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Explanation of “There is no Itikaaf except in the three Masjid..” : Sheikh Ibn Baz, Sheikh Uthaymeen, Sheikh Muqbil & Sheikh Yahya


Answered by Shuyookh Ibn Baaz, Muqbil Bin Haadee, Uthaymeen  (Rahimahullaahu ta’ala) & Yahya Al-Hajooree (Hafidahullaah).

itikaf-in-three-masjidsShaykh Ibn Baaz (rahimahAllaah):

Question:
How sound is the hadeeth “There is no i’tikaaf except in the three mosques”? If the hadeeth is saheeh, does that in fact mean that i’tikaaf can only be observed in the three mosques?

Answer:

I’tikaaf is valid in mosques other than the three mosques, but it is essential that the mosque in which i’tikaaf is observed is a mosque in which prayers are held in congregation. If no prayers are held in congregation there, then it is not valid to observe i’tikaaf there. But if a person has vowed to observe i’tikaaf in one of the three mosques then he is obliged to do so in fulfillment of his vow.

Majmoo’ Fataawa Ibn Baaz, 15/444.

**  ‘I’tikaaf: retiring to a Masjid for the remembrance of Allaah

Sheikh Muqbil bin Hadee (rahimahullaahu Ta’la):

Question:
What do you say about the hadeeth: ” There is no “I’tikaaf except in three masjids (Haram Mecca, Prophet’s Masjid, Masjid Aqsa)?

Answer:

Some of them (scholars) inform that this narration is from (the speech of) Huthafah. Others say that in the narration Huthafah said to Abdullah bin Mas’ood: “Verily people are praying (making ‘itikaf) between your house and such and such”, and what is apparent is they were in Kufaa. (trans. note: meaning, Huthafah was admonishing Abdullah bin Mas’ood for allowing people to make ‘itikaf in other then the previously mentioned three masjids) Ibn Mas’ood replied: “Maybe they are correct and you have made a mistake.” 

The scholars mention: If this hadeeth (that was mentioned by Huthafah) was reported from the Messenger صلى الله عليه وسلم, Ibn Mas’ood would never have the audacity to reply: “Maybe they are correct and you are wrong” But if the hadeeth (of Huthafah) is in-fact correct, then the meaning of it is; There is no ‘itikaaf better then in these three masjids. Therefore, it would be considered a proof to show the merits and preference of ‘itikaf in these three masjids, just as a proof has come to show the merits and preference of prayer in these masjids. But (if this is not the case) then the verse pertaining to ‘itikaaf is general; {And do not have (sexual) relations with them while you are in ‘itikaaf} surah al Baqarah:187, and there has not come a proof to make it specific for three masjids. (Another thing that places doubt in the authenticity of the hadeeth) is the Idterab (confusion) in it. One narration is reported by way of Huthafah ascribing it to the Messenger – صلى الله عليه وسلم, but yet another time it is mentioned to be from the speech of Huthafah himself. Another thing is the action of the Muslims (salaf). I do know that some brothers (scholars) have written books in this matter (supporting that ‘i’tikaaf is only in the three masjids), but we do not make specific and narrow what Allah has made wide and vast.
Shaykh Ibn ‘Uthaymeen (rahimahullaah):

Question:
What is the ruling on i’tikaaf in the three mosques: al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem).

Answer:

I’tikaaf in mosques other than the three mosques – al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem) – is prescribed at the appropriate time, and is not limited to the three mosques. It may be observed in those mosques or in others. This is the view of the imams of the Muslims and the imams of the madhhabs that are followed, such as Imam Ahmad, Maalik, al-Shaafa’i, Abu Haneefah and others – may Allaah have mercy on them – because of the words of Allaah:

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious).
[al-Baqarah 2:187]
And because the word masaajid (mosques) is general in meaning and includes all mosques throughout the world. This sentence appears at the end of the verses on fasting, the ruling of which applies to the whole ummah in all regions. So it is addressed to all those to whom the ruling on fasting is addressed. Hence these rulings end with the words:
“These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious).”
[al-Baqarah 2:187]

It is extremely unlikely that Allaah would address the ummah with words that only include a very few of them.

With regard to the hadeeth of Hudhayfah ibn al-Yamaan (may Allaah be pleased with him): “There is no i’tikaaf except in the three mosques,” even if we assume that this hadeeth is free from faults, it is referring to the most perfect of i’tikaaf, i.e., that which is observed in the three mosques, because of their honoured status and superiority over others. This usage occurs frequently, where the negative is a statement that something is incomplete, not a denial of its validity. For example the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer in the presence of food,” etc. Undoubtedly the basic principle with regard to negative statements is to negate or deny, but if there is evidence to the contrary then that evidence should be followed, as in the hadeeth of Hudhayfah. This is if we assume that it is free of faults. And Allaah knows best.

Fataawa al-Siyaam (p. 493).

Shaykh Abu Abdur-Rahmaan Yahya Bin ‘Alee Al-Hajooree (hafidahullaah):

Question:
Is ‘itikaaf specific for the three Masjid’s, or is it general for all of the Masjids? And how is the condition of the hadeeth of Hudhaifah that has witin it specification (of these three Masjids)?

Answer:

As for it being affirmed, then yes, the Hadeeth of Hudhaifah is affirmed, however they (the people of knowledge) understood it to mean ‘more complete: “there is no ‘Itikaaf except within the three Masjids”, they said (the people of knowledge): there is no ‘Itikaaf more perfect and complete, for the majority of the people of knowledge are on the opinion that ‘Itikaaf if for all of the Masjids. Al-Imaam Al-Bukhaari said – may Allah have mercy upon him: Chapter: ‘Itikaaf is in all of the Masjids, and the statement of Allah glorified and exalted be He:

وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ
(while you are in I’tikâf in the mosques)
[Al-Baqarah: 187]

Dua of Shaykh Muqbil’s (rahimahullah) Mother


dammaj-sheikh-muqbilIn her biographical account of her father, Umm ‘Abdillaah Al-Waadi’iyyah said:

“His father died while he was young and he didn’t know him. So he grew up as an orphan and under the care of his mother for a period of time. She would ask him to work to make money and order him to look at the state of his community so that he could be like them. But he would turn away from this and say: ‘I will go out to study.’ So she would say: ‘May Allaah guide you.’ (hadaakAllaah)She would supplicate for him to be guided, as several women who were around at that time informed me.

Perhaps her supplication coincided with the time when supplications are accepted since he became one of the guided, guiding others.”  

 

{Nubdhah Mukhtasarah: pg. 18}

Asking the people money for the purpose of Da’wah : Shaikh Rabee ibn Haadee Al Madhkhali


It was asked to  Shaikh Rabee ibn Haadee Al Madhkhali : Our Shaikh Muqbil founded the da’wah salafiyyah here in Yemen based upon self sufficiency and he authored a book titled “The blameworthiness of asking”.
Our question is: Some of the callers sometimes ask the people money for the purpose of Da’wah. So what is the criteria in asking from people for the purpose of da’wah?

The Shaikh answered:

fitna-in-arabicIn any case, May Allah have Mercy upon Shaikh Muqbil and I ask Allah to succeed him with good in Yemen and other than Yemen. For verily this person, may Allah have Mercy on him, reminds us of the asceticism of the salaf, their abstinence, their honour and rank, their refusal (to accept monies from the people) and their courage in speaking a statement of truth. And the Da’wah salafiyyah was elevated and spread in Yemen and (people) were cured by it and (he) left for them great goodness. We ask Allah to bless his students and to bring forth from them many like him (Shaikh Muqbil);  for verily, by Allah, he was an model in piety and abstinence and refusal of worldly matters. And he was given insight (by Allah) when he used to refuse money and warned against asking people. And I am reminded that he used to launch a fierce attack on anyone who collected money in his (Shaikh Muqbil’s) name. So he used to not compromise in this matter, May Allah bless him.  And is NOT a necessity to approach people asking them in the name of da’wah; the salaf never did that. And Ahmad ibn Hanbal rahimahullah, did he stretch out his hand asking the people for the purpose of da’wah? He used to refuse money – and he is cited as a model of abstinence in his refusal and dignity when he traveled to Abdur Razzaaq from Iraq to San’aa. On the way, he and his companion, Yahya ibn Ma’een, performed Hajj and found Abdur Razzaaq in Makkah. So ibn Ma’een said to Ahmad: “Here is Abdur Razzaaq. Allah has brought him to us so we do not need to travel.” Ahmad replied: “I have made the intention to travel to San’aa so I will not return.” Then he traveled to Sanaa and on the way he ran out of money. When his companions found out, they offered him monetary assistance. But Imam Ahmad refused and instead opted to work as a porter for the bedouin camel owners, carrying loads on his back – and he was an Imam rahimahullah. He saw that porterage, work and eating from the sweat of ones own hands was better by thousands of times than taking money from the people; because the upper hand is the one that gives and the lower hand is the one that receives. And Ahmad did not want his hand to be the lower one, may Allah be pleased with him. So I advise the scholars and the students of knowledge to return towards the biographies of the nobility of the salaf, and let them be aware that eagerness to seek money is from the most dangerous of dangers upon the Da’wah Salafiyyah. And the proof of that is that the current fitnah was sparked because of money when, may Allah bless you, some people started stretching their hands out to this Jam’iyyah and that Jam’iyyah (charity organization). So week refuge with Allah from the fitnah of money. Verily it is fitnah, by Allah. And by Allah, it is but a very small number of students who come out of the masjid and are self sufficient, noble and honoured. And (these) are better than millions and millions of those ‘students of money’ and those destroyed by the dunya (worldly matters). So we advise the salafi youth and the scholars from amongst them to return towards the biographies of the salaf. As they (the salaf) raised the banner of the sunnah, so to they also raised the banner of honour, nobility, asceticism, abstinence and the dislike of chasing after the dunya. By Allah, nothing has harmed the Da’wah Salafiyyah in Yemen more than the exposure of money and the panting after it and it has given rise to this fitnah now.

And money is a strong arrow in igniting the fire of trials. Unless there is repentance to Allah and returning to Allah and brotherhood for the sake of Allah. We advise them with calling one another to the truth and calling one another to patience in every difficulty of life. {And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones} (Al Baqarah:155). And by Allah, verily the salaf did not bring this da’wah to us by way of tender, soft money and vessels. But they brought it to us by their asceticism, abstinence and turning away (from wealth), may Allah be pleased with them. So we advise the salafees in every place and in Yemen especially – that Yemen which Allah has raised in it the banner of the Sunnah: That they guard this da’wah; and if money was to come to them, then it will spoil that which is between them so it is upon them to kick it away with their legs. And they should traverse upon their path honoured and enobled spreading the noble, clean da’wah of Allah.

– From the tape “Questions from the youth of Aden regarding the Fitnah of Abil Hassan”

Taken from: http://aloloom.net/vb/showthread.php?t=2520

Translated by Abdullah al-Hindi

Reality of Ihyaa Turaath


29ld24z.jpgImaam Muqbil Bin Haadee (rahimahullaah) On Ihyaa Turaath:

‘As for Shaikh Al Albaanee, he freed himself from them long ago and Shaikh Bin Baaz disapproved of them in some affairs.  The hizbiyyoon are deceivers; they approach the virtuous mashaa-yikh of ahlus sunnah , from those who trust them and say: ‘O Shaikh! Indeed a lot of good has been actualized through us, indeed we went to Africa’; when in reality they went to split the unity of the Muslims…..’we went to Pakistan and to such and such, so the Shaikh believes (that).  And indeed he (Shaikh Bin Baaz) has refuted Abdur -Rahmaan Bin Abdul Khaaliq and I am sure that if their [ihyaa turaath’s] affair becomes clear to him, he will free himself from them’ . [Siyaanatus Salafi: page:619-620]

Imaam Albaani (rahimahullaah) said about Ihyaa Turaath: They do not give importance to what is called Tasfiyah Wat-Tarbiyyah [Purification and Cultivation]; their concern is politics, position, elections, parliament and what is similar to that.’ [Siyaanatus Salafi:
page:613]

Shaikh Rabee (hafidha-hullaah) said about Ihyaa Turaath: ‘And due to this, hatred has occurred from them towards the carriers of the Sunnah and the salafi methodology. And they set up those who present their mistakes (i.e. those mistakes of the people of sunnah) which have neither been criticized by a Sunni nor by a person of innovation from amongst those who ascribe themselves to Islaam.  They present these mistakes as mighty affairs of blunder and destruction, rather they make the virtues and merits of ahlus sunnah to be repugnant and disdainful in addition to much fabrication and accusation…… [Bayaan Fasaadul Miyaar–Hiwaar Ma-a Hizbi Mutasattir: page: 5-6]

 

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