Tuesday, October 1, 2013

Highlighting the Prayers in Masjid Nabawi Arba'in

Prayer hadith Arba'in

Ustadz Astinizamani Lc .

Strong desire to be saved from the fires of hell and survived the wrath of hypocrisy has motivated many people to perform prayers in congregation in the mosque for 40 times Nabawi . This prayer is mentioned by arba'in prayer . Should be investigated , how the degree of the hadith ? Here's a quick introduction.

من صلى في مسجدي أربعين صلاة لايفوته صلاةكتبت له براءة من النار ونجاة من العذاب وبرئ من النفاق

Whoever pray at masjidku forty prayers , with no one else left prayer ; surely he will be kept out of hell , survived the ordeal and kept away from hypocrisy .

This is narrated by : Imam Ahmad in al - Musnad book [ 1 ] and at- Thabrani in al - Mu'jamul Awsath [ 2 ] , with their sanad : ' Abdurrahmaan Abir ibn Rijal , from Nubaith ibn ' Umar , from Anas bin Malik radi 'anhu , he anhu said that the Messenger of Allaah sallallaahu ' alaihi wa sallam said : ( as editor ( matn ) above )

the hadith ( matn above is narrated by Imam Ahmad , while in the history of at- Thabrani , without any sentence : ( ؤبرئ من النفاق ) .

After bringing this history , at - Thabrani said , " Nothing is narrated from Anas ibn Malik radi anhu than Nubaith bin ' Umar and Ibn Abir only Rijal who narrated ( from Nubaith ) . "

Sanad of this hadith is problematic, because the narrator is named : Nurbaith bin ' Umar in the chain of transmission is not known or not known ( majhul ) , as well as at- Thabrani explanation , that no one narrates from him except ' Abdurrahman bin Abir Rijal .

Majhul that there are two types :
1 . Majhul ' ain , meaning : not known or not known . The Ulama hadith scholars define it as a narrator who is not narrated from him except one person.

2 . Majhul case , meaning : not known about or rank . In other terms say Mastur ( closed ) which is defined as the narrator of the narrators who narrated from him two or more people , but no one Ulema hadith ever told me about the subject and rank . [ 3 ]

Hadith narrated by narrators both majhul majhul - ' ain and haal - judged weak ( Da'eef ) , to found another report that follows and amplifies rank . Hadith above , there is no history of any one who follows and amplifies this history , so this hadeeth to be dla'if .

However , Imam Ibn Hibban name Nubaith bin ' Umar in his book al - Tsiqat [ 4 ] . This is then used as a handle by some scholars to menghukumi this hadith as authentic hadith . Among them are al - Haitsami Iam . He rahimahullah said , " This is narrated by Ahmad and at- Thabrani in the book of al - Awsath and the narrators are all tsiqah . " [ 5 ]

So is the imam al - Mundziri , even he rahimahullah redundant to say, " narrated by Ahmad and its narrators are all narrators are mentioned in the books of hadeeth , and also narrated by at- Thabrani in " al - Awsath " " [ 6 ]

This statement is false . Because not all narrators in the sanad is tsiqah . We never got to mention narrators named : Nubaith bin ' Umar in the books of hadeeth , such as Sahih al - Bukhari , Muslim and others , not even in the books of Sunan were four ; Abu Dawud , al - Tirmidhi , al - Nasa'i and Ibn Majah . Then , what can be said that all narrators are the narrators of this hadith mentioned in the books of Saheeh , but there were no scholars who collect hadith saheeh sanad through road he took .

From this description , we must understand that two priests saying this is a fallacy .

Writing the name Nubaith bin ' Umar by Imam Ibn Hibban in his book Tsiqat , regarded by scholars as a form tasahul hadith ( too easy or simplistic attitude ) he in giving degrees to the narrators tsiqah majhul . And no scholar , either before or after his time , using this method . Although some of them have made ​​the gesture as a handle to lift a narrator degree majhul be tsiqah . And Allaah knows best .

Then , there is the hadith which is almost similar to this hadith is narrated by at- Tirmidhi [ 7 ] , Bahsyal [ 8 ] in his book Tarikh Wasith " [ 9 ] , Ibn ' Adi in al - Kamil's book [ 10 ] and al - Bayhaqi in Faith Su'abul book [ 11 ] , all with sanad respectively , of Salm ibn Abu Qutaibah Qutaibah of Thu'mah bin ' Amr , from Habib ... , from Anas ibn Malik radi anhu from the Prophet sallallaahu ' alaihi wa sallam . It's just that in the history of at- Tirmidhi mentioned that history , " .... from Habib ibn Abi Thabit , from Anas bin Malik " . While the history of Ibn ' Adi Habib explained that it was a man called al - Hadzdza ' . The history Bahsyal and al - Baihaqiy , stated , " ...... from Habib , from Anas radi 'anhu " , without explaining lineage narrator is named Habib .

Editorial ( matn ) of this history are all about the same , but that must be considered , in history there is no specialization of place . This contrasts with the editorial above hadith which states that special place in Nabawi mosque alone . Wording is as follows :

من صلى آلله أربعين يوما في جماعة يدرك التكبيرة الأولى كتب له براءتان : براءة من النار , وبراءة من النفاق

Whoever established prayers for God , for forty days , the congregation , to always get the first Takbeer ( with priests ) ; undoubtedly be given him freedom ( salvation ) of two things : of hell and of hypocrisy .

Unless Bahsyal history , the different wording is :

من صلى مع الإمام صلاة الغداة أربعين صباحا كتب له براءتان : براءة من النار , وبراءة من النفاق

Whoever morning prayer with the imam ( ie : the congregation ) for forty days ; surely he will be free from two things: hell and hypocrisy .

This editorial is also no mention of specifically . And Allaah knows best .

Hasan sanad of this hadith , is caused by two narrators in the isnaad is not to the degree tsiqah . Both of them are : Thu'mah bin ' Amr bin Qutaibah and Salm .

Thu'mah bin ' Amr , the majority of scholars of hadith scholars are more inclined to give him the degree tsiqah , such as : Ibn Ma'in [ 12 ] , Abu Hatim [ 13 ] and others . Ibn Hibban rahimahullah also mentioned his name in his book al - Tsiqat [ 14 ] . Different views presented al - Daruquthniy , he said , " he can not serve as proof , but still may be relied upon . " [ 15 ]

Word is then lowered degree of tsiqah Thu'mah be shaduq , as the words of al - Haafiz Ibn Hajar rahimahullah " Shaduq ' abid (trustworthiness and expert worship ) . " [ 16 ]

Salm circumstances bin Qutaibah also not much different , the majority of scholars are more inclined to hadith scholars give tsiqah degrees , among them: Ibn Ma'in [ 17 ] , Abu Zur'ah [ 18 ] , Abu Dawud [ 19 ] , Abu Hatim [ 20 ] , al - Daruqthniy [ 21 ] and others . Only Abu Hatim said , " .... ( he is ) a lot of harm .... " . Abu Hatim including scholars and hadith scholars that words are very powerful in this regard . His view is causing these narrators degrees down from tsiqah be shaduq , as hinted at by al -Haafiz Ibn Hajar . [ 22 ]

Then , Thu'mah bin ' Amr who narrated from Abu Thabit ibn Habib ( history of al - Tirmidhi ) followed by khalid bin Thahman , as presented by al - Khathib al - Baghdadi in his book Tarikh Baghdad [ 23 ] with his sanad from Qais bin al - Rabi ' , from khalid bin Thahman , from Habib ibn Abi Thabit , from Anas ibn Malik ; basis marfu ' from the words of the Prophet sallallaahu ' alaihi wa sallam , with the matn as follows :

من لم تفته الركعة الأولى أربعين صباحا , كتب آلله له براءتين , براءة من النار , وبراءة من النفاق

Anyone who has never missed the first rak'ah ( in prayer ) for forty mornings ( days ) , Allah will reward with two safety ; salvation from hell , and salvation from hypocrisy .

Qais bin al - Rabi ' followed by ' Atha ' Muslim son , who also narrated from Khalid bin Thahman , and so on, are marfu ' , as mentioned by ad - Daruquthniy in his book al - ' Ilalul Waridah [ 24 ]

However , they both history ( bin Qais al - Rabii ' and ' Athaa ' bin Muslim ) turns diselisihi by the following history :

1 . Waki ' , which was delivered by : at- Tirmidhi [ 25 ] , and Ibn ' Adi in his book al - Kamil [ 26 ]
2 . Abu Usamah , who was delivered by : al - Bayhaqi in Su'abul Faith [ 27 ]
3 . Ahmad bin Yunus , presented by al - Khathib al - Baghdadi in the book of al - Muttafiq wal Muftariq [ 28 ]
4 . Sufyan al - Thawri , and Qurrah bin ' Isa , who both delivered by Bahsyal in Tarikh Wasith " [ 29 ] , with the same editorial as a history of previous Bahsyal .

Everything ( Waki ' , Abu Osama , Ahmad , Sufyan and Qurrah ) narrated from Khalid bin Thahman ( Abul ' Ala al - Khaffaf ) , from Habib ibn Abi Habib ( Ab ' Amirah al - Bajali al - Iskaf ) , from Anas ibn Malik in mauquf ; Anas of words , and do not make marfu ' with almost the same editor with a history of at - Tirmidhi and others , without any mention of the place in particular , both places as well as certain types of prayer . Unless history presented by Abu Usama al - Bayhaqi , the following wording :

من صلى أربعين يوما في جماعة , صلاة الفجر والعشاء الآخرة , كتب له براءتان : براءة من النار , وبراءة من النفاق

Whoever established prayers for forty days with congregation , pray Fajr ( dawn ) and ' Isha ' ; undoubtedly be rewarded with the freedom of two things : of hell and of hypocrisy .

Their history is then considered to be more powerful ( rajih ) and more awake ( Mahfudh ) , because three of them are the narrators who are no doubt ketsiqahan ( kafabelitas ) narrate them in , namely : Waki ' ibn al - Jarrah , Abu Usamah ( Osama bin Hammad ) , Sufyan al - Tsauriy and Ahmad bin Yunus [ 30 ] , while the degree of the narrators who menyelisihi them , namely : Qais ibn ar - Rabi ' and ' Atha ' bin Muslim , can not be equated with the third imam . [ 31 ] .

Nevertheless , sanadnya still problematic . Therefore , Habib ibn Abi Habib was not mentioned and not described conditions and ennobled by the scholars of hadith scholars , except Imam Ibn Hibban , the mere mention of his name in the book of al - Tsiqat [ 32 ] . Imam ad- Daruquthni named Habib ibn Abi Habib ) in the book of al - Dhu'afa ' wal Matrukun [ 33 ] .

Hadith containing the command to pray as much as forty times ( arba'in Salah ) in the Nabawi mosque is a hadith that dla'if , as described earlier . It could even be convicted hadith unjust [ 34 ] , because menyelisihi other hadiths that contains the command to pray for forty days without specialization Nabawi mosque ( arba'in yaum or arba'in shabah / arba'in lailah ) . Although , we note that the hadiths that mention arba'in yaum or arba'in shabah / arba'in lailah . Everything can not be separated from the ' gods , both seen and known or not , plus a lot of difference ( idlthirab ) in the editor ( matn ) it, because some of the general nature and partly there are certain prayers . However , with the gathering of a number of the history , we can say that the hadith to be hasan li ghairihi . And Allaah knows best .

These advice as well as for some Muslims , especially in Indonesia , are still very confident about the necessity to pray as much as forty times the prayers in the mosque also bertutut - Prophet sallallaahu ' alaihi wa sallam that would pay more attention to and reflect on the hadith that clearly hadeeth is :

صلاة الجماعة أفضل من صلاة الفذ بسبع و عشرين درجة

Congregational prayer is more important than prayer alone as many as twenty- seven degrees . [ HR . Al - Bukhari and Muslim ]

This hadith muttafaq ' alaih , so it is no doubt that the degree is more authentic than the hadiths above arba'in prayers . This hadith is more common and there is no specialization where also no mention of a specific time limit .
Allah knows best

( Ustadz Astinizamani Lc : S2 He is currently taking classes at the Faculty of Hadith Islamic University of Madinah KSA )

[ Copied from the Sunnah Edition magazine 05/Tahun XVI/1433H/2012M . Publishers Foundation Lajnah Istiqomah Surakarta , Jl . Solo- Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-858197 Fax 0271-858196 ]

Highlighting the Prayers in Masjid Nabawi Arba'in

Ustadz Anas Burhanuddin MA

In general , the pilgrims are scheduled to visit the city of Medina before or after Hajj organization . They are very excited berkunjunga pilgrimage to Medina , although this has nothing to do with having a high position in the history of the spread of Islam . Into this place the Prophet Muhammad sallallaahu ' alaihi wa sallam emigrated to then spend ages he sallallaahu ' alaihi wa sallam in the message of Islam to sow there . Therefore , although the Hajj remains valid without a pilgrimage to Medina , but the pilgrims always feel something is missing if you do not visit there . Among the common worship of pilgrims for prayer in this city is arba'in in the Prophet's Mosque . This paper tries to probe some aspects of this service so that readers can find out his position in Islam .

The virtue of praying in the Prophet's Mosque .
Prayers at the Prophet's Mosque is not like prayer in another mosque . Allah Almighty has pinned her great virtue , as Allaah has preferred over most of the practice in most of the others . The following hadith clearly explain this .

عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه وسلم قال صلاة في مسجدي هذا خير من ألف صلاة فيما سواه إلا المسجد الحرام

From Abu Hurairah radi anhu that the Prophet sallallaahu ' alaihi wa sallam said " one prayer in masjidku is better than a thousand prayers in other mosques , except Masjid al- Haram . " [ HR . Al - Bukhari no.1190 and Muslim, 505 ]

It's a great virtue ! This means that one time there fard prayer is better than fard prayer that we do in two hundred days in another place . Look out losers who 've arrived at Medina but did not really take advantage of this great opportunity . Muttafaq hadith ' alaih so no doubt this is enough as keshahihannya penggelora our spirit and we do not need anymore weak hadiths .

WHAT IS ARBA'IN prayer ?
Arba'in or arba'un in Arabic means forty . The meaning of prayer is praying arba'in forty time at the Prophet's Mosque in a row and not miss takbiratul Ihram with the priest . The pilgrims believe that this practice will make them tebebas of hell and hypocrisy . Therefore Indonesian pilgrims and many other countries is planned to stay in Madinah for at least 8 days in order to run arba'in prayer .

This belief is the basis of a hadith of Anas ibn Malik radi 'anhu that the Prophet sallallaahu ' alaihi wa sallambersabda :

من صل في مسجدي أربعين صلاة , لايفوته صلاة , كتبت له براءة من النار , ونجاة من العذاب , وبرىء من النفاق

Whoever masjidku forty prayers in the prayer without lag though , listed him freedom from hell , salvation from the torment and it is free from hypocrisy . [ HR . No.12.583 and ath - Ahmad in al - ausath Thabrani no. 5444 ]

This hadith is judged authentic by several scholars such as al - Mundziri rahimahullah , al - Haitsami rahimahullah and Hammad al - Ansari rahimahullah [ 1 ] as Ibn Hibban bin Umar may Allaah have mercy Nubaith put , one of the narrators in the book ats - Tsiqat . Though it is not known Nubaith ( majhul ) , and the hadith scholars Ibn Hibban rahimahullah explained that the standard used loosely in this book , which include people who majhul into a reliable narrator groups ( tsiqah ) .

To ponder , how to practice with the reward of this magnitude is not popular among the Companions of the Prophet sallallaahu ' alaihi wa sallam and only narrated by a friend and then by one tabi'i are not recognized and have no history at all - not in the authentic hadith and Da'eef - except this hadith ? [ 2 ]

Penshahihan then surely this can not be accepted , and opinions that weaken this hadith is opinion - wallahu a'lam - more powerful , and this is the opinion of Shaykh al - Albani , Bin Baz , Abdul Muhsin al - ' Abbad , and the Standing Committee Standing ( Commission permanent Fatwa in Saudi Arabia ) [ 3 ] . Deeper discussion about the differences takhrij hadith and hadith scholars keshahihan about this can be studied in another paper in this mabhats .

Apart from the above there are a few differences to note notes about this practice , including :

1 . Sometimes a violation of the Sunnah that has been obvious to merit pursuing this practice is still disputed . During the pilgrimage season , in the Prophet's Mosque we could easily see a lot of people running around at the sound echoed iqamat . This they do to pursue takbiratul Ihram with the priest . Though the Prophet Muhammad sallallaahu ' alaihi wa sallam commanded us to come to the mosque with calm and forbid us to rush through when they want to pray . He sallallaahu ' alaihi wa sallam said :

إذا سمعتم الإقامة فامشوا إلى الصلاة وعليكم بالسكينة والوقار ولا تسرعوا فما أدركتم فصلوا وما فاتكم فأتموا

If you hear iqamat , go to prayer with calm and dignity , do not rush , shalatlah with sedapatnya priests , and perfected its own section behind . [ HR . Al - Bukhari no. 636 and 154 Muslims , and this is the wording of al - Bukhari ]

2 . Most people are no longer eager to pray at the Prophet's Mosque after completing arba'in . It can be easily seen at the inn before returning pilgrims from Madinah . Call to prayer is heard loud of these hotels are generally close to Masjid Nabawi no longer be answered as previous days when arba'in program has not been completed . If we look at the condition of the pilgrims after arriving in each country , we can see that more attention to the condition . This is there because of their belief that they are free from hell and hypocrisy arba'in after completing the program ? if so , then the practice is still disputed this has given dampal bad or incorrectly understood .

Shaykh ' Athiyyah Muhammad Salim - one of the scholars who follow this practice menshahihkan -said , " Keep in mind that the purpose of arba'in is familiar and the spirit of prayer worshipers pumping . As if after the return of the daily prayers and congregational prayers underestimate , then he really has a bad back after being well . " [ 4 ]

3 . Some people force themselves to stay in Madinah for a long time , whereas they do not have adequate supplies . And they need to hire a lodging and providing other necessities of life . Sebaian people who run out of stock ended up begging in the pursuit of virtue arba'in Medina . [ 5 ]

The Indonesian pilgrims , insha Allah does not experience this because the cost of living in the medina has been included in the package cost of the pilgrimage to Mecca that must be paid before leaving .

In addition , if there are excess supplies and time , it is better if it is used to propagate worship in Makkah and the Holy Mosque which obviously has a greater virtue .

4 . Perhaps there are pilgrims who forced himself to keep prayer at the Prophet's Mosque is very ill while in pursuit keautamaan arba'in . The spirit of worship is certainly highly recommended , but if it gets dangerous to health , then it should not be . In some cases , I see that memforsir excessive force during hajj is one of the factors causing the death of many pilgrims . Unfortunately this sometimes happens in worship is not strong their argument , such as repeating 'umrah in Makkah . While some others were hurt when worshipers main worship ( Hajj ) it was time , having previously been terforsir to worship like this .

5 . For women pilgrims , prayer at home or lodging is better for them than the prayer at the Prophet's Mosque . Let us consider the following hadith :

عن عمته أم حميد امرأة أبي حميد الساعدي أنها جاءت النبي صلى الله عليه وسلم فقالت يا رسول الله إني أحب الصلاة معك قال قد علمت أنك تحبين الصلاة معي وصلاتك في بيتك خير لك من صلاتك في حجرتك وصلاتك في حجرتك خير من صلاتك في دارك وصلاتك في دارك خير لك من صلاتك في مسجد قومك وصلاتك في مسجد قومك خير لك من صلاتك في مسجدي قال فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه فكانت تصلي فيه حتى لقيت الله عز وجل

Umm Humaid - wife of Abu Humaid as- Sa'idi that he had come to the Prophet sallallaahu ' alaihi wa sallam and said , " O Messenger of Allah , I am really happy to pray with you . " Prophet sallallaahu ' alaihi wa sallamberkata , " I already know it , and your prayers on the inside of your house is better for you than praying in the front room . Dikamar your prayers the better for you than praying in your big family residence . Your prayers in your big family residence is better for you than praying in the mosque thy people , and your prayers in the mosque of your people better pray masjidku . " So Umm Humaid ordered that the mosque section awakened her deepest and darkest , and he prayed there to meet God . [ HR . Ahmad no.27.090 , convicted hasan by Ibn Hajar ]

We already know the size of the primacy of prayer in the Prophet's Mosque . But for women , they are still praying at home is better for them than the prayer in the Prophet's Mosque , even in the Grand Mosque . The more hidden place of prayer, it is better for them . The Hajj jammah women need to emulate Umm Humaid anhuma so obey Allaah Sunnah of Prophet Muhammad sallallaahu ' alaihi wa sallamdengan always pray at home . Unlike most of the pilgrims sometimes pray in the streets of Makkah because the mosques were full. They were in high spirits but not based on an adequate knowledge of religion .

In addition to the above there arba'in arba'in with another form with the argument that more authentic, namely the following hadith :

عن أنس بن مالك قال قال رسول الله صلى الله عليه وسلم من صلى لله أربعين يوما في جماعة يدرك التكبيرة الأولى كتبت له براءتان براءة من النار وبراءة من النفاق

From Anas ibn Malik , the Prophet sallallaahu ' alaihi wa sallam said : " Whoever is praying for Allah Almighty forty days in congregation without first missed Takbir , listed him two freedoms ; freedom from the Fire and freedom from hypocrisy . [ HR at - Tirmidhi no. 241 , convicted hasan by al - Albani , and al - ' Iraqi said : the rawinya tsiqah ] [ 6 ]

Arba'in than the above , it has some opinion arba'in namely :

1 . Amount of prayer number two hundred and forty days in prayer . Compare with forty prayers in eight days . Therefore , some people who have tried to practice it experienced considerable difficulty , is roughly proportional to the magnitude of the promised reward .

2 . Arba'in this implementation is not limited to the Prophet's Mosque , but it can be done in any mosque in the face of the earth .

At the end of this discussion , I would like to invite the pilgrim city of Medina to not miss a chance for a big reward in Medina , which is a practice that not only will be beneficial during the pilgrimage season , but is expected to illuminate the rest of their lives to come . This is detailed in the following hadith :

عن أبي هريرة قال سمعت رسول الله صلى الله عليه وسلم يقول من جاء مسجدي هذا لم يأته إلا لخير يتعلمه أو يعلمه فهو بمنزلة المجاهد في سبيل الله ومن جاء لغير ذلك فهو بمنزلة الرجل ينظر إلى متاع غيره

From Abu Hurairah radi anhu , he said , the Prophet sallallaahu ' alaihi wa sallam said , " Whoever came masjidku not come except for the kindness that he learned or taught , then his position as a mujahid in the path of Allah . And whosoever compaction to the other , so he looked like a guy who just other people's stuff . " [ HR . Ibn Majah no. 227 , judged authentic by al - Albani ]

Looking at other people's stuff means is he like people coming into the market , but do not sell or buy , and just look at other people's stuff so it does not get anything . This hadith also indicates that the Prophet's Mosque is the suq al- ' ilmi ( market knowledge ) , and should for people who go into it to trade science , either with studying or teaching it . [ 7 ]

If you understand Arabic discuss , you can learn directly to the scholars at the Prophet's Mosque . If not , you can bring a book to read , discuss or read the Koran and terjemahnya . Or attend the Indonesian language study that began this year God willing, will be opened on the official chairs in the Prophet's Mosque and Amnestied senior students at the Islamic University of Madinah . The important thing every step of the way from the inn to the Masjid Nabawi can not be separated from the good intentions of learning or teaching it , so that the reward of jihad does not escape you .

Pilgrimage season in addition to being the season of worship is also the meeting point of the scholar and the prosecution of science . The pilgrims who want to double their advantage to gain knowledge of the Haramain Ulama or scholars who come from various parts of the world , then mendakwahkannya in each country . They became the first ambassador of propaganda as the Companions leave the holy land which they love to spread guidance . Or if not mendakwahkannya widely , at least they know the pure Islam directly from the source and beneficial to them and their families , and this really is not a little profit .

From the above explanation , it is clear to us the virtue of prayer in the Prophet's Mosque . The virtue of this highly enough to motivate us to perform congregational prayers at the Prophet's Mosque as possible . Weak hadith arba'in , plus any wrong practices as described above makes us not need it. May Allah guide us and the Muslims for knowledgeable before charity , and guide us all to what He loves and ridhai .
Amen .

References :
1 . Adhwa'ul bayan fi idhahil Qur'an bil Qur'an , Shaykh Muhammad al- amin syinqithi , Darul Fikr .
2 . Al - amen Bahtsul fi haditsil Arba'in , published in the magazine al - Islamiyyah al - Jami'ah 41 edition .
3 . At - Targhib wat Tarheeb , al - Mundziri .
4 . Fadhlul Medina , sheikh abdul muhsin al'abbad .
5 . Fataawa al - Standing Standing Committee ,
6 . Majma ' az - zawaid Manba wa ' al - fawa'id , al - Haitsami , Maktabah al - Qudsi .
7 . Majmu ' Fataawa Shaikh Bin Baz , Muhammad al- syuwai'ir .
8 . Mir'atul mafatih Sharh misykatil mashabih , Abul hasan alMubarakfuri , al - Jami'ah as- Salafiyyah .
9 . Shahihut Targhib wat Tarheeb , al - Albani , al - Maarif Maktabah .
10 . Genealogy ahadith al - adh - dha'ifah Maudhu'ah wal , al - Albani , al - Maarif Maktabah .
11 . Takhrij Ihya Ulumiddin ahadith , al - Hafiz al - ' Iraqi , Darul ' ashimah .

[ Copied from the Sunnah Edition magazine 05/Tahun XVI/1433H/2012M . Publishers Foundation Lajnah Istiqomah Surakarta , Jl . Solo- Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-858197 Fax 0271-858196 ]


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