As for Muntaha, it is from the most relied upon texts of the Madhab (Mu'tamad)
Ibn Badran (1346 Hijri) said,
"Ibn An-Najjaar went to Ash-Shaam and wrote this book, then he returned to Misr after he determined the preferred opinion from the less preferred opinion inside the Madhab, and the general mass of students in his time would depend upon his work and be sufficed by it."
As for Muntaha, it is clear that the author combined the opinions of two books.
1) Al-Muqni' which was written by Muwafaq Ad-Deen, Abdillah bin Muhammad bn Qudaama Al-Maqdisi (620 Hijri)
2) At-Tanqeeh al-mushba' fi Tahreer Ahkaaam Al-Muqni', Ala' Ad-Deen 'Ali bin Sulaymaan Al-Mardaawi (885 Hijri)
Daleel At-Taalib is distinguished from Zaad Al-Mustaqni' because the way it is written is easier to understand, and less confusing. Daleel during its time was the most relied upon text by the Hanaabilah, and after it the Hanaabilah in Ash-Shaam and Al-Qaseem stuck to it as opposed to the rest of the Arabian peninsula, as they preferred Zaad.
Abd As-Salaam Ash-Shati Al-Hanbali (1295 Hijri) said concerning Daleel in a poetic couplet
"O' whomsoever wishes to delve into the understanding of the religion then he should focus on Neel Mataalib (Acquiring that which is Demanded)
Read the explanation of Al-Muntaha and memorize Daleel At-Taalib (Guidance for the seeker)"
Some of the aspects of Daleel that distinguish it from other works:
1) It's concise.
2) It's well known and relied upon by the follows of the Hanbali Madhab.
3) It's expressions and terms are precise.
4) It does not mention proofs.
5) It suffices itself with only mentioning one opinion of the Madhab.
Manaar As-Sabeel is an explanation of Daleel written by Sh. Ibraaheem bin Muhammad bin Saalim bin Dhuwayaan (1353 Hijri), he said in the introduction :
"I recollected the proofs that came to me at the time, and explained the text in order that my explanation would be sufficient without being too long. In some chapters I expounded upon the text by adding other issues that the student would need, and sometimes I would add another opinion of the Madhab or a different outlook of the Madhab pertaining to an issue because of the strength of the proof used for the opposing opinion, and I would take these from Al-Kaafi by Muwafaq, or Sharh Al-Kabeer by Shams Ad-Deen Abd Ar-Rahmaan bin Abi Umar bin Qudaama (597 Hijri), and most of that which I put in the book from other books was from Furoo' by Ibn Muflih (736 Hijri) and Qawa'id by Ibn Rajab (795 Hijri) and other than them.
