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Nukhab al-Afkar fi Tanqih Mabani al-Akhbar fi Sharh Ma'ani al-Athar 19 VOLUMES (نُخَبُ الأَفْكَارِ فِي تَنْقِيح مَبَانِي الأَخْبَارِ فَي شَرْحِ مَعَانِي الآَثَارِ) Tahawi + al-'Ayni
[AUTHOR: Imam Hafiz Abi Ja'far Ahmed al-Tahawi (d. 321 H) | SHARIH: Imam Badr al-Din Mahmud b. Ahmed al-'Ayni (d. 855 H) | TAHQIQ & DARASAH: Abu Tamim Yasir b. Ibrahim | COVER: HARD BACKCOVER | 19 VOLUMES | 9728 PAGES | 2nd PUBLICATION 2011 | PUBLISHED: Dar al-Nawadir | Syria-Lebanon-Kuwait | WEIGHT/SIZE: 18 KG | 54 CM WIDE | ISBN: 978-9933-497-83-5 |]
£249.95

نُخَبُ الأَفْكَارِ فِي تَنْقِيح مَبَانِي الأَخْبَارِ فَي شَرْحِ مَعَانِي الآَثَارِ

NUKHAB AL-AFKAR FI TANQIH MABANI AL-AKHBAR FI SHARH MA'ANI AL-ATHAR

AUTHOR

Imam Hafiz Abi Ja'far Ahmed al-Tahawi (d. 321 H) |

الإمام الحافظ أبي جعفر أحمد الطحاوي ٣٢١ هـ

المألف

SHARIH

Imam Badr al-Din Mahmud b. Ahmed al-'Ayni (d. 855 H) |

الإمام الحافظ بدر الدين محمود بن أحمد العيني ٨٥٥ هـ

الشارح

TAHQIQ

Abu Tamim Yasir b. Ibrahim |

أبو تميم ياسر بن إبراهيم

تعليق وتحقيق

COVER

HARD BACKCOVER | 19 VOLUMES | 9728 PAGES | 2nd PUBLICATION 2011 |

عدد المجلداد: ١٩ | عدد الصفحات: ٩٧٢٨ | الطبعة الثانية: ٢٠١١

نوع التجليد

PUBLISHED

Dar al-Nawadir | Syria-Lebanon-Kuwait |

دار النوادر | سورية، لبنان، الكويت

الناشر

WEIGHT/SIZE

18 KG | 54 CM WIDE |

ISBN

978-9933-497-83-5  |

HADITH | ATHAR | VERSES | CLASSICAL TEXT | WRITTEN BY IMAM TAHAWI |

CLASSICAL COMMENTARY | ONE OF THE EARLIEST WORKS | WIDELY USED |

EXTENSIVELY EDITED | BACKGROUND ANALYSIS OF AUTHORS + TEXT |

CROSS REFERENCED | TAHQIQ & TA'LIQ | WELL EDITED | QUALITY PAPER |

QUALITY PRINT | CREAM PAPER | ONE COLOUR FONT | SOME TASHKEEL |

DETAILED DESCRIPTION

ABOUT SHARH MA'ANI AL-ATHAR:
Sharh ma`ani al-athar has been  encyclopaedic in scope and have long been regarded as indispensable for training students of fiqh. This is the famous work by the Imam in which he rigorously studies all of the texts relating to each branch of fiqh and the positions of the Imams of the madhabs with respect to those rulings. It is mainly highly regarded as a Hanafi book. Imam Abu Ja'far al-Tahawi mentions why he wrote this book by stating;

"Some of our companions of knowledge enquired of me that I pen down a book wherein I mention the Athar (proofs) transmitted from the prophet in regards to jusriprudence (fiqh), which was has been seen as problematic or contradictorily by those of lesser scrutiny/knowledge. What are abrogated or abrogating? Which of them can be acted upon or discarded? What did the scholars of the past have to say about it? What are my thoughts on the right approach/position?"

This is indeed one of the best comparative works in the history of Islam.

 

ABOUT THIS COMMENTARY:
This commentary is an extensive commentary by the able Hadith/Fiqh scholar of 9th century Imam Badr al-Din al-'Ayni. He analysis the various statements of Tahawi and commentates in many areas. Considering the corpus of Islamic studied text that was produced after Tahawi, the author uses his encyclopaedic knowledge to enrich the Hadith commentaries and brings carious arguments of scholars that came after Imam Tahawi. He assess the chains of transmissions and mentions errors in manuscript and or grammar layout due to copious works.

 

  

ABOUT THIS PRINT:
This print is extremely well edited and researched. It contains background study of the authors, their times, their works, the importance of this work as well as the various other commentaries and how it compares.   

 

 

 

إن كتاب ’شرح معاني الآثار‘ من أعظم دواوين الإسلام وأنفسها، وأكثرها فائدة ونفعًا، وقد تضمن مزايا عديدة، وفوائد فريدة يجدها من يمعن النظر فيه، وكما قال العيني: فإن الناظر فيه المنصف إذا تأمله يجده راجحًا على كثير من كتب الحديث المشهورة المقبولة ويظهر له رجحانه بالتأمل في كلامه وترتيبه، ولا يشك في هذا إلا جاهل أو متعصب. وقال في مقدمة ’معاني الأخيار‘: قد جمع من سننهم كتاباً مُترَّهًا بشرح معاني الآثار، فائقًا غيره من الأمثال والأنظار، مشتملاً على فوائد عظيمة وعوائد جسيمة، إن أردت حديثًا؛ فكبحر تتلاطم فيه أمواجه، وإن أردت فقهًا؛ رأيت الناس يدخلون فيه أفواجًا، بحيث من شرع فيـه لم يبرح يعاوده، وممن غرف منـه غرفـة لم يزل يراوده، ومن نال منـه شيئًا نال مُنَاهُ، ومن ظفر استوعب غناه، ومن تعلق به سِفْرًا ساد أهل زَمَانِهِ، ومن تعلق به كثيرًا يقول متلهفًا: ليت أيام الشباب ترجع إلى ريعانِهِ، ولم يهجر هذا الكتاب إلا حاسد ذو فساد، أو ذو عناد، أو متعصب مماري، أو مَنْ هو من هذا الفن عاري.

وقد قال الذهبي في ’سير أعلام النبلاء‘ (15/ 30) في ترجمـة أبي جعفر الطحاوي: ومن نظر في تواليف هذا الإمام علم محله من العلم وسعة المعرفة. وقد تميز هذا الكتاب بأنه يشتمل على الفوائد الكثيرة التي لا توجد في غيره. فمنها:أنه يكثر من سرد الحديث فكثير من الأحاديث المروية في غيره توجد فيه بزيادات مهمة كتعدد الأسانيد التي تزيد الأحاديث قوة. وقد يكون الحديث في غيره بسند ضعيف ويوجد فيه بسند قوي. أو يكون في غيره من طريق وتوجد فيه طرق أخرى، وتعدد الأسانيد يظهر للمحدث نكت وفوائد مهمة. ومنها: أنه يوجد في كتابه فوائد كثيرة في المتون، فيقع في كتابه مطولاً ما وقع في غيره مختصرًا، أو مفسرًا ما كان عنـد غيره مجملاً، أو مقيَّدًا ما كان عند غيره مطلقًا وغير ذلك من مهمات الفوائد.

ومنها: أنـه يشمل على كثير من الأحاديث المرفوعة، والآثار عن الصحابة والتابعين والأئمة بعدهم وآرائهم في الفقه ما لا يوجد في غيره من الكتب حاشا مصنف عبد الرزاق ومصنف ابن أبي شيبة والمحلى. ولـذلك قـال العينـي في كتـاب الزكـاة، بـاب ’الصدقـة على بنـي هاشم‘ [4 /ق 13 ـ ب]: فانظر إلى اتساع رواية الطحاوي وجلالة قدره الذي أخرج في حكم واحد نادر الوقـوع بالنسبة إلى غيـره عن اثني عشر صحابيًّا مـع استنباط الأحكام والتوغل فيها!

ومنها: أنه بوب كتابه على مسائل الفقه ثم يورد الأحاديث وينبه على استنباطات عزيزة من الأحاديث لا يكاد يُنتَبَه إليها. ومنها: أن مؤلفه رتب الكتاب على ترتيب كتب الفقه ثم تلطف في استخراج مناسبات يورد فيها الأحاديث المتعلقة بالأمور التي يتبادر إلى الذهن إنها ليست متعلقة بتلك المسألة التي عقد لها الباب. وهذا في كتابه يظهر بالتتبع والتأمل. ومنها: أنه مع إثباته مذهب الأحناف وإيراد أدلتهم يذكر أدلة المخالفين في الباب ثم يرجح بينها وينصر مذهب أبي حنيفة غالبًا إلا في مواضع يسيرة. قال الكوثري: من مصنفات الطحاوي الممتعـة: كتاب ’معاني الآثار‘ في المحاكمة بين أدلة المسائل الخلافيـة، يسوق بسنده الأخبار التي يتمسك بها أهل الخلاف في تلك المسائل ويخرج من بحوثـه بعـد نقدها إسنادًا ومتنًا رواية ونظرًا ما يقنع الباحث المنصف المتبرئ من التقليد الأعمى، وليس لهذا الكتاب نظير في التفقيه، وتعليم طرق التفقه، وتنمية مَلَكة الفقه.

وقد صرح الإمام الطحاوي في مقدمته بسبب تأليفه للكتاب فقال: سألني بعض أصحابنا من أهل العلم أن أضع له كتابًا أذكر فيه الآثار المأثورة عن رسول الله ﷺ في الأحكام التي يتوهم أهل الإلحاد، والضعفة من أهل الإسلام أن بعضها ينقض بعضًا لقلة علمهم بناسخها ومنسوخها وما يجب عليه به العمل منها لِمَا يشهد له من الكتاب الناطق والسُّنَّة المجتمع عليها، وأجعل لذلك أبوابًا أذكر في كل كتاب منها ما فيه من الناسخ والمنسوخ، وتأويل العلماء، واحتجاج بعضهم على بعض وإقامة الحجة لمن صح ـ عندي ـ قوله منهم بما يصح به مثله من كتاب أو سنة أو إجماع، أو تواتر من أقاويل الصحابة أو تابعيهم، وإني نظرت في ذلك وبحثت بحثًا شديدًا، فاستخرجت منه أبوابًا على النحو الذي سأل وجعلت ذلك كتبًا، ذكرت في كل كتاب منها جنسًا من تلك الأجناس.

 

 

 

ABOUT IMAM ABI JA'FAR AL-TAHAWI:
He is Imam Abu Ja'far Ahmad bin Muhammad bin Salamah bin Salmah bin 'Abd al Malik bin Salmah bin Sulaim bin Sulaiman bin Jawab Azdi, popularly known as Imam Tahawi, after his birth-place in Egypt, is among the most outstanding authorities of the Islamic world on Hadith and fiqh (jurisprudence). He lived 239-321 A.H., an epoch when both the direct and indirect disciples of the four Imams - Imam Abu Hanifah, Imam Malik, Imam Shafi'i and Imam Ahmad bin Hanbal - were teaching and practicing.

 

This period was the zenith of Hadith and fiqh studies, and Imam Tahawi studied with all the living authorities of the day. He began as a student of his maternal uncle, Isma'il bin Yahya Muzni, a leading disciple of Imam Shafi'i. Instinctively, however, Imam Tahawi felt drawn to the corpus of Imam Abu Hanifah's works. Indeed, he had seen his uncle and teacher turning to the works of Hanafi scholars to resolve thorny issues of Fiqh, drawing heavily on the writings of Imam Muhammad Ibn al-Hasan al-Shaybani and Imam Abu Yusuf, who had codified Hanafi fiqh. This led Imam Tahawi to devote his whole attention to studying the Hanafi works and he eventually joined the Hanafi school. Imam Tahawi stands out not only as a prominent follower of the Hanafi school but, in view of his vast erudition and remarkable powers of assimilation, as one of its leading scholars.

 

His monumental scholarly works, such as;

--- Sharh Ma'ani al-Athar,

--- Mushkil al-Athar,

--- 'Aqidat al-Tahawiyyah,

are encyclopaedic in scope and have long been regarded as indispensable for training students of fiqh.

 

al-Badr al-`Ayni said that when Ahmad died, Tahawi was 12; when Bukhari died, he was 27; when Muslim died, he was 32; when Ibn Majah died, he was 44; when Abu Dawud died, he was 46; when Tirmidhi died, he was fifty; when Nisa'i died, he was 74. Kawthari relates this and adds the consensus of scholars that Tahawi allied in himself completion in the two knowledge of hadith and fiqh, a consensus that included, among others, al-`Ayni and al-Dhahabi. 

 

 

ABOUT BADR AL-DIN MAHMUD B. AHMED AL-'AYNI:
He is Imam al-Allamah, Badr al-Din Mahmud b. Ahmed b. Musa b. al-'Ayntabi al-Hanafi  al-'Ayni born 762 AH (1360 CE), died 855 AH (1453 CE) was a scholar of the Hanafi madh'hab. Al-'Ayni is an abbreviation for al-'Ayntābi, referring to his native city. He was born into a scholarly family in 762 AH (1360 CE) in the city of 'Ayntāb (which is now Gaziantep in modern Turkey). He studied history, adab, and Islamic religious sciences, and was fluent in Turkish. There is some evidence that he also knew at least some Persian.

 

In 788 AH (1386 CE) he travelled to Jerusalem, where he met the Hanafi shaykh al-Sayrāmī, who was the head of the newly established Zāhiriyah madrasah (school) and khānqah (Sufi retreat.) Al-Sayrami invited al-'Ayni to accompany him home to Cairo, where he became affluent. He established a good reputation and initially met with favour. However, after al-Sayrāmī died in 790 AH (1388 CE), al-'Ayni became involved in a personality conflict with the amir Jārkas al-Khalīlī, who tried to run him out of Cairo. Al-'Ayni later described al-Khalīlī as arrogant and dictatorial – "a man pleased by his own opinion." He was saved from expulsion by one of his teachers, Siraj al-Din al-Bulqini, but prudently decided to leave for a time anyway. From Cairo he went to teach in Damascus, where he was appointed muhtasib (overseer of sharia in the marketplace) by the amir, and returned to Cairo some time before 800 AH (1398 CE.)

 

Al-'Ayni's prestige grew as he aged. Mu'ayyad Shaykh named him ambassador to the Qaramanids in 823 AH (1420 CE.) Later in life he would be called upon to lecture on learned topics before the Sultan, sometimes reading history aloud in Arabic and explaining it in Turkish for the Sultan's benefit. The Sultan al-Ashraf Barsbāy is reported to have said "Islam is known only through him" and "If not for al-'Ayntabi there would be something suspect in our Islam." Barsbāy sometimes sent al-'Ayni as his representative to greet foreign dignitaries, apparently because of his fluency in several languages.

 

Barsbāy often turned to al-'Ayni for advice on legal matters, and named him chief Hanafi qadi (judge) in 829 AH (1426 CE.) He was dismissed from this post after three years; by his own report, both he and the chief Shafi'i qadi, Ibn Hajar al-Asqalani, were dismissed at the same time because their constant feuding was distracting them from their duties; though he adds that this was a calumny spread by his enemies at court. He was later reappointed.

 

His written works are;

--- 'Umdat al-Qari fi Sharh Sahih al-Bukhari; one of the finest commentaries.
(
عمدة القاري في شرح صحيح البخاري)

--- al-Binaya Sharh al-Hidaya; ie al-Hidaya al-Mubtadi in hanafi fiqh,
(
البناية في شرح الهداية)

--- Rumz al-Haqa'iq fi Sharh Kanz al-Daqa'iq; commentary on the Hanafi Fiqh manual,
(
رمز الحقائق في شرح كنز الدقائق)

--- al-Sayf al-Muhannad fī Sīrat al-Malik al-Mu'ayyad; a biography of the Sultan Mu'ayyad Shaykh,
(
السيف المهند في سبرة الملك المؤيد)

'Iqd al-Jūman fī Ta'rikh Ahl al-Zamán; his own rendition of Hisotry
(
عقد الجمان في تاريخ أهل الزمان)

--- ar-Rad al-Waafir;
(
الرد الوافر‎‎)

--- Nukhab al-Afkar fi Tanqih Mabani al-Akhbar fi Sharh Ma`ani al-Athar; encyclopaedic commentary on Imam al-Tahawi's masterpiece Sharh Mushkil al-Athar,
(
نخب الأفكار في تنقيح مباني الأخبار في شرح معاني الآثار)

--- Sharh Sunan Abu Dawud;

--- al-Rawdh al-Zahir fi Sirat al-Malik al-Zahir Tatar;
(
الروض الزاهر في سيرة الملك الظاهر ططر)

 

He died in 855 AH (1451 CE) at the age of ninety-three, having outlived all his children, and was buried in his own madrasah in Cairo.

 

 


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LUGHAH- al-Qamus al-Muhit
LUGHAH- Alfiyyat Ibn Malik
LUGHAH- Lamiyat al-Af'al
LUGHAH- Maqamat al-Hariri
LUGHAH- Qatr al-Nada
LUGHAH- Shudhur al-Dhahab
LUGHAH- Tasrif al-'Izzi
QUR'AN- al-Itqan fi 'Ulum al-Qur
QUR'AN- al-Tibyan fi Adab Hamala
QUR'AN- Asbab al-Nuzul
QUR'AN- Hirz al-Amani (Qira'at)
QUR'AN- Mushaf Tajwid
SIRA- al-Shama'il al-Muhammadiya
SIRA- al-Shifa bi Huquq al-Musta
SIRA- Minhaj al-Wusul ila 'Ilm a
SIRA- Nur al-Yaqiin fi Sirat Say
SIRA- Qasida al-Burda
SIRA- Wasa'il al-Wusul ila Shama
SULUK- al-Hikam al-'Atta'iyyah
SULUK- al-Risalah al-Qushayriyya
SULUK- Bidayat al-Hidayah (al-Gh
SULUK- Ihya 'Ulum al-Deen
SULUK- Minhaj al-'Abadin
SUNAN- Abi Dawud
SUNAN- Ad-Darimi
SUNAN- al-Bayhaqi
SUNAN- al-Bukhari
SUNAN- al-Muwatta'
SUNAN- al-Nasa'i
SUNAN- al-Tirmidhi
SUNAN- Ibn Majah
SUNAN- Muslim
SUNAN- Musnad Abi Hanifah
SUNAN- Musnad Ahmed
SUNAN- Musnad al-Shafi'i
Tafsir- al-Baghawi
Tafsir- al-Baydhawi
Tafsir- al-Jalalayn
Tafsir- al-Nasafi
Tafsir- al-Zamakhshari Kashshaf
Tafsir- Ibn 'Ashur
Tafsir- Ibn Kathir
Tafsir- Safwat al-Tafasir SABUNI
Tafsir- Tabari
TARAJIM- Tahdhib al-Kamal fi Asm
TARAJIM- Tahdhib al-Tahdhib
TARIKH- al-Bidayah wa'l Nihaya
TARIKH- al-Rihla (Ibn Batuta Tra
TARIKH- Futuh al-Habasha
Taxanaha ARDAA (Galool)
USUL- al-Ashbah wal Nadhair
USUL- al-Luma' fi Usul al-Fiqh
USUL- al-Mahsul fi 'Ilm Usul al-
USUL- al-Mannar fi Usul al-Fiqh
USUL- al-Waraqat
USUL- Jam' al-Jawami'
USUL- Minhaj al-Wusul ila 'Ilm a
USUL- Usul al-Shashi
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