Nearly ten years! Then I assume you have other unfinished translations in the vault? I was just interested to know why you would not instead dedicate your efforts to translating books which have not been translated already. Your answers make sense to be fair. I have skimmed it only so far but it seems the translation is clearer than others I have read.
i have always wanted to do arbayin - it is one of my favourite texts along with riyadu's salihin. things happen at their appointed time. actually, the original translation goes back to 2014 - and then i thought of adding a primer to hadith sciences. i chose a small risalah and said to myself, this could be done in a few days. i was disabused of my naivete soon thereafter, and i realised that it was not possible to summarise it without rendering it unusable. on the contrary, the risalah required footnotes and explanations. thus arbayin was also delayed. i could say that i didn't find a single translation satisfactory - but that could also be said about my translation. i tried my best - just as others who have tried before - and many others who may try after. apart from personal reasons - there are also practical considerations. friends and relatives would ask for a simple hadith text, and obviously arbayin is the easiest and the best - but i couldn't find a translation that i could GIVE them without a caveat. other reasons are: - i couldn't find a translation by a staunch sunni. if there are any please share. - extant translations were by non-specialists. ideally, translation of hadith should be done by someone with a sound knowledge of hadith sciences. but given the challenges of our time, at the least, a translator of hadith works should be a serious student of the science and should be familiar with commentaries. (disclaimer: i am only a student of hadith). - language limitations - either the translator seemed to lack access to arabic and thus translated from ANOTHER translation such as urdu; or the translator's english appeared to be at the acquired-as-a-second-language level. or by a combination of authors - one who knows arabic and english - does the first pass and the the other with native proficiency, tweaks the final translation. - superficial understanding of the hadith. i browsed a few translations that i could google - these are translations of words without an attempt to capture the meaning of the hadith, which would require one to diligently study the hadith by way of commentaries. of course, all of these charges can be levelled at me/my translation too. in which case, this would be yet another attempt at translating the arbayin. at least, sunni madaris can use this if they do not have any sunni translations. --- Allah ta'ala knows best. --- but my question to you is what prompted you to ask these questions? in fact, it is for the readers to tell us whether it is any better, or features you might not have found in other translations or if it is no better than any other - perhaps even worse..
Alhamdulillah for this translation. @abu Hasan my question is why this book and why now? There are plenty of translations available of the arbaeen already. I’m intrigued to know your thinking behind this.
My heartfelt gratitude to Shaykh abu Hasan for contribution to our scholarly community. Your dedication and effort in translating and compiling the beautiful-looking books is truly commendable. May Allah ﷻ honor you with abundant success, both in this world and in the hereafter, for your invaluable work in spreading the knowledge and wisdom of our beloved Prophet ﷺ
for consistency mainly. ayn with kasrah + yaa: arba'een, arba3een, arba'iin, arba'in (arba+in sans the doubling). so i use arbaýīn -diacritic on y: i.e. Ý to indicate ayn with kasrah; the ī that follows represents the doubling-yaa. the combination of ýī as in: Arbaýīn - to my mind, appears less cluttered may also nudge even those unfamiliar with arabic words towards a nearly-there arabic pronounciation. --- in fact, even with the word عيد - i use ýīd - instead of eid (which can be read as aid). same with (hazrat) عيسى ýīsā (alayhis salam) - instead of `isa (which can be read as eye-saa by those unfamiliar with arabic pronunciation) however, i still use for just áyn with kasrah - as in índa-Allāh عند الله or ílliyīn عليين or ílm علم ---- i also use y (without diacritic) for ي - alaykum instead of alaikum; and this one: īymān instead of eeman or eman or iman (which can also be read as eye-man). ---- why do i not use the 'standard' transliteration methods? i am not convinced with their methods. there ought to be a post on this somewhere.
Ma Shaa Allah, May Allah سبحانه وتعالى reward the efforts of Shaykh Abu Hasan and allow us all to benefit from him. Just a question out of curiosity, Is there any particular reason why the ع in Arba’in is given a y when transliterating?
Ma Sha Allah,,, the translation excels beyond other translations that can be found in the sense that it sticks close to the Arabic as much as possible with minimal additional words in the English language. May Allah accept this work and raise the station in Jannah of AlImam AlNawawi AlAsh'ari and reward abundantly shaykh Abu Hasan.
Masha' Allah May Allah سبحانه و تعالى accept this book and make it a means for our maghfirah in the hereafter. JazakAllah mawlana @abu Hasan for this book and all your efforts to serve the Deen and Maslak of Alahazrat alayhir rahma. I skimmed through the book and subhan Allah impressive as usual. Loved the tashkīl on the Arabic parts. Laakh jalte rahe dushmanane Raza, Kam na honge kabhi aashiqane Raza Maslake Alahazrat salamat rahe.
