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Tuhfat Al Atfal Matn part1 (introduction)

Tuhfat Al Atfal Matn part 1

introduction

See:-> Part-2 Part-3 Part-4 Part-5 Part-6 Part-7 Part-8 Part-9 Part-10 Part-11

متن تحفة الأطفال

لمؤلفه سليمان الجمزوري

بسم الله الرحمن الرحيم

يَقـُولُ راَجـي رَحْمَـةِ الغَفُــورِ                 دَوْماً سُلَيْمـانُ هُوَ الجَمْزُورِي

الحَمْــدُ لله مُصَلَّيــاً عَلَـــي                 مُحَـمَّـدِ وآلـــهِ وَمَـنْ تَلا

وَبـَعْدُ هَــــذاَ النَّظمُ للمُـرِيدِ                  في النُّون والتَّنْوِينِ وَالمُــدُودِ

سَمَّيْتُــهُ بِتُحْفَــــة الأَطْفَـالِ                 عَنْ شَيْخنَا الْميهيَّ ذي الكمـال

أرجُــو بِـــهِ أنْ ينْفَعَ الطُّلابَا                  والأجْـرَ والقَبُولَ وَالثَّوابـــَا

Explanation:

The author starts his book in the same manner as the Quran, with the basmalah, whilst practising upon the Hadīth of the Prophet {PBUH} which states:

كل أمر ذي بال لا يبدأ باسم الله الرحمن الرحيم فهو أقطع )

Every good deed, which is not started with بسم الله الرحمن الرحيم i s severed from blessing.

TEXT: 1

يَقـُولُ راَجـي رَحْمَـةِ الغَفُــورِ                 دَوْماً سُلَيْمـانُ هُوَ الجَمْزُورِي

VOCABULARY:

يَقـُولُ – ُHe says
راَجـي  a person who hopes
رَحْمَـةِ  mercy
الغَفُــورِ the Oft-Forgiving, the Most Forgiving
دَوْماً  – more commonly used as دايما which means always
سُلَيْمـانُ – the name of the author
هُوَ  – a pronoun meaning he, him or it.
الجَمْزُورِي he comes from the place of Jamzur. This has been mentioned above in the biography of the author.

TRANSLATION:

1. Says he who always hopes for the mercy of the Oft-Forgiving, who is Sulaymān Al-Jamzūrī.

TEXT: 2

الحَمْــدُ لله مُصَلَّيــاً عَلَـــي                 مُحَـمَّـدِ وآلـــهِ وَمَـنْ تَلا

VOCABULARY:

الحَمْــدُ  All praise
لله  – for Allah
مُصَلَّيــاً  – ُit stems from the word Salah, which literally means to pray. Here, it refers to someone who is praying, or sending salutations.
عَلَـــي – on – upon
مُحَـمَّـدِ  – ُrefers to the beloved Prophet {PBUH}
و – and
آلـــهِ – āl means family. With the pronoun attached it means his family.
وَمَـنْ  – those
تَلا –  to follow / to recite

TRANSLATION:

2. All praise is due to Allah, whilst sending salutations upon Muḥammad, his family and those who follow (the Prophet and his companions)14 / and those who recite the Quran (correctly).

COMMENTARY:

The author mentions Al-ḥamd (praise) at the beginning of his book in accordance with Qurʾān and the Ḥadīth of the Prophet {PBUH}. كل أمر ذي بال لا يبدأ باسم الله الرحمن الرحيم فهو أقطع )  

All good actions not started with the praises of Allah are severed of blessing.

If the meaning of  تَلا  is assumed to be ‚to follow‛, then salutations
would be incurred upon those who follow the Prophet {PBUH} and his Companions {PBUH} in inculcating their ways.

This meaning is offered by most scholars. If the meaning ‚to recite‛ is assumed, then salutations will be incurred on all those who recite the Quran correctly and practise its injunctions.

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TEXT: 3

وَبـَعْدُ هَــــذاَ النَّظمُ للمُـرِيدِ                  في النُّون والتَّنْوِينِ وَالمُــدُودِ

VOCABULARY:

وَبـَعْدُ  – thereafter
هَــــذاَ  – this
النَّظمُ  – poetry (this book)
للمُـرِيدِfor the student. Murīd means follower, in this context referring to a follower of ʿilm (knowledge).
في  – ِliterally means in.
النُّون  – particularly referring to the nūn sākinah
والتَّنْوِينِ  – the tanwīn or nunation
وَالمُــدُودِ – the plural of madd

TRANSLATION:

3. Thereafter: this versified text (poetry) is for the student regarding the (rules of) nun, the tanwin and the mudud.

COMMENTARY:

The author states ‚Thereafter‛, meaning after the author has started with Allah’s name, praised Allah, and sent salutations upon His beloved Prophet {PBUH}, whatever follows is what he actually intends to write about The author mentions that.

he will explain rules regarding the nūn sakinah, the tanwīn and the mudūd. However, other rules beside these are also discussed, the lām al-taʿrīf, the mīm sākinah, the nūn and mim when they are Mushaddad etc.

The reason why the author only mentions nūn, tanwīn and mudūd is because the rules in the book are predominantly concerning them In some prints instead of المدود word the الممدود appears. The first is more common and is preferred.

TEXT: 4

سَمَّيْتُــهُ بِتُحْفَــــة الأَطْفَـالِ                 عَنْ شَيْخنَا الْميهيَّ ذي الكمـال

VOCABULARY:

سَمَّيْتُــهُ  – It is derived from the word ٌأسم which means name. When it appears as سمى it means to give something a name.
بِتُحْفَــــة  – gift
الأَطْفَـالِ  – children. It is the plural of  الاطفال , ِwhich means a child who has not yet matured (bāligh). Here, it refers to the beginner who intends to learn Tajweed.
عَنْ  – from
شَيْخنَا  – our sheikh, or teacher
الْميهيَّ –  refers to Jamzuris teacher, Nur al-Din ʿAli al-Mīhī.
ذي الكمـال –  ِA holder or possessor of perfection.

TRANSLATION:

4. I have named it (this book) ‚a gift for children / for the beginner‛, transmitting from our Sheikh Al-Mīhī, the possessor of perfection.

COMMENTARY:

Jamzūrī has named this book ‚A gift for the beginner‛, since it contains the basic rules required for the person intending to study the science of tajwid.

Whatever rules he mentions in the book he transmits (he has learnt) from his teacher Al-Mīhī who was an expert in the field of qiraat and tajwīd. His full name is Nūr al-Dīn ʿAli ibn ʿUmar ibn Ḥamd ibn ʿUmar ibn Nājī ibn Fanīsh al-Mīhī. He was born in 1139 A.H.

In spite of being born blind, he studied under renowned scholars at the Azhar University and became famous as an expert in the field of Quranic studies. He travelled to Tanta and taught people Quran and tajwid, so much so that all sanads of the people of Tanta now go through Al-Mīhī. He is called Al-Mīhī because he hails from a place called Mīha. He died in 1204 A.H. His students include his son Muṣṭafā al-Mihi.

TEXT: 5

أرجُــو بِـــهِ أنْ ينْفَعَ الطُّلابَا                  والأجْـرَ والقَبُولَ وَالثَّوابـــَا

VOCABULARY:
أرجُــو  – I hope
بِـــهِ  – with it (book)
أنْ  – it will benefit
الطُّلابَاthe students. It is the plural of الطالب he student
والأجْـرَ  – recompense
والقَبُولَ  – acceptance
وَالثَّوابـــَا – reward

TRANSLATION:

5. I hope that it (the book) will benefit the students and (I also wish for) recompense, acceptance and reward.

COMMENTARY:

The author hopes that this book will benefit students in understanding the science of tajwīd. He also hopes for acceptance from Allah, and that Allah will reward him for it .

The Word الطلاب is the plural of طالب which means someone who is engrossed, absorbed or lost in something) (This is
also referred to by the author in the third line as murهd. The expert is he who is capable of understanding the text and its meanings.

القبول which means acceptance could have various meanings; accept him‛ (the author) due to his writing this book, or ‚accept the book from him‛ or ‚accept both him and the book.

Most are of the opinion that the words الاجر and are synonymous. A few scholars differentiate between the words saying that are is reward that is received after doing a particular action.

In الطلاب and الثواب  there is an additional alif at the end of the words. In Arabic, it is called alif al-iṭlāq; a general alif. It has no bearing on the word itself but is merely used to keep the rhyme scheme of the poetry. It is used often in this book.


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