at-Tibyaan fee Aadaab Hamalatil-Qur’aan

Clarifying Some of the Sound Conduct{1} to be Observed by Those who Bear the Qur’aan{2}

Notes:

{1} The basic meaning of the Arabic term “aadaab” (sound conduct) has been summed up by some scholars as saying or doing what would be praiseworthy in any given situation, as prescribed by Islaam’s teachings. References: Fath al-Baaree 10/400.

{2} The Arabic term “hamalatul-Qur’aan” (those who bear the Qur’aan) is a plural term. Its singular form is “haamilul-Qur’aan” (a person who bears the Qur’aan) and this singular form can be found in a hadeeth that the author cites relatively early in this book, in Chapter 3, which we will eventually get to in shaa’ Allaah. The esteemed scholar ibn ‘Abdil-Barr (may Allaah have mercy upon him) cited a narration of that same hadeeth in his book at-Tamheed (11/265, Mu’assasah al-Furqaan) and then commented that the expression “hamalatul-Qur’aan” (those who bear the Qur’aan) refers to “those who have knowledge of its directives, what it permits, and what it prohibits; and act in compliance with what it contains.” Before beginning to read this book, we would like to point out that the author – al-Imaam an-Nawawee (may Allaah have mercy upon him) – said the following near the end of his introduction, “I will dedicate a specific chapter at the end of the book for certain Arabic names and terms in the book’s other chapters that may be unfamiliar to some readers. There, explanation will be given for such Arabic words and their pronunciations, in the order of their occurrence throughout the book, and it will be done in a clear and brief way so as to enhance the benefit of the book for those who have it, and remove uncertainty from those who seek that clarification.” As we read through this book, we will try to mention the author’s clarifications for those words at their places of occurrence rather than read them listed altogether in chapter 10 which is the book’s final chapter. At the beginning of that chapter, the author (may Allaah have mercy upon him) said, “Chapter 10: Explanation and Pronunciation of Arabic terms and names in this book that may be unfamiliar, in the order of their occurrence. There are many such words, and providing full pronunciation, explanation, and elaboration for all of them might require a large volume. However, I will very briefly point them out, very concisely mention what is intended by them, and limit myself in most cases to the most accurate clarification given for them. The first of these names and terms come in the book’s introduction…”

\End of notes.

In every name of Allaah, the Possessor of Limitless Mercy, the Bestower of Mercy; and it is from Him alone that we seek assistance. All praise{3} is due to Allaah, the Most Generous{4}, the Bestower of many blessings{5}, and the owner of immense bounty{6}, favour, and grace. He is the One who guided us to eemaan{7} (accepting the truth from Him and complying with it), and made the religion that He prescribed for us more virtuous than all others{8}.

Notes:

{3} The Arabic term we rendered into English as “all praise” is الحمد (al-hamd). The author explained it in Chapter 10 by saying, “al-hamd (all praise) means repeated glorification of Allaah by way of His beautiful attributes.”

{4} The Arabic term we rendered into English as “the Most Generous” is الكريم (al-Kareem). The author explained it in Chapter 10 by saying, “al-Kareem (the Most Generous) as an attribute of Allaah – the Most Exalted – has been explained to mean the One who grants favours. There are other explanations for it as well.”

{5} The Arabic term we rendered into English as “the Bestower of many blessings” is المنّان (al-Mannaan). The author explained it in Chapter 10 by saying, “al-Mannaan (the Bestower of many blessings): it was narrated to us that ‘Alee ibn Abee Taalib (may Allaah be pleased with him) explained it to mean the One who extends goodness even before it is asked of Him.”

{6} The Arabic term we rendered into English as “immense bounty” is الطول (at-tawl). The author explained it in Chapter 10 by saying, “at-tawl (immense bounty) means richness and limitlessness.”

{7} The Arabic phrase we rendered into English as “guided us to eemaan” is هدانا للإيمان (hadaanaa lil-eemaan). The author explained this in Chapter 10 by saying, “al-hidaayah (guidance) refers to special assistance and care granted by Allaah. Arabic expressions used in this regard are هدانا للإيمان, هدانا بالإيمان, and هدانا إلى الإيمان.”

{8} The Arabic term we rendered into English as “all others” is سائر (saa’ir). The author explained it in Chapter 10 by saying, “saa’ir (all others) means the rest of them.”

\End of notes.

He blessed us by sending the most noble and virtuous individual to Him{9} among all of creation as a Messenger to us. That Messenger was Allaah’s beloved worshipping servant and Messenger, Muhammad{10} (may Allaah grant him commendation and protection). Allaah granted him a degree of love greater than others

Notes:

{9} The Arabic term we rendered into English as “to Him” is لديه (ladayhi). The author explained it in Chapter 10 by saying, “ladayhi (to Him) means whom He considers to hold that rank.”

{10} Regarding the name “Muhammad”, the author commented in Chapter 10, “Our Prophet (may Allaah grant him commendation and protection) was called Muhammad (someone who is greatly commendable) due to the abundance of his praiseworthy traits. This was mentioned by ibn Faaris and others. In other words, Allaah – the Most Exalted – inspired the family of Muhammad to give him that name due to the eternal knowledge that Allaah had about the fine qualities and noble traits that Muhammad would personify.”

\End of notes.

and, by way of him, Allaah eliminated the worship of idols. Allaah honoured His Messenger (may Allaah grant him commendation and protection) with the Qur’aan which is an everlasting miracle that will remain for all time. By that everlasting miracle – the Qur’aan – Allaah issued an insurmountable challenge{11} to all{12} humans and jinns, and He silenced{13} those who choose to remain astray and transgress His bounds.

Notes:

{11} The Arabic term we rendered into English as “issued an insurmountable challenge” is تحدى (tahaddaa). The author commented in Chapter 10 regarding the word’s usage, “It is said that person A tahaddaa person B when the former contends with the latter and confronts him with the aim of outdoing him.”

{12} One way of reading the Arabic term we rendered into English as “all” is بأجمعهم (bi-ajma‘ihim). The author commented in Chapter 10 that the phrase “can be read with a dammah on the meem (bi-ajmu‘ihim), or with a fat-hah on the meem (bi-ajma‘ihim). Both are well-known pronunciations. The term conveys the meaning of ‘in their entirety’.”

{13} The Arabic term we rendered into English as “silenced” is أفحم (afhama). The author explained it in Chapter 10 by saying, “afhama (silenced) means cut off completely and overpowered.”

\End of notes.

Allaah made the Qur’aan a source of comfort for people of sound insight and knowledge. No matter how much it is repeated, or how much times may change, the Qur’aan does not wear out{14}. Allaah made it simple to remember, so much so that even young children{15} can recall it by heart{16}. Allaah guaranteed that it would be safeguarded against any alterations or additions{17}. All praise and favour belong to Allaah for the fact that it remains protected for as long as night and day{18} continue to alternate.

Notes:

{14} One way of reading the Arabic term we rendered into English as “wear out” is يخلق (yakhlaqu). The author commented in Chapter 10 that the term “can be read with a dammah on the laam (yakhluqu), and it is also correct to read it with a fat-hah on the laam (yakhlaqu); and in both of those instances, the yaa’ has a fat-hah. It is also correct to read the term with a dammah on the yaa’ and a kasrah on the laam (yukhliqu). Saying that something khalaqa, khaluqa, khaliqa, or akhlaqa means that it became worn out. The meaning intended here [by the expression rendered into English as “the Qur’aan does not wear out”] is that its majesty and sweetness do not go away.”

{15} The Arabic term we rendered into English as “young children” is الولدان (al-wildaan). The author explained it in Chapter 10 by saying, “al-wildaan (young children) means little ones.”

{16} The Arabic term we rendered into English as “recall it by heart” is استظهره (istath-harahu). The author explained it in Chapter 10 by saying, “istath-harahu (recall it by heart) means memorize it in such a way that it does not need to be read from a book.”

{17} The Arabic term we rendered into English as “additions” is الحدثان (al-hadathaan). The author commented in Chapter 10, “al-hadathaan is read with a fat-hah on both the haa’ and the daal. It conveys the same meaning as the Arabic words al-hadath, al-haadithah, and al-hudthaa; that being the occurrence of something that was not previously there.”

{18} The Arabic term we rendered into English as “night and day” is الملوان (al-malawaan). The author commented in Chapter 10, “al-malawaan refers to both the night and the day together.”

\End of notes.

Allaah guided servants of His, whom He endowed with precision and proficiency, to devote much attention to the various branches of knowledge related to the Qur’aan. As a result, the works they compiled in all of those disciplines bring much happiness to the hearts of people who have certainty in the truth from Allaah. I praise Allaah for all that preceded as well as all of His other innumerable favours, especially the blessing of eemaan (accepting the truth from Him and complying with it), and I beseech Allaah – out of His grace – to be pleased with{19} me, my loved ones, and all others who submit to Him in Islaam.

Notes:

{19} One way of reading the Arabic term we rendered into English as “be pleased with” is الرضوان (ar-ridwaan). The author commented in Chapter 10 that the term “can be read with a kasrah on the raa’ (ar-ridwaan), or with a dammah on the raa’ (ar-rudwaan).”

\End of notes.

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Discussion/Review:

Q1 What does “aadaab” (sound conduct) refer to?

Q2 Where does the term “haamilul-Qur’aan” (a person who bears the Qur’aan) originate and how have some scholars explained its meaning?

Q3 How did the author begin his introduction to this book?

Q4 What are some of Allaah’s that the author mentioned?

Q5 What is one of the ways in which Allaah honoured His Messenger that is related to the subject of this book?

Q6 What are at least seven descriptions or qualities that the author mentioned regarding the Qur’aan?

Q7 How did the author describe the servants of Allaah who devoted attention to knowledge related to the Qur’aan, what did they do that the author mentioned as being a source of happiness, and whose hearts find that happiness?

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