Hadiths of the first ten parts of the book of Al-Afraad

The house Qutni book "Hadiths of the first ten parts of the book Al-Afrad for Imam Al-Daraqutni," in order: Imam Al-Hafiz "Ali bin Abi Bakr Al-Haythami" (d. 807 AH), collection and verification: Dr. "Muhammad bin Abdullah Al-Saree", publication: "Dar Ibn Al-Jawzi for Publishing and Distribution". And the origin of this book is a scientific thesis titled "Hadiths of the book (Al-Afrad) for Imam Al-Hafiz Ali bin Omar Al-Daraqutni (d. 385 AH) which was arranged by the Hafiz Ali bin Abi Bakr Al-Haythami (d. 807 AH) in his book: 'Collection of Hadiths of Al-Ghilaniyat, Al-Khul'iyat, and Benefits of Tamm and Al-Afrad of Al-Daraqutni' (the parts: first, fifth, seventh, eighth, ninth, and tenth of Al-Afrad) - collection, verification, and study," submitted by the author to obtain a PhD in Jurisprudence of the Sunnah and its sources from the College of Hadith and Islamic Studies, at the Islamic University in Medina, under the supervision of Dr. "Hussein bin Sharif Al-Abdali", in the year 1440 AH. The book uniquely contains six parts of Al-Daraqutni's Al-Afrad that have not been published before. Among the most prominent features it includes, and what Haythami's book adds in this regard, are the following: 1- The book contains more than 345 new hadiths from (Al-Afrad), with their complete chains of narration, texts, and Daraqutni’s comments on them. 2- The book represents a new copy of the existing parts of (Al-Afrad), which are: the second, third, fourth, and sixth parts, as the existing copies of these parts are: two copies of the second part, and one copy each of the third, fourth, and sixth. Haythami’s book resolves many issues found in other manuscript copies, and sometimes contains additions to them. 3- It offers a well-organized jurisprudential arrangement of the (Al-Afrad) hadiths, grouping them according to their topics, making their study easier, after they were scattered and dispersed in their original form. 4- It clarifies what Ibn Tahir Al-Maqdisi summarized in (The Margins of Gharib and Al-Afrad), completes what he abridged, and documents what he omitted, in addition to including material that Ibn Tahir did not mention at all. The researcher presented a comprehensive introduction about Imam Al-Daraqutni and his book "Al-Afrad," and his methodology in selecting hadiths. The researcher verified these ten parts from a valuable manuscript preserved at the library of Sheikh (Ahmad bin Omar Al-Basati), in Medina. The copyist is the famous Hafiz Abu Khair; Muhammad bin Abdulrahman bin Muhammad Al-Sakhawi (831 AH - 902 AH), a student of Hafiz Ibn Hajar Al-Asqalani. The author of "Al-Afrad" is Abu Al-Hasan Ali bin Omar bin Ahmad bin Mahdi Al-Baghdadi Al-Daraqutni. Al-Daraqutni is named after Dar Al-Qutn, a neighborhood in Baghdad. Al-Daraqutni was born in the year 300 AH. Al-Daraqutni heard from Abu Al-Qasim Al-Baghawi, and many others in Baghdad, Kufa, Basra, and Wasit. He learned from: Muhammad bin Al-Hasan Al-Shaybani, Sa'asa'ah bin Salam, Abu Mu'awiya Al-Dareer, and others. Al-Daraqutni grew up in a house of knowledge and virtue, as his father was a trustworthy hadith scholar. He saw him in his youth frequenting circles of knowledge and listening, recording what he heard and narrations, and spending his entire day in learning and study. He loved seeking knowledge and striving to acquire it from a young age, aided by his innate talent, sharp mind, intense thirst for knowledge, and a conscious memory. He wrote about himself that he began writing in the year 315 AH, and he was nine years old at that time. Baghdad during Al-Daraqutni’s era was teeming with scholars of knowledge and narration. The scholars known for their knowledge and memorization would gather from all Islamic regions, holding councils for narration and dictation, with various specializations representing their culture. Al-Daraqutni was eager to benefit from them, listen to their narrations, learn from them, and take jurisprudence from them. His conscious memory, passion, and diligence in seeking knowledge allowed him to exhaust their sciences and absorb their narrations. Despite his strong desire for more knowledge, he was not satisfied with what he learned from his teachers, so he traveled to several Islamic countries to meet with hadith scholars and scholars, to listen and write from them. He traveled to the Levant and Egypt. Al-Hakim Abu Abdullah Al-Nisaburi said: "Al-Daraqutni never saw himself like anyone else." Ibn al-Jawzi said: "He combined knowledge of hadith with knowledge of readings, grammar, jurisprudence, and poetry, along with leadership, justice, and sound creed." Ibn Kathir said: "The great Hafiz, the master of this science, who preceded and succeeded us, heard much, compiled, authored, excelled, benefited, and examined with insight, reasoning, and critique. He was unique in his era, a unique fabric, and the imam of his time in the sciences of men’s names, reasoning, and criticism, and in good classification, compilation, extensive narration, and comprehensive knowledge." Abdul Ghani bin Saeed Al-Dareer said: "No one spoke about hadith like Ali bin Al-Madaini in his time, Musa bin Harun in his time, and Al-Daraqutni in his time." Abu Al-Rahman Al-Sulami, as narrated by Al-Hakim: "I bear witness by Allah that our sheikh Al-Daraqutni has no one like him on the earth in knowledge of the Messenger of Allah - peace be upon him - hadith, nor among the companions and their followers." Among Imam Al-Daraqutni’s many beneficial works are: 1- The Book of Sunan. 2- The Weak Hadiths in the Prophetic Narrations. 3- Al-Mujtaba from the Famous Sunan. 4- The Differing and the Similar in the Names of Men. 5- The Book of Al-Afrad. 6- The Questions of Al-Hakim, which is a major book in criticism and praise. Al-Daraqutni died in the year 385 AH, after a life full of dedication and eagerness to acquire and spread knowledge, at the age of seventy-seven. The owner of this arrangement is Abu Al-Hasan Noor Al-Din Ali bin Abi Bakr bin Sulaiman Al-Haythami (735 AH - 1335 / 807 AH - 1405), born in the month of Rajab in the year 735 AH. He accompanied Sheikh Zain Al-Din Al-Iraqi when he was young, hearing from him from the beginning of his pursuit from: Abu Al-Futouh Al-Midoumi, Ibn Al-Muluk, Ibn Al-Qatrawani, and others from the Egyptians, and he heard from: Ibn Al-Khabbaz, Ibn Al-Hamawi, Ibn Qayyim Al-Diyai, and others from the Levant. He then traveled with Sheikh Zain Al-Din Al-Iraqi on all his journeys, performed Hajj with him, and he was never separated from him, whether in attendance or travel. He married his daughter, studied hadith with him, read most of his writings, and recorded all his dictations. His most famous students include Hafiz Ibn Hajar Al-Asqalani and Ibn Fahd Al-Makki, Buraḥ Al-Dīn Abu Al-Wafa Ibrahim bin Muhammad bin Khalil, known as Sibt Ibn Al-Ajmi. Hafiz Ibn Hajar Al-Asqalani said: "He became very memorized of texts due to frequent practice, and he was gentle, easygoing, good in religion, loving of people of goodness, never bored or annoyed, in serving the sheikh and writing hadith. He was sound in nature, generous, and patient with harm, especially from the Sheikh’s group." Al-Taqi Al-Fasi said: "He was very memorized of texts and traditions, righteous and good." Al-Aqfahsi said: "He was an imam, knowledgeable, a memorizer, ascetic, humble, and gentle with people, full of worship and piety." Al-Sakhawi said: "He was remarkable in religion, piety, asceticism, dedication to knowledge, worship, and supplications, serving the sheikh, avoiding mixing with people in matters, love of hadith and its people." Al-Haythami was abundant in memorization and authorship, and among his writings are: • Al-Badr Al-Muneer in the Additions to Al-Majmou' Al-Kabir. • Al-Baghiyah Al-Bahith 'an Zawaya Al-Harith. • Tarteeb Al-Thiqat by Ibn Hibban. • Tarteeb Al-Thiqat by Al-Ajli. • Taqreeb Al-Baghiyah in arranging the Hadith of Al-Hilyah. • Zawaya Ibn Maja on the five books. • Ghayat Al-Maqsad in Zawaya of Ahmad. • Kashf Al-Astaar in Zawaya of Al-Bazzar. • Majma' Al-Bahrain in Zawaya of the two Majmou' (Al-Awsat and Al-Saghir). • Majma' Al-Zawaya wa Mabaḥith Al-Fawa'id. • Al-Maqsad Al-A'la in Zawaya of Abu Ya'la. • Mawar Al-Dham'an in Zawaya of Ibn Hibban.