Pertanyaan: Derajat Hadis Tentang Maulid Nabi Dalam Kitab Madarijus Su’ud Halaman 14
Assalamualaikum. Wr. Wb.
>> Mu’tashim Billah
Akhi maaf bagaimana menurut akhi hadist yang di muat di madarijus suud hal 14
من عظم مولدي كنت شفيعا له يوم القيامة الخ
Apa akhi punya syarahnya atau refrensi kitab yang memuat hadist tersebut,Dan bagaimana derajat hadist ini ? Wassalamu’alaikum wr wb
Jawaban Atas Pertanyaan Derajat Hadis Tentang Maulid Nabi Dalam Kitab Madarijus Su’ud Halaman 14
Waalaikumsalam. Wr. Wb.
>> Rizalullah Santrialit
Kalimat tersebut diatas tidak termuat dalam kitab-kitab hadits mu’tabaroh, Berikut keterangan dari kitab:
- Qurrotul ‘Ain Fatawi Ismail Zain, hal 30
- Tahqiq Syarh Aqidah Thohawiyah
- Minhaj al-Naqd
ﻭﻣﺎ ﺫﻛﺮﺗﻢ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﻮﻭﻱ ﺍﻟﺠﺎﻭﻱ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺃﻣﺪﻧﺎ ﻣﻦ ﺑﺮﻛﺎﺗﻪ ﻓﻠﻴﺲ ﻟﻪ ﺃﺻﻞ ﺑﻞ ﻫﻮ ﺣﺪﻳﺚ ﻣﺼﻨﻮﻉ ﻭﻣﺨﺎﻳﻞ ﺍﻟﻮﺿﻊ ﻋﻠﻴﻪ ﻻﺋﺤﺔ. ﻭﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺣﺪﻳﺚ ﻣﺜﻞ ﻫﺬﺍ ﺃﻭ ﻗﺮﻳﺐ ﻣﻨﻪ ﻭﻟﻮ ﺑﺄﻗﻞ ﺩﺭﺟﺎﺕ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﻘﺒﻮﻝ ﻟﻜﺎﻥ ﻣﺴﺘﻨﺪﺍ ﻟﺮﻓﻊ ﺍﻟﻨﺰﺍﻉ ﻭﻣﻀﻌﻔﺎ ﻟﺪﻋﻮﻯ ﺍﻟﺨﺼﻢ ﻭﻟﻜﺎﻥ ﺍﻷﺋﻤﺔ ﻣﻦ ﺍﻟﺤﻔﺎﻅ ﻭﻏﻴﺮﻫﻢ ﻳﺬﻛﺮﻭﻧﻪ ﻓﻰ ﻣﻨﺎﻇﺮﺗﻬﻢ ﻭﻣﺪﺍﻓﻌﺘﻬﻢ ﻭﻟﻢ ﻳﻘﻊ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ. ﻭﻳﻌﺘﺬﺭ ﻋﻦ ﺍﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻧﻮﻭﻯ ﺍﻟﺠﺎﻭﻯ ﺑﺄﻧﻪ ﻛﻐﻴﺮﻩ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺘﺴﺎﻫﻠﻮﻥ ﻓﻰ ﺍﻟﺮﻭﺍﻳﺔ ﻳﻜﻮﻥ ﺟﻞ ﻏﺮﺿﻬﻢ ﻭﻣﻌﻈﻢ ﻗﺼﺪﻫﻢ ﺍﺛﺒﺎﺕ ﺍﻟﻤﻌﻨﻰ. ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻤﻌﻨﻰ ﺻﺤﻴﺢ ﻛﻤﺎ ﻳﻌﻠﻢ ﺫﻟﻚ ﻣﻦ ﻣﻘﺪﻣﺔ ﺍﻟﺠﻮﺍﺏ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﺪﺳﻮﺳﺎ ﻋﻠﻴﻪ ﻓﻰ ﻛﺘﺒﻪ ﺃﻭ ﻳﻜﻮﻥ ﻭﻗﻊ ﻷﺣﺪ ﺍﻟﻌﺎﺭﻓﻴﻦ ﺑﺎﻟﻠﻪ ﺑﻄﺮﻳﻖ ﺍﻟﺮﺅﻳﺎ ﺍﻟﻤﻨﺎﻣﻴﺔ ﻭﻟﻜﻦ ﻣﺎ ﺛﺒﺖ ﺑﺬﻟﻚ ﻻ ﻳﺼﻠﺢ ﻟﻺﺳﺘﺪﻻﻝ ﻭﺇﻧﻤﺎ ﻳﺼﻠﺢ ﻟﻺﺳﺘﺌﻨﺎﺱ ﻭﻻ ﻳﺮﻭﻯ ﺑﺼﻴﻐﺔ ﺍﻟﺠﺰﻡ ﺑﻞ ﻳﺬﻛﺮ ﺑﺼﻴﻐﺔ ﺍﻟﺘﻤﺮﻳﺾ ﻣﻊ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺼﺪﺭﻩ. ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ ﺑﺤﻘﻴﻘﺔ ﺍﻟﺤﺎﻝ ﻭﺇﻟﻴﻪ ﺍﻟﻤﺮﺟﻊ ﻭﺍﻟﻤﺂﻝ
ﺗﺤﻘﻴﻖ ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ ﺹ31ـ30 )
ﻗﻮﻟﻬﻢ ﻓﻰ ﺍﻟﺤﺪﻳﺚ ( ﻻ ﺃﺻﻞ ﻟﻪ ﺃﻭ ﻻ ﺃﺻﻞ ﻟﻪ ﺑﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺃﻭ ﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﺃﻭ ﻻﻳﻌﺮﻑ ﻟﻪ ﺃﺻﻞ ﺃﻭ ﻟﻢ ﻳﻮﺟﺪ ﻟﻪ ﺃﺻﻞ ﺃﻭ ﻟﻢ ﻳﻮﺟﺪ ﺃﻭ ﻻ ﺃﻋﺮﻓﻪ ﺃﻭ ﻟﻢ ﺃﻋﺮﻓﻪ ﺃﻭ ﻟﻢ ﺃﻗﻒ ﻋﻠﻴﻪ ﺃﻭ ﻧﺤﻮ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺬﻛﻮﺭ ﻟﻴﺲ ﻟﻪ ﺍﺳﻨﺎﺩ ﻳﻨﻘﻞ ﺑﻪ ﻭﺍﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻜﻮﻥ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺨﺮﺝ ﻋﻠﻰ ﺍﺳﻨﺎﺩﻩ ﻓﻠﻴﺲ ﻣﻌﻨﺎﻩ ﻋﻨﺪﻩ ﺃﻧﻪ ﻣﻮﺿﻮﻉ ﻷﻥ ﺍﻟﺤﺪﺙ ﺍﻟﻤﻮﺿﻮﻉ ﺍﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻭﺿﻌﻪ ﻣﻦ ﻗﺒﻞ ﺍﺳﺎﺩﻩ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻛﺬّﺍﺏ ﺃﻭ ﻭﺿّﺎﻉ ﻭﻫﺬﺍ ﻻ ﺳﺒﻴﻞ ﺍﻟﻴﻪ ﺍﻻ ﻣﻦ ﺍﺳﻨﺎﺩﻩ ﻭﺍﻟﻔﺮﺽ ﻫﻨﺎ ﺃﻧﻪ ﻏﻴﺮ ﻣﻌﺮﻭﻑ ﻭﺍﻣﺎ ﻣﻦ ﻗﺒﻞ ﻣﺘﻨﻪ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﺎ ﻳﺨﺎﻟﻒ ﺃﻟﻘﺮﺃﻥ ﺃﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﻓﻰ ﻣﺼﻄﻠﺢ ﺍﻟﺤﺪﻳﺚ ﻭﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﺑﺪﺍﻫﺔ ﺃﻧﻪ ﻟﻴﺲ ﻛﻞ ﺣﺪﻳﺚ ﻻ ﺍﺳﻨﺎﺩ ﻟﻪ ﻓﻰ ﻣﺘﻨﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻭﺿﻌﻪ ﺑﻞ ﻟﻌﻞ ﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺃﻋﻨﻲ ﺃﻥ ﻏﺎﻟﺒﻬﺎ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻭﺿﻌﻬﺎ ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﻟﻰ ﺫﻟﻚ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻘﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻤﺼﻨﻮﻉ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﻤﻮﺿﻮﻉ )ﺹ 137 ( ﺍﻫـ &
ﻣﻨﻬﺞ ﺍﻟﻨﻘﺪ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﺤﺪﻳﺚ ﺻﺤـ 314
ﻋﻼﻣﺔ ﺍﻟﻮﺿﻊ ﻓﻲ ﺍﻟﻤﺮﻭﻱ –ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ- -2 ﺃﻥ ﻳﻨﻘﺐ ﻋﻦ ﺍﻟﺤﺪﻳﺚ ﺛﻢ ﻻ ﻳﻮﺟﺪ ﻋﻨﺪ ﺃﻫﻠﻪ ﻣﻦ ﺻﺪﻭﺭ ﺍﻟﺮﻭﺍﺓ ﻭﺑﻄﻮﻥ ﺍﻟﻜﺘﺐ ﺑﻌﺪ ﺃﻥ ﺗﻢ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺗﺪﻭﻳﻨﻬﺎ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻌﻼﺋﻲ ﻭﻫﺬﺍ ﺇﻧﻤﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﺤﺎﻓﻆ ﺍﻟﻜﺒﻴﺮ ﺍﻟﺬﻱ ﻗﺪ ﺃﺣﺎﻁ ﺣﻔﻈﻪ ﺑﺠﻤﻴﻊ ﺍﻟﺤﺪﻳﺚ ﺃﻭ ﻣﻌﻈﻤﻪ ﻛﺎﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻭﻋﻠﻲ ﺑﻦ ﺍﻟﻤﺪﻳﻨﻲ ﻭﻳﺤﻴﻰ ﺑﻦ ﻣﻌﻴﻦ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﻛﺎﻟﺒﺨﺎﺭﻱ ﻭﺃﺑﻲ ﺣﺎﺗﻢ ﻭﺃﺑﻲ ﺯﺭﻋﺔ ﻭﻣﻦ ﺩﻭﻧﻬﻢ ﻛﺎﻟﻨﺴﺎﺋﻲ ﺛﻢ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ….ﻭﺃﻣﺎ ﻣﻦ ﻟﻢ ﻳﺼﻞ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻤﺮﺗﺒﺔ ﻓﻜﻴﻒ ﻳﻘﻀﻲ ﺑﻌﺪﻡ ﻭﺟﺪﺍﻧﻪ ﻟﻠﺤﺪﻳﺚ ﺑﺄﻧﻪ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﻣﻤﺎ ﻳﺄﺑﺎﻩ ﺗﺼﺮﻓﻬﻢ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺍﻟﻌﺮﺍﻕ ﻓﺎﺳﺘﻔﺪﻧﺎ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﻟﺤﻔﺎﻅ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ ﻭﺃﺿﺮﺍﺑﻬﻢ ﺇﺫﺍ ﻗﺎﻝ ﺃﺣﺪﻫﻢ ﻓﻲ ﺣﺪﻳﺚ ﻻ ﺃﻋﺮﻓﻪ ﺃﻭ ﻻ ﺃﺻﻞ ﻟﻪ ﻛﻔﻰ ﺫﻟﻚ ﻓﻲ ﺍﻟﺤﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻮﺿﻊ ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ .
Jika ini termasuk maudhu,maka tetap boleh disampaikan pada majlis ilmu dgn catatan,
- PERTAMA : tidak menggunakan “qoola rosululloh” namun menggunakan kata “diriwayatkan/telah datang pada kami….”,
- KEDUA : harus disampaikan bahwa ini hadits dhoif
ﻓﺘﺎﻭﻯ ﺍﻟﺮﻣﻠﻲ ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ ﺹ367 :
) ﺳﺌﻞ ( ﻋﻤﻦ ﺭﻭﻯ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ﻣﻦ ﻧﺎﻡ ﺑﺎﻟﻨﻬﺎﺭ ﻣﻦ ﻏﻴﺮ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻣﻘﺘﻪ ﺍﻟﻠﻪ ﻫﻞ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻣﻮﺿﻮﻉ ﺃﻭ ﻭﺍﺭﺩ ﻭﻫﻞ ﻳﺠﻮﺯ ﻟﻠﺸﺨﺺ ﺃﻥ ﻳﺮﻭﻱ ﺃﺣﺎﺩﻳﺚ ﻣﻦ ﻏﻴﺮ ﺃﻥ ﻳﺠﺎﺯ ﺑﻬﺎ ﻭﻻ ﻫﻲ ﻭﺍﺭﺩﺓ ﻓﻲ ﻛﺘﺎﺏ ﻣﺸﻬﻮﺭ ﺃﻡ ﻻ ؟ ﻓﺄﺟﺎﺏ ﺑﺄﻧﻪ ﻻ ﺃﺻﻞ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻤﺬﻛﻮﺭ ﺑﻞ ﻻ ﻳﺼﺢ ﻣﻌﻨﺎﻩ ﻷﻥ ﺍﻟﻤﻘﺖ ﺍﻟﺒﻐﺾ ﻭﻗﻴﻞ ﺃﺷﺪﻩ ﻭﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺮﻭﻱ ﺣﺪﻳﺜﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻻ ﺇﺫﺍ ﺃﺧﺬﻩ ﻣﻦ ﻛﺘﺎﺏ ﻣﻌﺘﻤﺪ ﻭﻗﺎﺑﻠﻪ ﻋﻠﻰ ﺃﺻﻞ ﻣﻌﺘﻤﺪ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺑﻪ ﺭﻭﺍﻳﺔ ﻭﺇﻥ ﺣﻜﻰ ﺑﻌﻀﻬﻢ ﺍﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻟﻤﻌﻠﻢ ﺃﻥ ﻳﻘﻮﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺘﻰ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻣﺮﻭﻳﺎ ﻭﻟﻮ ﻋﻠﻰ ﺃﻗﻞ ﻭﺟﻮﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ.
ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﺠﺰﺀ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ ﺹ208
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﻋﺪ ﻫﺬﻳﻦ ﻛﺒﻴﺮﺗﻴﻦ ﻫﻮ ﻣﺎ ﺻﺮﺣﻮﺍ ﺑﻪ ﻭﻫﻮ ﻇﺎﻫﺮ ﺑﻞ ﻗﺎﻝ ﺃﺑﻮ ﻣﺤﻤﺪ ﺍﻟﺠﻮﻳﻨﻲ ﺇﻥ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﻟﻨﺒﻲ e ﻛﻔﺮ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﻭﻗﺪ ﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻰ ﺃﻥ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ ﻛﻔﺮ ﻳﺨﺮﺝ ﻋﻦ ﺍﻟﻤﻠﺔ ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺗﻌﻤﺪ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ ﻓﻲ ﺗﺤﻠﻴﻞ ﺣﺮﺍﻡ ﺃﻭ ﺗﺤﺮﻳﻢ ﺣﻼﻝ ﻛﻔﺮ ﻣﺤﺾ-ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ-ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ : ﻭﻛﻤﺎ ﻳﺤﺮﻡ ﺗﻌﻤﺪ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ e ﻓﺈﻧﻪ ﻳﺤﺮﻡ ﺭﻭﺍﻳﺔ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﻮﺿﻮﻉ ﻋﻠﻰ ﻣﻦ ﻋﺮﻑ ﻛﻮﻧﻪ ﻣﻮﺿﻮﻋﺎ ﺃﻭ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﻭﺿﻌﻪ ﻭﻟﻢ ﻳﺒﻴﻦ ﺣﺎﻝ ﺭﻭﺍﺗﻪ ﻭﻭﺿﻌﻪ ﻓﻬﻮ ﺩﺍﺧﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﻣﻨﺪﺭﺝ ﻓﻲ ﺟﻤﻠﺔ ﺍﻟﻜﺬﺍﺑﻴﻦ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ e ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ” eﻣﻦ ﺣﺪﺙ ﻋﻨﻲ ﺑﺤﺪﻳﺚ ﻳﺮﻯ ﺃﻧﻪ ﻛﺬﺏ ﻓﻬﻮ ﺃﺣﺪ ﺍﻟﻜﺎﺫﺑﻴﻦ” ﻭﻟﻬﺬﺍ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻨﺒﻐﻲ ﻟﻤﻦ ﺃﺭﺍﺩ ﺭﻭﺍﻳﺔ ﺍﻟﺤﺪﻳﺚ ﺃﻭ ﺫﻛﺮﻩ ﺃﻥ ﻳﻨﻈﺮ ﻓﺈﻥ ﻛﺎﻥ ﺻﺤﻴﺤﺎ ﺃﻭ ﺣﺴﻨﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ e ﻛﺬﺍ ﺃﻭ ﻓﻌﻠﻪ ﺃﻭ ﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺻﻴﻎ ﺍﻟﺠﺰﻡ ﻭﺇﻥ ﻛﺎﻥ ﺿﻌﻴﻔﺎ ﻓﻼ ﻳﻘﻞ ﻗﺎﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺃﻣﺮ ﺃﻭ ﻧﻬﻰ ﻭﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺻﻴﻎ ﺍﻟﺠﺰﻡ ﺑﻞ ﻳﻘﻮﻝ ﺭﻭﻱ ﻋﻨﻪ ﻛﺬﺍ ﺃﻭ ﺟﺎﺀ ﻋﻨﻪ ﻛﺬﺍ ﺃﻭ ﻳﺮﻭﻯ ﺃﻭ ﻳﺬﻛﺮ ﺃﻭ ﻳﺤﻜﻰ ﺃﻭ ﻳﻘﺎﻝ ﺃﻭ ﺑﻠﻐﻨﺎ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ
Wallohu a’lam (Rz).
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