2.1 Rawdat al-Tahfeez lil-Mubtade’een .................................................76

4.2.2 Rawdat al-Tahfeez lil-Atfaal .............................................................77

4.2.3 Rawdat al-Tahfeez lil-Mujtahedeen ..................................................79

4.2.4 Bait al-Tahfeez Program ...................................................................79

4.3 Boarding Facilities of Mahad al-Zahra at certain centers .......................... 80

VIII
4.4 Publications by Mahad al-Zahra assisting in Hifzul Qur’an ...................... 80

4.4.1 Khazaa'in Ma'ani al-Qur’an al-Faeqah ...........................................80

4.4.2 Tarteel al-Qur’an ..............................................................................82

4.4.3 Nisab Ahkaam al-Tajweed Lil Qur’an al-Majeed ............................83

4.4.4 Musalsal Duroos al-Qur’an al-Kareem............................................83

4.4.5 Al-Mushaf al-Moallim ......................................................................84

4.4.6 Al-Mushaf al-Murattal ......................................................................84

4.4.7 Al-Mushaf al-Mujawwad ..................................................................84

4.4.8 Al-Taiseer fi Hifz al-Qur’an al-Kareem ...........................................84

4.4.9 Kurrasat-ul-Muraja’a .......................................................................85

4.4.10 Fi Zilalil Qur’an (series) ...................................................................86

4.4.11 Sakina (series) ...................................................................................88

4.5 Shehre Ramadan – Programs for Qur’anic Learning and

Memorization throughout the centers of Dawoodi Bohra
Community .......................................................................................88

4.5.1 Hifzul Qur’an ....................................................................................89

4.5.2 Ta’leem al Qur’an.............................................................................89

4.5.3 Tilawat al Qur’an .............................................................................90

4.5.4 Fehm al Qur’an.................................................................................90

4.6 Hifzul Qur’an Awareness Programs and Activities ................................... 90

4.6.1 ‫ انا قادر على حفظ القرآن الكرمي‬- The resolve and ability to memorize
Qur’an ...............................................................................................90

4.6.2 Hifzul Qur’an Display Board ............................................................91

4.6.3 ‫ نخل انشاء هللا‬- A Target of a 1000 Graduates in Qur’anic

memorization ....................................................................................92

4.7 Collaborative Programs with Renowned Reciters of Egypt and

IX
 Al-Azhar University, Cairo. ..............................................................92

4.8 Ikhtebaar Modules of Mahad al-Zahra ...................................................... 93

4.8.1 Tests at various stages of Hifzul Qur’an ...........................................93

4.8.2 Al-Ikhtibār al-nihaī ...........................................................................95

4.8.3 Tahrīrī Ikhtibār (Written Test) .........................................................95

4.8.4 Hifzul Quran Certification Ceremony ..............................................96

5 Impacts of the efforts in Qur’anic Education on the Dawoodi

Bohra Community.............................................................................98

5.1 A knowledge and appreciation of the 10 Qur’anic readings and

the Variant melodies of Qur’anic recitation ......................................98

5.1.1 Ten Reading of Qur’anic Text and Recitation ..................................98

5.1.2 Maqamaat (Melodies of Qur’anic recitals).....................................100

5.2 Aljamea-tus-Saifiyah – A Manifestation of Qur’anic Concepts and

Teachings ................................................................................................. 100

5.2.1 The Crest / Emblem of Aljamea-tus-Saifiyah .................................100

5.2.2 Rukn al Qur’an (Nook of Qur’an) ..................................................102

5.2.3 Masakin Mohammadiyah – the Boys Hostel ..................................102

5.2.4 Rabwat Jiblah – The Girl’s Hostel .................................................103

5.2.5 Al-Rukn al-Mukhallaq .....................................................................104

5.2.6 “From Darkness to Light” ...............................................................104

5.2.7 Zawiyat al Qur’an in the Library of Aljamea-tus-Saifiyah –

Embodiment of centralization of Qur’an in Education ...................105

5.3 Perception in the Light of the Divine revelation – An example of

“Uloom Kauniyah”..........................................................................107

5.3.1 An example of elucidation of natural phenomenon in the light of

Qur’anic verses ...............................................................................108

5.3.2 Relationship between Qur’an and the Sciences ..............................109

X
 5.3.3 Classification of natural occurrences according to Qur’anic
thought ............................................................................................109

5.3.4 Comprehending the eloquence of Qur’an in its words selection

that are self-explanatory of the natural phenomenon present
therein .............................................................................................110

5.3.5 Defining how to benefit from the laws of universe according to

the standards defined by the Qur’an itself ......................................110

5.3.6 Comprehending the omnipresence of Allah Ta’ala in the

Universe and His Qudrat and Power manifested in its creation. ....111

5.3.7 Deriving Ethical Values from the Scientific Understandings in

the Light of Qur’an .........................................................................111

5.4 Increased acquaintance with Arabic Language........................................ 112

5.4.1 Incorporations of Qur’anic verses in Dawoodi Bohra Literature ...114

5.5 The concept of Islamic English – for preserving the sanctity and
reverence of Qur’an ........................................................................114

5.6 Socio-Religious Initiatives Based On Qur’anic Teachings and Concepts115

5.6.1 Tafakkur o Sa’at – A Program for Contemplation for Ideas ..........115

5.6.2 Qardan Hasana – Riba Free Loans ................................................117

5.6.3 So will you not desist? ....................................................................117

5.6.4 A Pure Land and an Indulgent Lord! ..............................................118

5.7 Promotion of Arts and Architecture in Relation with Qur’an .................. 119

5.8 Inscription of Qur’anic verses in Dawoodi Bohra Architecture .............. 120

5.9 Qur’anic Calligraphy ............................................................................... 121

5.9.1 Funoon al Qur’an al Kareem .........................................................121

5.9.2 Anwaar al Funoon – The Radiant Arts ...........................................122

5.9.3 Janah al-Tarannum bil Qur’an al-Kareem.....................................123

5.10 Symbolic selection of Qur’anic verses Isopsephically identical for each

Hijrical Year............................................................................................. 124

XI
 5.10.1 The Abjad Numerical ......................................................................124

5.11 Religious and Social Upliftment through Qur’an .................................... 130

5.11.1 A transformation of a Dawoodi Bohra household by Qur’an: An

interview of a police personnel transformed by his son’s
memorization of Qur’an ..................................................................131

6 Efforts of Dawoodi Bohras in the Promotion of Formal Education...................... 133

6.1 Balance between ‘Deeni’ (Islamic religious) education and temporal

education .................................................................................................. 134

6.2 Defining Education and Meaningful Learning Outcomes ....................... 137

6.3 Efforts to promote literacy within the community ................................... 139

6.3.1 Aljamea-tus-Saifiyah ......................................................................139

6.3.2 MSB Educational Institute ..............................................................140

6.3.3 Daerat ut Tarbiyat e wat Taleem ‫ دائرة التربية والتعليم‬..........................141

6.3.4 Al Irtifa ut Talimi (AIUT) – ‫ االرتفاع التعليمي‬......................................142

6.3.5 Mahad al-Hasanaat al-Burhaniyah (MHB) - ‫ معهد الحسنات البرهانية‬.143

6.4 Contribution of the community for the cause of education outside the
community ............................................................................................... 143

6.4.1 Saifee foundation for Islamic Education - ‫المؤسسة السيفية للتعليم‬

‫ االسالمي‬.............................................................................................143

6.4.2 Department of Genetic, University of Karachi ...............................144

6.4.3 Burhani College of Arts and Commerce, Mumbai .........................144

6.4.4 Govt. Saifee Eide Zahabi Institute of Technology, Karachi ...........144

7 Summary and Conclusion ..................................................................................... 147

7.1 Summary .................................................................................................. 147

7.2 Conclusion ............................................................................................... 152

Bibliography .............................................................................................................. 154

Appendices ................................................................................................................. 162

XII
 List of Figures and Tables

List of Figures
Figure 1 Leaf from the Blue Qur'an showing Sura 30: 28–32, Metropolitan Museum of
Art, New York (Source: Wikipedia) ________________________________ 18

Figure 2 Raudat Tahera Mumbai, India with the entire Qur’an engraved in gold on its
walls _______________________________________________________ 20

Figure 3 The Emblem of University of Karachi, Karachi, Pakistan _______________ 32

Figure 4 Huffaz count from the year 1418H to 1440H ________________________ 41

Figure 5 Gender-wise Huffaz count in Dawoodi Bohra Community ______________ 42

Figure 6 Tweet of Indian foreign minister Sushma Swaraj regarding the approval of
visas for Pakistani Bohra children ________________________________ 48

Figure 7 Façade of Mahad al-Zahra Qa’at (main hall) in Karachi, Pakistan. _______ 51

Figure 8 Language Lab of Mahad al-Zahra, Surat – Established in 1396H_________ 52

Figure 9 Excerpt from Sijill al Hidayaat al Wadiyyah 1397H: Naming the institution for
Qur’anic Arts and Sciences as ‘Mahad al-Zahra’ _____________________ 54

Figure 10 Worldwide Huffaz count in Dawoodi Bohra Community according to their

respective regions ____________________________________________ 58

Figure 11 A picturesque view of the Qa’at al Qur’an , the main hall of Mahad al-Zahra59

Figure 12 Syedna Mohammad Burhanuddin reviewing the state-of-the-art facilities at

newly inaugurated Mahad al-Zahra building at Surat, India ___________ 61

Figure 13 The lantern depicting Mishkaat with the Verse of Noor written on it. ____ 63

Figure 14 Sketches, Blue prints and pictures of different Verses which adorned the
Zareehs all around the world. Mahad al-Zahra was once the site for these
works. ______________________________________________________ 66

Figure 15 A bird’s eye view of multiple floors of Mahad al-Zahra. A pond can be seen at
the basement of the building in Karachi, Pakistan. ___________________ 67

XIII
Figure 16 Hifzul Quran classes in Hadiqat al Qur’an _________________________ 68

Figure 17 Fruits mentioned in Qur’an in Hadiqat al Qur’an at Aljamea-tus-Saifiyah,

Karachi. ____________________________________________________ 69

Figure 18 Daily Assessment and Progress Form, Rawdat al-Tahfeez lil-Atfaal, Mahad al-
Zahra, Karachi. _______________________________________________ 79

Figure 19 The cover page of the Book “Khazaa'in Ma'ani al-Qur’an al-Faeqah”, Juz 3081

Figure 20 Sample page of the Book “Khazaa'in Ma'ani al-Qur’an al-Faeqah”, Juz 30 82

Figure 21 The Cover page of Tarteel al-Qur’an ______________________________ 82

Figure 22 The cover page and some sample pages of the book “Kurrasat-ul-Muraja’a”86

Figure 23 Cover page of the picture book “ ‫ _________ ”كلوا واشربوا هنئيا في ظالل القرآن‬87

Figure 24 Cover page of the story book of the Sakina Series ___________________ 88

Figure 25 Children wearing the Qur’an memorization awareness bands with the script:
“‫ ______________________________________ ”انا قادر على حفظ القرآن الكريم‬91

Figure 26 Hifz Display Board in MSB School, Karachi. ________________________ 92

Figure 27 Graph of Hifzul Quran stages ___________________________________ 94

Figure 28 Al- Ikhtebar al-Nihai’- the final test of Hifzul Qur’an, Qurra and Scholars from
al Azhar University sometimes attend the tests _____________________ 95

Figure 29 A written examination question paper of Hifzul Qur’an of Mahad al-Zahra of

the year 1439H. ______________________________________________ 96

Figure 30 Left: A six year old Haafiz, being awarded the Hifzul Qur’an Certificate in a
convocation held in Mumbai. Right: Hifzul Qur’an Certificate by Mahad al-
Zahra. ______________________________________________________ 97

Figure 31 The Crest of Aljamea-tus-Saifiyah _______________________________ 101

Figure 32 Ruknul Qur’an in Aljamea-tus-Saifiyah: a raised platform at midst of the

classrooms for Qur’anic studies and memorization. _________________ 102

Figure 33 Al Rukn al Mukhallaq ________________________________________ 104

Figure 34 Zawiyat al Qur’an in the Library of Aljamea-tus-Saifiyah, Karachi. _____ 106

XIV
Figure 35 An extract from: Biology, Book 1, Chapter 3 - Plant Cells, Page 34. ____ 108

Figure 36 An extract from: Physics, Book 2, Chapter 3 - Thermal Energy Transfers, Page
34. _______________________________________________________ 109

Figure 37 An extract from: Geography, Book 1, Chapter 3 - Major Landforms of the

Earth, Page 16. ______________________________________________ 110

Figure 38 An extract from: Geography, Book 1, Chapter 2 - Structure of the Earth, Page
18. _______________________________________________________ 110

Figure 39 An extract from: Chemistry, Book 1, Introduction and Chapter 3 - Atomic

Energy, Page 65. ____________________________________________ 111

Figure 40 An extract from: Chemistry, Book 1, Chapter 1 - Matter, Page 7. ______ 111

Figure 41 An extract from: Chemistry, Book 1, Chapter 1 - Matter, Page 7. ______ 112

Figure 42 An extract from Syedna Mohammad Burhanuddin’s book of philosophical

prose “Istiftah Zubadil Ma’arif” (1966) ___________________________ 114

Figure 43 Students brainstorming and mindmaping in the cubicle of “Tafakkur o Sa’ah”

on the pressing issue of Conservation of environment _______________ 117

Figure 44 Understanding of the problem of Environment and its solution in a mind map
by a student under the program “‫ _______________________ ”تفكر ساعة‬117

Figure 45 Qal al Qaat drive in counties of Haraaz Province in Yemen. __________ 119

Figure 46 Qur’anic Arts awareness activities by Funoon al Qur’an _____________ 122

Figure 47 Some of the Calligraphic Artworks by Dawoodi Bohras exhibited at Doha

exhibition of “Multaqal Qulub wal Funoon” 2019. __________________ 122

Figure 48 Live performance of a calligrapher. _____________________________ 123

Figure 49 Right: Centrality of Qur’anic verse in the theme of Ashara Mubarak 1439H
Embellishment, Karachi, Pakistan. The phrase from the Qur’anic verse “ ‫والذين‬
‫ ”يمسكون بالكتاب‬equaling to 1439 according to Abjad calculations. Left: A motif
created from the decoration for publications. ______________________ 127

Figure 50 The Phrase ‫ والقرآن العظيم‬from the Qur’anic verse equaling to 1440 according
to Abjad calculations in the central theme of the event in Indore, India. _ 128

Figure 51 Front pages of some of the publications of Dawoodi Bohra __________ 129

XV
Figure 52 The cover page of the anthem: Khazeenat o Ma’ani “Allamal Insaana Ma Lam
Ya’lam” 1437H. _____________________________________________ 130

List of Tables
Table 1 Levels for comprehending Quranic Reading as set by Mahad al-Zahra ____ 55

Table 2 Faculties and programs by Mahad al-Zahra aiming to achieve the perfection in
Tilawat at different stages. (source: Mahad al-Zahra Manual 2019) _____ 57

Table 3 Junctures of Qur’anic understanding aimed by Mahad al-Zahra through its

programs (source: Mahad al-Zahra Manual 2019) ___________________ 59

Table 4 Different Qur’anic Verses adorning the structure of Mahad al-Zahra ______ 64

Table 5 Verses embellished on the façade of Mahad al-Zahra__________________ 66

Table 6 Certificates at various stages of Hifzul Quran ________________________ 95

Table 7 The list of the verses selected annually ____________________________ 125

XVI
 Glossary

Term Definition

Aljamea-tus-Saifiyah It is the principal educational Institute of the Dawoodi Bohra

community. Its sole benefactor, His Holiness Dr. Syedna
Mufaddal Saifuddin, oversees and guides it in all its
endeavors. The academy has been functioning from its
present campus in Surat, India for over two centuries with a
sister campus inaugurated at Karachi, Pakistan in 1404/1983.
A third campus was inaugurated in Nairobi in 1432/2011
with the official inauguration taking place in 1438/2017. The
latest campus in Mumbai, where classes commenced in
1434/2013 in temporary settings, is under construction and
awaits completion in the near future.

Asharah Mubarakah It refers to a period of ten days of Muharram at the beginning

of the Islamic year dedicated to the remembrance the
grandson of Prophet Muhammad SAW, Imam Husain and
the martyrdom of Karbala.

Risalah Yemeniyyah A compilation of Dawoodi Bohra Community’s yearly

events authored by the Da'i al-Mutlaq in Arabic language.
The epistles are named Yemeniyyah as they were initially
written and sent to the community members residing in
Yemen. They serve as a significant source for the history of
the community.

Risalah Ramadaniyah A philosophical prose composed in Arabic language by the

spiritual leaders of Dawoodi Bohra Community in the month
of Ramadan, comprising mainly of supplications and eulogy
followed by variety of topics ranging from the compilation of
Dawoodi Bohra’s history to other philosophical and religious
contents. The name of each Epistle is numerically equivalent
to the year it is written.

Dawr al-Quran A group of Quran reciters sit together in a semicircle after

Fajr Namaz. Every reciter recites aloud (by reading from al-
Quran or by heart) while the other reciters listen to the
recitation carefully.

Haflat al- Quran A program where Qurra's recite Quran according to its
Tajweed and Tartil. Likewise, they recite with the different
method of recitation (there are 10 recognized schools of

XVII
 Qira'at).

Hifzul Quran Memorization of Quran.

Huffaz Plural of Hafiz; One who has memorized the Holy Quran.

Juz' 'Amma The 30th Juz is named after the first word of the 30. Juz' & chapter
78, i.e. Ammo (‫)عم‬.

Sarah ‘UIa 1st year / stage — Juz 1— 5.

Sarah Thaniyah 2nd year / stage — Juz 1 — 12.

Sarah Thalethah 3rd year / stage — Juz 1 —21.

Sarah Rabe'ah 4th year / stage — Juz 1 — 29.

Sanawat Plural of Sanah; it refer to the four stages of memorizing al-Quran.

Ajza.' has been dividing in each Sanah

Munajaat o Lailatil Arabic Qasidas (poetries) authored by the head of Dawoodi Bohra
Qadr Community on the eve of Lailatul Qadr every year consisting of
invocation towards Allah.

XVIII
 1 Introduction
Qur’an is the most revered of the revelations from Allah descended by him towards
mankind. It is the quintessence of Islam and its way of life. It is the beacon of light for
those who seek guidance from it; peace for those who find solace in it, and mercy and
healing descended upon the believers, as Allah states:
1
‫وننزل من القرآن ما هو شفاء ورمحة للمؤمنني‬

We send down (stage by stage) in the Qur'an that which is a healing

and a mercy to those who believe

The Prophet Muhammad PBUH has truly stated that “Qur’an is the most supreme of
all the things after Allah”. Hence, the study of Qur’an is of exceptional importance in
the path of education as well as the code of conduct for one’s life. Thus, it is an
integral part of a Muslim’s life to development an attachment to the Qur’an and seek
its guidance by adhering to its recitation, memorization and understanding. The
Qur’an itself guide us towards this; it says:

‫ فاقرءوا ما تيسر من القرآن‬2

“Recite of the Koran as much as is feasible”.

and as the Almighty states:

‫ ورتل القرآن ترتيال‬3

Recite the Qur'an in slow, measured rhythmic tones.

Regarding its memorization and contemplation in its meaning, Qur’an guides us in

this way:
4
‫ولقد يسرنا القرآن للذكر فهل من مدكر‬

And We have indeed made the Qur'an easy to understand and

remember: then is there any that will receive admonition?

At one instance, Allah has taken the responsibility himself to protect and safeguard
the Qur’an; Allah says:

1
Al-Quran, [17:82]
2
Al-Quran, [73:20]
3
Al-Quran, [73:4]
4
Al-Quran, [54:17]

1
 5
‫انا نحن نزلنا الذكر وانا له لحافظون‬
Indeed, it is We who sent down the Qur'an and indeed, We will be its
guardian.
In the light of this guidance from Allah, Muslims abide by the Qur’an very firmly and
give it great reverence in their beliefs and its application in their day to day lives.
Throughout Islamic history we find many Huffaz of Qur’an who ensured that the
Qur’anic word remained preserved and ensured its exact narration from generation to
generation. Various commentaries were authored to facilitate thorough understanding
of Qur’anic teachings and thoughts. Likewise, the Islamic arts and architecture have
also shared its reverence for the Qur’an. This is why Qur’an has emerged as the only
book between all of the Holy Scriptures that has not only remained unblemished of
changes and distortion but has also remained the crux of Islam.

The Dawoodi Bohra Community share the same zeal and commitment towards the
Qur’an and hence have implemented unique programs with modern tools and
techniques for learning and memorizing the Qur’an. The community give great
emphasize to memorizing and studying the Qur’an and thus Hifz ul-Qur’an has now
become an inextricable part of the Dawoodi Bohra community’s tradition and culture
that lives and enriches them intellectually. Its leadership has played a very active part
in cultivating affection and commitment towards Qur’an and fostering its learning and
memorization for the people of all ages and intellect. Syedna Mohammad
Burhanuddin; the 52nd Dai al Mutlaq (spiritual leader) of the community delivered
many words of guidance envisioning his endeavor towards Qur’an. Under his
directions and vision, the number of Huffaz in the community has increased
drastically. The community has long strived to have a Haafiz in each of its households
throughout the world. The present 53rd Dai al Mutlaq Syedna Mufaddal Saifuddin has
expressed his desire for fulfilling this ambition time and again in his sermons. At one
instance He said:

“It is my ambition that each and every household may have a Haafiz who have
learned Qur’an by heart in its entirety.”6

This appeal was reverberated by him in his speech at the 63rd convocation of Aligarh
Muslim University (Aligarh, India) as its chancellor; he said:

“It is my utmost desire that the benefits of memorizing and studying the
Qur’an may encompass the entire Muslim world until every Muslim
household has at least one Hafizul Qur’an. And may every Muslim

5
Al-Quran, [15:9]
6
Syedna Aali Qadar Mufaddal Saifuddin, 1436H. A Sermon In Hyderabad, Pakistan on 19 th Zilqaad
1436H. (handwritten notes of the author)

2
 household prosper by the Barakat of that Hafiz in both spiritual and temporal
aspects.”7

Hence, the first part of this thesis will discuss the vision of the community in their
pursuit of Hifzul Qur’an. It will analyze various speeches, quotes and papers by a
number of its spiritual leaders which has resulted in creating that vision and
inculcating the will for Qur’anic studies in the community.

The memorization of Qur’an remains the foundation for Qur’anic studies and various
techniques and pedagogies around Qur’anic learning have been developed to assist in
Hifzul Qur’an. The techniques used at Mahad al-Zahra and its various satellite centers
will also be discussed so as to give a complete picture of endeavors by the community
regarding Hifzul Qur’an.

The third section of the dissertation will deal in identifying the impacts of Qur’anic
studies on the social, educational, spiritual and cultural aspects of the community.

Building upon the foundations of Qur’anic principles and Islamic tenets, the
community has also envisioned the importance of acquiring formal education as an
important part of a Muslim’s life. Its leadership repeatedly emphasizes upon the
notion that Islam does not show any biasedness towards any of the fields of
knowledge. Thus, the Bohras' core philosophy is to preserve the tried and true from
the traditional and amalgamate it with the most beneficial of modern life. The Bohras'
collective culture and focus on education has meant that in the last century the
community's literacy rate is close to 100%. The proportion of professionals,
academics, high achieving businessmen and women is quite considerable.

Thus, the fourth chapter will discuss the efforts of the community in the promotion of
formal education within and without the community.

This chapter will identify community’s contributions in this regard and analyze its
impact on the Islamic world at large. The thesis will study its vision and philosophy
towards the education by analyzing the speeches and other of his literary works of
community’s various leaders, especially the ones of Syedna Mohammad Burhanuddin
and Syedna Mufaddal Saifuddin. It will also shed light on their material and logistical
contributions towards establishment of various educational institutes both for the
Dawoodi Bohra Community and in the Islamic World at large.

7
Syedna Mufaddal Saifuddin. (2016). A speech as a chancellor at the 63 rd annual convocation of
Aligarh Muslim University , Aligarh, India, 27 February 2016, A Distinguished Legacy of Knowledge,
Aljamea-tus-Saifiyah Publications, 2018, p. 66-80.

3
This dissertation will also attempt to explore the academic material which is
exclusively available at Aljamea-tus-Saifiyah. Furthermore, it will also refer to the
material in Lisan al Dawat, the Gujarati vernacular used by Dawoodi Bohra
Community. Almost all of the activities by the community take place in this language.
Apart from the fact that some of these materials can only be found in Aljamea-tus-
Saifiyah, the translation remains a main hurdle to fully understand those texts. This is
because the fact that although Lisan al Dawat is a Gujarati language vernacular, it is
written in Arabic script. Because of this hurdle, most of the speeches by community
leaders have not been fully studied. This dissertation will try to fill this lacuna.

4
1.1 Necessities of the study (Research Problem)
There are limited studies available on the Dawoodi Bohra community and many of
their aspects remain unknown. They have achieved considerable success in embracing
modern education while adhering to Islamic tenets and Qur’anic principles and thus it
demand thorough research and study.

This dissertation will thus study the Contributions of Dawoodi Bohra Community in
the field of Qur’anic Education. The following points will shed further light on the
scope of this study:

1. What is the magnitude of undertakings regarding Qur’anic Studies by

Dawoodi Bohra Community?
2. What is the driving force for the continuity of this program?
3. What is the vision of the community in this undertaking?
4. To what extent has the leadership influenced the community to perform this
activity?
5. Which methods are used for Qur’anic memorization? Are they effective? To
what extent?
6. What are the programs available for Qur’anic studies in the community?
7. What are the impacts of Qur’anic studies in the community? What are its
indicators? What is the range of impact?

1.2 Objectives of the study

1. Comprehensive study of the contributions of Dawoodi Bohra Community in
the field of Qur’anic Education;
2. Evaluating the efforts of Dawoodi Bohra Community towards Qur’anic
Memorization and Study;
3. Overviewing the establishment of various Institutions for Qur’anic
memorization;
4. Analyzing the practical implications of the community’s vision to put
Qur’anic principles and Islamic tenets at the core of seeking all kinds of
knowledge of both religious and secular fields;
5. Analyzing the impact of all of the above towards the upliftment of the
community and Islamic World at large.

5
1.3 Hypothesis
1. The Dawoodi Bohra Community’s vision that each Muslim should “perceive
in the Light of Wahy” (divine revelation).
2. The leadership of Dawoodi Bohra Community has spent efforts in action and
talk in order to consolidate and implement this vision.
3. The undertakings of Qur’anic studies in Dawoodi Bohra Community aim to
fulfill the aforementioned mission.
4. The increasing indulgence and activities of Dawoodi Bohra Community for
adherence to the teachings of Qur’an are the manifestation of that mission.
5.

1.4 Scope of the Study

1. Creating awareness in the Muslim society for Qur’anic studies and adherence
to its principles.
2. Promoting tolerance and tranquility among the societies through Qur’an.
3. Religious, social, moral and intellectual Upliftment through Qur’anic studies.
4. Deriving from various useful techniques and methods of Qur’anic learning and
memorization prevalent in the community.
5. Scope of Implementation of Qur’anic teachings in various forms.

1.5 Methodology
Factual analyzes would be conducted on the compiled data of Dawoodi Bohra
Community’s contributions towards Qur’anic education. Its impact would be analyzed
by the observations of its practical implications and effects on the Dawoodi Bohra
community itself and elsewhere. This dissertation will also use textual analyze of
some of Syedna’s literary works for concluding upon his vision towards Qur’anic
education and memorization.

On a later stage, the thesis will conduct an impact analysis to find the spiritual and
social impacts of these efforts on the community’s status in the educational paradigms
and its impact in its contributions towards education regarding Qur’an.

I have experienced the process of Qur’anic studies applied in the community myself
not only being a memorization of it but also memorized Qur’an and studied it in the
community’s various institutions, especially Aljamea-tus-Saifiyah (Arabic Academy)
and Mahad al-Zahra (institution for Qur’anic Arts and Sciences). Currently, I am
teaching in Aljamea-tus-Saifiyah. Subsequently, this thesis will be an insider-outsider
research in which factual reports from my own experiences will also be included in
the research. Being aware of the difficulty to gain critical purchase on a context from
within the context itself that might hinder in the outcomes of the research, I have tried

6
to employ critical thinking about the processes discussed, and their relationships to
the outcomes of the activity of Hifzul Qur’an on the community.

In contrast, it is important for this research to understand the participants within their
social settings. Hence, this insider research has the advantage of exploring the context
of the research in terms of religious beliefs and cultural aspects and practices of the
Dawoodi Bohra Community. This is why this research will also study the inner
meanings and subjective dimensions, especially in the literature of the community that
may be overlooked by outsiders. In this way, the research has tried to avoid detached
perceptions in establishing its hypothesis.

To explore the role of Dawoodi Bohra Community in Hifzul Qur’an, the resources
from within the community have been used extensively in the thesis. This is partly
because the limited outsider reports available on the topic. This is why the research
has only considered the quantitative factual accounts rather than the experiences of
the individuals to avoid any prejudices being included in the process. Although
several case studies have been referred in the thesis while a sole case study based on
interview of a community member pursuing Qur’anic studies has been included at the
very end of the thesis to avoid a total eclipse of the thesis on its perception by the
individuals of the community.

1.6 Assumptions
Qur’anic memorization is considered by the community to be the key step towards its
thorough understanding and study. This is why Syedna Mufaddal Saifuddin has
strived to have at least a Hafiz in one’s house. Hence, this dissertation will extensively
discuss the processes, activities and programs especially for Hifzul Qur’an while the
undertakings of the Qur’anic studies and understanding will be discussed under the
point of Qur’anic memorization.

Secondly, while expounding upon the vision of Syedna Mohammad Burhanuddin for
the community through Qur’anic memorization to “perceive in the light of Wahy” as
mentioned in the hypothesis, the realization of this vision will be discussed according
to the interpretation of Qur’an in community’s religious and social context.

1.7 Limitations
Inspite the fact that the researcher had immense access of conducting the impact
analyses of Hifzul Qur’an on the community through case studies and interview of the
individuals, they have been included only in a limited aspect as discussed in the
methodology for the reason mentioned therein. Hence, the research on the impact

7
analyses will be limited to the collective programs and activities on the community
rather that the feelings of individuals based on their perceptions about it.

1.8 Literature review

Various researches have been conducted to highlight the importance and histography
of Qur’anic memorization and its social and intellectual impacts. While some studies
have been carried out for identifying the effects of memorizing Qur’an by heart on
academic achievements (Jahangir, Nawaz 2014) 8 , the others have focused on the
value of its memorization and reciting without understanding its meaning (Bill and
Abdullah 2019)9.

Meanwhile, studies have also been conducted around the Dawoodi Bohra Community
for analyzing their various religious, social and cultural aspects. the community’s
endeavors in Qur’anic education have also been lightly explored but have been
generally confined to information of media imports. Some the comprehensive
biographies regarding the community too contain only the data and lists about those
contributions. Moreover, they too remain short of synthesizing the activities of
Qur’anic learning prevalent in the community let alone the analysis of its impacts on
it.

In the reference of Qur’anic education in Dawoodi Bohra Community, various

publications will be taken into account to work upon the statistical and analytical
information regarding community’s efforts in its regard. Some of the publications
referred are as follows:

1. Jonah Blank, Mullahs on the Mainframe: Islam and Modernity among the
Daudi Bohras (2001) is a book authored after a participant observation during
eighteen months of the author’s fieldwork. He had a chance to study the
Dawoodi Bohra community very closely. Surveys were also conducted by the
author in four vicinities of Dawoodi Bohra Community namely Karachi
Mumbai, Kolkata and Nagpur. Hence it is a very authentic book on the
subject.
2. Mustafa Abdulhusain, “Al-Dai al-Fatimi, Syedna Mohammed Burhanuddin -
An illustrated biography” (2010) is comprehensive compilation Syedna

8
Farhana Jahangir & Nazia Nawaz, Effects of memorizing Quran by heart (hifz) on later academic
achievement, Journal of Muslim Mental Health Volume 8, Issue 2, 2014, Michigan Publishing,
Michigan, p. 20.
9
Bill Gent and Abdullah Muhammad, Understanding Its Meaning: A Multi-Faceted Consideration of
This Practice with Particular Reference to the Qur’an, Religions 2019, 10(7), 425, Islamic Education in
Contemporary World: Traditions, Rearticulations & Transformation, 11 July 2019.

8
 Mohammad Burhanuddin’s biography. The book does not only shed light on
the life of Syedna Mohammad Burhanuddin but also gives a comprehensive
insight on many aspects of the community. Its chapters cover a vast range of
topics such as the notion of maintaining Islamic identity in the community, its
socio-economic activities to the revival of Fatimid Architecture undertaken by
the community.
3. Syedi Yusuf Bhaisaheb Najmuddin, "‫( "العلم والتعليم في االسالم‬1979). it is the
paper presented in Islamabad at the conference on “Implementation of the
Islamic Shariah" by Syedna’s brother and the rector of Al-Jamea-tus-Saifiyah
Syed Yusuf Najmuddin. It also comprehends the community’s philosophy
towards education in Islamic and Qur’anic perspectives. The paper also
focuses on how Qur’an helped in nurturing the educational basis of the
Muslim society. It also discusses the concept of education and its intended
outcomes and objectives as described in Qur’an. This will help to understand
the viewpoint of the community’s Qur’anic studies and activities.
4. Syedna Mohammad Burhanuddin, “Jawahir al Hikmat al Galiyah” 1396H.
This book documents the address by Syedna Mohammad Burhanuddin in the
public gathering at Albert Hall in the opening session of the World of Islam
Festival held in 1976. It discusses the importance of Qur’an as a uniting force
for Muslims. It thus exemplifies how the benevolence for the Qur’an was
developed throughout the years.
5. Speech on Qur’an by Syedna Mohammad Burhanuddin broadcasted through
All India Radio in 1967. A speech given by him at the eve of the month of
Ramadan on the topic of Qur’an. In it, Syedna emphasized on the universal
message of Qur’an and how an ideal human society could be established on
the basis of Qur’anic teachings and values.
6. Syedna Mohammad Burhanuddin, “’Meherjan ul Iftetah al Saeed” 1395. This
address by Syedna Mohammad Burhanuddin on the eve of the inauguration of
Raudat Tahera (the mausoleum of his father Syedna Taher Saifuddin) at the
International Colloquium on Qur’an reverberates what has been embodied by
him of the Qur’anic way of life through the inscription of the Qur’an in its
entirety on the inner walls of the mausoleum in gold.
7. Mahad el Zahra (1999). Published by Aljamea-tus-Saifiyah, this pictorial book
is briefly discussed the history of the establishment of Mahad al Zahra - the
institution for Qur’anic recitation, memorization and studies of its sciences. It
also features the architectural aspects of the institution’s building alongwith
the facilities provided for the students therein.
8. The Edifice of Light (1999). This is a publication by the Information and
Statistics Department of Dawat-e-Hadiyah. It sheds light upon the underlying
thought of the community towards the memorization of the entire Qur’an. It
also provides a timeline describing how the community has reached where it
stands today in the terms of Qur’anic education, recitation and memorization.
9. Aljamea-tus-Saifiyah, “Raudat al- Qur’an al-Karim” (2015). This book gives

9
 an insight of the exclusive Dawoodi Bohra Community initiative to enhance a
child’s academic and personal growth from the very beginning of his
educational life through the teachings of Qur’an.
10. Syedna Mohammad Burhanuddin, "‫( "سجل الهدايات الوضية‬1397H). This book is
one amongst the series of philosophical discourses which were authored
annually by the Syedna Mohammad Burhanuddin. It contains valuable
information about the establishment of Mahad al-Zahra and the philosophy
behind it.
11. “‫ ”التيسير في حفظ القرآن الكريم‬1432H. A manual of the worldwide Hifzul Qur’an
workshops conducted by Shehzada Husain Bhaisaheb. The book contains the
indepth details about various methods and tools applied by Mahad al-Zahra in
the process of Hifzul Qur’an. It also provides an insight on how the vision of
Syedna Mohammad Burhanuddin in Hifzul Qur’an, to perceive in the light of
revelation, could be achieved by the activity of Qur’anic memorization.
12. Geoffrey Hill, Dawoodi Bohra implementation of meaning making methods
for successful establishment in Western societies (2015). Using Park’s theory
of meaning making and Giorgi’s phenomenological analysis approach, the
writer has discussed the integration and acculturation of members of Muslim
congregations born in western societies. He has tried to establish that Dawoodi
Bohras generally achieve their goals even when reestablished and living in
western cultures. The meaning making philosophy usually works to their
advantage as their solution to problems are not confrontational or antisocial.
He emphasizes those solutions are generally low keyed and discrete that do
not evoke hostility in their new western societal contexts. This paper will be
referred in this research to identify the extent of role played by Hifzul Qur’an
activity in the community in maintaining this attitude. In one of his recent
statements envisioning Qur’anic memorization in the community, Syedna
Mufaddal Saifuddin said in his yearly Poetic supplication that Hifzul Qur’an is
the key to maintain tolerance and harmony prevalent in the community.
13. Electricwala, Intellectual Upliftment through Memorization of Qur’an: A
social aspect. Basically a study in the field of sociology, it is a case study with
special reference of one physically and one mentally challenged person in
Dawoodi Bohra Community. This study tries to identify how the two of the
persons studied were uplifted by Hifzul Qur’an in sociological perspectives.
The institutions of Qur’anic memorization like Mahad al-Zahra have been
discussed in details also. this research has a wider scope that the case study
conducted by Electricwala as it will try to comprehend not only the activities
regarding Hifzul Qur’an but also its various impacts in diverse fields
extending also to arts, architecture and development of skills in the
community.
14. Alifiyah Mustansir Palkhi, Fatimid Architecture and Design: Principles in
Religious and Social Spaces for the Bohra Community (2011). This book
includes a case study on the Architecture and design in Dawoodi Bohra

10
 Community. It also contains the references of embellishments of Qur’anic
verses prevalent in the Bohra culture with the analysis of its connotations.
15. Abdullah Yusuf Ali, The holy Quran (1934)10. For the translations of Quranic
verses, I have commonly preferred this particular translation. Its popularity
and authenticity is evident by the fact that many later works of Quranic
translations were based on his translation11. In the year 1989, a revised version
of this translation was even made available free of cost in various Masajid,
schools and libraries of Saudi Arabia by the assistance of Saudi government.12
He has tried to convey the Quranic meaning in such a way that it conveys the
music and richness of Quranic Arabic language. Moreover, the footnotes with
its various contemporary examples are of a great help to understand the
intricacies of the Quranic meaning.

10
Abdullah Yusufali, The Holy Qur’an (1934). Wordsworth Editions Ltd; 5th edition (April 5, 2001)
11
Abdul Rahman Kidwai, "Abdullah Yusuf Ali's Views on the Qur'anic Eschatology," Muslim World
League Journal, February 1985, pp.. 14-7.
12
Khaleel Mohammed, Assessing English Translations of the Qur'an, Middle East Quarterly, Spring
2005, pp. 58-71.

11
1.9 Overview of the Dawoodi Bohras
The Dawoodi Bohras are a sect of Shia Islam related to Tayyibi Ismailis centered in
India and populated mostly in Pakistan, Yemen, East Africa and Middle East. They
are also found in significant numbers in Europe and USA. Their population amounts
roughly to a million spread throughout the world. They are a closely knitted
community living in harmony and peace with the societies surrounding them.

1.9.1 History

The Dawoodi Bohras consider Imam Ismail bin Imam Jaʿfar al Sadiq as the successor
of his father of the Imamate. Furthermore, they relate to Musta’ali Tayyibi branch.
They consider the Fatimids as direct descendants of Rasulullah S.A through his
daughter Fatema and trace their legacy to them. The 21st Imam alTayyeb went to
seclusion in 528 AH/1134 AD but the lineage continued and the direct descendant of
Imam alTayyeb is considered the current Imam. The “‘al-dāʿī al-Mutlaq’ is
considered the vicegerent of the secluded Imam. He is the sovereign leader of the
Dawoodi Bohras and guardian of the Fatemi ‘Daʿwat’ (religious mission) having the
authority to govern the Dawoodi Bohra’s affairs under the governing principles of the
Fatimid faith. Generally, he is referred to by his followers as Syedna. Initially, after
the seclusion, the Dawat remained in Yemen until it was shifted to India in
954AH/1539AD. the Dais in India shifted the centers of the Dawat (mission) to
various vicinities in India like Ahmedabad, Jamnagar, and Surat etc. until it was
shifted to Surat, India by the 42nd Dai Syedna Yusuf Najmuddin and where it remains
till date.

Currently, Syedna Aali Qadar Mufaddal Saifuddin is the 53rd incumbent of the office
of Dai al-Mutlaq.

1.9.2 Spiritual leaders

The spiritual leaders of the community are known as al Dai al Mutlaq who are leading
the community in the seclusion of Imam for 900 years. Beginning from the 1 st Dai-al-
Mutlaq Syedna Zoeb in Yemen, the Dawoodi Bohra Community has had 53 spiritual
leaders, Syedna Mufaddal Saifuddin being the 53rd and the current leader of the
community. Each of the leaders vested enormous efforts for peace and tranquility by
maintaining harmony between all religious and social communities. Meanwhile they
strived to uplift the community in both temporal and the spiritual worlds in the light
of Qur’an and Islamic teachings.

The tenure of Syedna Mohammad Burhanuddin, the 52nd Dai, reached 50 years in
which he defined the path for the community to pursue thorough studies on Qur’an
based on its memorization and learning. By his various initiatives he inculcated the
love of Qur’an in all of the community members and ensured that each of them lived a
life in the gleam of Qur’an. his son and the 53rd incumbent of Dawat’s office has

12
continued his efforts and envisioned that each of the household from the community
has at least one Hafiz.

Syedna Mufaddal Saifuddin has continued his legacy in leading Dawoodi Bohra
Community towards prosperity and development in social and educational aspects.

1.9.3 The Chancellorship Of The Renowned Aligarh Muslim University, India by

The 51st, 52nd and The 53rd Dais Of Dawoodi Bohra Community

In 1946, Aligarh Muslim University presented His Holiness Dr. Syedna Taher
Saifuddin with an honorary degree of the Doctor of Theology. In 1953, Syedna
Saifuddin accepted the University's chancellorship and held it for one of the Longest
tenures: nearly 12 years. Under his guidance, Aligarh Muslim University prospered.
Its position amongst the top ranking institutions of the nation was solidified, and its
status as a world-class educational institute in the eyes of the global Muslim
community was established. Testimony to this is the fact that during his
chancellorship, aside from visits of India's own national leaders, the heads of states of
four other nations visited Aligarh where they were conferred with honorary
doctorates: in 1955 His Majesty King Saud Bin Abdul Aziz of Saudi Arabia, in 1956
His Majesty Raza Shah Pehlavi, Shahanshah of Iran, in 1958 His Majesty King Zahir
Shah, King of Afghanistan and in 1960 His Excellency GamalAbdel Nasir, President
of Egypt. In this way, Syedna Taher Saifuddin brought prestige to Aligarh Muslim
University and provided the Muslim Ummah with a common platform and cause,
fostering an unprecedented environment of harmony and brotherhood.

After the demise of Syedna Taher Saifuddin, Syedna Mohammad Burhanuddin visited
the University in 1966. The University honored him as they did his father before him
and presented him with the very same degree: the Doctor of Theology, Honoris
Causa. With his visit, Syedna Mohammad Burhanuddin continued the Nobel legacy
that Syedna Taher Saifuddin had established and strengthened the long standing
relationship between the Dawoodi Bohra community and this respected establishment.
In memory of Syedna Taher Saifuddin and in commemoration of Syedna Mohammad
Burhanuddin’s visit, the Muslim University high School at Minto Circle, one of the
first establishments of the Mohammedan Anglo Oriental College, was renamed as
Syedna Taher Saifuddin High School forever signifying Syedna Saifuddin’s
contributions to the University and the causes of learning. Later on, in recognition of
Syedna Burhanuddin’s leadership, his inheritance of ability to bring people together
and his transformation of the Dawoodi Bohras into a successful, educated and well-
respected international community, Aligarh Muslim University once again
approached the Bohra leadership to lead the institution. Syedna Burhanuddin accepted
the chancellorship of AMU in 1999. Over 40 years after his father had before him,
and the two became the first father and son to both hold the position.

13
In April 2015, as per the protocols and guidelines of the University, Syedna Mufaddal
Saifuddin was elected the AMU chancellor with the greatest margin ever seen in an
election.

1.9.4 Literacy in Dawoodi Bohra Community

The literacy rates in both the religious and secular fields of education remain high in
the community; thanks to the efforts and great emphasize laid by its leadership in this
regard. it is ensured that each of the individuals receive adequate education regardless
of their financial, social and mental backgrounds. this is why the scheme named
“‫ )”االرتفاع التعليمي‬Educational Upliftment) has been introduced under the umbrella of
the main educational program named Mahad al Hasanat al Burhaniyah. This scheme
has its members in all the Mohallas (vicinities) of the community which provides
counseling and guidance of the fields of education to be pursued and also provided
financial support where necessary. “Tolaba al Kulliyat al Muminoon” or the Dawoodi
Bohra Students Association has been established keeping in mind the vices which
might accompany the modern style of education ensuring that all the educational
pursuits are carried out by them based on the Islamic standpoint.

Various Madrasas have also been established in the nearby vicinities inhabited by
Dawoodi Bohras to ensure literacy in the Islamic education. These “Madaris
Imaniyah” as they are called have now become the center points of learning Qur’an
and its memorization after Syedna Mohammad Burhanuddin’s reverence towards
Hifzul Qur’an.

In 1415H, the MSB Educational Trust was founded by Syedna Mohammad

Burhanuddin for the establishment of regular schools around the world for the
children of the community. The first and foremost vision for establishing this
institution was to “endeavor that its pupils acquire knowledge from childhood in
consonance with Deen.” 13 It also ensures that the Islamic education grooms the
student in such a way that when he “leaves the school his/her educational standard is
so high that he/she is eligible for admission to the best higher educational institutions
of the world."14

1.9.5 Social Initiatives Taken by the Community

The Dawoodi Bohra Community has been indulged in various social programs
ranging from solving housing problems to ensuring food security. They provide
welfare within the community and elsewhere ensuring the economic, social and
mental wellbeing for them. “Faizul Amamkin Al Anwar” assists in the housing

13
http://msbmumbai.in/about-vision.htm (viewed on 31/10/2019)
14
Ibid.

14
providing legal and financial help for those in need, while “Burhani Qardan Hasana
Trust” provides interest free loans ensuring the non-indulgence of the community
members from the vices of Riba.

“Tijarat Rabeha” program provides counseling for the establishment and growing of
businesses while guiding them towards compliance to Shariah principles. BMI or
“Burhani Medical Idara” arranges various health and illness prevention programs
providing medical advices and checkups to ensure a healthy lifestyle.

The ITNC or International Taiseer un Nikah Committee has been established

to facilitate marriage for the community members. It aims to ease the process of
Nikah and marriage amongst youngsters of a marriageable age by enabling them to
find a suitable life partner. The committee also organizes the mass marriages named
“Rasme Saify” ensuring that all the rituals are performed correctly while provision of
all the facilities and essentials at a very nominal charge.

To address the global issue of food security, the Community Kitchen named “Faiz ul
Mawaid al Burhaniyah” function in every village, town or city where Dawoodi
Bohras live. Shared meal, which in most cases is delivered, is taken by nearly
everyone, regardless of means, ensures that “not a single individual goes to sleep
hungry”. “This herculean task is a realization of the dream of his holiness Dr. Syedna
Mohammed Burhanuddin that no believer should remain hungry and the
manifestation of Syedna Muffadal Saifuddin TUS endeavors.”15 This eradication of
food poverty is an achievement that has had far-reaching consequences. It has created
a shift in the social fabric of the community, not only because a basic human necessity
is guaranteed, but also because the freedom from a time-consuming family obligation
has provided home-makers with an opportunity to pursue other interests of further
studies and Hifzul Qur’an. Aside from the implications for the empowerment of the
disenfranchised, this initiative has fostered a greater sense of community and kinship.

Syedna Saifuddin Ns has by establishing a common kitchen in every village, town or

city where Dawoodi Bohras live. and ensures that no Dawoodi Bohra family goes
without at least one nutritious meal a day.

Burhani Foundation trust was established in 1992 for the promotion of environmental
awareness and research. Under the vision that “To protect the bounties of nature and
to maintain its balance, is the spiritual, moral as well as the real duty of every person”,
BFI has a mission to make the protection of the environment every citizen’s
responsibility. In its endeavor, BFI has urged each of the community members to
plant at least a tree under the banner of “Each One, Plant One”.

15
http://www.faizulmawaidalburhaniyah.com/ (viewed on 31/10/2019)

15
 2 Role of the Dawoodi Bohra Community in Promoting
Qur’anic Education

2.1 Dawoodi Bohra Community’s Vision towards Qur’anic

Education
The significance of Qur’an stems from the fact that it is the final of Allah’s
revelations. It was revealed unto the last of prophets, Mohammad Rasulullah (saw) by
the noblest of angels Jibrael who descended with it unto his heart. The sheer magical
and divine quality of Qur’an inspired the true listeners, drew them away from
ignorance and emancipated them to a life of high values, idealism and honor whilst
also creating the political, social and intellectual history for a community that would
draw its strength and solace from it.

Al-Qur’an is a never fading light, a beacon that beckons the true seeker towards the
path of virtue and righteousness, in the words of the Holy Book:

"Alif Lam Ra (This is) a Scripture which We have revealed unto thee (Mohammed)
that thereby thou mayst bring forward mankind from darkness unto light with the
permission of their Lord unto the path of the Mighty, the Owner of Praise."

The divine Book of Allah is indeed the greatest of all His creations, an endowment
that is to be cherished in our hearts and protected. Surely then it is indeed an honor for
an individual to memorize Al-Qur’an in its entirety and accordingly be the recipient
of its numerous benefits. Al-Qur’an protects the hafiz, the preserver of the Qur’an in
memory, from the trepidations of the grave. It also protects his soul and levitates him
spiritually and is a faithful companion to him till he gathers his final abode in Heaven.
The origin of the tradition of Hifz ul-Qur’an, can be traced to the beginning of Islam
itself. The erstwhile companions of Prophet Mohammed Rasulullah (SAW)
memorized Al-Qur’an in its entirety. It was after his death, that the Qur’an was
preserved in manuscripts. The Ayah of Al-Qur’an have been ornately engraved to
adorn the architecture of the Islamic arts and Architecture.

2.2 Reverence for Qur’an and efforts for its Education in Fatimid
Era
The history of Fatemids (to which Bohras trace their legacy) reflects the intrinsic
value attached to Al-Qur’an and its preservation in various forms. The Azhar
University, which is considered the oldest functional university to date, facilitated and
promoted various activities around Qur’anic learning. The empire also had great
reverence for Qurra (Professional Qur’anic reciters). Maqrizi has reported that in the
Friday processions after prayers, Caliph was surrounded by a coterie of reciters and

16
Huffaz who walked on both sides of the procession alongwith the Caliph reciting
Qur’an turn by turn. 16 Special congregations for Khatmul Qur’an (a complete
recitation of Qur’an) were also held during the month of Ramadan and especially on
the night of 29th. A special place was designated for Huffaz who recited the Qur’an.
Vessels filled with water enveloped in brocade were also kept at the congregations
and after the completion of the whole of Qur’anic recital; the audience took the water
as a Tabarruk (blessing) of Qur’an.17 Similarly, on the eve of Wafa al Nil (Fidelity of
Nile) celebrations, the night was celebrated at the Nilometer itself. The torches were
lit there and the Qurra recited the Qur’an the whole night slowly and in various
melodies till the completion of the entire Qur’an. This function was carried in the
Jame’ built near the nilometer. 18 Similar functions of Qur’anic recitation were also
held at various Fatimid festivals including the Ashura night 19 and birthday
celebrations of the Caliph20.

The practice of completing the Qur’an in a single day in the congregation (known as
Khatmul Qur’an Majlis) is still followed by Dawoodi Bohra Community at various
occasions and especially in the month of Ramadan.

Another significant marvel defining the reverence for the Qur’an among the Fatimids
is what is widely known as the Blue Qur’an. It has been dubbed as “the most famous
works of Islamic calligraphy” 21 and the “one of the most extraordinary luxury
manuscripts ever created”22. It dates back to the late 19th century comprising of blue
dyed parchment with the Qur’anic text inked with gold and silver.

16
Maqrīzī, Aḥmad ibn 'Alī (1908) [1906]. Al-Mawāʻiẓ wa-al-Iʻtibār bi-Dhikr al-Khiṭaṭ wa-al-āthār (in
Arabic). Volume 4. Cairo: Al-Nīl Press, p. 34.
17
Ibid Volume 2. p. 368.
18
Ibid. Volume 2. Cairo: Al-Nīl Press, p. 411.
19
Ibid. p. 330.
20
Ibid. p. 322.
21
"Folio from the Blue Qur'an </red A.D'Ottone Rambach, The Blue Koran. A Contribution to the
debate on its Origin and Date, "Journal of Islamic Manuscripts" 8 (2017)) (2004.88)". Heilbrunn
Timeline of Art History. New York: The Metropolitan Museum of Art. September 2012 . Retrieved 28
April 2013.
22
"Folio From the Blue Qur'an". Brooklyn Museum. Retrieved 28 April 2013.

17
 Figure 1 Leaf from the Blue Qur'an showing Sura 30: 28–32, Metropolitan Museum
of Art, New York (Source: Wikipedia)

It has been narrated in the biography of Syedna al Moayyad al Shirazi, a renowned

missionary of Fatimid empire that debates were held between him and Abu Kalijaar
(died October 1048) - the Buyid Amir of Fars. It was made a custom that at before the
debate started, Qaware al Qur’an were recited which comprise of ‫آية الكرسي‬, ‫سورة ياسين‬
and the last of the verses of ‫ سورة البقرة‬.23

In the seclusion of Imam, the Doat Mutlaqeen (RA) reflected the same reverence for
Al-Qur’an. The rich Fatimid heritage is clearly evident in the architectural structures
of Yemen and Hind. For the first time in Islamic history the entire AI-Qur’an was
etched exquisitely in gold and embellished with precious gems on slabs of marble, by
Syedna Mohammed Burhanuddin, in the interiors of the resplendent Mausoleum of
his father, Syedna Taher Saifuddin Saheb.

2.3 Vision of Syedna Mohammad Burhanuddin for Qur’an – its

memorization and learning
Syedna Mohammad Burhanuddin had a deep passion for Qur’an. Throughout his life,
he strived to spread the legacy of Qur’an by various facilitations in the field of
Qur’anic recitation, memorization and studies. He regularly urged that a life of
Muslim should be lived according to the guidance and teachings of Qur’an.24 He also
deemed obligatory for a Muslim to perceive everything and seek knowledge in the
light of Qur’an.25 His love for Qur’an truly transpired in his followers from Dawoodi
Bohra Community and in the Muslim community at large. Thus it is important to first
comprehend Syedna Mohammad Burhanuddin’s works and dedications to Qur’an

23
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter: ‫) حفظه‬5(
‫الفحص‬, p. 606.
24
Syedna Mohammad Burhanuddin, A speech at al Multaqa al Ilmi al Fatemi, 1399. Al-Taiseer fi Hifz
al-Quran al-Kareem, Aljamea-tus-Saifiyah Publications, 1432H, p. 3.
25
Syedna Mohammad Burhanuddin, An excerpt from a sermon cited from Masail al Imtehaan al
Sanawi - Aljamea-tus-Saifiyah 1436H.

18
throughout his life. These are some of the instances in which he preferred Qur’an as a
mode for conveying his thoughts about Islam and saw it as the true manifestation of
Islam. These instances will also present a timeline of how these efforts resulted in the
promotion of Qur’anic learning and enhanced awareness in the community and how it
instilled its teachings in their everyday lives.

2.3.1 A Speech Qur’an Broadcasted Through the All India Radio

On the 29th of December 1967, on the eve of Ramadan, Syedna Mohammad

Burhanuddin had to deliver a speech on all India radio meant to be broadcasted all
over India. Qur’an was chosen as a topic for it. In his address, he elaborated that as
Rasulullah is Allah’s Rahmat descended towards mankind, likewise the message of
Qur’an Rasulullah bought is also Rahmat for them by the means of which the whole
of humanity can live in peace and harmony. He said in this regard:

“The human history is evident that Qur’an has shown every tribe and
civilizations a path towards peace and harmony. The Qur’an helped the Arab
tribes - who used to fight for minor issues to embrace each other and helped
eradicate the animosity because of racial and ethnical differences. The Qur’an
helped to regulate the fact that the people of all creeds and color are equal in
the eyes of Allah and one can only gain nearness to Allah by adopting Taqwa
in his self:

“O mankind! Lo! We have created you male and female, and have made you
nations and tribes that ye may know one another. Lo! The noblest of you, in
the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.””
[49:13]26

This shows that Syedna Mohammad Burhanuddin endeavored to reach the people
regardless of their religion through the means of Qur’an. This was his ideology
throughout his life: to achieve peace and harmony through Qur’an.

He further explained in his speech that the Qur’an’s message encompass both the
individual and social aspects, and, the temporal and spiritual realms of life. It is
evident by the fact that whilst the Qur’an befriended the warring tribes, it also
fostered the propagation of education. In the times when education was not given due
importance, Qur’an supported them to bolster literacy rates. Eventually, they became
civilized as never before and the concept of Islamic brotherhood thrived amongst
them. He also added in speech that there is hardly a book in history that has been kept
alive by its word by word memorization. The words of the Qur’an are such revered
that even reading them also renders Barakat upon the reader and understanding it

26
Syedna Mohammad Burhanuddin, A Speech about Quran Broadcasted Through The All India Radio
on the eve of Ramadan (Urdu), 29th of December 1967.

19
multiplies its benefits manifolds. He further emphasized about the importance of
Qur’an saying that the Qur’an condenses the knowledge of all wet and dry things
within itself to the extent that it is not only a list of them but rather its summary.
Qur’an is hence a complete and wholesome message for all of the mankind.

2.3.2 Engraving Entire Qur’an on Marble In Gold in Raudat Tahera Masoleum,

Mumbai

The love for Qur’an reflects itself in various arts, architectures and crafts. It is evident
in the designs adorned by various palaces and masjids of Muslim era where different
Qur’anic verses were engraved, painted and carved on materials ranging from wood,
metals and precious stones. Moreover, the Qur’anic concepts can be also evidently
traced from these structures. For example, Taj Mahal was surrounded by a garden
having four rivers depicting the four rivers flowing in the gardens of heavens. 27

Similarly, in the very beginning of Syedna Mohammad Burhanuddin’s era, his

passion for the Qur’an was embodied in the unprecedented act of the inscription of the
Qur’an in its entirety in gold in Raudat Tahera - the Mausoleum of Syedna Taher
Saifuddin in Mumbai. Furthermore, all of the 114 Bismillahs of the engravings
alongwith the entire ‫ سورة الفاتحة‬and ‫ سورة االخالص‬were studded with the variations of
rubies, diamonds, corals and emeralds.

Figure 2 Raudat Tahera Mumbai, India with the entire Qur’an engraved in gold on its
walls

27
Symbolism of the Taj Mahal
https://www.wonders-of-the-world.net/Taj-Mahal/Symbolism-of-the-Taj-Mahal.php

20
The work started in 1968 A.D. and was inaugurated in 1975 by the then Indian
president Fakhruddin Ali Ahmad. This inauguration was also marked with the event
for the promotion of Qur’an among Muslim. For this reason, renowned personalities
from both academic and political walks of life were invited from all over the world
including Algeria, Egypt, Lebanon, Syria, Jordan, Iraq, Kuwait, Middle East, Tunisia,
Iran and Yemen.

The Haflat al Qur’an (a congregation for Qur’anic recitations) was held at

Cooperage ground amidst the audience extending to 1 lac people from around the
world. Top reciters from Egypt and elsewhere performed in the event including the
likes of Shaykh Mahmoud Khalil al-Husary and Abdul Basit 'Abd us-Samad.28

The significance of engraving Qur’an in gold was elaborated by Syedna Mohammad

Burhanuddin in his special interview to all India radio. Expressing his thoughts about
the undertaking, he stated that it was a “fitting tribute to Qur’an which for the
Muslims is the infallible word of Allah”.

This engraving was the basis laid by Syedna to lead the community on the principles
of Qur’an throughout his era. This was evident by the fact that in the very following
year after the inauguration of Raudat Tahera in 1975, he established an institution for
Qur’anic memorization, recitation and studies in Aljamea-tus-Saifiyah named Mahad
al-Zahra.

2.3.3 Speech on Qur’an in the World Of Islam Festival 1976

In the spring of 1976 in London, , a unique Islamic cultural event was organized in
Egypt that in concept and in scale was no less than an attempt to present one
civilization—in all its depth and variety—to another. It was the World of Islam
Festival.

At this great Islamic gathering, eminent scholars from the fields of theology,
philosophy and science from various countries came together in an endeavor to
present what is inherent in Islamic civilization; its treasures of learning, literature and
the arts. It tried to present the model of unity in diversity for various Muslim cultures
throughout the world. The event was attended by Muslims from 32 Muslim nations
from all walks of life. Amidst this festival, an International Islamic Conference was
scheduled in which 162 lectures were presented by renowned scholars in Albert Hall
and consumed 50 days to complete.

In this event, amidst the audience of 14000, Syedna was invited to speak. He favored
to speak on the topic of Qur’an yet again. At the very beginning of his address he

28
Aljamea-tus-Saifiyah, “‫ ”قبة يمن روضة طاهرة‬1438. Vol. 2, Aljamea-tus-Saifiyah Publications, 68.

21
declared that:

‫ من احلديث عن القراْن العظيم الذي هو أساس حيوة‬، ‫ يف مثل هذه املناسبة الفريدة السعيدة‬، ‫حقا – انه ليس امجل‬
‫ واملنبع الذي تستمد منه‬، ‫ كما هو املورد الذي جتتمع حوله وفودهم‬، ‫ ومنطلق نشاطهم يف سائر امليادين‬، ‫املسلمني‬
، ‫جهودهم‬

‫ووجه‬
ّ ، ‫ الشاخمة القمم‬، ‫ واخذ بيده اىل سبيل احليوة الرفيعة القيم‬، ‫واذا كان مثة – كتاب احىي امة من بيداء العدم‬
ٍ ‫ فذلك الكتاب هو القراْن اجمليد بكل‬، ‫مسرية التاريخ السياسي والفكري واالجتماعي للبشرية مجعاء‬
‫ ا ّن‬، ‫دقة وتأكيد‬
‫ وذلك يف احليوة‬، ً‫ينفك ملحوظاً وظاهرا‬
ّ ‫تطور املسلمني ال‬
ّ ‫فعاالً وبارزاً وتأثريه يف‬
ّ ‫االسالمي ال يزال‬
ّ ‫أثر القراْن يف صميم‬
29
. ‫املادية ويف احليوة املعنوية على ح ّد سواء‬

“Nothing is more apt on such a unique and auspicious occasion than a

discussion on Al-Qur’an, which is the foundation of the life of a Muslim, and
the starting point of his activities in every field. Likewise, it is the resource
towards which Muslim seekers converge and the fount from which their
efforts emanate. If ever there was a book which inspired a community, drew
it from the wilderness and emancipated it to a life of high values, idealism
and honor and forged the political social and intellectual history of mankind
— that book, without contradiction and with all certainty, is al-Qur’an al-
Majeed. Its impact on the progress of Muslims is palpable and absolute both
in material and spiritual life.”

In his speech, he highlighted the effects of Qur’an on the life of Muslims in the past
and its impact on the present times. He emphasized on the obligation to take recourse
and to unravel its perpetual meaning; “for the light can be perceived only through
light and reality comprehended only through reality.” He also reinforced on the need
to the adherence to Qur’anic principles to achieve unity and harmony. He said that
whilst the Qur’an was an embracing call to all the fellowships of mankind in varying
surroundings at different times, it is open to us to search for the dialectical methods of
the Qur’an, the absolute guarantees promised by it, the resources and implements
made available by it, and, lastly, the religious principles it provides so that they may
be a sure foundation for continued progress towards perpetual perfection and absolute
goodness.

He also stated that when the peculiarities of the Qur’an are searched as Allah explains
them in His precious Book, we find a satisfying answer to this search. The Qur’an is
Light from Allah. It is mercy vouchsafed to us. It is guidance in the wilderness of life.

29
Syedna Mohammad Burhanuddin, A Speech on Quran in the World Of Islam Festival, 1976 , ‫جواهر‬
‫ الحكمة الغالية‬, Mumbai: Aljamea-tus-Saifiyah Publications, p. 3

22
It is a cure for doubting hearts and the illusions of the soul. It is the criterion between
verity and error. It contains manifest signs, which will never lead its follower to
perdition. It is an insight, which reveals the mysteries of creation. It is good tidings for
the world. It is the spirit emanating from Allah’s command. These explicit attributes
of the Qur’an as Allah has described them in His book are the identifying
characteristics for Qur’ans lofty eternal reality.

The spirit from the command of Allah, namely al-Qur’an, uplifts the believer to the
heights of nobility and leadership and elevates him to the world of purity and
perpetuality. The Rope of Allah is a Light born of Light and leading to Light. In this
way we could go on enumerating the virtues and excellences of al-Qur’an. Time itself
may end but the task will yet remain unfinished. The life of the Messenger of Allah is
like a mirror reflecting the light of the Qur’an and its noble principles and lofty
values. Allah’s Prophet is a co-sharer of the virtues and attributes of al-Qur’an. As the
Qur’an is

“a guidance for mankind,

so is the Messenger a guide to the right path;
the Light which dispels darkness,
so is the Messenger of Allah a summoning unto Allah by His permission;
and a lamp that giveth light a mercy,
the gift of Allah, so is the Messenger of Allah a mercy to the whole world.”

He further elaborated that the Muslims, whilst they strive to regain their position in
the march of human civilization must also guide the caravan of civilization to its
correct destiny. They stand in greater need to receive guidance from the noble Prophet
in order that their lives may reflect a true interpretation of the exalted principles and
noble junctions, which the Qur’an brought. Thus, will be enhanced the fiber of Islam
and its benefits will permeate to mankind across the length and breadth of the world.
Muslimeen stand in greater need to listen to what Amir-ul-Mumineen, the gateway to
the city of knowledge had to say in respect of the Book of Allah

Then Allah revealed to him (the Prophet) the Book

a light whose lamp cannot be extinguished
a lamp whose glow will never dim,
an ocean whose depth cannot be fathomed
a path which never leads astray
a beam whose light never fades, a criterion whose validity is irrefutable
an illustration whose arguments cannot be challenged
a cure after which fear of illness does not lie,
an honor whose defenders cannot be vanquished,
a truth whose upholders can never be forsaken,
It is the source of Eman and its home,
the spring of knowledge and also its ocean,
the meadow of justice and its pond,
the trivet of Islam and its foundation

23
 the valley of truth and its fertile plain.
Al-Qur’an quenches the thirst of the scholar.
is the season of spring for the delight of learned men,
a clear path for the virtuous

He concluded his speech on a supplication by Imam Ali Zainulabedin:

“O Allah, make Al-Qur’an a means to attain the choicest position in the

abode of magnanimity, a ladder to reach the place of security, a means to
calm the rewards of salvation on the Day of Judgement it and a path to travel
to the city of eternal abode. O Allah, make Qur’an our companion in the
darkness of night and a protector from the temptations of Satan, and a
restraint on our feet from walking to the places of sin, and a restraint on our
limbs from committing sins. O Allah, ensure through the Qur’an the
cleanliness of our exteriors and wash away the impurities of our hearts and
clothe us in the apparel of immunity from the awful terrors of the Day of
Resurrection.” (Syedna Mohammad Burhanuddin 1976)

2.3.4 Memorizing Qur’an to excel in all the realms of education – A discussion in

the Oral Examinations of Aljamea-tus-Saifiyah 1397H

In the early years of the establishment of Aljamea-tus-Saifiyah learning English

language seemed a heck of a task. Syedi Yusuf Bhaisaheb Najmuddin, the then rector
of Aljamea-tus-Saifiyah, attended many of the complaints regarding the issue. A
special discussion was conducted under the supervision of Syedna Mohammad
Burhanuddin to devise a solution to the issue amidst the Imtehan Shafahi (oral exams)
of Jamea in 1397H. It should be noted here that it was the year in which Mahad al-
Zahra had been established in Aljamea-tus-Saifiyah. In the conclusion of the
discussion, it was devised by Syedi Yusuf Bhaisaheb that the key to ease the learning
process is the memorization of Qur’an. He said that “to ease the process of
comprehending the English language, I advise you to memorize Qur’an” 30. Then he
referred to an anecdote of a scholar who had memorized thousands of verses from
Arabic poetry. He asked him how he was able to do so. In his reply he said that “it is
the Barakat of memorizing Qur’an”. This advice was keenly taken into account, and
for some years now one’s performance in Hifzul Qur’an is the key for the admission
to Jamea. This enables the students of Aljamea-tus-Saifiyah, regardless of the country
they are coming from, to render their studies directly from the Arabic books included
in its syllabus without any preliminary course in the language. Similarly, the anecdote
of the scholar able to memorize the poetic verses by the Barakat of Qur’an is widely
evident in the students as they are not only able to memorize the Arabic verses but its
majority can also write Arabic poetry within three years of education in Aljamea-tus-

30
Syedi Yusuf Najmuddin. (1397H). A discussion in the Oral examination of Aljamea-tus-Saifiyah,
1397H.

24
Saifiyah. All this is a living proof of the Barakat of Qur’an.

All of these instances and many more throughout Syedna Mohammad Burhanuddin’s
show the efforts for the promotion of Qur’an undertaken by him resulting in the
various indulgences from the community in the activities of Qur’anic learning and
memorizing, and most importantly, in instilling and inculcating the love of Qur’an in
them.

The overview of some of those activities and programs by the community in the
promotion of Qur’an will be discussed in details in the next chapter. The initiatives
taken by Mahad al-Zahra, which is the center for Qur’anic memorization and learning
for the community, will be elaborated in details as well.

2.3.5 Inauguration of Aljamea-tus-Saifiyah’s Karachi campus - Reiterating the

importance of Qur’an being the centerpoint of Islamic Education

Syedna Mohammad Burhanuddin foresaw the need to replicate Aljamea-tus-Saifiyah,

which was already existing in India, at Karachi, Pakistan. Qur’an remained the crux of
speeches and sermons of Syedna Mohammad Burhanuddin conducted around the
period of inauguration of Aljamea-tus-Saifiyah. On the eve of its inauguration,
Syedna Burhanuddin laid emphasize to a Muslim society “whose way of life and
values are derived from the Islamic source”.31 To achieve this goal, He devised that
all the modern sciences should be compulsorily studied “to attain the highest standard
of excellence. Yet, it must be founded on the philosophy of Islam and the
commandments of Al-Qur’an which says: ‘Read in the name of your Lord who
created: Who taught to write with the Pen, Who taught man what he knew not.’

In one of the sermons following the inauguration, he reiterated the importance of

Qur’anic reading and learning. He said:

“All of us should recite the Qur’an regardless of his age. It is compulsory for the aged
also to be able to recite correctly. If one is not able to do so and he has reached his
seventies, then also he should not be hesitant towards learning how to recite. He
should verily consult a teacher to be able to read the Arabic script of Qur’an and not
just merely continue with what he can read of Qur’an from his memory. I hereby
direct to you that confirming to the fact that Qur’an is the greatest and noblest thing
after Allah, all of the Muslims of both genders should obligatorily indulge in Qur’an’s
recitation every day without fail. They should ensure that even a day should not pass
in which they have not recited any of it.”32

31
Syedi Yusuf Najmuddin, (1987). 75 Momentous Years in Retrospect, Aljamea-tus-Saifiyah
Publications, Mumbai.
32
Syedna Mohammad Burhanuddin, Excerpts of Ashara Sermons, 1404H, Aljamea-tus-Saifiyah

25
2.3.6 Emphasize on comprehending the Rules of Recitation of Qur’an

At another instance in his sermons in Karachi, he emphasized on the importance of

Ahkaam al Tajweed. While referring to the verse mentioning Noah Nabi “ ‫يا بني اركب‬
‫ ”معنا‬he explained that “though the actual pronunciation of the individual Baa in the
word ‫ اركب‬should have been recited as Baa itself, but one should be attentive while
reciting here as the Meem that precedes the Ba will assimilate the Baa sound totally
while a hue of Meem will dominate it as the two letters conjoin.”33

These emphasizes led the community to pursue thorough learning of Ahkaam al

Tajweed in both its practical and theoretical aspects. Professional Qurra from Egypt
were also called for guidance and teachings in this regard.

2.3.7 A speech at “Zawiyat al Qur’an” of Aljamea-tus-Saifiyah Library – in the

month of Ramadan 1405H

Upon his visit to Karachi in the Holy month of Ramadan 1405H, a special
congregation for Qur’anic recital was held to commemorate the eve of its revelation
in the very month. It was held at the thematic section of Aljamea-tus-Saifiyah’s
library called Zawaya which has been centered with the theme of Qur’an. (The
concept will be discussed extensively in the third chapter.) It was preceded the speech
on Qur’an by Syedna Mohammad Burhanuddin.

Here are some of the translated excerpts from his speech originally delivered in Lisan
al Dawat (a vernacular of Gujarati language used by Dawoodi Bohra). it will provide
yet another context for the state of Qur’anic education in Dawoodi Bohra Community
which will be discussed later in the thesis.

- “In this holy month of Ramadan, we got a chance to cherish the recitation of
Qur’an sitting in the Zawiyat al Qur’an at the center of all Zawaya al
Fatemiyah al Saqafiyah al Ilmiyah.”
- “Verily, Qur’an is most revered thing amongst all of the creation. As
Rasulullah SAW has rightly guided us, we must adhere to the Qur’anic
principles. In order to do so, we must recite it punctually. Reading Qur’an
should be the activity reviving our nights [in performing Ibadah]…. ”
- Reference of Imam Ali’s sermons about Qur’an in the speech: “The Qur’an
orders as well as refrains, remains silent and also speaks. It is the proof of
Allah before His creation. He has taken from them a pledge (to act) upon it.
He has perfected its effulgence, and completed through it His religion. He let

Publications, p. 8.
33
Syedna Mohammad Burhanuddin, Excerpts of Ashara Sermons, Day 2, 1404H, Aljamea-tus-Saifiyah
Publications, Mumbai.

26
 the Prophet leave this world when he had conveyed to the people all His
commands of guidance through the Qur’an”
- One who revers Qur’an is the one who revers Allah and one who doesn’t has
verily despised Allah’s magnificence. The sanctity of the Qur’an with the
Almighty is as the sanctity of the father towards his child. The carriers of the
Qur’an are the ones deserving Allah’s blessings. One who loves them loves
Allah while those who hate them also hate Him.
- When one of you wakes for Ibadah in the night, he should recite Qur’an loudly
as it eradicates the Satan and the miscreants from the Jinn while the Malaekah
cherish by its recitation and they pray the Salah with him. At the time of his
Ghusul after his departure from this temporal world, the Qur’an will sit near
his head accompanying him. When the ritualistic ablutions are completed, he
will stay in front of him. The Qur’an will defend him upon the arrival of
Munkar and Nakir in his grave. As they will request the Qur’an to leave so
that they could question him, the Qur’an would say that it could not do so until
he has reached the Heavens. After all of these incidences the Qur’an will
enquire him that can he identify who it is accompanying him during all these
stages? Then it will reveal to him: “I am the Qur’an by which kept you awake
in the day and at night; which prohibited you from your lusts. You will verily
find me best of your friends and finest amongst your brethren. ” then the
Qur’an will raise him towards Allah and request the divine carpets and attire
for him. Allah will readily grant him enlighted lanterns alongwith clothes
made from finest brocade and silk, and scented herbs and Jasmine.
- This is the dignity of Qur’an in the eyes of Allah. We are the one who recite
Qur’an. we should continue regularly to do so. Rasulullah has said : “Adorn
Qur’an with your melodious voices; there is nothing fonder to me than the
melodious recitation of Qur’an”.
- The ones teaching you Qur’an are the best amongst you; if they were not
present you should have remained astray. Your high esteem is the gift of
Qur’an.
- When one begins to recite the Qur’an with uttering Bismillah, freedom from
the hellfire is written for his parents and for the one who taught him the
Qur’an.
- Mumineen should recite Qur’an in this Holy month of Ramadan as Qur’an has
been revealed in this very month in its Lailatul Qadr.
- Imam Aamir, the 20th of the Fatimid Imams once said in his sermon: “the
holy month of Ramadan has arrived. The best thing to recite on the rostrum of
the Masajid in this holy month is the word of Allah.”
- May we breathe our last breathes while reciting the Qur’an; may it bless us with
its intercession on the day of Judgement in front of Allah.

27
2.3.8 The deep relation of the knowledge with Qur’an

In the year 1415, Syedna Mohammad Burhanuddin emphasized on the memorization

of Qur’an. He expressed the noble will for the continuation of Hifzul Qur’an in the
community. He urged the community members, especially the students to render the
entire Qur’an to their memories. If it was not possible for them, then at least parts of it
should be committed to memory. He emphasized on the existence of a deep relation
between knowledge and Qur’an; the Qur’an being the source and fountain for it.
Thus, Qur’anic memorization will ensure that Qur’an remains at the center of all
educational pursuits by a student. 34

2.3.9 A Speech in Arabic delivered by Syedna Mohammad Burhanuddinat the

function held to celebrate Milad-al-Nabi (S.A.) on Saturday 22nd December,
1984 at the presence of H.E. Ali Hassan Mwinyi Vice-President of Tanzania ,
Dar Es Salaam—Tanzania

In his journey to Tanzania, a function was held to commemorate and celebrate the
birth of Prophet SAW in Dar Es Salaam, Tanzania. The then Vice President of
Tanzania, Ali Hassan Mwinyi attended the function amidst a huge gathering of
Muslims from all over Africa. In this revered gathering, the multiple aspects of
Qur’an in a Muslim’s life were elaborated by Syedna Mohammad Burhanuddin to the
audience. These are some of the translated excerpts from that Arabic speech:

- I praise Allah whose grace has gathered us together tonight in this huge
gathering to listen to the Zikre-e-Hakeem, that is Allah's Book. Falsehood
cannot come to it, neither from front nor from behind. It is revelation from the
Wise the Praiseworthy.
- How pleasing is this listening to the noblest Book which Allah revealed….It is
a listening that fills the heart with Eman and increases Marefat
(comprehension) and Yaqeen (faith). It is a gathering that angles grace and
seek pardon for him who comes to it with unimpaired Islam and honor of
Eman, and Allah looks upon him with mercy.
- Verily Allah has made Al-Qur’an the LIGHT; by following it we seek
guidance to dispel the darkness of doubts and ignorance. Allah made Al-
Qur’an a CURE for him who listens to it carefully, testifying to its truth. He
has made it the BALANCE of justice, whose needle never deflects from the
path of righteousness. He made. it the LIGHT OF GUIDANCE, whose proof
is never extinguished for on-lookers. He made it the BEACON of salvation, he
who seeks its straight path never goes astray. The hands of perdition do not
touch him who holds fast to the handle of its shelter. Because Al-Qur’an is the

34
Mahad al-Zahra, Mahad el Zahra- the Edifice of Light. Al Jamea-tus-Saifiyah Publications, February
1999, p. 4.

28
 real eternal light, its light is sought at that height to which the light of the sun,
moon, stars fail to soar. All the perceptible lights perceived by human being
physical phenomena are illusory for they will end; their power will fade away.
Indeed the lights of Al-Qur’an is Reality, Succor and Eternal. Indeed, it is the
light of Aakhirah (Hereafter).
- Yes. It is a light coming out of light and leading to light. It is a `MIRACLE';
from every point of miracle and from all the aspects of knowledge. The truth
is that the more man's comprehension advanced and the more his knowledge
enlightens the more he shall know that Al-Qur’an AlMajeed is truly the
greatest of miracles and the brightest of beacon lights.
- The history of knowledge and comprehension bears witness to the fact that the
more the periphery of learning widens and the greater the heights of
comprehension reached the more shall appear the heights of Al-Qur’an al
Hakeem and the more shall flourish the peaks of its honor and attribute.
- Why then does one, who recites Al Qur’an with understanding and with Eman,
not rise high over people?
- Why, then, does one, who follows the prophet and the qualities of nobility and
magnanimity of Al-Qur’an brought by him, not surpass human society? Lo! It
behooves the Muslim to rise high and surpass, which is possible for him, if
only he holds fast to his Deen, the noblest of all Deen; if only this holding fast
to Allah's Deen lead him to the development of the soul in a perfect way
according to Allah's dictates and proscription, and to its preparation for that
leadership which its faith grants, and leads him to the embellishment with the
honor which is granted to him by Allah's commend: "Verily, the true honor is
for Allah, for this Messenger and for believers".35

2.3.10 Observance the Dignity for the Teachers of Qur’an and providing them with
the Best Resources

In one of his sermons, Syedna Mohammad Burhanuddin urged to hold the teachers of
Qur’an in high esteem for the sake of the dignity of Qur’an that they teach.
Correspondingly, he also insisted to provide them with best of the resources for this
lofty purpose.36

Prophet Muhammad SAW says that the most beloved voice to me is the one of
recitation of Qur’an. The Prophet then said that “the ones who teach you Qur’an are
the best of the people. If they were not there to teach you Qur’an you should have
wandered astray. Thus give them the dignity they deserve and provide them with the

35
Syedna Mohammad Burhanuddin, A Speech at Milad al Nabi Celebration Function at Coast
Gymkhana Ground, Daressalam, 22 December 1984.
36
Syedna Mohammad Burhanuddin, Excerpts of Ashara Sermons, Day 7, 1416, Mumbasa, Aljamea-
tus-Saifiyah Publications, p. 15.

29
best of your resources [for their pursuit of imparting the knowledge of Qur’an]. When
a Mumin recites Bismillah, Allah Ta’ala assures his parents of immunity from hellfire
and for the ones who have taught him Qur’an”.37

Similarly, in the Risalah Yemeniyyah of 1404H, Syedna Mohammad Burhanuddin

wrote:

*‫ والعلوم واللغات‬،‫“كما افتتحنا ا يضا "معهد الزهراء" وهو املعهد الذي انشأنا لتعليم القرآن اجمليد واللسان العريب املبني‬
‫عن طريق خمترب اللغات واالدوات السمعية البصرية واحدث اآلالت* وحيث القرآن افضل من كل شيء دون اهلل ع ج‬
‫رأينا ان خنتار لتعليمه بالرتتيل والتجويد احسن الوسائل وافضلها* ليكون ايسر واسرع يف التحصيل وامجع للمنافع‬
38
"*‫وامشلها‬

Recalling the inauguration of Mahad al-Zahra facility at the newly built Aljamea-tus-
Saifiyah campus at Karachi in 1404H, he wrote about the state of the art facilities
provided therein. He said that:

“as the Quran is the loftiest of all things apart from Allah Almighty, it is thus
necessary that the finest and the best of resources are provided for learning
the Quran in its Tarteel and Tajweed forms. This is to ensure that the Quranic
learning is attained by the quickest and easiest way possible and would reap
great benefits.”

In the context of the above notions, the dignity of Qur’anic memorizers is observed
within the community in its various forms. Preferences and privileges are given
according to the Hifzul Qur’an status of the individuals. For example, special passes
are reserved for Huffaz in the congregations of Syedna. On the other hand the
acquirement of La Uqsemo Sanad is deemed obligatory for the person for him to
become a part of various organizations of the community.

On the other hand regarding the provision of best of the resources for Quranic
learning, great efforts were made for the provision of state-of-the-art equipment in
Mahad al-Zahra. For example, it has been reported that, to assist the students in their
perfection of Qira’at, the equipment were specially imported from Tandberg
Company situated in Norway.39

37
Ibid.
38
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah, 1404H.
39
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 4: ‫)حفظه‬5(
‫الفحص‬, p. 626.

30
2.3.11 Laying the foundation of Qur’an memorization in the community: A gathering
10,000 children memorizing the 30th Juz in the year 1419H

The activity of Hifzul Qur’an in Dawoodi Bohra Community continued to grow by

the continuous emphasize laid by Syedna Mohammad Burhanuddin upon it. In the
year 1418H, 3000 children gathered in Surat from all around the world having
memorized the 30th Juz of Qur’an.40 On the 2nd of Shabaan the following year, not
only the number of children rose to 10,000 but also most of them had had further
added a Juz or two in their memory besides the 30th Juz. This instance was reported
by Syedna in of his yearly compositions of Risalah Yemeniyyah in the following
words:

‫" مث عقدت حلفة القرآن الكرمي صباح اليوم الثاين اليت حضرها البنون الصغار والبنات من بالد املؤمنني* الذين حفظوا‬
‫جزاء او جزئني من كتاب اهلل املستبني* فسمعت منهم تالوة بعض اآليات* وسررت باجتهادهم هذا فسررهتم بكلمات‬
41
"*‫دعائي وانواع التشريفات‬

It was a mesmerizing experience to hear all of the children reciting Qur’an in a single
voice with harmony.42

Addressing to the children on this eve, Syedna appraised the children and inspired
them to continue their work with utmost zeal. He also emphasized on the importance
of memorizing Qur’an abiding to the rules of its recitation. He urged them that Qur’an
should be recited in a slow and pleasant tone with due regards to the rules of
recitation. The pronunciation of each alphabet should be perfect. He then cited an
example of the alphabet ‫ ضاد‬in the word ‫ وال الضالين‬and instructed that it should be
pronounced duly from its place of origin. Similarly, the places of elongation in the
Qur’an shouldn’t be ignored either. To sum it up, one should recite in such a way that
the Qur’anic meanings are revealed upon the reader.43

The endeavor of Hifzul Qur’an was continued in the following years and the
thresholds of memorization of the 29th, 1st and then 15th Juz was achieved by the
children in consecutive years after the event. This event truly laid the foundation for
the undertakings of Qur’anic memorization in the community.

40
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah, 1418H.

‫"وقد اجتمع يف سورت الول مرة ثالثة آالف من طالب املدارس االميانية من العامل االمياين ممن حفظوا اجلزء الثالثني من القرآن احلكيم* فرحت يف‬
"‫جملس رتب هلم خاصة ومسعتهم يتلون سور الذكر احلكيم ودعوت من اهلل سبحانه انه يزيدهم من فضله واهلل ذو الفضل العظيم‬
41
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah, 1420H.
42
https://www.youtube.com/watch?v=Cn4hY4x3bGI
43
Syedna Mohammad Burhanuddin, Address in Masjide Moazzam, Surat, 1419H.

31
2.3.12 Speech in University of Karachi discussing the Qur’anic verse of its Emblem:
“‫”رب زدني علما‬44

Figure 3 The Emblem of University of Karachi, Karachi, Pakistan

On the 8th of September 2018, at the convocation of conferment for the Honorary
Degree of Doctor of Letters by University of Karachi to Syedna Mohammad
Burhanuddin, he delivered a speech expounding upon the Qur’anic verse centralized
in the emblem of University of Karachi which reads “‫”رب زدين علما‬.Following are some
the points discussed by Syedna Mufaddal Saifuddin expounding on the Ayah
Mubaraka:

This prestigious University has centralized the Qur’anic verse “‫ ”رب زدين علما‬in its
emblem which serves as a beacon of light and guidance for the University. The verse
enlightens all the educational and cultural aspects of this renowned educational
institute. Imam Ali has rightly said: “the capacity of every vessel reaches a point of
satiation with what is filled in it except the vessel of knowledge, as it continues to
expand”. If we percept the University of Karachi as a poem, and its faculties as the
complete poem itself, then this Emblem adorning the verse of “‫ ”رب زدين علما‬will
fittingly stand as Bara’at al Istehlaal (the first verse in a poem standing as a central
theme for it).

Honored guests! Regardless of the great heights reached by a person in his pursuance
of knowledge and regardless of the vastness of the treasures of Ilm and Hikmat in
ones heart, he will never seize to remember and say: “‫"( ”رب زدين علما‬O my Lord!
advance me in knowledge.") This of Allah’s command protects him from self-pride.
Rasulullah has said: “‫(”ال وحدة اوحش من العجب‬No loneliness is more terrifying than the one

44
Syedna Mohammad Burhanuddin, 2004. Speech at the convocation of conferring the Honorary
Degree of Doctor of Letters by University of Karachi, 25 th June 2004, University Press of Karachi.

32
‫”االعجاب مينع االزدياد“ ‪resulted from self-pride and arrogance.) Imam Ali has also said:‬‬
‫”‪(arrogance prevents a person from seeking more [of knowledge]).‬‬

‫‪He then discussed the counsels of Luqman Nabi to his son guiding him in his path of‬‬
‫‪pursuing knowledge while avoiding arrogance.‬‬

‫‪Further in his speech, Syedna Mohammad Burhanuddin said emphasizing on the‬‬

‫‪importance of Qur’an:‬‬

‫‪“Our ancestors laid great emphasize for Hifzul Qur’an. It is also my desire and effort‬‬
‫‪to enhance the motivation and eagerness towards it. I pray that may each household‬‬
‫‪have at least one Haafiz al Qur’an by the virtue of whom it continues to be blessed‬‬
‫”‪with spiritual and temporal Barakaat.‬‬

‫‪” was repeated three times‬رب زدين علما“ ‪At the end of the speech, the Qur’anic verse of‬‬
‫‪by him as a supplication to Allah Almighty for increasing the knowledge; he said:‬‬

‫‪” and taking the‬رب زدين علما“ ‪” ,‬رب زدين علما“ ‪” ,‬رب زدين علما“ ‪“in the end I pray to Allah‬‬
‫‪Barakat of Rasulullah’s prayers I pray to Allah that “O Allah! Benefit us from what‬‬
‫‪we learn, and teach us what benefits us, and increase our knowledge. Praise to Allah‬‬
‫‪in every situations.””45‬‬

‫‪45‬‬
‫‪Ibid.‬‬
‫وطن عزيز ثثاكستان ىك اس قدمي درساككه سسن اسسنثث شعار مططي فرمان اهلي "رب زدين علام" كو اثثنا مشعل راه بنااي سسه‪ ،‬اس سسس اس سسك متام تعليمى اور هتذييب‬
‫جوانب روشن هو جاسست هططي‪ .‬امري املؤمنني امام عيل ابن ابيطالب فرماسست هططي "لك وعاء يضيق مبا جعل فيه اال وعاء العمل فانه يتسع" هر برتن تنكك هو جاات‬
‫كو ايك قصيدسس سسس تشبيه دى جاسسئ اور اس ‪university‬سسه مككر عمل اك برتن كهبى هبى تنكك هنططي هوات‪ -‬اور كشاده هوات جاات سسه ‪ .‬اس حلاظ سسس اككر اس‬
‫كو اس قصيدسس ىك ابيات ككرداىن جاسسئ تو يه شعار هك "رب زدين علام" –ماشاء اهلل‪ -‬اس قصيدسس مططي براعة االسهتالل اك مقام رهكتا ‪faculties‬ىك متعدد‬
‫سسه‪ .‬حارضين كرام! عمل سسك طلب مططي بنده جتنا هبى بلند هو اور اسسنثث سينسس سسك خزسسني مططي عمل و حمكت سسك بيش هبا جواهر جسسنت هبى مجع كر سسل مالكك يه‬
‫ابت نه هبوسسل هك "رب زدين علام" –اسس مريسس رب مسسهج اور زايده عمل عطاء فرما‪ .‬يه امر اهلى طالب عمل كو خودثثسندى سسس مزنه رهكتا سسه‪ .‬سيد املرسلني‪،‬‬
‫ْ‬
‫خامت النبيني ‪ ،‬رسول رب العاملني‪ ،‬سيدان دمحم املصطىف صىل اهلل عليه واله وسمل سسن ارشاد فرمااي سسه هك "ال وحدة اوحش من العجب" – تهنايئ مططي‬
‫وحشت هوىت سسه ليكن خودثثسندى تهنايئ سسس زايده وحشتناك سسه‪ .‬امام عيل ابن ابيطالب سسن فرمااي سسه هك "االجعاب مينع االزدايد" هك خود ثثسندى مزيد‬
‫ْ‬
‫حتصيل سسس روك ديىت سسه – اور اس تكرب اك نتيجه دنيا و اخرت مططي خرسان مبني سسه‪( .‬ذكر وصية لقامن احلكمي البنه)‪ .‬حرضات! نزد ابري تعاىل مريى سب‬
‫ْ‬
‫سسك لئسس يه دعاء سسه هك عمل اك ذوق اور شوق دن بدن ٌبرهتا جاسسئ ‪ ...‬معزز ترين حرضات! اخر مططي يه ىه دعاء سسه هك "رب زدين علام"‪" ،‬رب زدين علام"‪،‬‬
‫"رب زدين علام"‪ ،‬اور رسول اكرم صلع ىك اس دعاء سسس بركت لسستي هوسسئ دعاء ككو هوطط هك "اللمه انفعين مبا علمتين وعلمين ما ينفعين وزدين علام" وامحلد هلل‬
‫ْ‬
‫‪speech at university of Karachi - convocation for dr.litt honorary degree 24 zilqad‬رب العاملني واخر دعواان ان امحلد هلل رب العاملني‪( .‬‬
‫)‪1436H‬‬

‫‪33‬‬
2.3.13 Speech in Aligarh Muslim University discussing the Qur’anic verse of its
Emblem: “‫”علم االنسان ما لم يعلم‬46

Pic 3. 1 The Emblem of Aligarh Muslim University, Aligarh, India.

Presiding at the 63rd Convocation of Aligarh Muslim University as its Chancellor,

Syedna Mufaddal Saifuddin walked the footstep of his father Syedna Mohammad
Burhanuddin by selecting the Qur’anic verse “‫”علم االنسان ما مل يعلم‬embedded in the
Emblem of the University. Here are some of the excerpts in which extent of his
commitment to Qur’anic principles and his esteemed vision in its learning and
memorization is clearly shown.

- All praise to Allah the Most Munificent. He who taught by the Pen. He taught man
that which he knew not.
- The secret to the lofty stature and preeminence of this historic educational
institution of our beloved nation, Aligarh Muslim University, lies in the Qur’anic
precept that with its significant meanings adorns many of its buildings: the words
of Allah Ta’ala, “‫”علم االنسان ما مل يعلم‬. If this University was to be likened to a qasidah
(panegyric), and its various faculties its verses, then its precept, “‫”علم االنسان ما مل يعلم‬
wold be – Masha Allah - its Bara’at al Istihlal (the first verse making reference to
the poem’s principal theme). “‫ – ”علم االنسان ما مل يعلم‬this sacred verse is a wellspring of
eternal erudition and those who drink from its waters will forever remain blessed
with divine grace. They will be endowed, both in this world and the next, with the
good fortune of a life of purity, piety and contentment.
- Allah Almighty has stated, “‫”علم االنسان ما مل يعلم‬. Those who have dedicated themselves
to the task of enlightening the human mind and bettering its intellectual condition
are in effect rendering assistance to the Creator Himself; and as He states, “ ‫ان‬

46
Syedna Mufaddal Saifuddin. (2016). A speech as a chancellor at the 63 rd annual convocation of
Aligarh Muslim University , Aligarh, India, 27 February 2016, A Distinguished Legacy of Knowledge,
Aljamea-tus-Saifiyah Publications, 2018, p. 66-80.

34
 ‫( ”تنصروا هللا ينصركم‬if you help Allah, He will help you). Undoubtedly, Allah ta’ala
will be at their side and in their aid.
- Respected members of the audience, contemplate the meanings of this verse, “ ‫علم‬
‫”االنسان ما مل يعلم‬. By saying, “‫( ”علم االنسان‬He taught man), Allah has illuminated the
purpose of education and instruction; of learning and teaching. An objective, which
if realized lends man the highest form of humanity.
- The blessed words “‫( ”ما لم يعلم‬that which he knew not) are uniquely vast in their
connotations. If man contemplates his state at birth; each newborn comes into this
world bereft of all knowledge. Under the care of his parents and teachers, this
human child grows and develops. As he continues to grow, due to the noble
qualities of the intellect and speech, he is able to progress through the stages of
development.
- The intellect and the faculty of speech are Allah’s blessing upon mankind, whose
importance is realized from [the Qur’anic verse].”‫) ”وتسألون يومئذ عن النعيم‬then on that
day (Judgement Day) you shall most certainly be questioned over these blessings(.
He realises that through these blessings, he should strive to earn the attributes that
make a man a human being and thereby fulfill the purpose and ultimate aim in his
creation.
- The divine words that “‫( – ”علم االنسان ما لم يعلم‬He taught man that which he knew
not) illustrate, for both the teacher and the student, the true path of education and
the essence of Learning. It gives rise to an understanding of the responsibilities
they jointly shoulder along with the realization of the importance of empathy and
integrity in the Learning process.
- Allah has taught man only that which exemplifies the deals of humanity: mental
and physical well-being, spiritual and cognitive training, the aptitude and capacity
to lead and organize, and the values and attributes of self-restraint, which all lead
him to greater heights. This is the discipline through which a man or woman
becomes a true human being.
- From among the words of glorification found in the Qur’anic Chapter of al-'Alaq
(The Clot), the verse – “‫“”علم االنسان ما لم يعلم‬He taught man that which he knew not”
is a priceless pearl.
- The chapter begins with the divine command directed to the Prophet Mohammed,
the founder of the Islamic faith - 'Read’. Reading begins in the name of Allah, the
Most Merciful, and the Most Compassionate.” All knowledge and wisdom is
derived from the words “‫(”اقرأ باسم ربك الذي خلق‬read in the name of your Lord).
- On further contemplation we find that this chapter culminates with the phrase,
“‫(”واسجد واقترب‬prostrate [before the Creator and bring yourself closer Ito Him). In
this way, Allah having commenced man's instruction with 'read' raises him to the
ultimate station of 'prostrate and draw near'. In doing so, He has revealed to man
the ultimate purpose behind his acquisition of knowledge and understanding.
- Distinguished guests, My respected father His Holiness Dr Syedna Mohammed
Burhanuddin had not only memorized the entire Holy Qur’an; but, in fact, by

35
 imbibing the meanings contained in its verses was a man of great discernment. He
stipulated that committing the Holy Qur’an to memory be part of the curriculum
for the students of Aljamea-tus-Saifiyah, and he established the Mahad al-Zahra for
the this memorization, along with the study of Qur’anic arts and sciences.
- It is my wish and prayer that the blessings of this continuing endeavor to memorize
the Holy Qur’an, from the perspective of both its words and meanings, spread
throughout the entire Muslim world to such an extent that each and every
household boasts of at least one individual who has memorized the entire Qur’an.
The blessings of which will enable each house to be graced with temporal and
spiritual sustenance. With this intention at heart, the Centre for Qur’anic Studies
has been established here, as well. May its standing continue to rise and may it
continue to benefit us all.
- May Allah guide us to act in accordance to the directives contained in 'Read, in the
name of your Lord', and include us among those who comprehend and act
according to the meanings comprised in "He taught man that which he knew not".
May He include us among His servants, those who remember that "He taught man
that which he knew not “and are forever grateful. May He thread us, like pearls, in
the string of those who have received the blessings of "He taught man hat which he
knew not". Amen.47

in the perspective of these speeches and addresses it could be understood that the
Qur’anic memorization was undertaken by the community to fulfill the task of having
at least one Hafiz al Qur’an in each house so that it could be enlightened by the divine
gleam of Qur’an. it could also be derived that the Qur’anic concepts and teachings
were elucidated time and again by both Syednas to ensure that the mission always
remained aligned with the vision of perceiving in the light of Wahy (revelation) in
order to live a life according to the values put forth by Qur’an.

These ideas and emphasizes are further elaborated with precise mentions of Hifzul
Qur’an in the yearly supplications of Lail al Qadr (The revered night of decree of the
holy month of Ramadan in which Qur’an was descended.) these verses practically
summarize the concepts surrounding the Qur’anic Studies for the community. The
next chapter of the thesis will shed light on those poetic verses from the yearly
supplications regarding the mention of Hifzul Qur’an.

47
Ibid.

36
2.4 Understanding the vision of Syedna Mohammad Burhanuddin
and Syedna Mufaddal Saifuddin for Qur’an through the poetic
verses of yearly supplications authored by them
The Munajaat o Lailatil Qadr or supplications are Arabic Qasidas (poetries) written
particularly in the month of Ramadan for the eve of Lailatul Qadr every year as an
invocation towards Allah and as a submission towards His will. These Munajaat are
mainly read in the Masajid of the community on the eve of Lailat al Qadr. Through
these supplications, Allah’s bestowments and guidance towards good characters, piety
and adherence to the Islamic teachings are sought.

Amidst these supplications, prayers for the ones pursuing Hifzul Qur’an, its learning
and recitation are also included.

Syedna Mufaddal Saifuddin described these supplications for Hifzul Quran in these
Munajaat in the following words:

48
"‫"وكم كان (سيدنا حممد برهان الدين) يدعو يف ليلة القدر املنزل فيها القرآن لتعميم بركات حفظه وفحص علمه‬

“Syedna Mohammad Burhanuddin used to pray in Lailatul al Qadr, the very night in
which the Quran was revealed, attaining the blessings of Quranic memorization and
its studies.”

These supplications serve as indicators for the zeal and enthusiasm of the community
for Qur’an. They are rather a summary of how their perception of Qur’an and their
vision for it. Hence it is important to mention some of the prominent verses here and
analyze it to get an idea of the vision and efforts spent by the community for Qur’anic
learning.

2.4.1 Qur’an has been made easy to remember: is there any who will remember it?

49
‫يسر اهلل له القرآن للـ * ـذكر يا قوم فهل من مدكر‬
ّ
(Indeed Allah has made the Qur'an easy to understand and remember: then is there
any that will remember it?)

In this verse, Syedna Taher Saifuddin, the father of Syedna Mohammad Burhanuddin,

48
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 4: ‫)حفظه‬5(
‫الفحص‬, p. 639.
49
Syedna Taher Saifuddin, Risalah Ramadaniyah: (1632 ‫)دلو غدير حق‬, Panegyric Poetry: “ ‫يا رسول هللا يا‬
‫”خير البشر‬, Verse 30.

37
refers to the following Qur’anic verse:

50
‫ولقد يسرنا القرآن للذكر فهل من مدكر‬

In this verse, Allah informs that the divine book he has revealed on the Prophet
Muhammad has been simplified and formed in such a style that it could be understood
and comprehended by anyone with even the basic knowledge and literacy level.
Syedna Taher Saifuddin reiterated this verse in his poem whilst investing his efforts
for Qur’anic memorization and learning. He laid the foundation for the love of
Qur’an. the education process of his son- who later became the Dai – was carried out
entirely by him based on Qur’an. This led Syedna Mohammad Burhanuddin to
memorize the Qur’an at the age of 19 and thus an example of Qur’anic memorization
was laid for the community to follow through the following years.

2.4.2 Qur’an: a point of solace; its memorization a lofty engrossment

51
‫واجعل كتابك خري مؤنسنا * وحفظه فليكن لنا شغال‬

(O Allah! May the Qur’an become our best of comforts; and grant us the ability to
become engrossed in its memorization)

The Verse was composed by Syedna Mohammad Burhanuddin in the year 1418H, a
year prior to the inauguration of Mahad al-Zahra. It completely defined the vision for
which the Mahad al-Zahra was being established: to provide a comfortable
environment for memorizers of Qur’an to such an extent that he becomes engrossed in
it.

In Lailat al Qadr of the same year, a special supplication was authored by Syedna
Mohammad Burhanuddin for beseeching assistance from Allah for Hifzul Qur’an and
for adherence to the Qur’anic principles. The supplication was collectively observed
by the community all around the world on that occasion. (See Appendix 3)

The community has envisioned that amid all the unpleasant happenings of life, the
consolation should be sought in Qur’an. Moreover, Qur’an should become the crux of
our lives to the point that every moment of it gets engulfed by it.

2.4.3 Qur’anic memorization and study: the crux of Education

In another of Syedna’s poetic verse, he reiterated the necessity of memorizing Qur’an

50
Al-Quran, [54:17].
51
Syedna Mohammad Burhanuddin, Poetic Supplication in Shehre Ramadan: “ ‫”فيوض معارف المناجاة‬,
1418H, Aljamea-tus-Saifiyah Publication, Verse 32.

38
for the sake of education:

‫وحفظ كتابك فضل فكن * لطالب حفظ معينا نصريا‬

52
‫ووفقه يدرس علم القران * بعلم هداه يكون بصريا‬

(Memorizing Qur’an is an honor, thus assist the student in his pursuit.

And inspire him that he seeks guidance from Qur’anic knowledge in his pursuit of
education leading him to the righteous path)

He indicated that the privilege of doing hifzal Qur’an assists a student in his pursuit of
education. By the spirituality of Qur’anic blessings, a person is safeguarded from the
ills of education which may lead him towards atheism and abandoning the Islamic
tenets and beliefs altogether.

This message was reiterated in a similar poetic verse of Syedna:

53
‫زد بتحفيظ ذكرك العلم يف سنبلة * للحبات خري مناء‬

(O Allah! Increase the knowledge manifolds by the virtue of Qur’anic memorization;

like a spike bearing the grains manifolds. )

Using the Qur’anic analogy of “a seed [of grain] which grows seven spikes; in each
spike is a hundred grains”, Syedna indicated that when education and knowledge is
acquired in the light of Qur’an, the perspectives and dimensions increase manifolds.

In the light of the above verses, a new course book named Uloom Kauniyah was
devised for Aljamea-tus-Saifiyah rendering the opportunity to comprehend science
education with compliance to Qur’anic principles. It will be discussed extensively at a
later stage in this thesis.

2.4.4 Embellishment and décor by the virtue of Haafiz al Qur’an

54
‫بقارئ قرآن كتابك هكذا * حبافظه زد زينة ومنافعا‬

52
Syedna Mohammad Burhanuddin, Poetic Supplication in Shehre Ramadan: “ ‫”معالي المناجاة الرمضانية‬,
1419H, Aljamea-tus-Saifiyah Publication, Verse 43.
53
Syedna Mohammad Burhanuddin, Poetic Supplication in Shehre Ramadan: “‫”اللي كلم المناجاة الرمضانية‬,
1430H, Aljamea-tus-Saifiyah Publication, Verse 26.
54
Syedna Mohammad Burhanuddin, Poetic Supplication in Shehre Ramadan: “‫”وظيفة المناجاة النادرة‬,
1423H, Aljamea-tus-Saifiyah Publication, Verse 35.

39
(May the benefit and décor of Islam increase by the reciters of Qur’an and by the ones
who memorizes it)

The community has viewed the act of recitation and memorization of Qur’an as an
embellishment for Islam and its values. This thought has been embodied on various
occasions by the community in their arts and architecture. At the start of the 14th
century Hijri, the community took upon themselves the task of restoring historical
Islamic mosques in Cairo. Great efforts were made amid the restoration to revive and
restore the verses engraved there into its original form. For example, the Mehrab of
Aljame al Anwar, its windows and grilles were decorated with Qur’anic verses by the
Fatimids but were found badly deteriorated form and hence the stones on which
Qur’an was engraved were found weathered off. The piece which was left indicating
the inscription of Qur’an there were the words “Ha Illa Hu”. Syedna Mohammad
Burhanuddinwittingly signaled that the complete verse thereof was the 28th from Ale
Imran which read:

55
‫شهد اهلل انه ال اله اال هو‬

This verse was later inscribed in the marble using gold and the grille in which it was
engraved has been copied elsewhere in the community buildings. There are many
such instances showing Syedna Mufaddal Saifuddin’s endeavor for Qur’an which will
be discussed in a separate chapter at a later stage.

2.4.5 Seeking Guidance from Qur’an through its recitation and memorization

56
‫بتالوة القرآن رب وحفظه * خيضر يف ارض اهلدى البستان‬

(O Allah! May a lush garden flourish on the land of righteous guidance by the virtue
of Qur’anic recitation and its memorization)

In the verse quoted above, Syedna Mohammad Burhanuddin has related Qur’an’s
Tilawat and Hifz resulting in the development and steadfastness to one’s Deen and
Imaan. Thus he describes it with the analogy of a lush garden.

Amid the discussion upon the verse above, it is worthy to note that Syedna
Mohammad Burhanuddin actually embodied this analogy in the form of Qur’anic
garden in the campus of Aljamea-tus-Saifiyah in Karachi. At its entrance, a garden
has been planted comprising entirely of the fruits mentioned in the Qur’an. Time and

55
Al-Quran, [3:18]
56
Syedna Mohammad Burhanuddin, Poetic Supplication in Shehre Ramadan:” ‫” مناهل مناجاة غراء‬,
1428H, Aljamea-tus-Saifiyah Publication, Verse 39.

40
again, the classes of Hifzul Qur’an and Qur’anic learning are held there providing the
students a chance to ponder in the intricacies of the Qur’an firsthand.

2.4.6 Continuing the endeavor of Qur’an for the generations to come

57
‫وحفاظ قرآن كرمي ليكثروا * باعقابنا فضال تنيل مواهبا‬

Another visionary approach taken by Syedna Mohammad Burhanuddin was to ensure

the continuity of the process of Qur’anic learning. By his efforts, the number of
Huffaz who were awarded the Hifz certificate has increased significantly over the
years. Not only the numbers have increased throughout these years(See figure 4) but
also the spectrum of the age group and gender has diversified in the pass outs. (See
figure 5)

Figure 4 Huffaz count from the year 1418H to 1440H

57
Syedna Mohammad Burhanuddin, Poetic Supplication in Shehre Ramadan: “Aala o Fuyud e
Munajaat”, 1425H, Aljamea-tus-Saifiyah Publication, Verse 40.

41
 Figure 5 Gender-wise Huffaz count in Dawoodi Bohra Community

In another verse in his poetry, he reiterated the same desire and said:

‫كتابك ذكرك فلنتل دابا * ونسعى لتحفيظه بالدوام‬

58
‫اهلي واجعل حفظ ذكرك شغلنا * وحفظ كتاب اهلل حفظ ذوات‬

(May we recite Qur’an, and strive for its memorization. )

)May we be engrossed in Hifzul Qur’an as its memorization safeguards our own

selves from the vices of this world.(

He further adds in the consecutive verse that Qur’an is the best means to safeguard the
values and beliefs of Islam. Syedna Mohammad Burhanuddin promoted Qur’an to
provide stability and immunity from the vices of society. This is why the repetition of
this meaning can be seen throughout his verses discussing Qur’an.

2.4.7 Vouchsafing the Beliefs and Seeking Enlightment by Qur’an

‫وصن صورة للعبد دام مرتال * لذكرك حفظا من مجيع جهات‬

59
‫كذالك ّنور من غدا متمسكا * به يف عشيات كذا غدوات‬

58
Syedna Mohammad Burhanuddin, Poetic Supplication in Shehre Ramadan: ‫خزينة المناجاة الشريفة‬,
1429H, Aljamea-tus-Saifiyah Publication, Verse 42.

42
(Protect the [Islamic] belief of the one who recites Qur’an by heart from all directions.

Similarly, enlighten the one who adheres to Qur’an in his nights and days)

Syedna Mohammad Burhanuddin urged the Dawoodi Bohras to memorize Qur’an. as

elaborated in the verses above, it does not only vouchsafes ones belief in Islam from
all of its aspects but also plays a crucial role in his adherence to its teachings resulting
in his enlightment. These poetic verses reinforced the vision given by Syedna of
Qur’anic memorization to inculcate the habit of “perception in the light of Qur’an”.

2.4.8 Wafd al Huffaz - The establishment of the “Association of Quranic

memorizers”

60
‫ويزداد حفاظ قرآنك الكرمي * وهم وفده املتسام‬

(May the Huffaz of Qur’an increase; they are the lofty delegation of Qur’an.)

In the supplication of the year 1427H, Syedna Mohammad Burhanuddin had prayed
for the increment in the number of Huffaz in the community labeling them as the
“lofty delegation of Qur’an”. Building on his vision, the number of Huffaz in the
community reached 3861 till 1441H/2019. To provide them with a platform to carry
out the activities in relation with Quranic memorization and studies, the “Association
of Quranic memorizers” or Wafd al Huffaz as it has been officially named, has been
formed on 14th Rabiul Awwal 1441H.

In its first gathering in which more than 2000 Huffaz participated from around the
world, Syedna Mufaddal Saifuddin praised their virtue of Hifzul Quran as the
“biggest of all treasures and the loftiest of all the bounties”. He further proclaimed
that by the firm resolve of Syedna Mohammad Burhanuddin regarding Hifzul Quran,
the number of Huffaz in the community has almost reached to 4000. In his address, he
also pointed to the fact that in some of the houses, the entire families have committed
Quran to their hearts. In the end, he urged them towards continual Quranic recitation
and its retention in their hearts and minds.

59
Syedna Mohammad Burhanuddin, Poetic Supplication in Shehre Ramadan: ‫اشعة مناجاة ايام سنة الخمسين‬,
1434H, Aljamea-tus-Saifiyah Publication, Verse 42.
60
Syedna Mohammad Burhanuddin, Poetic Supplication in Shehre Ramadan: ‫مسك توسالت ليلة القدر‬,
1427H, Aljamea-tus-Saifiyah Publication, Verse 36.

43
2.5 Syedna Mufaddal Saifuddin vision of Qur’an in the light of his
supplication poetry:
Syedna Mufaddal Saifuddin TUS has continued to envision Qur’anic learning and
memorization with the same zeal, polarizing all of the activities within the Dawoodi
Bohra Community around the Qur’an. In his yearly poetical supplications, he has
defined the underlying concept and the process to be followed to achieve the goal of
at least one Haafiz in each household, as envisioned by him for the community. These
supplications clearly reflect his ambitions towards Qur’an . Hereby is the analysis of
some of the verses which duly represent his vision of Qur’an:

2.5.1 Enlightment of a Muslim’s house with the Light of Qur’an

61
‫بيوت بين الدين ّنور حبفظ * القرآن وحفاظه الوجهاء‬

62
‫ايا رب شرف كل بيت بين اهلدى * حبافظ قرآن بنورك ميجد‬

63
‫بنور القرآن بيوت بين الـ * ـوالء ارفعن رفعة عالية‬

(May the household of all mumineen be enlightened by the activity of Hifzul Qur’an
and by those who partake in it.)

(O My Lord! Bestow each of the household of Muslims with a Hafiz al Qur’an who is
glorified with your Light)

These verses are the reiteration of what Syedna has desired time and again for at least

61
ٓ ”, 1436 H,
Syedna Mufaddal Saifuddin, Poetic Supplication in Shehre Ramadan:” ‫اللي المناجاة الغراء‬
Aljamea-tus-Saifiyah Publication, Verse 45.
62
Syedna Mufaddal Saifuddin, Poetic Supplication in Shehre Ramadan:”‫” سبحة المناجاة الغراء‬, 1439 H,
Aljamea-tus-Saifiyah Publication, Verse 46.

63
Syedna Mufaddal Saifuddin, Poetic Supplication in Shehre Ramadan:”‫” روضة المناجاة المباركة‬, 1441 H,
Aljamea-tus-Saifiyah Publication, Verse 49.

44
one hafiz in each household. By repeating the analogy of Light for the households
having a Haafiz, they also define the divine effect Qur’anic memorization on ones
abode by which each of the family members is able to attain a life in the light of
Qur’an.

2.5.2 Qur’anic Recitation: the embellishment for the congregations

In another of his verses, he says:

64
‫وزد عددا حفاظ ذكرك منعما * وزين بقراء القرآن املغانيا‬

May the number of Huffaz increase manifolds and May their congregations are
embellished by its Reciters (Qurra ). Alongwith the memorization of Qur’an, Syedna
Mufaddal Saifuddin has also put great efforts and emphasize in the perfecting and
mastering the art of Qur’anic recitals for the community. His son – Husain Bhaisaheb
Burhanuddin mastered the art of recital from the renowned Al Azhar University of
Cairo and has been an honorary member of Naqaabat Qurra a il Qur’an (Guild of
Qur’anic reciters) therein. He has produced recordings of the complete Qur’an in
Murattal (Tarteel style of recitation). The 30th chapter of the Qur’an has been
recorded in Tajweed style by him. For learning purposes, the Muhaffiz and Mo’allim
styles of Qur’an are also available in which the simplified melody of Qur’an has been
used to assist the beginners in Qur’anic recitation alongwith the option of repetitive
recitation for memorization.

Recently, he has acquired the Ijaza (Permit to recite) in the 10 variant readings
(Qira’at) of Qur’an according to the pathways of al-Shātibī and al-Durra from Al
Azhar University. 65 The unique recording of simultaneous recital all the variations
in Qira’at according to the ten transmissions have been recently launched by Mahad
al-Zahra in his voice. A printed reference of the Qira’at with the added benefit of
color code text and useful information in the margins and appendices has also been
published alongwith the recordings.

Alongwith the learning of 10 readings of Qur’an, the science of the Qur’anic melody
or Maqamaat has a great significance in the Qur’anic studies. Rasulullah has said that

66
"‫"زينوا اصواتكم بالقرآن فما احب ايل من الرتمن بالقرآن‬

64
Syedna Mufaddal Saifuddin, Poetic Supplication in Shehre Ramadan:” ‫” نعيم المناجاة الرمضانية‬, 1438H,
Aljamea-tus-Saifiyah Publication, Verse 42.
65
https://jameasaifiyah.edu/news-events/920-individuals-complete-the-memorisation-of-the-holy-
quran-this-year/
66
Sunan an-Nasa'i 1015, Book 11, Hadith 140.

45
 (“Beautify your voices by (reciting melodiously) the Qur’an as the most beloved
voice to me is the sound of melodious recital of the Qur’an”.)

While expounding on this Hadith of Prophet Muhammad SAW, Syedna Mohammad

Burhanuddin stated that “by taking the Barakat of this Hadith I disclose to you that
the voice of Qur’an is the most beloved voice to me; I devote my greatest concerns for
Hifzul Qur’an”67

Based on the Hadeeth, various patterns of melody in Qira’at have been recognized
according to the meaning of the verse inciting different emotions in the soul of the
listener. Reading with Maqamaat while adhering to the rules of recitation enhances
the impact of the Qur’anic message while further beautifying the recitations.

The students of Aljamea-tus-Saifiyah are also encouraged and assisted in learning the
readings while also comprehending the recitals of Qur’an engaging in different
Maqamaat. As a result, they have been able to perform Qira’at professionally in
congregations and ceremonies.68

Thus, the spiritual echoes of Qur’an have truly embellished the religious
congregations of the community as envisioned by Syedna.

2.5.3 Beseeching the blessings to the house by Hifzul Qur’an

69
‫اعن حافظا للذكر حيفظ كله * اىل بيته خريا جير مرتال‬

(May Allah Almighty bestow assistance to the person engaged in the activity of Hifzul
Qur’an for its completion; he is truly beseeching the blessings (Khair) towards his
house by doing so)

The Hifzul Qur’an has been a continuous process in Dawoodi Bohra Community with
the numbers of the people engaged in it is increasing day by day. A total of six
stages 70 have been introduced by Mahad al-Zahra to ease the process of Qur’anic
memorization that will be discussed under the topic of Mahad al-Zahra Hifzul Qur’an
test modules later in this thesis.

67
Syedna Mohammad Burhanuddin, Inaugural speech at Annual Examinations of Aljamea-tus-Saifiyah
1429, Al-Taiseer fi Hifz al-Quran al-Kareem, Aljamea-tus-Saifiyah Publications, 1432H, p. 3.
68
During the 75th Birthday celebrations of His Holiness Dr. Syedna Mufaddal Saifuddin TUS an Inter-
Jamea Quran competition was held in Surat. This video is of the finalist who took first place in the
competition
https://www.youtube.com/watch?v=8ww7eU1YiVc
69
Syedna Mufaddal Saifuddin, Poetic Supplication in Shehre Ramadan:” ‫” فضيلة مناجاة ليلة القدر‬, 1435H,
Aljamea-tus-Saifiyah Publication, Verse 38.
70
Aljamea-tus-Saifiyah, Mahad al-Zahra Policies and Guidelines Manual Version 10, 2019, p. 48.

46
2.5.4 Insisting on efforts and dedication for Hifzul Qur’an

71
‫حفظ القرآن يسرن للذي * سعى له مداوما راكدا‬

(O Allah! Ease Hifzul Qur’an for the one who strives to achieve it by continuous
efforts and unceasing dedication.)

Hifzul Qur’an truly demands continuous efforts and utmost dedication from the
person memorizing Qur’an. Imam Ali has said:

72
‫قليل مدوم عليه خري من كثري مملول عنه‬

Thus, it has been a common practice in the community that some of the students
dedicate two years of their academic life entirely for Hifzul Qur’an. Mukhayyam al
Qur’an or Qur’anic camps have been established worldwide to foster these students
specifically. On the other hand, some camps also provide boarding facilities to enable
the student to dedicate his full focus on Hifzul Qur’an.

Similarly, Syedna regularly emphasize through his prose and poetry on Hifzul Qur’an
which provides motivation and reinforces focus on Qur’anic memorization.

2.5.5 ‘Lasting Peace’ through Hifzul Qur’an

73
‫حبفاظ ذكر اهلل يا رب هيئن * لنشر السالم الدائمي كتائبا‬

(O Allah! Prepare the Ambassadors of lasting peace [in this world] by the virtue of
Huffaz al Qur’an.

The aspiration of Syedna in Hifzul Qur’an is clearly evident in this verse. The core
ambition by the Qur’anic memorization is to ascertain the very peace and harmony
that Qur’an has called towards in its various verses. “The Qur’an calls its way "... The
ways of peace ..." (Qur’an: 5:16). It describes reconciliation as the best policy (4:128),
and states that Allah abhors any disturbance of peace (2:205).

A perusal of the Qur’an shows that most verses of the Qur’an are based on peace and
kindness, either directly or indirectly. The ideal society, according to the Qur’an is

71
Syedna Mufaddal Saifuddin, Poetic Supplication in Shehre Ramadan:” ‫” درر بركات ليلة القدر‬, 1437H,
Aljamea-tus-Saifiyah Publication, Verse 38.
72
Imam Ali AS, Nahj al Balagah (Fourth Edition), Saying 434, Darul Kitab alMisri, 2004, p. 506.

73
Syedna Mufaddal Saifuddin, Poetic Supplication in Shehre Ramadan:” ‫” بركات المناجاة المستقيمة‬, 1437H,
Aljamea-tus-Saifiyah Publication, Verse 39.

47
Dar As-Salaam, that is, the house of peace (Qur’an: 10:25). 74

The Dawoodi Bohra Community has truly benefitted from Hifzul Qur’an by
transcending its virtues to maintain peace and harmony not amongst themselves only
but with all the communities all around the world at large. According to Jonah Blank,
throughout their history, Daudi Bohras has shunned sectarian violence (Blank,
2001:5)

Supporting the perspective of rendering peace by Hifzul Qur’an, a congregation of

21000 children memorizing the 30th Juz of Qur’an from all over the world was to be
held at Surat, India. Special visas were granted to 33 participants from Pakistan by
Indian government for the purpose. 75

Figure 6 Tweet of Indian foreign minister Sushma Swaraj regarding the approval of
visas for Pakistani Bohra children
2.5.6 Allah’s Guardianship of Qur’an and its memorizers

Alongside the speech of Syedna Saifuddin at Aligarh Muslim University in its 63rd
convocation which has been discussed earlier in the thesis, he also composed an
anthem for the University based on the very Qur’anic verse centralized in his speech:
“ ‫( ”علم االنسان ما لم يعلم‬He Taught man that which he knew not.). The centrality of the
verse is indicated by its recurrence in the repetitive lines in the anthem:

‫تع‬ ‫ع‬
‫ہے‬ ‫لم الانسان ما لم لم اك اعراز‬

74
Khwaja Mohammed Zubair, Most Quranic verses are based on peace, kindness, June 8, 2016,
Khaleej Times.
https://www.khaleejtimes.com/ramadan-2016/ramadan-news/most-quranic-verses-are-based-on-peace-
kindness
75
Times of India, 22 November 2017, 33 Pakistani kids get visas to join 21,000 Bohra students in
Mumbai for Eid, A report by Mohammed Wajihuddin.
https://timesofindia.indiatimes.com/city/mumbai/bohra-kids-to-recite-holy-verses-on-
eid/articleshow/61741928.cms

48
 ‫ج ش سے ظاہر رف عت انسان بت کا راز ہے‬

The name of this poetic lore’s “Khazeenat o Ma’ani “Allamal Insaana Ma Lam
Ya’lam” (1437) also point to that centrality.

In one of the verses of this poem he said:

‫ؤہ حقاظت میں ر ہے جو جاف ظ القرآن ہے‬ ‫دکرک ی حف ظ ؤ ثقا یہ ؤعدہ ء رجمان ہے‬
‫ع‬
‫حف ظ سے مع مور ہر اتک گھر ہو یہ ارمان ہے‬ ‫ہیکل لم ؤ ادب میں بور قرآن جان ہے‬

‫تع‬ ‫ع‬
‫لم الانسان ما لم لم اك اعراز ہے‬
‫ج ش سے ظاہر رف عت انسان بت کا راز ہے‬

(The protection and continuity of Qur’an has been promised by Allah [in Qur’an
itself] (It is a reference to the Qur’anic verse: “Indeed, it is We who sent down the
Qur'an and indeed, We will be its guardian.”76

Hafizul Qur’an may also be safeguarded by the virtue of Qur’an,

The light of Qur’an is the soul in the body of knowledge and literacy.

It is the desire that each household may be inhibited by Hifzul Qur’an.

The Qur’anic verse “He Taught man that which he knew not” is an honor [for him as
Allah has taken the responsibility of his eduation upon himself]

And it is the secret behind the greatness and loftiness of mankind.)

In this verse, he signified the importance of Qur’anic memorization and its centrality
in the pursuit of education. He then outreached to the Muslim community at large
with the desire of having a Hafizul Qur’an in each of the Muslim households.

Conclusion

76
al-Quran, [15:9]

49
These poetic supplications from the Munajaat of both Syednas provide a vision for
Hifzul Qur’an and define its path while specifying the intended outcomes from the
activity of Qur’anic memorization.

50
 3 Establishment of Mahad al-Zahra for Memorizing and
Studying the Qur’an
‫اسست للقرآن حفظا معهد * الزهراء من الهام ربي الحاكم‬

“By the inspiration from Allah Ta’ala, I established the institution of Mahad al-Zahra
for [the study] of Qur’an.”

Syedna Mohammad Burhanuddin, Poetry – “Hamdo Tasbeeh e Aam al Khamseen”

1434H

Figure 7 Façade of Mahad al-Zahra Qa’at (main hall) in Karachi, Pakistan.

3.1 History of the Establishment of Mahad al-Zahra and its

Facilities
Al-Qur’an has always been an integral element of edification playing a pivotal role
around which all Islamic based indoctrination and training have been centered. Not
only is it the source of all knowledge and wisdom but perpetual in its relevance to
every facet of life and every aspect of existence and therefore of paramount
importance to each Taleb-e-Ilm. It was precisely with this in mind that on 27th
Zilqadah of the year 1396H 77 , Syedna Mohammad Burhanuddin announced his
intention to set up an institution for Qur’anic Learning - Mahad al-Zahra.

In the following year on the 4th of Rajab, he further explained the significance and
importance of this project and indicated that the establishment of Mahad al-Zahra
have truly resulted in increased blessings and Barakaat for Aljamea-tus-Saifiyah.78

77
Syedna Mohammad Burhanuddin, Speech on 4th Rajab 1397H in al-Masjid al-Mu’azzam, Surat,
Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 4: ‫)حفظه الفحص‬5(, p. 626.
78
Ibid.

51
The late rector of Al Jamea-tus-Saifiyah, the center of Fatemi knowledge and tradition
that is situated in Surat, Syedi Dr. Yusuf Bhaisaheb Najmuddin, incorporated a
language laboratory into the newly renovated structure of Al Jamea-tus-Saifiyah in
1396H. This served to facilitate accurate and precise memorization of Al-Qur’an and
at the same time to aid the students' understanding of its underlying complexities and
peculiarities.

Figure 8 Language Lab of Mahad al-Zahra, Surat – Established in 1396H

In the year 1399H a separate facility for Mahad al-Zahra was inaugurated by Syedna
Mohammad Burhanuddin. Syedna expressed his views about this establishment and
citing a quotation from Qur’an he said: “Qur’an is the most supreme of all things after
Allah – hence the study of Qur’an should also be of exceptional importance.”79 These
words had a great significance in elevating the study of Qur’an to an exceptional level
in the Dawoodi Bohra Community.

In the year 1407H, the provision of modern technology was sanctioned by Syedna
Mohammad Burhanuddin so as to take full advantage of the technological
advancements for this lofty purpose.

In the year 1418H the establishment of a separate building for Mahad al-Zahra in
Surat was sanctioned by Syedna Mohammad Burhanuddin. Its foundation was laid on
the 4th Zilhaj the very year. 80 Once, viewing a model of the building, Syedna
Mohammad Burhanuddin remarked that “on completion of this building, the
responsibilities and commitments of the teachers and students shall increase
manifolds.”81 In a short period of just eight months, the concept of a separate facility

79
Mahad el-Zahra, Aljamea-tus-Saifiyah Publications, 2nd August 1999.
80
Ibid.
81
Mahad al-Zahra, Mahad el Zahra – The Edifice of Light. Al Jamea-tus-Saifiyah Publications,
February 1999, p. 3.

52
for Quranic memorization was fully embodied in the form of Mahad al-Zahra
building. The inauguration took place on the 1st of Shaban 1419H.82

3.2 The name “Mahad al-Zahra”

On the eve of its establishment in the year 1396H, the institution was appropriately
named Mahad el-Zahra, deriving grace from the name of Maulatona Fatema-tuz-
Zahra (AS) venerated mother of the Fatemi Imams (SA). A vision had taken its first
shape and form.

Referring to its naming as Mahad al-Zahra, Syedna Mohammad Burhanuddin stated:

“I named it Mahad al-Zahra so that it may receive the Barakat and blessings
of Moulatona Fatema al-Zahra, to whom this Dawat is associated. The Mahad
has been established in order to provide education of the science of recitation
(in accordance with the laws of Tajweed), to facilitate the memorization of
the Qur’an Majeed and to offer a means to study of its knowledge. It is also
responsible for providing education regarding contemporary fields of
knowledge and languages so as to highlight the all-encompassing nature of
the Qur’an and the greatness of Islam. I thank Allah Ta’ala for it is through
His grace that construction has begun and I pray to Him that studies within
this institution begin soon and in accordance with my expectations.”83

82
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 4: ‫)حفظه‬5(
‫الفحص‬, p. 630.
83
Syedna Mohammad Burhanuddin, 1397H. Sijill al Hidayaat al Wadiyyah, Al-Vazarat-al-Saifiyah,
Mumbai, p. 8.

53
 Figure 9 Excerpt from Sijill al Hidayaat al Wadiyyah 1397H: Naming the institution
for Qur’anic Arts and Sciences as ‘Mahad al-Zahra’

Syedi Dr. Yusuf Najmuddin expressed his thoughts on the unique name given to the
institution by Syedna Mohammad Burhanuddin. In one of his poetries he said:

84
‫ومنه اىل الزهراء اهداء معهد * خبري انتماء للمزيات حافل‬

He expressed that as Mahad al-Zahra bears the blessed name of Maulatena Fatema Al
Zahra, the various significances that are connoted within this name testify and
explicate its great stature. For this reason, it was imperative that the building housing
this institution should be of equal majestic beauty and significance. Thus, great efforts
were undertaken in the making of its structures and the embellishments so that it
would bear the testimony to the greatness of al Qur’an.

3.3 The Mission Statement of Mahad al-Zahra

‫ حسب تعليم القرآن بقراءته وتالوته وحفظه‬، ‫ترغيب ومساعدة كل مؤمن لكي حيىي حيوة طيبة‬
85
‫وفهم معانيه والعمل به‬

Mahad al-Zahra aims to provide inspiration and assistance to each Mumin to live a
serene, happy and peaceful life by the virtue of Qur’an through its recitation, reading,

84
Syedi Yusuf Bhaisaheb Najmuddin, Arabic Poem “‫”لمن ينتحي بالجهد غر الشمائل‬.
85
Aljamea-tus-Saifiyah, Mahad al-Zahra Policies and Guidelines Manual Version 10, 2019, p. 14.

54
memorization, understanding and consequently by acting upon its teachings. This
mission has been realized by Mahad al-Zahra in four fundamental spheres related to
Qur’anic studies i.e. Qira’at, Tilawat, Hifz and its meaningful understanding. With the
help of its various programs, faculties and facilities, Mahad al-Zahra aims to
encourage the community members to undertake the Qur’anic studies in these four
fields and assist them in pursuing its knowledge.

3.3.1 Qira’at

The basic step for Qur’anic studies is the ability to correctly and fluently read the
script of the Qur’an in its original Arabic script while observing the necessary rules of
recitation and pronunciation of Arabic letter. This levels set by Mahad al-Zahra for
the different age groups alongwith the faculties designated for its teaching are
summarized in the table below:

Table 1 Levels for comprehending Quranic Reading as set by Mahad al-Zahra

3.3.2 Tilawat

Allah has urged to recite the Qur’an by measured recitation, slowly and distinctly:

83
‫ورتل القرآن ترتيال‬

86
Al-Quran, [73:4].

55
 “Recite the Qur'an slowly and distinctly”

Imam Ali was asked about the meaning of this Qur’anic verse. He replied:

- Recite the Qur’an with clarity

- Do not scatter the words as one would scatter lowly dates (refers to absent
minded recitation without deliberation)
- Do not recite hastily as one would recite a poem
- Stop to ponder the wonders of the Qur’an and recite its verses in such a
manner as would move hearts
- Let the objective not be to merely complete a surah87

Syedna Mohammad Burhanuddin reiterated this message in one of his yearly accounts
named Risalah Yemeniyyah in the following words:

‫“ وداوموا مجيعا على تالوة القرآن اجمليد يف بيوتكم ومساجدكم* واستفيدوا من احكام التجويد والرتتيل‬
‫ وانين دائما اوكد على اوالد املؤمنني ان حيصلوا فن تالوة القرآن الكرمي‬... *‫يف مدارسكم ومشاهدكم‬
88
"*‫فان تالوته هو الفرض االوجب االمحد االعود‬

He urged upon the importance of punctual recitation of Quran both the homes and
Masajid and emphasized on learning the Ahkaam al Tajweed. Stressing further on its
importance he says that “it is indeed an obligation which is compulsory, praiseworthy
and beneficial”.

Mahad al-Zahra facilitates its students in learning melodious recitation of the Qur’an
better known as Tajweed. Building on the fluent and proper recitation of Qur’an,
Tajweed adds elements of melody, intonation and elongation in the recitation itself.
Regular haflat al-Qur’an (recitals) are also convened aiding in the perfection of the
art of recitation. Sound rooms and language laboratories in all 4 centers of Aljamea–
tus-Saifiyah allow opportunities for practice of recitals.

87
Syedna al Qadi al Nu’man, Da’aim al Islam Volume 1, Book of Salah, Aljamea-tus-Saifiyah
Publications, p. 131.
88
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah 1420H.

56
 Table 2 Faculties and programs by Mahad al-Zahra aiming to achieve the perfection
in Tilawat at different stages. (source: Mahad al-Zahra Manual 2019)
3.3.3 Hifzul Qur’an

The most important aspect in the establishment of Mahad al-Zahra remains Qur’anic
memorization. The institution fosters the practices and processes that lead to the
effective memorization of the entire Qur’an. It also tries to diversify its program in
order to cater the people of all ages with varying intellectual capacities. At the initial
stage of Hifz process, it is aimed to transform the Tilawat of the students from their
local accent into the ideal Arabic accent. Similarly, an understanding of Ahkaam from
the onset of Hifz is also inculcated thereby avoiding a sudden burden later on in the
process of Hifz. Modern state of the art equipment for Qur’anic memorization is
provided aiding the students to rectify their Arabic pronunciations, Ahkaam al
Tajweed and Lehen while memorizing Qur’an. Till the year 1441H/2019, a total of
3861 Huffaz worldwide have been certified by Mahad al-Zahra for Quranic
memorization in its entirety.

57
Figure 10 Worldwide Huffaz count in Dawoodi Bohra Community according to their
respective regions

3.3.4 Qur’anic Understanding

Qur’anic teachings are the epitome of wisdom and good character by adhering to
which one can live a meaningful and happy life in this world and the hereafter. Mahad
al-Zahra ensures that the activities of Qur’anic memorization and recitation do not
remain confined to mere rote learning. Instead it aims a truly holistic study of Qur’an
through its understanding and acting in the accordance of its teachings. The following
levels have been prescribed by Mahad al-Zahra in this regard:

58
 Table 3 Junctures of Qur’anic understanding aimed by Mahad al-Zahra through its
programs (source: Mahad al-Zahra Manual 2019)

3.4 Facilities and Features of Mahad al-Zahra

Figure 11 A picturesque view of the Qa’at al Qur’an , the main hall of Mahad al-
Zahra

Syedna Mohammed Burhanuddin continued to nurture the Dawoodi Bohra

59
community directing them towards choosing a way of life based on the tenets of Islam
as gleaned from Al-Qur’an. Adhering to his eternal words of wisdom resulted in
illuminating their lives, elevating them towards new heights of spirituality and
perfection. Syedna had often stressed the importance of Al-Qur’an and emphasized its
accurate memorization according to the capacity of each individual. As mentioned
earlier, Mahad el-Zahra was already created, in the time of the Late Rector of
Aljamea-tus-Saifiyah - Syedi Dr. Yusuf Najmuddin and it was only a matter of time
for it to be translated into concrete form. Great care and planning over a period of
seven months and eleven days by totally committed and dedicated workers resulted in
the making of this remarkable structure. It was designed to facilitate maximum
effectiveness, efficiency and comfort for the student. Minute details had been taken
into consideration to intensify and ensure not only the perfection of technicalities such
as the acoustic properties of the various studios and practice chambers but also to
ensure complete peace of mind and concentration of students assiduously devoted to
the memorization of the Qur’an. A beautiful garden was to be incorporated within the
interior structure of Mahad el-Zahra. The idea was to create an atmosphere which was
one of tranquility and serenity which in turn would be conducive enough to facilitate
Hifz al-Qur’an. The sixteen hand written "Bismillahs" of Doat Mutlaqeen (spiritual
leaders of Dawoodi Bohra Community), are aesthetically used to adorn the elegantly
designed structure of Mahad el-Zahra in Surat. That would serve as a source of
inspiration and strength to the students.

This magnificent edifice with echoes of traditional Fatemi heritage fused with modern
state of art equipment, integrated with the technological and architectural design to
facilitate a conducive atmosphere for the memorization of Al-Qur’an, was dedicated
by Syedna Mohammed Burhanuddin in 1419H and The inauguration ceremony was
held on the 19th November 1998, the 1st of Shaban 1419 (H) on the eve of annual
examination of Al Jamea-tus-Saifiyah. It was indeed a culmination of aspirations and
realization of a vision in concrete form. Unique features adorn this building made
exclusively for the purpose of Hifzul Qur’an.

60
Figure 12 Syedna Mohammad Burhanuddin reviewing the state-of-the-art facilities at
newly inaugurated Mahad al-Zahra building at Surat, India

3.5 Qur’anic Designs in Mahad al-Zahra building

The designs and engravings in Mahad al-Zahra have been based on Qur’anic concepts
embodying the imagery of its meanings at instances and at other instances, indicating
towards its thought.

This type of exemplification of Qur’anic thought within its structure assists the
students in their Hifz process. These are some of the features embedded in the
building:

3.5.1 The Qa’at al Qur’an (the main hall of Mahad al-Zahra)

This hall has been designed octagonal in shape to provide a sublime ambience for the
Qur’anic recitation. The octagonal shape also indicates the 8 angels who would lift the
throne of Allah at the Day of Judgement as stated in this Qur’anic verse:

89
‫وحيمل عرش ربك فوقهم يومئذ مثانية‬

(On its fringes will be angels, eight of them, bearing their Lord's throne aloft.)

Syedna Mufaddal Saifuddin described the concept in his following words in one of
his compositions:

‫"ومبىن معهد الزهراء ممثل لباب النصر وقاعته ذات مثانية جوانب مع ينبوع ماء يف قاعدهتا كأهنا تأخذ قراءة قول اهلل‬
90
" * ‫تعاىل " وحيمل عرش ربك فوقهم يومئذ مثانية " هلا شغال‬

3.5.2 The names of the Surahs carved in the tear shaped stucco

All of the 114 Surah names have been written in gold in the 3D shaped tears on the
sides of the dome. It is done so to indicating towards the verse discussing the
emotions evoked by the Qur’an in the hearts of its reciters and the listeners resulting
in their eyes filled with tears. The Qur’an says in this regard:

89
Al-Quran, [69:17]
90
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 7: ‫)عقله معرفة‬7(
‫االشياء واالمور‬, p. 869.

61
91
‫وإذا مسعوا ما أنزل إىل الرسول ترى اعينهم تفيض من الدمع مما عرفوا من احلق يقولون ربنا آمنا فاكتبنا مع الشاهدين‬

(For when they listen to what has been revealed to this Apostle, you can see their eyes
brim over with tears at the truth which they recognize, and say: "O Lord, we believe;
put us down among those who bear witness (to the truth).

Moreover, the word Dam’e mentioned in the Ayah numerically total to 114 which is
consistent with the number of Surah in Qur’an also totaling to 114.

3.5.3 Ayah al Kursi and Surah al Qadr written beneath the dome

The whole of Ayah al Kursi and Surat al Qadr, the former describing the grandeur of
Allah Almighty and the latter referring to the revelation of Qur’an itself, has been
embellished in Kufic script on the walls directly adjacent to the dome.

3.5.4 The concept of Mishkaat exemplified

The doors of the hall have glass windows with the conceptual image of Mishkaat
etched in it. Similarly the physical embodiment of the concept of Mishkaat has been
used as lanterns all around the Mahad al-Zahra building. Allah describes himself as
the epitome of Noor for the earth and skies. He says in :‫سورة النور‬

92
‫اهلل نور السماوات واالرض مثل نوره كمشكاة فيها مصباح املصباح يف زجاجة الزجاجة كاهنا كوكب دري‬

(God is the light of the heavens and the earth. The semblance of His light is that of a
niche in which is a lamp, the flame within a glass, the glass a glittering star as it were)
[24:35]

The Qur’an, being Allah’s words, beholds the same position for the mankind
illuminating for them the path to true guidance. Allah himself has described Qur’an
being Noor, He says:

93
)174( ‫يا أيها الناس قد جاءكم برهان من ربكم وأنزلنا اليكم نورا مبينا‬

(O mankind, there has come to you a conclusive proof from your Lord, and We have
sent down to you a clear light.) [4:174]

The stroked outline of a five-pointed star is placed on the underside of the Mishkaat
encircled by the vegetal pattern. To viewers from below, the lantern’s source of light

91
Al-Quran, [5:83]
92
Al-Quran, [24:35]
93
Al-Quran, [4:174]

62
can be seen through the star alluding to the following phrase from the Verse of Light:
“as if the glass [of the lamp] were a brilliant star”.

Thus the exemplification of the verse has been clearly reflected in the embodiment of
Mishkaat in in its physical and conceptual form in Mahad al-Zahra.

Figure 13 The lantern depicting Mishkaat with the Verse of Noor written on it.
3.5.5 The honeycomb design in the grilles overlooking the Qa’at al Quran

Allah has bestowed the honeybee with his Wahy in which He has ordered it to "Set up
hives in the mountains and in the trees and in the trellises that people put up”.
Rasulullah has also urged a Mumin to become like the honeybee.

The concept has been represented by the honeycomb design incorporated in the
perforated wooden and stucco grilles overlooking the Qa’at al Quran. It stimulates
the memorizer of Qur’an to make the Qur’an his point of reference in his life as the
honeybee who firstly builds a house and, to fulfill the final task of producing the
honey, returns to its abode lastly thus remaining connected to its roots in the whole of
its process of making honey. The concept also inspires the students to explore the
subtleties present in the Qur’an and, by adhering to Qur’anic teachings, walk Allah’s
righteous path with tranquility:

94
‫مث كلي من كل الثمرات فاسلكي سبل ربك ذلال‬

(Then to eat of all the produce (of the earth), and find with skill the spacious
paths of its Lord)

This to reach a lofty position from which they are able to benefit other by their
knowledge:

94
Al-Quran, [16:69]

63
 ‫خيرج من بطوهنا شراب خمتلف الوانه فيه شفاء للناس‬

(there issues from within their bodies a drink of varying colours, wherein is
healing for men)

The stars have been embedded in between these hexagons in the grilles which
embodies the “Shining Star” (‫ )كوكب دري‬mention in Ayah al Noor.

3.5.6 Canals of flowing water

In Mahad al-Zahra at Nairobi, Kenya canals are designed beneath the Qa’at al Qur’an
to give a concept of the rivers flowing underneath the heavens. Allah has articulated
this concept in the Qur’an a number of times. He says:

95
‫جنات جتري من حتتها األهنار‬

(Gardens [in Paradise] beneath which rivers flow)

Similarly, in the Karachi campus, a large pond has been incorporated at the basement
level with the inner façade covered with the foliage overlooking it. These features add
to the beauty of the environment. Hifzul Qur’an requires dedication of long hours, and
a student staying seated throughout would soon be fatigued, so the pond allows him to
alternate between sitting and pacing as to memorize.

3.5.7 Engraved verses creating an Environment for memorization of Qur’an

Allah says: “and no moist or dry [thing] but that it is [written] in a clear record (of
Qur’an)”. To ingrain these types of Qur’anic concepts firmly, the building of Mahad
al-Zahra is adorned with various Qur’anic verses as mentioned above. They echo the
majesty and omnipotence of the Qur’an in the minds and hearts. On the other hand a
person looking at it attains the Sawab of Ibadah as Rasulullah says: “ ‫النظر الى كتاب هللا‬
‫ (”عبادة‬Kanz al-Ummal, Hadeeth 34714)96. The embellishments are very soothing to
the eyes as they are written in varying Kufic style calligraphy replicated from the
Islamic Arts from the Fatimid era in Egypt. Some of the verses engraved are as
follows:

Table 4 Different Qur’anic Verses adorning the structure of Mahad al-Zahra

Qur’anic Verses Script / Fonts Place

95
Al-Quran, [2:25]
96
al-Hindi, Ali ibn Abd-al-Malik,( 1998). Kanz al-Ummal Fee Sunan al-Aqwal wa al-Af'al, Lebanon:
Dār al-Kutub al-‘Ilmīyah, Hadeeth 34714, p. 212.

64
1 ‫وقل رب ادخلين مدخل صدق واخرجين خمرج صدق‬ Kufic Muzhir Main entrance

2 ‫ إن اهلل ميسك السماوات واالرض أن تزوال ولئن زالتا‬Kufic Muzhir Center of the Inner dome
of Qa’at
‫إن امسكهما من أحد من بعده‬

3 The Verse of Light Kufic Wooden and stucco grilles

overlooking the Qa’at al
Qur’an

4 Surat Ul Qadr and Verse of the Kufic Handasi Walls of the Qa’at
Throne

3.5.8 Façade of Mahad al-Zahra embellished with Verses mentioning the names of
Qur’an

Five of the Ayah comprising of various names of Qur’an have been selected to grace
the façade and are written in Kufic Zu ardiya Handasiya Nabatiyah style of script.

Qur’anic Verses Qur’anic Name mentioned in the Verse

1 ‫وال رطب وال يابس إال يف كتاب مبني‬ Kitaab

2 ‫انا حنن نزلنا الذكر وانا له حلافظون‬ Dhikr

3 ‫وننزل من القرآن ما هو شفاء ورمحة‬ Qur’an

‫للمؤمنني‬

4 ‫تبارك الذي نزل الفرقان على عبده ليكون‬ Furqan

)1( ‫للعاملني نذيرا‬

65
 5 ‫) يف لوح حمفوظ‬21( ‫بل هو قرآن جميد‬ Qur’an Majeed

Table 5 Verses embellished on the façade of Mahad al-Zahra

The site on which Mahad al-Zahra has been erected had been a workshop for a
number of Zareehs/Sepulchres (guilded lattice structure that encloses the Grave) of
the revered Islamic personalities. The Zareeh of Jaʿfar ibn Abī Ṭālib (known as Jaʿfar
aṭ-Ṭayyār) and Zaid Bin Haresah in Mu’ta, the one of Molatana Sakina and Ruqayya
– two of the daughters of Imam Husain, and the Zareeh enclosing the Mehrab of
Imam Ali in Kufa are some of them. To mark this historical relevance of this site,
photo frames, moulds and the blueprints of all these Zareehs have been placed on the
walls throughout Mahad al-Zahra.

Figure 14 Sketches, Blue prints and pictures of different Verses which adorned the
Zareehs all around the world. Mahad al-Zahra was once the site for these works.

3.5.9 Other features assisting Hifzul Qur’an in Mahad al-Zahra

A number of separate rooms have been provided for individual practice in recitation.
Here, the students benefit from the latest technological equipment assisting them to
listen and recite the Qur’an. some of the cabins have been designed in such a way that
sound reverberates enabling the student to hear his own voice and be encouraged to
practice more to build his confidence. Other cabins are sound proof so that even a
sound magnified several times will be absorbed by the walls of the cabins giving the
voice a richer resonance.

On one of the floors of Mahad al-Zahra building, walkways have been designed
alongwith mini domes to give the students the ease of doing Hifz while treading97 and

97
See: Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter: ‫) حفظه‬5(

66
complimented with resonance of the Qur’anic melody. The design of the basement
revolves around an elegant walk through fish pond. It has been designed to refresh the
mind benefitting from the constant movements of the fishes therein.

Figure 15 A bird’s eye view of multiple floors of Mahad al-Zahra. A pond can be seen
at the basement of the building in Karachi, Pakistan.

In the center of the office block is the atrium with a beautiful garden at its base. The
natural fragrance of this garden permeates not only the ground floor, but also the first
and second floors that overlook it. There is an octagonal hall, exactly below the
Qa’at, which is used for various purposes like exhibitions, training workshops, etc.

The audio recording studio is equipped to international standards and recordings made
here are distributed to the community members worldwide. Modern science and
technology have been engaged painstakingly in this building for the study of Al
Qur’an.

A separate building of Mahad al-Zahra with the aforementioned features and state of
the art facilities was inaugurated in the branch of Aljamea-tus-Saifiyah in Karachi on
27th Rabiul Akhar 1430H. 98 Similar buildings are also part of the branches of
Aljamea-tus-Saifiyah in Nairobi, Kenya and Marol, India.

Mahad el-Zahra is dedicated to the heavenly guiding light (Noor), Al-Qur’an, was
established as the fulcrum of all intellectual activity and learning. Here, students not

‫الفحص‬, p. 630.
98
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter: ‫) حفظه‬5(
‫الفحص‬, p. 632.

67
only undertake memorization of Al-Qur’an but also benefit from the improvement of
quality of their voices through training in tenor control and enhancement. Students
with divergent interests can take training according to their inclinations and talents.

Hadiqat al Qur’an (the Qur’anic Garden)

Figure 16 Hifzul Quran classes in Hadiqat al Qur’an

As mentioned earlier in this thesis, Aljamea-tus-Saifiyah campus in Karachi

comprises of a Qur’anic garden a few steps from Mahad al-Zahra. On the eve of
groundbreaking ceremony for Aljamea-tus-Saifiyah campus at Karachi on 10th
Jamadil Ula 1389H, Syedna Mohammad Burhanuddin dedicated this Quranic garden
by planting an olive tree and a date palm himself in it. The fruits mentioned in the
Qur’an have been painstakingly planted in the garden. The fruition of the project lies
in the fact that it opens the door for contemplation in the intricacies of Qur’an for the
students doing Hifzul Qur’an. the garden also provides an ideal environment for
conducting Qur’an classes time and again.

68
Figure 17 Fruits mentioned in Qur’an in Hadiqat al Qur’an at Aljamea-tus-Saifiyah,
Karachi.

69
 4 Programs Offered by Mahad Al-Zahra for Qur’anic
Memorization and Learning

Functioning under the umbrella of Aljamea-tus-Saifiyah, Mahad al-Zahra is an

institute of Qur’anic Arts and Sciences that strives to cater for the Dawoodi Bohras of
all ages intending to do Hifzul Qur’an. It offers facilities for the kids as well as
teenagers, youth and elders.

It has also tried to facilitate Qur’anic memorization for the people living far off from
the main facilities through various means such as ELearning and Qur’an camps.
Hereby are some of the pertaining programs for Hifzul Qur’an in Mahad al-Zahra and
its facilities all around the world:

1. Mahad al-Zahra (main centers)

2. Ta’leem al-Qur’an
3. Mukhayyam al Qur’an (Hifz camps)
4. Rawdat al Qur’an al-Kareem
5. ELearning Qur’an
6. Tahfiz al Kibaar
7. Rawdat al Atfaal

4.1 Mahad al-Zahra Main Centers

Mahad al-Zahra was established primarily in 1396H starting in a language lab in
which served as a correctional facility of Qur’anic recitation as well as for Hifzul
Qur’an. a dedicated building was inaugurated in the Surat campus of Aljamea-tus-
Saifiyah 1419H as mentioned in this thesis before. A similar campus was integrated in
the Karachi campus in 1430H. For the other 2 branches of Aljamea-tus-Saifiyah at
Nairobi and Marol, similar buildings of Mahad al-Zahra exist from the time of their
inauguration. Hutaib, Yemen; Houston and Los Angeles, USA; Kuwait and Sharjah

70
and Dubai, UAE are the places where satellite campuses exist.

4.1.1 Ta’leem al-Qur’an

Imam Ali A.S has said that it is a duty upon the father towords his children to name
him decently, foster good characters unto him and teach him Qur’an. building upon
this statement, Syedna Mohammad Burhanuddin stressed upon the importance of
learning to read and comprehend Qur’an. moreover, a habit of listening to the
Qur’anic recitals was also cultivated in the community especially in the morning time.
In one of his sermons Syedna said:

It is necessary for the Muslims to recite Qur’an and teach it to their children
as it is the noblest thing after Allah almighty. One should be fluent in
reading the Qur’anic Arabic text.

The sound of Qur’anic recitals should be the one echoing in the homes in the
morning instead of the sound of radio and television. The angels cherish the
melody of your recitation. Qur’an should be recited aloud every morning;
Allah duly orders: “ً‫”وَرَتـّلِ القُرآنَ تَرتِيال‬99

Based upon this guidance, a survey was conducted to assess the literacy of Qur’an
amongst Dawoodi Bohra Community. Based upon those results a program of Ta’leem
al-Qur’an was started. This program is an introductory Tahfeez program for male and
female adults.

This program encompasses various stages of learning in small batch formats:

Level 1: Primary classes teaching adults how to read Arabic language. First step
towards reading and memorizing the Qur’an (alphabets, pronunciations, words, etc.).

Level 2: Surat al-Balad Sanad Program – classes to assist in Hifz till Surat al-Balad
along with focusing on articulation of Huruf (Makhaarij al-Huruf) and basic Ahkaam
al-Tajweed knowledge.

Level 3: Juz Amma Sanad Program - classes to assist in how to Hifz till Surat al-Naba'
with proper Ahkaam al-Tajweed & Makharij al-Huroof.

Batches are conducted throughout the year at timings which are convenient for adults
from all walks of life.

This program provides a foundation for adults who want to start their Hifz but do not
have the necessary base in order to do so.

99
Syedna Mohammad Burhanuddin. A Sermon on Yaum e Shahadat of Molatana Fatema Binte
Rasulullah SAW. 27 Jamadil Ula 1402H.

71
Learning how to read & write in Arabic is usually taught at a young age. Adults who
did not get that opportunity in their youth or have forgotten can now recap through
these batches feeling comfortable to learn with like-minded adults in the class.

Through this program it can be ensured that Tahfeez programs are accessible to the
elder demographic of society. These batches require a short period of commitment
which is ideal for starters.

4.1.2 Atfaal Tahfeez Program

Atfaal Tahfeez Program is tailor made for school going children aged 8 to 12. They
greatly benefit by the program as they are able to pursue Hifzul Qur’an while
continuing their studies at school. This program also provides a strong base for
children in perfecting recitation as per its rules, pronunciations and tools for
effectively memorizing Qur’an. It ensures that the young child excels in Hifzul
Qur’an while not becoming burdened continuing his schooling while doing so.

4.1.3 Rawdat al Qur’an al-Kareem

Syedna Mufaddal Saifuddin described this institution in the following words:

‫ هـ ) حتت اشراف معهد الزهراء‬1433( ‫"وقد اقام (سيدنا حممد برهان الدين) يف سنة الف واربعمائة وثالث وثالثني‬
‫"روضة القرآن الكرمي" يف ممبئي لتعليم الطالب الصغار العلوم والفنون يف ضوء القرآن اجمليد وحفظه لتسري على طريقها‬
100
"‫املدارس االميانية اذ هـ يف هذا السبيل صنيعة فريدة‬

“Syedna Mohammad Burhanuddin established “Rawdat al Qur’an al-Kareem” under

the supervision of Mahad al-Zahra in the year 1433H” at Mumbai. It is meant for the
education of young children in the light of Quran and its memorization. It is indeed a

100
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 4: ‫)حفظه‬5(
‫الفحص‬, p. 641.

72
unique initiative and other Madrasahs should also follow its steps in this regard.”

The Rawdat al Qur’an al-Kareem is a school for the children aged 4 to 12. It is the
amalgamation of the vision of Mahad al-Zahra for Hifzul Qur’an and the philosophy
of education in Aljamea-tus-Saifiyah. Dubbed as the school of Jamea, it is based on
the “pedagogy developed by Mahad al-Zahra specifically for younger children”.101
While nurturing the children in academic fields in the light of Qur’an, it also helps
cultivate the love of Qur’an in them resulting in their commitment for its
memorization in later stages.

Al-Qur’an al-Kareem is the pivot around which our curriculum revolves. Memorizing
al-Qur’an and cultivating infinite love for its values are at the very core. Building on
it, the mainstream curricula strives to develop a child academically, culturally and
socially so as to achieve what Allah Ta’ala has portrayed in the following Ayah
kareemah:

102
)24( ‫امل تر كيف ضرب اهلل مثال كلمة طيبة كشجرة طيبة اصلها ثابت وفرعها يف السماء‬

“Have you not considered how Allah presents an example, [making] a good word like
a good tree, whose root is firmly fixed and its branches [high] in the sky?”

The school was awarded “Best Innovative School in Child Development in Mumbai-
2019”103

4.1.4 Mukhayyam al Qur’an (Hifz camps)

This program is an immersive Hifz al-Qur’an experience specially tailored for

teenagers and young adults. The Mukhayyam al-Tahfeez Program is a yearlong - full
day program for students at least having Juz Amma certificate from Mahad al-Zahra.

The program is ideal for those wishing to complete Hifzul Qur’an in a year or two. In
certain cases students enroll only for a few months into this program as they are
shifting schools or starting university and have a few months of spare time on their
hands and wish to avail this time in memorization of Qur’an.

This program is also ideal for those students who have completed their schooling upto
a satisfactory level; standards 10th, 11th or 12th for example, and wish to pursue Hifz

101
http://rawdatalquran.com/?option=com_content&view=article&id=30&Itemid=78 (viewed on
29/10/2019)

102
Al-Quran, 14:24
103
https://www.outlookindia.com/newsscroll/soha-ali-khan-felicitated-winners-at-india-education-
awards-2019-organised-by-blindwink/1600333

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before moving ahead with their studies or careers.

It also allows those Students who are transitioning between schools and have a few
free months on their hands to pursue Hifz. The beneficiaries from this program are
also those students preparing for sanawaat ikhtebaar and aiming to clear them within
a specific time-period.

Under the supervision of Mahad al-Zahra, Mukhayyam al Qur’an has been established
at various places in India, Pakistan, Dubai, Kuwait, America, Africa and elsewhere.

4.1.5 ELearning Qur’an

Syedna Mufaddal Saifuddin defined the program of ELearning Qur’an in one of his
Epistle in the following words:

104
"* ‫"ويسمع احلفاظ عرب الشبكة قراءة من يسعى يف احلفظ من املؤمنني يف احناء العامل فيسددونه خبطوات سديدة‬

“The Huffaz take online classes of their students from all over the world. they listen to
their recitations and guide them for its rectification and perfection.”

Under ElearningQur’an program, registered students are allotted multiples of 15

minute class-slots as per their current status in Hifz six days a week. Students usually
attend their classes through the medium of Skype of Google Talk. This format
accommodates male & female students of all age-groups & walks of life factoring in
their schedules, consequently providing Tahfeez classes at timings that suit their
individual daily routines.

It allows to facilitate the assistance of expert Tahfeez trainers at class time options
from early in the morning to late in night; alleviating the schedule constraints of
homemakers, service professionals, businessmen, retirees, school & college students
and mothers.

This program also decreases the strain on onsite programs by catering a significant
volume of students of various types who require classes at various timings, all of
whom would otherwise utilize significant onsite resources.

The program is also beneficial for Distance-Learning classes for students who find it
difficult to reach Tahfeez centers physically due to geographical constraints as it
removes travel time for students in the process.

104
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 4: ‫)حفظه‬5(
‫الفحص‬, p. 640.

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ElearningQur’an classes are conducted at the main centers of Mahad al-Zahra. Some
of the satellite centers have also been certified to conduct the classes to accommodate
increasing amount of students pursuing Qur’an.

4.1.6 Tahfiz al Kibaar

This is a tahfeez program for adults - both male and female – of the community. The
objective of this program is to provide them with a steady platform for Hifz al-Qur’an
and moving them in a direction that will assist them in doing so. The students have an
opportunity to attend their classes in the main campus of Aljamea-tus-Saifiyah in
Karachi and thus benefit from the Qur’anic ambience of Mahad al-Zahra.

Keeping in mind the maturity of the students, practice of ‘’mindful memorisation’’ is

conducted in which the memorization of Qur’an is done while understanding its
meaning as much as possible with the help of various Mahad al-Zahra Publications
like Khazaain o Ma’anil Qur’an etc.

The engagements of an adult life is keenly kept in mind and counseling is offered on
time and family managements to ease the process of Hifzul Qur’an for them while not
hindering them in their day to day mandatory indulgements. Individualized
approach towards students ensures that every student is individually
appreciated based on their capacity to memorise and their time constraints.
Muhafizs adhere to a problem solving attitude in dealing with each student. This
enables the program to Cater to a highly diverse set of students – including
young students, alumni of Aljamea-tus-Saifiyah, married and childbearing
females, etc. These diverse students are categorised accordingly which helps
them to relate to each other in comparing performances. It also helps the
teachers to have realistic expectations from students and enables them to
provide individualized solutions and plans.

For example, the ones who have completed their Hifz while being housewives have
been appointed for those homemakers pursuing Hifz under this program. This helps
them counsel their students very effectively based on their experiences.

Sustenance of high performance work culture through effective goal setting is also
practiced. Each student sets weekly, monthly, annual SMART objectives, goals for
Ikhtibar dates, etc. These objectives and progress trajectory to reach these objectives

75
are made highly visible to students to reinforce their commitment and boost morale.

This program also offers a lifeline to those students not able to complete their Hifz in
Atfaal and Mukhayyam facilities.

4.2 Various individual Programs introduced at the satellite facilities

of Mahad al-Zahra around the world
1. Rawdat al-Tahfeez lil-Mubtade’een
2. Rawdat al-Tahfeez lil-Atfaal
3. Rawdat al-Tahfeez lil-Mujtahedeen
4. Bait al-Tahfeez Program

4.2.1 Rawdat al-Tahfeez lil-Mubtade’een

The Rawdat al-Tahfeez lil-Mubtade’een program is essentially a base-building

program tailored to imbibe the intricate elements of recitation (Ahkaam al-Tajweed)
along with proper pronunciation (Makharij al-Huroof) into young budding toddlers
when they have just started memorization of Surats of Juz Amma.

Under this program, admissions are facilitated based on a batch plan. This program
engages very young students by creating a healthy & playful learning environment for
memorization. Consequently, these children get better acquainted with the various
features of recitation at this young age and get a kick-start towards the memorization
of the complete Qur’an.This program supplies a steady stream of candidates for other
programs of Mahad al-Zahra whose minimum prerequisite is Juz Amma sanad.

In essence this is a much needed base-building program; which utilizes Tamreen &
Tafheem tactics; enhancing student’s articulation of Ahkaam al-Tajweed and
Makhaarij al-Huroof, avoiding complications at later stages of Hifz which slow down
their progress.

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4.2.2 Rawdat al-Tahfeez lil-Atfaal

The Rawdat al-Tahfeez lil-Atfaal is an after-school program. The students who have
attained Juz Amma sanad are eligible to enroll for this program.

The program tries to cover multiple aspects of the process of Hifzul Qur’an (Juz
Haali, Muraja’at & Jadeed) in short time frame of 3 hours using productivity tools
such as peer to peer recitation by heart, online tasmee support, Live Dashboard to
monitor batch progress, etc. Thus, packing in a lot in a short time and reducing the
requirement for Hifz activities at home which is easier for both parents & students. It
caters to a residential cluster with a large population of the community alleviating the
travel time for students living in this area as well as providing a steady stream of
students for us.

Optional Online Tasmee facility is available for students who require additional time
for tasmee (reciting to the teacher by heart) and thus providing customized packages
to suite each type of student. Al Tahfeez lil Atfaal program is basically an approach of
making Children do Hifz through Fun Go Methods and Activities. It is usually seen
that while the assessment of the student’s academic performance is of great
importance but simultaneously it also inflicts great stress on their minds. The Atfaal
program tries to diffuse that pressure. Apart from various activities the children are
made to indulge in, the marking and assessment of the performances of the tender
minds are done in such a way so that it provides a competitive yet stress-free
environment. the conventional methods of marking have been completely shunned.
Instead, multiple popular games have been fused to make a progress book which
simultaneously helps to assess and motivate the students.

Game-based learning have also been introduces in some of the facilities. It refers to
borrowing of certain gaming principles and applying them to real-life settings to
engage users around the world. 105 It has yielded positive results in improving the

105
Trybus J. [Internet] 2015. Game-Based Learning: What it is, Why it Works, and Where it's Going,
Accessed from:
http://socialsciences.dadeschools.net/files/iCivics%20Leaders%20Institute/Game-
Based%20Learning_%20What%20it%20is,%20Why%20it%20Works,%20and%20Where%20it%27s
%20Going.html

77
students’ effectiveness in learning.106 By this method the students engage themselves
in constructive educational activities motivating them towards learning.

Here are some templates from the performance file of students in Rawdat al-Tahfeez
lil-Atfaal:

106
Hirumi Kebritchi 2010. The effects of modern mathematics computer games on mathematics
achievement and class motivation. Computers & Education Volume 55, Issue 2: 427-443.

78
Figure 18 Daily Assessment and Progress Form, Rawdat al-Tahfeez lil-Atfaal, Mahad
al-Zahra, Karachi.
4.2.3 Rawdat al-Tahfeez lil-Mujtahedeen

Started initially at the Dubai Branch of Mahad al-Zahra, The Rawdat al-Tahfeez lil-
Mujtahedeen program is a 4 year after-school Hifz program for the young generation
of the community. This program facilitates aspiring young minds in completing the
noble task of memorizing the entire al-Qur’an al-Kareem at a tender age along with
going about their day-to-day schooling. This program is perfect for students who want
to accomplish their Hifz target before reaching advanced standards in their schooling
or gain admission into Aljamea-tus-Saifiyah. Individual pace is set for each of the
students considering his/her capacity, routine and school work load. The programs
offer all the features of a full-day program packed into 3 hours. It allows the students
to pursue their secular studies along with getting the very best of Tahfeez tutoring
packed into a short time.

4.2.4 Bait al-Tahfeez Program

Bait al-Tahfeez Program utilizes muhaffezaat who cannot physically attend Qism al-
Tahfeez premises due to constraints.

These muhaffezaat provide Tahfeez classes to registered students from their home and

79
update student’s records on a daily basis. This program works in giving personal
attention to students with change in location and the frequency of classes ranging
from 5 days a week to three days a week. Students enrolled into this program attend
Qism al-Tahfeez premises once a week to be independently evaluated which gives
them confidence. Competent muhaffezaat who would otherwise be unable to take
Tahfeez classes can now tutor students from their home. This programs makes
Tahfeez accessible to a greater demographic by creating small centers at multiple
locations taking away commuting time and geographical constraints for students.
Special needs students & those who require one to one attention can now be
accommodated through this format where the student can get acquainted to one
professional under a homely environment who otherwise doesn’t do well in public
environments.

4.3 Boarding Facilities of Mahad al-Zahra at certain centers

Certain Mahad al-Zahra centers have incorporated boarding facilities in their
campuses. This not only facilitates foreign students carrying out Qur’anic
memorization but also help the students in general to commit their utmost dedication
towards Hifzul Qur’an. Some of them are as follows:

- Maskan Mukhayyam al-Qur’an al-Karīm (Nairobi)

- Manāzil Burhāniyah (Taherabad) 168
- Nuzūl al-barakah (Surat) 182

4.4 Publications by Mahad al-Zahra assisting in Hifzul Qur’an

Mahad al-Zahra has a number of publications catering the needs of Qur’anic learning
for all age groups. With various tools of visualization and hearing aids, it promotes
effective comprehension of Qur’an in the fields of memorization and understanding.
The following are some of them with their brief description:

4.4.1 Khazaa'in Ma'ani al-Qur’an al-Faeqah107

Literary meaning the “Treasure of the Qur’anic Meanings”, this Qur’an is a series of 6

107
Mahad al-Zahra, Khazaa'in Ma'ani al-Quran al-Faeqah, Aljamea-tus-Saifiyah Publications, 1432H.

80
 volumes containing the Qur’anic text with annotations in its footnotes. The first one
comprises of the 30th verse and each of the following volumes constitutes 5 verses of
Qur’an each. Each volume is specially designed for Qur’anic learning, reading and
memorization purpose. it contains word meaning of selected words from Qur’an
alongwith the topic of discussion on its sidelines. Moreover, a section for resembling
verses appearing elsewhere in the Qur’an is dedicated at the top of the page. The
seven colors coding is used to bifurcate between different subjects as follow:

i. Green: The green color has been used to indicate the discussions in the Qur’an
around the subject of the prophet and the believers;
ii. Grey: the grey color mark the mentioning of death, grave resurrection, the Day of
Judgment and the life hereafter;
iii. Blue: blue color indicates the subject of Allah’s Tauheed, His creation and his
bounties on mankind.
iv. Pink: it signals the discussion of the status of non-believers and hypocrites in this
world and hereafter and about the situation persistent in hellfire.
v. Yellow: the prophets and their people;
vi. Purple: discusses the laws of Shariah, the decree for righteous conducts and the
prohibition of indecency; and lastly,
vii. Orange: indicate the elaborations about Qur’an, human traits, Allah’s Sunnat (wont)
towards the people, and arguments against the forgeries of disbelievers.

All of these features facilitate the readers to understand the meaning while apparently
easing the process of memorization. This book also assists basic learning of Arabic
language.

Figure 19 The cover page of the Book “Khazaa'in Ma'ani al-Qur’an al-Faeqah”, Juz
30

81
Figure 20 Sample page of the Book “Khazaa'in Ma'ani al-Qur’an al-Faeqah”, Juz 30
4.4.2 Tarteel al-Qur’an108

The rules of recitation are ingrained from the grassroot level in the minds of
those who intend to memorize the Qur’an. With brief and clear explanations
alongwith diagrams and charts, this book caters the beginner’s level for getting
associated with the rules of recitation also called Ahkaam al Tajweed.

Figure 21 The Cover page of Tarteel al-Qur’an

108
Mahad al-Zahra, Tarteel al-Quran, Aljamea-tus-Saifiyah Publications, 1438H.

82
4.4.3 Nisab Ahkaam al-Tajweed Lil Qur’an al-Majeed109

This is the theoretical course book of Rules of Recitation and Pronunciations in

Arabic Language for the elaboration of the Ahkaam al-Tajweed mentioned in the
prominent reference books of Durra and Shatibiyyah. Self-explanatory graphs and
tables are also provided to ease the understanding therein. Selected poetic verses from
a number of renowned Ahkaam al-Tajweed books are also included in this book. The
selected poetic verses of the rules of recital deemed mandatory to memorize are
comprised at the end of the book.

4.4.4 Musalsal Duroos al-Qur’an al-Kareem110

It is almost a compulsory trait in Dawoodi Bohra Community to memorize at least the

last 25 chapters of Qur’an from the 30th verse starting from Surat al Balad, for the
purpose of its recitation in everyday prayers. A recognition certificate is also granted
upon achieving this task to the community members. To ensure that this task can be
achieved easily; the series of Musalsal Duroos al-Qur’an al-Kareem provides perfect
aid for home learning and memorization of these 25 chapters.

Literary meaning “The series of Tutorials of Qur’anic Learning”, it comprises of

multiple episodes. An enactment of a diversified class like environments are shown in
each of them using contemporary learning methods. It provides an opportunity to the
student to repeatedly listen and recite a Chapter for its memorization and
comprehension of the Ahkaam al Tajweed therein. The rules of pronunciation and
articulation of Arabic alphabets relevant to the Surah are explained with the help of
pictures of the point of articulations. The rules of recitation are also taught thoroughly
with the help of different teaching aids. The subtleties of Tilawat are elaborated

109
Mahad al-Zahra, Nisab Ahkaam al-Tajweed Lil Quran al-Majeed, Aljamea-tus-Saifiyah
Publications, 1432H.
110
Mahad al-Zahra , Musalsal Duroos al-Quran al-Kareem, Aljamea-tus-Saifiyah Publications,
1430H.

83
intermittently for the awareness of the audience in this regard. Historical and
philosophical information regarding the Surah are briefly expounded in the sections of
the tutorials known as Istinarat. A brief foreword regarding Tarbiyat, etiquettes and
Aadaab consolidates each episode. In this way, it infuses the desire to recite and
memorize Qur’an while evoking the student to appreciate the intricacies and
meanings of the Qur’an.

4.4.5 Al-Mushaf al-Moallim111

While the episodes of Musalsal Duroos al-Qur’an al-Kareem help in the

memorization of the 25 chapters, this CD helps the student to move forward to
achieve another milestone of memorizing the whole of the 30th verse of the Qur’an.
Also known as The “Qur’an Teacher”, it is a digital aid consisting of a visual display
of each surah from the 30th Juz along with an audio track of each ayah repeated
twice. It helps the student to memorize Qur’an whilst enjoying the beautiful recitation
of Shehzada Husain Bhaisaheb.

4.4.6 Al-Mushaf al-Murattal

Moving forward with the recitations in the aforementioned Qur’anic CDs, Al-Mushaf
al-Murattal is the complete recitation of al-Qur’an al-Kareem by the renowned
Shehzada Husain BS in Murattal style of Qira’at useful for recitation and
memorization. It has been certified by the distinguished Al-Azhar University, Cairo.

4.4.7 Al-Mushaf al-Mujawwad112

The Al-Mushaf al-Mujawwad is the recitation of the Qur’an in its entirety in the
Mujawwad style of Qira’at by Shehzada Husain Bhaisaheb. Because of his precision
in Qira’at and perfection in pronunciation, delivery, intonation and style, he had been
dubbed as Husary of Hind.113

4.4.8 Al-Taiseer fi Hifz al-Qur’an al-Kareem114

This book is basically a manual of a number of workshops conducted by the head of

Mahad al-Zahra Shehzada Husain Bhaisaheb for the Huffaz and the ones pursuing
Hifzul Qur’an alike to ensure that the activity of Hifzul Qur’an does not remain a
passive one. It was a program for extensive research and study into techniques of

111
Mahad al-Zahra, Al-Mushaf al-Moallim, Aljamea-tus-Saifiyah Publications, 1431H.
112
Mahad al-Zahra, Al-Mushaf al-Mujawwad, Aljamea-tus-Saifiyah Publications, 1432H.
113
http://tajweedexplained.com/setting-the-tune-tajweed-in-ashara-mubaraka-1441-ah/
114
Mahad al-Zahra , Al-Taiseer fi Hifz al-Quran al-Kareem, Aljamea-tus-Saifiyah Publications,
1432H.

84
Qur’anic memorization. The manual is divided into three parts:

- The first consisting of motivational contents for Hifzul Qur’an. it resonates the
Qur’anic verse that the Qur’an has been made easy for its memorization and hence
everyone is capable of doing Hifzul Qur’an.
- The second part provides the guidelines for preliminary preparations for the Hifz of
entire Qur’an. It provides with a “complete package” of how to schedule everyday
routines to easily incorporate memorization of Qur’an in it.
- The third part emphasizes on techniques and styles assisting in rapid memorization
and its retention.

4.4.9 Kurrasat-ul-Muraja’a115

The revision of the Qur’an is the most important aspect of Hifzul Qur’an. It does not
only ensure that what one has memorized of Qur’an stays afresh in his mind but also
provides the opportunity to contemplate and contemplate more in its meanings with
every cycle of revision. Consequently, it leads to the ultimate underlying vision of
Syedna Mohammad Burhanuddin in Hifzul Qur’an: to mold the perception in the
Light of that Divine revelation and to live a life accordingly.

In the aforementioned seminars conducted by Shehzada Husain Bhaisaheb, the idea of

Multiple Intelligence devised by American developmental psychologist Howard
Gardener in 1983 was discussed to derive innovative ideas and activities for
efficiency in both the new memorization and revision of Qur’an. Howard discusses in
his book Frames of Mind (1983) nine distinct types of intelligence - logical-
mathematical, linguistic, spatial, musical, kinesthetic, interpersonal, intrapersonal,
naturalist and existential (Howard, 1983).

Based on this concept, a new venture has been explored by Mahad al-Zahra in the
form of “Kurrasat ul Muraja’at” literary meaning “the Slate Boards for the Revision
of Qur’an”. The name has been adapted from the old practice of memorizing Qur’an
persistent in many Madaris and institutions of Hifzul Qur’an in which a teacher used
to write a verse or two on a slate board of the student for him to memorize it. That
idea has been put to work coupled with the concept of Multiple Intelligence approach
of learning and memorizing.

This easy on the go Muraja’at solution consists of the whole of Misri script Qur’an
comprising of 604 pages in total. The Qur’an has been divided into 6 volumes; each
of the volume comprising of 5 Juz. The pages have been kept blank with only the
numbered verse marks placed on its original positions as in the Misri Qur’an. This

115
Mahad al-Zahra , Kurrasat-ul-Muraja’a, Aljamea-tus-Saifiyah Publications, 1441H.

85
formation has five folds benefits:

1) Firstly, it allows the mind to form a map of the entire page by remembering the
exact locations of the Ayaat in a particular page of Qur’an leading to enhanced
concentration while doing Muraja’at and to avoid procrastinations which has
been a very common grievance for many doing their revision of Qur’an.
2) Secondly, this particular setting of the pages assists in eradicating the oft
repeated mistakes by writing them down on the “Kurrasat”.
3) Thirdly, one can use this aid for writing the section of Qur’an meant for new
memorization keeping in mind that the best way to remember something is to
write it. Prophet Muhammad SAW has also said that “ ‫ ”قيد العلم بالكتابة‬116
(remember the knowledge by writing it). This method is a great help particularly
for Word Smart people having Linguistic Intelligence.
4) The numbered Ayah Marks are of great help for Number Smart people having
Logical and Mathematical Intelligences.
5) For the Picture Smart people having their memorizing power based on Spatial
Intelligence, drawings can be very useful for the revision and remembering
Qur’an. Hence the blank pages of the “Kurrasat ul Muraja’a” could be utilized
for picturizing the concepts of the Ayaat resulting in enhanced learning and
remembrance.

Figure 22 The cover page and some sample pages of the book “Kurrasat-ul-
Muraja’a”
4.4.10 Fi Zilalil Qur’an (series)117

The series targets to develop the attitude and intent needed for the memorization of

116
Nisabori, Muhammad bin Abdullah, al-Mustadrak ala Sahihain, Kitab al Ilm, Hadith 367.
117
Mahad al-Zahra , Fi Zilalil Quran (series), Aljamea-tus-Saifiyah Publications, 1433H.

86
Qur’an “in the shade of Qur’an” as the name literally suggests. Its aims to educate the
children of the age range of four to fourteen in an elaborative and entertaining way.

It is a brief but vibrant visual guide for toddlers to associate themselves with the
numbers and colors mentioned in the Qur’an. The numbers and colors are visualized
with pictures alongwith its name in both Arabic and English to aid children in
developing familiarity with both the languages alongwith the corresponding Ayaat
mentioning it. It provides an enjoyable experience for the children in their early days
of learning in the light of Qur’an.

An app has also been developed outreaching the children of the age group all around
the world.

Under the umbrella of this series, the topics of Animals and Eatables have been
undertaken for the learning process of the children:

1. Al-Haiwanaat (Mammals, Reptiles, Amphibians, Insects and Birds)

2. Al-Atemat (Fruits and Vegetables and other food items)

4.4.10.1 “Kulu Washraboo Hanee’an” (Food Book series)

Al-Atemat book titled with the Qur’anic verse “Kulu Washraboo Hanee’an” is an aid
for teaching children the names of vegetables and fruits mentioned in the Qur’an.
With vibrant pictures and bilingual mentioning of objects’ respective names, it is an
ideal book for children in their path of their association with Qur’an.

Figure 23 Cover page of the picture book “ ‫”كلوا واشربوا هنئيا يف ظالل القرآن‬

4.4.10.2 “Afala Yanzuruna”

Al-Haiwanaat book also titled by the Qur’anic verse “Afala Yanzuruna Ilal Ibile… ”
(Then do they not look at the camels - how they are created?). As its name (derived
from the Qur’anic verse itself) suggests, it is a visual dictionary of different animals
mentioned by the Qur’an. Bold letters have been used alongwith real life pictures to
enhance the visual satisfaction for the young learners.

87
4.4.10.3 Ta'allum al-Huruf fi Zilal al-Qur’an

In addition to the aforementioned books in the series, a book for learning Arabic
alphabet with the name of “Ta'allum al-Huruf fi Zilal al-Qur’an” is also the part of it.
Each of the alphabets are accompanied by pictures of items whose names start with
the letter, and by the name of the items in Arabic and English. All items found in the
book are from al-Qur’an, breeding familiarity for al-Qur’an among children.

4.4.11 Sakina (series)118

It is a story book aiming to develop a new perspective for children towards the world
in the light of Qur’an. It also enhances the interest of the children in reciting and
memorizing al-Qur’an al-Kareem in their early years. Sakina series is based on
beautifully illustrated, colorful and picturesque storytelling based on a girl’s quest for
discovering Qur’anic verses. It tries to develop understanding for the Qur’an in young
minds while it embarks upon its journey towards Hifzul Qur’an. A glossary index of
new vocabulary words at the end of the book will help the children to develop and
increase their vocabulary in English and Arabic.

An audio visual app has also been developed based on the book. It comprises of two
flipbooks of Sakina Series shedding light on her journey towards learning Qur’an.

Figure 24 Cover page of the story book of the Sakina Series

4.5 Shehre Ramadan – Programs for Qur’anic Learning and

Memorization throughout the centers of Dawoodi Bohra
Community
The Holy month of Ramadan is the month of revelation of Qur’an. Allah states:

119
‫شهر رمضان الذي انزل فيه القرآن هدى للناس وبينات من اهلدى والفرقان‬

118
Mahad al-Zahra, Sakina (series), Aljamea-tus-Saifiyah Publications, 1434H.
119
Al-Quran, [2:185]

88
 Ramadhan is the (month) in which was sent down the Qur'an, as a guide to
mankind, also clear (Signs) for guidance and judgment (Between right and
wrong).

This verse clearly shows the great reverence this month possess in Qur’anic
perspective and thus it should be an event for not only reading Qur’an but also for its
learning, memorizing and overall, embracing its teachings in our everyday lives.
Keeping this well in mind, the month of Ramadan is greatly devoted in the Dawoodi
Bohra Community for Qur’an. Alongwith the congregations held exclusively for
Khatmul Qur’an, a special teaching and awareness program takes place in all the
Masajid and vicinities of the community to boost up the learning and memorizing
process of Qur’an.

This program works upon four objectives throughout the Holy month:

1. Hifzul Qur’an
2. Ta’leem al Qur’an
3. Tilawat al Qur’an
4. Fehm al Qur’an

4.5.1 Hifzul Qur’an

As it is envisioned by Syedna, efforts are made through this month long program so
that each community member can acquire at least Surat ul Balad certificate by
memorizing the last 25 Surat of Juz Amma. Professionals from Mahad al-Zahra are
sent throughout the community centers to facilitate and guide in this regard. Various
seminars for the motivation along the month while motivational material alongwith
tips for effective Qur’anic memorizing are also put on display at all the Dawoodi
Bohra vicinities around the world. Till date, 104,915 certificates of Surat al Balad
have been awarded alongwith 48,956 Juz Amma certificate so far under the
Shehrullah Tehfeez program.

A competition is held at the end of the program for the sake of assessment and
certificates are awarded accordingly to the participants from Mahad al-Zahra.

4.5.2 Ta’leem al Qur’an

Syedna Mohammad Burhanuddin had stated that it is rudimentary for a Muslim to

learn how to recite the Qur’an. One should not be shy of learning Qur’an even if his
beard has been whitened due to old age.120 In the consideration of this counsel by him,

120
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah 1404H.
“*‫”وليتعلم القرآن منكم من لم يتعلم وان كبر سنه* وال يعوقه عن تعلمه ضعفه ووهنه‬

89
the Ta’leem ul Qur’an program has been added to Shehrullah Tehfeez Program. To
start with, a special survey had been carried out in the community to identify the level
of each individual from the community in fluently reading the Qur’an. the assessment
were carried out in the 4 areas of fluent recitation of the Arabic text, ability to identify
the E’raab correctly, correct pronunciation of the Arabic alphabets and the due
application of the Rules of Recitation. Special classes are conducted for those who
need assistance in this regard during the Shehrullah Tehfeez Program. Basic Ahkaam
al Tajweed (rules of Recitation of Qur’an) and are also taught in this program as well.

4.5.3 Tilawat al Qur’an

The reverence of Qur’an, especially in this Holy month of Ramadan is observed by

various congregations for Khatmul Qur’an. In some of the centers the entire recitation
of Qur’an is done by heart also. “Daur al Qur’an” is also held right after Fajar prayers
in which a complete Juz (Chapter) of the Qur’an is recited collectively turn by turn.

4.5.4 Fehm al Qur’an

To live a life in the guidance of Qur’an eagerly demands its understanding and
comprehending the underlying meanings in the holy revelation. Presentations and
special sessions for Fehmul Qur’an are held to meet this goal effectively.

4.6 Hifzul Qur’an Awareness Programs and Activities

To promote awareness of Hifzul Qur’an, a number of undertakings are carried out in
the community centers around the world. Some of them are as follows:

4.6.1 ‫ انا قادر على حفظ القرآن الكريم‬- The resolve and ability to memorize Qur’an

It has been explicitly stated by the Qur’an that

121
‫ولقد يسرنا القرآن للذكر فهل من مدكر‬

(And We have indeed made the Qur'an easy to understand and remember:
then is there any that will receive admonition?)

The Qur’anic verse does not only reiterate repetitively that the Qur’an has been made
easy to comprehend and remember but also urges for its memorization. To create an
awareness that anyone is able to do Hifzul Qur’an as stated in the verse, the children
in their initial stage of Hifzul Qur’an are provided with wearable bands with the script
of “ ‫( ”انا قادر على حفظ القرآن الكريم‬It is in my capacity to memorize Qur’an). It creates

121
Al-Quran, [54:17]

90
awareness and confidence in them that they really can complete Qur’an’s
memorization. The determination and mindset that the Qur’an has been made easy to
remember and hence anybody is able to memorize it, has resulted in children and aged
alike to memorize Qur’an at the age as young as six and as mature as 80.

Figure 25 Children wearing the Qur’an memorization awareness bands with the
script: “‫”انا قادر على حفظ القرآن الكرمي‬

4.6.2 Hifzul Qur’an Display Board

Hifzul Qur’an Display Board has been a common site at various community centers,
schools and Madaris Imaniyah the boards bear the names with pictures of Huffaz al
Qur’an and of those pursuing Qur’anic memorization in accordance to their five
respective categories. It does not provide recognition but also sentience and awareness
for Hifzul Qur’an in the vicinity.

91
 Figure 26 Hifz Display Board in MSB School, Karachi.
4.6.3 ‫ نخل انشاء هللا‬- A Target of a 1000 Graduates in Qur’anic memorization

In the year 1438H, 486 people completed memorizing Qur’an and were awarded
degrees by Mahad al-Zahra. To uphold that momentum, Syedna Mufaddal Saifuddin
proposed twofold increase in that number in the following year. An incidence was
narrated by him in this regard from Imam Ali’s life. Imam Ali was once
accompanying a caravan of camels carrying date fruit seeds. He was enquired about
the bearings upon the camels. Foreseeing the becoming of those very seeds into date
palms one day he replied: “They are the date palms, Allah willing”. Imam Ali’s words
were taken as the theme in the pursuit of reaching the target of 1000 Huffaz. Various
awareness programs outreaching the community members with a potential to
memorize Qur’an were carried out on the theme. 876 Huffaz were able to achieve the
landmark the following year.

4.7 Collaborative Programs with Renowned Reciters of Egypt and

Al-Azhar University, Cairo.
It is famously said that “Quran was revealed in Makkah and recited in Misr
(Cairo)”122. Egypt is known for Quran’s classic recitations. Many of its reciters have
mastered its Art and have inspired and taught thousands around the world.

Dawoodi Bohras have maintained good relations and collaborations with various
renowned Qurra of Egypt, especially the ones of Al-Azhar University. It has enabled
them to acquaint themselves with the classic Arabic styles of Qira’at while adhering
to the Arabic accent itself. Various Qurra have been invited to the community centers
to either perform in Haflat al Quran or to teach the Art of Quranic recitals.

For example, Shaykh Mahmoud Khalil al-Husary and Abdul Basit 'Abd us-Samad
with other reciters were invited at the inauguration of Raudat Tahera in the year

122
‫ القرآن نزل بمكة وكتب بالعراق وقرئ في مصر واألندلس وتوجد مصاحف لم يسبق نشرها‬: ‫دراسة أثرية‬

http://gate.ahram.org.eg/News/848245.aspx

92
1395H 123 as mentioned earlier in this thesis.

In the year 1423H, another distinguished Qari - Mahmoud Sadiq alMinshawi 124
visited India and performed at several functions of Dawoodi Bohra Community in
Surat. In the same year, Shaikh Abdal Salaam, a member of Board of verification of
Quranic manuscripts at Al-Azhar University visited Aljamea-tus-Saifiyah Karachi for
lectures on the rules of recitation of Quran and to teach the Art of Qira’at to the
students. I also had the privilege to attend those sessions myself.

In the year 1427H, Shaikh Ahmad Alme’sarawi125, Shaikh al Qurra wal Maqare’ (the
head of the Board of verification of Quranic manuscripts) at Al-Azhar alongwith other
renowned reciters from Egypt were invited at Aljamea-tus-Saifiyah, Surat. They
watched the proceeding of the oral examination of Aljamea-tus-Saifiyah and observed
the programs regarding Quranic studies there.126

On the other hand, over the past few years, a number of Mahad al-Zahra certified
Huffaz have also visited al-Qahira to receive further accreditation in Quranic studies
under the instruction of the many of the distinguished Egyptian reciters.127

4.8 Ikhtebaar Modules of Mahad al-Zahra

4.8.1 Tests at various stages of Hifzul Qur’an

As hinted earlier in this thesis, a student has to pass tests at six junctions in the
process of memorizing Qur’an in its entirety. These Sanawāt Ikhtibār (as they are
known) are conducted independently through the external e-learning assessment
system, which certifies the candidate after successfully passing the test. After
completing the memorization of Qur’an, a preliminary test, known as taqdīm nihaī, is
deemed necessary to cleared by the student, so that they can appear for the final
examination.

123
Aljamea-tus-Saifiyah, “‫ ”قبة يمن روضة طاهرة‬1438. Vol. 2, Aljamea-tus-Saifiyah Publications, 68.
124
Cf. Mahmoud Sadiq alMinshawi
https://ar.wikipedia.org/wiki/%D9%85%D8%AD%D9%85%D9%88%D8%AF_%D8%B5%D8%AF%
D9%8A%D9%82_%D8%A7%D9%84%D9%85%D9%86%D8%B4%D8%A7%D9%88%D9%8A
125
Cf. Shaikh Ahmad Alme’sarawi:
https://ar.wikipedia.org/wiki/%D8%A3%D8%AD%D9%85%D8%AF_%D8%B9%D9%8A%D8%B3
%D9%89_%D8%A7%D9%84%D9%85%D8%B9%D8%B5%D8%B1%D8%A7%D9%88%D9%8A
126
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah: ‫ كنز غنائم البركة‬, 1427H . cited from: Syedna
Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 4: ‫)حفظه الفحص‬5(, p. 634.

127
Aljamea-tus-Saifiyah. (2019). 75 Momentous Years in Retrospect of Syedna Mufaddal Saifuddin,
Mumbai: Aljamea-tus-Saifiyah Publications, p. 86.

93
 Figure 27 Graph of Hifzul Quran stages

Hifzul Qur’an Level Certificate Awarded by Criteria

Mahad al-Zahra

1 Surah al-Balad La uqsemo Sanad Test given to any Hifzul

Qur’an Sanad holder

2 Surah al-Inshiqāq Inshiqāq Sanad Test given to any Hifzul

Qur’an Sanad holder

3 Juzʾ 30 Juzʾ ʿamma Sanad Test given to Mahad al-

Zahra through
ElearningQuran website

4 Juzʾ 5 Sanah ūlā Sanad Test given to Mahad al-

Zahra through
ElearningQuran website

5 Juzʾ 12 Sanah thāniyah Sanad Test given to Mahad al-

Zahra through
ElearningQuran website

6 Juzʾ 21 Sanah Thālethah Sanad Test given to Mahad al-

Zahra through
ElearningQuran website

7 Juzʾ 21 – Hifz Sana Rabea Verification test given to

Completion Mahad al-Zahra Surat
online

8 Entire Qur’an Hifzul Qur’an Final test given to

Shehzada Husain
Bhaisaheb Burhanuddin
(Head of Mahad al-Zahra)

94
 after passing the Taqdeem
test online

Table 6 Certificates at various stages of Hifzul Quran

4.8.2 Al-Ikhtibār al-nihaī

After passing the test, the student appears before Shehzada Husain Bhaisaheb for Al-
Ikhtibār al-nihaī or the final examination.

Figure 28 Al- Ikhtebar al-Nihai’- the final test of Hifzul Qur’an, Qurra and Scholars
from al Azhar University sometimes attend the tests
4.8.3 Tahrīrī Ikhtibār (Written Test)

A written test is conducted ensuring the student’s knowledge of the complexities and
distinctive features of Qur’anic script. It also tests the students’ ability to identify the
Mutashabihaat (similar verses and passages in Qur’an). The paper also includes the
test of the Ahkaam al Tajweed which ensures that the student has comprehensively
covered the theoretical section of Qur’anic recitation alongwith mastering the applied
one. A basic ʿulūm al-Qur’an exam is also included in the written paper testing the
student’s rudimentary knowledge of certain Qur’anic words and meanings.

Similarly, in the annual written examinations of Aljamea-tus-Saifiyah, a Qur’an e

Majeed paper128 covers the test of the student in rhetorical and linguistic aspects of

128
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 4: ‫)حفظه‬5(
‫الفحص‬, p. 636.
“ ) ‫ هـ‬1423( ‫”حتى ابتدئ االمتحان التحريري البناء الجامعة في موضوع القرآن المجيد منذ سنة الف واربعمائة وست وعشرين‬

95
Qur’an. (See Appendix 4)

Figure 29 A written examination question paper of Hifzul Qur’an of Mahad al-Zahra

of the year 1439H.
4.8.4 Hifzul Quran Certification Ceremony

An annual convocation is held on the eve of Aljamea-tus-Saifiyah yearly

examinations where the Hifzul Qur’an Certificates129 are awarded to the graduates.
The students attend the ceremony from all around the world to receive the Sanad.

129
Cf.: Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 4:
‫)حفظه الفحص‬5(, pp. 636-638.

96
Figure 30 Left: A six year old Haafiz, being awarded the Hifzul Qur’an Certificate in
a convocation held in Mumbai. Right: Hifzul Qur’an Certificate by Mahad al-Zahra.

97
 5 Impacts of the efforts in Qur’anic Education on the
Dawoodi Bohra Community
Qur’an being Allah’s words have a divine power to influence both the hearts and
minds alike. Those were the verses of Qur’an by listening to which Al-Najashi’s and
his courtiers’ hearts were filled with emotions and their eyes with tears “until their
beards were soaked with them”.130 It was the very Qur’an by which the kinsmen of
Rabi’a tribe were astounded by its logic and clarity. 131 The Dawoodi Bohra
Community’s efforts and services towards Qur’an have a significant impact on the
religious, social, spiritual and intellectual aspects of the community. These influences
will be discussed under the following points:

1. A knowledge and appreciation of the 10 Qur’anic readings and the Variant

melodies of Qur’anic recitation
2. Aljamea-tus-Saifiyah – A manifestation of Qur’anic Concepts and Teachings
3. Perception in the Light of the Divine revelation – An example of “Uloom
Kauniyah”
4. Increased Acquaintance with Arabic Language and Literature
5. Incorporations of Qur’anic verses in Dawoodi Bohra Literature
6. The concept of Islamic English – for preserving the sanctity and reverence of
Qur’an
7. Socio-Religious Initiatives Based On Qur’anic Teachings and Concepts
8. Promotion Of Arts and Architecture In Relation With Qur’an
9. Symbolic selection of Qur’anic verses Isopsephically identical for each
Hijrical Year
10. Religious and social upliftment through Qur’an

5.1 A knowledge and appreciation of the 10 Qur’anic readings and

the Variant melodies of Qur’anic recitation
5.1.1 Ten Reading of Qur’anic Text and Recitation

It has been narrated in the traditions of Rasulullah that he endorsed the seven styles of

130
Syedna Idris Imaduddin, Uyun al-Akhbaar, Volume 1, Aljamea-tus-Saifiyah Makhzan, Handwritten
manuscript, p. 45.
‫ فقال النجاشي فاقرءه علي فقرأ صدرا من‬، ‫ قال جعفر بن ايب طالب نعم‬، ‫ فقال له النجاشي هل عندك شيء مبا جاء عن اهلل ع ج‬..."
‫كهيعص فبكى النجاشي ومن لديه من االساقفة حىت اخضل حلاهم وقال ان هذا الذي جاء به موسى وعيسى ليخرج من مشكوة‬
"...،‫واحدة‬
131
Ibid. p. 60.

98
readings of Qur’an in the following words:

132
‫نزل القرآن على سبعة احرف كلها شاف كاف‬

“The Qur’an has been revealed in the seven distinctive styles; all of them are curative
and sufficient [for the purpose of recitation].”

The variant readings of Qur’an have long been cherished by the reciters and their
audience. These recitals are evidence of the range of diversities Qur’an can
accommodate within its folds. A total of ten narrations of these reading styles have
been authenticated by the scholars. The Dawoodi Bohra Community has explored this
area of Qur’anic studies to some extent.

It was briefly discussed under the analysis of one of the verses of Syedna Mufaddal
Saifuddin’s supplication that the association and knowledge of the ten Qira’at of
Qur’an has taken its roots in the community. It was reported in the thesis that
Shehzada Husain Bhaisaheb, one of the sons of Syedna, not only holds the Ijaza in the
ten of the narrations of Qur’an from the renowned Al-Azhar University but also has
produced a recording of the entire Qur’an in all of the ten readings verse by verse.

The education of the reading has also been pursued by a growing number of Huffaz
from the community many of whom are currently studying in Al-Azhar University
and other renowned Qur’anic institutions in Cairo. Moreover, the knowledge,
comprehension and the propensity to appreciate the Ashara Qira’at remain
widespread in the community by the virtue of Hifzul Qur’an.

It has been a tradition for some time now in the community that Syedna’s
congregations are preceded by the recitals in variant Qur’anic narrations and melodies
by Shehzada Husain Bhaisaheb. The intricacies of the recital are explained through
the medium of various articles to outreach also the ones with the least of its
knowledge. The articles elaborating the key features of the Qira’at are posted on a
website tajweedexplained.com dedicated solely for the purpose of Tajweed
explanations. The site offers in-depth knowledge of the art of Qur’anic recitation in an
interesting and absorbing manner alongwith presenting valuable insights into the
various Qur’anic disciplines such as Maqamaat, riwayaat and tafseer.133 The material
is sourced from the comprehensive works on Tajweed such as Hidāyat al-Qārī ilā
Tajwīd Kalām al-Bārī and al-Burhān fī Tajwīd al-Qurʾān. Though the subject is a
very complex one, simplified explanations are employed to cater a wide range of
audience. (one of the articles from the website - Appendix 1)

132
Imam Ahmad al-Mastur, Ikhwan-al-Safa:Epistles on the Philosophical Sciences, Lebanon: Oxford
University Press, 2013, p. 488.
133
http://tajweedexplained.com/welcome/

99
Other websites of the community like talabulilm.com and thedawoodibohra.com also
occasionally publish the variety of articles on the Qira’at. (Appendix 2)

5.1.2 Maqamaat (Melodies of Qur’anic recitals)

Maqamaat is the science of melodies employed traditionally in Arabic music and

poetries. The pitches and tones are used according to the meanings of the Qur’anic
caption being recited. Some of the maqamat also tend to evoke certain moods or
emotions – for example maqam saba typically sounds “sad”, whereas maqam ‘ajam
and sika typically sound more “upbeat”. The Maqamaat help in bringing out more
emotion in one’s recitation and delivering the message of the Qur’an directly to the
hearts of both the reciter and the listener (Ally 2012). 134

The variant Maqamaat like the maqaam of bayāt, ṣabāʿajam and nahāwand are
effectively deployed in the recitations by Shehzada Husain Bhaisaheb in Dawoodi
Bohra congregations.

In the articles explaining the Qur’anic Qira’at and Ahkaam al Tajweed, the
Maqamaat employed in the Qira’at are also analyzed. References to the audio links of
similar recitations by other distinguished Qurra are also given to ease the
understanding.

5.2 Aljamea-tus-Saifiyah – A Manifestation of Qur’anic Concepts

and Teachings
Aljamea-tus-Saifiyah is the Arabic institution of Dawoodi Bohra Community which
has a pivotal role in the educational programs of the community. The Qur’an itself
remained the centerpoint of the in all the education imparted in Aljamea-tus-Saifiyah.
This notion has also been exemplified in the Arts and architectural concepts used in
this Arabic institution.

5.2.1 The Crest / Emblem of Aljamea-tus-Saifiyah

The concept of centrality of Qur’an in the pursuit of education was imbibed by

various Qur’anic verses chosen for its Crest. The outermost arch in the crest of
Aljamea-tus-Saifiyah has been replicated from the Fatimid era Masjid of al Jamea al
Azhar. The arch is adorned with floriated Kufic inscription of the following Qur’anic
verse:

‫) ال يسمعون حسيسها وهم يف ما‬101( ‫إن الذين سبقت هلم منا احلسىن اولئك عنها مبعدون‬

134
Idrees Ally, The Overnight Qari, 2012, Canada.

100
 ‫) ال حيزهنم الفزع االكرب وتتلقاهم املالئكة هذا يومكم الذي كنتم‬102( ‫اشتهت انفسهم خالدون‬
135
‫توعدون‬

(Indeed, those for whom the best [reward] has preceded from Us - they are
from it far removed. They will not hear its sound, while they are, in that
which their souls desire, abiding eternally. They will not be grieved by the
greatest terror, and the angels will meet them, [saying], "This is your Day
which you have been promised")

The verses in the arch tend to indicate towards the fact that seeking knowledge is that
blessing which saves one from hellfire and leads towards Jannat.

Figure 31 The Crest of Aljamea-tus-Saifiyah

Beneath this arch transcended from al Jamea al Azhar University lies the following
verse from al Qur’an al Majeed:

136
‫كونوا ربانيني مبا كنتم تعلمون الكتاب ومبا كنتم تدرسون‬

(Be devoted to the Lord alone by virtue of your constant teaching of the
Scripture and of your constant study thereof.)

“Addressing teachers and students both, this verse highlights the quintessential
purpose of both acquiring and imparting knowledge: to increase devotion towards the

135
Al-Quran, [21:101 - 103]
136
Al-Quran, [3:79]

101
Creator and utilize it in the service of His Creation.”137

The concept of centralization of the Qur’an remained consistent while erecting

various buildings in the campus also. While all of the structures erected initially were
built so facing the Qibla, a plethora of Qur’anic verses were also used to adorn the
newly built campus. From the Fatemi Masjid to the Main Hall and from the teaching
block to the hostel, one can notice profusion of verses carved sometimes in wood and
engraved at others in the stucco gold plated. The omnipresence of Qur’an all over the
campus buildings remained the main goal.

5.2.2 Rukn al Qur’an (Nook138 of Qur’an)

The central hall leading to all of the classes was declared Ruknul Qur’an with raised
platform for Qur’anic recitation keeping in mind the greatness of Qur’an.

Figure 32 Ruknul Qur’an in Aljamea-tus-Saifiyah: a raised platform at midst of the

classrooms for Qur’anic studies and memorization.
5.2.3 Masakin Mohammadiyah – the Boys Hostel

Initially, many names were suggested to Syedna Mohammad Burhanuddin for the
hostel of male students; he named it “Masakin Mohammadiyah” deriving it from the
“dwellings bestowed upon the Believers in The Garden of Aden".139 Qur’an says:

137
https://jameasaifiyah.edu/philosophy-history/the-emblem/
138
Dictionary meaning: a corner or recess, especially one offering seclusion or
security.
139
Syedi Yusuf Najmuddin. (1404H). Masakin Mohammadiyah Inaugural speech on 26th Rajab 1404H,

102
 ‫‪140‬‬
‫" يغفر لكم ذنوبكم ويدخلكم جنات جتري من حتتها االهنار ومساكن طيبة يف جنات عدن ذلك الفوز العظيم "‬

‫‪(Allah promiseth to the believers, men and women, Gardens underneath‬‬

‫‪which rivers flow, wherein they will abide - blessed dwellings in Gardens of‬‬
‫)‪Eden.‬‬

‫‪The Verse can be seen written in Kufic writing at the entrance of Masakin‬‬
‫‪Mohammadiyah.‬‬

‫‪5.2.4 Rabwat Jiblah – The Girl’s Hostel‬‬

‫‪The female hostel in Aljamea-tus-Saifiyah was named “Rabwat Jiblah” deriving from‬‬
‫‪the Rabwat (high ground) giving the garden grown on it the advantage to yield its‬‬
‫‪fruit in double when the downpours occur on it. The Qur’an has said in this regard:‬‬

‫‪141‬‬
‫ومثل الذين ينفقون أمواهلم ابتغاء مرضاة اهلل وتثبيتا من أنفسهم كمثل جنة بربوة أصاهبا وابل فآتت أكلها ضعفني‬

‫‪(And the example of those who spend their wealth seeking means to the‬‬
‫‪approval of Allah and assuring [reward for] themselves is like a garden on‬‬
‫)‪high ground which is hit by a downpour - so it yields its fruits in double.‬‬

‫‪The “Rabwat Jiblah” (girls’ hostel) in Aljamea-tus-Saifiyah aimed to provide them a‬‬
‫”‪refuge and shelter to safeguard their dignity and sanctity. Hence, the name “Rabwat‬‬
‫‪was also consistent with the Qur’anic narration in which Bibi Maryam was given‬‬
‫‪refuge on a High Ground (Rabwat) - a place of rest and security and furnished with‬‬
‫‪springs. Allah says:‬‬

‫(‪)12‬مستقره ‪" , 1438, Chapter 12:‬جامعة ثمرات العلوم" ‪Syedna Mufaddal Saifuddin, Risalah Ramadaniyah:‬‬
‫‪, p. 1005.‬النجاة‬

‫“ اريد هاهنا ان اذكر شيئا جرى قبل االفتتاح بيومني فقد التمس من مملوك سيدنا بعض القائمني باخلدمة ان اعرض يف حضرة داعي اهلل‬
‫االمني ليمنح امسا للبناء ليكتب عليه قبل االفتتاح* فعرضت يف احلضرة االمامية عريضة مكتوبة وفكرت مع تقصريي فاقرتحت امسا يبدأ‬
‫بكلمة "منازل" (وقد عرض عمنا االكرم يف العريضة املتوبة اسم "منازل طاليب اخلري") وقد اخذت الكلمة من قول الشاعر "لك يا منازل يف‬
‫القلوب منازل" الن هذه املنازل اجدر ان حتل بالقلوب ملا حيصل فيها من السكون واالرتياح *ولكن فصل سيدنا الداعي االجل الفاطمي‬
‫‪ ،...‬فكتب بيده العليا يف العريضة اسم "مساكن محمدية " ماحنا لطلبة العلم مجيع اسباب الصالح والفالح * فتفكرت يف نفسي من اين‬
‫جاءت كلمة "مساكن"؟ فتذكرت االْية الكرمية اليت خاطب تعاىل فيها القوم التجار الذين يقصدون يف جتارهتم االرباح * فاسفر يل املعىن‬
‫العجب من اختياره هلذا االسم هذه االْية الكرمية اسفار الصباح* ‪ ...‬وان الطالب املؤمن قد جاء من مسكن االميان من وطنه اىل هذه‬
‫املساكن فال نكتفي بان نقول فحسب بانه جيب علينا ان هنيئ مسكنا ال حيس الطالب فيه بالبعد عن بيته ووطنه الذي كان فيه خري‬
‫حيصل هبا الطالب على االستحقاق لدخول مساكن طيبة يف جنات‬ ‫مواطن * بل جيب علينا مع ذلك ان تكون هذه املساكن موضع تربية ّ‬
‫عدن وهو يف غرفتها اْمن **”‬

‫‪140‬‬
‫]‪Al-Quran, [9:72‬‬
‫‪141‬‬
‫]‪Al-Quran, [2:265‬‬

‫‪103‬‬
 142
‫وجعلنا ابن مرمي وامه آية وآوينامها إىل ربوة ذات قرار ومعني‬

(And We made the son of Mary and his mother a portent, and We gave them
refuge on a height, a place of flocks and watersprings.)

5.2.5 Al-Rukn al-Mukhallaq

Two of the corners of al Ewan al Saify in Aljamea-tus-Saifiyah Karachi have been

embellished by Al-Rukn al-Mukhallaq (perfumed corner). According to one
interpretation, it forms the shape of the heart pointing heaven-wards. Its theological
significance is underscored by the Qur’anic verse within it which reads:

143
‫إن اهلل مع الذين اتقوا والذين هم حمسنون‬

(Indeed, Allah is with those who fear Him and those who are doers of good.)

This Verse indicates the importance of Taqwa and Ehsaan, while its engraving in
Aljamea-tus-Saifiyah directs towards the intended outcome of seeking education in
Aljamea-tus-Saifiyah.

Figure 33 Al Rukn al Mukhallaq

5.2.6 “From Darkness to Light”

“From Darkness to Light”. This phrase from the Quran Majeed adorns the center of
this roundel in Kufi script which is originally found in al-Jaame’ al-Anwar in Cairo.
Today, it graces the ceiling of the academic building in Aljamea-tus-Saifiyah Karachi

142
Al-Quran, [23:50]
143
Al-Quran. [16:128]

104
campus where students gather for morning assembly and prayer indicating that
education in the light of Quran is an endeavor in enlightening the mind and soul.

Figure 34 "‫ – "من الظلمات اىل النور‬Academic building, Aljamea-tus-Saifiyah Karachi

5.2.7 Zawiyat al Qur’an in the Library of Aljamea-tus-Saifiyah – Embodiment of

centralization of Qur’an in Education

In the library, the concept of Zawaya Fatemiyah Saqafiyah Ilmiyah (lit. The Fatemi
Cultural Literary Corners) was introduced for the first time providing with thematic
books for specific aspects in Islamic Studies. “Each section or Zawiyah represent a
meeting of walls, as occur in a corner, or a conglomeration of views, an understanding
of different author or a place of contemplation.”144 Six themes have been integrated in
six of the corners at the top floor of the library. At the center of them all, a special six
cornered enclave has been elevated exclusively for the Qur’an indicating the
centrality of Qur’an within the body of knowledge. A domed structure has been
placed in the center for containing different copies of Qur’an, its translations and
other reading materials related to it.145 Although chairs have been placed for seating in
all of the six Zawaya while the seating arrangement in the Zawiyat al Qur’an is on the
carpet laid on the platform, still it has been considered that the height of the chairs
does not exceed the height of elevated deck of Zawiyat al Qur’an. All of these efforts

144
Aljamea-tus-Saifiyah, Al –Dai al-Fatimi Syedna Mohammad Burhanuddin, Oxford University
Press, London, 2001, p. 29.
145
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah 1404H.
‫“فقد خصصت فيه زاوية لكل دور من االدوار الستة للدعوة الفاطمية على مدى تارخيه العتيد* تتوسطها يف وسط القاعة – على طراز بئرر ااراما االررور – زاويرة‬

‫القرآن اجمليد* وذلك الن كتاب اهلل العزيز احلميد* هو االصل اميا العلوم واملعارف والقطر واالسراا الوطيرد* واشرتملت كرل زاويرة علرى مرا يتعلره بردورها مرن‬

*‫الكتر املطووعرة واملوطوطراو* والصرور واطرررارط والرسرارل واملقراالو* واترت رررواة صراحلة تبمرو وتامرر* وبراروا املعرارف ان شرا اهلل تعراحت فتفررل وتزدهرر‬

”*‫وافتتحت هذه القاعة يف حفلة علمية تهيجة يوم اطميس – الاالث والعشرون* من شهر امليالد امليمون‬

105
were employed for ensuring the centrality of Qur’an in all of the structures of
Aljamea-tus-Saifiyah.

The inauguration of this unique concept took place on 23rd Rabiul Akhar 1404H.
Syedna Mohammad Burhanuddin elaborated the concept in these words:

“There are seven Zawiyah (cornered angles) in total; the six of them revolve
around the Zawiyah of Qur’an as it is the most revered thing in all the
creation. It is the Qur’an “bought down by Ruh al Amin, Upon your heart, [O
Muhammad] - that you may be of the warners - In a clear Arabic language.”
It is the Faiz from the World of Light that has been revealed upon
Rasulullah’s heart in Arabic language. Rasulullah SAW diluted it in the
tangible words so that the divine revelation would benefit the mankind. ”146

Figure 35 Zawiyat al Qur’an in the Library of Aljamea-tus-Saifiyah, Karachi.

146
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 4: ‫) لسانه‬4(
‫الصدق‬,, Inaugural Speech of Qa’at al Zawaya al Fatemiyyah al Ilmiyyah, 23 Rabi al Akhar 1404H, p.
591.

106
5.3 Perception in the Light of the Divine revelation – An example of
“Uloom Kauniyah”

The knowledge of Allah’s creation surely increases the power of comprehension of

his omnipotence and understanding of Islam. This is the reason that Qur’an frequently
describes Nature with a scientific approach in order to expound Allah’s Qudrat in it
and his bounties on mankind therefrom. This Qur’anic approach also sets a method
for learning and education: to seek knowledge in the light of Qur’an. This does not
only mean to comprehend the established scientific ideas in the light of the revelation
but is also a demand for firm belief of those instances in the Qur’an which tend to
defy the natural phenomenon. For example, it is a matter of fact that the melting point
of the brass is 900°C. For this particular instance, Qur’an demands the belief in
Allah’s Capacity to empower Nabi Suleiman with molten brass at room temperature.
The Qur’an says in this regard:

147
‫ولسليمان الريح غدوها شهر ورواحها شهر واسلنا له عني القطر‬

The vision of Dawoodi Bohra Community in memorizing and learning of Qur’an was
that each person would be able to perceive his life in the light of Qur’an. This vision
remained consistent in the study of Exact Sciences as well. In this regard, a
comprehensive basic course for the Exact Sciences named ‘Uloom Kauniyah’ was
designed comprising of the subjects of physics, chemistry, geography and biology.

Syedna Mufaddal Saifuddin mentioned this initiative in the following words in one of
his Epistles:

‫ هـ ) للعلوم الكونية املدروسية يف مرحلة الثقافة العامة‬1433( ‫"ولقد وضعت يف سنة الف واربعمائة وثالث وثالثني‬
‫كتب جديدة * لتدرس على منهج اخوان الصفاء منزهة عن االفكار املنافية لالسالم العنيدة * فرتبت حسب املنطلق‬
‫ عظمة الشريعة احملمدية وحقيقة‬... ‫ من النكات العالية والصور السليمة واالفكار السديدة * حىت تربز‬... ‫االسالمي‬

147
Al-Quran, [34:12]

107
 148
" ‫اهل احلق لطالب العلم من نواح عديدة * مع مراعاة احلدود يف معرفة االشياء واالمور بقوة عقلية محيدة‬

The study for each of the aforementioned domains is divided into four course books
which have been introduced in the syllabus of Aljamea-tus-Saifiyah. it has been
keenly ensured during the incorporation of Qur’anic ideas that the sequence of the
concepts in the pedagogy remain unaltered. For example, each of the four books of
Geography discusses consecutively the four interlocking spheres in a sequence of
lithosphere, atmosphere, hydrosphere and lastly the biosphere.

The course of Uloom Kauniyah aims to achieve multiple goals:

- Firstly, the explanation of natural phenomenon in all the four domains of

Exact Sciences in the light of Qur’anic concepts,
- Secondly, establishing a relationship between Qur’an and the Sciences,
- Classification of natural occurrences according to Qur’anic thought,
- Comprehending the eloquence of Qur’an in its words selection that are self-
explanatory of the natural phenomenon present therein,
- Defining how to benefit from science according to the standards defined by
the Qur’an itself,
- And most importantly, to comprehend the omnipresence of Allah Ta’ala in the
Universe and His Qudrat and Power manifested in its creation.

The following extracts will exemplify how the syllabus tries to achieve the above
points in its various bearings.

5.3.1 An example of elucidation of natural phenomenon in the light of Qur’anic

verses

Figure 36 An extract from: Biology, Book 1, Chapter 3 - Plant Cells, Page 34.

148
Syedna Mufaddal Saifuddin, Risalah Ramadaniyah: "‫ "جامعة ثمرات العلوم‬, 1438, Chapter 7: ‫)عقله‬7(
‫معرفة االشياء واالمور‬, p. 882.

108
5.3.2 Relationship between Qur’an and the Sciences

Figure 37 An extract from: Physics, Book 2, Chapter 3 - Thermal Energy Transfers,

Page 34.
5.3.3 Classification of natural occurrences according to Qur’anic thought

109
Figure 38 An extract from: Geography, Book 1, Chapter 3 - Major Landforms of the
Earth, Page 16.
5.3.4 Comprehending the eloquence of Qur’an in its words selection that are self-
explanatory of the natural phenomenon present therein

Figure 39 An extract from: Geography, Book 1, Chapter 2 - Structure of the Earth,

Page 18.
5.3.5 Defining how to benefit from the laws of universe according to the standards
defined by the Qur’an itself

110
Figure 40 An extract from: Chemistry, Book 1, Introduction and Chapter 3 - Atomic
Energy, Page 65.
5.3.6 Comprehending the omnipresence of Allah Ta’ala in the Universe and His
Qudrat and Power manifested in its creation.

Figure 41 An extract from: Chemistry, Book 1, Chapter 1 - Matter, Page 7.

5.3.7 Deriving Ethical Values from the Scientific Understandings in the Light of
Qur’an

111
 Figure 42 An extract from: Chemistry, Book 1, Chapter 1 - Matter, Page 7.

The examinations of these conceps are also carried out accordingly – the questions
being based on various Quranic verses. Hereby are examples from the Uloom
Kauniyah question papers of annual examinations of Aljamea-tus-Saifiyah:

Figure 43 Standard 1 Chemistry question paper, Aljamea-tus-Saifiyah annual

examinations 1441H

Figure 44 Standard 1 Geography question paper, Aljamea-tus-Saifiyah annual

examinations 1441H

5.4 Increased acquaintance with Arabic Language

The Arabic language was chosen for the divine revelation because of its elaborateness
and intricacies. Allah says:

‫) على قلبك لتكون من املنذرين‬193( ‫) نزل به الروح االمني‬192( ‫وانه لتنزيل رب العاملني‬
)195( ‫) بلسان عريب مبني‬194(

(Verily this is a Revelation from the Lord of the Worlds: With it came down

112
 the spirit of Faith and Truth- To thy heart and mind, that thou mayst
admonish. In the perspicuous Arabic tongue.)

Qur’an had a central role in promoting Arabic as a universal language and protecting
its sanctity and originality. The activity of Hifzul Qur’an and Qur’anic learning
resulted in increased association with Arabic language in Dawoodi Bohra
Community. In one of his sermons, Syedna Burhanuddin urged to learn Arabic
Language; he said:

“You should strive hard for learning Arabic Language as it is the basis [on
which the Deen was able to prosper]. It is the language of our Deen, the
language of our Prophet and the language of Allah’s revelation- Qur’an e
Majeed. Allah says: “Verily this is a Revelation from the Lord of the Worlds:
With it came down the spirit of Faith and Truth- To thy heart and mind, that
thou mayest admonish. In the perspicuous Arabic Language.” … You should
feel pride speaking Arabic. You should learn it and it should be taught to
your children too.”149

Syedna Burhanuddin also urged for the children residing in Arab States that “they
should be enrolled in Arabic medium schools to become conversant in it”150. This
advice was followed profoundly and resulted in increased Arabic language and
culture acquaintance. In Egypt, most of the community members go to Arabic schools
inspite of various options of the American and Subcontinent schools available for
them.

The literature authored by Syednas is also mostly produced in Arabic language. The
Bohras cannot only read it, but also have an understanding of it to some extent. It has
been also a custom that after the Qur’anic recitations, the congregation usually
commence with the recitation of selected Arabic Poems related to the occasion.

In Aljamea-tus-Saifiyah, the medium of study is Arabic from the very beginning

without any preparatory classes in it. Moreover, the rulebooks of grammatical and
syntactical rules are not taught until after three years of study. After a period of time,
the students are able to write Arabic poems and at times they are required in exams to
write the poems extemporarily also.

This familiarity of the Dawoodi Bohra Community with the Arabic Language is a
result of its increased Qur’anic learning and memorization.

149
Syedna Mohammad Burhanuddin, 1415. “Bahao La’ali Irshadaatin wa Hidayaat” - A sermon
delivered in Dubai, 27 Jamad al Ukhra 1410, pp. 7-8.
150
Ibid.

113
5.4.1 Incorporations of Qur’anic verses in Dawoodi Bohra Literature

Another indication of the profound effect of Hifzul Qur’an on Dawoodi Bohra

Community is shown in its literature. It can be noticed throughout the Poetic literature
composed by the Syednas and the individuals of the community alike that Qur’anic
verses are seamlessly incorporated into the writer’s expressions without hindering its
fluidity. Following is an extract of a passage from Syedna Mohammad Burhanuddin’s
book of philosophical prose named “Istiftah Zubadil Ma’arif” (1966). It offers
panegyric description of Prophet Muhammad SAW with the Qur’anic verses blending
with variety of topics and knowledge hierarchies to produce a continuous whole.

Figure 45 An extract from Syedna Mohammad Burhanuddin’s book of philosophical

prose “Istiftah Zubadil Ma’arif” (1966)

It can be observed that the meanings of seven verses of Qur’an in all have been
integrated in the above text from which two of the verses have been quoted wholly.

Similar instances can be noted throughout the proses and poetry of Dawoodi Bohra
literature.

5.5 The concept of Islamic English – for preserving the sanctity and
reverence of Qur’an
The essentiality of learning English language had grown for effective communication
and understanding and hence, it was widely being recognized as an international
language. Although it expanded the scope for the Qur’an to be understood by more
and more people, the language came accompanied steadfastly with its cultural and

114
dogmatic values attached to it. Moreover, its contemporary use was “not conducive to
expressing Islamic norms and values and Qur’anic concepts”151. Translation often fell
short of conveying meaning and the cultural and utilitarian elements of the English
language make it unsuitable for articulating Islam. The word mosque, for example,
though derived from the original Arabic masjid and despite being redolent with
Eastern mysticism, fails to convey the meaning of the original as a place of
prostration (sajda). This was affecting not only the Islamic culture and beliefs but also
was a great obstacle in comprehension of exact Qur’anic meanings.

Syedna Mohammad Burhanuddin had resolved to enter the 14th Hijri century with
renewed adherence and commitment to Qur’an and Islam. In its preparation, he had
called a gathering of the community members from all around the world to Aljamea-
tus-Saifiyah where the “”‫ الملتقى الفاطمي العلمي‬was held in 1399H. On this auspicious
occasion, he first acknowledged the emergence of English as an international
language and then identified the problems of its use on the misinterpretation of both
Qur’an and Islam. He said that it was because “that the many beauties of the al-
Qur’an al-Karim can never be translated to bring out their full import and meaning”.
He then devised that “In order to guard their excellent characteristics and connotations
we must resort to the building of Islamic English so that our aim is realized and at the
same time al-Qur’an is revered and sanctified.”152

5.6 Socio-Religious Initiatives Based On Qur’anic Teachings and

Concepts
The indulgence of Dawoodi Bohra Community in Hifzul Qur’an has had various
positive impacts on their adherence to Qur’anic principles. Various activities are
carried out for ensuring observance of the teachings of Qur’an.

5.6.1 Tafakkur o Sa’at – A Program for Contemplation for Ideas

For example, Qur’an frequently orders mankind to ponder in the intricacies of

almighty’s creations. At various instances it articulates:

‫إن يف ذلك آليات لقوم يتفكرون‬

In the light of these reiterations for contemplation by Qur’an, a program named “ ‫تفكر‬
‫ ”ساعة‬has been devised in which pressing issues and concepts are chosen for the sake

151
Aljamea-tus-Saifiyah, Al –Dai al-Fatimi Syedna Mohammad Burhanuddin, Oxford University
Press, London, 2001, p. 28.
152
Col. B.H Zaidi, From Strength To Strength, Information and Statistics Department, Dawat-e-
Hadiyah, Mumbai, 23rd August 1997, p. 22.

115
of contemplation. Different corners in Aljamea-tus-Saifiyah have been utilized to
provide “Space to Create and Contemplate” for all. Although the programs take place
throughout the year, an annual program is specially organized in which the
participants from Aljamea-tus-Saifiyah and other administrative and educational
departments of Dawoodi Bohra Community from all around the world take part. Mind
maps are made for the sake of understanding the concept and solutions and ideas are
also proposed. “Conservation of Environment” was the topic of this year
contemplating several verses of Surat e Ibrahim in which Allah states his bounties:

‫اهلل الذي خلق السماوات واالرض وأنزل من السماء ماء فاخرج به من الثمرات رزقا لكم وسخر‬
‫) وسخر لكم الشمس والقمر دائبني‬32( ‫لكم الفلك لتجري يف البحر بامره وسخر لكم االهنار‬
‫) وآتاكم من كل ما سالتموه وان تعدوا نعمة اهلل ال حتصوها إن‬33( ‫وسخر لكم الليل والنهار‬
)34( ‫االنسان لظلوم كفار‬

It is Allah Who hath created the heavens and the earth and sendeth down rain
from the skies, and with it bringeth out fruits wherewith to feed you; it is He
Who hath made the ships subject to you, that they may sail through the sea by
His command; and the rivers (also) hath He made subject to you. And He
hath made subject to you the sun and the moon, both diligently pursuing their
courses; and the night and the day hath he (also) made subject to you. And
He giveth you of all that ye ask for. But if ye count the favours of Allah,
never will ye be able to number them. Verily, man is given up to injustice and
ingratitude.153

Emphasize was laid on the utmost natural bounties of Allah ( ‫وآتاكم من كل ما سالتموه وان‬
‫ )تعدوا نعمة هللا ال تحصوها‬and the impacts of its misuse by humans was also discussed ( ‫إن‬
‫)االنسان لظلوم كفار‬. Consequently, the multifaceted solutions for conservation were
discussed.

153
Al-Quran, [14:32-34]

116
 Figure 46 Students brainstorming and mindmaping in the cubicle of “Tafakkur o
Sa’ah” on the pressing issue of Conservation of environment

Figure 47 Understanding of the problem of Environment and its solution in a mind

map by a student under the program “‫”تفكر ساعة‬
5.6.2 Qardan Hasana – Riba Free Loans

Dawoodi Bohra Community is committed for its economic activities to remain Riba
free. The dealing in interest was to be eschewed even at times when it made apparent
business sense, and even if economic pressures demanded it. To provide with an
alternative option a program of interest free loan was started and was named “Qardan
Hasana” program derived from its Qur’anic interpretation.

5.6.3 So will you not desist?

In the year 1434, a rigorous “Moharramat Drive” (a Drug Free community drive) was

117
started code named with the caption of the verse “‫”فهل انتم منتهون‬154 (So will you not
desist?). Even though the burden of substance abuse is lowest among them, the
concern of for the well-being of the populace is so deep that they want even this small
number of substance abusers to leave the habit.155

In this drive, particular problems in all the communities regarding the usage of
different narcotics were identified. For example, in Karachi the use of gutkha was
prevalent thus it was extensively addressed.

5.6.4 A Pure Land and an Indulgent Lord!

In Yemen, the habit of farming and consumption of Qaat amongst the some of the
community members had taken root. Qaat is a narcotic leaf identified by WHO as a
“drug of abuse that can produce psychological dependence,” 156 and is excessively
used in Yemen. To address the issue a tertiary program of the aforementioned
initiative was conducted under the slogan of the verse “‫”بلدة طيبة ورب غفور‬, the verse
indicating towards Yemen.

While an awareness program was conducted in Aljamea-tus-Saifiyah, community

members also travelled to Yemen to help the Yemeni people of the community to
exterminate Qaat from their fields and plant coffee instead.157

154
Al-Quran, [5:91]
155
http://timesofindia.indiatimes.com/articleshow/22669299.cms?utm_source=contentofinterest&utm_me
dium=text&utm_campaign=cppst (site visited at 29/10/2019)
156
Colin Blakemore 2007. Development of a rational scale to assess the harm of drugs of potential
misuse,
157
https://www.csmonitor.com/World/Middle-East/2012/1027/Entrepreneur-tries-to-get-Yemenis-
buzzing-about-coffee-not-qat (site visited at 29/12/2019)

118
 Figure 48 Qal al Qaat drive in counties of Haraaz Province in Yemen.

5.7 Promotion of Arts and Architecture in Relation with Qur’an

Qur’an is a miracle of Allah Almighty and a book benefitting all of the mankind. It
does not only provoke contemplation but also help to visualize deep concepts in a
very easy manner by narrating parables. In one of its sections, Qur’an literally
picturizes the concept of revelation in a very comprehensive manner; it says:

‫أنزل من السماء ماء فسالت اودية بقدرها فاحتمل السيل زبدا رابيا ومما يوقدون عليه يف النار ابتغاء حلية أو متاع‬
‫زبد مثله كذلك يضرب اهلل احلق والباطل فاما الزبد فيذهب جفاء واما ما ينفع الناس فيمكث يف االرض كذلك‬
158
‫يضرب اهلل االمثال‬

(He sends down water from the skies, and the channels flow, each according
to its measure: But the torrent bears away to foam that mounts up to the
surface. Even so, from that (ore) which they heat in the fire, to make
ornaments or utensils therewith, there is a scum likewise. Thus doth Allah
(by parables) show forth Truth and Vanity. For the scum disappears like forth
cast out; while that which is for the good of mankind remains on the earth.
Thus doth Allah set forth parables.)

As a result, the Qur’an did not only enhance the awareness and literacy amongst
humans but it also was a driving force behind developing many skills and techniques
contributing in the development of many fields in Arts and Sciences and laying the

158
Al- Quran, [13:17]

119
basis for Islamic Arts and architecture. Qur’anic verses and Islamic concepts therein
formed the foundation for many Islamic structural designs. The art of calligraphy in
different styles and fonts also matured because of Qur’anic learning.

The increasing practice of Qur’anic memorization and learning in Dawoodi Bohra

Community had a directly proportional impact in its developing a taste for Qur’anic
Arts in its various forms.

As discussed earlier in this thesis, Syedna Mohammad Burhanuddin, the spiritual

leader of the community endowed great efforts in identifying and restoring the
Qur’anic verses which once adorned the Jameas or Masajid dating back to Fatimid
Empire in Egypt. One of the incidences has already been reported in this thesis in
which the restoration of complete version of the Qur’anic verse on a number of grilles
in Al Jamea al Anwar was carried out keenly based on the fragments which were
found. 159 Similar restoration was painstakingly carried out by Syedna Mohammad
Burhanuddin of the verse written in the Lauhat Tareekhiyah (Historical Tablet) of the
Jamea’.160

5.8 Inscription of Qur’anic verses in Dawoodi Bohra Architecture

The Dawoodi Bohras have grown a fondness and culture of adorning and beautifying
their buildings – both religious and non-religious with related verses of Qur’an. This
thesis has already showed a glimpse of how the buildings in Mahad al-Zahra have
been adorned with various Qur’anic verses related to the Magnificence of Qur’an and
the importance of Qur’anic memorization and learning.

Similarly, a plethora of Qur’anic verses can be heavily noticed in many of the Masjids
and centers of Dawoodi Bohras. They have also carried out the Qur’anic calligraphy
at various Zareehs and shrines of prominent Islamic personalities which were built
and renovated by them.

Complementing the Qur’anic inscriptions, the Qur’anic concepts have been embodied
in various Dawoodi Bohra structures too. Various examples have been mentioned of it
from the Mahad al-Zahra building existing in four campuses of Aljamea-tus-Saifiyah.
Similar Qur’anic concepts have been exemplified at other vicinities of Dawoodi
Bohra Community too.

159
Syedna Aali Qadar Mufaddal Saifuddin, Risalah Ramadaniyah 1436. Shukro Ne’ame As’haab al
Barakaat (1436), Aljamea-tus-Saifiyah Publications, Mumbai, p. 846.
160
Ibid.

120
5.9 Qur’anic Calligraphy
The golden engravings of the entire Qur’an in Raudat Tahera, mentioned earlier in
the thesis, is also a classic example of Dawoodi Bohras devotion for Qur’an and its
skills related to it.

5.9.1 Funoon al Qur’an al Kareem

As its name suggests, this department of Aljamea-tus-Saifiyah has been established

for arts and crafts related to Qur’an. from undertaking the calligraphic and artworks
for different architectural projects and preparation of international events on Qur’anic
themes, Funoon al Qur’an al Kareem portfolio include the promotion of Qur’an
through the tool of arts and crafts.

Some small scale awareness activities are also a part of the daily schedule of the
department associating arts to Hifzul Qur’an activity. It does not only make the
activity lively but also tend to foster the love of art in the students.

121
 Figure 49 Qur’anic Arts awareness activities by Funoon al Qur’an
5.9.2 Anwaar al Funoon – The Radiant Arts

It is a special platform established under the umbrella of the department of Funoon al

Qur’an al Kareem to showcase and develop calligraphy and Fine Arts in the
community. Exhibitions are held by Anwaar al Funoon all the year round on different
occasions for the artists and calligraphers of the community to present their skills in
Qur’anic Islamic Arts. Similarly, the artists are also facilitated to organize Art
exhibitions at international level. For instance, on 20th July 2019, an Islamic
calligraphy exhibition titled “‫( ”ملتقى القلوب والفنون‬a gathering of Hearts and Crafts) was
held at Doha’s Katara cultural village featuring dozens of art works by Dawoodi
Bohra artists.

Figure 50 Some of the Calligraphic Artworks by Dawoodi Bohras exhibited at Doha

exhibition of “Multaqal Qulub wal Funoon” 2019.

It displayed examples of how Qur’anic calligraphy is preserved and practiced in the

community and how Qur’anic concepts are manifested therein. The visitors also had
an opportunity to witness the artists’ live demonstrations at the exhibition allowing
them to live the art themselves firsthand and developing a taste for it.

122
 Figure 51 Live performance of a calligrapher.
5.9.3 Janah al-Tarannum bil Qur’an al-Kareem

The Janah al-Tarannum bil Qur’an al-Kareem is a department of Mahad al-Zahra

responsible for enhancing the skills and knowledge of Qur’anic recitation and
produces the audio content in the praise of the Almighty and His beloved through the
medium of Saut al Iman. A separate facility have also been made available at the
main centers of Mahad al-Zahra provided with the acoustic properties appropriate for
the recitation of Holy Qur’an and other vernacular poetry.

Janah teaches the students how to apply the art and elements of melody and harmony,
rhythm and articulation, dynamics and the sonic qualities of timbre and texture in the
recitation of Qur’an.

Through these musical and melodic endeavors, Janah seeks to foster warm-
heartedness, humility and humbleness to nurture an inclination to embrace divine
directives and refrain from prohibition, repentance from sins and orientating one’s self
towards the Almighty.

123
5.10 Symbolic selection of Qur’anic verses Isopsephically identical
for each Hijrical Year
5.10.1 The Abjad Numerical

In the Abjad numerical system, each 28 letters of the Arabic alphabets are assigned
unique numerical values. For instance, the alphabet Alif represents one and Baa
represents two. Following words are generated by the conglomeration of the letters in
sequence of their numerical values: ‫ ابجد هوز حطي كلمن سعفص قرشت ثخذ ضظغ‬.

The Abjad Alphabets have long been used in Arabic language for the purpose of
numerical representations and historical documentations. It has been reported by Syed
Ibrahim Saify that when the Indian city of Surat was chosen as the center for the
Dawoodi Bohras, Syedna Yusuf Najmuddin, the 42nd Dai of the community,
developed housing schemes for the accommodation of the community. A poem was
authored by Syedna to commemorate the event which read:

‫بثغ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــر امليـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــامن ضـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــاحكة‬ ‫مباني ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــك يوس ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــف س ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــامكة‬
‫ج ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـواهر علي ـ ـ ـ ـ ـ ـ ـ ـ ـ ــاك س ـ ـ ـ ـ ـ ـ ـ ـ ـ ــالكة‬ ‫ك ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــان بعلي ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــاء أركاهن ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ـ ــا‬
868
8021"‫"دي ا ااارم ااا ااذم م اركاا ااة‬ ‫فحـ ـ ـ ـ ـ ـ ـ ـ ــق لـ ـ ـ ـ ـ ـ ـ ـ ــك القـ ـ ـ ـ ـ ـ ـ ـ ــول يف عامهـ ـ ـ ـ ـ ـ ـ ـ ــا‬

The last line of the poem “‫(”ديارم اذم م اركة‬these of my homes are blessed) equals to
1208 according to Abjad numerical and thus indicates to the year 1208 in which the
scheme was established.

Similar use is evident in the elegy of Syedna Abdul Tayyab Zakiuddin by Syedi
Abdul Qadir Hakimuddin in the year 1110H in which the words “‫ ”ضر على‬records his
year of the demise. 162

The community has expanded great efforts in ensuring that Qur’an remains at the
heart of even the minute aspects of their lives. Thus it has been a tradition in Dawoodi
Bohra Community of choosing a Qur’anic verse for each Hijrical year whose numeric
Abjad value match to the numerical of that particular year. Sometimes the whole
verse is selected matching the numerical Abjad values while at other times a phrase
from a particular verse is selected only. These Qur’anic verses serve symbolic
significance for the year for which it is chosen thereby. The verse usually gets
displayed as a central part of decoration for the event of Ashara Mubarakah163 every

161
Syed Qutub bin Suleimanji, Muntaza al-Akhbaar Volume 2, Aljamea-tus-Saifiyah Publications,
1431H, p. 153.
162
Ibid.
163
Ashara Mubaraka refer to the 10 congregations of Dawoodi Bohras held in the 9 days of Moharram
al Haram (from 2nd to 10th Moharram) to commemorate the martyrdom of Imam Husain in Karbala.

124
‫‪year, written in calligraphic writing and adorned with gold and silver. At instances,‬‬
‫‪these yearly verses get discussed in the sermons commencing therein.‬‬

‫‪Table 7 The list of the verses selected annually‬‬

‫‪Year‬‬ ‫‪Isopsephically matched yearly Qur’anic verses‬‬
‫‪1403‬‬ ‫واقيموا وجوهكم عند كل مسجد وادعوه خملصني له ال ّدين‬
‫‪1404‬‬ ‫حنن اوليائكم يف احليوة الدنيا ويف االخرة‬
‫‪1405‬‬ ‫سنريهم آياتنا يف اآلفاق ويف انفسهم حىت يتبني هلم انه احلق‬
‫‪1406‬‬ ‫كما أرسلنا فيكم رسوال منكم يتلو عليكم آياتنا ويزكيكم ويعلمكم الكتاب واحلكمة ويعلمكم ما مل‬
‫تكونوا تعلمون (‪)151‬‬
‫‪1407‬‬ ‫هو الذي جعل الشمس ضياء والقمر نورا وقدره منازل لتعلموا عدد السنني واحلساب‬
‫‪1408‬‬ ‫إن اهلل حيب التوابني وحيب املتطهرين‬
‫‪1409‬‬ ‫إن اهلل مع الذين اتقوا والذين هم حمسنون (‪)128‬‬
‫‪1410‬‬ ‫اهلل نور السماوات واالرض مثل نوره كمشكاة فيها مصباح املصباح يف زجاجة الزجاجة كاهنا كوكب‬
‫دري يوقد من شجرة مباركة زيتونة ال شرقية وال غربية يكاد زيتها يضيء ولو مل متسسه نار نور على‬
‫نور يهدي اهلل لنوره من يشاء‬
‫‪1411‬‬ ‫تعرف يف وجوههم نضرة النعيم (‪)24‬‬
‫‪1412‬‬ ‫اتل ما اوحي اليك من الكتاب واقم الصالة إن الصالة تنهى عن الفحشاء واملنكر ولذكر اهلل اكرب‬
‫واهلل يعلم ما تصنعون (‪)45‬‬
‫‪1413‬‬ ‫فإذا قضيتم الصالة فاذكروا اهلل قياما وقعودا وعلى جنوبكم فإذا اطماننتم فاقيموا الصالة إن الصالة‬
‫كانت على املؤمنني كتابا موقوتا (‪)103‬‬
‫‪1414‬‬ ‫يف بيوت اذن اهلل أن ترفع ويذكر فيها امسه يسبح له فيها بالغدو واآلصال‬
‫‪1415‬‬ ‫فادعوا اهلل خملصني له الدين ولو كره الكافرون (‪ )14‬رفيع الدرجات ذو العرش يلقي الروح من امره‬
‫على من يشاء من عباده‬
‫‪1416‬‬ ‫إن رمحت اهلل قريب من احملسنني‬
‫‪1417‬‬ ‫فانظر إىل آثار رمحة اهلل كيف حييي االرض بعد موهتا إن ذلك حمليي املوتى وهو على كل شيء قدير‬
‫(‪)50‬‬

‫‪The Bohras attend these sermons in all parts of the world.‬‬

‫‪125‬‬
‫‪1418‬‬ ‫وقالوا حسبنا اهلل سيؤتينا اهلل من فضله ورسوله انا إىل اهلل راغبون‬
‫‪1419‬‬ ‫وما منا إال له مقام معلوم (‪ )164‬وانا لنحن الصافون (‪ )165‬وانا لنحن املسبحون (‪)166‬‬
‫‪1420‬‬ ‫إن اصحاب اجلنة اليوم يف شغل فاكهون (‪ )55‬هم وازواجهم يف ظالل على االرائك متكئون (‪)56‬‬
‫هلم فيها فاكهة وهلم ما يدعون (‪ )57‬سالم قوال من رب رحيم (‪)58‬‬
‫‪1421‬‬ ‫ومن يطع اهلل والرسول فأولئك مع الذين انعم اهلل عليهم من النبيني والصديقني والشهداء والصاحلني‬
‫وحسن أولئك رفيقا (‪ )69‬ذلك الفضل من اهلل وكفى باهلل عليما (‪)70‬‬
‫‪1422‬‬ ‫هلل املشرق واملغرب يهدي من يشاء إىل صراط مستقيم‬
‫‪1423‬‬ ‫لقد رضي اهلل عن املؤمنني اذ يبايعونك حتت الشجرة فعلم ما يف قلوهبم فأنزل السكينة عليهم واثاهبم‬
‫فتحا قريبا (‪)18‬‬
‫‪1424‬‬ ‫ووهبنا له اهله ومثلهم معهم رمحة منا وذكرى الويل االلباب (‪)43‬‬
‫‪1425‬‬ ‫إن اصحاب اجلنة اليوم يف شغل فاكهون (‪ )55‬هم وازواجهم يف ظالل على االرائك متكئون (‪)56‬‬
‫هلم فيها فاكهة وهلم ما يدعون (‪ )57‬سالم قوال من رب رحيم (‪)58‬‬
‫‪1426‬‬ ‫وبشر املؤمنني بان هلم من اهلل فضال كبريا (‪)47‬‬
‫‪1427‬‬ ‫تبارك اسم ربك ذي اجلالل واالكرام (‪)78‬‬
‫‪1428‬‬ ‫واهلل يدعو إىل دار السالم ويهدي من يشاء إىل صراط مستقيم (‪)25‬‬
‫‪1429‬‬ ‫الذين قال هلم الناس إن الناس قد مجعوا لكم فاخشوهم فزادهم إميانا وقالوا حسبنا اهلل ونعم الوكيل‬
‫(‪ )173‬فانقلبوا بنعمة من اهلل وفضل مل ميسسهم سوء واتبعوا رضوان اهلل واهلل ذو فضل عظيم (‪)174‬‬
‫‪1430‬‬ ‫هذا ذكر وان للمتقني حلسن مآب (‪ )49‬جنات عدن مفتحة هلم االبواب (‪ )50‬متكئني فيها يدعون‬
‫فيها بفاكهة كثرية وشراب (‪ )51‬وعندهم قاصرات الطرف اتراب (‪ )52‬هذا ما توعدون ليوم احلساب‬
‫(‪ )53‬إن هذا لرزقنا ما له من نفاد (‪)54‬‬
‫‪1431‬‬ ‫القاعدون من املؤمنني غري أويل الضرر واجملاهدون يف سبيل اهلل بامواهلم وانفسهم فضل اهلل اجملاهدين‬
‫بامواهلم وانفسهم على القاعدين درجة وكال وعد اهلل احلسىن وفضل اهلل اجملاهدين على القاعدين اجرا‬
‫عظيما (‪)95‬‬
‫‪1432‬‬ ‫وانك لتلقى القرآن من لدن حكيم عليم (‪)6‬‬
‫‪1433‬‬ ‫الذين آمنوا وهاجروا وجاهدوا يف سبيل اهلل بامواهلم وانفسهم اعظم درجة عند اهلل واولئك هم الفائزون‬
‫(‪ )20‬يبشرهم رهبم برمحة منه ورضوان وجنات هلم فيها نعيم مقيم (‪)21‬‬
‫‪1434‬‬ ‫قل إن ريب يبسط الرزق ملن يشاء ويقدر‬

‫‪126‬‬
 ‫‪1435‬‬ ‫جنات عدن يدخلوهنا ومن صلح من آبائهم وازواجهم وذرياهتم واملالئكة يدخلون عليهم من كل باب‬
‫(‪ )23‬سالم عليكم مبا صربمت فنعم عقىب الدار (‪)24‬‬
‫‪1436‬‬ ‫ومن اراد اآلخرة وسعى هلا سعيها وهو مؤمن فاولئك كان سعيهم مشكورا (‪)19‬‬
‫‪1437‬‬ ‫فان تولوا فقل حسيب اهلل ال اله إال هو عليه توكلت وهو رب العرش العظيم (‪)129‬‬
‫‪1438‬‬ ‫قيل يا نوح اهبط بسالم منا وبركات عليك وعلى امم ممن معك‬
‫‪1439‬‬ ‫والذين ميسكون بالكتاب واقاموا الصالة انا ال نضيع اجر املصلحني (‪)170‬‬
‫‪1440‬‬ ‫ولقد آتيناك سبعا من املثاين والقرآن العظيم (‪)87‬‬
‫‪1441‬‬ ‫إن الذين آمنوا والذين هادوا والصابئون والنصارى من آمن باهلل واليوم اآلخر "وعمل صاحلا فال خوف‬
‫عليهم وال هم حيزنون" (‪)69‬‬

‫‪Figure 52 Right: Centrality of Qur’anic verse in the theme of Ashara Mubarak 1439H‬‬
‫والذين يمسكون “ ‪Embellishment, Karachi, Pakistan. The phrase from the Qur’anic verse‬‬
‫‪” equaling to 1439 according to Abjad calculations. Left: A motif created from‬بالكتاب‬
‫‪the decoration for publications.‬‬

‫‪127‬‬
Figure 53 The Phrase ‫ والقرآن العظيم‬from the Qur’anic verse equaling to 1440 according
to Abjad calculations in the central theme of the event in Indore, India.

The decorated motifs of the verses that are selected for the year are also replicated on
the cover pages of various Dawoodi Bohra publications indicating the year of
publishing. It also serves as a reminder of the centrality of Qur’an in all of the
activities of Dawoodi Bohra Community. Some of the front pages of publications of
various disciplines have been provided below for the reference:

128
 Figure 54 Front pages of some of the publications of Dawoodi Bohra

An anthem was composed by Syedna Mufaddal Saifuddin for Aligarh Muslim

University as its chancellor in the year 1437H. The anthem revolved around the theme
of the verse “ ‫”علم االنسان ما لم يعلم‬, the verse was embedded in an Abjad name of the
anthem identical with the year of its composition : “"‫”خزينة معاني "علم االنسان ما لم يعلم‬.164
It indicates that the usage of Qur’anic verses by the virtue of its Abjad numerical
extend beyond the selection of the verses identical with the years.

164
Syedna Aali Qadar Mufaddal Saifuddin, Khazeenat o Ma’ani ‘Allamal Insaana Ma Lam Ya’lam’,
1437, Aljamea-tus-Saifiyah Publications, Mumbai, 1437, cover page.

129
 Figure 55 The cover page of the anthem: Khazeenat o Ma’ani “Allamal Insaana Ma
Lam Ya’lam” 1437H.

5.11 Religious and Social Upliftment through Qur’an

The Qur’an was revealed by Allah as the most absolute, complete and universal
guidance for the whole of mankind. Allah has said in this regard:

165
‫إن هذا القرآن يهدي لليت هي اقوم‬

(Verily this Qur'an doth guide to that which is most right (or stable))

The Qur’an called upon unity, justice, freedom and literacy engulfed in the faith in
Allah which tended to shape the human civilization. Reminding the humankind of
their Covenant with Allah and the reason for their existence resulted in their spiritual
transformation. The lofty values and principles helped humans in their pursuit of
social upliftment. That role of Qur’an was accurately described by Imam Ali in the
following words:

“The Book of God, in it is the record of what was before you, the judgment
of what is among you, and the prophecies of what will come after you. It is
conclusive, not a case for levity. Whoever is a tyrant and ignores the Qur’an
will be destroyed by God. Whoever seeks guidance from other than it will be
misguided. The Qur’an is the unbreakable bond of connection with God; it is
the remembrance full of wisdom and the straight path. The Qur’an does not
become distorted by tongues, nor can it be deviated by caprices; it never dulls
from repeated study; scholars will always want more of it. The wonders of
the Qur’an are never ending. Whoever speaks from it will speak the truth,

165
Al-Quran, [17:9]

130
 whoever rules with it will be just, and whoever holds fast to it will be guided
to the straight path.”166

The essentiality of the temporal aspect was also paid great emphasize in the Qur’an
alongwith the religious and spiritual aspects. This is why one can note that the Qur’an
regularly mentions “Dunya” and “Akhirat” conjointly.

It has been true throughout the Islamic history that the ones who have adhered to
Qur’an have found “the world serving him, and the Jannah waiting eagerly to
welcome him, and the Malaaekah showering their blessings (Salaams) upon him”
(Syedna Al Moeyyad al Shirazi, Majalis Moayyadiyah, Majlis 12, Volume 1).

The Muslims were bestowed with immense power, influence and supremacy by the
virtue of Qur’an. Altaf Husain Hali, in his famous Sestina named “Madd-o Jazr e
Islam” has described the Qur’an as a formula of alchemy. He says:

“He (the Holy Prophet, peace be upon him) descended from Hira and came to
his people, bringing with him a formula of alchemy that turned the copper-
ore into pure gold and separated the noble from the base. The land of Arabia
that was immersed under ignorance since centuries was suddenly transformed
(into a territory of Knowledge and Light). The fleet had no longer to fear the
destructive waves, for the course of winds was entirely changed.”167

The Dawoodi Bohra Community, by the very grace and benevolence of Qur’an, also
experienced the transformation of their lives in both the spiritual and temporal
aspects. By the virtue of Qur’an, the community has greatly benefitted in their
religious, moral, social as well as in their educational, intellectual and economical
realms of life. A number of studies on these aspects of the Dawoodi Bohra
Community have pointed out to the upliftment of the community in these aspects
(Edwina Pio, 2010), (Electricwala, 2015), (Blank, 2001) etc.

5.11.1 A transformation of a Dawoodi Bohra household by Qur’an: An interview of a

police personnel transformed by his son’s memorization of Qur’an

a member of the community named Zulfaqar Husain was interviewed to identify the
magnitude of change that Hifzul Qur’an by his son, Burhanuddin had brought in his
social and religious life. a personnel of Counter Terrorism Department (CTD) of
Sindh Police, he was not able to dedicate much time to his family due to the burden of
his work prior to his son doing memorizing Qur’an. Moreover, his portfolio meant
that he had to sometimes carry out morally impermissible tasks on his duty which

166
Imam Ali AS, Nahjul Balagha: Peak of Eloquence, (7th Edition), Sayyid al-Sharif ar-Radi
(Compiler) trans. Mohammad Askari Jafery, Saying 434, Bombay: Iman Foundation, 1989, p. 506.
167
Hali, Altaf Husain, Musaddas-e-Madd-o Jazr e Islam.

131
reflected on the environment of his home. By his son becoming a Hafiz, he
experienced a huge positive change not only on the atmosphere of his home but also
on his duty. His responsibilities as a police personnel were now carried out with
peace. He reflected that by the virtue of Qur’an, punctuality in the prayers was also
observed, especially at morning prayers. The ambience of faith and Iman prevailed in
his home by the benevolence of Qur’an. Zulfaqar Bhai recalled that he was actually
experiencing firsthand what Syedna Mohammad Burhanuddin had envisioned: living
a life in the light of Wahy. The coarseness of his speech was supplanted with
politeness in his tone with amiable words. By the virtue of his son’s Hifz, he also
gained a good repute in the circle of the community and his profession.

It was a manifestation of what Imam Ali Zainulabedin had sought in his supplications:

O Allah, make Al-Qur’an a means to attain the choicest position in the abode
of magnanimity, a ladder to reach the place of security, …O Allah, make
Qur’an our companion in the darkness of night and a protector from the
temptations of Satan, and a restraint on our feet from walking to the places of
sin, and a restraint on our limbs from committing sins. O Allah, ensure
through the Qur’an the cleanliness of our exteriors and wash away the
impurities of our hearts and clothe us in the apparel of immunity from the
awful terrors of the Day of Resurrection.168

168
Imam Ali Zainulabedin, Sahifa Sajjadiyah, (translated by Syedna Mohammad Burhanuddin in “A
Speech on Quran in the World Of Islam Festival”, 1976.

132
 6 Efforts of Dawoodi Bohras in the Promotion of Formal
Education
Based upon the teachings of Quran, education is the foundation of the Islam and has
played a pivotal role in the establishment and prosperity of Islamic civilization since
the advent of Islam. Its importance is evident by the fact that the first and foremost
revelation in the Quran discusses the education of mankind by the Allah Almighty.
Allah states:

)5( ‫) علم االنسان ما لم يعلم‬4( ‫) الذي علم بالقلم‬6( ‫اقرا وربك االكرم‬

“Recite, and your Lord is the most Generous - Who taught by the pen - Taught man
that which he knew not.”

The Prophet laid great emphasize on education by his words and acts. The Prophet
says:

‫ طلب العلم فريضة على كل مسلم ومسلمة‬169

Seeking knowledge is obligatory and must on each Muslim man and woman.

Based upon these principles defined by Quran and Islam, Dawoodi Bohras
have laid significant emphasize for the promotion of education within and
without the community. In their endeavor for the cause of education, the
community follows what has been defined by the Ikhwan al Safa in the
following words:

‫" واعلم ايها االخ انا ال نعادي علما من العلوم وال نتعصب على مذهب من املذاهب‬
‫وال هنجر كتابا من كتب احلكماء والفالسفة مما وضعوه والفوه يف فنون العلم وما‬
170
"‫استخرجوه بعقوهلم وتفصحهم من لطيف املعاين‬

“We do not discriminate against any knowledge or any faith. And we do not
hesitate to benefit from the fields of various sciences and arts comprised in
the books authored by various philosophers and scientists.

Thus, pursuing education in its various fields without discrimination while

169
Syedna al-Qadi al-Nu’man, Da’aim al Islam Vol. 1, Aljamea-tus-Saifiyah Publications, Mumbai,
2017, page 89.
170
Imam Ahmad al-Mastur, Ikhwan-al-Safa:Epistles on the Philosophical Sciences, Lebanon: Oxford
University Press, 2013, p. 300.

133
remaining committed to Quran has been a defining principle for the
community in their endeavors of its promotion of education.

Similarly, it has been the emphasize in the community that regardless of the
field chosen for education, the Islamic culture should remain intact. It is also a
widely prevalent concept in the community that the responsibility of parents
for the education and upbringing of their children outreaches beyond the one
of teachers and educators. smb has said in this regard in one of his poetic
verses:

171
‫وتربية االوالد فرض عليهم * فال يوقعوهم يف هوى الورطات‬

And the upbringing of children is obligatory upon them; they should not steer
them towards predicament [by acting carelessly in this matter].

Bearing these mentalities, community has contributed significantly for the

causes of learning and remained dedicated towards the betterment of human
experience through education.

6.1 Balance between ‘Deeni’ (Islamic religious) education and

temporal education

‫ فإن نظره‬،‫ وحتقق أمر الناموس‬،‫ وعرف أحكام الدين‬،‫"فأما من قد تعلم علم الشريعة‬
ً‫ ويف أمر املعاد استبصارا‬،ً‫يف علم الفلسفة ال يضره بل يزيده يف علم الدين حتققا‬
‫ وإىل اهلل‬،‫ ويف اآلخرة رغبة‬،ً‫ وإليها اشتياقا‬،ً‫وبثواب اآلخرة وبالعقاب الشديد يقينا‬
‫~ اخوان الصفا‬ "‫تعاىل قربة‬

In the Prophet Mohammad’s (PBUH) statement for the obligation of seeking

knowledge, one could note that the Prophet’s statement defines the
precondition of being a Muslim. It is a Muslim for whom seeking education
has been deemed necessary according the Prophetic tradition. This guides us
that the pursuit of education should be directed in such a way it doesn’t alter
one’s Islamic beliefs and principles; rather it should result in confirming and
strengthening it. This concept was reflected in one of the counsels of Syedna
Mohammad Burhanuddin:

171
Syedna Mohammad Burhanuddin, Poetic Supplication in Shehre Ramadan: “ ‫اشعة مناجاة ايام سنة‬
‫”الخمسين‬, 1434 H, Aljamea-tus-Saifiyah Publication, Verse 35.

134
‫" وعليكم بطلب العلم الذي امر رسول اهلل صلع بطلبه بقوله طلب العلم فريضة على كل مسلم‬
‫ومسلمة* وذلك طلب العلم بانواعها وافانينها من املنطلق االسالمي فانه يؤدي اىل معرفة عظمة اهلل‬
172
"*‫سبحانه وجيعلكم على يقني كامل يف دينكم وعقيدة حمكمة‬

(Knowledge should be obligatorily sought as per the directives of the Prophet

Mohammad in which he says: ‘Seeking knowledge is obligatory in each
Muslim man and woman. The pursuit of Ilm in relation of the pursuer being a
Muslim entails that the knowledge of all of the various fields of education
must be sought with the Islamic perspective. This will result in ones
enhanced realization of Allah’s omnipotence and in firm belief in Deen [of
Islam)

In his speech at one of the convocations of Aligarh Muslim University,

Syedna Mufaddal Saifuddin elucidated the fundamentality of adhering to
Islamic principles for a Muslim in seeking education. He also explained what
should be the basic underlying desired outcome for a Muslim in his pursuit of
education. Taking note of the beginning of Surah Alaq with the words
‘read’and its ending with the directives to prostrate before Allah, he said:

From among the words of glorification found in the Quranic Chapter of al-
’Alaq (The Clot), the verse “He taught man that which he knew not” is a
priceless pearl. The chapter begins with the divine command directed to the
Prophet Mohammed, the founder of the Islamic faith - Allah’s salaams and
blessings upon him and his progeny - ‘Read’. Reading begins “in the name of
Allah, the Most Merciful, the Most Compassionate”. All knowledge and
wisdom is derived from the words “read in the name of your Lord”. On
further contemplation we find that this chapter culminates with the phrase,
“prostrate [before the Creator] and bring yourself closer [to Him].” In this
way, Allah having commenced man’s instruction with ‘read’ raises him to the
ultimate station of ‘prostrate and draw near’. In doing so, He has revealed to
man the ultimate purpose behind his acquisition of knowledge and
understanding.

Based on these principle in seeking education, the community in its pursuit of

education without discrimination of any of its fields has invested its efforts
that all of the education should be in line with its Islamic standpoint. Time and
again, Syedna Mohammad Burhanuddin directed the community towards
seeking education in its numerous and diversified fields based on ‘Muntalaq
Islami’. At one instance he says:

172
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah, 1407 H. p. 6.

135
‫"وربوا بالرتبية الدينية بن ني وبنات من اوالدكم* وليستفيدوا منها وليتقدموا يف حتصيل العلوم يف مجيع‬
173
" * ‫دراساهتا من "املنطلق االسالمي" ناشطني‬

Regarding the upbringing of children, he urged that all of the education should
be carried out in accordance with the Islamic perspective. reiterating the very
counsel, he said addressing the community members living in Tananarive,
Madagascar:

‫" واوضحت ما جيب يف امر الرتبية والتثقيف على كل من يقوم مبسؤلية تعليم اوالد املؤمنني* من التهيؤ‬
‫واالستعداد يف معرفة املنطلق االسالمي يف مجيع دراساهتم حىت يسريوا يف التعليم على املنهج‬
174
"*‫املستبني‬

(Everyone responsible for the upbringing of community children must be

prepared to teach them in accordance of Islamic standpoint in any fields of
education they would pursue by the virtue of which they will be able to tread
on the correct path of education)

These counsels helped the community to define that while seeking formal
education, the concepts in which Islamic beliefs are hindered should be
studied when necessary with caution and should not in any ways alter ones
commitment towards his religious values and beliefs.

Moreover, as discussed in the thesis earlier, efforts have been made for
studying the relation of various scientific concepts with Quran in the syllabus
books of exact sciences in Aljamea-tus-Saifiyah (refer: Perception in the Light
of the Divine revelation – An example of “Uloom Kauniyah” )

As mentioned earlier in this thesis, Quranic and Islamic principles have

remained the crux of educational pursuits within the community. This is why
the community believes and observes in strong balance between Islamic
education and the secular/ temporal one. It should be noted that the distinction
between the two exists only in reference with the formative educational
settings. At conceptual level in contrast, no such distinction and bias is present
and both the fields are believed to be homogeneous in nature emerging from
one source.

173
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah, 1417H. p. 14.
174
Ibid. p. 40.

136
Considering the formative part of educational pursuit, efforts are deployed
within the community to ensure that education in both of the fields are duly
pursued. While counseling and financial assistance are provided for the
students of secular subjects in educational institutions for the purpose inside
and outside the community, institutions, facilities and Madrasahs have also
established for Islamic education as well. This will be elucidated in details in
this dissertation under separate headings of this chapter.

6.2 Defining Education and Meaningful Learning Outcomes

In its pursuit and promotion of education, the community has remained aware
of the fact that education can only be beneficial if pursued meaningfully and
purposefully. Erroneous understanding of its concepts can lead to not only
waste of valuable resources deployed for the purpose but also results in
irreparable damages to individuals and society at large. This is the reason that
its leadership have always strived foremostly to define the true meaning of
education which has to be sought keeping the goals to be achieved through its
means. It has also guided the community on various occasions towords the
proper way of seeking it in the way that it does not merely remain a matter of
seeking a degree and does not derail the student from the path of education
itself.

Syedna Mohammad Burhanuddin, the 52nd incumbent of the community

warned the community not to fall in the common slippery slopes while seeking
the education. He urged the students to judge the type of education sought
based on its outcomes and the skills intended to be acquired through it
resulting in his own betterment as well as of the society. If a certain skill is
serving well for an individual for both earning his livelihood and his personal
development, seeking a degree should be considered secondary. At times, it
imposes extra burden and engages in unproductiveness and wastefulness of
resources.175

In the light of the verse “he taught the man that which he knew not” Syedna
Mufaddal Saifuddin defined the educational process reflected in Quran in the
following words:

Respected members of the audience, contemplate the meanings of this verse,

“He taught man that which he knew not”. By saying, “He taught man”, Allah

175
Syedna Mohammad Burhanuddin, Excerpts of Ashara Sermons, Day 8, 1424H, Aljamea-tus-
Saifiyah Publications, Mumbai.

137
 TA has illuminated the purpose of education and instruction; of learning and
teaching. An objective, which if realized lends man the highest form of
humanity. The blessed words “that which he knew not” are uniquely vast in
their connotations. If man contemplates his state at birth; each newborn
comes into this world bereft of all knowledge. Under the care of his parents
and teachers, this human child grows and develops. As he continues to grow,
due to the noble qualities of the intellect and speech, he is able to progress
through the stages of development. The intellect and the faculty of speech are
Allah’s blessing upon mankind, whose importance is realised from [the
Quranic verse], “then on that day (Judgement Day) you shall most certainly
be questioned over these blessings”. He realizes that through these blessings,
he should strive to earn the attributes that make a man a human being and
thereby fulfill the purpose and ultimate aim in his creation.

The divine words that “He taught man that which he knew not” illustrate, for
both the teacher and the student, the true path of education and the essence of
learning. It gives rise to an understanding of the responsibilities they jointly
shoulder along with the realization of the importance of empathy and
integrity in the learning process.176

Elucidating the role of institutions of higher education, Syedna outlined that

they serve as the heart and mind of our society. He further explained that:

“I have used the terms heart and mind intentionally, for generally people
assume that the role of a university is limited to intellectual development.
However, I believe that the refinement of the heart and soul is a far more
important element of a university’s mandate”. 177

Education in these Universities with all of its branches and faculties, he

expressed, should function towards one common goal, in that they inculcate in
us a sense of humanity and compassion for our fellow beings. All Creation is
interlinked and dependent on each other as seen in the design and structure of
this universe. Likewise, the various academic faculties are interwoven with
each other, by virtue of which the resources required to strengthen the
foundation and structures of humanity are made available.

It is my wish that all students of this university, both male and female, make
this philosophy an integral part of their lives: May all branches and faculties of
this university function towards one common goal, in that they inculcate in us

176
Syedna Mufaddal Saifuddin. (2016). A speech as a chancellor at the 63 rd annual convocation of
Aligarh Muslim University , Aligarh, India, 27 February 2016, A Distinguished Legacy of Knowledge,
Aljamea-tus-Saifiyah Publications, 2018, pp. 66-80.

177
Ibid.

138
a sense of humanity and compassion for our fellow beings. All Creation is
interlinked and dependent on each other as seen in the design and structure of
this universe. Likewise, the various academic faculties are interwoven with
each other, by virtue of which the resources required to strengthen the
foundation and structures of humanity are made available.178

6.3 Efforts to promote literacy within the community

Education is the right of every human being and an obligation for a Muslim.
Keeping this in mind, Dawoodi Bohra Community ensures that each
individual of the community receives quality education both temporal and
religious. Whereas the wide range of affairs of the community are divided
under 12 separate departments, the Umoor Talimiyah (Dept. of Educaitonal
Affairs) of it supervises all the educational undertakings of the community.

Various organizations have been established within the community to achieve

the goal of achieving quality education. Some of them have been highlighted
here to get an idea of the structure for promoting education in the community.
The establishment purpose goals of these organizations and institutions will be
defined and the outcomes they have achieved in this regard will be discussed.

6.3.1 Aljamea-tus-Saifiyah

Aljamea-tus-Saifiyah was established around 200 years ago by the 43rd

incumbent of community, Syedna Abdeali Saifuddin in the year 1810. Initially
it was named Darse Saify but later, Syedna Taher Saifuddin, the 51st Dai,
changed it to Aljamea-tus-Saifiyah in 1960. It is the center of education in the
community and most of the other communal educational institutes run under
its umbrella. The focus of its education is on Islamic subjects such as Quran,
Fiqh, Arabic literature, Islamic sciences as well as Exact and social sciences.
The education continues for 11 years the last two of which are meant for

178

139
speciliazation in Islamic and Arabic sciences. This institution is the
manifestation of the philosophy of education in the community. 179

There are currently 4 branches of Aljamea-tus-Saifiyah. The academy has had

a campus in Surat, India for over two centuries with a sister campus
inaugurated at Karachi, Pakistan in 1404/1983. A third campus was
inaugurated in Nairobi in 1432/2011 with the official inauguration taking
place in 1438/2017. The latest campus in Mumbai, where classes commenced
in 1434/2013 in temporary settings, is under construction and awaits
completion in the near future.

The final degree of Aljamea-tus-Saifiyah, Al Faqih Al Jayyid, has been

recognized by the University of Karachi as Masters in Arabic and Islamic
Studies.

6.3.2 MSB Educational Institute

‫وهذه املدرسة مؤسسة على التعليم الديين مع تدريس مجيع العلوم مبنهجه توضح علما‬
*‫وعمال ما يف دين االسالم ودعوة االميان من املعامل واملناسك‬

‫ هـ‬1421 ‫~ الرسالة اليمنية‬

Established in 1405 H, MSB has currently 25 branches across the world 2 of

which are in Karachi. The vision of its establishment was defined by Syedna
Mohammad Burhanuddin himself during its inauguration in the following
words:

“Today I have inaugurated Al- Madrasat-us-Saifiya-tul-Burhaniyah; nay, in

other words, it is the commencement of an educational revival and I hope and

179
Syedna Mohammad Burhanuddin, Discourse delivered at commencement of Imtihan, 1402 H,
Aljamea-tus-Saifiyah Publications, p. 11.

140
 pray that this tree of knowledge blossoms and the beloved children of the
community members in this Madrasa, receive an upbringing which will be
high as well as unique and unprecedented. It must be unique in that it is
devoid of those unhealthy features which one encounters in other schools in
the world around us .The children of this educational institution must be
shielded against such vices and be under the very eyes of Islamic tenets and
be guided by its principles and by which these children can be brought up in
the rightful and exalted way”180

6.3.3 Daerat ut Tarbiyat e wat Taleem ‫دائرة التربية والتعليم‬

MSB educational institute consist of integrated syllabus consisting of

languages, sciences and humanities alongwith theological subjects and has
limited centers around the world as discussed above. To provide for the
theological education for the children on community elsewhere, Madrasahs
operate in each center of community under the department of Daerat ut
Tarbiyat e wat Taleem. The classes it these Madrasahs usually commence at
evening catering the learning of theological subjects for the students attending
regular classes at schools/colleges. The vision of this department of
upbringing and education is summed up in the words of Syedna Mohammad
Burhanuddin addressing faculty members of the department:

“The of Islamic religious education of the students should be prioritized here

at its topmost level. The knowledge here should not be imparted aiming for
the students merely to clear their exams; it should rather be inculcated within
them in such a way that it becomes a part of their lives. Alongwith the
learning, upbringing of a child on good values is also utmost important. My
father Syedna Taher Saifuddin has truly said [in one of his poetic counsels]
that “sow good so you shall reap good”. The Madrasah is the place where the
seeds of love should be sowed”181

Similarly, in one of his Risalah Yemeniyyah, he furthered the emphasis on this

by saying that educating the children is the utmost task delegated to the
teachers and it should be carried it out with affection and love. The following
are his words in this regard:

‫واثناء االمتحان السنوي تشرفت بالضيافة مجاعة املعلمني* وذلك الول مرة تشرفوا بالضيافة اشرتك فيها‬
‫القائمون خبدمة التعليم الذين اصبحوا يف سلك دائرة الرتبية والتعليم منسلكني* وخاطبتهم يف جملس‬

180
Syedna Mohammad Burhanuddin, Inaugral address at the inauguration ceremony of MSB, Nairobi
1405 H.
181
Syedna Mohammad Burhanuddin, An address to Madrasah teachers, 21 st Safar 1427 H.

141
‫الضيافة فقلت هلم ان التعليم هذا من واجيب وقد فوضته اليكم* فاوصيكم باالهتمام هبذه اخلدمة اجلليلة‬
‫منبتهني بكل ما جيب يف ذلك عليكم* وارشدهتم اىل ما يلزمهم يف تربية االوالد من االهتمام مع‬
‫االشفاق واحلنني* وان ال يغلظوا عليهم بالشدة وال يضربوهم بل يربوهم مشتفقني هبم كما اتى االمر يف‬
*182‫ذلك عن هداتنا االكرمني‬

The education provided in these institutions are further exemplified in the sermons
and works of Bohra leaders. The discourses disseminated on different occasions by
Syedna are considered an important part in education of Dawoodi Bohra
Community.183 Similarly, numerous epistles have been authored by Syednas which
are rather the concoction of theological and other various social subjects. 49 of them
were authored by Syedna Taher Saifuddin, the 51st Dai of Dawoodi Bohras. Syedna
Mohammad Burhanuddin and Syedna Mufaddal Saifuddin’s work have since being
added to the list of those works till date. 184

6.3.4 Al Irtifa ut Talimi (AIUT) – ‫االرتفاع التعليمي‬

The upliftment of the community is achieved through a number of initiatives topped

by the upliftment through providing quality education. AIUT is a platform where it is
ensured that all school going community children of ages 3-16 years get quality
education in whichever schools they are attending to. Surveys are conducted to
ascertain that none of the children are enrolled in substandard schools due to lack of
financial or logistical strains. Thus the main objective of this program is to counsel
the parents and children as well as providing them with adequate resources for
attending standard schools where they could attain quality education. This in long
term provides with economic and social stability for these children and their families
alike.

182
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah, 1417 H. p. 73.
183
Syedna Mohammad Burhanuddin, Excerpts of Ashara Sermons, 1426 H, Aljamea-tus-Saifiyah
Publications, p. 8.
184
Further reference about Risalah Ramadaniyah :

https://en.wikipedia.org/wiki/Risalah_Ramadaniyya

142
6.3.5 Mahad al-Hasanaat al-Burhaniyah (MHB) - ‫معهد الحسنات البرهانية‬

Learning is and should remain a lifelong activity to ascertain intellectual and social
stability for individuals. Talabulilm program under the umbrella of MHB provides a
platform to engage in various learning activities for individuals regardless of their
age. The participants could benefit from its wide variety of programs; online
counseling and discussion sessions, participation in online Aljamea-tus-Saifiyah
exams, discussions on Syedna’s discourses, activities for children, educational
exhibitions and various other learning modules are some of the range of programs
offered by MHB.185

6.4 Contribution of the community for the cause of education

outside the community
Dawoodi Bohras have contributed significantly for the cause of education by
establishing various institutes and learning centers for the purpose. Financial and
logistical contributions have been provided for government and non governmental
organizations alike. Only a few examples have been included to provide an insight of
these contributions.

6.4.1 Saifee foundation for Islamic Education - ‫المؤسسة السيفية للتعليم االسالمي‬

On the eve of the inauguration of Aljamea-tus-Saifiyah’s Karachi campus in 1404 H,

Syedna Mohammad Burhanuddin established “Saify Foundation for Islamic
Education” )‫(المؤسسة السيفية للتعليم االسالمي‬. Outlining its purpose and objectives he said
that it is established for the provision of resources and a platform for Islamic
education and to launch a system of Islamic baccalaureate in which education is
carried out on the basis of Islamic standpoint. Explaining the importance of this
foundation he elaborated that it was a high time for it to be established as the Muslim
Ummah was facing multiple challenges especially on the front of education. There

185
reference for additional information:

https://www.talabulilm.com/tlm/

143
were efforts to propagate ant-Islamic views and thus it was important to step up
efforts to safeguard the Islamic values and teachings by the means of education
itself.186

6.4.2 Department of Genetic, University of Karachi

The new building of Department of Genetic at University of Karachi was funded by

Syedna Mohammad Burhanuddin and inaugurated by him on 24th June 2004. At its
inauguration he reiterated his stance of pursuing by all means education that the
modern world has to offer, but to bear in mind that that which detracts from Islamic
thought and belief and effaces one’s identity will prove detrimental.

6.4.3 Burhani College of Arts and Commerce, Mumbai

Burhani College situated in Mumbai offers various courses of Arts and Commerce. It
was established by Syedna Taher Saifuddin in 1970.

6.4.4 Govt. Saifee Eide Zahabi Institute of Technology, Karachi

This institute was established on the eve of golden jubilee celebrations of Syedna
Taher Saifuddin in Karachi offering various learning oppurtunities in the field of
technology.

Dawoodi Bohras have also organized and taken active part in the discussions with
various communities for defining and promoting various aspects of education. For
instance, International Muslim Seminar held in 1976 at Colombo, Srilanka was
attended by Dr. Yusuf Najmuddin, the rector of Aljamea-tus-Saifiyah for the
discussion upon the way of education based on Islamic standpoint. During the
discussions, a paper entitled “Islamic Upbringing and its Spiritual and Conventional

186
Syedna Mohammad Burhanuddin, Risalah Yemeniyyah, 1404 H. p. 13.

144
Principles”187 was presented by him in that regard.

Celebrating the commencement of 15th century Hijrah, a similar seminar was held at
Colombo in 1980 for discussions upon the “nature of ‘Commitment to Islam’, its
facts, Horizons, Menifestations, Contest and Scope”. In this seminar, education was
again chosen as a focal point by Dr. Yusuf Najmuddin to explain that it was only
possible through the means of Islamic way of seeking education. A paper was
presented by him in this regard named: ‘Muslim’s Total Commitment to Islam
through a System of Islamic Education and Atmosphere’.

It was concluded by him that:

“In all fields of civilisaiton, scientific, philosophical, leterary and social, the
Muslim Ummah thrived and left a glorious example. When there was a
weakening of commitment to Islam or when there was a recession from the
Islamic way of Life insofar, as it related to the culture, ubringing and
education of Muslims, we witness a downfall.”188

Similarly, a seminar on the topic of “Implementation of Islamic Shariah in Pakistan”

in 1979 at Islamabad was attended by delegates of Dawoodi Bohras and ideas were
put forward by Dr. Yusuf Najmuddin focusing on Islamic Education through the
presentation of his paper on “Education and Upbringing in Islam”. He emphasized in
the introduction that the discussion will not be concised to just the education in
theological and religious entities of Shariah only but will outreach to the wider
concept of education in Islamic terms. He said in this regard:

187
Syedi Yusuf Bhaisaheb Najmuddin, ‘Islamic Upbringing and its Spiritual and Conventional
Principles’ Paper presented in a Conference of Islamic Education, Colombo, 1976..
188
Syedi Yusuf Bhaisaheb Najmuddin, ‘Muslim’s Total Commitment to Islam through a System of
Islamic Education and Atmosphere’ Paper presented in the Conference celebrating the commencement
of 15th century Hijrah on “Total Commitment to Islam”, Colombo, 1980.

145
 189

“We will discuss on the education without limiting its vast boundaries and
restricting its diversity; we will be discussing of the education explained in
this verse: ‘He taught the man what he knew not’. And finally, our
discussions will be on the various sciences and Arts in the light of its Islamic
standpoint and how we can offer a service to it.”

The speeches of Syedna Mufaddal Saifuddin in Aligarh Muslim University and

University of Karachi also focused on various aspects of education. They have been
already discussed earlier in this thesis.

189
Ibid. Education and Upbringing in Islam, Paper presented in the Conference of “Implementation of
Islamic Shariah in Pakistan”, Islamabad, 1979.

146
 7 Summary and Conclusion
7.1 Summary
This thesis has tried to study the Dawoodi Bohra Community in their pursuit of
Qur’anic studies. To provide a deep insight in the magnitude of Qur’anic learning and
memorization prevailing in the community various aspects within the community
were studied. The historical perspectives of the community were explored in the
introduction in the quest of finding the root of the prevalent practices for Hifzul
Qur’an in the community. The devotedness of Fatimids for the Qur’an was discussed
with anecdotes of the coteries of a thousand Huffaz surrounding the Caliphs in their
processions and congregations for Qur’anic recitations with great preparations and
reckonings. The delicate and subtle creation of the famous Blue Qur’an was recounted
indicating towards the Qur’anic Arts and crafts in the Fatimid era.

After providing a brief historical perspective, the thesis tried to establish the
underlying vision of the community in their pursuit of Qur’anic studies. it was found
that the activities surrounding Qur’an revolved on the focal point of the value
statement provided by Syedna for his community members and the Muslim society at
large that they should perceive everything in the light of divine revelation. He also
stated that each Muslim should live a life according to the principles and teaching of
Qur’an. To inculcate the value put forth by Syedna Mohammad Burhanuddin, Syedna
Mufaddal Saifuddin envisioned the need of at least one Hafiz in each of the Muslim
households. This vision of both the leaders of the community was consolidated in
words and actions throughout their lives. The thesis then analyzed several speeches
delivered by Syedna Mohammad Burhanuddin regarding Qur’an to identify various
concrete aspects defined by him for living a life in the gleam of Qur’an. Some of the
related points from his speeches were referred to provide a timeline of how he
inculcated the love of Qur’an in the hearts and strengthened them to act upon his
vision. The following speeches were referred in this thesis:

1. Address About Qur’an In Urdu Broadcasted Through The All India Radio 31
2. Engraving entire Qur’an on marble in gold in Raudat Tahera mausoleum,
Mumbai
3. Speech on Qur’an in the World Of Islam Festival 1976
4. Memorizing Qur’an to excel in all the realms of education – A discussion in
the Oral Examinations of Aljamea-tus-Saifiyah 1397H
5. Inauguration of Aljamea-tus-Saifiyah’s Karachi campus - Reiterating the
importance of Qur’an being the centerpoint of Islamic Education
6. Emphasize on comprehending the Rules of Recitation of Qur’an
7. A speech at “Zawiyat al Qur’an” of Aljamea-tus-Saifiyah Library – in the
month of Ramadan 1405H
8. A Speech in Arabic delivered by Syedna Mohammad Burhanuddin the
function held to celebrate Milad-al-Nabi (S.A.) on Saturday 22nd December,

147
 1984 at the presence of H.E. Ali Hassan Mwinyi Vice-President of Tanzania ,
Dar Es Salaam—Tanzania
9. Observe the Dignity For the Teachers of Qur’an and Providing them with the
Best Resources

Similar speeches of Syedna Mufaddal Saifuddin in Aligarh Muslim University and

other vicinities were then quoted to outline his vision for the Qur’an. The following
two speeches of Syedna Saifuddin were referred in the thesis:

1. Speech in University of Karachi discussing the Qur’anic verse of its Emblem:

“”‫رب زدني علما‬
2. Speech in Aligarh Muslim University discussing the Qur’anic verse of its
Emblem: “”‫رب زدني علما‬

Furthermore, the thesis discussed the poetic verses from the literature authored by
both Syedna Burhanuddin and Syedna Saifuddin to further elucidate the concept.
Historical and cultural analysis was expended in the discussion to understand the
relevance of analogies provided in the quoted verses. Some of the points discussed
were as below:

1. Qur’an has been made easy to remember: is there any who will remember it?
2. Qur’an: a point of solace; its memorization a lofty occupation
3. Qur’anic memorization and study: the crux of Education
4. Embellishment and décor by the virtue of Haafiz al Qur’an
5. Continuing the endeavor of Qur’an for the generations to come
6. Seeking Guidance from Qur’an through its recitation and memorization
7. Enlightment of a Muslim’s house with the Light of Qur’an
8. Qur’anic Recitation: the embellishment for the congregations
9. Beseeching the blessings to the house by Hifzul Qur’an
10. ‘Lasting Peace’ through Hifzul Qur’an
11. Allah’s Guardianship of Qur’an and its memorizers

After a comprehensive insight on the community’s vision towards Qur’an and its
mission to achieve the target of at least a Hafiz in each household, the thesis will shed
light on various facilities provided to pursue Hifzul Qur’an by Mahad al-Zahra - a
department of Qur’anic Arts and Sciences in Aljamea-tus-Saifiyah.

The establishment of Mahad al-Zahra was discussed in its conceptual and historical
perspectives. The thesis referred to various architectural outlooks of Mahad al-Zahra
derived from the very Qur’an it was teaching. It was discussed that how it tends to
provide a suitable environment assisting in Hifzul Qur’an. The following features of
Mahad al-Zahra were taken into account:

1. The Qa’at al Qur’an (the main hall of Mahad al-Zahra)

2. The names of the Surat carved in the tear shaped stucco

148
 3. Ayah al Kursi and Surat al Qadr written beneath the dome
4. The concept of Mishkaat exemplified
5. Canals of flowing water
6. Engraved verses on the façade creating an environment for memorization of
Qur’an

Afterwards, the main facilities of Mahad al-Zahra and the range of its programs
catering both the genders with various ranges of age were discussed. The pedagogies
expended in these diversified programs were examined and their effectiveness in
Hifzul Qur’an was studied. The following programs offered by Mahad al-Zahra were
taken into account:

1. Ta’leem al-Qur’an
2. Atfaal Tahfeez Program
3. Rawdat al Qur’an al-Kareem
4. Mukhayyam al Qur’an (Hifz camps)
5. ELearning Qur’an
6. Tahfiz al Kibaar

Following individual Programs introduced at the satellite facilities of Mahad al-Zahra

around the world were also referred:

1. Rawdat al-Tahfeez lil-Mubtade’een

2. Rawdat al-Tahfeez lil-Atfaal
3. Rawdat al-Tahfeez lil-Mujtahedeen
4. Bait al-Tahfeez Program

The publications assisting Qur’anic memorization, learning and other studies

regarding Qur’an offered by Mahad al-Zahra were then taken into account. The key
features of the following publications and apps were discussed:

1. Khazaa'in Ma'ani al-Qur’an al-Faeqah

2. Tarteel al-Qur’an
3. Al-Nisaab Li Ahkaam al-Tajweed
4. Al-Mushaf al-Moallim
5. Al-Mushaf al-Murattal
6. Al-Mushaf al-Mujawwad
7. Al-Taiseer fi Hifz al-Qur’an al-Kareem
8. Kurrasat-ul-Muraja’a
9. Musalsal Duroos al-Qur’an al-Kareem
10. Fi Zilalil Qur’an (series)
11. “Kulu Washraboo Hanee’an” (Food Book series)
12. “Afala Yanzuruna”
13. Ta'allum al-Huruf fi Zilal al-Qur’an
14. Sakina (series)

149
The special one month crash course offered by Mahad al-Zahra in all the Dawoodi
Bohra Community centers in the month of Ramadan and the activities on the four
domains of Qur’anic learning and studies were then elaborated. The four domains are
as follows:

1. Hifzul Qur’an
2. Ta’leem al Qur’an
3. Tilawat al Qur’an
4. Fehm al Qur’an

Various motivational and awareness programs and activities for Hifzul Qur’an were
discussed in the thesis. The impact of these programs to inculcate the love of Qur’an
was also briefly discussed.

Following Hifzul Qur’an Awareness Programs and Activities were taken into account
in this point

1. ‫انا قادر على حفظ القرآن الكرمي‬

2. Hifzul Qur’an students’ Display Boards

In the following chapter, the variety of religious, social and intellectual impacts of the
pursuit of Qur’anic studies on Dawoodi Bohra Community were discussed in details.
Firstly, its effects on the Community in developing a fondness, knowledge and
appreciation for the Qur’anic recitations employing ten Qur’anic readings and variant
Maqamaat were discussed.

Subsequently, a report on the endeavors of Dawoodi Bohra Community in the field of

Arts and Architecture was presented in the thesis. It was discussed that the Arts and
architecture had been probably the most explicit exemplification of Qur’an in Islamic
history. In this particular point, the architectural features of Aljamea-tus-Saifiyah –
the community’s renowned Arabic Academy were discussed in details. it was found
that whilst a plethora of verses have been selectively engraved at various structures of
the campus, the institution has embodied certain concepts and features to show the
magnificence and dignity of Qur’an and its reverence for it. The thesis shed light on
the following elements of this institution:

1. The Crest / Emblem

2. Rukn al Qur’an (Nook of Qur’an)
3. Masakin Mohammadiyah – the Boys Hostel
4. Rabwat Jiblah – The Girl’s Hostel
5. Al Rukn al Mukhallaq
6. Zawiyat al Qur’an in the Library of Aljamea-tus-Saifiyah – Embodiment of
centralization of Qur’an in Education

150
After the detailed discussion on the salient features conceptualizing Qur’anic notions
in Aljamea-tus-Saifiyah, the concept of perception in the light of Divine revelation
manifested in the pedagogy of exact sciences education was explicated. It was
discussed that the course of Uloom Kauniyah– as it has been named - covers the
subjects of Physics, Chemistry, Biology and Geography.

Analysis was conducted with providing extracts from the book to explain the method
used to conglomerate science with Qur’an. The thesis studied various intended
outcomes of the book and the following points were explained with the help of the
excerpts included from all of the four books of Uloom Kauniyah:

1. An example of elucidation of natural phenomenon in the light of Qur’anic

verses
2. Relationship between Qur’an and the Sciences
3. Classification of natural occurrences according to Qur’anic thought
4. Comprehending the eloquence of Qur’an in its words selection that are self-
explanatory of the natural phenomenon present therein
5. Defining how to benefit from the laws of universe according to the standards
defined by the Qur’an itself
6. Comprehending the omnipresence of Allah Ta’ala in the Universe and and His
Qudrat and Power manifested in its creation.
7. Deriving Ethical Values from the Scientific Understandings in the Light of
Qur’an
The effects of Qur’anic studies were analyzed in the thesis by studying the magnitude
of acquaintance of Dawoodi Bohra Community with Arabic Language. The thesis
tried to conclude that it has not only enhanced the promptness of Aljamea-tus-
Saifiyah students in learning Arabic but also have greatly associated the community
members with the language as well. The usage of Arabic medium in the literature
produced by its leadership inspite the Gujarati vernacular being the mother tongue of
the community tried to prove the point of community’s increased acquaintance with
the Arabic Language.
The thesis tried to determine that the Qur’an was at the center of the awareness for
Arabic by finding the linkage between the Bohra literature and Qur’an by citing
various instances of its incorporation of Qur’anic verses.
The concept of Islamic English, devised by Syedna Mohammad Burhanuddin was
then discussed in the thesis. The importance of this proposal in preserving the sanctity
and reverence of Qur’an was reviewed.

Community’s various socio-religious initiatives had been briefly pointed out in the
introduction. At this point, the Qur’anic basis for some of those initiatives were
defined and expounded. By these proceedings, the thesis analyzed the effects of
Qur’anic studies on the endeavors of the community. The following initiatives were
referred in this regard:

151
Tafakkur o Sa’at – A Program for Contemplation for Ideas 99

1. Qardan Hasana – Riba Free Loans

2. So will you not desist?
3. A Pure Land and An Indulgent Lord!

Afterwards, the promotion Of Qur’anic Arts and Architecture in Dawoodi Bohra

Community was studied. A number of institutions established under the umbrella of
Mahad al-Zahra were included in the study; they are as follows:

1. Funoon al Qur’an al Kareem

2. Anwaar al Funoon – The Radiant Arts
3. Janah al-Tarannum bil Qur’an al-Kareem

To provide a further insight on the activities of Dawoodi Bohra Community regarding

Qur’an, the symbolic selection of Qur’anic verses isopsephically identical for each
Hijrical Year was cited. The list of various verses selected throughout the years was
also provided. The usage of decorated motifs of these yearly verses on the
community’s publications was reported. The thesis tried to prove the centrality of
Qur’an which Bohras try to maintain in their activities.

The end of the thesis, a case study based on an interview conducted by the researcher
was included to cover the psychological and social effects of Qur’anic studies on the
individuals of the community. The study conducted on their intellectual upliftment
through memorization of Qur’an was specifically cited which case studied one
physically and one mentally challenged person in Dawoodi Bohra Community.
Whereas the case study by the author covered the anthropological and social impacts
of having a Haafiz in a household. By conducting this study, the thesis tried to
establish the significance of the vision of Syedna Mufaddal Saifuddin for having at
least one Haafiz in a Muslim’s household.

7.2 Conclusion
Through this research on the endeavors of Qur’anic studies in Dawoodi Bohra
Community, the thesis reached the following conclusions:

1. There is a significant amount of awareness in the community for Qur’anic

studies,
2. The memorization of Qur’an is considered the foundation for Qur’anic studies
by the community and therefore a keen emphasizes is laid on it,
3. The drive for Qur’anic memorization in the community is grounded in the
vision provided by its leadership, especially by Syedna Mufaddal Saifuddin
to have a Haafiz in each of the community’s households,
4. The ultimate purpose and objective in Qur’anic memorization by the
community is the value statement entailed by Syedna Mohammad

152
Burhanuddin in the act of Hifzul Qur’an: “to perceive in the light of Divine
revelation”.

153
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Trybus J. [Internet] 2015. Game-Based Learning: What it is, Why it Works, and
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Zaidi, Col. B.H. (23rd August 1997) From Strength To Strength, Mumbai:
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http://rawdatalquran.com/?option=com_content&view=article&id=30&Itemid=78
(viewed on 29/10/2019)

Game-Based Learning: What it is, Why it Works, and Where it's Going

http://socialsciences.dadeschools.net/files/iCivics%20Leaders%20Institute/Game-
Based%20Learning_%20What%20it%20is,%20Why%20it%20Works,%20an
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http://tajweedexplained.com/setting-the-tune-tajweed-in-ashara-mubaraka-1441-ah/

Dawoodi Bohras pledge to quit drug, tobacco addiction | Rajkot News - Times of
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http://timesofindia.indiatimes.com/articleshow/22669299.cms?utm_source=contentofi

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920 Individuals Complete the Memorisation of the Holy Quran this Year

https://jameasaifiyah.edu/news-events/920-individuals-complete-the-memorisation-
of-the-holy-quran-this-year/

https://jameasaifiyah.edu/philosophy-history/the-emblem/

33 Pakistani kids get visas to join 21,000 Bohra students in Mumbai for Eid | Mumbai
News - Times of India

https://timesofindia.indiatimes.com/city/mumbai/bohra-kids-to-recite-holy-verses-on-
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Entrepreneur tries to get Yemenis buzzing about coffee, not qat

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 Appendices

Appendix 1
Source: Naghamat Ruhaniyyah – Divine Melodies (printed book of 1441H articles
from tajweedexplained.com)

The Acclaimed Pearl

Tilāwah: Sūrah al-Baqarah Verses 260 to 266 & Sūrah Ibrāhīm Verses 32 to 41
Qirāʾah: Ibn Wardān ʿan Abī Jaʿfar and Warsh ʿan Nāfiʿ
Today, the 4th of Muharram was a bright day in the world of Qirāʾāt. Shehzada Husain
bhaisaheb Burhanuddin Saheb (DM) chose to recite the qirāʾah of Abū Jaʿfar al-
Madanī, an eminent qārī of Medina whose reading was overseen by Maulānā ʿAbdullāh
b. ʿAbbās among others. This reading has reached us through the tarīq (‫ )طريق‬of Durrah,
a composition by Ibn al-Jazarī which contains three readings, complementing the Hirz
al-Maʿānī of al-Shāṭibī (which contains seven), thereby completing the ten
authentic qirāʾāt.
The verses of Sūrah al-Baqarah were, in their entirety, recited in the reading of Abū
Jaʿfar. This reading has several distinguishing properties some of which are discussed
below:
1. Abū Jaʿfar has completely omitted the use of imālah even from the
word majrāhā (‫)جمرىها‬.
2. Abū Jaʿfar performs ikhfāʾ of the silent (sākin) letter nūn (‫ )نون‬even when there
are the letters ghayn (‫ )غني‬and khāʾ (‫ )خاء‬after it. Today, Shehzada Saheb
(DM) performed ikhfāʾ at the tanwīn of maghfiratun (‫ )مغفرة‬in the phrase ‫مغفرة خري‬
(maghfiratun-khayr).
3. Abū Jaʿfar elongates the mīm (‫ )ميم‬of plurality for two ḥarakāt. Unlike Warsh,
Abū Jaʿfar does not engage the madd al-ṣilah al-kubrā because Abū Jaʿfar does
not acknowledge the madd munfaṣil. Shehzada Saheb (DM) duly elongate all
such mīm.

162
4. He replaces the hamzah mufradah with the corresponding ḥarf al-madd when
the hamzah mufradah occurs within a single word. Of note are the two words
from today’s recitation: meʾat to meyat (‫ مئة‬-> ‫ )مية‬and riʾā to riyāʾ (‫ رئاء‬-> ‫)رياء‬.
The second part of the recitation contained verses from Sūrah Ibrāhīm. This recitation
was delivered in the reading of Warsh ʿan Nāfiʿ, the second most common Qur’anic
reading in the world. Nāfiʿ, also a Madanī, had his reading overseen by Maulānā
ʿAbdullāh b. ʿAbbās among others. Today’s differences in this reading were as follows:
1. The elongation of the madd munfaṣil, madd badal and the naql al-
ḥarakah. (Refer to the previous article).

2. Imālah that is optional in Warsh was engaged by Shehzada Saheb (DM) in

the word wa-ʾātākum (‫ )وءاتىكم‬which was recited as wa-ʿātaekum.
3. The lām in the word ṣalāh (‫ )صلوة‬was recited with tafkhīm. Listen here.
4. Madd Līn in the word shayʾ (‫)شيئ‬.

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 Appendix 2
Source: https://www.thedawoodibohras.com/2018/02/02/khalaf-from-hamzah-a-look-
at-the-features-of-recitation-of-al-Qur’an-by-shahzada-husain-bhaisaheb/

KHALAF FROM HAMZAH – A LOOK AT THE FEATURES OF RECITATION

OF AL-QUR’AN BY SHAHZADA HUSAIN BHAISAHEB

Shahzada Husain bhaisaheb recites Al-Qur'an prior to the daily sermon in Ashara
Mubaraka, Karachi, 1439AH

28th September 2017, Karachi

The Prophet Mohammed SAW said: Beautify the Qur’an with your voices.

The enduring tradition of melodious recitation of Al-Qur’an started from then and
during the Fatimi period in Egypt, Qur’an reciters used to sit before the Imams AS
and the air would be filled with their mesmerizing recitation.

During Ashara Mubaraka it has now become the tradition that the wa’az mubarak is
preceded by recitation of Al-Qur’an by al-Haafiz Shahzada Husain bhaisaheb
Burhanuddin. This year he has chosen to deliver his recitations using the reading of
Khalaf ‘an Hamzah (Khalaf as transmitted to him from Hamzah). Hamzah died in
156AH while Khalaf died in 229AH.

Among the several Qur’anic arts and sciences is the art and science of “readings” or
“qirāʾāt”. Throughout its history, the corpus of the Qur’an passed through many
scholars, and each has determined the authenticity of the narration by the repute of the
teachers from whom it has been passed onto them, i.e. tawātur. There are
seven mutawātir and three mash-hūr readings of the Qur’an. The differences among
these readings are based on intonation, diction, inflection and voweling – none of
which affect any change to the Qur’anic text per se. Intonation and inflection is
related to dialectic tendencies while voweling and diction are bound by narrative
transmission.

An example of intonation would be idgham where the letter nūn blends into the letter
after it – either partially or fully like in: ‫ من يؤمن‬which would be pronounced as mai-
yu’minu. On the other hand, inflection often includes the slanting of the letter alif into
or towards the letter yaa – known as imālah. An example would be the
word: majrāhā, which, if subjected to imālah becomes: majraehā. The science behind
these readings runs deep and cannot be encompassed in a single paragraph.

With the passing of time, the art of recitation and the science of readings converged
upon the kursi, chair, of the reciter. In order to beautify the Qur’an and sustain the
interest of listeners in the art of recitation, the Qurra (i.e. reciters) began to

164
extensively employ different Qur’anic readings in their presentations. This served as a
display of their own mastery over Qur’anic sciences and as a stimulant of interest for
the audience.

Renowned reciters like Shaykh Mustafa Ismail, Shaykh Mahmoud Khalil al-Husary,
Shaykh Abdul Basit Abdul Samad and Shaykh Muhammad Siddiq al-Minshawi have
been known to transition through one reading into another, in and out, during
their haflah recitations i.e. publicly delivered performances. Shaykh al-Husary, among
others, has recorded the entire Qur’an in several readings which include Hafs ‘an
‘Aasim, Warsh ‘an Nafi, Qaloon ‘an Nafi and al-Duri ‘an Abu Amr.

The reading of Khalaf ‘an Hamzah is one of the mutawātir readings which holds
weight among the scholars of Qur’anic sciences. The transmission of this reading
goes back to its principal – Hamzah al-Zayyat, who was an oil merchant and one of
the seven canonical transmitters of the Qirā’āt (readings). The chain of transmission
of this reading adds to its significance since it includes Imam Ja’far al-Sadiq AS who
oversaw Hamzah’s reading and authenticated it.

There are certain peculiarities in this reading which distinguish it from the more
mainstream Hafs ‘an Aasim reading. For instance, Hamzah considered the Qur’an to
be one single chapter and thus did not include the basmalah while transitioning from
one surah to the next. He also preferred to elongate both instances of the madd al-
wājib (munfaṣil and muttaṣil) to their full limit, that is, six harakāt (movements) as
opposed to four in the regular Hafs narration.

Khalaf, the primary narrator of Hamzah’s reading, emphasises the intonation of

the idghām kāmil (full idgham) for the letters wāw and yāʾ when they occur after
a nūn sākin(still nun) or tanwīn (nunation – letters with double zabar, zayr or paysh
that have an ‘n’ sound). The saktah, a short pause made by holding the breath with the
intention of continuing the recitation, has been masterfully incorporated in this
reading adding to its beauty and, furthermore, it serves to distinguish it clearly from
other readings, especially, the narration of Hafs which employs the saktah in only
four specified locations.

With regard to voweling and diction, this reading has several key distinguishing
features. Unlike inflections and intonations which are made on the basis of fixed rules
specific to this reading, voweling and diction are not entirely bound by such rules and
mostly rely on the narrative transmission of Khalaf. For example, in the reading of
Hafs, which is the primary reading, verse 19 of Surah 14 begins thus:

ْ ِ‫ض ب‬ ِ َّ ‫َن اللَّه خلَق‬

ۚ ‫احلَ ِّق‬ َ ‫الس َم َاوات َو ْاأل َْر‬ َ َ َ َّ ‫أَ َملْ تَـَر أ‬
Alam tara anna Allā_ha khalaqas samā_wā_ti wal arda bil haqq(i)

165
However, in the narration of Khalaf, the vowels of the verb khalaqa change
to khāliqu (active participle), thereby affecting the vowels of subsequent objects also.
In this case, the verse in the reading of Khalaf ‘an Hamzah would appear as such:

ْ ِ‫ض ب‬ ِ ‫السماو‬ ِ
ۚ ‫احلَ ِّق‬ ِ ‫ات َو ْاأل َْر‬ َ َ َّ ‫َن اللَّهَ َخال ُق‬
َّ ‫أَ َملْ تَـَر أ‬

Alam tara anna Allā_ha khāliqus samā_wā_ti wal ardi bil haqq(i)

‘Arda’ (object) has now become ‘ardi’ (possessive noun). However, the change in
meaning is limited to grammatical application and does not encroach upon the core of
the verse. The translation of the Hafs reading is: Do you not see that Allah created the
heavens and the earth; while the Khalaf translation would be thus: Do you not see that
Allah is the creator of the heavens and the earth.

This branch of Qur’anic sciences has enthralled many a scholar with its intricacies
and subtleties and scores of books have been written on the subject. Among the major
works in this regard is the Ḥirz al-Maʿānī better known as the Matn al-
Shatibiyyah named after its author: Al-Qasim b. Firruh al-Shatibi (d. 590AH),
and Matn al-Durrah al-Mudi’ah by Muhammad b. al-Jazari (d. 833AH). The former
work lists the explanations of the seven mutawātir readings while the latter
complements it by an additional three mash-hūr readings thereby completing the ten
readings which are known as the ten minor successive readings (al-Qirāʾāt al-ʿAshr
al-Sughrā al-Mutawātirah).

May Allah Ta’la inspire us to memorize the complete Qur’an in line with the wishes
of Syedna Mufaddal Saifuddin TUS and may we be encouraged to reach the depths of
knowledge through the knowledge of the Qur’an.

166
 Appendix 3
Source: Printed booklet.

167
 Appendix 3
Source: Masail al Imtehaan al Sanawi 1440H, Study 9, Question 4, Aljamea-tus-
Saifiyah Annual Examinations.

168