Haji Bailout

Haji Bailout


by
Ustadz Dr . Erwandi Tirmidhi , MA


Every Muslim harbored strong yearning and desire to make a pilgrimage to Baitullahil ' atiq in order to perform the pillars of Islam is to - 5 . It is a testament to the truth of the word of God :

وإذ جعلنا البيت مثابة للناس

And ( remember) when we made ​​the house ( Baitullah ) visited place . [ Al - Baqarah / 2 : 125 ]

After the release of this longing , in many ways done by the Muslims ; nothing set aside part of his property little by little in order to accumulate sufficient assets to expense the cost of the pilgrimage . Nowadays there is an attempt by the Islamic financial institutions to take over the collection of funds by way of providing bailout funds Haj . This product is legalized by the Fatwa DSN NO : 29/DSN_MUI/VI/2002 about financing arrangement Hajj Islamic financial institutions .

However , in practice there are still criticized by other scholars about this product .

Assurance of halal or not this product is related to Hajj kemabruran people who get funds this product .

Narrated by Tabarani , the Prophet sallallaahu ' alaihi wa sallam said :

إن آلله تعالى طيب لا يقبل إلا طيبا

Truly God is good and does not accept except good . [ HR . Muslim ]

To clarify the issue , let's look at a review jurisprudence on this product .

Form of bailout funds Haj Akad .
Someone who wants to sign one of the pilgrims visit Islamic financial institution and apply for Haj pilgrimage by opening a savings account , and pay a minimum balance of $ 500 thousand . Then he received the assurance that seat ( seats ) for years how much he should pay as much as Rp 20 million . Bank bailout may provide the option of Rp 10 million , Rp 15 million , Rp 18 million . [ 1 ]

If applicants choose to Rp 18 million bailout means he spends his personal cash amounting to Rp 2 million . And 18 million will be bailed out by the Islamic Financial Institutions . The registrant 's debt to financial institutions shari'ah (hereinafter abbreviated to LKS ) as much as Rp 18 million will be paid in installments during the year plus the administrative fee of Rp 1.5 million . So that must be paid to the BLM 19.5 million . If not paid off in a year 's loan to the bank then he charged the new administration .

If applicants choose Rp 15 million bailout means he spends his personal Rp 5 million in cash , while Rp 15.000.000 , - will be bailed out by the BLM . Registrant debt amounting to Rp 15,000,000 , - will be paid in installments to the BLM for 1 year plus the administrative fee of Rp 1.3 million . So he had to pay to LKS Rp 16.3 million . If not paid off in a year 's loan to LKS then he charged the new administration .

If applicants choose to Rp 10 million bailout means he spends his personal Rp 10 million in cash . And 10 million will be bailed out by the Islamic Financial Institutions . Debt to the registrants in LKS i Rp 10 million will be paid in installments for 1 year plus the administrative fee of Rp 1 million . So he had to pay to LKS Rp 11 million . If not paid off in a year 's loan to the bank then he charged the new administration .

REVIEW Jurisprudence
If considered carefully , it was found that the product 's bailout funds Haj there are two covenants incorporated into a product . The second contract is qardh ( lending and borrowing ) in the form of bailout funds from the bank hajj pilgrimage to the applicant . The second contract is ijara ( sale and purchase of services ) in the form ujrah ( administration fee given by the registrant pilgrimage as worksheets or payable to the bank as a lender ) . Qardh combine with ijara has been banned by the Prophet sallallaahu ' alaihi wa sallam .

لا يحل سلف وبيع

Not halal would combine loans and purchase contract . [ HR . Abu Dawood and classed as saheeh by al - Albani rahimahullah ]

And ijara contract including buy-sell agreement that is buying and selling services .

Thus , the hajj bailouts product contrary to hadith of the Prophet sallallaahu ' alaihi wa sallam above because the two products are combined on the contract . Other reasons , the ijara contract can be used by the lender to take profits from loans that are included in the prohibition of loans that bring benefits ( profits ) .

However, taking advantage when the door can be closed tightly it can be used as difatwakan by various National and International institutions Jurisprudence . As stated in a fatwa that allows DSN taking administrative costs , which obviously required a fixed amount and not based on the amount of the loan .

But it turns out the fatwa does not run on a practice described earlier , where the amount of the administrative fee varies based on the amount of loans granted by the bank . It is clearly that the banks are not just attractive administrative costs , which obviously required but there have been included profit from the loan . So this obviously including usury laws .

If seen from the percentage amount of the administrative fee , which is about 10 % of the loan amount , the loan interest is almost the same as that charged by conventional banks .

APPEAL
1 . For Islamic financial institutions in order to implement the fatwa DSN and not out of the fatwa , which is attractive administrative costs , which obviously needed with the amount of fixed costs , not based on the amount of the loan . If this is violated , then it will lead to fall into the practice of usury .

2 . For DSN , in addition to issuing a fatwa is expected to provide penalties for agencies that do not apply the product in accordance with the Sharia Supervisory Board difatwakan through contained in any Islamic bank .

3 . For people who register pilgrimage not to get stuck in this product because it contains usury doubtful that affect kemabruran Hajj because of departs on property obtained by usury . Let him pay as much as USD 20 million in cash in order to obtain certainty seat ( serial number ) for the year of departure , and do not use the bank bailouts .

For those who have already , then just remember the word of God :

فمن جاءه موعظة من ربه فانتهى فله ما سلف وأمره إلى الله ومن عاد فأولئك أصحاب النار هم فيها خالدون

People who had to ban him from his Lord, then continues stopped ( from taking usury ) , then for him what he has taken first ( before coming ban ) , and its affairs ( up ) to God . People who return ( taking usury ) , then that person is the dwellers of Hell ; them abide therein . [ Al - Baqarah / 2:275 ] .

And let him bend over backwards to cover the rest of the bailout as soon as possible . May Allah Almighty accept the pilgrimage of Muslims .

[ 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 ]




Beware !



by
Ustadz Shuhub Subhan


Be careful , a phrase normally used to warn people of the dangers or the other unpleasant things . Pronounce this word lightly but sometimes difficult to be carried on , either by yourself or someone pengucapnya talk .

From this expression , the author thought the dialogue between Ubay ibn Ka'b ibn Umar radi 'anhu with Khatthab radi ' anhu , was delivered by Ibn Kathir rahimahullah when interpreting the meaning of piety in surat al - Baqarah / 2 verse 2 . [ 1 ]

In profiled that Umar ibn Khatthab radi 'anhu once asked Ubay ibn Ka'b about piety . Ubay ibn Ka'b radi anhu replied , " Have you pass a road full of thorns ? " Umar Umar replied , " Never . " Ubay asked , " Then what are you doing ? ' Umar replied , " I roll up my sleeves and take care in the past . "

Here we can see clearly , that the word " caution " even companions used to translate what is piety . Be careful not only ordered for a trip such as Solo, Yogyakarta , but wider and deeper than it is a person's life journey to the afterlife . An expression and permisalan very beautiful and striking from a friend to represent the meaning of piety .

What do you suppose is why people use the word carefully to give warning of danger or things that are not fun ?

Prophet sallallaahu ' alaihi wa sallam never warned his people would be that there is a strategic role in the human body , even he sallallaahu ' alaihi wa sallam referred to it as the source of good whole body or vice versa as the source of evil .

Prophet sallallaahu ' alaihi wa sallam said :

ألا وإن في الجسد مضغة إذا صلحت صلح الجسد كله وإذا فسدت فسد الجسد كله ألا وهي القلب

Remember , it's actually in the human body there is a piece of flesh , if he is good , let the whole body , and if it is damaged , corrupted the whole body , a piece of meat that is the heart ( heart / heart ( conscience ) . [ HR muttafaq ' alaih ] [ 2 ] .

So if it is so careful attention , in the guard and care about the world and the next life we will be safe and will get happiness . because with a healthy heart , people can refrain from doubtful , refrain from lust . Conversely , if the heart to ignore the disease , obstacles and thorns be doubtful and lust easily perch on our journey to the afterlife , and we undoubtedly will be miserable , miserable .

When explaining the meaning haditd above , Ibn Rajab said , " In this hadith there is a good signal that the movement of the limbs of a servant , away from the haram and avoidance of very doubtful whether good or bad depends on his heart . Survived if her heart , filled with mahabbah ( flavor of love ) to Allah and love for what is loved by Allah Almighty , then filled with the fear of Allah and fear of doing what Allah Almighty gerkan hate then let all his limbs , and from here he bear to be away from things that are haram and avoid the doubtful - doubtful . ( contrast ) , if the liver is damaged it will be controlled to follow the passions , and always look for something that is loved by his desires though hated by Allah Almighty , and leads to sinful and doubtful - doubtful fit what in want of his desires. [ 3 ]

Humans have a conscience that will never escape from exams . The human heart will always meet with slander and trials , imtihan , and ibtila . Bad heart will easily accept evil being healthy liver will seek strong to resist .

Prophet sallallaahu ' alaihi wa sallam said :

تعرض الفتن على القلوب كالحصير عودا عودا فأى قلب أشربها نكت فيه نكتة سوداء وأى قلب أنكرها نكت فيه نكتة بيضاء حتى تصير على قلبين على أبيض مثل الصفا فلا تضره فتنة ما دامت السموات والأرض والآخر أسود مربادا كالكوز مجخيا لا يعرف معروفا ولا ينكر منكرا إلا ما أشرب من هواه

Slanders would be presented to the liver , such as mats , the fiber of the fiber . Whichever liver absorbs the libel , then a black stain embedded in her heart . And where the heart does not accept him , will tertitiklah at the heart of the white point , so , be careful that two kinds : white as marble , so it will not harm any slander for no heaven and earth , while the other jet black heart , like teapot or kettle upside down , do not know the good and not deny misguidance absorbed than lust . [ Reported by Muslim ] [ 4 ]

Then see our hearts , because it is the source of faith and the light that illuminates the path of our lives so it is not easy to fall and stumble . Be careful who survived , qolbun salim , that there is no benefit side of Allah Almighty on Judgment except come before Allah Almighty to the heart of the survivors . Allah Subhanahu wa Ta'ala says :

يوم لا ينفع مال ولا بنون ) 88 ( إلا من أتى الله بقلب سليم

( It is) in the property and the children of men are useless , except those facing Allah with a pure heart , a heart that survived . [ As- Syu'ara ' / 26:88-89 ]

Salim survived Qolbun means ugliness and ugliness . That is a heart full of love in it to Allah Almighty and the love of all who loved Allah Almighty , fear of Allah Subhanahu wa Ta'ala and the fear of all that keep him away from Allah Almighty [ 5 ]

What if heart already accept and absorb the ugliness ? whether it can be cleaned again as marble cleaning of stains ? Prophet sallallaahu ' alaihi wa sallam said :

عن أبي هريرة عن رسول الله صلى الله عليه وسلم قال إن العبد إذا أخطأ خطيئة نكتت في قلبه نكتة سوداء فإذا هو نزع واستغفر وتاب سقل قلبه وإن عاد زيد فيها حتى تعلو قلبه

Indeed a servant if doing so would tertitik sin in his heart if he is to eliminate black spots and beg for forgiveness , and forgive , then his heart was cleaned . If he did kelasahan again , then black spots will be added so that it could cover his heart . [ HR . Ibn Majah , Tirmidhi [ 6 ] . This hadith dihasankan by Sheikh al - Albani in Saheeh Sunan Tirmidhi . ]

If spots , stains and black dots it is full and covered his heart , the black dots that comes next in the liver as a result of the actions Dossa and disobedience , then the heart will feel it is not affected by the stain that pollute , as the invisibility of the black stain attached to the black cloth . When sin is no longer felt as a sin , then there is a sense of comfort - ' iyadzan billah . May God preserve us from such evils .

Ibn al-Qayyim rahimahullah said , " And ( the negative effects of sin ) is the most dangerous ( most worrisome ) the slave is a sin and disobedience can weaken the heart's desire that his desire to commit immoral acts is getting stronger . Sins weaken the hearts desire to repent little by little until finally all desire for repentance uprooted from the heart ( without leaving sisasedikitpun ) . ( And ) if half of a person 's heart is dead , then it is difficult to repent to Allah Subhanahu wa Ta'ala [ 7 ] .

The Ulama much attention to this issue , discussing it at length , and find the right formula for maintaining and treating the liver , and then to the liver mendakwahkannya survivors . Here are some tips for treating heart and keep it healthy .

1 . Read the Qur'an and its meaning mentaddaburi
Al - Qur'ân is conditioning the heart , medicine for the soul , and the eyes of our hearts to the light that enlightens us from the darkness of lust and doubtful . The Qur'an is the words of Allaah Almighty . Allah He will say :

يا أيها الناس قد جاءتكم موعظة من ربكم وشفاء لما في الصدور وهدى ورحمة للمؤمنين

O mankind , indeed has come to you from your Lord and a healing lesson for diseases ( which are ) in the chest and guidance and mercy for the believers . [ Yunus/10 : 57 ]

2 . Evening prayers
3 . Always make friends and get along with righteous people
4 . fasting
5 . dhikr

Dhikr is food heart , soul and pelembutnya sedative , and penerangnya . Allah Almighty says :

الذين آمنوا وتطمئن قلوبهم بذكر الله ألا بذكر الله تطمئن القلوب

" Those who believe and whose hearts find satisfaction in the remembrance of Allah . Remember , in the remembrance of Allah do hearts find satisfaction " [ Ar-Rad/13 : 28 ]

And above all it is certainly studying Sharai , follow study , study groups are also the most important food heart karean illmu is light , illuminating our hearts , illuminate our path , illuminating where we berpijak.Tentunya Science accompanied by charity .

Because know that all diseases affecting the liver is the main cause of ignorance over science and medicine is the science Din .

So can we give a deeper understanding if we are advised parents to their children : "Be careful , son ! " , Then it means your heart is awake kid , keep on making your heart broken , doubtful shun slander , libel shun lust , Allah commands deliver it boy! , stay away from any ban ! Carefully.

[ Copied from the Sunnah Edition magazine 10/Tahun XV/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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Ahlus Sunnah Wal Jama'ah

Ahlus Sunnah Wal Jama'ah



by
Muhammad bin Abdullah Al - Wuhaibi



As- Sunnah in terms have multiple meanings [ 1 ] . In this brief paper is not going to discuss the meanings . But want to clarify the term " Sunnah " or " Ahlus Sunnah " according to the appropriate instructions to the I'tiqad Al - Imam Ibn Rajab rahimahullah said : " ..... From Abu Sufyan Ats - Thaury he said :

استوصوابآهل السنة خيرا فانهم غرباء

" Doing well against ahlus - Sunnah because they Ghuraba " [ 2 ]

The definition of " As- Sunnah " by the Imam , namely : Tariqa ( way of life ) of the Prophet sallallaahu ' alaihi wa sallam where he sallallaahu ' alaihi wa sallam and his companions were on it " . Which survivors of doubtful and lust " , therefore Al - Fudhail bin Iyadh said : " Ahlus Sunnah that people know what goes into the belly of the ( food ) is lawful " . [ 3 ]

Because without consuming illicit including one case of the Sunnah that have been done by the Prophet sallallaahu ' alaihi wa sallam and the companions radi' anhum . Later in the comprehension of most scholars Muta'akhirin the Hadith and other experts . Sunnah is an expression of what the survivors of the I'tiqad doubtful doubtful - especially in matters of faith in God , His angels , His books , His prophets , the Last Day , as well as the problem - Qadar problems and Fadhailush - Sahabah ( companions virtue ) . The cleric was preparing a book on this issue and they named their works as " As- Sunnah " . Call this problem the " As- Sunnah " because of the importance of this issue and a person who violated in this case is on the edge of destruction . The Sunnah is the perfect thariqah survivors of doubtful and lust . [ 4 ]

Ahlus Sunnah are those who follow the Sunnah of the Prophet sallallaahu ' alaihi wa sallam and his companions sunnah radi' anhum .

Imam Ibn al - Jawzi said : " ..... There is no doubt that the Expert Naqli and Atsar followers atsar Prophet sallallaahu ' alaihi wa sallam and his companions atsar , they are Ahlus Sunnah " . [ 5 ]

The word " Ahlus - Sunnah " has two meanings :

1 . Follow - Sunnah and the Sunnah atsar - atsar the advent of Prophet Shallallu ' alaihi wa sallam and the companions radi' anhum , menekuninya , separating the authentic from the defective and do what is required of the words and actions in the matter of belief and Ahkam .

2 . More specifically of the first meaning , which is described by some scholars that they named their book with the name of the Sunnah , such as Abu Asim Al - Imam Ahmad bin Hanbal , Al - Imam Abdullah bin Ahmad bin Hanbal , Al - khalal etc. . They mean ( the Sunnah ) that determined the I'tiqad authentic texts and ijma ' .

The second meaning was explained to us that the schools of Ahlus Sunnah is a continuation of what he did to the Prophet sallallaahu ' alaih wa sallam and the companions radi' anhum . The naming of Ahlus Sunnah is after the beginning of the emergence of a libel when firqah - firqah .

Ibn Sirin rahimahullah said : " They ( at first ) was never asked about the chain of transmission . When the slander ( the scholars ) said : Show me ( the names of ) perawimu to us . Then he saw the Ahlus Sunnah so that their traditions were taken . And look at Ahlul hadeeth Bi'dah and they are not taken " . [ 6 ]

Al - Imam Malik rahimahullah was asked : " Who are the Ahlus Sunnah ? She replied : Ahlus Sunnah that those who do not have laqab ( nickname ) that is not already known Jahmi , Qadari , nor Rafidli " . [ 7 ]

Then when jahmies have the power and the state , they become a source of disaster for humans , they are invited to get into the flow jahmies with encouragement and coercion . They are disturbing , torture and even kill people who disagree with them . Then Allah Subhanahu wa Ta'ala created Al - Imam Ahmad bin Hanbal to defend Ahlus Sunnah . Where he was to be patient on the exam and disasters that inflicted them .

He denied and break - proof their proof , then he announced , and come up with the Sunnah and Ahlul Bid'ah before confronting him and Ahlul Kalam . Thus , he was given the title of Imam Ahlus Sunnah .

From the above we can conclude that the term famous among Ahlus Sunnah Ulama Mutaqaddimin ( previous ) with terms as opposed to the term Ahlul Ahwa ' wal Bida ' of the group Rafidlah , jahmies , Khawarij , Murji'ah and others. Ahlus Sunnah while sticking to its principles ( principal ) who once taught by the Prophet sallallaahu ' alaihi wa sallam and his Companions radi ' anhum .

Ahl Al Sunnah Wal - Jama'ah
The term is used to name the followers of Salaf As- Salih madhhab in I'tiqad is Ahlus Sunnah wal Jama'ah . Many hadiths were ordered for the congregation and prohibit berfirqah - firqah and out of the congregation . [ 8 ]

The scholars disagree about this congregation command in some opinions : [ 9 ]

1 . As it is Jamat - Sawadul A'dzam ( the largest group of people or a group - pen ) of the Muslims .
2 . The Imam Mujtahid
3 . The Companions of the Prophet radi ' anhum .
4 . Jama'ahnya the Muslims if the case agreed on something .
5 . Jama'ah of the Muslims if lifting an emir .

Opinions on the back to two meanings :

1 . That the congregation is that they agreed to lift someone amir ( leader ) according to the guidance of Personality ' , then the congregation shall melazimi and unlawful oppose this congregation and amirnya .

2 . That the congregation who do i'tiba Ahlus Sunnah ' and leave Ibtida ' ( innovation ) is madzhab of truth that must be followed and lived by manhajnya . This is the interpretation of the meaning of the congregation with companions Ahlul Ilmi wal Hadith , ijma ' or As- Sawadul A'dzam . [ 10 ]

Shaykh al- Islam said : " They ( the scholars ) Jamat Ahl named because it is ijtima congregation ' ( gathering ) and his opponent firqah . Though lafadz congregation has become a name to those groups. While ijma ' is the third subject on which he rested science and deen . , and they ( the scholars ) to measure all human words and Zahir and inner pebuatan that has to do with the three principal dien with this ( the Qur'an , Sunnah and ijma ' ) . [ 11 ]

The term Ahlus Sunnah wal Jama'ah have the same terms with the Ahlus Sunnah . And in general the scholars use this term as a comparison Ahlul Ahwa ' wal Bida ' . For example : Ibn 'Abbaas anhuma say about the word of Allah Ta'ala interpretation :

يوم تبيض وجوه وتسود وجوه

" On the day that at that time there was a white face glow and unisex face grim " . [ Ali - Imran / 3 : 106 ] .

" As for the people who face the white glow is Ahlus Sunnah wal Jama'ah whereas those somber black face is Ahlul Ahwa ' wa Dhalalah " . [ 12 ]

Sufyan Ats - Thawri said : " If it gets ( khabar ) to you about someone in the east there are supporters of the sunnah and the other in the west then send their greetings to him and do'akanlah . How least Ahlus Sunnah wal Jama'ah " . [ 13 ]

So we can conclude that the Ahlus Sunnah wal Jama'ah is firqah who are between firqah - firqah existing , as well as the Muslims are in the midst of another through - out . Attribution to him , naming him and the use of this name indicates the extent I'tiqad and manhaj .

Name of Ahlus Sunnah is a good case and may as well have been used by the Salaf Ulama . Among the most widely used this term was Shaykh al-Islam Ibn Taymiyyah rahimahullah .

Ash'arite , Maturidiyyah AND TERMS Ahlus Sunnah .
Maturidhiyah Ash'arite and many use the term Ahlus Sunnah wal Jama'ah this , and among them most of the schools of the Salaf said that " Ahlus Sunnah wa Jama'ah " is what is said by Abul Hasan Al - Ash'ari and Abu Mansur al - Maturidi . Most of them say the Ahlus Sunnah wal Jama'ah As'ariyah , Maturidiyyah and school of the Salaf .

Az - Zubaidi said : " If it is said Ahlus Sunnah , then it is with them that is Ash'arite and Maturidiyyah " . [ 14 ]

Ar - Raudhatul Bahiyyah author says : " Know that all principal aqaid Ahlus Sunnah wal Jama'ah on the basis of speech two poles , namely Abul Hasan Al - Ash'ari and Imam Abu Mansur al - Maturidi " . [ 15 ]

Al - Ayji said : " The Al - Firqotun Najiyah selected were those that the Prophet sallallaahu ' alaihi wa sallam said about them : " They are the people who are on top of what I and my best friend was on it . " They it is Ash'arite and the Salaf of Ahlus Sunnah and Hadith experts wal Jama'ah " . [ 16 ]

Hasan Ayyub said : " Ahlus Sunnah is Abu Hasan Al - Ash'ari and Abu Mansour al - Maturidi and those who follow the path of both of them. They walked in the direction of the Salaf Salih understand aqaid " . [ 17 ]

In general, they say aqidah Ash'arite and Maturidiyyah based schools of Ahlus Sunnah wal Jama'ah . Here is not intended to question the recognition of this falsehood . But wanted to mention two conclusions in this issue :

1 . That the use of this term by Ash'arite and Maturidiyyah followers and the people who are affected by them at all can not change the nature of their error kebid'ahan and Manhaj Salaf Salih in many causes .

2 . That their use of this term does not prevent us to use and call themselves by this term according to Sharai and used by the Salaf Ulama . There is no disgrace and reproach to the use of this term . While the diaibkan is if contrary to the Salaf Salih I'tiqad and the principal schools of thought ( fiqh ) of any kind .

( Translation of Al - Bayan magazine No. . 1415H/Juli 78 Safar 1994 by Ibrahim Said ) .

[ Copied from the magazine edition 10/I/1415-1994 Sunnah p.29 - 32 , Published by Istiqomah Groups Surakarta , Address : Building Lt Muslims Kartopuran No. II . 241A . Tel . 0271-35923 , Surakarta 57 152 ]

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Highlighting the Prayers in Masjid Nabawi Arba'in

Prayer hadith Arba'in

by
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 .

SENADA BUT NOT THE SAME
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 ] .

CONCLUSION
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 .

ADDITIONAL
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


by
Ustadz Anas Burhanuddin MA


MUQADIMAH
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 .

SOME NOTES ON PRACTICE prayers ARBA'IN
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 .

ARBA'IN NO OTHER .
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 .

DO NOT MISS THE JIHAD IN MOSQUE Nawabi PAHALA
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 .

Khitmah
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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