Sahih-i Muslim Muhtasar-1507

Sahih-i Muslim Muhtasar

Print

May 2015

Language

Turkish

Number of Pages

1166

Skin Type

Hardcover

Preface

Circumcision; It consists of the words, verbs and phrases of the Messenger of God (p.a.v.), which are in addition to the communiqué, the promotion and the declaration.
Circumcision; He explains the mujahideen of the Qur'an, explains its verses, and practizes its provisions. Sometimes the one who expresses the evil can be allocated, and the absolute can be appropriated. With this position, circumcision has always been intertwined with the Qur'an.

Although it is known that the Prophet (p.a.v) did not want to allow anyone who wanted to write hadiths while in Mecca, the companions who received permission from the Messenger of God (p.a.v.) both memorized and wrote the hadiths they heard and learned (Musned, 2/403)

Immediately after the martyrdom of Hazrat Osman, political factions such as Havâric and Galiye, and denominations such as Fate and Murcie from the end of the I (7th) century, and cehmiyye and Muebbihe for a while, began to work on the tedvin of the hadiths. Because the denial of hadiths that did not work for these factions and denominations, the fabrication of hadiths in order to strengthen their views, has prompted those who are busy collecting hadiths to think about the issue and take precautions.

Since the first half of the I (7th) century, the subject of isnad has been raised in the narrative. Since the beginning of the name, the rumors of the raves belonging to the Ehl-i circumcision have been accepted and the rumors of the Ehl-i bid'at have not been received (Muslim, Holy Father 5).

As a result; Raviler was meticulously followed by those who saw hadith as a specialty; their lives, their devotion to religion and their honesty, whether they had anything to do with bid'at, whether they were lying or not, whether their memories were poor, and thus, cerh and ta'language knowledge were born in the first century, resulting in a wide accumulation of translations (biographies) of the ravis.

When the disbursement of hadiths was completed, efforts to make them a systematic book and thus to develop methods that would allow easy finding of the sought-after hadiths gained weight.
The fact that some of the muhaddis, known for their first sorting work, died in the middle of the 8th century indicates that these works were prepared from the first quarter of the same century, thus there is no way to distinguish between the tedvin and sorting works in a precise line.

In the 9th century, various systems were applied according to different needs in hadith books. The two most common forms of these are the classification of hadiths by ravi names (ale'r-Ricâl) and subjects (ale'l-Ebvâb).

The books classified according to their subjects (ale'l-Ebvâb) are Musannefler, Mosques and Sünen.

The books prepared under the names Ravi (ale'r-Ricâl) are Musnedler and Mu'cem.

Muslim's "Sahîh" is included in the books classified according to its subjects (ale'l-Ebvâb). In the "Mukaddime" section of his book, the Muslim stated that he had escaped the repetitions in terms of possibility, but did not say that he did not include any repetitions.

There are 7275 hadiths in Muslim with repetitions. Mohammed Fuad Abdulbaki (d. 1377/1958) attaches great importance to detecting repetitions in his investigation of Muslims and tries to show them one by one.

Muslim's book is from 54 main sections and the number of baboons is 1322. Although it is said that there are 3033 hadiths except repetitions, 137 hadiths have been repeated in these hadiths.
The Muslim has organized the hadiths he has taken in his book according to his subjects in principle. In doing this work alone, he emphasized collecting all the different promissory notes and texts of a hadith together. So a hadith; there is a possibility of complete reconsition and comprehension, repeated hadiths are minimized and hadiths are given precisely without division.

The Muslim stated that he had chosen the hadiths he had taken in his book from more than 300,000 hadiths that he had heard in person, that he had not put anything in his book without evidence, and that he did not exclude anything from his book without evidence. The hadiths in his book are the ones that his teachers drink about his well-being.

Muslim's book was considered more acceptable than Buhârî's "Sahîh" in terms of the beauty of the order and the sensitivity it showed in the subtleties of the narrative and never in terms of loyalty.
These hadiths in Muslim are three groups, usually the narratives of the moderate in terms of memorization and robustness, and the narratives of weak ravis. As per the method he followed, he prioritized the narratives of the ravis, who were known for their memorization and robustness, and then conveyed the narratives of the ravis in the other two groups to point to other ways of coming to hadith. It's the first rumors that are true.
"Sahih-i Muslim", Ibrahim b. Mohammed b. It is spread by the Sufyan narrative. With this narrative in the Moorish countries, Abu Mohammed Ahmed b. Ali al-Kalânisî's legend became famous. The narrative paths of kadi Iyaz and Nevevi, two famous scholars who worked on Sahih, also reached the story of al-Kalânisî.

Although the plot of "Sahih-i Muslim" is very beautiful, it is not divided into baboons such as buhârî's baboon titles, either by the thought of residency or for other reasons by Imam Muslim. Nor are the provisions of their baboons placed in them. Scholars have tired of this as leaving it to the reader to take advantage of the hadith contained in the baboon. The bab titles in the Muslim nuptials available today were put by Nevevî.

Muslim's main purpose in getting hadiths into his book; It's not a problem. His main purpose is not to make a fuss, but to bring together the seneds of hadiths. Therefore, while learning about the various ways and texts of a hadith is a problem in Vapor, this issue is very easy in Muslim. Because the way a hadith comes and has different texts, it saves them all together.

A feature of "Sahih-i Muslim" is that it rarely includes the rumors. Such rumors are given only if they come within the context of the narrative. Their numbers are extremely small. In the same way, mu'allak hadiths are included. Only 17 (or 14 or 12) amial rumors are found in Muslim hadiths. In fact, in response to the criticism that there are 14 victims' hadiths in "Sahih-i Muslim", Rashiddin Yahya b. Ali al-Attâr wrote "Gureru'l- fevâidiT-mecmûa fî beyâni mâ veka'a fî Sahîh-i Muslim mine'l-ehâdisiT-maktû'a".

The works that Imam Muslim included in his book are usually merfu hadiths. He also included in his book 820 merfu hadiths, which were not found in Buhârî.
The Muslim has never heard a hadith from Buhârî.

"Muhtasar" studies were carried out on Muslims at various times. The most famous of these is; It is the conscientious work of Münzirî and Kurtubî. Münzirî's work contains 2179 hadiths, while Kurtubî's work contains 2934 hadiths.

In this second study on "Sahih-i Muslim", there are 1879 hadiths and 1268 babs. Since our other work on Muslims includes explanations of hadiths, this study usually does not include explanations except for very few explanations. The places explained are aimed at exposing the issue described in the subject. In our other study, we explain hadiths where necessary, but we usually refrain from making statements here; to leave the reader with this "Sahih-i Muslim" work, which we have prepared in a conclusive way.
All of the hadiths in this second study on Muslims have been renumbered in both Arabic and Turkish. When selecting hadiths, as mentioned earlier, the rumors of ravis known for memorization and solidity were given priority as a result of the method followed by Muslims in "Sahîh", and then preferred from the narratives of the ravis in the other two groups. Because in "Sahîh", the main thing is the first rumors.

Since the hadith's bill will take up a long place, the name of the last person who mentioned the hadith is included in both the Arabic text of the hadith and the Turkish text.

In order to better understand the words mentioned in both the Turkish text of the hadith and the explanations, a dictionary was placed at the end of the book.

In the form of introducing Imam Muslim, a brief description of his Bayat, his works and his place in hadith science is included.

Since the determination of hadith sources is based on the Concordance method, we have taken the same method in this study and therefore the hadiths in this study on Muslims are given according to the Concordance method. The hadiths that are not included in Concordance are often identified where they are located, sometimes the volume and page number of these works are shown and sometimes the hadith number is given in parent brackets instead of the page number. The list showing what the works used in the study are listed at the end of the book under the heading "Bibliography".

During the translation of the work, the original text of the hadith was adhered to. From time to time, it has also been said that the meaning is freely treated in an "understandable" language in order to be thoroughly understood by the reader.

Despite the maximum attention and efforts, there may be unwitting translation errors. I would like to express my gratitude in advance for the criticism, warnings and contributions of the scholars and all our readers, who we always need constructive criticism and warnings.
To Prof. Dr. Zekeriyya Guler Bey, one of Turkey's leading hadith teachers in the field of hadith, whose sincere support I have always received in my work, and to my dear friends Zekeriyya Efiloglu, whose close attention and support I have always received, Mithat Sevin'a, M. Hanifi Yilmaz, Hashan Huseyin Shvgan, Huseyin Kavuncu, Abdulkadir Ermutaf, Mehmet Sever, Remzi Yilmaz, Zabit Kekeç, Mustafa Yildiz, Levent Ilhan, Selahattin Dölek, Mehmet Bilgiç, Cemal Gulistan, Cu-mali Borazan , Mustafa Yildirim, Metin Mengilli, Mehmet Kara, Bayram Bal, Humeyra Demir, I would like to express my gratitude to Ayşe Demir, who made evaluations by reading the translated texts with great dedication, Salih Kendirli, who prepared the contents section, my dear readers who called from various provinces and shared their opinions with me, and finally, my dear friend Feyzullah Birişk, who has contributed greatly to preparing and delivering this valuable work, which has an important place in hadith books, to readers in a short time.

The purpose of this humble work is; After the Qur'an, we push towards hadiths, never leave loyalty to hadiths, put hadiths first in every aspect of our lives and contribute to the viable model of a hadith lifestyle without undermining our own faith, thought and, in short, every aspect of our lives against the lifestyle produced by people who do not have an Islamic thought as a model to the extent that we adopt the space that hadiths open to us.

I hope and pray that the ummah will benefit from this work, which is the second source of hadith after Buhârî, at the highest level.
The effort is from us, and the success is from Allah.

Hanifi AKIN

Şehitkamil / Gazİantep 25 OCTOBER 2005

IMAM MUSLIM'S SHORT BIOGRAPHER

Abu'l-Hussein Muslim ibnu'l-Hajjac al-Kuseyrî was born in Nîsâbûr on 202, 204 or 206. He belonged to the famous Arab tribe Of Kuseyr. Its nickname is "Asâkiru' d-Din".

There is little information about childhood. At a young age, he was interested in various fields of Arabic literature.
He's dedicated his whole life to the event. He went to Irak, Hejaz, Damascus and Egypt, the scientific centers of that period, to study hadiths. He's been to Baghdad a few times. During these journeys, he had the opportunity to listen to many more people with Buhârî's teachers. Among those whom he has received hadiths; Buhârî, Ishâk b. Râhûye, Abu Zür'a er-Râzî, Kuteybe b. Saîd, Abdullah ibn Mesleme al-Ka'nebî, Harmele b. Yahya, Ahmed ibn Yunus, Saîd b. Mansûr, Yahya ibn Yahya, Ahmed b. There are people like Hanbel.

Abu Isa et-Tirmizî, Abu Hatim er-Râzî, Mohammedh b. Isaac ibn Huzeyme and Ahmed b. Famous people such as Mubarak al-Mustemlî have also told hadiths.
After imam Muslim completed his hadith education, he settled in Nîsâbur and made a living by trading there. His father, Haccâc, was engaged in what he called "Bezzâz", which is called texting today.
The Muslim met Buhârî towards the end of his life, and the Muslim did not leave him alone while everyone was away from Buhârî due to the political rivalries of the period.
Muslim, teacher Mohammed b. After Yahya ez-Zuhlî said: 'Whoever agrees with buhârî's opinion on the issue of pronouncing the word of the Qur'an, he should leave our parliament in front of everyone,' and left the parliament, and he was brave enough to put the hadiths he heard from his teacher Zuhlî in a sack and send them to his teacher, Zuhlî.
Despite this, Muslim did not mention hadiths from his teacher Buhârî.

He died in 261/874 at the age of 57 while researching a hadith in Nîsâbûr.

Owner-I Muslim Muhtasari
Works:

1. al-Câmiu's-Sahîh
2. al-Musnedu'l-Kebîr ala'r-ricâl
3. Kitâbu'l-Câmi' ala'l-Ebvâb
4. Kitâbu'l-Esmâ' and'l-Kunâ
5. Kitâbu't-Temyîz
6. Kitâbu'l-İlel
7. Kitâbu'l-Vuhdân
8. Kitâbu'l-Efrâd
9. Kitâbu'l-Akrân
10. Kitâbu Sulâtihi Ahmed ibn Hanbel
11. Kitâbu Hadîsi Amr ibn Shuayb
12. Kitâbu'l-Intifâ' biUhubb's-Sibâ'
13. Kitâbu Mashayhi Mâlik
14. Kitâbu Mashayihi Shu'be
15. Kitâbu Men Leyse Lehu Ila Râvin Vâhidin
16. Kitâbu'l-Muhadramîn
17. Kitâbu Son's-Sahâbe
18. Kitâbu Evhâmi'l-Muhaddisîn
19. Kitâbu't-Tabakât
20. Kitâbu'l-Efrâd.

Virtue:
Muslim is one of the most prominent hadith imams of his time. There is no doubt that in this, Buhârî, Ahmed b. Hanbel and Isaac b. The fact that he was a student of famous hadithists like Rahuye played a big part.
He says of him, "The ummah has made a statement that these two books are true and that it is vagable to act with their hadiths."
The judge says in en-Nîsâbûrî: 'There is no book under the dome that is more authentic than the Book of Muslims'.