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Tuesday, February 16, 2016

Da'eef (weak) hadeeths, Dought & clear, - * About the hadeeth, “There is no i‘tikaaf exceptin the three mosques”

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)
Imam al-Albaani said in his essay Qiyaam Ramadan, in the section on i‘tikaaf: “Then I came across a clear saheeh hadeeth which singles out these mosques: ‘There is no i‘tikaaf except in the three mosques.”’ And he pointed out that it is a hadeeth of Hudhayfah narrated by al-Tahhaawi, al-Bayhaqi and al-Isma‘eeli, and hence in al-Silsilah al-Saheehah. What is the ruling on this hadeeth? What could we learn from it concerning i‘tikaaf? i.e., do we understand that it is prohibited to observe i‘tikaaf anywhere but in the three mosques or do we learn from this hadeeth that perfect i‘tikaaf cannot be done except in the three mosques? In either case, what is the proof?.
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Praise be to Allaah.
Firstly:
The Qur’aan and Sunnah, and scholarly consensus, indicate that it is mustahabb to observe i‘tikaaf in the mosques.
Allah, may He be exalted, says (interpretation of the meaning):
“and We commanded Ibrâhim (Abraham) and Ismâ'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikâf), or bowing or prostrating themselves (there, in prayer)”
[al-Baqarah 2:125].
“And do not have sexual relations with them (your wives) while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187].
More than one of the scholars narrated that there was consensus on that. See:al-Ijmaa‘by Ibn al-Mundhir, 47;al-Mughni, 3/122
Although the scholars differed concerning the description of the mosque in which it is prescribed to observe i‘tikaaf, there is hardly any difference of opinion among the fuqaha’ that it is permissible to observe i‘tikaaf in the mosque in which Jumu‘ah prayer and prayers in congregation are offered. There was no report of any difference of opinion concerning that except from some of the Taabi‘een.
We have discussed this issue previously on our website in the answers to questions no. 49006and 48985.
Secondly:
With regard to the hadeeth mentioned in the question, “There is no i‘tikaaf except in the three mosques,” it is a hadeeth from the great Sahaabi Hudhayfah ibn al-Yaman which was narrated from him via Sufyaan ibn ‘Uyaynah from Jaami‘ ibn Abi Raashid from Abu Waa’il: Hudhayfah said to ‘Abdullah, meaning ibn Mas‘ood (may Allah be pleased with him): Are you observing i‘tikaaf between your house and the house of Abu Moosa when you know that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf except in al-Masjid al-Haraam or in the three mosques”? ‘Abdullah said: Perhaps you have forgotten and they remembered, or you made a mistake and they got it right.
But the companions of Sufyaan ibn ‘Uyaynah differed concerning it.
Some of them narrated it as being the words of the Prophet (blessings and peace of Allah be upon him). They were:
Muhammad ibn al-Faraj, recorded by al-Ismaa‘eeli inMu‘jam Shuyookhihi, 2/112; Mahmoud ibn Adam al-Marwazi, recorded by al-Bayhaqi inal-Sunan, 4/316; Hishaam ibn ‘Ammaar, recorded by al-Tahhaawi inBayaan Mushkil al-Athaar, 7/40; Sa‘eed ibn Mansoor, as recorded inal-Tahqeeq fi Ahaadeeth al-Khilaafby Ibn al-Jawzi, 2/127.
Some of them narrated it as being the words of Hudhayfah, as if the isnaad ends with him (and not with the Prophet (blessings and peace of Allah be upon him)). They were:
‘Abd al-Razzaaq inal-Musannaf, 4/348; Sa‘eed ibn ‘Abd al-Rahmaan and Muhammad ibn Abi ‘Umar, reported by al-Faakihi inAkhbaar Makkah, 2/149
The more correct view – and Allah knows best – is the mawqoof report which goes back to Hudhayfah, i.e., he said these words on the basis of his own opinion and ijtihaad, and he did not hear it from the Prophet (blessings and peace of Allah be upon him). That is for the following reasons:
-1-
This text is narrated as the words of Hudhayfah (may Allah be pleased with him) by another chain of narrators. It was narrated by Ibn Abi Shaybah inal-Musannaf(2/337) and also by ‘Abd al-Razzaaq (4/347) via Sufyaan al-Thawri from Waasil al-Ahdab from Ibraahem al-Nakha‘i who said: Hudhayfah came to ‘Abdullah and said: Is it not amazing that your people are observing i‘tikaaf between your house and the house of al-Ash‘ari? – Meaning in the mosque. ‘Abdullah said: Perhaps they got it right and you got it wrong! Hudhayfah said: Do you not know that there is no i‘tikaaf except in three mosques: al-Masjid al-Haraam [in Makkah], al-Masjid al-Aqsa [in Jerusalem] and Masjid Rasool-Allah (blessings and peace of Allah be upon him) [in Madinah]? There is no difference between observing i‘tikaaf in it or in this market of yours..
The report of Ibraaheem al-Nakha‘i from ‘Abd-Allah ibn Mas‘ood is acceptable to the scholars. See:Jaami‘ al-Tahseel, 141;Sharh al-‘Ilal, 1/294
-2-
Differences in reports from Hudhayfah (may Allah be pleased with him). It was narrated from him via other chains of narrators that he said: There is no i‘tikaaf except in a mosque in which prayers are offered in congregation. And he did not limit it to the three mosques at all.
Ibn Hazm (may Allah have mercy on him) said inal-Muhalla(5/195), after mentioning this difference of opinion:
We say: It is uncertain whether this is from Hudhayfah or someone else, and something uncertain cannot be definitely attributed to the Messenger of Allah (blessings and peace of Allah be upon him). If he (peace be upon him) had said, “There is no i‘tikaaf except in the three mosques”, Allah would have preserved it and there would have been no uncertainty concerning it. So we are certain that he (peace be upon him) never said it. End quote.
-3-
The senior Sahaabah did something other than that. ‘Ali ibn Abi Taalib (may Allah be pleased with him), ‘Aa’ishah and Ibn ‘Abbaas all issued fatwas stating that i‘tikaaf may be observed in any mosque in which prayers in congregation are held, and there is no proof that any of the Sahaabah differed from them concerning that. Rather this action (i.e., observing i‘tikaaf in the mosque) was well-known among them in all regions, with no objection to it, apart from what was narrated from Hudhayfah (may Allah be pleased with him). And Allah knows best. This was stated by Shaykh Sulaymaan al-‘Alwaan.
To sum up, it is not correct to attribute this hadeeth to the Prophet (blessings and peace of Allah be upon him). It is the individual opinion of Hudhayfah in which he differed from the rest of the Sahaabah (may Allah be pleased with them), as he also differed from the apparent meaning of the Holy Qur’aan which states that i‘tikaaf may be observed in any mosque, as Allah says (interpretation of the meaning):“while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187]. It is not appropriate to go against the apparent meaning of the Qur’aan and the actions of the majority of the Sahaabah on the basis of one mawqoof report concerning which there is some uncertainty, as it was not narrated by the authors ofSaheehsorSunans, and none of the earlier fuqaha’ issued any fatwa on that basis. Although some of the later scholars were of this view, their ijtihaad concerning this matter was incorrect.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said inal-Sharh al-Mumti‘(6/504):
It is Sunnah to observe i‘tikaaf in any mosque in the world, not only in the three mosques, as it was narrated from Hudhayfah ibn al-Yamaan (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf except in the three mosques.” This is a da‘eef (weak) hadeeth.
The fact that it is da‘eef is indicated by the fact that Ibn Mas‘ood (may Allah be pleased with him) doubted it and said: Perhaps they got it right and you got it wrong, or they remembered and you forgot. Thus he regarded this ruling and this report as unsound.
As for the ruling, it is to be found in the words: They got it right and you got it wrong. As for his doubting the report, it is reflected in his words: They remembered and you forgot. Human beings are prone to forgetfulness.
If this hadeeth is saheeh, then what it means is that there is no perfect i‘tikaaf, i.e., in other mosques apart from the three, just as prayers offered elsewhere are lower in status than prayers offered in the three mosques.
The fact that it is general in meaning and includes all mosques is indicated by the words of Allah (interpretation of the meaning):“while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187].
Moreover, how can this ruling in the Book of Allah be for the ummah that stretches from east to west, then we say that it is not valid except in the three mosques? It is far-fetched to suggest that the ruling is mentioned in general terms to the Muslim ummah then to say that this act of worship is not valid except in three mosques.
And Allah knows best.

Da'eef (weak) hadeeths, Dought & clear, - * Virtue of Praying in a Turban

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How sound is the hadeeth (narration), “Two rak‘ahs (units of prayer) offered in a turban are better than seventy rak‘ahs without a turban”?
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Praise be to Allah
This hadeeth was narrated from Jabir ibn ‘Abdullah (may Allah be pleased with him) and says that the Prophet (peace and blessings of Allah be upon him) said: “Two rak‘ahs offered in a turban are better than seventy rak‘ahs without a turban.”
It was narrated by ad-Daylami in Musnad al-Firdaws, 2/265, no. 3233. In al-Jami‘ al-Kabeer (no. 14441), as-Suyooti attributed it to Abu Na‘eem. But we could not find it.
Al-Mannawi (may Allah have mercy on him) said:
Abu Na‘eem also narrated it from him – and it is through him and from him ad-Daylami received it – moreover its isnad (chain of narrators) includes Tariq ibn ‘Abd ar-Rahman, whom ath-Thahabi listed among the da‘eef (weak) narrators and said: an-Nasai said: He is not strong. It was narrated from Muhammad ibn ‘Ajlan, whom al-Bukhari listed among the da‘eef narrators. Al-Hakim said: He has a poor memory. End quote.
Fayd al-Qadeer, 4/49
Based on this, the hadeeth is da‘eef jiddan (very weak) and it is not permissible to narrate it without stating that it is da‘eef, so as to warn against it. Thus the scholars ruled that it is to be rejected and is not acceptable.
As-Sakhawi (may Allah have mercy on him) said: It is not proven. End quote.
Al-Maqasid al-Hasanah, p.406
Al-Shaykh al-Albani (may Allah have mercy on him) said: (It is) mawdoo‘ (fabricated). End quote.
As-Silsilah ad-Da‘eefah, no. 128, 5699
It was quoted by Al-Shaykh Ahmad al-‘Amiri (d. 1143 AH) in his book al-Jadd al-Hatheeth fi Bayan ma laysa bi Hadeeth, p.126.
Shaykh Ibn Baz (may Allah have mercy on him) said: This is a report for which there is no basis; it is fabricated and falsely attributed to the Prophet (peace and blessings of Allah be upon him). End quote
http://www.b inbaz.org.sa /mat/11590
Al-Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
This hadeeth is a false hadeeth; it is fabricated and falsely attributed to the Messenger of Allah (peace and blessings of Allah be upon him). The turban – like any other article of clothing – is subject to people’s customs. If you are among people who customarily wear the turban, then wear it; if you are among people who do not customarily wear the turban – rather they wear the ghutrah (Arab headdress) or leave their heads uncovered, then do what they do.
And Allah knows best.

Saturday, February 13, 2016

Engagment, - Dought & clear, - * * She likes a religiously committed man, and there is correspondence between them, such as congratulations (for Ramadaan) and religious reminders. What should she do?

mwb
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I am a young woman who graduated from university four years ago. Praise be to Allah, I wear hijab and memorise Qur’an, and I love Islam a great deal. I want to know all the details of my religion. I grew up in a conservative family, and during all stages of my life I did not mix with boys, even at work, and I never put any boy’s number in my mobile phone. I always pray to Allah to bless me with a righteous husband who will help me to learn Islam and Qur’an, and help me to be religiously committed. I have refused all the young man who proposed to me, because they were not as religiously committed as I hoped for.
My problem started when I opened an engineering office, and I began to work in it in order to help my family. I got to know a young man who started coming to my office for some of his work. He is studying for his Masters degree in ‘ilm al-hadeeth (hadeeth sciences), and he is top of the class in his specialised studies. I asked him if I could ask him about some matters having to do with Islam, and he asked me for my phone number so that he could tell me the answers. I gave him my number because I trusted myself and him, because he is a man who has knowledge of sharee‘ah, and it is obvious that I am impressed with his Islamic character, because in our society you rarely see a young man who follows the example of the Prophet (blessings and peace of Allah be upon him) and lets his beard grow. After that he contacted me and gave me the answer, and he said: You can get in touch any time you need something. After that, I sent him a text message to thank him and congratulate him on the occasion of the month of Ramadan, and he replied to my message. After that, he began to send me messages from time to time that contain advice, du‘aa’s or hadeeth of the Messenger (blessings and peace of Allah be upon him), and I began to reply in like manner. But I was always very happy to receive his messages, and they made me feel that he remembers me and was thinking of me, and I prayed to Allah to make him my husband, and I said to myself that maybe he will graduate and propose to me.
I do not know why I am so fond of him. Every time a young man proposes to me, I reject him and compare him to this man, especially with regard to religious commitment. But sometimes I think that exchanging messages with him is haraam, so I would stop doing that, but he was sending me a message every week, and I used to reply and I thought that if it was haraam, and he is one of the people of knowledge, then how can he approve of that? I do not know if he is married or not, but I think that if he was married, he would not send messages to me; I know the society in which I live.
Now I do not know what I should do, or how I can find out whether he is married or not, or if he wants to marry me or not, or if corresponding with him is haraam. Should I wait for him? I do not have anyone trustworthy who could help me. I know that in material terms he is not well off, but I used to wonder if this is the reason, because I have a share of beauty that makes many people propose marriage to me. Please advise me.
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Praise be to Allah.
The Shaytaan uses various means and methods to ensnare people, including the exact phrases that you mentioned every time: “I trust myself”, ” I trust him”, “for the sake of beneficial knowledge”, “congratulations on the occasion of Ramadan and Eid.” After that comes emotional attachment, then words of admiration, then love, and the matter may continue until it develops into things that are worse than that and more haraam.
You made a mistake when you gave your mobile number to a man who is not your mahram, and you made a mistake when you sent him a message thanking him, then a message congratulating him (on the occasion of Ramadan), and you made a mistake when you let him carry on sending messages to you.
We have discussed the ruling on correspondence and conversations between the sexes in several fatwas. Please see the answers to questions no. 78375, 26890and 82702
You have two ways of ending this problem and putting an end to continuing in sin. They are:
Propose marriage to him yourself, but in a manner that will preserve your dignity and modesty.
We have discussed the way of doing that in the answer to question no. 99737
Or you can send him a message saying that you made a mistake when you allowed him to continue corresponding with you, and that you are not happy about it, and that you have decided to put an end to this correspondence.
In that case, he will either tell you frankly that he is interested in marrying you, or he will agree to put an end to the correspondence. Whatever the case, you will have achieved your purpose.
We ask Allah, may He be exalted, to help you to do all that is good.
And Allah knows best.





















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