Yusuf Tahir Abubakar, Student, Jamia Ahmadiyya International Ghana
Long before ink and paper dominated human civilisation, the Arabs of pre-Islamic times possessed a remarkable gift – a memory so sharp that it became the lifeblood of their culture. In an era when writing was limited and literacy rare, Arabs relied on oral tradition to preserve their history, poetry and laws. Tribal genealogies were memorised with painstaking care, and even the longest poetic odes could be recalled and recited flawlessly. This culture of memory was not a mere coincidence – it seems divinely suited for what was to come.
Their powerful gift of memorisation was linked to the richness of their language. Arabic contains extraordinary lexical diversity. For example, there are over a thousand words for “camel,” more than ninety for “fox,” and over eighty for “honey.” (The Noble Life of the Prophet, Ali Muhammad As-Sallaabee, p. 57)
The ability to recall such a variety of words reflected the strength of their memories. Hazrat Mirza Bashir Ahmadra similarly noted that pre-Islamic Arabs had little habit of writing; instead, words were passed down through generations orally. This reliance on narration cultivated an exceptional power of memory rarely found in other nations. (The Life and Character of the Seal of Prophets, Vol. 1, p. 4)
Modern scholars confirm this cultural strength, recognising that pre-Islamic Arabs developed extraordinary oral retention through storytelling, poetry competitions and recitations of tribal histories.
The oral culture of pre-Islamic Arabia
Before the advent of Islam, Arabia was a land of deserts, oases and nomadic tribes. In this environment, survival depended on both physical ability and social cohesion. Oral tradition became the glue that held society together. Poetry, in particular, was highly valued. A poet could elevate the prestige of a tribe or immortalise a leader’s deeds. Families and tribes memorised genealogies and histories of their forebears, reciting them at gatherings or during disputes.
With literacy scarce, memorisation was essential for transmitting knowledge across generations. It also cultivated remarkable cognitive ability: Arabs could recall hundreds of verses, names and sequences with precision. Though generally illiterate, their love for poetry was deeper than that of many literate people. This extraordinary skill became the perfect foundation for the revelations of Islam.
Revelation and the Quran
When the Quran was revealed to Prophet Muhammadsa, it was not given as a single text but in parts over 23 years. Each revelation was recited aloud, often in gatherings of companions, who immediately committed it to memory. The Quran itself declares:
إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
“Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.” (Surah al-Hijr, Ch.15: V:10)
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, commenting on this verse, writes that it is a powerful proof of the Quran’s Divine origin. The promise of preservation has been fulfilled so remarkably that, even if no other proof existed, this alone would suffice to establish its truth.
Despite Muslims facing extreme persecution in Mecca, when their lives were in danger, disbelievers were openly challenged to destroy the Quran, yet it remained safe and spread widely. This, he notes, is a miracle unparalleled by any other scripture. (Tafsir-e-Kabir, Vol. 2, p. 1573)
This Divine protection worked in harmony with human effort. The Arabs’ training in memorisation enabled them to retain the Quran with extraordinary accuracy. Companions such as Hazrat Abdullah ibn Mas’udra, Hazrat Ubayy ibn Ka’bra and Hazrat Alira memorised it completely, transmitting it to later generations. During the caliphate of Hazrat Umarra, it is recorded that over 300 companions had memorised the Quran in full. (Life and Character of the Seal of Prophets, Vol. 1, p. 9)
As Hazrat Khalifatul Masih IIra further explained, Allah employed two simultaneous means of preservation: each verse was written down immediately upon revelation, and at the same time, it was committed to memory by many Muslims. This dual safeguarding ensured that neither time nor opposition could corrupt the text. (Tafsir-e-Kabir, Vol. 2, p. 1574)
The preservation of ahadith
The Arabs’ memory was equally vital in safeguarding the sayings and actions of the Holy Prophetsa – the ahadith. Hazrat Abu Hurairahra, one of the most prolific narrators, stated:
“I have memorised two kinds of knowledge from Allah’s Messengersa. I have propagated one of them to you, and if I propagated the second, then my throat would be cut.” (Sahih al-Bukhari, Hadith 3462)
Hadith preservation relied on the isnad system – rigorous chains of narrators who recalled exactly who said what, when and where. Strong memory was a key requirement for reliability. Without the Arabs’ natural skills, this intricate system could not have functioned.
Later scholars, such as Imam Bukhari and Imam Muslim, meticulously collected and verified the ahadith. Their monumental work was only possible because of the living memory of early Muslims. Thus, Arab memory was not merely cultural; it played a crucial role in preserving Islam’s two primary sources, the Quran and the Hadith.
Why Arabia?
One might ask: why was Arabia chosen as the cradle of Islam when other civilisations, such as Greece, Persia and India, had rich written traditions? The answer lies partly in the Arabs’ oral culture, honed over generations, which made them uniquely suited to receive and preserve a revelation transmitted primarily through speech.
Unlike Arabia, civilisations such as Greece, Persia and India prided themselves on written records and libraries. Yet, despite their literacy, their scriptures and historical texts suffered alteration or loss. The Torah and Gospel, for instance, were revealed among literate peoples, yet they could not escape distortion. By contrast, the Arabs, though largely illiterate , preserved both the words and actions of the Holy Prophetsa with unmatched accuracy.
What appeared to be a cultural weakness was, in reality, a Divine preparation. The Arabs’ dependence on memory refined through poetry, genealogy, and oral narration made them the perfect vessels for safeguarding revelation. God ensured that His final message would live not only on parchment but also in the hearts of countless believers.
Hazrat Khalifatul Masih IIra observed that God instilled in Muslims an extraordinary love for the Quran, so much so that even those unable to grasp its meaning devoted themselves to memorising it. This natural disposition made the Arabs ideal custodians of a revelation promised Divine protection. (Tafsir-e-Kabir, Vol. 2, p. 1574)
Contemporary significance
Today, millions of Muslims around the world memorise the Quran, continuing the tradition that began more than 1,400 years ago. This ongoing practice testifies to both Divine guidance and human dedication. Memorisation fosters spiritual connection while sharpening cognitive discipline, echoing the historical advantage that enabled early Arabs to faithfully safeguard Islam’s teachings.
Tafsir-e-Kabir further highlights that this miraculous preservation is no accident but the direct fulfilment of God’s promise. Unlike previous scriptures, which were corrupted despite being revealed among literate peoples, the Quran remains intact, both in text and spirit. Its protection continues through the institution of huffaz (memorisers), the beauty of its rhythm and the global spread of Arabic as a living language. (Tafsir-e-Kabir, Vol. 2, p. 1574)
Reflection
The story of the Arab memory teaches us that Divine wisdom often works through natural human gifts. The Arabs’ oral prowess was a cultural strength, but it became the vehicle for preserving the Quran and Hadith guidance meant for all humanity. It demonstrates that Allah prepares nations with the very qualities needed for His divine mission. The Arab gift of memory was not only a cultural phenomenon but a divine preparation, ensuring Islam’s message would remain safeguarded for all time.
