Frequently Asked Questions (FAQ)
on Hawza Studies
Q1: Where can I purchase Hawza books and how much do they cost?
Q2: Are there any Hawzas in the West? Where can I study fulltime?
Q3: How long does it take to complete Hawza Studies?
Q4: How do students studying fulltime at a hawza support themselves financially?
Q6: How should I use the audio lectures in studying a related text?
Q7: Is there a standard syllabus or curriculum for Hawza studies?
Q1: Where can I purchase Hawza books and how much do they cost?
The best deals for Hawza texts, CDs, etc. in Arabic or Farsi are from Iran, especially Qum and Tehran, followed by Damascus (Syria) and Beirut (Lebanon). There are however lots of online booksellers as well, such as Fadak Books. You can also order books directly from Iran via Ansariyan Publications.
Q2: Are there any Hawzas in the West? Where can I study fulltime?
Most students interested in Hawza studies migrate to Qum (Iran). Although hawzas can be found all over the world, include India, Africa, etc. Syria is slowly but surely becoming a popular place for hawza studies and many hope that in the coming years, Najaf (Iraq) will once again become a centre for hawza studies as it several decades ago. For hawza studies in the West (Europe and North America), here are some websites you might find useful:
The Hawza Ilmiyya of London (London, UK)
Imam Hussain [a] University (Windor (ON), Canada)
Al-Qaem Institute - Hawzatul Qaem (aj) (Dearborn (MI), USA)
Al-Mahdi Institute (Birmingham, UK)
Q3: How long does it take to complete Hawza Studies?
That depends on how far you want to go. Those who seek to become a mubaligh (fem. mubaligha) [missionaries or Islamic 'propagators'] would typically study for 5-7 years at a Hawza. In the past, it is said, that it took 20-40 years for one to become a mujtahid (fem. mujtahida) (an Islamic jurist able to derive laws from Islamic sources on his/her own), depending on one's intellectual abilities, how hard one strove in their studies and, of course, Divine support (tawfiq). With the use of modern means today (such as computers) as well as more systemized and structured study systems, this could take a lot less.
You should be aware however that while some students study as a registered student at a school, others are independent students who pick their own tutors and study at their own pace. Furthermore, a lot of students will engage in other Islamic activities during their studies, such as writing, translating, preaching, teaching others, etc. all of which could lengthen the duration of one's study. Most Hawza students consider themselves students for life.
Q4: How do students studying fulltime at a hawza support themselves financially?
If a student is resident at a hawza or registered with a hawza programme fulltime, then tuition fees, accommodation, food and basic needs are either provided or paid for through monthly stipends (called shahriyya). The shahriyya for one who is married may be higher than that for one who is single.
Given the comparative lower cost of living in places like Iran, Syria and Iraq, hawza students from the West who migrate to such places in the Middle East for hawza studies, may even find it affordable to support themselves and pay for their own expenses (at least in part) in exchange for better living circumstances or the independence of their study programmes, tutors, etc.
In some places, offices of the maraji’ may also offer monthly stipends to students who register themselves with their offices. Other students may even be supported by Islamic organizations and/or their own local Islamic communities with an agreement to come back and serve the community/organization for a few years upon the completion of their studies.
Here are a website you might find useful: Studying in Qum
Q6: How should I use the audio lectures in studying a related text?
The Hawza audio lectures on this site are divided according to the text they discuss. A Hawza lecturer will typically first explain a passage or chapter in the textbook using his own words. Thereafter, he will read out the chapter or passage in the book to reaffirm what he explained earlier. It therefore makes sense to listen to the lectures sequentially, for each text you choose to study. As you listen to the lectures, you will undoubtedly need to take your own notes down, either on the margins of your textbook or a separate notebook.
Q7: Is there a standard syllabus or curriculum for Hawza studies?
There is no standard syllabus as such. Each Hawza tends to create its own. There are however some standard texts in each subject area that are considered "classics" and that all Hawza students are expected to study. We have listed many of these on our main Hawza Studies page.
Here are some websites you might find useful:
Mubaahatha is a debate or discussion that Hawza students engage in amongst themselves, whilst studying a text. Traditionally, one student will read a passage and explain it while others would argue, question or comment on his explanation. This enriches the learning experience as it helps everyone add new perspectives and points-of-view to the text being studied. Hawza students are therefore highly encouraged to form such study groups.
This will depend on your personal circumstances and what you seek from that knowledge of Islam. Studying at a university might be possible without migrating to a foreign country or quitting your job whilst migrating to Iran, Syria or Iraq for hawza studies could mean a radical shift in lifestyle but with the advantage of greater acquaintance with Islamic languages and culture. But that difference is just the start.
A hawza environment will focus not only on studying classic texts but also on self-development and personal spiritual growth. A university, on the other hand, will only offer a degree (that is perhaps more relevant in the West as a ‘career’ is Islam).
The issue of asceticism, non-materialistic simplicity of life, living in a spiritually purer environment or serving the Muslim community is more present in a hawza. At a university, research and study, writing and lecturing are more the focus. It goes without saying, the teachers will usually be of a very different mindset (unless they come from an influence of both backgrounds – hawza and university). In a hawza, the tutors will always be Muslims and usually Shi’ahs. Their personal character and piety is as important as their knowledge and ability to impart it. The tutors teaching Islam at a university, may not even be Muslims and are often regarded as Orientialists. Some may have the impression that university lecturers are more objective in what they teach, but this is not necessarily true and often not the case. In fact, those who only study Islam at Western universities, with no traditional Islamic studies (hawza) background, are often regarded with suspicion by the Muslim masses - who would rather be taught and guided by one with at least a mix of traditional hawza background. The general masses recognize the importance of a spiritual mentoring as being equally (if not more) important as the acquisition of knowledge.
The prerequisites for entering a hawza are usually not as stringent as that for a university, although this is changing now, with hawzas demanding better qualifications from potential students.
Hawzas in the Middle East are usually full-time and the cost of studying is much lower than that of a university. A hawza student is supported financially through various forms of tabligh funds (such as khums) in the expectation that they will give back to Islam in service. A university might offer part-time Islamic studies but will usually cost a lot more in tuition fees. This is, of course, just the general trend and there may be exceptions to all cases (e.g. a hawza might offer part-time studies, etc.).
The texts used at the both places are usually very different and so is the setting. A hawza setting is always Islamic and spiritual but a university is not necessarily so as it usually is not an institute dedicated to Islamic studies. Hawzas will often study crucial texts in detail and in their entirety whereas a university will skim through the work and use it as reference material or study 1-2 chapters only. In a university, the text may often change depending on the lecturer but in hawzas, there are mandatory classic works that all must study, regardless of the tutor. In fact, one’s level at a hawza is often measured by what text one is currently studying or what one has completed.
A common misconception amongst those living in the West is that hawza students do not go through the rigorious analysis and objective research process as that of university students. This is definitely not true. That said, the lack of a university background is unfortunately seen as an obstacle to the ‘traditional’ (hawza) scholars who wish to engage in tabligh in the West. The real obstacle though is their lack of familiarity with the Western culture and languages. Many hawzas are therefore now trying to introduce programmes that combine traditional hawza studies with university courses and even introducing ‘secular’ subjects like foreign languages, western philosophy and culture, and other arts and humanities university courses. Some hawzas are endeavouring to affliate themselves with western universities so that their students graduate with university accreditiations as well.
This is commendable because unfortunately one of the disadvatanges of the hawza system is the informal style in which courses are conducted and the lack of a disciplined and organized study process. This has changed quite a bit in the last decade and as hawzas begin to benefit from the unversity system of conducting studies, offering exams, promotions, etc. they may ultimately provide the best of both worlds and the perfect student – one who is God-conscious and well versed in both, traditional Islamic texts as well as the university curriculum.
Lastly, a university will typically offer a B.A., M.A. of Ph.D in Islamic Studies. In a hawza, one goes through the stages of muqadamat (introductory studies), sutooh (intermediary-advanced studies) dars kharij (advanced-Independent studies), and finallay ijtihad (deducing laws independently i.e. where one becomes a mujtahid(a)), without any formal titles. This final stage would be equivalent to a Ph.D at a university, though many would argue it is far more rigorous than the university’s Ph.D process. The titles for Hawza graduates will vary from a talaba (student) to Shaykh, Ustadh, Hujjatul Islam, Allama and Ayatullah. These are just the more common titles and they are not bestowed by the Hawza. Rather, the culture and community that the scholar serves will end up bestowing it.
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