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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):

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?


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):

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


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):

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).


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):

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)?


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]

The dawa of Jama’at Tableegh!

Question To Shaykh Yahya On Jama’at Tableegh

Question: Some of the tabliqiyeen (jama’at tableegh) us as proof the hadith: Convey from me even if its an ayah, that its not a condition for a person that wants to establish dawah, that he has to be a scholar?

Answer: The dawah of Allah can not be established except by someone that has with him knowledge, or something of knowledge. As for him being a jaahil, how can he establish dawah and he doesn’t know what dawah is in the first place (he has no knowledge)?!? This is wrong, and its in opposition to the the dawah(call) of the messengers.

Allah (the most High) says:

قُلْ هَـٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي

Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me [Yusuf Ayah:108]

This is wrong.Yes, enjoining the good and forbidding the evil to the extent of the of ability of the person from what he knows, even if he is from the general folk,it is compulsory for him to enjoin the good from that which knows, and that he forbids the evil from that which he knows, and that he calls to Allah from that which he knows.

From the statement of Allah (the exalted):

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْر

Let there arise out of you a group of people inviting to all that is good [Aal-Imran Ayah:104]

Every person loves to be from this group.

And from the statement of the prophet (peace and blessings be upon him):

“Whoever among you sees an evil, then let him change it with his hand. If he cannot, then with his tongue, and if he cannot, then with his heart – and that is the weakest of faith.” [Muslim]

As for the issue of him ascribing to himself that he’s a daa’ee (caller) and a mualim (teacher) and (in reality) hes upon jahl (ignorance), the truth is this is incorrect.What the jamaa’at tableegh are doing May Allah guide them, By Allah it is wrong! and they are harming more than they are benefiting.

Answered By: Ash-Shaykh Al-Muhadith Yahya Al-Hajooree(Hafidahullah)
[The Current Teacher And Head Of Markaz Dar-el-Hadith In Dammaj, Sa’ada, Northern Yemen]



Ruling on Jam’eeyaat , Da’wah Organizations and Charity Organizations

The Ruling on Jam’eeyaat ,Da’wah Organizations and Charity Organizations:

A fatwa from the noble Imaam, Shaikh Muqbil ibn Haadi al Waadiee

The Shaykh, may Allah have mercy upon him, said:

Leaving off charity organizations is preferred to its existence because the Prophet (may the Peace and Blessing of Allah be upon him) and his companions were more in need of money compared to us. Rather they were in severe need of money, but in spite of that they did not organize a charity organization. Therefore based upon this, leaving it off is better than its existence. And the best guidance is the guidance of the Messenger of Allah (may the Peace and Blessing of Allah be upon him)

Transcribed from the tape “Al Gaara Sadeeda” Side A of the tape

Ash-Shaykh Saalih al Fawzaan, may Allah preserve him, said:

Splitting and dividing into groups or charity organizations is from that which our religion has prohibited. Our religion has demanded from us that we do not differ nor oppose each other in ideas as because of this differing, the efforts of the dawah go to waste. So it is obligatory upon us to be one group upon the manhaj of Islam and the sunnah of the Messenger (may the Peace and Blessing of Allah be upon him). This is the duty of the Muslims

From:Al Muntaqa from the fatawa of Shaikh Saleh Fawzaan Page 22 Chapter 45

The noble Imaam Shaikh Al-Albaani holds the opinion that is sufficient that the projects of establishing charity organizations is haraam if they deposit their wealth in interest based banks.

Refer: Silsilah Huda wa Noor tape no. 590

Ash-Shaykh Saalih Aali-Shaykh , may Allah preserve him, said:

Verily some groups come together under an organization, they use (some of the) statements of Shaykh Islaam and other than him from the people of knowledge as a proof (for it) , while (in reality) they did not understand ( the speech of those scholars) for verily Shaykhul-Islaam, may Allah have mercy upon him, mentioned organizing but however he did not intend an actual organization, because these organizations are newly invented organizations meaning selecting a leader for a party who is obeyed and those who are under him informs him of that which occurs as (it is performed) for the Ruler (of the Muslims) for his obedience. This is with no doubt not permissible and the speech of Shaykhul-Islaam does not indicate ( the permissibility of this) nor does other than him.

Reference: Sharhu Masaa’il al-Jaahiliyah , tape number five, side B.

Shaikh Rabee’ Ibn Haadi Al Madkhali said when asked about these Da’wah organizations said:

By Allah we say, and every good is in following the Salaf and every evil is in following the Khalaf. For verily the Salaf spread the religion and conquered the Dunya world by co-operating upon righteousness and piety. They used to co-operate by struggling with their wealth and themselves but not in the organizational methods taken from the west.

He, may Allah preserve him, also said:

Then partisanship overcame them and allegiance and disassociation according to their organisation and it is (charity organizations) from the reasons for the splitting of Salafis in many countries.

He, may Allah preserve him, also said:

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 ( of Abil Hasan) 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 we seek refuge with Allah from the fitnah of money…

Question posed to ash-Shaykh Yahyaa al-Hajooree:

In our city there is an Ikhwani who deceives the laypeople and those who are fooled by him in that when they ask about Jam’eeyaat
he says: If Jam’eeyaat were innovations then the microphone and cars are (also) innovations, because they were not present in the time of
the Messenger ?

A: Yes he is one who deceives (covers the truth with falsehood), and otherwise, verily this expression about means consistent with Islamic law (to give da’wah) have foundations, as for Jam’eeyaaat that are present in this time the Prophet never did such a thing (have organizations for da’wah).

Al Kanz Uth Thameen. Vol 5.

Shaikh Yahya Al Hajuuri (may Allah preserve him said) :

My brother in the past were organizations present in the time of the Messenger of Allah and wasn’t it that the rights of people were given to them? As for now these Da’wah Organization come under the newly invented matters let the one who is present give news to the one who is absent. And the one who is angry between us and them is the book of Allah and the Sunnah of the Messenger : “Whomsoever innovates in this matter of our’s then it is unaccepted.”

Ittihaaf Ul Kiraam (30-32)

Some of the Shuyook have mentioned some of the negative points of Charity organizations which are the following:

1: It is not from the ways of the Salaf
2: It is a distraction from seeking knowledge
3: it is a disgrace to oneself by begging
4: Makes one lenient towards having money transactions with interest based banks
5:It is a cause to have Walaa and Baraa for
6: Its contains voting and elections
7: It is a deception to the Da’wah as-Salafiyyah
8:It is a transgression to the wealth (that is to be distributed to) the cause of Allah only
9: It is a cause to resign from speaking the truth and being lenient in opinion
10:It is an imitation of the kufaar
11:It is a means to the division of the Ummah and its splitting
12: Secrecy of the people of innovation

Also Ash-Shaykh al-Uthaymeen, may Allah have mercy upon him, clarified that charity organizations are from the ways of the Jews of this time , as found in his book ” Sharh al-Wasitiyyah” page :191.

Also ash-Shaykh Saalih as-Suhaymee , ash-Shaykh Ahmad an-Najmee , Shaykh A’lee Naasir al-Faqeeh and ash-Shaykh Zayd al-Madkalee praised the book ” Jam’atun laa Jam’aat…” by the author, ash-Shaykh Rabee‘ ,which contains of statements that indicate the impermissibility of Charity Organizations and Da’wah Organizations.

Reference: an-Nasr al-A’zeez by ash-Shaykh Rabee’ , print: al-Furqaan.

Ash-Shaykh Yahya Al Hajooree was asked:

Is it permissible for the one who has knowledge of the errors of charity organizations to give them zakat.

The Shaikh answered: He who donates his wealth to charity organizations falls into sin as he is fully aware of the harm (it causes) in splitting the Muslims. By Allah, it divided the salafis in Kuwait; it seperated them in Sudan and it divided them in Yemen. Abul Hassan Al Misree and Abdur Rahman Abdul Khaaliq did not become corrupt except because of charity organizations. And Abdullah As-Sabt, Muhammad Al Mahdi, Abdul Majeed Ar-Raymi, Muhammad Moosa Al Ba’daani, Aqeel Maqtari and the signatories to bara’a adh-dhimah (freedom from responsibility) did not become corrupt except by following the ways of the Dunya and by the fitnah of Charity organizations and the gathering of wealth.

Refer to the book: “Charity organizations – A movement without blessing”

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