Aesthetics of writing titles in Islamic civilization

Sunday, 02 January 2011

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Written by Dr. Ragheb Elsergany

Introduction:

Scholars are more entitled to this religion than anybody else.

We can find out that scholars of Islamic civilization have a unique sense of aesthetics which has never been obtained by anybody else throughout other civilizations. We don't even almost know anybody throughout humanity who could have written books in fiqh, biographies, Hadith, belief and tabaqat (classes of people). Titles of books were, thence, an aesthetic piece.

Aesthetics of writings' titles:

The key aspect of aesthetics in the titles of Islamic civilization scholars' writings is their interest in verbal aesthetics and rhymed titles that were divided into two parts whose ends are similar to each other and, thus, give a lovely sound. There are many such examples, including:

(Al-Sarem al-Masloul…Ala Shatem al-Rasoul) or (the unsheathed sword over the blasphemer of the Messenger) is the title of a book written by great Islamic scholar Ibn Taymia on the punishment of those who may blaspheme the Messenger (pbuh). The imam Ibn al-Qayyim wrote another book on the types of sins and their perils under the title: (al-Jawab al-Kafi…Leman Saal An al-Dawaa al-Shafi) or (the proper answer…for those who asked about the curative medicine). Lessan al-Deen Ibn al-Khateeb wrote a book on the history of Andalusian Granada under the title: (al-Ihata…Fi Akhbar Ghernata) or (the notification…in the news of Granada). His contemporary Ibn Khaldun, the great historian, followed suit by writing a book entitled: "Diwan al-Mubtadaa Walkhabar…Fi Tareekh al-Arab Walbarbar…Waman Asarhum Min Thawi al-Shaan al-Akbar) or (the diwan of the subject and the predicate…in the history of Arabs and non-Arabs…and their contemporary dignitaries). Al-Maqreezi elaborated on the urbanization and plans of Cairo under the title: (al-Mawaeth Walitebar…Bethikr al-Khitat Walathar) or (taking

lessons and examples…by mentioning plans and monuments). Al-Qalqashandi wrote about regulations and laws in his book: (Maather al-Inafa…Fi Maalem al-Khilafa) or (the news of predecessors…in landmarks of caliphate). Regarding Hadith, there are books like (Fath al-Bari…Sharh Saheeh al-Bukhari) or (the grant of God…explanation of al-Bukhari's authentic narration), by al-Hafiz Ibn Hajr, (al-Menhaj…Sharh Saheeh Muslim Ibn al-Hajjaj) or (the approach…explanation of Muslim Ibn al-Hajjaj's authentic narration) by Imam al-Nawawi, (Awn al-Maboud…Sharh Sonan Abu Daoud) or (the Lord's help…explanation of Abu Daoud's traditions) by Shamas al-Haqq al-Atheem Abadi, and (Tohfat al-Ahwathi…Sharh Saheeh al-Termethi) or (al-Ahwathi's masterpiece…explanation of al-Termethi's authentic narration) by Mubarkafouri.

In doctrine and history of discussions and debates, we can find the book of Imam Ibn Hazm (al-Fisal…Fi al-Melal Wa alhwaa Wa anehal) or (chapters…in denominations, inclinations and creeds), the book of great Muslim scholar al-Ghazali (al-Iqtisad…Fi al-Itiqad) or (the brief…in belief), the book of Imam al-Ashaari (al-Ibana An Osoul al-Diana) or (the clarification of fundamentals of religion), the book of Imam Ibn Hajar al-Haithami on disagreements among the companions (Tatheer al-Jinan Wallisan…An Thalab Muawiya Ibn Abi Sufian…Maa al-Madh al-Jalli…Wa'ithbat al-Haq al-Ali) or (the purification of souls and tongue…from the slander of Muawiya Ibn Abi Sufian…with obvious commendation…and proving Ali's right).

The different books of Muslim scholars during the following centuries pursued the same approach.

Aesthetic image of writings' titles:

With aesthetics having further increased, we found on the titles of writings not only a musical sound but also a beautiful image involving gold, silver, jewelry, stars, suns, moons, seas, rivers, streams, trees, branches and fruits. All such things were the titles of books that handled pure scientific and academic objects that were unexciting but enriched the Islamic spirit of aesthetics. This aesthetics expanded to include minute details. The following are just examples:

Gold, pearls and jewelry:

The biggest encyclopedia of history and countries – after al-Tabari's History – was the book of al-Masa'udi (died in 346 AH) under the title of (Murooj al-Thahab Wamaaden al-Jawhr) or (the fields of gold and minerals of jewelry). There was also the Qur'anic interpretation of Imam al-Thaalabi entitled (al-Jawaher al-Hisan Fi Tafseer al-Qur'an) or (the good jewels in the interpretation of Qur'an). Imam Ibn Abdel-Bar wrote a simplified book on the battlers of the Prophet (pbuh) under the title of (al-Durur Fi Ikhtisar al-Maghazi Walsiar) or (the pearls in the simplification of battles and biographies). Mohieddin Ibn Abu al-Wafaa wrote a book on the leaders of Hanafi school of fiqh , calling it (al-Jawaher al-Mudiaa Fi Tabaqat al-Hanafia) or (the shining jewels in the classes of al-Hanafia). Mameluke historian Abu Bakr al-Dawdari compiled a book under this great title Kanz al-Durur Wajameaa al-Gurar or (the treasure of jewels and collector of eminent people). Imam Ibn Hajar then wrote about key figures of the eighth Hegira century under the title (al-Durar al-Kamina Fi Aiyan al-Meaa al-Thamina) or (the hidden pearls in the dignitaries of the eighth hundred). When Imam al-Siouti interpreted Qur'an he called the book (al-Dur al-Manthour Fi al-Tafseer Belmathour) or (the prosaic pearl in interpretation with related sayings). Ibn al-Emad al-Hanbali compiled a historical book called (Shatharat al-Thahab Fi Akhbar Min Dahab) or (gold fragments in the past news). There are also (al-Laliaa al-Masnoua Fi al-Ahadith al-Mawduaa) or (the made pearls in fabricated Hadith) by al-Siouti, (al-Dur al-Masoun Fi Elm al-Kitab al-Maknoun) or (the preserved pearls in the science of the hidden book) on Quranic sciences by al-Semin al-Halabi, (Kanz al-Omal Fi Sunan al-Aqwal Walafal) or (the treasure of workers in Sunna sayings and acts) by Alaa Eddin al-Mottaqi al-Hindi, (Kanz al-Daqa'iq) or (the treasure of accurate views) by Abu Barakat al-Nasfi in the Hanafia school of fiqh, and (al-Ku'ala Walmarjan…Fima Itfaqa Alih al-Shaikhan) or (the pearls and corals…in what was agreed by the two sheikhs) by Mohammed Fuad Abdel-Baqi.

Light, sky and celestial bodies:

Al-Qalqashandi compiled an encyclopedia in literature, history, politics and poetry and called it (Sobh al-Asha Fi Senaat al-Insha) or (the morning of the night-blind in composition industry). Ibn Taghri Bardi wrote a book in history and called it (al-Nujoum al-Zahera Fi Meluk Misr Walqahira) or (the bright stars in the kings of Egypt and Cairo). (Al-Serag al-Munir) or (the shining lamp) is the title of Quranic interpretation which was compiled by Shams Eddin al-Sherbeeni. Abu Hafs Seraj Eddin al-Nashar wrote a book on the science of Quranic recitations, calling it (al-Budour al-Zahera Fi al-Qeraat al-Ashr al-Mutawatera) or (the shining full moons in the ten frequent recitations). Imam Ibn al-Molqan did his best to explain Hadith and Prophetic tradition in the book of Imam al-Rafaai in the Shafa'i school of fieq (al-Fath al-Azeez Fi al-Sharh al-Kabeer) or (the dear conquest in brief explanation). His effort was translated into a book entitled (al-Badr al-Muneer Fi Takhreej al-Ahadeeth Walathar al-Waqeaa Fi al-Sharh al-Kabeer) or (the shining full moon in the explanation of Hadith and tradition in the great explanation). Imam Shams Eddin al-Mardeeni explained "al-Waraqat" or (the sheets of paper), which was written by Imam of the two mosques al-Jwaini on the fundamentals of fiqh (jurisprudence). He wrote (al-Anjam al-Zahrat Ala Hal Alfath al-Waraqat) or (the bright stars for the explanation of the papers). When Imam Ibn al-Kayal identified those trustworthy narrators who were stigmatized as lunatic, he wrote a book entitled (al-Kawakeb al-Nairat Fi Maarefat Man Rumia Belikhtilat Men al-Rawat al-Theqat) or (the bright stars in the identification of trustworthy narrators who were accused of lunacy). Imam al-Siouti compiled the fundamentals of fiqh (jurisprudence) in poetry and called it (al-Kawakab al-Satea'…Nathm Jama al-Jawamea) or (the bright star…poetry of compiling compilations). He also wrote (al-Budour al-Safera Fi Omour al-Akhera) or (the clear stars in the matters of the hereafter). Let's conclude this part by this attractive title which was used by Imam al-Safareni for his doctrinal book (Lawamea al-Anwar Waswatea al-Asrar al-Atharia Lisharh al-Durra al-Modia Fi Aqd al-Ferqa al-Mardia) or (the dazzle of bright lights and radiance of narrative secrets for the explanation of the radiant pearl in the doctrine of the pleased sect).

Seas, rivers and creeks:

Having much knowledge was always likened as a sea in our Islamic civilization. Phrases like (so and so…sea of science) (science flows from his sides), "spring of sciences" and "source of science"…etc were common in the books of biographies and classes of people. Such similarities were mixed with the natural pictures to produce the meaning. Such titles were commonly used to express the content of books. The following are relevant examples:

Imam Ibrahim Bin Mohammed al-Halabi wrote a book on the Hanafia school of fiqh, giving it a pleasant title (Multaqa al-Abhur) or (the conflux of seas), and Shaikhi Zada explained it under the title (Majmaa al-Anhur…Sharh Multaqa al-Abhur) or (the conflux of rivers…the explanation of conflux of seas). Imam Ibn Jamaa wrote a book on the science of Hadith and named it (al-Manhal al-Rawi Fi Mokhtasar Uloum al-Hadith al-Nabawi) or (the thirst-quenching source in the summary of the Prophetic Hadith science). Ibn Taghri Bardi compiled a historical book on the biographies of his contemporary scholars under the title (al-Manhal al-Safi Walmustawafa Baad al-Wafi) or (the clear and adequate source after al-Wafi "sufficient"). Imam Ibn Najim al-Hanafi explained (Kanz al-Daqaiq) or (the treasure of accurate views) under the title (al-Bahr al-Ra'eq…Sharh Kanz al-Daqaiq) or (the calm sea…explanation of Kanz al-Daqaiq). Imam Abu Haian al-Andalusi interpreted the Holy Qur'an under the title (al-Bahr al-Moheet) or (the ocean). Under the same title, Imam al-Zarkashi wrote a book on the fundamentals of fiqh (jurisprudence), and compiled the Quranic interpretation of Sheikh al-Shanqiti under the title (al-Athab al-Namir Min Majalis al-Shanqiti Fi al-Tafseer) or (the clear sweetness from the councils of al-Shanqiti in interpretation). Imam al-Samrqandi had another Quranic interpretation under the title (Bahr al-Uloum) or (the sea of sciences).

Gardens, flowers and fruits:

Imam Ibn Habban wrote a book on preaching and raqaeq (words that make someone tenderhearted) entitled: (Rawdat al-Uqala Wanuzhat al-Fudalaa) or (the garden of wise people and picnic of virtuous people). When Imam al-Suhaili wrote about the biography and good features of the Prophet (pbuh), he named it (al-Rawd al-Anf) or (the natural garden). Imam Ibn al-Jawzi wrote about preaching under the title (Bustan al-Waetheen Waryad al-Sameen) or (the orchard of preachers and garden of hearers). Shehab Eddin Abu Shama wrote about the history of the Nouriya and Salahya states under the title (al-Rawdatin fi Akhbar Al Dawlatyn) or (the two gardens in the news of the two states). When Imam al-Nawawi compiled a book containing the virtues and ethics of Islam, he called it (Ryad al-Saleheen Min Kalam Sayed al-Morsaleen) or (the garden of righteous people from the talk of the master of messengers). He then wrote the book (Rawd al-Talebeen) or (the garden of seekers) in the fiqh of the Al-Shafeaai school. Al-Humairi compiled the history of Humairi under the title (al-Rawd al-Me'atar Fi Khabar al-Aqtar) or (the scented garden in the news of countries). In raqaeq , Imam Ibn al-Qayim wrote (Rawdat al-Muhbeen Wanuzhat al-Mushtaqeen) or (the garden of lovers and picnic of yearning people). Imam Ibn al-Jazari wrote (al-Zahr al-Fateh Fiman Tatrah An al-Thunoub Qaqabaeh) or (the opening flowers for those who continuously commit sins and disgraces). On Al-Khidr (May Allah be pleased with him), Al-Hafeth Ibn Hajar wrote (al-Zahr al-Nader Fi Akhbar al-khidr) or (the bright flowers in the news of al-Khidr). Al-Siouti compiled a book entitled: (al-Rawd al-Aneeq Fi Fadl al-Sedeeq (the elegant garden on the virtue of Abu Bakr al-Sedeeq). Ibn Ghazi wrote (al-Rawd al-Hatoun Fi Akhbar Meknasa al-Zaytoun) or (the fruit-rich garden in the news of Meknasa al-Zaytoun). Ibn Ias wrote a historical book entitled: (Badaea al-Zuhour Fi Waqaea al-Duhour) or (the wonderful flowers in the facts of times), and al-Maqri wrote about the history of Andalusia under the title "Nafh al-Tayyib Men Ghusn al-Andalus al-Rateeb) or (the fragrance of the fresh leave of Andalusia). In the 12th Hejira century, Mohammed Bin Isa Bin Kenan wrote about the laws of caliphate and sultans under the title (Hada'iq al-Yasmin Fi Thekr Qawanin al-Khulafa Walsalatin) or (the jasmine gardens in the mentioning of laws of caliphate and sultans). Al-Qanouji wrote a book on the fiqh (jurisprudence) of al-Zaidia school of fiqh under the title (al-Rawda al-Nadia…Sharh al-Duru al-Bahia) or (the wet garden…explanation of bright pearls). Mr. Sayed Qutb interpreted the Holy Qur'an in his book (Fi Thelal al-Qur'an) or (in the shadow of Qur'an).

Thus, there are many such examples. Such multiplicity is conducive to consensus and confirms such an aesthetic sense which was acquired by the men of Islamic civilization out of aesthetics of the Holy Qur'an and Sunna (the Prophetic tradition).

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