Jump to content

User:Pourghorbani: Difference between revisions

From WikiHaj
← Older edit
VisualWikitext
No edit summary
No edit summary
 
(477 intermediate revisions by the same user not shown)
Line 1: Line 1:
'''Suqyā Mosque'''(Arabic: مسجد السقیا) is one of the mosques in [[Medina]], which is located in the southeast part of Medina railway station, in ʿAnbarīyya neighborhood. This mosque is called Suqyā; Because it is located in the Suqyā region and near the Suqyā well. On the way to [[Badr]], the Prophet saw his army in Suqyā, did his prayer, prayed for the people of [[Medina]] and drank water from the well of Suqyā.
The Madinan Sanctuary / The Prophet’s Mosque in Medina
Ḥaram Madanī is an area of the city of Medina in the Hijaz that, in Islam, holds sanctity and has special etiquettes and rulings.
This area extends from the east and west between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya), and from the north and south, from Mount Thawr to Mount ʿAyr.
The Madinan Sanctuary has rulings and etiquettes, such as the recommended act of performing ghusl and purification when entering it, and these are similar to the rulings and etiquettes of the Meccan Sanctuary.
Some have considered the reason for Medina being made a sanctuary to be the granting of protection to Medina and its inhabitants, while others have attributed it to the presence of Prophet Muhammad (peace be upon him).
==Boundaries==
The Madinan Sanctuary is an area within Medina in the Hijaz.
This sanctuary lies, from the east and west, between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya).(1) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564-565. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 3,p. 23. ,,, al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 113.
And according to one narration, it extends from the north and south, from Mount Thawr to Mount ‘Ayr.(2) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 115. ,,, al-Bukhārī , "Ṣaḥīḥ al-Bukhārī ",vol. 8,p. 10.  


==Location==
In the narrations, other various expressions have also been mentioned for determining its northern and southern boundaries.(3) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564. ,,, al-Majlisī ,"Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl ", vol. 18, p. 279. ,,, Najafī," Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām " ,vol. 20, p. 75. ,,, ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
Suqyā Mosque is located inside the fence of ʿAnbarīyya railway station and in its southeast. The well of Suqyā is located in the south of that mosque, and Tariq Makka Street separates the two(the well and the mosque).<ref>Anṣārī, ''Āthār al-madīna al-munawwara'', p. 136.</ref> Currently, the Suqyā Mosque is located inside the railway station.<ref>Jaʿfariyān, ''Āthār-i islāmi-yi Makka wa Madīna'', p. 367.</ref>
==Why it became a Haram==
 
Various reasons have been mentioned for why the city of Medina was made a sanctuary (ḥaram).
==Reason for naming==
Some of them are as follows:
This mosque is called Saqiya; Because it is located in the Saqiya region and near the Saqiya well.[3Abdu-l Ghanī, Muḥammad ʾIlyās. Al-Masājid al-Atharīyya fī al- madīna al-munawwarap.102. ]
• Providing protection to Medina and its inhabitants;(4) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. .117-118  ,,, al-Bayhaqī ," al-Sunan al-Kubrā " ,vol. 5, p. 198. ,,, al-Ṭabarānī ,  " al-Muʿjam al-Kabīr " ,vol. 6, p. 92. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 4, p. 55-56. ,,, al-Haythamī , “Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid " ,vol. 3, p. 306. ,,, al-Ṭūsī , "Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd ",vol. 10, p. 216.
Dome of the heads
• Showing reverence to Prophet Muhammad (peace be upon him);
From the 11th century onwards, this mosque was also known as the Dome of the Heads.[4. Anṣārī, ʿAbdu-l quddūs al-. Athār madīna al-munawwarap.136 .] According to Ali Hafez, it was called the Dome of the Heads because the Ottoman Turks used to cut off the heads of desert bandits and put them there.[5. Anṣārī, ʿAbdu-l quddūs al-. Athār madīna al-munawwara. P.136. Numīrī, Ibn Shabbah. ‘’Tārīkh al-madīna al-munawwara p.146’’] According to Ayashi, the historian of Medina, the name of this mosque is bad, and this name is n. ot worthy of the mosque. [6. ʿAyyāshī, Ibrāhīm .Al-Madīna al-munawwara bayn al-māḍī wa al-ḥāḍir p192]
• The witnessing of divine lights by the Prophet (peace be upon him) within this area;
Prophet (PBUH) in Suqiya
• The descent of the angels who guarded the Prophet (peace be upon him) in this area;
On the way from Madinah to Badr (in the Battle of Badr), Prophet Muhammad (pbuh) stopped in Suqiya and prayed and prayed: Just as God blessed the people of Mecca after the prayer of Prophet Abraham (pbuh), may He also bless the people of Medina. [7. Tirmidhī, Muḥammad ibn ʿĪsā al-. ‘’Al-Jāmiʿ al-ṣaḥīḥ’’vol.5.p528] It is said that the Prophet saw his army in this place.[8. Numīrī, Ibn Shabbah. ‘’Tārīkh al-madīna al-munawwara’vol 1.p72’]
• The sanctity of the place where the Prophet (peace be upon him) is buried. [5] al-Samhūdī , "Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā ",vol. 1, p. 117-118.
(pbuh) drank water from the Saqqiya well on his way to Badr.[9.Ibn Saʿd, Muḥammad b. Manīʿ al-Ḥāshimī al-Baṣrī. ‘’Al-Ṭabaqāt al-kubrā’’ vol.1p504]
==Etiquettes and Rules==
 
Main Article: Etiquettes of the Two Sanctuaries
History of Saqqiya Mosque
According to Shia hadith sources, the Medina sanctuary has etiquettes and rulings similar to the Mecca sanctuary; such as the virtue of performing ghusl (ritual purification) and maintaining cleanliness upon entering Medina and when visiting the Prophet’s sanctuary (peace be upon him).
Ibn al-Shaba considers this mosque as one of the mosques where the Prophet (pbuh) prayed. [10. Numīrī, Ibn Shabbah. ‘’Tārīkh al-madīna al-munawwara’’vol.1.p72] According to Samhoudi’s report, Omar bin Abdulaziz built this mosque at the place of the Prophet (pbuh)’s prayer. According to the words of Samhoudi, quoted by Abu Abdullah Asadi, one of the historians of the first centuries, this mosque was famous as one of the historical mosques of Medina.[11.amhudī, ʿAlī b. ʿAbd Allāh. ‘’Wafāʾ al-wafāvol3.p198 ]
Some Sunni jurists have also issued rulings recommending ghusl upon entering the Medina sanctuary.(6) al-Ḥaskafī , "al-Durr al-Mukhtār " ,vol. 1, p. 184. ,,, al-Majmūʿ Sharḥ al-Muḥadhdhab ",vol. 8, p. 273. ,,, Fatḥ al-Wahhāb, vol. 1, p. 257.
Samhoudi’s report about Saqiya Mosque
In Shia narrations, regarding hunting and cutting trees, there are narrations permitting(7) al-Ḥumayrī ," Qurb al-Isnād ", p. 301.
At the time of Samkhodi, this mosque was destroyed. He went to the place of the mosque and seeing a big building stone, he ordered to dig there. After the exploration, the mihrab and the four corners of the Saqqah Mosque appeared. Based on the decorations and carvings of the stones that were discovered, Samhoudi believed that this building was built during the time of Umar Ibn Abdul Aziz. [12. amhudī, ʿAlī b. ʿAbd Allāh. ‘’Wafāʾ al-wafā vol3.p200.] According to Samhoudi’s report, the Saqqia Mosque in his time, on its original foundations, which is a square with an area of about seven cubits by seven It was a cubit, it was rebuilt.[13. amhudī, ʿAlī b. ʿAbd Allāh. ‘’Wafāʾ al-wafā vol3.p200] Ahmad Abbasi’s report in the 11th century also confirms the area of this mosque.[14 Abbāsī, Aḥmad b. ʿAbd al-Ḥamīd.ʿUmdat al-akhbārp.189. ]
And narrations indicating non-permissibility.(8) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
According to a report from 1073 A.H. (1662 A.D.), this mosque is located on the left side of the road leading to Madinah from the Aqeeq route, in the western Hara.[15. ʿAyyāshī, ʿAbd Allāh b. Muḥammad. ‘’Al-Riḥla al-ʿAyyāshiyya’’vol.1.p395]
They indicate this. In narrations from the Sunni tradition, cutting the trees of the Haram Madani (the Sanctuary of Medina) has been deemed forbidden.(9) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.
Yasin Khayari’s theory
Related topics
Scholars of the first and middle centuries are of the same opinion that the Saghia Mosque is a historical mosque that is located inside the railway station today. Yasin Al-Khiari, a contemporary historian of Medina, said: the ruined building that was located next to the Saqiya well in his time and was destroyed for the development of the road, is the Saqiya Mosque. [16 Khiyārī, Sayyid Aḥmad Yāsīn.Tārīkh maʿālimal-madīna al-munawwara qadīman wa ḥadīthan.p.149] This dilapidated building is clearly visible in the picture he gave in his book. Muhammad Elias Abdul Ghani, with several reasons, has proved the famous theory and rejected the theory of Khayari.[17 Abdu-l Ghanī, Muḥammad ʾIlyās. Al-Masājid al-Atharīyya fī al- madīna al-munawwara. 102]
•The Two Sanctuaries (Haramayn)
Description of the mosque
•The Meccan Sanctuary (Haram Makki)
Shenqiati describes the Saqqiya Mosque as follows: “Inside the buildings of the railway station, from the south, the Saqqiya Mosque can be seen, which has triple domes. The middle dome is bigger”.[18 Shanqīṭī, Muḥammad al-ʾAmīn al-. Al-Durr al-thamīna fī maʿālim dār al-rasūl p237]
==Notes==
The mosque building has vertical and horizontal sections and consists of three empty spaces or gaps covered by three domes. The middle dome is the biggest of all the domes. Its altar is in the Qiblah wall. In half of the north, east and west walls of its building, an arched and crescent-shaped valve with a circular arch is installed. The walls are plastered with white plaster.[19. Ṣāliḥī Lumaʿī, Muṣṭafā.Al-madīna al-munawwara taṭawwurihā al-ʿumrānī wa turāthiha al-miʿmārī. P.209.210]
{{Notes}}
*Jaʿfariyān, Rasūl. ‘’Āthār-i islāmi-yi Makka wa Madīna’’. Tehran: Mashʿar, 1382 Sh.
==Reference==
*Anṣārī, ʿAbdu-l quddūs al-. Athār madīna al-munawwara. Medina: Maktabat al-Salafīyya, 1973.
{{ref}}
*Numīrī, Ibn Shabbah. ‘’Tārīkh al-madīna al-munawwara’’. Edited by Fahīm Muḥammad Shaltūt. Tehran: Mashʿar, 1380 sh.
  .Qawāʿid wa Khaṣāʾiṣ al-Ḥaramayn al-Makkī wa al-Madanī, ʿAlī Aḥmad Yaḥyā al-Qāʿidī. Beirut: al-Riyān, 1429 AH.
*Khiyārī, Sayyid Aḥmad Yāsīn.Tārīkh maʿālimal-madīna al-munawwara qadīman wa ḥadīthan. Riyadh: al-Amāna alʿāmma li-liḥtifāl miʾat ʿām ʿalā tʾsīs al-mamlika al- ʿarabiyya al-suʿūdiyya, 1419 AH/1999.
.Tārīkh Makkah al-Musharrafah, Muḥammad ibn al-Ḍiyāʾ (d. 854 AH), edited by al-ʿAdawī. Makkah: Maktabat al-Tijārīyah Muṣṭafā Aḥmad al-Bāz, 1416 AH.
*Tirmidhī, Muḥammad ibn ʿĪsā al-. ‘’Al-Jāmiʿ al-ṣaḥīḥ’’. cairo: Dār al-Ḥadīth, 1419 AH.
  .Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd, Muḥammad ibn Ḥasan al-Ṭūsī (385–460 AH), edited by Sayyid Ḥasan Mūsawī Khorasān and ʿAlī Ākhundī. Tehran: Dār al-Kutub al-Islāmīyah, 1365 SH.
 
.Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām, Muḥammad Ḥusayn Najafī (d. 1266 AH). Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
*Shanqīṭī, Muḥammad al-ʾAmīn al-. Al-Durr al-thamīna fī maʿālim dār al-rasūl(s). Beirut: Muʾassisa ʿUlūm al-Qurʾān, 1411 AH.
.al-Durr al-Mukhtār, Muḥammad ibn ʿAlī al-Ḥaskafī (d. 1088 AH). Beirut: Dār al-Fikr, 1415 AH.
*ʿAyyāshī, ʿAbd Allāh b. Muḥammad. ‘’Al-Riḥla al-ʿAyyāshiyya’’. Abu Dhabi: Dār al-Suwaydī, 2006.
.al-Sunan al-Kubrā, Aḥmad ibn al-Ḥusayn al-Bayhaqī (384–458 AH). Beirut: Dār al-Fikr, 1416 AH.
*Ibn Saʿd, Muḥammad b. Manīʿ al-Ḥāshimī al-Baṣrī. ‘’Al-Ṭabaqāt al-kubrā’’. Edited by Muḥammad ʿAbd al-Qādir ʿAṭā. Beirut: Dar al-Kutub al-ʿIlmiyya,1410AH-1990.
.Ṣaḥīḥ al-Bukhārī, Muḥammad ibn Ismāʿīl al-Bukhārī (d. 256 AH), edited by ʿAbd al-ʿAzīz ibn ʿAbd Allāh ibn Bāz. Beirut: Dār al-Fikr, 1401 AH.
*ʿAyyāshī, Ibrāhīm .Al-Madīna al-munawwara bayn al-māḍī wa al-ḥāḍir. Medina: al-Maktab al-ʿilmīyya, 1972.
.Ṣaḥīḥ Muslim, Muslim ibn al-Ḥajjāj al-Nīshābūrī (206–261 AH), edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Beirut: Dār al-Fikr, 1419 AH.
*Ṣāliḥī Lumaʿī, Muṣṭafā.Al-madīna al-munawwara taṭawwurihā al-ʿumrānī wa turāthiha al-miʿmārī. Beirut: Dār al-Nihḍa al-‘Arabīyya, 1981.
.Qurb al-Isnād, ʿAbd Allāh ibn Jaʿfar al-Ḥumayrī (d. 300 AH). Qom: Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1413 AH.
*ʿAbdu-l Ghanī, Muḥammad ʾIlyās. Al-Masājid al-Atharīyya fī al- madīna al-munawwara. Medina: [n.p], 2000.
.al-Kāfī, Muḥammad ibn Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghafārī. Tehran: Dār al-Kutub al-Islāmīyah, 1375 SH.
*ʿAbbāsī, Aḥmad b. ʿAbd al-Ḥamīd.ʿUmdat al-akhbār. Medina: al-Maktab al-ʿilmīyya, [n.d].
.Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl, Muḥammad Bāqir al-Majlisī (1037–1110 AH), edited by Sayyid Hāshim Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmīyah, 1363 SH.
*Ḥāfiẓ, ʿAlī.Fuṣūl min tārīkh al-madīna al-munawwara. Jeddah: Shirka al-madīna al-munawwara, 1417 AH.
.Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d.
*Samhudī, ʿAlī b. ʿAbd Allāh. ‘’Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā’’. Edited by Muḥammad Muḥyi al-Dīn ʿAbd al-Ḥamīd. Beirut: 1984.
.Maʿānī al-Akhbār, Muḥammad ibn ʿAlī ibn Bābawayh (al-Shaykh al-Ṣadūq) (311–381 AH), edited by ʿAlī Akbar Ghafārī. Qom: Daftar Intishārāt Islāmī, 1361 SH.
  .Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, ʿAlī ibn Abī Bakr al-Haythamī (d. 807 AH). Beirut: Dār al-Kitāb al-ʿArabī, 1402 AH.
.al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr.
.al-Muʿjam al-Kabīr, Sulaymān ibn Aḥmad al-Ṭabarānī (260–360 AH), edited by Ḥamdī ʿAbd al-Majīd al-Salfī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
.Maʿjam mā Istaʿjam min Asmāʾ al-Bilād wa al-Mawāḍiʿ, ʿAbd Allāh ibn ʿAbd al-ʿAzīz al-Bakrī (d. 487 AH), edited by al-Suqāʾ. Beirut: ʿĀlam al-Kutub, 1403 AH.
.Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā, ʿAlī ibn ʿAbd Allāh al-Samhūdī (d. 911 AH), edited by Muḥammad Muḥyī al-Dīn ʿAbd al-Ḥamīd. Beirut: Dār al-Kutub al-ʿIlmīyah, 2006 CE.

Latest revision as of 15:01, 13 December 2025

The Madinan Sanctuary / The Prophet’s Mosque in Medina Ḥaram Madanī is an area of the city of Medina in the Hijaz that, in Islam, holds sanctity and has special etiquettes and rulings. This area extends from the east and west between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya), and from the north and south, from Mount Thawr to Mount ʿAyr. The Madinan Sanctuary has rulings and etiquettes, such as the recommended act of performing ghusl and purification when entering it, and these are similar to the rulings and etiquettes of the Meccan Sanctuary. Some have considered the reason for Medina being made a sanctuary to be the granting of protection to Medina and its inhabitants, while others have attributed it to the presence of Prophet Muhammad (peace be upon him).

Boundaries

The Madinan Sanctuary is an area within Medina in the Hijaz. This sanctuary lies, from the east and west, between the eastern lava field (al-Ḥarra al-Sharqiyya) and the western lava field (al-Ḥarra al-Gharbiyya).(1) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564-565. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 3,p. 23. ,,, al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 113. And according to one narration, it extends from the north and south, from Mount Thawr to Mount ‘Ayr.(2) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. 115. ,,, al-Bukhārī , "Ṣaḥīḥ al-Bukhārī ",vol. 8,p. 10.

In the narrations, other various expressions have also been mentioned for determining its northern and southern boundaries.(3) al-Kulaynī ,"al-Kāfī,",vol. 4,p. 564. ,,, al-Majlisī ,"Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl ", vol. 18, p. 279. ,,, Najafī," Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām " ,vol. 20, p. 75. ,,, ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337.

Why it became a Haram

Various reasons have been mentioned for why the city of Medina was made a sanctuary (ḥaram). Some of them are as follows: • Providing protection to Medina and its inhabitants;(4) al-Ḥajjāj al-Nīshābūrī Ṣaḥīḥ Muslim",vol. 4,p. .117-118 ,,, al-Bayhaqī ," al-Sunan al-Kubrā " ,vol. 5, p. 198. ,,, al-Ṭabarānī , " al-Muʿjam al-Kabīr " ,vol. 6, p. 92. ,,, ibn Ḥanbal ," Musnad al-Imām Aḥmad ibn Ḥanbal ",vol. 4, p. 55-56. ,,, al-Haythamī , “Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid " ,vol. 3, p. 306. ,,, al-Ṭūsī , "Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd ",vol. 10, p. 216. • Showing reverence to Prophet Muhammad (peace be upon him); • The witnessing of divine lights by the Prophet (peace be upon him) within this area; • The descent of the angels who guarded the Prophet (peace be upon him) in this area; • The sanctity of the place where the Prophet (peace be upon him) is buried. [5] al-Samhūdī , "Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā ",vol. 1, p. 117-118.

Etiquettes and Rules

Main Article: Etiquettes of the Two Sanctuaries According to Shia hadith sources, the Medina sanctuary has etiquettes and rulings similar to the Mecca sanctuary; such as the virtue of performing ghusl (ritual purification) and maintaining cleanliness upon entering Medina and when visiting the Prophet’s sanctuary (peace be upon him). Some Sunni jurists have also issued rulings recommending ghusl upon entering the Medina sanctuary.(6) al-Ḥaskafī , "al-Durr al-Mukhtār " ,vol. 1, p. 184. ,,, al-Majmūʿ Sharḥ al-Muḥadhdhab ",vol. 8, p. 273. ,,, Fatḥ al-Wahhāb, vol. 1, p. 257. In Shia narrations, regarding hunting and cutting trees, there are narrations permitting(7) al-Ḥumayrī ," Qurb al-Isnād ", p. 301. And narrations indicating non-permissibility.(8) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337. They indicate this. In narrations from the Sunni tradition, cutting the trees of the Haram Madani (the Sanctuary of Medina) has been deemed forbidden.(9) ibn Bābawayh ," Maʿānī al-Akhbār ",p. 337. Related topics •The Two Sanctuaries (Haramayn) •The Meccan Sanctuary (Haram Makki)

Notes

Reference

.Qawāʿid wa Khaṣāʾiṣ al-Ḥaramayn al-Makkī wa al-Madanī, ʿAlī Aḥmad Yaḥyā al-Qāʿidī. Beirut: al-Riyān, 1429 AH.
.Tārīkh Makkah al-Musharrafah, Muḥammad ibn al-Ḍiyāʾ (d. 854 AH), edited by al-ʿAdawī. Makkah: Maktabat al-Tijārīyah Muṣṭafā Aḥmad al-Bāz, 1416 AH.
.Tahdhīb al-Aḥkām fī Sharḥ al-Muqnaʿah li al-Shaykh al-Mufīd, Muḥammad ibn Ḥasan al-Ṭūsī (385–460 AH), edited by Sayyid Ḥasan Mūsawī Khorasān and ʿAlī Ākhundī. Tehran: Dār al-Kutub al-Islāmīyah, 1365 SH.
.Jawāhir al-Kalām fī Sharḥ Sharāʾiʿ al-Islām, Muḥammad Ḥusayn Najafī (d. 1266 AH). Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
.al-Durr al-Mukhtār, Muḥammad ibn ʿAlī al-Ḥaskafī (d. 1088 AH). Beirut: Dār al-Fikr, 1415 AH.
.al-Sunan al-Kubrā, Aḥmad ibn al-Ḥusayn al-Bayhaqī (384–458 AH). Beirut: Dār al-Fikr, 1416 AH.
.Ṣaḥīḥ al-Bukhārī, Muḥammad ibn Ismāʿīl al-Bukhārī (d. 256 AH), edited by ʿAbd al-ʿAzīz ibn ʿAbd Allāh ibn Bāz. Beirut: Dār al-Fikr, 1401 AH.
.Ṣaḥīḥ Muslim, Muslim ibn al-Ḥajjāj al-Nīshābūrī (206–261 AH), edited by Muḥammad Fuʾād ʿAbd al-Bāqī. Beirut: Dār al-Fikr, 1419 AH.
.Qurb al-Isnād, ʿAbd Allāh ibn Jaʿfar al-Ḥumayrī (d. 300 AH). Qom: Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1413 AH.
.al-Kāfī, Muḥammad ibn Yaʿqūb al-Kulaynī (d. 329 AH), edited by ʿAlī Akbar Ghafārī. Tehran: Dār al-Kutub al-Islāmīyah, 1375 SH.
.Marāʾat al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl, Muḥammad Bāqir al-Majlisī (1037–1110 AH), edited by Sayyid Hāshim Rasūlī Maḥallātī. Tehran: Dār al-Kutub al-Islāmīyah, 1363 SH.
.Musnad al-Imām Aḥmad ibn Ḥanbal, Aḥmad ibn Ḥanbal (d. 241 AH). Beirut: Dār al-Ṣādir, n.d.
.Maʿānī al-Akhbār, Muḥammad ibn ʿAlī ibn Bābawayh (al-Shaykh al-Ṣadūq) (311–381 AH), edited by ʿAlī Akbar Ghafārī. Qom: Daftar Intishārāt Islāmī, 1361 SH.
.Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, ʿAlī ibn Abī Bakr al-Haythamī (d. 807 AH). Beirut: Dār al-Kitāb al-ʿArabī, 1402 AH.
.al-Majmūʿ Sharḥ al-Muḥadhdhab, Yaḥyā ibn Sharaf al-Nawawī (631–676 AH). Beirut: Dār al-Fikr.
.al-Muʿjam al-Kabīr, Sulaymān ibn Aḥmad al-Ṭabarānī (260–360 AH), edited by Ḥamdī ʿAbd al-Majīd al-Salfī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1405 AH.
.Maʿjam mā Istaʿjam min Asmāʾ al-Bilād wa al-Mawāḍiʿ, ʿAbd Allāh ibn ʿAbd al-ʿAzīz al-Bakrī (d. 487 AH), edited by al-Suqāʾ. Beirut: ʿĀlam al-Kutub, 1403 AH.
.Wafāʾ al-Wafāʾ bi-Akhbār Dār al-Muṣṭafā, ʿAlī ibn ʿAbd Allāh al-Samhūdī (d. 911 AH), edited by Muḥammad Muḥyī al-Dīn ʿAbd al-Ḥamīd. Beirut: Dār al-Kutub al-ʿIlmīyah, 2006 CE.
Retrieved from "https://en.wikihaj.com/index.php?title=User:Pourghorbani&oldid=3686"