CHAPTER TWO
BIOGRAPHY OF SHUʿAYB AL- ARNĀʾŪṬ AND HIS
CONTRIBUTIONS
2.1 INTRODUCTION
The ḥadīth literature is the most essential branch of Islamic education and ḥadīth
literature includes different parts of knowledge. Taḥqīq is a great difficult part of
knowledge in ḥadīth. It saves the classical ḥadīth texts from its lost and damage. It
also distinguishes the ṣahīḥ ḥadīth from ḍaʿīf and help to understand importance
methodology in hadīth. Shuʿayb bin Muḥarram Al-Arnāʾūṭ is a modern scholar of
great renown due to his subtle, proficient and outstanding works in taḥqīq. He was
fond of knowledge, especially in ḥadīth and he had several works in taḥqīq Al-ḥadīth.
By this chapter, the researcher intends to make a general awareness of Shuʿayb
Al-Arnāʾūṭ on his life and contributions. This chapter consists the study of his life,
education, academic career, works and teachers.
2.2 NAME AND FAMILY
His name is Abu Usāma Shuʿayb bin Muḥarram ibn Ali Al-Arnāʾūṭ1. His family was
originally from Albania in turkey, migrated from the city Shkoder in Albania to
Damascus in 19262, and settled there. They migrated from turkey for reason possibly
due to the belief of his father in Faḍl Al-Shām and its inhabitant’s3. if his father not a
1
Al-kūfaḥī, ibrāhīm, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-
turāth (Oman, Dar Al-Bashāʾir, 2002), 9.
2
Ibid.
3
Ibid, 5.
1
scholar, he accompanied with them and he attended in their classes to obtain the
knowledge from them.
2.2.1 Al-Arnāʾūṭ
It is originally a name that the Turks call all the inhabitants of Albania4, Balkan
countries, on the Adriatic Sea after Greece and it is said that they are came from the
Balkan region in medieval times.
It was uttered Arnawudes in Greek language and then poplar the name as
Arnaut in Turkish language. Europeans call them the Albanians and them self named
Shīptar. With the expansion of the Ottoman Empire in Arabian countries and North
Africa, Many of these nationalities emigrated to the corners of the Ottoman states;
they settled and merged with the population. Some of them retain their surname as
Arnaut. Therefore, we find the name in Syria, Lebanon, Palestine, Iraq, Jordan, Egypt,
Tunisia, Algeria and Libya5.
2.3 EARLY LIFE
Shuʿayb Al-Arnāʾūṭ was born in the city of Damascus in 1347AH corresponding to
1928AD6 after two years of settling his family. He grew up under his parents in pure
religious life. While that, he learned the principles of Islam, by hearted some parts of
the Qur’an. He sincerely desires to understand the difficult meanings of Quran and to
obtain the knowledge about important exegeses and miracles of Qur’an. Therefore, he
4
Ahmad ibn maḥmūd, Shuʿayb Al-Arnāʾūṭ al-muḥaqiq al-muḥaddith, hadith alukah
(http://www.alukah.net/culture/0/893/) published in 22 june 2007.
5
ibid
6
Al-kūfaḥī, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-turāth, 10.
2
studied Arabic language at early age. Then, he spent more than 10 years 7 in different
mosques of Damascus and old schools, aiming to study different part of knowledge in
Arabic language like Naḥw, Ṣarf, Adab, balāgha etc. He married a Levantine girl from
the house of Abu Al-Khair and he has ten children, six females, four males8.
2.4 ACADEMIC CAREER
He left the academic study after the end of the fifth class9 because of harsh professors,
which treated him very hardly. It is important here to know that in that era the seeking
knowledge was from mosques and madarasa. There are madarasa specifying a school
of thought (madhhab) and all part of knowledge and all schools. In that time, the
students encourage the knowledge and they want to study. However, there are some
teachers whom behave very harshly to their students.
The beginning of his academic career was from Albanian scholars whom his
father was attending their classes, one more times in a week, Such as Nūḥ Najāti
Albany, father of Muḥammad Nāsiruddin Albany, Sulaymān Ghāwiji, the father of
Wahabi Ghāwiji10. Where he learned Islamic ḥanafi jurisprudence and he like to sit
with them to hear some classes about Islamic knowledge and others. These were the
initial signs that motivated him to seek knowledge and the main reason for studying
higher education after finishing the primary education. Then he joined the circles of
the scholar Muḥammad Ṣaliḥ Al-Farūr, and kept his company for a period of ten
7
Ahmad ib qadir, Tarjumat Shuʿayb ibn muḥarram albany Al-Arnāʾūṭ ,syria
noor,(https://syrianoor.net/article/222) published in 28 October 2016.
8
Al Zaybaq, Ibrāhīm, Al Muḥadhith Al Allāmah shykh Shuʿayb Al-Arnāʾūṭ, sīratuhu fī ṭalab al-ʿilm
wa-juhūduhu fī taḥqīq al-turāth (Beirut, Dar Al-Bashāʾir, 2012),18.
9
ibid
10
Al-kūfaḥī, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-turāth, 30.
3
years11 learning from him. Meanwhile, he worked in a butter shop owned by Al-
Ṭawāshi family in the neighbourhood in Mazz Al-Qasab, Damascus12. He continued
his work in butter shop until he reached the age of seventeen.
He was working with good person but his love to knowledge brought him to
Ārif Al-Dauji13, he is one of the first professors of Shuʿayb al arnaut. He teaches
Shuʿayb Al-Arnāʾūṭ after the ʿasr prayer to Maghrib and he studied the lesson from
Badr Al-dīn Al-Ḥassani who was ḥāfiḍ Al-Qur’an and scholar in ḥadīth and Arabic
literature, as well as he was juristic consult in ḥanafi at same time14.
He studied from him kithāb Qawāʾid Al-lughat Al-Arabia in Arabic literature
by Mustafa tamūn and others from Misirians, and kithāb sharaḥ kanz Al-daqāʾiq in
fiqh by ʿabd Al-ḥakīm Al-afghāni in two volumes, and others from fiqh. Constantly,
Shuʿayb al arnaut was going to difficult in his higher education. However, Badr Al-
dīn Al-ḥusni opened his eyes to light of education. It was difficult to him to recover
knowledge that missed in his childhood and he started to study actively in that time it
led him to desire to recover the missed days.
Then, he rejoined with Albanian scholars15 and studied the curriculum of
Arabic literature that was reading in ottoman states. They are: kithāb Al-Awāmil by
Barkāwi, kithāb Al-iḍḥār by Aṭḥawi, kithāb Al-kāfiya by ibn hājib, almost he spent
ten years by studying Arabic literature and ḥanafi jurisprudence but this time he took
twenty-seven years old to read the books that explain the difference between Imām
11
Abdul- Qadir arnaut, Mahmūd, Outstanding contemporary Albanian hadith scholars, Islam today,
vol.29, no.30 (2014):168-169.
12
Al-kūfaḥī, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-turāth, 34.
13
Al-kūfaḥī, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-turāth, 35.
14
ʿAjamī, Muḥammad ibn nāṣir, Al-allāmah al-shykh Shuʿayb Al-Arnāʾūṭ kayfa aḥbabtuh (Beirut, Dar
Al-Bashāʾir, 2010),22.
15
Ibid, 37.
4
Abu Ḥanīfa, Imām shafiʿī, Imām Mālik and Imām Aḥmad16. In his period, he was
studying and teaching only ḥanafi books from his teachers, like Ḥashiya ibn Ābidīn,
Marāki Al-falāḥ etc and he only depend on these books to thought and take evidence
for rulings of Islam. Shortly he was an imitator. Here he began to thought and desire
to become a muhaddith in 197017.
However, it was long to recommend him from Makthabat al-Islam18 to fulfil
the taḥqīq of musnad Abī bakr by Aḥmad ibn Saʿīd Al-Marwazi. Its original copy was
thousand year’s old, the words of kitāb were neglected, and it was difficult to replace
it. However, he coveted in this door and he want to verify it. He receives it with
patience to complete his works by using rules and regulations of taḥqīq. He completed
it clearly. All those who read this work predicted a better future for Shuʿayb al arnaut
in the field of ḥadīth.
He has given a written copy19 of sharaḥ Al-sunna by imām Al-baghawi after
taḥqīq of musnad Abī bakr, which presents the primary Qur’anic, and ḥadīth textual
evidence for rulings of sacred law. this book was the most important book that he
verified himself in this prolific period of his life and takes him on the level of
muhaddith.
2.4.1 Prominent teachers
There are some teachers of Shuʿayb Al-Arnāʾūṭ, who greatly influenced him in the
way of life. They have great role in prolific life of Shuʿayb Al-Arnāʾūṭ. Each of them
helps in different level of his age and all of them are renowned scholars in that era.
16
Ibid, 38.
17
Ibid, 40.
18
Al Zaybaq, Al Muḥadhith Al Allāmah shykh Shuʿayb Al-Arnāʾūṭ, sīratuhu fī ṭalab al-ʿilm wa-
juhūduhu fī taḥqīq al-turāth,30.
19
ibid
5
2.4.1.1 Nūh Najāti
Nūh Najāti Albany Al-Dimashqi graduated from the institute of shari’a in Istanbul,
turkey20. Nūh was one of the leading ḥanafi juristic (faqīḥ) residing in Damascus and
he was the Father of Muḥammad Nāsir al-dīn Albany.
Nūh was teacher of Shuʿayb Al-Arnāʾūṭ in the beginning of his higher
education. Shuʿayb Al-Arnāʾūṭ studied from him mukhtasar Al-kudūri fi Al-fiqh Al-
ḥanafi, Al-Ikhtiyār li taḥlīl al-mukhthār and others21.
2.4.1.2 Farfūri
Muḥammad Ṣāliḥ ibn Abdullah ibn Muḥammad Ṣāliḥ ibn Saʿīd Ibn Abdullah al-
Farfūri al-Dimashqi Al-ḥanafi, born in 190122 and grew up with his righteous parents.
He learn the Quran, reading, writing and arithmetic and other subjects.
Shuʿayb Al-Arnāʾūṭ studied from him sharaḥ ibn uqayl ala Alfiya ibn mālik,
Al-ikhtiyār li taḥlīl Al-mukhthār by mausūli and ḥashiya ibn Ābidīn etc.
2.4.1.3 Ārif Al-Dauji
Ārif ṣawāb Al-Dauji was one of the leading scholars of the ḥanafi, and the
characteristics of the students of the greatest scholar Muḥammad Badr Al-Din Al-
Ḥasani has been raised since his early youth in the care of His Eminence Ahmed
Kaftāro juristic consult (Mufti) of the Syrian Arab Republic23, and attended his
sessions, and influenced his ideas in calling for renewal of religious discourse,
openness and advocacy of Islamic unity within the limits of legitimacy.
20
Abu Nasir, Ibrahim ʿAbd al-rauf, The biography of great muḥaddith Nāsiruddīn al-Albany (Riyad,
maktaba dar al-salam, 2007),18.
21
Al-kūfaḥī, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-turāth, 28.
22
Ibid,44.
23
Ibid, 48.
6
Shuʿayb Al-Arnāʾūṭ studied from him shudhūr al-dhahab by ibn hisham Al-
ansāri and Asrār Al-balāgha by jurjāni etc24.
2.4.1.4 Sulaymān Ghāwiji Albany
Wahabi Sulaymān Ghāwiji Albany was born in 192625. He is a ḥanafi jurist and
scholar of Albanian origin who lived most of his life in Damascus, Syria. He was an
author of many beneficial works in Arabic and Albanian, such as a detailed biography
on Imām Abu Ḥanīfa and the methodology of his school26.
He also teacher of Shuʿayb Al-Arnāʾūṭ in the beginning of his life and Shuʿayb Al-
Arnāʾūṭ studied from him kithāb Al-awāmil by Al-barkāwi, Al-iẓḥār by Al-Attāwi and
Al-kāfiya by ibn ḥājib27.
2.4.1.5 Badr Al-dīn Al-Ḥassani
Muḥammad Badr Al-dīn bin Yusuf bin Badr Al-Din bin Abdul Raḥmān ibn ʿabd al-
Waḥab bin Abdullah bin ʿabd al-Malik bin ʿabd al--Ghani Al-Ḥassani, Moroccan, was
born in Damascus in 185028.
He was muhaddith of Shām and one of the last great memorisers of ḥadīth. He
lived a life of ascetic worship and teaching, with a handful of students receiving his
full devotion.
24
Al-kūfaḥī, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-turāth, 29.
25
Ibid 52
26
Al Zaybaq, Al Muḥadhith Al Allāmah shykh Shuʿayb Al-Arnāʾūṭ, sīratuhu fī ṭalab al-ʿilm wa-
juhūduhu fī taḥqīq al-turāth,42.
27
Al-kūfaḥī, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-turāth, 33.
28
Ibid.
7
He was great Shuʿayb Al-Arnāʾūṭ and he gave a path to ahead. Shuʿayb Al-
Arnāʾūṭ from him kithāb Qawaʾid Al-lughat al-Arabia in Arabic literature by Mustafa
tamūn and others29
2.4.2 Disciples
There are several students who attend the courses he was delivering; few of them are
Naʿī m Al-Araqsūsi, Ibrahim Zeybak, Ādil Murshid, ʿumar Ḥasan, Ahmad Abdullah,
Abdu Al-latheef Hiraz, Ahmed Barhūm, Ridwān Al-Araqsūsi, and Kamāl Al-
Qarāballi30. In his opinion, each of them, are capable to carrying out the proper
handling of the Sunnah.
There also some students, who attended in his classes, are Dr. Yahya mir ālam,
and Dr. Muḥammad Hassan tayyan, professor maʿmūn Al-saghragi, and Mr. Adnan
Abid, and Muḥammad Ādib Al-jadīr, and Mr. Ahmed hammāmi31.
Mahmud ʿAbd Al-Qadir Al-Arnāʾūṭ, who is the son of ʿabd Al-qadir Al-
Arnāʾūṭ, was beloved student of Shuʿayb Al-Arnāʾūṭ32 because of his long friendship
with his father.
2.5 ENGAGEMENT IN TEACHING AND HIS WORKS WITH TAḤQĪQ
In the beginning of his age, he worked as teacher in banī umayya mosque and teached
Arabic language for the second and latter generation of his students. In 195833, he also
29
Al Zaybaq, Al Muḥadhith Al Allāmah shykh Shuʿayb Al-Arnāʾūṭ, sīratuhu fī ṭalab al-ʿilm wa-
juhūduhu fī taḥqīq al-turāth,40.
30
Ahmad ibn maḥmūd, Shuʿayb Al-Arnāʾūṭ al-muḥaqiq al-muḥaddith, hadith alukah
(http://www.alukah.net/culture/0/893/) published in 22 june 2007.
31
Al Zaybaq, Al Muḥadhith Al Allāmah shykh Shuʿayb Al-Arnāʾūṭ, sīratuhu fī ṭalab al-ʿilm wa-
juhūduhu fī taḥqīq al-turāth,55.
32
Abdul- Qadir arnaut, Mahmūd, Outstanding contemporary Albanian hadith scholars, Islam today,
vol.29, no.30 (2014):170.
33
Al-kūfaḥī, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-turāth, 45.
8
worked as a teacher for a good period in the Arabic Islamic institute for Islamic
education in Damascus. Afterwards, he joined the makthabat al-Islam in Damascus,
upon the recommendation34 of head of the department ʿabd Al-qadir Al-Arnāʾūṭ in
summer vacation. Then, it became necessary to stop his teaching until he kept only
two-hour class in institute and rest of day in makthabat al-Islam35.
Afterward he worked with ʿAbd Al-qadir Al-Arnāʾūṭ in taḥqīq of a large
Number of books of Islamic heritage, when ʿabd Al-qadir Al-Arnāʾūṭ was serving as
the Chairman of the taḥqīq Department36. When ʿabd Al-qadir Al-Arnāʾūṭ resigned
from the makthabat al-Islam, Shu’ayb took over as the Head of the Department, and
remained in this position until he resigned in 197937.
2.5.1 MAKTABAT AL-ISLAM
There are several works to Shuʿayb Al-Arnāʾūṭ in makthabat al-Islam. He
independently verified some books38 like sharaḥ Al-sunnah by imam Al-baghawi,
musnad Abī Bakr by Ahmad ibn saʿīd Al-marwazi, sharaḥ Al-sunnah li muhyi Al-
sunnah by Abū Muḥammad Al- Ḥusayn ibn masʿūd ibn Muḥammad ibn Al-farrāʿ Al-
shāfiʿī and there are some woks co-authored with ʿabd Al-qadir Al-Arnāʾūṭ.
2.5.1.1 His work co-authored with ʿabd Al-qadir Al-Arnāʾūṭ
There are some works in taḥqīq co-authored with his colleague the ʿabd al-qadir Al-
Arnāʾūṭ, he is also an Albanian, is an Islamic jurisprudence scholar, authentication
34
Ibid, 48.
35
ibid
36
Abdul- Qadir arnaut, Mahmūd, Outstanding contemporary Albanian hadith scholars, Islam today,
vol.29, no.30 (2014):149.
37
ibid
38
Al Zaybaq, Al Muḥadhith Al Allāmah shykh Shuʿayb Al-Arnāʾūṭ, sīratuhu fī ṭalab al-ʿilm wa-
juhūduhu fī taḥqīq al-turāth,30.
9
proof-reader, a preacher, a loyal servant of the Sunna in Damascus in the last quarter
of the Hijri fourth century and the first quarter of the fifth century.
He was born to a famous family in the village Freila39, Albanian Kosovo in
1928. His father was one of the elite village elders, who named his son qādri when he
was born and this name remained in his identity papers until the end of his life. He
worked in proofreading and authenticating the Islamic heritage books and he was head
of department of investigation before Shuʿayb Al-Arnāʾūṭ40.
Zād Al-masīr fi ʿilm Al-tafsīr by ibn Al-Jauziy, and Al-mubdiʿ fi sharah Al-
Muqni by ibn Mufliḥ Al-Ḥanbali, were among the most important books he verified
together with Abd Al-Qadir Al-Arnāʾūṭ41.
Sheikh Shu'ayb rejoined Abd Al-Qadir Al-Arnāʾūṭ and worked with him in
verifying, Zād Al-maʿād fi hadi khayr Al-ʿibād by Muḥammad ibn Abībakr ibn
Qayyim Al-Jauziyya which was the most important and famous work they delivered
together. He also worked with him on the authentication of jalāʿ Al-Afḥām fi Faẓl Al-
Ṣalāt wa-Al-Salām 'ala Muḥammad Khayr Al-Anām by Ibn Qayyim Al-Jawziyya, as
well as the verification of Mukhtasar Minhāj Al-Qasidīn by Ibn Qudāma Al-
Maqdisi42.
Once again, Shuʿayb left ʿAbd al-Qadir Al-Arnāʾūṭ, and served as the Director
of the authentication and proofreading Office in Muassisāt al-risāla, Damascus until
39
ʿAbd al- Qadir arnaut, Mahmūd, Biography of the scholar ʿAbd al-Qadir Arnāʾūṭ (Dar al-Balqii,
Damascus, 2005).8.
40
Abdul- Qadir arnaut, Mahmūd, Outstanding contemporary Albanian hadith scholars, Islam today,
vol.29, no.30 (2014):158.
41
. Ibid,169.
42
ibid
10
1982. Afterwards, he travelled to Jordan and served as Director of taḥqīq office of Dar
Al- Bashāir in Oman43.
2.5.2 IN MUASSISĀT AL-RISĀLA
The period, he served as the Director of the authentication and proofreading Office in
the Muassisāt al-risāla in Damascus and then in Dar Al-Bashāir in Jordan was quite a
prolific period of his academic career. He independently verified Siyār A’lāmi Al-
Nubalā’ by Shamsudheen Muḥammad Bin Ahmed Al-Usmāni Al-Dahabi. He also co-
authored a large number of ḥadīth master pieces as well as biographical books such as
ṣahīḥ Ibn Ḥibbān, Sharaḥ Mushkil Al-Attār by Tahāwi, Al- ʿawāsim min Al-Qawāsim
by Ibn al Wazīr, Jamiʿ Al ʿulūm wa Al-ḥikam by ibn Rajab Al-Ḥanbali, Maʿrifat Al-
qurah Al kibār by Al Daḥabi, Taḥrīr Taqrīb Al-Taḥdhīb by Ibn Hajar Al-Asqalāni, as
well as other books44. His latest major work was the authentication of Musnad Imām
Ahmad Ibn Ḥanbal, Sunan Abu Dāwūd, Sunan Al-Tirmidhi, Sunan Ibn Mājah as well
as the authentication of Al-Sunan Al-kubara" by Al-Nasaʿi45.
2.6 IMPORTANT CHARACTERISTICS, QUALITIES AND
ADVANTAGES
Of course, he was an owner of beautiful smile. He loved his students and useful
teacher for them46. He proud of them in the front of people even he said their names
before the people. He accuses and abuses them even beat them for doing sins and
43
Al-kūfaḥī, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-turāth, 65.
44
Abdul- Qadir arnaut, Mahmūd, Outstanding contemporary Albanian hadith scholars, Islam today,
vol.29, no.30 (2014):170.
45
ibid
46
ʿAjamī, Muḥammad ibn nāṣir, Al-allāmah al-shykh Shuʿayb Al-Arnāʾūṭ kayfa aḥbabtuh (Beirut, Dar
Al-Bashāʾir, 2010),28.
11
insults the basic divine authority. He was fond of knowledge and took effort to its
growth. He seldom refuses them who wanted to study books from him47.
When he was young, he saw his father performing prayer of night and this was
motivation for him to perform that. Since, that time he did not left the prayer 48.
Peacefully, he led a good life at early by loving family and scholars.
He was not renowned partly because he kept a low profile in public and private
circles, and partly because he did not deliver public lectures. Nonetheless, he
surpassed both his in the authentication of heritage texts, because he devoted his
energy exclusively to authentication and search. He undeniably deserves the title of
"the verifier of the era" in those times.
He played buttocks and in order49, he refuses to wearing shorts but he was
excellent in the riding of ox. For that, he got patience to seek knowledge and to sit
long time to taḥqīq books and manuscripts until the death.
2.7 DEMISE
He died on Thursday, 27th October 2016 in the capital of Jordanian capital Amman, at
the age of 9050. The funeral prayer held after the Friday prayer, at Al-Fayha mosque in
Shmīsani in the Jordanian capital.
2.8 CONTRIBUTIONS TO TAḤQĪQ AL-HADĪTH
47
Ibid, 32.
48
Al-kūfaḥī, Al-muḥaddith Shuʿayb Al-Arnāʾūṭ: jawānib min sīratih wa-jūhūdihi fi taḥqīq al-turāth, 13.
49
Al Zaybaq, Al Muḥadhith Al Allāmah shykh Shuʿayb Al-Arnāʾūṭ, sīratuhu fī ṭalab al-ʿilm wa-
juhūduhu fī taḥqīq al-turāth,36.
50
Ahmad ib qadir, Tarjumat Shuʿayb ibn muḥarram albany Al-Arnāʾūṭ ,syria noor,
(https://syrianoor.net/article/222) published in 28 October 2016
12
There are 213 works in two publications; it includes books in ḥadīth, fiqh, tafsīr Al-
Qur’an, Arabic literature and terminology of ḥadīth etc. He wrote in two languages,
Arabic and English and his book holding by 1,207 libraries51.
Shuʿayb Al-Arnāʾūṭ had worked in makthabat al-islam and muassisat Al-risala.
Therefore, we can divide his works in taḥqīq in two sections.
2.8.1 Taḥqīq in makthabat al-islam
1. Sharah Al-sunnah li muhyi Al-sunnah by Abū Muḥammad Al-Husayn
ibn Masʿūd ibn Muḥammad ibn Al-Farrāʿ Al-Shāfiʿī.
2. Rauḍat Al-ṭālibīn wa umdat Al-muftīn by Abū Zakariya Muhyidīn
Yahya ibn Sharaf Al-Nawawi.
3. Zād Al-masīr fi ʿilm Al-tafsīr by ibn Al-Jauziy, Jamāl Al-dīn Abu Al-
Faraj Abd Al-Rahman ibn Ali ibn Muḥammad.
4. Maṭālibi uli Al-nuha fi sharahi ghāyat Al-muntaha by Muṣṭafa ibn Saʿd
ibn Abdu Al- Ḥanbali.
5. Manār Al-sabīl fi sharah Al-dalīl by ibn Zuwayājn ibn Ibrahīm ibn
Muḥammad ibn Salim.
6. Al-mubdiʿ fi sharah Al-Muqni by ibn Mufliḥ Al-Ḥanbali.
7. Al-kāfī fi fiqh Al-imām Aḥmed ibn Ḥanbal by ibn Qudāma Al-
Maqdisi.
8. Al-muhazzab Al-aghānī by ibn Manẓūr.
9. Al-manāzil wa Al-diyār by Usāmat ibn Munqidh.
10. Musnad Abībakr by Abūbaker Aḥmed ibn Ali ibn Saʿīd.
2.8.2 Taḥqīq in Muassisāt al-risāla
1. Siyar A’lāmi Al-Nubalā’ by Shamsudheen Muḥammad Bin Ahmed Al-
Usmani Al-Dahabi.
2. Sunan Al-Thirmuzi by Abū ʿīsa Muḥammad Ibn Isa Al-Thirmuzi.
3. Sunan ibn Māja by Abū Abdillah Muḥammad ibn Yazīd ibn Māja Al-
Qazwīnī.
4. Sunan Al-dār Al-Quṭanī by Abū Al-Ḥassan Ali ibn Umar ibn Aḥmed
ibn Mahdi Al- dār Al-Quṭanī.
5. Musnad Aḥmed ibn Ḥanbal by Abū Abdillah Aḥmed ibn Muḥammad
ibn Ḥanbal.
51
ibid
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6. Al-iḥsān fi taqrīb Ṣaḥīḥ ibn Ḥibbān by Al-Amīr alāʿ Al-dīn Ali ibn
Balbān Al-Fārisī.
7. Sunan Al-Nasāʿī Al-kubarā by Abū abd Al-Raḥmān Aḥmed ibn
Shuʿayb ibn ali Al-Nasāʿī.
8. Al-ʿwāṣim wa Al-qawāṣim fi Al-dhab ʿn sunnat abi Al-Qāsim by
Muḥammad ibn Ibrāhīm ibn Ali ibn Al-Wazīr.
9. Sunan Abū Dāwūd by Abū Dāwūd Sulaymān ibn Ashʿth ibn isḥāq Al-
Sijistāni.
10. Zād Al-maʿād fi hadi khayr Al-ʿibād by Muḥammad ibn Abībakr ibn
Qayyim Al-Jauziyya.
11. Tārīkh Al-Islam by Shamsudheen Muḥammad Bin Ahmed Al-Usmani
Al-Dahabi.
12. Al-Ādāb Al-sharʿiyya wa Al-minaḥ Al-marʿiyya by ibn Mufliḥ Al-
Ḥanbali.
13. Maʿrifat Al-qurrāʾ Al-kibār ala Al-Ṭabaqāt wa Al-aʿṣār.
14. Mawārid Al-Ẓamʿān bi zawāʾid Ṣaḥīḥ ibn ḥibbān by haythami.
15. Sharaḥ Al-ʿqīdat a-Ṭaḥāwī by ibn Ubayy Al-ʿizz.
16. Riyāẓ Al-Ṣālḥīn by Abū Zakariyā Muḥy Al-dīn Yaḥya ibn Sharaf Al-
Nawawi.
17. Al-marāsīl li Abī Dāwūd by Abū Dāwūd Sulaymān ibn Ashʿth ibn
Isḥāq Al-Sijistāni.
18. Taḥrīr taqrīb Al-tahdhīb by Al-hāfiẓ Aḥmed ibn Ali ibn Ḥajar Al-
ʿsqalānī
19. Taʿlīq Al-mumajjad sharaḥ muwaṭaʾ Muḥammad ibn Al-Ḥassan by
Muḥammad Abd Al-Ḥayy ibn Muḥammad Abd Al- Ḥalīm Al-
Laknawī.
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