I testify that none has the right to be worshipped except Allaah alone, without any partner. I make this testimony which enables an individual to attain forgiveness, attain salvation from the hellfire, and be admitted to reside in the abode of gardens in Jannah. I further testify that Muhammad is Allaah’s worshipping servant and Messenger who called all people to accept and comply with the truth from Allaah. O Allaah, I implore You to grant Your commendation and protection to him as well as to his family and Companions; and I implore You to grant them nobility, esteem, and honour for as long as the night and day succeed one another.

As for what follows that prelude: Allaah – the One Most Exalted, and perfect in every way – indeed granted immense blessings to the people of this Ummah, and we implore Allaah – the Most Exalted – to grant them even further honour. Allaah blessed the people of this Ummah with the religion of Islaam, which is the religion He is pleased with; and by sending to them Muhammad, the best individual among all of creation{1}, may Allaah grant him the finest of commendation, blessings, and protection.

Notes:

{1} The Arabic term we rendered into English as “all of creation” is الأنام (al-anaam). The author explained it in Chapter 10 by saying, “al-anaam (all of creation) refers to all created beings, according to the view that we have selected. The term can also be pronounced as al-aneem.”

\End of notes.

Allaah – the One Most Exalted, and perfect in every way – also honoured this Ummah with His Book which is the best of speech, and He gathered in it all that people require. It contains narratives regarding former and latter peoples, admonitions, similitudes, sound conduct, rulings of many types, clear and indisputable evidences that establish His uniqueness, and other teachings brought by His Messengers (may Allaah grant His commendation and protection to all of them) – teachings which overcome{2} people who deviate from what is correct, as well as lowly individuals{3} who are astray.

Notes:

{2} The Arabic term we rendered into English as “which overcome” is الدامغات (ad-daamighaat). The author explained it in Chapter 10 by saying, “ad-daamighaat (which overcome) means those which are very powerful and overwhelming.”

{3} The Arabic term we rendered into English as “lowly individuals” is الطغام (at-taghaam). The author explained it in Chapter 10 by saying, “at-taghaam has a fat-hah on the dotless letter taa’, and the word contains the dotted letter ghayn. It refers to the insignificant among people.”

\End of notes.

Additionally, Allaah grants manifold reward for reading the Qur’aan; and He instructed us to revere it and devote attention to it, maintain proper conduct towards it, and do our utmost to respect it. Numerous noteworthy{4} and outstanding{5} scholars of Islaam have written works about the virtues of reciting the Qur’aan, and those works are well known to individuals endowed with astute minds{6} and reasoning.

Notes:

{4} The Arabic term we rendered into English as “noteworthy” is الأماثل (al-amaathil). The author explained it in Chapter 10 by saying, “al-amaathil (noteworthy) means honourable. Its singular in Arabic is amthal. When it is said that a person mathula – with a dammah on the thaa’ – it means he has become virtuous and honourable.”

{5} The Arabic term we rendered into English as “outstanding” is الأعلام (al-a‘laam). The author explained it in Chapter 10 by saying, “al-a‘laam is plural of the Arabic word ‘alam which refers to something used to find direction along one’s path, such as a mountain or other things as well. A proficient scholar is referred to as outstanding in this way since he is a prominent feature from which people can find direction.”

{6} The Arabic term we rendered into English as “astute minds” is النهى (an-nuhaa). The author explained it in Chapter 10 by saying, “an-nuhaa (astute minds) refers to sound intellects. It is plural of the Arabic word nuhyah which has a dammah on the noon. Sound intellect is referred to as such because it prevents (yanhaa) a person from repugnant things. An alternate reason given is because the thing to which a person finally resorts (yantahee) is his intellect and ideas. Aboo ‘Alee al-Faarisee mentioned that it is acceptable to consider the Arabic word an-nuhaa to be a masdar (i.e. referring to intellectual function itself), as well as to consider it a plural (i.e. referring to many minds) following the same pattern as the Arabic plural word al-ghuraf.”

\End of notes.

However, people’s aspirations have weakened such that they are no longer strong enough to memorize those works or to even read through them. As a result, the only people who benefit from them are tiny minority who have deep understanding. In addition, I noticed that the people of our land – Damascus{7}, may Allaah the Most Exalted protect it as well as all other lands of Islaam – devote a great deal of attention to reciting the revered Qur’aan: learning its recitation, imparting it, presenting it for evaluation, and studying it as individuals and in groups.

Notes:

{7} The Arabic term we rendered into English as “Damascus” is دمشق (Dimashq). The author said in Chapter 10, “According to the well known view, Dimashq has a kasrah on the daal, and a fat-hah on the meem. The author of Mataali‘ al-Anwaar (i.e. ibn Qurqool) also mentioned its pronunciation with a kasrah on the meem (Dimishq).”

\End of notes.

They are diligent in doing that throughout their nights and days, and I implore Allaah – the Most Exalted – to increase them in keenness to accomplish those as well as all other acts of obedience while sincerely seeking the face of Allaah, the owner of all majesty and honour. Noticing the aforementioned prompted me to compile a concise manual{8} devoted to the topic of the inner and outer conduct to be observed by those who bear the Qur’aan, and qualities to be personified by those who memorize it and study it.

Notes:

{8} The Arabic term we rendered into English as “a concise manual” is مختصر (mukhtasar). The author explained it in Chapter 10 by saying, “al-mukhtasar (a concise manual) means a work that is short in its words, yet expansive in its meanings.”

\End of notes.

This is because Allaah – the One Most Exalted, and perfect in every way – indeed made it obligatory to fulfil the rights of His Book, and that includes explaining the conduct to be observed by those who bear it and study it, directing them towards that conduct, and drawing their attention to it. My preference is for this book to be brief, and I will avoid prolonging it and presenting lengthy discussion. In each chapter, I will mention only a portion of what pertains to it, and I will point out just some of the aspects of conduct related to it. Consequently, with respect to the narrations that I cite, I will omit their chains of transmission even though I have all of them and can list them readily{9}, and I praise Allaah – the Most Exalted – for that.

Notes:

{9} The Arabic term we rendered into English as “can list them readily” is العتيدة (al-‘ateedah). The author mentioned in Chapter 10, “al-‘ateedah refers to them being present and ready to be used.”

\End of notes.

I am taking this approach because my purpose is to draw attention to the foundations of what preceded, and to let the things I mention allude to other related matters that I omit. My reason for preferring brevity is that I would like for the book to be memorized, produce abundant benefit, and be disseminated. After the preceding, 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.{10}

Notes:

{10} As noted earlier, we will try to mention the author’s clarifications for those words at their places of occurrence as we read through the book, rather than leave them until Chapter 10.

\End of notes.

Throughout the book’s chapters, there will also be various principles, as well as invaluable and important points to take note of. I will also clarify whether ahaadeeth cited are authentic or inauthentic, and mention which prominent scholars of hadeeth collected them, though I may forget to do so in some rare instances. You should also keep in mind that the scholars in the field of hadeeth – and in other fields as well – permitted acting in compliance with inauthentic ahaadeeth pertaining to the virtues of various righteous deeds{11}; but even though that is the case, I will still confine myself to citing the authentic and I will only mention the inauthentic in a few cases.

Notes:

{11} Al-Imaam as-Suyootee (may Allaah have mercy upon him) noted in his book Tadreeb ar-Raawee (1/456, ed. as-Sarsaawee) that throughout all of al-Imaam an-Nawawee’s books, he did not mention any conditions for acting in compliance with inauthentic ahaadeeth besides this one. However, not all scholars held the view mentioned here by al-Imaam an-Nawawee (may Allaah have mercy upon him). In fact, there are others who held that the correct view is that inauthentic ahaadeeth should not be complied with at all, and part of the reason is because performing deeds based on an inauthentic hadeeth can convey the impression that the hadeeth is authentic, and this may lead people who lack detailed knowledge to then use that inauthentic hadeeth as evidence for a particular action. Thus, it should be noted that among the scholars who held that inauthentic ahaadeeth could be complied with, some of them stipulated that it only be done provided that: [1] Any such inauthentic hadeeth is only da‘eef and not da‘eefun jiddan or worse. [2] The act mentioned in the hadeeth is already established by other authentic texts of Islaam. [3] A person who wants to act in compliance with any such inauthentic hadeeth should do so without believing that it is authentic, or that details it mentions are actually part of Islaam; rather, he should only comply with it as a sort of precaution for himself so as to not miss out on any potential rewards there might be in the deed mentioned. [4] A person who acts in compliance should only do so in private concerning himself; he should not do it publicly or tell others to do what he does, and Allaah knows best. References: Tabyeen al-‘Ajab p. 23; at-Tibyaan p. 24 footnote; al-Baa‘ith al-Hatheeth 1/276, ed. al-Halabee; as-Sayr al-Hatheeh p. 176 and al-Muqtarah p. 156, these last two by ash-Shaykh Muqbil al-Waadi‘ee.

\End of notes.

I place my full reliance upon Allaah, the Most Generous, and I relegate all matters to Him. I beseech Him to direct me so that I traverse the path of sound guidance, protect me from people of deviance and obstinance, and grant me a continual increase of these as well as all other good things. I humbly entreat{12} Allaah – who is perfect in every way – to grant me His special assistance{13} to do all that pleases Him, make me among those who have reverential fear of Him and observe taqwaa of Him as He rightfully deserves by fulfilling His commands and avoiding His prohibitions, guide me to maintain sound intentions, facilitate for me all good things, assist me in accomplishing all that is commendable and keep me steadfast in doing so until I pass away, and to also grant all those things to all of my loved ones as well as all individuals who submit to Allaah in Islaam, both male and female. Allaah is sufficient for us{14} and the best in whom we place our trust{15}, and there is no strength or movement except by Allaah, the Most High, the Most Magnificent.

Notes:

{12} The Arabic term we rendered into English as “I humbly entreat” is أبتهل (abtahilu). The author explained it in Chapter 10 by saying, “abtahilu means I humble myself.”

{13} The Arabic phrase we rendered into English as “grant me His special assistance” is أن يوفقني (an yuwaffiqanee) and this comes from the Arabic word tawfeeq. The author said in Chapter 10, “at-tawfeeq means Allaah creating the ability to obey Him.” However, we would like to point out that scholars known for their adherence to the ‘aqeedah of the Salaf (i.e. unwavering beliefs held by the foremost generations of Islaam) have noted that a more accurate understanding of tawfeeq is that it is one of Allaah’s actions, and it takes place based on His knowledge and wisdom. It has to do with Allaah granting His obedient servant special assistance, and not leaving the servant to himself. Tawfeeq entails special assistance from Allaah that enables a person to love and do what pleases Allaah, and to dislike and avoid doing what displeases Allaah. One of the references in which elaboration about this topic can be found is ibn al-Qayyim’s book entitled Madaarij as-Saalikeen, and Allaah knows best. References: Madaarij as-Saalikeen 2/1075, Daar as-Sumay‘ee; Mu‘jam Mustalahaat al-‘Uloom ash-Shar‘iyyah, p. 571.

{14} The Arabic phrase we rendered into English as “Allaah is sufficient for us” is حسبنا الله (hasbunallaahu). The author said in Chapter 10, “hasbunallaau means that Allaah is sufficient for us.”

{15} The Arabic term we rendered into English as “in whom we place our trust” is الوكيل (al-wakeel). The author said in Chapter 10, “al-wakeel (the One in whom we place our trust) means the One to whom all matters are to be entrusted. It has also been explained as meaning the One to whom regulating all of creation is entrusted. It has also been explained as meaning the One who takes care of all that is advantageous for His creatures, and it has also been explained as the One who preserves.”

\End of notes.

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Discussion/Review:

Q1 After mentioning the two testimonies, what three ways did the author mention in which Allaah blessed and honoured this Ummah?

Q2 What are some of the things contained in the Qur’aan?

Q3 What does Allaah grant for reading the Qur’aan, and how has He instructed us to be towards it?

Q4 What did the author mention about people’s aspirations regarding certain books, and what was the topic of those books?

Q5 What land did the author mention he was from, what did he observe from its people towards the Qur’aan, and what did he ask Allaah to do for them?

Q6 What did observing the preceding prompt the author to do, what Arabic word did he use to describe what he produced, and what areas was his product devoted to?

Q7 How did we express the concept of “naseehah” towards Allaah’s Book, and what are some of the things it includes according to what the author mentioned?

Q8 What did the author seek to do and avoid in this book, and how is that related to the way we expressed the title of this book in English?

Q9 What is part of the significance of the author saying, “with respect to the narrations that I cite, I will omit their chains of transmission even though I have all of them and can list them readily”?

Q10 What did the author hope would come about from this book?

Q11 What did the author say he would do regarding the authenticity of ahaadeeth cited, what view did he mention regarding acting in compliance with inauthentic ahaadeeth, and what did as-Suyootee note about that view held by the author?

Q12 What conditions have been stipulated by scholars – other than the author – who hold that it is permissible to act in compliance with inauthentic ahaadeeth?

Q13 What things did the author ask of Allaah at the conclusion of his introduction? (Try to mention 11)

Q14 How did we express the term “tawfeeq” in English and what did we mention about the concept in brief based on what other scholars have said?

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