The Taqrib of al-Nawawi, titles as al-Taqrib wa'l taysir li Ma'rifat Sunan al-Bashir wa'l Nadhir is an abridgement of previous title of the author himself which was also further abridgement of al-Muqaddimah or 'Ulum al-Hadith by Imam Ibn al-Salah.
The Muqaddimah Ibn al-Salah (1181-1245) is composed work while serving as the head of the Dar al-Hadith al-Ashrafiya in Damascus, one of the most prestigious institutions for the study of hadith in the Islamic world. Here imam Ibn al-Salah provides a complete overview of the science devoted to the study of the words and actions of the Prophet Muhammad, and also a guide to the terminology and techniques of the scholars of hadith as it summarizes most of the previous work on the subject and forms the basis of almost all later activity in the field. The book enjoyed immense popularity and influenced most subsequent writing on the subject.
It was also widely taught at the Dar al-Hadith al-Ashrafiya in Damascus, wherein lmam Nawawi would later inherit the very same teaching position of Imam Ibn al-Salah. Having studied the Muqaddimah of Ibn al-Salah from senior students of Ibn al-Salah, Imam Nawawi decided to pen down an abridgement and later on another abridgement of the abridgement.
--- Irshad Tullab al-Haqa'iq ila Ma'rifat Sunan Khayr al-Khala'iq;
(إرشاد طلاب الحقائق إلى معرفة سنن خير الخلائق)
In this abridgement he removed much of the detailed nuances that did not belong there and added some beneficial notes and istilah.
--- al-Taqrib wa'l taysir li Ma'rifat Sunan al-Bashir wa'l Nadhir;
(التقريب والتيسير لمعرفة سنن البشير النذير)
is an abridgement of the above Irshad. In the opening statement of this text Imam Nawawi states that; "This book I abridged from al-Irshad, which i have previously abridged from Ulum al-Hadith by Shaykh and Imam, the Hafiz Abi 'Umru Uthman b. Abd al-Rahman, popularly known as Ibn al-Salah, may Allah be pleased with him"
Thereafter the book receives commentaries upon commentaries and annotations and the most famous is Imam Jalal al-Din 'Abd al-Rahman al-Suyuti's commentary;
--- Tadrib al-Rawi fi Sharh Taqrib al-Nawawi;,
(تَدْرِيبُ الرَّاوِي فِي شَرْحِ تَقْرِيب النَّوَوِي)
This becomes an immense resource for students all over the globe.
ABOUT THIS COMMENTARY:
This commentary is an extensive commentary. The popular Hadith nomenclature titled as Tadrib Rawi is designed to introduce the beginning student the Hadith science. Hence the title 'ar-Rawi' which according to the author means "he who has no knowledge of the Matn (text) nor the Isnad (transmitters of the text) and thus this is the first step towards familiarising yourself in this science".
ABOUT THIS PRINT:
This print is extremely well edited and researched. It has well over 50 pages of background study of the authors, their times, their works, the importance of this work as well as what scholars have said about this monumental book. In this work one feels and can definitely attest to the quality of the work and he editorial effort that has gone in to a rich text like the Tadrib. Exhaustively edited and cross referenced with an ample examples and various points/arguments raised in each term within the science.
ABOUT MUHY AL-DIN ZAKARIYA AL-NAWAWI:
He is Abu Zakaria Muhiy ad-Din Yahya Ibn Sharaf al-Nawawi, popularly known as al-Nawawi, an-Nawawi or Imam Nawawi (631–676 A.H./1234–1277), was an influential Sunni Shafi'i jurist and hadith scholar. He authored numerous and lengthy works ranging from hadith, to theology, biography, and jurisprudence. His complete name is Abu Zakaria Muhyidin Yahya ibn Sharaf ibn Marri ibn Hassan ibn Hussain ibn Muhammad ibn Juma ibn Hazm An-Nawawi. He was born at Nawa near Damascus, Syria.
Shaikh Yasin bin Yusuf Marakashi, says: "I saw Imam Nawawi at Nawa when he was a youth of ten years of age. Other boys of his age used to force him to play with them, but Imam Nawawi would always avoid the play and would remain busy with the recitation of the Noble Qur'an. When they tried to domineer and insisted on his joining their games, he bewailed and expressed his no concern over their foolish action. On observing his sagacity and profundity, a special love and affection developed in my heart for young Nawawi. I approached his teacher and urged him to take exceptional care of this lad as he was to become a great religious scholar. His teacher asked whether I was a soothsayer or an astrologer. I told him I am neither soothsayer nor an astrologer but Allah caused me to utter these words." His teacher conveyed this incident to Imam's father and he keeping in view the learning quest of his son, decided to dedicate the life of his son for the service and promotion of the cause of Islam.
Imam Nawawi joined Madrasah Rawahiyah which was affiliated with the Ummi University. Imam Nawawi says; "I studied in this institution for two years. During my stay in Madrasah Rawahiyah, I never had complete rest and lived on the limited food supplied by the institution." As a routine he used to sleep very little at night. When it became irresistible as a human being, he would lean and slumber for a while against the support of books. After a short duration he would again be hard at his scholastic pursuits. He studied in Damascus from the age of 18 and after making the pilgrimage in 1253 he settled there as a private scholar. From a young age he showed signs of great intelligence, and so his father paid for a good education. As a judge, he was much sought after for advice and adjudication of disputes.
His teachers were regarded as masters and authority of their subject field and disciplines they taught. Imam Nawawi studied Hadith, Islamic Jurisprudence, its principles, syntax and Etymology from great scholars of his time. Abu Ibrahim Ishaq bin Ahmad AI-Maghribi, Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu Hafs Umar bin Mudar Al-Mudari, Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf An-Nablusi, Abul-Abbas Ahmad bin Salim Al-Misri, Abu Abdullah Al-Jiyani, Abul-Fath Umar bin Bandar, Abu Muhammad At-Tanukhi, Sharafuddin Abdul-Aziz bin Muhammad Al-Ansari, Abul-Faraj Abdur-Rahman bin Muhammad bin Ahmad Al-Maqdisi, Abul-Fada'il Sallar bin Al-Hasan Al Arbali.
His students likewise became renowned and well sought after, some of whom were; 'Ala Uddin ibn al-'Attar, Ibn Abbas Ahmad bin Ibrahim, Abul-Abbas Al-Ja'fari, Abul-Abbas Ahmad bin Farah, Rashid Ismail bin Mu'allim Al-Hanafi, Abu Abdullah Al-Hanbali, AbulAbbas Al-Wasti, Jamaluddin Sulaiman bin Omar Az-Zar'i, AbulFaraj Abdur-Rahman bin Muhammad bin Abdul-Hamid AlMaqdisi, Badr Muhammad bin Ibrahim, Shamsuddin Muhammad bin Abu Bakr, Ash-Shihab Muhammad bin Abdul-Khaliq, Hibatullah Al-Barizi, Abul-Hajjaj Yusuf bin Az-Zaki.
His written works as well as published works are so many that almost all of them have been warmly received by scholars and students alike. Some of his well known and celebrated works are;
--- Al Minhaj bi Sharh Sahih Muslim شرح صحيح مسلم, making use of others before him, and is considered one of the best commentaries on Sahih Muslim. It is available online.
--- Riyadh as-Salihin رياض الصالحين, is a collection of hadith on ethics, manners, conduct, and is very popular in the Muslim world today.
--- al-Majmu' sharh al-Muhadhdhab المجموع شرح المهذب, is a comprehensive manual of Islamic law according to the Shafi'i school.
--- Minhaj al-Talibin منهاج الطالبين وعمدة المفتين في فقه الإمام الشافعي, a classical manual on Islamic Law according to Shafi'i fiqh.
--- Tahdhib al-Asma wal-Lughat تهذيب الأسماء,
--- Taqrib al-Taisir التقريب والتيسير لمعرفة سنن البشير النذير, an introduction to the study of hadith, it is an extension of Ibn al-Salah's Muqaddimah, with Suyuti's commentary "Tadrib al-Rawi" it is most popular,
--- Forty Hadiths (al-arba'in al-nawawiyya) الأربعون النووية, collection of forty (actually forty-two) fundamental traditions, frequently published along with numerous commentaries.
--- Ma Tamas ilayhi hajat al-Qari li Sahih al-Bukhari ما تمس إليه حاجة القاري لصـحيح البـخاري,
--- Tahrir al-Tanbih تحرير التنبيه,
--- Kitab al-Adhkar الأذكار المنتخبة من كلام سيد الأبرار, is a collection of supplications of prophet Muhammad.
--- al-Tibyan fi adab Hamalat al-Quran التبيان في آداب حملة القرآن,
--- Adab al-fatwa wa al-Mufti wa al-Mustafti آداب الفتوى والمفتي والمستفتي,
--- al-Tarkhis fi al-Qiyam الترخيص بالقيام لذوي الفضل والمزية من أهل الإسلام,
--- Manasik متن الإيضاح في المناسك, on Hajj rituals.
--- Sharh Sunan Abu Da'ud; الإيجاز في شرح سنن أبي داود السَّجِستاني
--- Sharh Sahih al-Bukhari
--- Mukhtasar at-Tirmidhi
--- Tabaqat ash-Shafi'iyah
--- Rawdhat al-Talibeen
--- Bustan al-`arifin
and many more works.
He died at Nawa at a relatively young age, having never married. An-Nawawi's lasting legacy is his contribution to hadith literature through his momentous works Forty Hadiths and Riyadh as-Saaliheen. According to Al-Dhahabi, Imam Nawawi's concentration and absorption in academic love gained proverbial fame. He had devoted all his time for learning and scholarship. Other than reading and writing, he spent his time contemplating on the interacted and complex issues and in finding their solutions. Shaykh Muhiyidin expresses his impression about Imam Nawawi as thus: "Imaam an-Nawawi had three distinctive commendable qualities in his person. If anybody has only one out of these three, people turn to him in abundance for guidance. First, having knowledge and its dissemination. Second, to evade completely from the worldly inclinations, and the third, inviting to all that is good (Islam) enjoining virtue and forbidding vice. Imaam an-Nawawi had all three in him."
ABOUT IMAM JALAL AL-DIN 'ABD AL-RAHMAN AL-SUYUTI:
He is Abu al-Faḍl ‘Abd al-Raḥman ibn Abi Bakr ibn Muḥammad Jalal al-Din al-Khuḍayri al-Suyuti was an Egyptian religious scholar, juristic expert and teacher, and one of the most prolific Arab writers of the Middle Ages, whose works deal with Islamic theology. In 1486, he was appointed to a chair in the mosque of Baybars in Cairo. He adhered to the Shafi'i Madhab and is one of the latter-day authorities of the Shafi'i School, considered to be one of the Ashabun-Nadhar (Assessors) whose degree of ijtihad is agreed upon. An alternative spelling of his name is Jalaluddin.
Al-Suyuti was born on 3 October 1445 AD / 1 Rajab 849 AH in Cairo, Egypt. His mother was Circassian and his father was of Persian origin, while Al-Suyuti says that his ancestors came from Al-Khudayriyya in Baghdad. His family moved to Asyut in Mamluk Egypt, hence the nisba "Al-Suyuti". Al-Suyuti's father taught Shafi'i law at the Mosque and Khanqah of Shaykhu in Cairo, but died when Al-Suyuti was 5 or 6 years old. Al-Suyuti studied various subjects, including: Shafi'i and Hanafi jurisprudence, traditions (hadith), exegesis (tafsir), theology, history, rhetoric, philosophy, philology, arithmetic, timekeeping (miqat) and medicine. He started teaching Shafi'i jurisprudence at the age of 18, at the same mosque as his father did. In 1486, Sultan Qaitbay appointed Al-Suyuti shaykh at the Khanqah of Baybars II, a Sufi lodge. Al-Suyuti himself was a Sufi of the Shadhili order.
At one point, Al-Suyuti was named the Mujaddid of the 9th century AH. He also claimed to have become a Mujtahid (someone with the authority to personally interpret sources in order to give legal statements) in jurisprudence, hadith studies, and Arabic language. This caused friction with scholars and ruling officials, and after a quarrel over the finances of the Sufi lodge, he retreated to the island of Rawda in 1501. Al-Suyuti has written about diverse subjects in many works, over 700 according to the Dalil makhtutat al-Suyuti ("Directory of al-Suyuti's manuscripts"), although numbers vary from over 500 to 981 according to a study from 1995. However, some of his works are just short pamphlets, including legal opinions. The first book he wrote was Sharh Al-Isti'aadha wal-Basmalah in 866H, when he was seventeen years old. Ibn Imad writes: "Most of his works become world famous right in his lifetime. His ability to write was phenomenal. His student Dawudi says: "I was with the Shaykh Suyuti once, and he wrote three volumes on that day. He used to dictate annotations on Hadith, and answer my objections at the same time. He was the most knowledgeable scholar in his time of the Hadith and associated sciences, knowledge of the narrators including the uncommon ones, the text of the hadith Matn, its chain of narrators isnad, the derivation of ruling from Hadith. He has himself told me, that he had memorized One Hundred Thousand Hadith."
Al-Suyuti listed 283 of his own works in Ḥusn al-muḥaḍarah. In addition to the topic of religion, al-Suyuti wrote about medicine as well. Like the medicinal works of Abu al-Faraj ibn al-Jawzi, al-Suyuti's book was almost exclusively based on Prophetic medicine rather than a synthesis of both Islamic and Greek medicine like the works of Al-Dhahabi. Al-Suyuti's work focused primarily on diet and natural remedies for both serious ailments such as rabies and smallpox and simple conditions such as headaches and nosebleeds; he also touched on the toic of the cosmology behind the principles of medical ethics.
Some of his more famous works were:
Tafsir al-Jalalayn تفسير الجلالين, "Commentary of the Two Jalals"); a Qur'anic exegesis written by Al-Suyuti and his teacher Jalal al-Din al-Mahalli.
Al-Itqān fi ‘Ulum Al-Qur’an (translated into English as The Perfect Guide to the Sciences of the Qur'an,
Al-Tibb al Nabawi الطب النبوي, "Prophetic medicine")
Al-Jaami' al-Kabir الجامع الكبير
Al-Jaami' al-Saghir الجامع الصغير
Dur al-Manthur درالمنثور in Tafsir
Tadrib al-Rawi تدريب الراوي both in hadith terminology
Tarikh al-khulafa; History of the Caliphs
The Khalifas who took the right way, a partial translation of the History of the Caliphs, covering the first four Rashidun caliphs and Hasan ibn 'Ali
Tabaqat al-huffaz, an appendix to al-Dhahabi's Tadhkirat al-Hufaz,
Nuzhat al-julasāʼ fī ashʻār al-nisāʼ نزهة الجلساء في أشعار النساء
Al-Khasais-ul-Kubra, which discusses the miracles of Islamic prophet Muhammad
Al-Suyuti died on 18 October 1505.