ABOUT TAQRIB AL-TAHDHIB:
The Taqrib of al-Tahdhib is one of those titles that traces its foundation from long line of other works as part of a chain of evolutionary process. It immediately comes from the same authors larger work titled; Tahdhib al-Tahdhib; (تهذيب التهذيب).
It all starts with;
--- al-Kamal fi Asma' al-Rijal, a collection of hadith narrator biographies by 'Abd al-Ghani al-Maqdasi. Collected in this book the names and biographies of all, or most, of the hadith narrators mentioned in the six canonical hadith collections.
--- which was in turn reworked by Imam Abi al-Hajjaj Yusuf b. 'Abd al-Rahman al-Mizzi as Tahdhib al-Kamal fi asma' al-rijal. He edited and abridged this work naming it. It contains the biographies of 8,640 narrators, including Companions.
--- al-Dhahabi, summarised his teacher's (al-Mizzi's) work and produced two abridgements; Tadhhib al-Tahdhib a longer one; and al-Kashif fi Asma' Rijal al-Kutub al-Sittah which is a shorter one than Tadhhib al-Tadhhib by al-Dhahabi.
--- Khulasah al-Tathhib; Safi al-Din Ahmad b. 'Abdullah al-Khazraji (d. after 923) abridged al-Dhahabi's work, Tadhhib al-Tahdhib, making valuable additions.
--- Tahdhib al-Tahdhib; (تهذيب التهذيب)by Ibn Hajar al-'asqalani who prepared a lengthy but abridged version, with about one-third of the original omitted. It is currently published in numerous editions, most notably in India in twelve volumes.
--- Taqrib al-Tahdhib; a further abridgement of the above Tahdhib al-Tahdhib in a brief work mentioning only basic biographical information, such as name, era, date of death and the author's conclusion regarding that narrator's standing as a narrator. This is a succinct précis of Tahdhib al-Tahdhib, giving for each transmitter mentioned in the Six Books name, date (or generation--useful for the many without dates), and a one- or two-word evaluation of trustworthiness, together with abbreviations indicating in which of the Six Books he appears. However, in the Tahdhib al-Tahdhib, imam Ibn Hajar al-Asqalani mentions a hadith narrator's, birth place, known names, age, whom he or she might have studied with and their known errors in hadith criticism or their strength in hadith narrations, then followed by the opinion of expert scholars in the field on that individual. In Taqrib al-Tahdhib he only summarises the conclusions to a line or two. Most of the entries are one line only.
ABOUT THIS TAKHRIJ:
Shaykh Shu'ayb al-Arna'ut and his colleugue Dr Bishar 'Awad Ma'ruf introduce the importance of this work and how it was used since its inception. They have a written a beneficial notes of the work titling it Tahrir Taqrib al-Tahdhib. It is indeed a manual meant to fascilaitate an easy approach to the Tahdhib.
ABOUT THIS PRINT:
This print is based on various manuscripts, it is extensively edited and has an extensive study on the book, its predecessor, and various other titles on the subject of narrator criticism. The paper is ultra thin and the ink is very easily visible. Most of the text has some tashkil on it.
ABOUT IMAM IBN HAJAR AL-'ASQALANI:
His name was Al-Hafidh Shihab al-Din Abu'l-Fadl Ahmad ibn Ali ibn Muhammad, better known as Ibn Hajar due to the fame of his forefathers, al-Asqalani due to his family origin, born 18 February 1372 – 2 February 1449, 852 A.H., was a medieval Shafi'i Sunni scholar of Islam who represents the entire realm of the Sunni world in the field of Hadith, also known as Shaykh al Islam. He authored some 50 works on hadith, history, biography, tafsir, poetry, and Shafi'i jurisprudence, the most valued of which being his commentary of the Sahih of Bukhari, titled Fath al-Bari.
He was born in Cairo in 1372, the son of the Shafi'i scholar and poet Nur al-Din 'Ali. Both of his parents died in his infancy, and he and his sister, Sitt al-Rakb, became wards of his father's first wife's brother, Zaki al-Din al-Kharrubi, who enrolled Ibn Hajar in Quranic studies when he was five years old. Here he excelled, learning Surah Maryam in a single day and memorising the entire Qur'an by the age of 9. He progressed to the memorization of texts such as the abridged version of Ibn al-Hajib's work on the foundations of fiqh.
When he accompanied al-Kharrubi to Mecca at the age of 12, he was considered competent to lead the Tarawih prayers during Ramadan. When his guardian died in 1386, Ibn Hajar's education in Egypt was entrusted to hadith scholar Shams al-Din ibn al-Qattan, who entered him in the courses given by al-Bulqini (d. 1404) and Ibn al-Mulaqqin (d. 1402) in Shafi'i fiqh, and Abd al-Rahim ibn al-Husain al-'Iraqi (d. 1404) in hadith, after which he travelled to Damascus and Jerusalem, to study under Shams al-Din al-Qalqashandi (d. 1407), Badr al-Din al-Balisi (d. 1401), and Fatima bint al-Manja al-Tanukhiyya (d. 1401). After a further visit to Mecca, Medina, and Yemen, he returned to Egypt. Al-Suyuti said: “It is said that he drank Zamzam water in order to reach the level of al-Dhahabi in memorization—which he succeeded in doing, even surpassing him.”
In 1397, at the age of twenty-five, he married Anas Khatun. She was a hadith expert in her own right, holding ijazas from Hafiz al-Iraqi. Khatun gave celebrated public lectures to crowds of ulema, including al-Sakhawi. Ibn Hajar went on to be appointed to the position of Egyptian chief-judge (Qadi) several times.
Ibn Hajar authored more than fifty works on hadith, hadith terminology, biographical evaluation, history, Quranic exegesis, poetry and Shafi'i jurisprudence.
--- Fath al-Bari – considered the most prominent and reliable commentary on al-Bukhari's Jami` al-Sahih: In 1414 (817 A.H.), Ibn Hajar commenced the enormous task of assembling his commentary on Sahih Bukhari. Ibn Rajab had begun to write a huge commentary on Sahih Bukhari in the 1390s with the title of Fath al-Bari. Thus, Ibn Hajar decided to name his own commentary with the same title, Fath al-Bari, which in time became the most valued commentary of Sahih Bukhari. When it was finished, in December 1428 (Rajab 842 A.H.), a celebration was held near Cairo, attended by the ulema, judges, and leading Egyptian personalities. Ibn Hajar read the final pages of his work, after which poets recited eulogies and gold was distributed. It was, according to historian Ibn Iyaas (d. 930 A.H.), 'the greatest celebration of the age in Egypt.'
--- al-Isaba fi tamyiz al-Sahaba – the most comprehensive dictionary of the Companions.
--- al-Durar al-Kamina – a biographical dictionary of leading figures of the eighth century.
--- Tahdhib al-Tahdhib – an abbreviation of Tahdhib al-Kamal, the encyclopedia of hadith narrators by Yusuf ibn Abd al-Rahman al-Mizzi
--- Taqrib al-Tahdhib – the abridgement of Tahthib al-Tahthib.
--- Ta'jil al-Manfa'ah – biographies of the narrators of the Musnads of the four Imams, not found in al-Tahthib.
--- Bulugh al-Maram min adillat al-ahkam – on hadith used in Shafi'i fiqh.
--- Nata'ij al-Afkar fi Takhrij Ahadith al-Adhkar
--- Lisan al-Mizan – a reworking of Mizan al-'Itidal by al-Dhahabi.
--- Talkhis al-Habir fi Takhrij al-Rafi`i al-Kabir
--- al-Diraya fi Takhrij Ahadith al-Hidaya
--- Taghliq al-Ta`liq `ala Sahih al-Bukhari
--- Risala Tadhkirat al-Athar
--- al-Matalib al-`Aliya bi Zawa'id al-Masanid al-Thamaniya
--- Nukhbat al-Fikar along with his explanation of it entitled Nuzhah al-Nathr in hadith terminology
--- al-Nukat ala Kitab ibn al-Salah – commentary of the Muqaddimah of Ibn al-Salah
--- al-Qawl al-Musaddad fi Musnad Ahmad a discussion of hadith of disputed authenticity in the Musnad of Ahmad
--- Silsilat al-Dhahab
--- Ta`rif Ahl al-Taqdis bi Maratib al-Mawsufin bi al-Tadlis
Ibn Hajar died after Isha prayers on February 2, 1449 at the age of 79. His funeral in Cairo was said to have been attended by an estimated 50,000 people, including the sultan and the caliph.