Foreword

تَقْدِيمٌ

In the name of Allah, the Most Compassionate, the Most Merciful.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

Foreword

By Walī Khān al-Muẓaffar:

General Supervisor of the Arabic Language Academy in Pakistan.
Member of the International League of Islamic Literature, headquartered in Riyadh.
Member of the World Forum of Scholars and Thinkers of the Muslim World League.

تَقْدِيمٌ

بِقَلَمِ وَلِيِّ خَانِ الْمُظَفَّرِ:

الْمُشْرِفِ الْعَامِّ عَلَى مَجْمَعِ اللُّغَةِ الْعَرَبِيَّةِ بِبَاكِسْتَانَ.
عُضْوِ رَابِطَةِ الْأَدَبِ الْإِسْلَامِيِّ الْعَالَمِيَّةِ (مَقَرُّهَا الرِّيَاضُ).
عُضْوِ الْمُلْتَقَى الْعَالَمِيِّ لِلْعُلَمَاءِ وَالْمُفَكِّرِينَ بِرَابِطَةِ الْعَالَمِ الْإِسْلَامِيِّ.

All praise is for Allah, Lord of the worlds, and blessings and peace be upon the Chief of the Messengers, and upon all his family and Companions.

To proceed:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَالصَّلَاةُ وَالسَّلَامُ عَلَى سَيِّدِ الْمُرْسَلِينَ، وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ.

وَبَعْدُ:

Allah, Glorified and Exalted, has said: “Read in the name of your Lord who created, created man from a clinging substance. Read, and your Lord is the Most Generous, who taught by the pen.” And the Beloved, the Chosen One ﷺ, said: “I was only sent as a teacher.”

فَقَدْ قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ * خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ * اقْرَأْ وَرَبُّكَ الْأَكْرَمُ * الَّذِي عَلَّمَ بِالْقَلَمِ﴾، وَقَالَ الْحَبِيبُ الْمُصْطَفَى ﷺ: «إِنَّمَا بُعِثْتُ مُعَلِّمًا».

It is among the good fortune of humankind that Allah, Glorified and Exalted, adorned it with knowledge and placed within it qualities and abilities for acquiring knowledge and understanding, unlike the rest of animals and created beings.

فَمِنْ حُسْنِ حَظِّ الْعَالَمِ الْبَشَرِيِّ أَنَّ اللَّهَ سُبْحَانَهُ وَتَعَالَى زَيَّنَهُ بِالْعِلْمِ، وَأَوْدَعَ فِيهِ صِفَاتٍ وَمَوَاهِبَ؛ لِتَحْصِيلِ الْعِلْمِ وَالْمَعْرِفَةِ دُونَ سَائِرِ الْحَيَوَانَاتِ وَالْمَخْلُوقَاتِ.

Then, among its good fortune is that He sent to them messengers who were teachers, and in His final Book, revealed to the Seal of the Prophets, He encouraged all humanity toward reading, recitation, writing, and the use of the pen as a fundamental instrument in seeking and acquiring knowledge, as He says: “Who taught by the pen.”

ثُمَّ مِنْ حُسْنِ حَظِّهِ أَنْ أَرْسَلَ إِلَيْهِمْ رُسُلًا مُعَلِّمِينَ، وَرَغَّبَ الْإِنْسَانِيَّةَ جَمْعَاءَ فِي آخِرِ كِتَابِهِ الْمُنَزَّلِ عَلَى خَاتَمِ الْأَنْبِيَاءِ إِلَى الْقِرَاءَةِ وَالتِّلَاوَةِ وَالْكِتَابَةِ وَاسْتِخْدَامِ الْقَلَمِ كَأَدَاةٍ أَسَاسِيَّةٍ فِي طَلَبِ الْعِلْمِ وَتَحْصِيلِهِ، كَمَا هُوَ يَقُولُ: ﴿الَّذِي عَلَّمَ بِالْقَلَمِ﴾.

And among the good fortune of this blessed community is that He raised within it a Messenger who was a teacher. He ﷺ carried out the task of teaching as it deserved to be carried out, and placed a heavenly system in the hands of all humanity through voluntary teaching, the like of which had never existed in the past and will never exist in the future.

وَمِنْ حُسْنِ حَظِّ هَذِهِ الْأُمَّةِ الْمَرْحُومَةِ أَنْ بَعَثَ فِيهَا رَسُولًا مُعَلِّمًا، فَهُوَ ﷺ قَامَ بِعَمَلِيَّةِ التَّعْلِيمِ حَقَّ الْقِيَامِ، فَأَعْطَى نِظَامًا سَمَاوِيًّا فِي أَيْدِي الْبَشَرِيَّةِ جَمْعَاءَ عَنْ طَرِيقِ التَّعْلِيمِ التَّطَوُّعِيِّ الَّذِي لَمْ يُوجَدْ لَهُ مِثَالٌ فِي الْمَاضِي، وَلَنْ يُوجَدَ فِي الْمُسْتَقْبَلِ.

And among our good fortune is that He placed us in this community which honours knowledge and its people, and honours students of knowledge and their teachers. Glad tidings to the one who enters the golden chain of knowledge, and glad tidings to the one who becomes like a firm bond among the bonds of this chain. This can only be through selection, choice, and honour from Allah, the Most High, the Mighty. How excellent are the words of Imām al-Shāfiʿī, who says:

وَمِنْ حُسْنِ حَظِّنَا أَنْ جَعَلَنَا فِي هَذِهِ الْأُمَّةِ الَّتِي تُقَدِّرُ الْعِلْمَ وَأَهْلَهُ، وَتُقَدِّرُ طَلَبَةَ الْعِلْمِ وَمُعَلِّمِيهِ، فَطُوبَى لِمَنِ انْسَلَكَ فِي سِلْسِلَةِ الْعِلْمِ الذَّهَبِيَّةِ، وَطُوبَى لِمَنْ صَارَ كَعُرْوَةٍ وُثْقَى مِنْ عُرَى هَذِهِ السِّلْسِلَةِ، وَلَنْ يَكُونَ هَذَا إِلَّا بِانْتِخَابٍ وَاصْطِفَاءٍ وَتَكْرِيمٍ مِنَ اللَّهِ الْعَلِيِّ الْعَزِيزِ، وَلِلَّهِ دَرُّ الْإِمَامِ الشَّافِعِيِّ، حَيْثُ يَقُولُ:

Learn, for a person is not born a scholar,
and one who possesses knowledge is not like one who is ignorant.

Indeed, a great man among his people who has no knowledge
is small when gatherings assemble around him.

تَعَلَّمْ، فَلَيْسَ الْمَرْءُ يُولَدُ عَالِمًا
وَلَيْسَ أَخُو عِلْمٍ كَمَنْ هُوَ جَاهِلُ

وَإِنَّ كَبِيرَ الْقَوْمِ لَا عِلْمَ عِنْدَهُ
صَغِيرٌ، إِذَا الْتَفَّتْ عَلَيْهِ الْمَحَافِلُ

There is a history that records the kings of an age, a history that records its ministers, and a history that records its states and governments. But there is also a history that records the scholars and thinkers of an age. Among the finest works in this field in recent times is the book Rijāl al-Fikr wa al-Daʿwah by the leading figure of Arabic Islamic literature, Sayyid Abū al-Ḥasan ʿAlī al-Ḥasanī al-Nadwī. In it, he mentioned the outstanding figures and renewers of this community, from our Master, our Beloved, and our Messenger Muḥammad ﷺ down to our present age.

فَهُنَاكَ تَارِيخٌ يَذْكُرُ مُلُوكَ الزَّمَانِ، وَتَارِيخٌ يَذْكُرُ وُزَرَاءَهُ، وَتَارِيخٌ يَذْكُرُ دُوَلَهُ وَرِيَاسَاتِهِ، وَلَكِنْ هُنَاكَ تَارِيخٌ يَذْكُرُ عُلَمَاءَ الزَّمَانِ وَمُفَكِّرِيهِ، وَمِنْ أَحْسَنِ شَيْءٍ فِي هَذَا الْمَجَالِ فِي هَذِهِ الْآوِنَةِ الْأَخِيرَةِ كِتَابُ إِمَامِ الْأَدَبِ الْعَرَبِيِّ الْإِسْلَامِيِّ السَّيِّدِ أَبِي الْحَسَنِ عَلِيِّ الْحَسَنِيِّ النَّدْوِيِّ «رِجَالُ الْفِكْرِ وَالدَّعْوَةِ» الَّذِي ذَكَرَ فِيهَا عَبَاقِرَةَ هَذِهِ الْأُمَّةِ وَمُجَدِّدِيهَا مِنْ سَيِّدِنَا وَحَبِيبِنَا وَرَسُولِنَا مُحَمَّدٍ ﷺ إِلَى عَهْدِنَا الْحَاضِرِ.

As I see it, I consider it an obligatory duty upon everyone who follows the paths of knowledge, the paths of thought, or the paths of study and teaching, to know the men and personalities who played effective and golden roles in Islamic history, in their scholarly, intellectual, and educational fields, so that they may serve as beacons of right guidance and direction for him to advance in the arena in which he competes with others among his colleagues and contemporaries.

وَأَنَا - فِيمَا أَظُنُّ - أَحْسَبُ فَرْضًا وَاجِبًا لِكُلِّ مَنْ يَسْلُكُ مَسَالِكَ الْعِلْمِ أَوْ مَسَالِكَ الْفِكْرِ أَوْ مَسَالِكَ الدَّرْسِ وَالتَّدْرِيسِ، أَنْ يَكُونَ عَارِفًا بِالرِّجَالَاتِ وَالشَّخْصِيَّاتِ الَّتِي قَامَتْ بِأَدْوَارٍ فَعَّالَةٍ وَأَدْوَارٍ ذَهَبِيَّةٍ فِي التَّارِيخِ الْإِسْلَامِيِّ، فِي مَيَادِينِهِمُ الْعِلْمِيَّةِ وَالْفِكْرِيَّةِ وَالدِّرَاسِيَّةِ؛ لِيَكُونُوا لَهُ مَنَارَاتِ رُشْدٍ وَهِدَايَةٍ لِلتَّقَدُّمِ فِي الْمِضْمَارِ الَّذِي هُوَ يُسَابِقُ فِيهِ الْآخَرِينَ مِنْ زُمَلَائِهِ وَبَنِي زَمَانِهِ.

Knowledge comes through learning, speaking, and writing with the pen. It is therefore deeply regrettable that we find many people devoted to learning and many people devoted to speaking, but we do not find many people of the pen. Rather, they are few in comparison with the large number of others. What remains enduringly is knowledge through the pen, or teaching through the pen. Why, then, do our student brothers, and indeed our scholars, not turn increasingly to the pen and its use in acquiring and preserving knowledge, even though this is a task deserving of attention…

وَالْعِلْمُ يَكُونُ بِالتَّعَلُّمِ وَالتَّكَلُّمِ وَالْكِتَابَةِ بِالْقَلَمِ، فَمِنَ الْمُؤْسِفِ جِدًّا أَنَّنَا نَجِدُ كَثِيرِينَ مِنْ أَهْلِ التَّعَلُّمِ وَنَجِدُ كَثِيرِينَ مِنْ أَهْلِ التَّكَلُّمِ؛ لَكِنَّنَا لَا نَجِدُ كَثِيرِينَ بَلْ قَلِيلِينَ قِلَّةَ كَثْرَةِ أَهْلِ الْقَلَمِ، وَالَّذِي يَبْقَى دَوْمًا هُوَ الْعِلْمُ بِالْقَلَمِ أَوِ التَّعْلِيمُ بِالْقَلَمِ؛ فَلِمَاذَا إِخْوَانُنَا الطَّلَبَةُ بَلِ الْعُلَمَاءُ لَا يَتَوَجَّهُونَ إِلَى الْقَلَمِ وَاسْتِخْدَامِهِ فِي تَحْصِيلِ الْعِلْمِ وَتَخْزِينِ الْعِلْمِ أَكْثَرَ فَأَكْثَرَ؟ مَعَ أَنَّ هَذَا عَمَلٌ يَسْتَحِقُّ التَّوَجُّهَ

…and deserves consideration, especially in this age: the age of new technology, the age of powerful media, the age of immense information, and the age of competition and rivalry, face to face and hand in hand.

وَيَسْتَحِقُّ الِالْتِفَاتَ إِلَيْهِ، وَلَا سِيَّمَا فِي هَذَا الزَّمَانِ زَمَنِ التِّقْنِيَّةِ الْجَدِيدَةِ، وَزَمَنِ مِيدِيَا الْخَطِيرَةِ، وَزَمَنِ الْمَعْلُومَاتِيَّةِ الْبَاهِظَةِ، وَزَمَنِ الْمُسَابَقَةِ وَالتَّنَافُسِ وَجْهًا لِوَجْهٍ وَيَدًا بِيَدٍ.

If we fall behind in this age in the sciences connected with pens, then we ourselves will fall behind, and we will cause our community to fall far behind.

فَلَوْ تَخَلَّفْنَا فِي هَذَا الزَّمَانِ عَنِ الْعُلُومِ الَّتِي تَتَعَلَّقُ بِالْأَقْلَامِ لَتَخَلَّفْنَا نَحْنُ بِأَنْفُسِنَا، وَلَتَخَلَّفْنَا بِأُمَّتِنَا إِلَى الْوَرَاءِ بِكَثِيرٍ.

Then here I turn to my brothers, and especially to my student-sons, urging them to learn the Arabic language as a spoken tongue and as literature, alongside the other major international foreign languages. They should use the rules of morphology and grammar in their Arabic conversation and writing, and should not allow these rules merely to be transferred and copied from book to book, from commentary to commentary, and from lecture to lecture, without using them in practice and exercising the language of the Qur’an and Sunnah in speech and writing. Otherwise, there is no benefit in learning them and no real value. Beyond the Arabic language and Arabic literature, these rules and principles have no separate purpose or objective.

ثُمَّ إِنِّي هُنَا أَتَوَجَّهُ إِلَى إِخْوَتِي - وَأَبْنَائِي الطَّلَبَةِ خَاصَّةً - أَنْ يَتَعَلَّمُوا اللُّغَةَ الْعَرَبِيَّةَ لِسَانًا وَأَدَبًا إِلَى اللُّغَاتِ الْأَجْنَبِيَّةِ الْعَالَمِيَّةِ الْأُخْرَى، وَأَنْ يَسْتَخْدِمُوا قَوَاعِدَ الصَّرْفِ وَالنَّحْوِ فِي حِوَارِهِمْ بِالْعَرَبِيَّةِ، وَكِتَابَاتِهِمْ فِيهَا، وَلَا يَجْعَلُوهَا تُنْقَلُ وَتُنْسَخُ مِنْ كِتَابٍ إِلَى كِتَابٍ، وَمِنْ شَرْحٍ إِلَى شَرْحٍ، وَمِنْ مُحَاضَرَةٍ إِلَى أُخْرَى، مِنْ غَيْرِ اسْتِخْدَامِهَا فِي التَّمَرُّنِ وَمُمَارَسَةِ لُغَةِ الْكِتَابِ وَالسُّنَّةِ تَكَلُّمًا وَكِتَابَةً، فَلَا فَائِدَةَ فِي تَعَلُّمِهَا إِذًا وَلَا جَدْوَى، فَلَيْسَ وَرَاءَ اللُّغَةِ الْعَرَبِيَّةِ وَالْأَدَبِ الْعَرَبِيِّ هَذِهِ الْقَوَاعِدِ وَالْأُصُولِ غَرَضٌ وَمَقْصِدٌ.

I strongly urge the students who wish to become scholar-preachers, literary preachers, and thinker-preachers to adopt Arabic for themselves as an official language of their lives in all their affairs, in their classrooms and homes, their communities and clubs. The Arabic language is the vessel of all sciences, arts, and literatures, especially the Islamic sciences. It will remain with its head held high until the Day of Resurrection because of its Qur’an, preserved by Allah Most High: “Indeed, We have sent down the Reminder, and indeed We will surely preserve it.” As for other languages, they have periods of rise and decline, and periods of flourishing and contraction. Arabic, however, remains as long as the Noble Qur’an remains, until Allah inherits the earth and all who are upon it.

وَإِنِّي أَتَأَكَّدُ مِنَ الطَّلَبَةِ الَّذِينَ يُرِيدُونَ أَنْ يَكُونُوا عُلَمَاءَ دُعَاةً، وَأُدَبَاءَ دُعَاةً، وَمُفَكِّرِينَ دُعَاةً أَنْ يَأْخُذُوا بِالْعَرَبِيَّةِ لِأَنْفُسِهِمْ لُغَةً رَسْمِيَّةً لِحَيَاتِهِمْ فِي جَمِيعِ شُؤُونِهَا، فِي فُصُولِهِمْ وَبُيُوتِهِمْ، وَمُجْتَمَعَاتِهِمْ وَنَوَادِيهِمْ، فَاللُّغَةُ الْعَرَبِيَّةُ هِيَ ظَرْفُ جَمِيعِ الْعُلُومِ وَالْفُنُونِ وَالْآدَابِ سِيَّمَا الْعُلُومِ الْإِسْلَامِيَّةِ، وَهِيَ تَبْقَى رَافِعَةَ الرَّأْسِ إِلَى يَوْمِ الْقِيَامَةِ لِأَجْلِ قُرْآنِهَا الْمَحْفُوظِ مِنْ عِنْدِ اللَّهِ تَعَالَى: ﴿إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ﴾، وَأَمَّا اللُّغَاتُ الْأُخْرَى فَلَهَا أَدْوَارُ ارْتِفَاعٍ وَانْحِطَاطٍ، وَأَدْوَارُ انْتِعَاشٍ وَانْكِمَاشٍ، أَمَّا هِيَ فَتَبْقَى بِبَقَاءِ الْقُرْآنِ الْكَرِيمِ إِلَى أَنْ يَرِثَ اللَّهُ الْأَرْضَ وَمَنْ عَلَيْهَا.

I also praise those who expend their utmost efforts and their commendable endeavours in the Indian subcontinent to revive this language among the people of knowledge and among Muslims generally. This is because spreading and reviving it means spreading, reviving, firmly establishing, and concentrating the enduring Islamic sciences, literatures, civilisation, and culture to which the Noble Qur’an and the Prophetic Sunnah call, upon whose bearer be millions of blessings and salutations.

وَإِنِّي أُثْنِي ثَنَاءً عَلَى الَّذِينَ يَبْذُلُونَ قُصَارَى جُهُودِهِمْ وَمَسَاعِيَهُمُ الْمَشْكُورَةَ فِي شِبْهِ الْقَارَّةِ الْهِنْدِيَّةِ لِإِحْيَاءِ هَذِهِ اللُّغَةِ بَيْنَ أَهْلِ الْعِلْمِ وَالْمُسْلِمِينَ عَامَّةً، وَهَذَا؛ لِأَنَّ نَشْرَهَا وَإِحْيَاءَهَا نَشْرٌ وَإِحْيَاءٌ وَتَرْسِيخٌ وَتَرْكِيزٌ لِلْعُلُومِ وَالْآدَابِ وَالْحَضَارَةِ وَالثَّقَافَةِ الْإِسْلَامِيَّةِ الْخَالِدَةِ الَّتِي يَدْعُو إِلَيْهَا الْقُرْآنُ الْكَرِيمُ وَالسُّنَّةُ النَّبَوِيَّةُ عَلَى صَاحِبِهَا مَلَايِينُ صَلَاةٍ وَتَسْلِيمَاتٍ.

I take pride in young men such as our brother Sayyid ʿAbd al-Rashīd ibn Maqṣūd al-Hāshimī, who have advanced and taken the lead in this field over many of their peers, and even over many of those who have grown old and grey.

وَأَفْتَخِرُ بِالشَّبَابِ أَمْثَالِ الْأَخِ السَّيِّدِ عَبْدِ الرَّشِيدِ بْنِ مَقْصُودٍ الْهَاشِمِيِّ الَّذِينَ تَقَدَّمُوا وَسَبَقُوا فِي هَذَا الْمَيْدَانِ عَلَى كَثِيرِينَ مِنْ أَقْرَانِهِمْ، بَلْ وَعَلَى كَثِيرِينَ مِمَّنْ شَاخُوا وَشَابُوا.

Brother al-Hāshimī, as is clear from his attribution to Hāshim, is Arab by origin and lineage. Through his deep mastery of Arabic literature, he has returned to his ancient origin. Congratulations to him on this happy, pleasant, fragrant, and auspicious return. How many Arabs in the world outside the Arab world take pride in their non-Arabness. We ask Allah to return them to their origins and to the places from which they sprang, linguistically, literarily, intellectually, and conceptually.

فَالْأَخُ الْهَاشِمِيُّ - كَمَا هُوَ مَعْلُومٌ مِنْ نِسْبَتِهِ إِلَى هَاشِمٍ - عَرَبِيُّ الْأَصْلِ وَالنَّسَبِ، عَادَ بِتَبَحُّرِهِ فِي الْأَدَبِ الْعَرَبِيِّ إِلَى أَصْلِهِ الْقَدِيمِ، فَهَنِيئًا لَهُ هَذِهِ الْعَوْدَةُ السَّعِيدَةُ الطَّيِّبَةُ الْعَطِرَةُ الْمَيْمُونَةُ، وَكَمْ مِنَ الْعَرَبِ فِي الْعَالَمِ - غَيْرِ الْعَالَمِ الْعَرَبِيِّ - يَفْتَخِرُونَ بِعُجْمَتِهِمْ، نَسْأَلُ اللَّهَ عَوْدَتَهُمْ إِلَى أُصُولِهِمْ، وَمَسَاقِطِ رُؤُوسِهِمْ لُغَوِيًّا وَأَدَبِيًّا وَفِكْرِيًّا وَنَظَرِيًّا.

Sayyid ʿAbd al-Rashīd al-Hāshimī has valuable writings, annotations, and commentaries in Arabic, including:

His annotations and exercises on Iqnāʿ al-Ḍamīr, an Arabic translation of Naḥw Mīr.
His arrangement and refinement of Taʿlīm al-Islām by Muftī Kifāyatullāh, based on the Arabic translation of Dr. Ḥabībullāh al-Mukhtār al-Shahīd, may Allah have mercy on him.
His sourcing, verification, and comparative study of the commentary on Ṣaḥīḥ al-Bukhārī entitled Taqrīr Bukhārī by Shaykh Zakariyyā al-Kāndahlawī, may Allah have mercy on him.
Khulāṣat Qawānīn al-Ṣarf, extracted from Irshād al-Ṣarf, in an easy arrangement and a new format in Urdu, to facilitate it for the people of the Indian subcontinent.
His commentary, verification, and addition of exercises to Taʿrīb ʿIlm al-Ṣīghah of Muftī ʿInāyat Aḥmad al-Kākūrawī, may Allah have mercy on him. The writer of these lines translated it into Arabic by the gracious instruction of the respected Imām and ḥadīth scholar Shaykh Salīmullāh Khān, President of the Wifāq, President of al-Jāmiʿah al-Fārūqiyyah in Karachi, and President of the Union of Religious-School Organisations in Pakistan.

وَلِلسَّيِّدِ عَبْدِ الرَّشِيدِ الْهَاشِمِيِّ مُؤَلَّفَاتٌ وَتَعْلِيقَاتٌ وَشُرُوحٌ قَيِّمَةٌ بِاللُّغَةِ الْعَرَبِيَّةِ، مِثْلُ:

تَعْلِيقَاتِهِ وَتَمَارِينِهِ عَلَى «إِقْنَاعِ الضَّمِيرِ» تَرْجَمَةً عَرَبِيَّةً لِـ«نَحْوِ مِيرٍ».
تَرْتِيبِ وَتَهْذِيبِ «تَعْلِيمِ الْإِسْلَامِ» لِلْمُفْتِي كِفَايَةِ اللَّهِ بِتَعْرِيبٍ مِنْ سَعَادَةِ الدُّكْتُورِ حَبِيبِ اللَّهِ الْمُخْتَارِ الشَّهِيدِ رَحِمَهُ اللَّهُ.
تَخْرِيجِ وَتَحْقِيقِ وَمُقَارَنَةِ شَرْحِ صَحِيحِ الْبُخَارِيِّ الْمُسَمَّى بِـ«تَقْرِيرِ بُخَارِيٍّ» لِلشَّيْخِ زَكَرِيَّا الْكَانْدَهْلَوِيِّ رَحِمَهُ اللَّهُ.
«خُلَاصَةِ قَوَانِينِ الصَّرْفِ» مُقْتَبَسَةً مِنْ «إِرْشَادِ الصَّرْفِ» بِتَرْتِيبٍ سَهْلٍ وَنَسَقٍ جَدِيدٍ بِاللُّغَةِ الْأُرْدِيَّةِ؛ تَيْسِيرًا لِأَهَالِي شِبْهِ الْقَارَّةِ الْهِنْدِيَّةِ.
شَرْحِ وَتَحْقِيقِ وَزِيَادَةِ تَمَارِينَ عَلَى «تَعْرِيبِ عِلْمِ الصِّيغَةِ» لِلْمُفْتِي عِنَايَةِ أَحْمَدَ الْكَاكُورَوِيِّ رَحِمَهُ اللَّهُ الَّذِي قَامَ بِنَقْلِهِ إِلَى الْعَرَبِيَّةِ كَاتِبُ هَذِهِ السُّطُورِ بِأَمْرٍ كَرِيمٍ مِنْ سَمَاحَةِ الْإِمَامِ الْمُحَدِّثِ الشَّيْخِ سَلِيمِ اللَّهِ خَانَ الْمُوَقَّرِ رَئِيسِ الْوِفَاقِ، وَرَئِيسِ الْجَامِعَةِ الْفَارُوقِيَّةِ بِكَرَاتْشِي، وَرَئِيسِ اتِّحَادِ مُنَظَّمَاتِ الْمَدَارِسِ الدِّينِيَّةِ بِبَاكِسْتَانَ.

When I was translating that valuable book from Persian into Arabic, I did not expect that it would be included among the prescribed curricula of the organisation of Wifāq al-Madāris al-ʿArabiyyah and the Islamic universities of Pakistan…

وَأَنَا لَمَّا كُنْتُ أَقُومُ بِنَقْلِ ذَلِكَ الْكِتَابِ الْغَالِي مِنَ الْفَارِسِيَّةِ إِلَى الْعَرَبِيَّةِ مَا كُنْتُ أَتَوَقَّعُ أَنَّهُ يَنْضَمُّ إِلَى الْمُقَرَّرَاتِ الدِّرَاسِيَّةِ فِي مُنَظَّمَةِ وِفَاقِ الْمَدَارِسِ الْعَرَبِيَّةِ وَالْجَامِعَاتِ الْإِسْلَامِيَّةِ بِبَاكِسْتَانَ،

…nor did I think that it would spread throughout the world as a prescribed textbook with such speed. But Allah decreed what He willed, until the Arabic translation became a prescribed textbook in many universities throughout the world. When I went to Iran, some students at Dār al-ʿUlūm University in Zahedan and at other schools met me and knew me through my book Taʿrīb ʿIlm al-Ṣīghah. This was not only in Iran, but also in Madīnah al-Munawwarah, may Allah increase it in honour and distinction, in South Africa, Mozambique, Fiji Island in Australia, and within the country as well.

وَمَا كُنْتُ أَتَفَكَّرُ أَنَّهُ يَنْتَشِرُ فِي الْعَالَمِ كَمُقَرَّرٍ دِرَاسِيٍّ بِهَذِهِ السُّرْعَةِ، وَلَكِنْ قَدَّرَ اللَّهُ مَا شَاءَهُ، حَتَّى صَارَ الْكِتَابُ الْمُعَرَّبُ كَمُقَرَّرٍ دِرَاسِيٍّ فِي جَامِعَاتٍ عَدِيدَةٍ فِي أَرْجَاءِ الْعَالَمِ؛ لِأَنِّي لَمَّا ذَهَبْتُ إِلَى إِيرَانَ الْتَقَى بِي بَعْضٌ مِنَ الطَّلَبَةِ فِي جَامِعَةِ دَارِ الْعُلُومِ زَاهِدَانَ وَفِي مَدَارِسَ أُخْرَى، كَانُوا يَعْرِفُونَنِي بِكِتَابِي «تَعْرِيبِ عِلْمِ الصِّيغَةِ»، وَهَذَا لَيْسَ فَقَطْ فِي إِيرَانَ بَلْ فِي الْمَدِينَةِ الْمُنَوَّرَةِ - زَادَهَا اللَّهُ شَرَفًا وَتَكْرِيمًا - وَجَنُوبِ إِفْرِيقِيَا وَمُوزَمْبِيقَ وَفِيجِي آي لَنْد بِأُسْتُرَالِيَا، وَدَاخِلِ الْبِلَادِ كَذَلِكَ.

For a long time, however, I had wished that someone would add annotations to the book and add extended study exercises for working through it, thereby making it more beneficial to the student brothers. Then Allah, Glorified and Exalted, decreed this work for our brother Sayyid ʿAbd al-Rashīd ibn Maqṣūd al-Hāshimī, may Allah Most High preserve him. He is among the distinguished people of knowledge and virtue, and among the knights of the reed pen and writing in the Arabic language. He undertook the work, excelled in it, and brought benefit through it.

لَكِنِّي كُنْتُ أَتَمَنَّى أَنْ يَقُومَ أَحَدٌ بِالتَّعْلِيقَاتِ عَلَى الْكِتَابِ وَإِضَافَةِ تَمَارِينَ دِرَاسِيَّةٍ مُمَدَّدَةٍ فِي حَلِّ الْكِتَابِ، وَإِفَادَتِهِ أَكْثَرَ لِلْإِخْوَةِ الطَّلَبَةِ مُنْذُ زَمَنٍ بَعِيدٍ، حَتَّى قَدَّرَ اللَّهُ سُبْحَانَهُ وَتَعَالَى هَذَا الْعَمَلَ لِلْأَخِ السَّيِّدِ عَبْدِ الرَّشِيدِ بْنِ مَقْصُودٍ الْهَاشِمِيِّ - حَفِظَهُ اللَّهُ تَعَالَى - وَهُوَ مِنْ خِيَرَةِ أَهْلِ الْعِلْمِ وَالْفَضْلِ، وَمِنْ فُرْسَانِ الْيَرَاعِ وَالْقَلَمِ بِاللُّغَةِ الْعَرَبِيَّةِ، فَقَامَ بِهِ فَأَجَادَ وَأَفَادَ.

I ask Allah Most High to include him in the ranks of the renewers of this community, its scholars, and its great thinkers. That is not difficult for Allah.

وَأَسْأَلُ اللَّهَ تَعَالَى أَنْ يَنْظِمَهُ فِي سِلْكِ مُجَدِّدِي هَذِهِ الْأُمَّةِ وَعُلَمَائِهَا وَمُفَكِّرِيهَا الْكِبَارِ، وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ.

Abū Labīd Walī Khān al-Muẓaffar
23 Shaʿbān 1429 AH
Professor of Ḥadīth and Supervisor of the Specialisation Department in Arabic Literature
at al-Jāmiʿah al-Fārūqiyyah, Karachi, Pakistan

أَبُو لَبِيدٍ وَلِيُّ خَانِ الْمُظَفَّرِ
فِي 23 مِنْ شَعْبَانَ / 1429 هـ
أُسْتَاذُ الْحَدِيثِ وَمُشْرِفُ قِسْمِ التَّخَصُّصِ فِي الْأَدَبِ الْعَرَبِيِّ
بِالْجَامِعَةِ الْفَارُوقِيَّةِ بِكَرَاتْشِي، بَاكِسْتَانَ