Talkhis al-Mustadrak

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Part of a series on Hadith collections v • d • e
Most famous
Sunni six major collections (Al-Sihah al-Sittah): Sahih al-Bukhari Sahih Muslim al-Sunan al-Sughra Sunan Abi Dawood Sunan al-Tirmidhi Sunan Ibn Maja/Al-Muwatta Shi'a Twelver collections: Nahj al-Balagha "The Four Books" (Al-Kutub Al-Arb'ah) Kitab al-Kafi of Kulainy Man la yahduruhu al-Faqih of Shaikh Saduq Tahdhib al-Ahkam by Shaikh Tusi al-Istibsar by Shaykh Tusi Ibadi collections: al-Jami' as-Sahih by al-Rabi' ibn Habib Tartib al-Musnad by al-Warijlani
Sunni collections
Musnad Ahmad ibn Hanbal — 780-855 Sahih Ibn Khuzaymah — 923 Sahih Ibn Hibbaan — 965 Al-Mustadrak alaa al-Sahihain — 1014 Mawdu'at al-Kubra— 1128-1217 Riyadh as-Saaliheen — 1233 - 1278 Mishkat al-Masabih - 1340 Talkhis al-Mustadrak — 1274-1348 Majma al-Zawa'id — 1335-1405 Bulugh al-Maram — 1372-1449 Kanz al-Ummal — 1500th Zujajat al-Masabih — 1960 Minhaj us Sawi — 2003
Shi'a Twelver collections
The book of Sulaym ibn Qays — 600th Sahifa al-Sajjadiyya — 678-713 Wasael ush-Shia — 1600s Bihar al-Anwar — 1600s Haqq al-Yaqeen — 1600s Ain Al-Hayat — 1600s Sharh Usul al-Kafi — ?-1081
Mu'tazili collections
Nahj with comments — ?-1258

Talkhis al-Mustadrak is an abridged version of Al-Mustadrak alaa al-Sahihain, written by Al-Dhahabi

1 Content
2 Views
3 Content
4 See also
5 References

[edit] Content

Hakim al-Nishaburi, is the author of Al-Mustadrak alaa al-Sahihain, who wrote it in the year 393 AH, i.e. when he was 72 years old and claimed all hadith in it where authentic according to the conditions of either Sahih Bukhari or Sahih Muslim .

It contained 9045 hadith ^[1].

Al-Dhahabi in his Talkhis al-Mustadrak made an abridged version (a version with omitted material of the collection where he commented on its claimed authenticity). In that version, he added his comments on 1182 hadith.

[edit] Views

Al-Dhahabî in his encyclopedic Târikh al-Islam "The History of Islam" says the following in his biographical entry on al-Hâkim, wherein he speaks about his Mustadrak :

“

The Mustadrak contains a good number of hadîth that conform to the conditions of authenticity of both (al-Bukhârî and Muslim) as well as a number of hadîth conforming to the conditions of either one of them. Perhaps the total number of such hadîth comprises half the book. There is roughly another quarter of the hadîth that have authentic chains of transmission, but that have something else about them or that have some defect. As for the rest, and that is about a fourth, they are rejected and spurious narrations that are unauthentic. Some of those are fabrications. I came to know of them when I prepared an abridgement of the Mustadrak and pointed them out

”

al-Dhahabî says in Siyar A`lâm al-Nubalâ' (17/176) :

“

It is a useful book. I had made an abridgement of it that is in considerable need of work and editing.

”

On at least three other occasions, he citicised hadith he had not commented on in his Talkhîs .

For example, when speaking about Mu`âwiyah b. Sâlih in Mîzân al-I`tidal (4/135), he writes: "He is among those narrators whom Muslim accepts but not al-Bukhârî. You can see al-Hâkim relating this narrator's hadîth in his Mustadrak and say: 'This is according to the conditions of al-Bukhârî.' He repeatedly makes this mistake." However, when the same statement comes up in his Talkhîs, he says nothing about it .

There have been many prominent scholars who have assumed that al-Dhahabî's silence in his Talkhîs indicates his tacit approval of al-Hâkim's ruling, scholars of the caliber of Suyuti in al-Nukat al-Badî`ât (197) (15th century CE), al-Manâwî in Fayd al-Qadîr, and al-Husaynî in al-Bayân wa al-Ta`rîf .

Many contemporary scholars follow this view as well, but some question that stance based on detailed arguments .