Book Review: Maktūbat-i-Mashāyikh

By Mawlana Ismaeel Nakhuda

There are three genres of literature that are perhaps unique within the context of Islam in South Asia: malfuzattazkirahs and maktubat (aphorisms, hagiographies and letters). Often written in Urdu or Persian, all three are a delight to read, and overflow with wisdom and academic nuggets that really help us not only gain a better understanding of notable religious individuals and their temperaments, but also provide unique context of the social milieu people lived and operated in.

When it comes to the maktubat there are numerous famous collections of epistles written and received by luminaries from the Sub Continent. Perhaps one of the most famous being the Maktubat of Mujaddid Alf-i-Thani Shaykh Ahmed Sarhindi (d.1624) (may Allah enlighten his grave), which has been translated into various languages. Likewise, those connected to Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalawi (d.1981) (may Allah have mercy on him) have also tirelessly produced compilations of his letters. Those connected to the silsilah are regularly advised to read them with the aim of gaining spiritual blessings (fayd) and an understanding of the way of our elders.

Within the UK, Shaykh al-Hadith Mawlana Yusuf Motala (d.2019) (may Allah have mercy on him) – one of Shaykh Zakariyya’s leading khalifahs – led the way on this with several compilations of Shaykh Zakariyya’s letters, including Makatib-i-Shaykh al-Hadith and Mahabbat Nameh, and a third compilation entitled ‘Inayat Nameh consisting of the letters he received from leading religious luminaries. Another lovely compilation of Shaykh Zakariyya’s letters was published by Shaykh Mawlana Hashim Patel, another one of Shaykh Zakariyya’s leading UK-based khalifahs, entitled Mereh Hadrat keh Khutut. (And as I write these words one of Mawlana Yusuf Motala’s khalifahs, Mawlana Ahmad ‘Ali Lunat has also published Jamal-i-Yusufi, a beautiful and heart touching collection of Shaykh Zakariyya’s letters to Mawlana Yusuf Motala that I hope to also write about soon.)

Maktubat-i-Mashayikh is a continuation of this Islamic tradition and consists of some eighty letters received by my teacher, the most erudite, hadith expert and accomplished lecturer in hadith, Shaykh al-Hadith Mufti Shabbir Ahmed Patel of Blackburn, UK. The letters span over 40 years and are from several leading scholars, particularly the late Shaykh al-Hadith Mawlana Yunus Jawnpuri (d.2017) and the late Shaykh al-Hadith Mawlana Yusuf Motala.

As a former student of Dar al-‘Ulum Bury, I saw Mufti Shabbir in his prime and had the honour of attending his classes and lectures in the final years of my time at the madrasah (1996-2001). His deep understanding, passion for imparting knowledge, wide reading, erudition and engaging style of lecturing was something that energised me then and the memories of sitting in his class still provide solace today, some 20 years later. His lessons were engaging and packed to the brim with wisdom and wit. Not only was he a conscientious lecturer, he was also diligent in covering the books he taught at a steady pace, ensuring the book would be comfortably completed by the end of the academic year without the need to rush due to lengthy discussions towards the beginning of the year. Later, I would read in Shaykh Zakariyya’s autobiography, Aap Biti, that this was also the habit of his father, Mawlana Muhammad Yahya Kandhalwi.

When Ramadan came, students at the Dar al-‘Ulum in those days would normally return home or go abroad to lead Tarawih. As someone who was not hafiz of the Qur’an and did not have the responsibility of leading the Tarawih prayers, it would happen that I would often spend several weeks during Ramadan at Dar al-‘Ulum Bury. This time would be spent either in khidmah of those sitting in seclusion (i‘tikaf) or in seclusion myself. It would also often be the case that Mufti Shabbir would be sat in seclusion and oversee the i‘tikaf programme himself. For a teenager from the back-to-back terrace streets of Lancashire, this was an opportunity to observe how the pious spent Ramadan and what I saw then still elicits a sweet taste in my mouth today. I saw a man who ate and slept little, just the bare minimum. Though he had a profound interest in the hadith sciences, Ramadan was dedicated to the Qur’an. He would spend his day constantly and consistently in its recitation from memory. How much he read was anyone’s guess, but I am sure it was no less than the entire Qur’an during the whole day if not more. His attachment to the Qur’an really stuck out. In those days, his children were young and he would often be flanked by them. He would recite his own Qur’an and then listen to his children’s hifz.

Mufti Shabbir had his own way of reciting. His voice was solemn, heart touching and emotional. Anyone who has had the fortune of listening to his recitation will testify to that. On the verses of punishment his voice would tremble and on the verses relating to Allah’s mercy and the bounties He has in store for the pious there would be a freshness in his voice that reflected the subject being recited. One would never bore of listening to his Qur’an and even now, decades later, I relish those invaluable moments.

He was always full of energy and I saw this increase during the holy month. I recall one Ramadan some 25 years ago, when it fell in winter and the nights were long. That year Mufti Shabbir’s daily routine was to lead a portion of the Tarawih at the Sajidin Mosque in Blackburn and then head to the Markaz al-‘Ulum madrasah (also in Blackburn) where the Tarawih began a little later. He would lead a number of rak‘ahs there and then midway head for Dar al-‘Ulum Bury (some 12 miles away) where the prayer began even later. He would join the Dar al-‘Ulum congregation in between their Tarawih and lead a large portion of the prayer and end with witr. His memory was excellent and recitation steady and flawless. I also observed that he would be reciting the Qur’an from memory while he travelled from one venue to another. In fact, every time I ever travelled with him by car, rather than frivolous talk, his time would be spent reciting the Qur’an in a quiet but audible voice.

Despite being a senior lecturer in hadith and a teacher of individuals who themselves are senior scholars and hadith lecturers, I often recall Mufti Shabbir during the i’tikaf helping us pick up the dastarkhwan and tidying up after the iftar meal. And as my years at Dar al-‘Ulum passed I often saw Mufti Shabbir spending long days and weekends supervising and organising the cleaning of the madrasah, especially in preparation for official visits or annual gatherings such as the graduation ceremony of the final year students studying Sahih al-Bukhari. He was not hands off but got in with the students, and using the art of coaxing and persuasion led from the front and commanded the respect of students to deliver what needed to be done.

On one occasion, I remember the Dar al-‘Ulum cook not being able to prepare lunch for some reason and so Mufti Shabbir himself rolled his sleeves up and, in between lessons, prepared lunch on that day for the madrasah’s 400 students and teaching staff. A mammoth task indeed. If my memory serves me right, he said he had cooked Lucknowi Biryani. As someone who has never tasted Lucknowi Biryani I’m unsure whether this was the case, but I can certify it was a tasty meal and I ate to my fill.

On graduation from Dar al-‘Ulum, I became busy with university and employment in Saudi Arabia and perhaps became distant from our respected teacher. Just a few days before last Ramadan, I was visiting my mother’s home and ventured outside to take a call due to poor reception when a car pulled up next to me. Engrossed in the conversation I initially failed to recognise who it was and then when the window came down realised it was Mufti Shabbir. We met and seeing him unexpectedly made me extremely happy. He then handed me a box of Madinah dates and said this is a gift for you for Ramadan and went on his way. That memory remains with me and I cherished every date in that box. It also then dawned on me that I had taken so much from Mufti Shabbir but given nothing in return.

Maktubat-i-Mashayikh is an interesting read. The letters from Shaykh Yunus Jawnpuri are particularly noteworthy and exemplify the attachment between the two. They also contain a wealth of information on the science of hadith and its commentary. Perhaps the most interesting letter in the collection is the one on page 171 in which Mawlana Yusuf Motala grants Mufti Shabbir khilafah in Tasawwuf and provides some unique and useful advice that would be relevant to any salik. We pray Allah Most High grants Mufti Shabbir a long life, that He accepts his services for the faith and enables us to value this gem who is still among us. Amin.

This review was written at the request of Mawlana Khalil Ahmed Kazi of Madina Academy, Dewsbury, UK.

Taken from

Book Review: al-Taḥqīq al-Bāhir Sharḥ al-Ashbāḥ wa ʾl-Naẓāʾir

Book review by Mawlana Abu Asim Badrul Islam

التحقيق الباهر شرح الأشباه والنظائر (للإمام ابن نجيم المصري – 926-970

للإمام العلامة هبة الله التاجي (1151-1224 هـ)

المؤلف : الإمام العلامة هبة الله التاجي

المحقق : د. الشيخ أسامة محمد شيخ

الموضوع : الأشباه والنظائر في المذهب الحنفي

الناشر : دار اللباب (إسطنبول ، دمشق ، بيروت)

سنة النشر : 1443 هـ _ 2021م

رقم الطبعة : 1

عدد المجلدات : 8

Title:  Al-Taḥqῑq al-Bāhir Sharḥ Al-Ashbāh wa ‘l-Naẓā̕ir

Author:  Imām ῾Allāmah Hibat Allāh al-Tāji (1151-1224 AH)

Editor:  Mawlana Dr. Osama Muhammad Sheikh

Genre:  Ḥanafi legal maxims/legal analogy/jurisprudence

Publisher:  Dār al-Lubāb (Istanbul/Beirut)

Year of publication:  1443/2021 (1st edition)

Number of volumes:  8

Imām ῾Allāmah Ibn Nujaym’s (926-970 AH) Al-Ashbāh wa ‘l-Naẓā̕ir is a key work that is taught and studied by scholars of the ḥanafi legal school, who specialise in the issuing of legal rulings/edicts (fatwa). It is a work that has received much praise from jurists of the school throughout the centuries (Al-Taḥqῑq al-Bāhir, 1:31-33). Until now, there has been no good print of a commentary on this book. Extending over eight large volumes, Al-Taḥqῑq al-Bāhir is the only complete and detailed commentary on Al-Ashbāh wa ‘l-Naẓā̕ir – although, about 30 other works have been written on Al-Ashbāh wa ‘l-Naẓā̕ir, including several marginalia, most of which are incomplete, or do not include the entire text of Al-Ashbāh wa ‘l-Naẓā̕ir within the commentary and explanatory notes. Written by Imām ῾Allāmah Hibat Allāh al-Tāji (1151-1224 AH), Al-Taḥqῑq al-Bāhir is the only work on Al-Ashbāh wa ‘l-Naẓā̕ir that has commentated on every part of the author’s text in a detailed yet clear and simple style. The importance of this cannot be overemphasised – especially, considering the challenging and often ambiguous nature of the text.

In bringing this publication to fruition, the researcher-editor, Mawlana Dr. Osama Sheikh[1] spent seven years working from manuscripts of the book. He mentions in his introduction (1:60-64) that he accessed four complete manuscripts of the work, of which he used two as the principal manuscripts. He also mentions two incomplete manuscripts (1:64-65), which he also used in this critical edition.

The author of Al-Taḥqῑq al-Bāhir, Imām ῾Allāmah Hibat Allāh al-Tāji, has consulted tens of works of the ḥanafi masters in his work. These include principal texts (mutūn), commentaries (shurūḥ), fatāwā (legal rulings/edicts) and uṣūl (jurisprudence). However, when referencing or quoting other works, he often does so through the intermediary of secondary sources (1:57). In critically editing the work, Mawlana Dr. Osama Sheikh has endeavoured to visit the original published source of most of these references to verify the accuracy of the quotation. This proved to be a challenging and cumbersome task, as not all the references that the author mentions have been published, while some may not even be available anywhere in any format. In addition to this, Mawlana Dr. Osama Sheikh also used three commentaries of Al-Ashbāh wa ‘l-Naẓā̕ir in manuscript form. These are ῾Umdat al-Nāẓir, Tanwῑr al-Adhhāni wa ‘l-Ḍamā̕ ir, Kashf al-Khaṭā̕ir. During the course of his critical editing, Mawlana Dr. Osama Sheikh discovered that the author has often been casual in quoting from earlier works, not prioritising accuracy. This has in some places altered the meaning of what the author of the original source had intended. In addition to this problem, all the manuscripts of Al-Taḥqῑq al-Bāhir are filled with errors by the copyists. This made it more important to visit the original source of each reference quoted by the author.

Mawlana Dr. Osama Sheikh has very helpfully added headings in square brackets to each section that discusses a new mas῾alah or issue. This enhances the reading experience and makes it much easier to search for discussions on different issues. 

Where deemed necessary, ḥarakāt and i῾rāb have been added throughout the book. For a final thorough proofreading before going to print, the publisher, Dār al-Lubāb (Istanbul/Beirut), employed a team of in-house proofreaders/researchers. However, despite this, the book contains a lot of errors, which could have been easily avoided. Errors are generally of the following categories: typographical errors, errors in i῾rāb, omitted letters or words, and some mistakes made by Mawlana Dr. Osama Sheikh himself.

Another shortcoming of this edition, in my view, is that the actual matn (text) of Al-Ashbāh wa ‘l-Naẓā̕ir has been omitted by Dār al-Lubāb. For such a work, one would normally expect the matn to be at the top of the page, demarcated from the commentary by a line. Instead, all eight volumes of this edition contain continuous, non-stop commentary with words and parts of sentences of Al-Ashbāh wa ‘l-Naẓā̕ir within brackets in red ink. I believe, this was done by Dār al-Lubāb in its desire to keep the number of volumes down. Had Dār al-Lubāb added the matn at the top of the pages, the book may have been in ten volumes and its beauty and usefulness would have been much enhanced.

I have no doubt that the book will, at some point in the future, undergo a revision and we shall see a better second edition. However, given the sheer size of the book and the finances involved, only Allāh Most High knows when that may be. Until then, the serious student of ḥanafi fiqh and the scholar of fatwa find themselves with a difficult decision to make – whether to purchase this first edition of this brilliant work or risk waiting many years for a better revised second edition, or, even worse, see the book go out of print. This is further compounded by the hefty price tag (currently, £130-£150 here in the United Kingdom).

Abu Asim Badrul Islam
Northampton, ENGLAND
22 Jumāda ‘l-Ūlā 1443/27 December 2021
Special thanks to Mawlana Dr. Osama Sheikh.

Front cover of Al-Taḥqῑq al-Bāhir.
All eight volumes of Al-Taḥqῑq al-Bāhir alongside my extremely poor edition of Al-Ashbāh wa ‘l-Naẓā̕ir by the infamous Dār al-Kutub al-῾Ilmiyyah (Beirut).
Sample pages of Al-Taḥqῑq al-Bāhir. The headings in square brackets have been added by the editor, Mawlana Dr. Osama Sheikh.
Sample pages of Al-Taḥqῑq al-Bāhir.

[1] Mawlana Dr. Osama Sheikh completed his Dars-e-Niẓāmi (also known as Shahādat al-῾Ālimiyyah) course/master’s degree at Jāmi῾ah Fārūqiyyah, Karachi in 2007. He then completed a PhD degree at the Umm al-Qura University in Makkah Mukarramah.

A Short Arabic Biography of ʿAllāmah Dr. ʿAbd al-Ḥalīm al-Nuʿmānī Chishtī by ʿAbd al-Raḥmān al-Zāhidānī

I am posting a file of an Arabic biography of our shaykh. This is a more detailed biography than the one I wrote many years ago as a preface to one of his works. The work never got published and its title that I suggested but wasn’t completely approved. In fact, I would like to clarify that this piece also lists the title al-Imām al-Bukhārī bayna al-Ifrāṭ wa al-Tafrīṭ, which was my initial suggestion for the piece because I couldn’t think of anything better. Chishtī Ṣāḥib (and I know some of my colleagues) didn’t seem to approve of the title and didn’t feel it represented the purpose of the book, but it stuck and since the book was never published, it remained on the cover of the file. I have worked on several of the discussions of that unfinished work and published some of the research in English for a paper that should be out shortly in Turkey.

This biography, written by one of Haḍrat’s Irani students from Zahedan, does a wonderful job of capturing elements of his character and his thoughts despite its relative brevity.

Recommended Readings on the Ottoman Empire

In response to an informal enquiry about the Ottoman Empire, Sidi Firas Alkhateeb of Darul Qasim, provided the following brief response and permitted sharing it with our readers. Keep in mind, that this is not a formal write-up and was intended only to give some basic guidelines and resources. The question emerged from Sidi Firas’s wonderful series on the Ottoman Empire (linked here).

Question: (abbreviated)

I’ve been wanting to delve into Ottoman history for a while now, and the recent decision regarding the Ayasofya has really sparked my interest.
I’m wondering if there are any books you can recommend that provide an Islamic history of the Ottoman Empire. It is such a well-studied topic, with many books written on it, so I am hoping you can recommend whatever resources you have found beneficial. 

Answer (also abbreviated):

There is of course a ton of resources, both academic and otherwise on Ottoman history that are available. Navigating them is a bit of challenge, particularly keeping in mind the various shifts in historiography over the past 50 years or so.

Some general guidelines I would offer are:

  • Recognize that historical writing is entirely dependent on one’s framework. An economic historian will analyze his subject through the lens of economics and present it as the primary factor in answering why historical events occurred as they did. Similarly a social historian will prioritize social history, and same for intellectual, political, and military historians. Any book you read is only giving you a part of the picture.
  • Ottoman history is particularly problematic because of the languages necessary to study it. Ottoman Turkish was heavily influenced by Persian and Arabic and most Ottoman historians don’t really do their due diligence in studying those languages, so their readings can suffer. Furthermore, in the realm of Ottoman intellectual history, almost everything written by Ottoman ulema was written in Arabic proper, which many historians are not proficient in.
  • Recognize the gap between popular history and academic history. Popular history is mostly what you will find on the bookshelves at Barnes and Noble or on Amazon. It’s usually written by non-specialists and exhibits a very rudimentary (and often plainly incorrect) understanding of historical events and processes. On the other hand, academic history is written by experts in the field but can be overly specialized, and aimed at other experts to the point that it is mostly nonsensical to those not in the field.
  • Lastly, and most importantly, you should never accept any conclusions about the religion of Islam itself from non-Muslim academics under any circumstances. Western academia has an entirely divergent framework that is directly at odds with our tradition and beliefs. It is designed to be secular and atheist. It should never inform your own beliefs. Unfortunately even many Muslims who work in academia are heavily influenced by this framework and their conclusions about Islam are not to be trusted. At the end of the day, you have to take your deen from the scholars of Islam whose job it is to preserve the religion.

With that as a length disclaimer and introduction, I believe the following books can serve as a good introduction:

  • Halil Inalcik’s The Ottoman Empire: The Classical Age – Not a perfect book, and outdated in some regards (particularly his analysis of intellectual history), but it can be a good starting point
  • Caroline Finkle’s Osman’s Dream – A pretty length overview narrative of Ottoman history from beginning to end. Focus on the political administration and sultans.
  • Abdurrahman Atçıl’s Scholars and Sultans in the Early Modern Ottoman Empire – This is a more academic book and perhaps can be a bit much for a beginner, but he does a great job of illustrating the importance of ulama on the early Ottoman state.
  • Hüseyin Yılmaz’s Caliphate Redefined – Also academic, with an emphasis on the idea of Ottoman political sovereignty. I find it to be a useful tool in understanding how the Ottomans may have conceived of their political project as being pretty different from everything before them.

Insha’Allah, this serves as a good introduction. As always, more important than studying history is learning a proper academic understanding of Islam itself, which should be the framework through which you understand the past anyways.

Firas (Alkhateeb)

Book Review: Al-Zubdah fī Sharḥ al-Burdah of ʿAlī al-Qārī

Al-Zubdah fī sharḥ al-Burdah. By al-Mullā ʿAlī al-Qārī. Edited by Māhir Adīb Ḥabbūsh. Istanbul, Turkey: Dār al-Lubāb, 1438/2017. Pp 203. ISBN 9786058323865.

Reviewed by Mawlana Kamil Uddin, Darul Qasim

The mantle Burdah wears in Islamic literature is unparalleled. A glimpse of this is shown by ʿAbdullah Muḥammad al-Ḥabashī who lists out 48 pages of commentaries and marginalia for the Burdah in his encyclopedic bibliography, Jāmiʿ al-shurūḥ wal-ḥawāshī[1]. The actual title of this instrumental poem is al-Kawākib al-durriyyah fī madḥ khayr al-bariyyah (lit. The Radiant Planets in Praise of the Best of all Creation) written by the Sufi Poet of the Shādhilī order, Sharaf al-Dīn al-Būṣīrī (d. 697/1298). This commentary, titled al-Zubdah (The Choicest), selects from previous glosses and builds a direct bridge from poetry to prose for readers. A salient feature of al-Qārī’s (d. 1014/1606) writings is his ability to take complex topics and weave the thread of understanding through them; this work is no different. Ḥabbūsh edited this work using two manuscripts; the first was from King Saud University and the second from Waliyy al-Dīn Efendi Library in Istanbul which is an extension of Beyazıt Devlet Kütüphanesi (Beyazıt State Library).

In his 25 page introduction, Ḥabbūsh gives brief background information on al-Būṣīrī, his qaṣīdah, and the lasting effect this poem had on poetry that followed him. He also lists out 9 specific commentaries, 2 of which al-Qārī referenced often which are the commentaries of Jalāl al-Dīn al-Maḥallī (d. 864/1460) and ʿIṣām al-Dīn al-Isfarāyīniyy (d. 944/1538), as well as the commentary of Zayn al-Dīn Khālid al-Azharī (d. 905/1500) which was often quoted in the marginalia of the King Saud manuscript of al-Zubdah. Since the three aforementioned glosses have yet to be printed, the value of such a publication heightens. Ḥabbūsh also extracts what he considers controversial couplets that exaggerate the praise of the Prophet, peace and blessings be upon him, listing them out in the following order; 80, 81, 135, 136, 149, 146, 75, 156, 43, and 154. He adds footnotes under some of these couplets explaining how they are problematic and critiquing al-Būṣīrī’s choice of words. However, he does not seem to adopt the reading al-Mullā ʿAlī al-Qārī presents, one that is in line with Sunni creed and law. This is a problem because reading the sharḥ/ḥāshiyah genre requires one to be in sync with the previous research, which is why we see many authors writing glosses on their own texts (matn) because there is no commentator (shārīh) who could better rationalize that author (mātin).

Ḥabbūsh states that al-Qārī’s methodology of explaining contains three aspects. First he explains selected vocabulary (sharḥ mufradāt), followed by parsing (iʿrāb) unintuitive phrases, and concluding by giving a succinct, easy-to-read but eloquent understanding of the couplet. Sometimes al-Qārī switches the order but still touches on all three aspects. One of finest features of this commentary is al-Qārī’s ability to connect the poem to the Qurʾān and Hadith; this rhetorical concept is called iqtibās which literally means “the process of lighting one’s fire from that of another.” In the indexes listed at the end by the editor, I counted 122 ayahs from 52 surahs and 78 hadiths quoted by al-Qārī for a poem totaling 160 couplets. He was able to capture this light from other sources as well, for example he mentioned that couplet 58 was inspired by the eulogy of Fāṭimah, may Allah be pleased with her, for her father, the Prophet, peace be upon him. He also references the famous Majnūn in couplet 5 and al-Buḥturiyy (d. 284/897) in couplet 57, both of whom are famous for the art of panegyric in their own right. Al-Qārī also intertwines supplementary rhetorical and grammatical points along with theological and spiritual allusions (iīmāʾāt) throughout the commentary.

This edition also contains an 8 page bibliography (fihris al-maṣādir wal-marājiʿ) and an unfulfilling one page table of contents (fihris al-mawḍūʿāt). This text would have been enhanced for readers and researchers by including an index for the couplets, proper names and places, and a more expansive table of contents that gives an overview of the wide range of topics covered by both al-Qārī and al-Būṣīrī. One possible addition to the table of contents would be division of the poem into the ten sections (abwāb) mentioned on page 28. The editor ought to have included the full-length poem (qaṣīdah) in the beginning or end of the edition so that it can be read without pauses. It should be noted that the couplets are enumerated throughout the text and are in bold which make it easy to identify. Aside from the last two sentences at the end of the introduction and images of the first and last folios (lawḥah) there is no other information given about the manuscripts. Overall this is a welcome edition with accurate paragraphing, precise punctuation, and reliable referencing. Lastly, other editions of this work have been published since, one by Dār al-Imām al-Rāzī  in Cairo in 2018. Stamped on the title page is the claim Yuṭbaʿ li-awwal marrah alā arbaʿ nusakh khaṭṭīyah (Printed for the first time using 4 manuscripts).[2] Another one by Dār al-Kutub al-ʿIlmiyyah in 2019.[3] However, I have been unable to access these editions and thus cannot compare between them. The expectation is that they should be better but al-faḍl lil-mutaqaddim (special virtue is for the first).

[1] Al-Ḥabashī, A. Muḥammad, Jāmiʿ al-shurūḥ wal-ḥawāshī : muʿjam shāmil li-asmāʾ al-kutub al-mashrūḥah fī al-turāth al-Islāmī wa-bayan shurūḥihā, 5 vols. (Dār al-Minhāj, Jeddah, 2017), 1:659-707.

[2] Al-Qārī, M. ʻAlī and al-Khurāsānī, A. Muḥammad. al-Zubdah fī sharḥ al-Burdah. (Dār al-Imām al-Rāzī lil-nashr wal-tawzīʿ, Cairo, 2018).

[3] Al-Qārī, M. ʿAlī and Farḥāt, Ḥ. ʿAzīz. Sharḥ al-Mullā ʿAlī al-Qārī ʿalā Burdat al-Būṣīrī. (Dār al-Kutub al-ʿIlmiyyah, Beirut, 2019).

A Few Resources for Learning Punctuation Rules in Arabic Writing

Here are a few useful resources for students of the sacred sciences who want to understand the use of punctuation marks (ʿalāmāt al-tarqīm) in the Arabic language. Students will notice, for the most part, that the rules are similar to European languages.

The following work, authored by Aḥmad Zakī Pāshā (Bāshā), is the earliest work on the subject that I have come across. This edition was published by Shaykh ʿAbd al-Fattāḥ Abū Ghuddah’s publishing house and with his preface. It should suffice most students as a reference.

al-Tarqīm wa ʿAlāmatuhu fī al-Lughah al-ʿArabiyyah li Aḥmad Zakī Bāshā

A colleague at Darul Qasim suggested the following work by his teacher Shaykh ʿAbd al-Muʿizz al-Tūnisī, and friend of my own teacher Shaykh Ramzī al-Ḥabīb al-Tūnisī. The work is not available in pdf format but can be purchased here: “al-Inshāʾ wa ʿAlāmāt al-Tarqīm wa-l-Imlāʾ”

The following web page contains a brief overview of the punctuation marks and how they are used. It can be useful for a quick review:

علامات الترقيم في الكتابة العربية ومواضع استعمالها

An even more concise review of the marks can be found at the following webpage:

علامات الترقيم

If you know of other beneficial sources, please do share and I will add them to this list.