The role of mnemonics in the memorization of the Quran

In chapter 2 it was revealed that memory for meaning is long-lasting compared to memory for surface features, such as sounds which lasts only for a few seconds (Sachs 1967). It was, however, suggested that various factors, such as phonological patterning (alliteration, rhythm, and rhyme, etc) play a role in retaining the form (Rubin 1995). The literature indicated that poetic text is remembered better than prose (Tillman and Dowling 2007). It was, therefore, predicted that the strong rhythm and rhyme scheme of the Quran text might be usefully and fruitfully exploited by the memorizers. Although the participants of this study recognized a role for rhyme and rhythm in memorizing the Quran, they ascribed their memorization more to help from God than to any poetic devices. In view of two participants:

Rhyming does not necessarily play a role in memorizing the Quran. It may help a child in memorizing the Quran but not an adult. I memorized the Quran without any awareness of the

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rhyme scheme. Quran memorization is just a miracle of God and one can memorize with the blessing of God alone (SM05).

Rhythm and rhyme facilitate and contribute to memorization in the sense that one learns a text in a particular rhythm that brings fluency and ease to memorization. Also, reciting it rhythmically makes it appealing to both the reciter as well as the hearer. Quran has a beautiful rhythm and it sounds very musical to the ears. But memorizers are committed to memorizing it anyway and we do it with a help of God (SM02).

It was pointed out in chapter 3 that working memory, due to its limited capacity and the limited duration over which it can hold information is inadequate to explain the memorization of a large text, such as the Quran. However, it was suggested that visuospatial memory

supports long term recall of information. It is like an extra tentacle, to use the octopus metaphor again, giving an extra anchor in memory. Interview data from the sighted participants revealed that they encode the text both phonologically and visually. One participant said:

Memorizers learn from a copy of the Quran. They have a copy of the Quran in front of them both at the time of learning and in rehearsal. So when they memorize they create a mental image of the page and the text on it. During memorization and recitation, memorizers normally close their eyes. It keeps their attention focussed on the visual image of the written words (SM04).

Another participant said:

I picture words on the page when I recite from memory. I have got a photographic memory (SM03).

This means that sighted memorizers make a very strategic use of the printed form of the text by hooking the fleeting phonological memory into a concrete visual image. By linking up sounds and visuals of words, a unified memory representation of the text is made. The printed form is thus used as an external aid to memory, a sort of mnemonic link. In other words, the pictorial representation provides them with a cognitive mnemonic anchoring for a long term representation. While recalling, they scan the text in their heads as if reading from the actual

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written text. It suggests that their retrieval is based on both attributes (i.e. sound and picture) of the word.

There is, however, something specific and, in a way, unique to the Quran memorizers’

visuospatial memory. According to the informants, they memorize from a particular copy of the Quran which they keep with them as memory guide/aid for later occasions.

Two of the Quran teachers-memorizers had this to say:

A memorizer normally uses a particular copy of the Quran which in a certain way helps him remember the text. For example, I have memorized from a copy having 13 lines on each page. This particular image of the page with verses written in a specific way is entrenched in my mind and helps me in recall: I visualize the page and read from there (SM05).

Memorizers normally use a particular copy of the Quran with a particular page lay-out and design. They memorize the whole map, the beginning, middle, and the end of the page. A memorizer usually keeps with them the same copy from which they have memorized. While reciting from memory, they visualize the picture of the page in their mind with all the physical details of the text. If they make a mistake in recall, they visualize the page from which they are reciting and try to correct themselves by mentally locating words on the page (SM04).

Memorizers may find it difficult to do without such a ‘personalized’ copy of the Quran. Referring to this phenomenon, a participant related a particular incident from his life:

When I recite, I visualise the whole page in my mind’s eye. I moved to the UK when I had already memorized the Quran. Because I had left behind the copy of the Quran from which I had memorized, I found it difficult to rehearse using a copy with different font, colour, and line number. My recitation remained poor and my parents were worried about my not reciting well and they thought I had lost interest in rehearsing the Quran and was therefore not paying attention it. They became satisfied only when one of my teachers had explained it to them that there was nothing to worry about. Ultimately I had to send for that particular copy of the Quran from which I had memorized (SM04).

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Keeping the page in mind is not necessary for recalling but we have a sort of idea of the location of the text on the page when we recite from memory (SM05).

It suggests that the memorizers’ personalized copy serves as a mnemonic link for remembering the text: they mentally photograph and visualize the whole of the Quran text in their mind. It is like they have a copy of the Quran stored in their mind to which they have access around the clock.

The above finding is in line with the dual coding theory (Paivio 1971; 1991), according to which double coding leads to superior recall compared to single coding. Given what the participants said regarding the function of printed text in memorizing the Quran, it can be claimed that they create a ‘semantic’ or mnemonic hook (a visual link) as a proxy for meaning, not only to increase their short term memory but also to transfer the text into long term memory. It means that they make up for the missing meaning component by substituting the meaning of the text with the image or printed form of the word as proxy for meaning.

The views of the participants and the interpretation above are also in line with Baddeley’s (1986) model of working memory (see chapter three). In the light of Baddeley’s model, it was predicted that the Quran memorizers might be integrating phonological and visuospatial information of the text for a holistic and unified representation in memory.

It was noted in chapter 4 that mnemonics such as the keyword method or the method of loci are consciously taught to learners to enhance their memory for a variety of information. It was noted that mnemonic techniques mostly result in better retention of information over time as compared to rote-learning. One would have therefore expected Quran memorizers to use some sorts of mnemonic method to retain a long text. Quran memorizers however reported that they are not taught any mnemonics to enhance their memorization. When I asked them if they on their own use any particular mnemonic technique to beef up their memory, their answer was in no. According to them, repetition was their way of memorization.