Book Release: Tadhkirah fi Ulum al-Hadith, Ibn Mulaqqin

Discussion in 'Ridawi Press' started by Abu Hafsah, Oct 31, 2015.

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  1. Abu Hafsah

    Abu Hafsah New Member

    Will this be published inshaAllah?
  2. abu Hasan

    abu Hasan Administrator

    an updated version is uploaded. just one or two small changes, nothing significant.

    the file size however, is vastly improved, and is now less than 1MB (previously it was ~5MB). font quality has also improved. previously, the font was being rasterized, instead of being embedded; and pixelation was noticeable when you zoomed the PDF to 400% and if you care to examine the difference, open both PDFs at 3200% and you will see what i mean.

    this hits two targets in one shot,* high quality and smaller file size.

    *killing two birds with one stone is pointless anyway - it is maytah/carrion/murdaar and you cannot eat it. unless of course, you want to kill them to get rid of them.
    Talib-e Madina, Noori and Harris786 like this.
  3. Sayyeda Gilani

    Sayyeda Gilani New Member

    وَٱنْتُمْ فَجَزَاكُمُ اللهُ خَيْرً
  4. zafarshah

    zafarshah Banned

    Brother, there is no mention of Ijaza and who did the author study the book with?
  5. Ghulam e Mustafa

    Ghulam e Mustafa Active Member

    Masha Allah great effort. May Allah reward you. Jazakallah
  6. Aqib alQadri

    Aqib alQadri Veteran

    Of course brother - I read the whole book.

    that is why I wrote the following in appreciation of brother abu Hasan's work.

    may Allah give us all, more tawfeeq to serve His religion. aameen.
  7. Aqdas

    Aqdas Staff Member

    Certainly. Remember the main text is his but the footnotes and side bar are by aH gleaned from other works.
  8. Aqib alQadri

    Aqib alQadri Veteran

    What amazed me is that Imam Ibn Mulaqqin wrote it in about 2 hours, without the help of any reference books, just from memory. Subhaan-Allah.

    Excellent work (as always), by brother abu Hasan. May Allah reward you for your sincere endeavor.
    Last edited: Oct 15, 2015
  9. abu Hasan

    abu Hasan Administrator

    in addition to these corrections, the illustration of sabiq-lahiq is reworded for clarity.
    may Allah ta'ala reward you all for sending in corrections. jazakumAllah khayran.

    version 1.2 is up.

    wa's salam.
  10. YaMustafa

    YaMustafa Well-Known Member

    Page 1: Al-Muqniy not consistent
    Page 3: Tadlis (Tadlees)
    Page 4: Musnad Tayalisi (With a Taa for Taahir?), (also Yaa at the end?)
    Page 5: Sulayman al-Taymi (Yaa at end)
    Page 6: Ibn Sirin (seereen)
    Page 10: Abu hanifa, Bukhari, Aminah (depends how u say aminah)
    Page 11: Marwan (marwaan), al- Qurashi al-Abdari, Farsi (Farisi?), Abu Hanifah
    Page 12: Khurasan (Khurasaan), Nisaburi, Mukharrimi, Makhrami, Saybani
    Page 13: Tarikh, Khalid (Taarikh), (Khaalid)
    Page 14: Kharif (Khareef)

    Those marks (which help with pronunciation) missing for some of them. Some in the text, some in the sidebar and some in the footnotes. Not certain about some of them.
    Also sometimes you have used Abu, and sometimes Abi, after Ibn.
    Last edited: Oct 14, 2015
  11. Aqdas

    Aqdas Staff Member

    I like the translation of bismillah on the first page.
  12. Abul Hasnayn

    Abul Hasnayn

    وَٱنْتُمْ فَجَزَاكُمُ اللَّهُ خَيْرً

    May Allah Almighty accept your efforts and bless you with success in both worlds and may it be a means of earning HIS pleasure.
    Jaza ‘Llahu anna Sayyidina Muhammadan sallaAllahu alayhi wasalam ma huwa ahluhu
    Jaza ‘Llahu anna Sayyidina Muhammadan sallaAllahu alayhi wasalam ma huwa ahluhu
    Jaza ‘Llahu anna Sayyidina Muhammadan sallaAllahu alayhi wasalam ma huwa ahluhu
    Subhana Rabbika Rabbi l’izzati amma yasifun, wa salamun ala l’mursalin, wal-humdulillahi Rabbi l’alamin.
  13. abu Hasan

    abu Hasan Administrator

    jazakAllahu khayran.

    short answer: cannot.

    tadhkirah is the translation of a book; whatever additional information we add should be in line with the author's original plan. therefore, anything not in the original text is moved either to the footnotes or margins - except in one place, [#60 muttafiq-muftariq, p11-12] where it was not possible* (due to volume) to push that information in either footnotes or margins. this information was gathered from shaykh abdallah sirajuddin's sharh bayquniyah.

    similarly, some examples were gleaned from sakhawi's fat'h al-mughith, which is not mentioned; i did look up other works for verification, notably nukhbah/nuz'hah and its commentaries; there was plenty to add, but i resisted the urge to put everything - always reminding myself to stay close to the author's original idea: to produce a quick-reference. i hope i have not failed in that objective. wa billahi't tawfiq.

    Allah ta'ala knows best.

    *meaning, page layout would become awkward; lest, someone quibbles on the possibility of doing things. :) .
    Last edited: Oct 14, 2015
  14. Abul Hasnayn

    Abul Hasnayn

    Mabrook on the release of your book , please take benefit from the following article on the same topic.

    A Summary of Hadeeth Sciences

    (extracted from the works of Ghazaali-e-Zamaan, Hazrat Allamah Shah Kaazmi Saheb – Alaihir Rahmah)
    the following is an excerpt the full article and pdf is available on the webpage url as pasted above :

    The Essential Terminologies of the Principles of the Science of Hadeeth

    The Definition of Hadeeth:

    According to the majority of the Muhadditheen, “The words, actions and the Taqreer of the Holy Prophet (Peace be upon Him) are called Hadeeth.”


    The meaning of Taqreer is that if anything was said or done in the time of Rasoolullah (Peace be upon Him), being aware of it, He did not condemn that speech or action but rather observed silence without raising an objection.

    According to some Muhadditheen, the words, actions and the Taqreer of the Sahaba and Taabe’een are also regarded as Hadeeth. Thus Hadeeth is categorized into three dimensions from in terms of it being a Hadeeth from Allah Almighty (Hadeeth Qudsi), the Holy Prophet (Peace be upon Him) (Hadeeth Marfoo’) or from a Sahabi (Mauqoof) or a Taabe’i (Maqtoo’):

    1. Hadeeth Qudsi:

    Hadeeth Qudsi is the Hadeeth which is narrated by Rasoolullah (Peace be upon Him) but originated by Allah Ta’ala.

    (i.e. the Words of Allah Almighty)

    2. Hadeeth Marfoo’

    The words, actions or the Taqreer originated by Rasoolullah (Peace be upon Him)

    (i.e. the Words of RasoolAllah – may Allah send peace and blessings upon him)

    3. Hadeeth Mauqoof

    The words, actions and the Taqreer originated by the Sahaba.

    (Words of the Sahaba)

    4. Hadeeth Maqtoo’

    The words, actions and the Taqreer originated by the Taabe’een.

    (Words of Taabe’een)

    Sanad or Isnaad:

    A group of the narrators of a Hadeeth is called Sanad or Isnaad.


    The actual Hadeeth; at the conclusion of Isnaad or Sanad.


    The Hadeeth in which the link of the chain or Sanad is not broken at any point.


    The Hadeeth which has one of the narrators missing from its chain or Sanad.


    The Hadeeth which has two or more narrators, one after the other, missing from its chain.


    The Hadeeth where the upper narrator above the Taabe’i is missing from its chain. This way of narration is called Irsaal.


    The Hadeeth where the entire chain has been ommitted or some narrators are not mentioned.

    The Categorization of Hadeeth based on of the quantity of its Chains of Narrators

    They are of four types:

    1. Khabar Mutawaatir

    If the Hadeeth is narrated through so many different chains that it’s regarded impossible for so many people to be lying at once. There is difference of opinions as to how many chains or Sanad will provide that confidence but its condition is that the Hadeeth must be based on physical concepts and witnessing.

    2. Khabar Mash’hoor:

    Khabar Mash’hoor is the Hadeeth which contains at least three narrators at every instance of its chains.

    3. Khabar ‘Azeez:

    Hadeeth ‘Azeez is the Hadeeth which contains at least two narrators at every instance of its chains.

    4. Hadeeth Ghareeb:

    Hadeeth Ghareeb is the Hadeeth which contains only one narrator at every instance of its chain or somewhere in the chain. It’s also called Fard.

    Hadeeth Fard or Ghareeb is further divided into two types:

    1. Fard Mutlaq:

    Fard Mutlaq is the Hadeeth which contains only one narrator at every instance of its chain.

    2. Fard Nasabi:

    Fard Nasabi is the Hadeeth which contains only one narrator at some instances of its chains.

    The Categorization of Hadeeth based on of the quality of its Narrators


    All the narrators of its chain must be ‘Aadil[1], with sound memory[2], its chain must be well-connected[3], and must be blameless of Shudhoodh[4] and ‘Illah[5].


    Which is in accordance with all the pre-requisites of Sahih besides the quality the narrator of having good memory power.

    Each of Sahih and Hasan are further divided into two:

    1. Sahih Li-Dhaatihi:

    Is the Hadeeth which has all the pre-requisites a Sahih Hadeeth at the level of perfection.

    2. Sahih Li-Ghairhi:

    Is the Hadeeth which has all its pre-requisite slightly lower (in the chain) from the level of perfection but this imperfection is resolved through another supporting chain.

    1. Hasan Li-Dhaatihi:

    Is the Hadeeth in accordance with all the pre-requisites of Sahih besides only lacking the quality of great memory power.

    2. Hasan Li-Ghairhi:

    Is the Hadeeth which flaw (in the chain) can be perfected through another supporting chain.

    Hadeeth Da’eef:

    Is the Hadeeth which neither has the recommended pre-requisites of Sahih nor of Hasan in one or more of the narrators of its chain, and also one or more of its narrators are blameworthy on the basis of Shudhoodh or ‘Illah. It’s further divided into many different categories which are not being mentioned hereunder due to the length of its branches.

    Hadeeth Shaadh vs Mahfooz:

    If a Thiqah narrator narrates against the narration of a more Thiqah narrator than him then it will regarded as Hadeeth Shaadh and the one contrary to it will be taken as Mahfooz.

    Hadeeth Munkar vs Ma’roof:

    If a weak narrator narrates against the narration of a stronger narrator then it will be regarded as Hadeeth Munkar and the one contrary to it will be taken as Ma’roof.

    Hadeeth Mutaabe’:

    If a narrator narrates a supporting narration of another narrator but the chain is linked to only one Sahaabi then it will be called Hadeeth Mutaabe’.

    Hadeeth Shaahid:

    If the same Hadeeth is narrated by another Sahabi then it will be called Hadeeth Shaahid.

    Hadeeth Maudoo’:

    Maudoo’ is the Hadeeth of a narrator whose lies are revealed and established in any Hadeeth.

    Hadeeth Matrook:

    Matrook is the Hadeeth which narrator is blamed to be a liar.

    Hadeeth Muttafaq ‘Alaih:

    Is the Hadeeth which is narrated by both Imam Bukhari and Imam Muslim in their Sahihs from the same Sahabi.
  15. sunni_porter

    sunni_porter Well-Known Member

    I think on page i the Islamic date is incomplete? i.e. should be Dhu'l Hijjah 1436, not Dhu'l 1436?
  16. abu Hasan

    abu Hasan Administrator

    ok. the easiest option was to remove the two examples contributing to the confusion.

    version 1.1 is up there now.
  17. abu Hasan

    abu Hasan Administrator

    there is a difference of opinion on this matter, which crept in the example as i was working with multiple texts to extract easy examples. this example is found in ibn SalaH's muqaddimah citing from ibn abd al-Barr and i incorporated in the translation.

    actually, noori did raise this issue during proofing and we discussed this; later, i thought of clarify this - but as has happened before, i forgot and it went off the radar.

    from sharh al-bayquniyyah of sayyidi abdallah sirajuddin:

    musnad is the hadith that is with continuous chain (muttasil al-isnad) of narration until the Prophet SallAllahu alayhi wa sallam - and the continuity is apparent.

    thus, the specification of "continous chain" excludes: munqatiy, mu'Dal, mudallas, etc; and concerning the specification of marfu'u - mawquf and maqtu'u are excluded [from being continuous/ittiSal].

    the definition of the author [al-bayquniy] of "musnad" is the generally accepted opinion among hadith scholars [jumhur] and that is the position of Hakim [al-nisaburi] and insisted upon by the author of nukhbah [ibn Hajar].

    ibn Abd al-Barr defined it [musnad] however, that anything that is reported from the Prophet sallAllahu alayhi wa sallam - regardless of its being continuous or discontinuous. in this respect, he considers it synonymous with marfu'u.

    khaTib [al-baghdadi] defined it as a continuous chain until the culmination [from whence the text is narrated] - thus includes marfu'u, mawquf and maqTuu.

    Allah ta'ala knows best.

    khayr we will try to fix this to remove confusion, in sha'Allah.
    jazakAllahu khayran.

    Last edited: Oct 13, 2015
    Haqbahu likes this.
  18. Haqbahu

    Haqbahu Veteran

    On page 3 in the side notes an example of maqţūú is given with Imam Malik (a tābiý al-tābiýī), while in the text and footnote it is only defined for a tābiý.
  19. Haqbahu

    Haqbahu Veteran

    On page 2 in the side notes it says:

    "Consider the chain: Mālik from Zuhrī from Ibn Ábbās from RasūlAllāh . This is a discontinous chain [munqaţiý] because Zuhrī did not hear from Ibn Ábbās . But since both chains lead until the Prophet ﷺ, and are attributed to him, they are musnad reports."

    In the main text, it says in the definition of Musnad that its chain is continuous.

    Or am I missing something?
  20. sunni_92

    sunni_92 New Member

    Maa Sha Allah..Excellent book and thoroughly needed in this day and age.

    Allah swt accept your efforts and answer all your duas..and may you produce more informative literature for the benefit of this ummah.

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