Order of Ibn Hajar's writings

[Abu Maryam PK]

Bismillah
Assalamoalaikum
The following looks like the order of ibn hajr's writings:

1)Taghleeq Al-Ta'leeq (Started 813H and finished in Safar 814 H). He claims the work is unprecendented. It contains takhreej of the mu'allaq ahadith of Bukhari.
2)Hady Al-Sari, Muqaddimah (preface of) Fath Al-Bari(814H start, finished in almost 5 years).
3) Al-Dirayah fi takhreej ahadith al-hidaya (takhreej of the famous hanafi book of fiqh called al-hidaya by al-murghyanani. finished 827H [quoting from memory])
4)Fathul Bari (Famous explanation of Sahih Al-Bukhari.1st Rajab 842H finish).

Please update the dates of nukhbah (which he wrote during his journey to mecca), nukat, nuzhah, talkhees etc, along with a brief description of each book for general benfit. It is importance to know in case if he has difference of opinion in two books to know which was later.

[zaid_ibn_ali]

Was the 3rd one a kind of shafi response to the hanafi work i.e. criticising the strength (or lack of should I say) of the reports the Hanafi work uses?

[Abu Maryam PK]

Bismillah
Was the 3rd one a kind of shafi response to the hanafi work i.e. criticising the strength (or lack of should I say) of the reports the Hanafi work uses?

Takhreej loosely means:
say you have a text "actions are based on intentions". Then to look for which imams reported that in which books with their own chains. When all the chains are gathered along with variants of the text, it gives a well-rounded insight into the text which is impossible otherwise.

No. I dont see it as a shafa'ii response to a hanafi handbook. Later Fuqahaa of all hue, including shafa'ii are very uncareful in reporting the ahadith[many scholars including abulHai lucknuvy protested against that. See asbaab ikhtilaaf al-fuqahaa by Sh irshadulHaq al-atharee]. In the shafa'ii fiqh, we have al-sharh al-wajeez of al-rafa'ii al-kabeer, for which hafidh ibn hajar himslef wrote (a takhreej) al-talkhees al-habeer, which is a summary of ibn al-mulaqqin's al-bar al-muneer.
And he found inaccuracies between what al-rafa'ii reported and the exact words of the hadith. Similarly imam al-harmain and his student al-ghazaaliis were great fuqahaa of shawafi, but very sloppy in reporting texts of ahadith.

The matter is worse in the hafai al-hidaya of al-murghyanani, for which hafidh wrote al-diraya. Simililarly ibn al-turkamani al-hanafi's student, al-zala'ee also wrote a takhreej of the same, nasb al-raya. Infact if i am correct, ibn hajar's al-diraya is a summary of al-zala'ee's nasb al-raya.
Both ibn hajar and al-zala'ee found extreme incosistencies between the actual texts and what al-murghyanani was reporting. Whenever al-zaila'ee found baseless and fabricated reports in al-hidaya he would say 'ghareeb', which in his terminology means baseless or for which he was unable to find a text.

For more insight into thi, see "Ahadith al-hidaya ki fanni takhriij" (urdu) by sh irshadulHaq al-atharee.

[Abu Maryam PK]

Bismillah
BTW, al-zaila'ee is very unlike his teacher, ibn al-turkamani (d. 745H) [who was noted for ta'assub, blind partisanship]. To my knowledge, al-zaila'ee is the only noted hanafi scholar who accepted that imam abu hanifa rahimahullah was a weak narrator, as can be seen in his nasb al-rayah.

[Abu_Abdallah]

Bismillah
Assalamoalaikum
The following looks like the order of ibn hajr's writings:

1)Taghleeq Al-Ta'leeq (Started 813H and finished in Safar 814 H). He claims the work is unprecendented. It contains takhreej of the mu'allaq ahadith of Bukhari.
2)Hady Al-Sari, Muqaddimah (preface of) Fath Al-Bari(814H start, finished in almost 5 years).
3) Al-Dirayah fi takhreej ahadith al-hidaya (takhreej of the famous hanafi book of fiqh called al-hidaya by al-murghyanani. finished 827H [quoting from memory])
4)Fathul Bari (Famous explanation of Sahih Al-Bukhari.1st Rajab 842H finish).

Please update the dates of nukhbah (which he wrote during his journey to mecca), nukat, nuzhah, talkhees etc, along with a brief description of each book for general benfit. It is importance to know in case if he has difference of opinion in two books to know which was later.

In Shaykh al-Lahidân's book Kutub Tarajim al-Rijal bayn al-Jarh wa'l-Ta'dil, has written many beneficial articles on different subjects, incl. the works of Ibn Hajar.

He mentions that even in the Taqrib the judgements may differ on a narrator, let alone between his other books! For example:

Bishr b. Qurra is mentioned in the letter Baa' with: Saduq, from the 6th.

He is also mentioned under the letter Qaaf, where he said: Majhul, from the 5th.

Another example:

Harmalah b. Iyas: Maqbul from the 4th.

In the chapter on Kunya's, he is mentioned too: Majhul, from the 3rd.

And if we trust al-Lahidân, who is a great scholar in this subject, this statement of his is very serious:

"I say: this (i.e. contradictions) is very much present" (p.304)

Also: if we compare the Taqrib with the Tahdhib, we see a divergence. Sometimes, the judgement in the Taqrib does not reflect the verdicts collected in the Tahdhib. Indeed, sometimes Ibn Hajar's own verdict upon a narrator in the Tahdhib or his overruling of certain expressions above other expressions, do not agree with his verdict in the Taqrib. Or better: his verdict in the Taqrib does not reflect the method he set-up to reach a final verdict.

For example:

al-Aswad b. Sa'id al-Hamdani is a narrator of just one hadith in the Sunan Abu Dawud. The Hafidh mentions that Ibn Hibban narrated this narration in his Sahih and mentioned the narrator in the Thiqat of his. Ibn al-Qatan said about this narrator: Majhul al-Hal.

Yet, the Hafidh judged him in the Taqrib with: Saduq!

The fair judgement should be: Mastur or even Majhul. And if he is followed up in his narration, he can reach to the level of Maqbul. So how can he ever be judged Saduq, even if we follows the Hafidh's method?

Sometimes the Hafidh comes up with a strange judgement which does not justify this, if we check the sources he utilized or his own recordings of it in the Tahdhib and elsehwere.

For example: the famous narrator Abdallah b. al-Muthanna, the grandson of Anas b. Malik, may Allah be pleased with them.

In the Taqrib he says: Saduq, kathir al-ghalat.

Yet, in the Fath he mentions him and the critics judgement. None of the Masters the Hafidh cites described him with 'lots of mistakes'!

*So beside knowing the Hafidh's judgement in several of his books, which one is earlier and which one is later, we should also be careful in reading just one book. Also, one must remember that Jarh wa'l-Ta'dil science contains lots of Ijtihad, like in Masa'il al-Fiqh. Yet, as we have certain Fuqaha' we prefer above others, we can also have a slight preference of certain Nuqqad above others. Though, in the end we have to find the evidences when dealing with jurisprudence; similarly, we have to find out the evidences when dealing with criticism.

wa-Allahu A'lam.

[Abu_Abdallah]

Bismillah
Assalamoalaikum
The following looks like the order of ibn hajr's writings:

1)Taghleeq Al-Ta'leeq (Started 813H and finished in Safar 814 H). He claims the work is unprecendented. It contains takhreej of the mu'allaq ahadith of Bukhari.
2)Hady Al-Sari, Muqaddimah (preface of) Fath Al-Bari(814H start, finished in almost 5 years).
3) Al-Dirayah fi takhreej ahadith al-hidaya (takhreej of the famous hanafi book of fiqh called al-hidaya by al-murghyanani. finished 827H [quoting from memory])
4)Fathul Bari (Famous explanation of Sahih Al-Bukhari.1st Rajab 842H finish).

Please update the dates of nukhbah (which he wrote during his journey to mecca), nukat, nuzhah, talkhees etc, along with a brief description of each book for general benfit. It is importance to know in case if he has difference of opinion in two books to know which was later.

al-Salamu 'Alaikum,

The Nukhbat al-Fikar is finished in 812 AH. I read that the Hadi al-Sari is finished one year later, in 813 AH.

The book on Mudallisin of the Hafidh was finished in 815 AH, only later he added small things to it.

The Nuzhat al-Nazr was finished in 818 AH.

The crucial book al-Taqrib al-Tahdhib was ended in 827 AH. The important Bulugh al-Maram, which is from the Shariah view point the most interesting together with the other Takhrij-works the Hafidh authored, finished in 828.

Ta'jil al-Manfa'a is finished in 835 AH.

The Fath you've mentioned was started in 817 AH and, as you correctly pointed out, finished in 842 AH.

His latest work is his Takhrij of al-Adhkar lil-Nawawi, which he was dictating until he died in 852 AH.

wa-Allahu A'lam

[Abu Maryam PK]

Bismillah
JK
Ya akhina, please tell us more about ta'jiil al-manfi'a. Also when did he finish and start al-talkhees al-habeer.