Status of the hadeeth about what is called the “du’aa’ of Jibreel”

What is the status of this du’aa’? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Jibreel came down to me when I was praying behind the Maqaam and when I had finished praying I called upon my Lord, and said: ‘My Beloved, teach me something for my ummah so that when I depart this world and leave them, they may call upon Allaah and He will forgive them.” Jibreel said: “Whoever among your ummah bears witness that there is no god but Allaah and that you are Muhammad the Messenger of Allaah, and fasts the three days of al-beed, the thirteenth, fourteenth and fifteenth of each month, then calls upon Allaah with this du’aa’, which is written around the Throne. By the power of this du’aa’, O Muhammad, I descend and ascend. By this du’aa’ the Angel of Death takes the souls of the believers. This du’aa’ is written on the covers and pillars of the Ka’bah. Whoever among your ummah recites this du’aa’ will be safe from the torment of the grave and he will be one of those who are safe on the day of the great terror and from the death of the evildoers and Allaah will grant him independence of means, and he will granted provision from a source he never could imagine, and you will be his intercessor on the Day of Resurrection, O Muhammad…: ‘In the name of Allaah, the Most Gracious the Most Merciful. May Allaah send blessings upon Muhammad and his pure family. Glory be to You, You are Allaah, there is no god but You, You are the Guardian, the Protector; Glory be to You, You are Allaah, there is no god but You, You are the Fashioner, the Most Merciful; Glory be to You, You are Allaah, there is no god but You, You are All-Hearing, All-Knowing; Glory be to You, You are Allaah, there is no god but You, You are the Ever-Living, Sustainer; Glory be to You, You are Allaah, there is no god but You, You are All-Seeing, the Truthful; Glory be to You, You are Allaah, there is no god but You, You are the Expander, the Subtle; Glory be to You, You are Allaah, there is no god but You, You are the Most High, the Most Great; Glory be to You…” etc.
Is this correct.

Praise be to Allaah.

This hadeeth which is called “the du’aa’ of Jibreel” has no basis in the saheeh Sunnah, and not even among the da’eef (weak) reports. It is a hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him). Whoever is familiar with the wording of ahaadeeth and du’aa’s will have no doubt that it is a fabrication of the heretics. Describing the virtues of this du’aa’ it was said: “Whoever writes it on his shroud with the dust of al-Husayn (peace be upon him) will be protected from the torment of the grave”! 

Some of the phrases used are indicative of the folly of the author, as he thinks that this du’aa’ can trick the guardians of the faith. Listen to what he says: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, and I memorized it and taught it to the believers of our party and our supporters”! 

As for the exaggerations about the rewards to be earned, and the mistakes in grammar and spelling, there are many such. At the beginning it says: “O Allaah, send blessings upon Muhammad and the family of Muhammad, there is no god but Allaah, the number of those who proclaim His Oneness, Allaah is Most great, the number of those who proclaim His greatness, praise be to Allaah, the number of those who praise Him, glory be to Allaah the number of those who glorify Him, I ask Allaah for forgiveness, I ask Allaah for forgiveness, the number of those who ask for forgiveness.” 

Whatever the case, in the saheeh Sunnah there is enough to suffice and we have no need of these misguided myths. Our advice to our brother is to read Husn al-Muslim (available in English under the title “The Fortress of the Muslim”) or Saheeh al-Kalim al-Tayyib, and the du’aa’s narrated by the trustworthy imams such as al-Bukhaari and Muslim in the chapters on du’aa’ in their books.  

And Allaah knows best.

Isnaad of the hadeeth about the Angel of Death asking the Prophet (peace and blessings of Allaah be upon him) for permission to take his soul

How sound is this hadeeth? “The angel Jibreel entered upon the Prophet (peace and blessings of Allaah be upon him) and said: ‘The Angel of Death is at the door, and he is asking permission to enter upon you. He has never asked permission from anyone before you.’ He said, ‘Let him in, O Jibreel.’ The Angel of Death entered and said: ‘Peace be upon you, O Messenger of Allaah. Allaah has sent me to give you the choice between staying in this world and meeting Allaah.’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Rather the Higher Companion, rather the Higher Companion.’ So the Angel of Death stood at the head of the Prophet (peace and blessings of Allaah be upon him) as he will stand at the head of each of us, and said: ‘O good soul, the soul of Muhammad ibn ‘Abd-Allaah, come out to the good pleasure of Allaah and a Lord Who is pleased and is not angry.’”.

Praise be to Allaah.

There are many ahaadeeth about the death of the Prophet (peace and blessings of Allaah be upon him). Many such reports have been narrated, but the saheeh ones are mixed with the false ones, and many people are careless about quoting reports which have no basis or which have been narrated via unsound isnaads. The one who is seeking sound reports on this subject should refer to the saheeh ahaadeeth, which are sufficient and in which he will information about the incidents surrounding the death of the Prophet (peace and blessings of Allaah be upon him), and in which there are important lessons to be learned. 

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said in al-Bidaayah wa’l-Nihaayah (5/256): 

Al-Waaqidi and others narrated many reports concerning the death (of the Prophet (peace and blessings of Allaah be upon him)) in which there are many strange things. We have refrained from mentioning many of them because of their weak isnaads and dubious content, especially those narrated by many storytellers, later writers and others. Many of them are undoubtedly fabricated. In the saheeh and hasan ahaadeeth which are narrated in the well known books there is sufficient information and we have no need of lies and reports whose isnaads are unknown. And Allaah knows best. End quote. 

After researching the reports about the death of the Prophet (peace and blessings of Allaah be upon him), we could not find the hadeeth mentioned by the questioner in this version, but there are ahaadeeth about the Angel of Death asking the Prophet (peace and blessings of Allaah be upon him) for permission, in wording similar to that mentioned by the questioner. But these are weak (da’eef) ahaadeeth which the scholars judged to be false and fabricated. For example: 

There is a hadeeth narrated by ‘Ali ibn al-Husayn from his father, telling a long story in which the Angel of Death asks for permission to enter upon the Prophet (peace and blessings of Allaah be upon him) and speaks with him. 

This story was narrated by al-Tabaraani in al-Mu’jam al-Kabeer (3/129) and in Kitaab al-Du’aa’ (1/367). 

Al-Haythami said in Majma’ al-Zawaa’id (9/35): Its isnaad includes ‘Abd-Allaah ibn Maymoon al-Qaddaah, whose reports are worthless. 

He was also judged as such by al-Haafiz al-‘Iraaqi in Takhreej al-Ihya’ (4/560); al-Haafiz ibn Hajar in Ajwabah Ba’d Talaameedhatihi (1/87) and Ibn Katheer in al-Bidaayah wa’l-Nihaayah (5/290). Al-Albaani said in al-Silsilah al-Da’eefah (5384): it is mawdoo’ (fabricated). 

There is another hadeeth which was narrated by Ibn ‘Abbaas (may Allaah be pleased with him), in which it mentions the Angel of death seeking permission to enter upon the Prophet (peace and blessings of Allaah be upon him) during his final illness. This was narrated by al-Tabaraani in al-Mu’jam al-Kabeer (12/141). 

Al-Haythami said in Majma’ al_Zawaa’id (9/36): its isnaad includes al-Mukhtaar ibn Naafi’, who is da’eef (weak). 

Al-‘Iraaqi said in Takhreej al-Ihya’ (4/560): It isnaad includes al-Mukhtaari ibn Naafi’, whose hadeeth is rejected. 

With regard to the Prophet (peace and blessings of Allaah be upon him) being given the choice between death and staying in this world, and his saying, “Rather the Higher Companion,” this is proven in al-Saheehayn in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), which is quoted in the answer to question no. 45841, q.v. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the story of the death of the Prophet (peace and blessings of Allaah be upon him): it is mentioned in some books of history that the Angel of Death came to the Prophet (peace and blessings of Allaah be upon him) in the form of a Bedouin and asked for permission to enter upon him. How true is this? 

He (may Allaah have mercy on him) replied: 

This is not correct. The Angel of Death did not come to him or ask permission to enter upon him, rather the Prophet (peace and blessings of Allaah be upon him) delivered a speech at the end of his life in which he said: “Allaah has given a slave the choice between immortality in this world for as long as Allaah wills, or meeting his Lord, and he has chosen to meet his Lord.” This is what he said at the end of his life. Abu Bakr wept, and the people were surprised that Abu Bakr wept at these words. The Prophet (peace and blessings of Allaah be upon him) was the one who was given the choice, and Abu Bakr knew the Messenger of Allaah (peace and blessings of Allaah be upon him) better than any of the people. This is what has been narrated. As for the idea that the Angel of Death came to him and asked him for permission, this is not correct. End quote from Liqa’ al-Baab il-Maftooh (2/340) 

Anyone who wants to read more saheeh ahaadeeth about the story of the death of the Prophet (peace and blessings of Allaah be upon him) may refer to the book al-Bidaayah wa’l-Nihaayah by Ibn Katheer (5/248), the chapter of the last days and death of the Prophet (peace and blessings of Allaah be upon him); and Saheeh al-Seerah al-Nabawiyyah by Ibraheem al-‘Ali, chapter 6: The illness and death of the Messenger (peace and blessings of Allaah be upon him). 

And Allaah knows best.

Reciting Soorat Yaa-seen for the dying person

I read in the answer to question no. 21870 that is it prescribed for those who are present with a dying Muslim to recite Soorat Yaa-Seen for him, because it makes it easier for the soul to depart. Is there any evidence for that?.

Praise be to Allaah.

The majority of scholars (including the Hanafis, Shaafa’is and Hanbalis) are of the view that it is mustahabb to recite Soorat Yaa-Seen in the presence of one who is dying, and they quoted a number of things as evidence for that, but the evidence is not free of some weakness. 

Ahmad (19789) and Abu Dawood (3121) narrated that Ma’qil ibn Yasaar (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Recite Yaa Seen for your dying ones.” 

This hadeeth is da’eef (weak) and was classed as such by al-Nawawi in al-Adhkaar. Ibn Hijr said in al-Talkhees (2/104): Ibn al-Qattaan described it as da’eef because there is some problem with it and it is mawqoof, and because the status of the narrator Abu ‘Uthmaan and his father is unknown. Ibn al-‘Arabi narrated from al-Daaraqutni that it is a hadeeth whose isnaad is weak and whose text is unknown elsewhere, and there is no saheeh hadeeth on this topic. End quote. 

It was also classed as da’eef by al-Albaani in Irwa’ al-Ghaleel (688). 

Ahmad (4/105 and 16521) narrated that Safwaan said: The shaykhs told me that they were present with Ghudayf ibn al-Haarith al-Thumaali (a Sahaabi) when his death throes grew intense. He said: Is there anyone among you who can recite Yaa Seen? Saalih ibn Shurayh al-Sakooni recited it and when he reached the fortieth verse, he passed away. The shaykhs used to say: If it is recited in the presence of the dying person, he finds relief thereby. Safwaan said: ‘Eesa ibn al-Mu’tamari narrated it in the presence of Ma’bad. 

Al-Haafiz said in al-Isaabah (5/324): its isnaad is hasan. 

See also: al-Majmoo’ (5/105); Sharh Muntaha al-Iraadaat (1/341); Haashiyat Ibn ‘Aabideen (2/191). 

This view was favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), who said in al-Ikhtiyaaraat (p. 91): 

Reciting Qur’aan over the deceased after he has died is a bid’ah (innovation), unlike reciting for the one who is dying, when it is mustahabb to recite Yaa Seen. End quote. 

They said: the reason why it is mustahabb to recite it is that this soorah includes mention of Tawheed and the Resurrection, and the glad tidings of Paradise for the one who dies believing in Tawheed, as Allaah says (interpretation of the meaning): “Would that my people knew That my Lord (Allaah) has forgiven me” [Yaa Seen 36:26-27].  So the soul is comforted by that and it is easier for it to come out. 

See: Mataalib Ooli al-Nuha (1/837). 

Imam Maalik (may Allaah have mercy on him) was of the view that it is makrooh to recite Soorah Yaa Seen or any other soorah in the presence of the dying person, because of the weakness of the hadeeth which speaks of that, and because it was not what people did.
See: al-Fawaakih al-Dawaani (1/284); Sharh Muhtadar Khaleel, 2/137. 

Shaykh al-Albaani said in Ahkaam al-Janaa’iz: 

With regard to reciting Soorat Yaa Seen in the presence of the dying person, and turning him to face the qiblah, there is no saheeh report concerning that. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: Is it permissible to recite Soorat Yaa Seen when a person is dying? 

He replied: 

Reciting Soorat Yaa Seen when a person is dying is mentioned in the hadeeth of Ma’qil ibn Yasaar, according to which the Prophet (peace and blessings of Allaah be upon him) said: “Recite Yaa Seen for your dying ones.” It was classed as saheeh by several scholars who thought that its isnaad was jayyid and that it was narrated by Abu ‘Uthmaan al-Nahdi from Ma’qil ibn Yasaar. Others classed it as da’eef and said: the one who narrated it is not Abu ‘Uthmaan al-Nahdi, rather it is another person who is unknown. What is well known about the hadeeth is that it is da’eef because nothing is known about Abu ‘Uthmaan. So it is not mustahabb to recite it for the one who is dying. The one who said that that is mustahabb thought that the hadeeth was saheeh, so he described it as mustahabb. But reciting Qur’aan in the presence of one who is sick is a good thing, and Allaah may benefit him through that. But with regard to singling out Soorat Yaa Seen, the basic principle is that the hadeeth is da’eef (weak) so there are no grounds for singling out this soorah. End quote. 

Fataawa Ibn Baaz, 13/93 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is reciting Soorat Yaa Seen for one who is dying proven in the Sunnah or not?

 He replied: 

Reciting Soorat Yaa Seen for one who is dying is Sunnah according to many scholars, because the Prophet (peace and blessings of Allaah be upon him) said: “Recite Yaa Seen for your dying ones.” But some of the scholars spoke about this hadeeth and said that it is da’eef. According to those who classed it as saheeh, reciting this soorah is Sunnah, and according to those who classed it is da’eef it is not Sunnah. And Allaah knows best. End quote. 

Fataawa Ibn ‘Uthyameen (17/72). 

He also said: 

“Recite Yaa Seen for your dying ones” – this hadeeth is da’eef (weak) and there is some weakness in it. If the hadeeth is saheeh, the time for reciting it is at the time of death, when the death-throes begin; that is when Soorat Yaa Seen may be recited for him. The scholars said: There is some benefit in it, which is that it makes it easier for the soul to come out, because in it Allaah says (interpretation of the meaning): 

“It was said (to him when the disbelievers killed him): ‘Enter Paradise.’ He said: ‘Would that my people knew

27. ‘That my Lord (Allaah) has forgiven me, and made me of the honoured ones!’”

[Yaa Seen 36:26-27] 

So this may be recited in the presence of the one who is dying if the hadeeth is saheeh, but there is no basis for reciting it over the grave. End quote. 

Fataawa Ibn ‘Uthaymeen (17/74).

The hadeeth “Every merchant will enter Hell except those who are pious.”

Is this hadeeth saheeh: “Every merchant will enter Hell except those who are pious”?.

Praise be to Allaah.

We could not find this hadeeth in this wording in any of the books of Sunnah, but there are similar reports in the saheeh Sunnah, including the following: 

It was narrated from Rifaa’ah ibn Raafi’ (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The merchants will be raised on the Day of Resurrection as evildoers, apart from those who fear Allaah and are honest.” 

Narrated by al-Tirmidhi (1210), al-Daarimi (2/247), Ibn Maajah (2146) and Ibn Hibbaan (11/276). 

Al-Tirmidhi said: It is hasan saheeh. Al-Haakim said: Its isnaad is saheeh, and al-Dhahabi agreed with him.  

It was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (994).  

Al-Mubaarakfoori said in Tuhfat al-Ahwadhi (4/336): 

“apart from those who fear Allaah” by not committing any major or minor sin, such as deceiving and cheating, i.e., they treat the people well in their business dealings or they obey and worship Allaah. “And are honest” means they are truthful in their oaths and in everything they say. 

Al-Qaadi said: Because it was the habit of merchants to be deceitful in their dealings and ruthless in selling their products in whatever ways they could, such as swearing false oaths and the like, they were judged to be evildoers, but an exception is made for those of them who avoid haraam practices, are honest in their oaths and truthful in their speech. 

This was also the view of commentators, who interpreted evildoing (fujoor) as referring to idle talk and false oaths, as it says in al-Marqaah. End quote. 

There is also an indication in the saheeh Sunnah of the reason why merchants were described as evildoers, which is because of their wrong deeds such as false oaths and broken promises.

It was narrated from ‘Abd al-Rahmaan ibn Shibl (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:  

“Merchants are the evildoers.” It was said: O Messenger of Allaah, has Allaah not permitted buying and selling? He said: “Yes, but they speak and tell lies, and they swear oaths and sin (as a result).” 

Narrated by Ahmad (3/428); al-Haakim (2/8) – he said its isnaad is saheeh; it was classed as saheeh by the commentators on al-Musnad and by al-Albaani in al-Silsilah al-Saheehah (366). 

But trade is one of the best ways of earning a living for those who are honest and sincere, for the honest, trustworthy merchant will have a great reward. 

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: 

“The honest, trustworthy merchant will be with the Prophets, siddeeqs and martyrs.” 

Narrated by al-Tirmidhi (1209) who said: This is a hasan hadeeth but we know it only through this isnaad. Ibn Taymiyah said its isnaad is jayyid, as noted in al-Mustadrak ‘ala Majmoo’ al-Fataawa (1/163). 

Abu Haamid al-Ghazaali (may Allaah have mercy on him) said in Ihya’ ‘Uloom al-Deen (2/79): 

These reports may be reconciled in several ways. We say: 

We do not say that trade is better in all cases, rather trade may be used to seek sufficient provision or more than what is sufficient. 

If it is used to seek more than what is sufficient and to increase and accumulate wealth that is not spent on good works and charity, then it is blameworthy, because it is focusing on love of this world which is the root of all evil. If the person also mistreats others and deceives them, then it is wrongdoing and evil. 

But if it is used to seek sufficient provision for oneself and one’s children, then engaging in trade as a means of keeping oneself from asking others for help is better. End quote. 

See also question no. 21575.

About the hadeeth, “There is no i‘tikaaf except in the three mosques”

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?.

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. 49006 and 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 in Mu‘jam Shuyookhihi, 2/112; Mahmoud ibn Adam al-Marwazi, recorded by al-Bayhaqi in al-Sunan, 4/316; Hishaam ibn ‘Ammaar, recorded by al-Tahhaawi in Bayaan Mushkil al-Athaar, 7/40; Sa‘eed ibn Mansoor, as recorded in al-Tahqeeq fi Ahaadeeth al-Khilaaf by 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 in al-Musannaf, 4/348; Sa‘eed ibn ‘Abd al-Rahmaan and Muhammad ibn Abi ‘Umar, reported by al-Faakihi in Akhbaar 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 in al-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 in al-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 of Saheehs or Sunans, 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 in al-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. End quote. 

And Allah knows best.

Islam's features

Introduction   

The world is not only densely populated but it is also saturated with different religions in various concepts. Everyone claims that he has a message to rescue the world and that he is the only one who is on the right path - each one asserting as if everybody owns the franchise to the truth!

Faced with such a fact, it is imperative upon us, as Muslims, to know the features of our religion. This is for us to determine our position, as well as, to properly conduct and guard ourselves against the other ones that may either be of divine roots such as Christianity and Judaism or of human origin like Buddhism and Hinduism. Otherwise, we will succumb to a plethora of religions.

Islam has specific features, which distinguishes it among the rest. By understanding these features, we will hopefully realize its merits and Allaah’s (God’s) kindness as He guides and immerses us towards Islam. Here are some of these features:

1.     Islam is a divine religion

Allaah Says (what means): " And indeed, (O Muhammad), you receive the Quran from one Wise and Knowing." [Quran: 27:6] "Alif - Lam - Meem. (This is) the revelation of the Book about which there is no doubt from the Lord of the worlds." [Quran: 32:1-2].

So Islam, by this feature, is essentially distinguished from the other laws and ideologies whose source is the human mind as opposed to Islam’s which is divine ("Godly"). This great difference should not be ignored nor taken for granted.

While Islam is considered a divine revelation, it should be:

A. Perfect and devoid of insufficiency, ignorance and caprice because it comes from Allaah the Almighty, Whose perfection is complete and Who is infallible. Therefore, if the effect of Allaah’s perfection is shown in His revealed commands, they should also be perfect.

B. Suitable, convenient and sufficient. This revelation is from the Creator Who knows what may benefit or harm His creatures. Allaah Says (what means): "Does He Who created not know, while He is the Subtle, the Acquainted?" [Quran: 67:14].

C. Highly respected and dignified by believers regardless of one’s social status and earthly power because such positions and influence cannot take them away from the submission to Almighty Allaah.

This holds true to a president or a ruler who is not obliged to follow any philosopher’s or intellectual’s opinion but still has to submit to Almighty Allaah, regardless of his position, as all other creatures submit to Him.

For instance, Muslims who used to drink wine before Islam gave up their habit when Islam had forbidden it. In contrast, the United States in CE 1930 spent a lot of money advertising the dangers of wine and even applied hard punishment along the line in order to put a stop to it but still all their efforts failed.

2.     Islam is comprehensive

Islam unlike human principles and ordered set of ideas is a comprehensive system for all life affairs and human behaviour, as each aspect caters to its own field. So there are no spaces in human life which are apart from his religion and belief.

Muslims cannot do anything without a jurisprudent ruling either by obligation, prohibition, legalisation, recommendation or abhorrence. Therefore, everything in a Muslim’s life submits to and are gauged against these five jurisprudentially rulings, such that whatever comes to one ‘s mind always has a jurisprudential verdict in Islam.

The comprehensiveness of this religious jurisprudential ruling is clear because:

A. Islam includes the Jurisprudence of belief, such as faith in Allaah and faith in the Last Day and Judgement.

B. It includes the Jurisprudence of morality, such as honesty and forbidden lie.

C. It includes the jurisprudential ruling of man’s relationship with his Lord, such as prayer and fasting.

D. It includes the regulations of man’s relationship with each other, such as the jurisprudential ruling of the family including the manner of dealing with them.

The effect of this comprehensiveness is reflected in a Muslim’s life because he is always in touch with Allaah in all his undertakings. He is connected with Allaah in his worship, his relationship with others and his children, his eating, his companionship with his wife, his livelihood and many others of such respect, affirming that this religion concludes and evaluates all these things.

3.     It is general

Another one of Islam’s excellent aspects is its generality or applicability to all human beings. It was not sent solely to a specific group or special race. Almighty Allaah Says (what means): "And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner…" [Quran: 34:28]. "Say, (O Muhammad), 'O mankind! Indeed I am the Messenger of Allaah to you all…'" [Quran: 7:158]

Its suitability at any given time and place is permanent and unchangeable. Unlike the previous divine laws that catered only to a specific period and to a specific group or race.

One might ask: "Why is it that divine laws were not continued in its revelation till the Day of Judgment?"

The answer is that the revelation of these divine laws is not a kind of futility but rather wisdom in order to complete a previous divine law or to meet a specific need for a given specific group. However, Almighty Allaah has sent completely and perfectly the Islamic message when the sequence and series of divine messages already nurtured the human beings. Such an Islamic message filled the gaps and completed the previous revelations as well as confirmed the virtues inherent of the previous divine messages. Almighty Allaah has provided Islamic messages with continuous characteristics and fulfillment of human needs till the Day of Judgment, demonstrating in effect one of Almighty Allaah’s wisdoms.

The Almighty Allaah Says (what means): "This day I have perfected for you your religion, and completed My favour upon you, and have approved for you Islam as religion." [Quran: 5:3]

4.     Islam sets up rewards as well as punishment for our deeds.

The jurisprudential rulings of Islam are not just abstract pieces of advice or instructions that have no bearing for reward or punishment. On the contrary, it offers good reward for the obedient ones and punishment for the transgressors and violators of its law. Moreover, there are inherent degrees of reward and punishment in it. It is common knowledge that the punishment and rewards are meted out in the Last Day of Judgement but in some cases, the earthly penalty shares in the Day of Judgement’s penalty by applying punishment to the people who violate the jurisprudential rulings of Islam in such cases as murder, theft and adultery.

This special feature of punishment and reward for deeds obliges Muslims to submit willfully, whether in secret or open, to the jurisprudential rulings of Islam. Muslims obey this for fear of Almighty Allaah’s punishment because even if one could escape from his sins in this life, the reality that everyone will be brought before Allaah on the Day of Judgement for a fair and decent trial will always hold true in the end.

Therefore, Muslims avoid the forbidden deeds not only because of respect to and shame from Allaah, but also out of fear for Allaah’s punishment on the Day of Judgement. Allaah Says (what means): " The Day every soul will find what it has done of good present (before it) and what it has done of evil, it will wish between itself and that (evil) was a great distance…" [Quran: 3:30].

So Muslims may escape from people that they have wronged while in this life, but they will always be held accountable for it causing them to fear Allaah’s punishment on the Day of Judgement.

Reflective of this is the story of Maa'iz who committed adultery and then went to the Prophet proclaiming he had committed adultery finally asking for purification.

5.     It is ideal and practical

Islam hones and gears people for perfection, granting their needs, not ignoring them. This Islamic feature promotes mankind with due consciousness of his nature, reality, interest and desire.

In general, there is moderation more than exaggeration or excessiveness, but it still gives and satisfies each one with his needs.

This is best exemplified when Islam orders Muslims to pay charity or Zakaat ("poor due") and at the same time it cautions man against his human instinct of cherishing money to the point of getting enslaved to it.

Almighty Allaah Says (what means): "And (they are) those who, when they spend, do so not excessively or sparingly but are ever, between that, (justly) moderate." [Quran: 25:67]. "And let not your hand be tied (like a miser) to your neck nor stretch it forth to its utmost reach (like a spendthrift)". [Quran: 17:29] For instance, it is forbidden to follow one’s desire by eating prohibited things or having illegal sexual intercourse. On the other hand, it is also forbidden to torture oneself by barring this natural need by fulfilling them in an allowed manner. So moderation must be there all the time.

Three people came to the Prophet and they asked about his daily program and worship. Upon hearing it, they thought his worship was not enough for them. One of them said, "I will never sleep at night (i.e. spend it solely in worshipping Allaah). The other one said: "I will never get married" (so that he can spend his life solely worshipping Allaah). The third one said: "I will never eat meat". (to deprive himself of the pleasure to be derived from it, perhaps that it would please Allaah).

When Prophet Muhammad heard them, he denied their deeds and said: "But I fast, break my fast, sleep and wake up (part of night for worshipping) and marry women - the one who refuses my Sunnah (recommended deeds) is not one of my followers."

Also, the jurisprudential ruling of Islam is practical. It has nothing impossible or hard to do because it is not abstract ideals but rather one that takes care of man’s desires needs and the reality of his life. In this respect, Islam nurtures moulds, guides and polishes man without necessarily forgetting and renouncing his earthly whims and caprices.

Almighty Allaah Says (what means): "And eat of what Allaah has provided for you [which is] lawful and good. And fear Allaah, in whom you are believers." [Quran: 5:88]. Also: "…Eat and drink but be not excessive…" [Quran: 7:31]. And: "O you who have believed, do not prohibit the good things which Allaah has made lawful to you and do not transgress…" [Quran: 5:87].

We all know that Islam is the truth, but until and unless we realize all its merits, coupled of course with God’s guidance and enlightenment, we will never be sure if we will always live with or die for it, considering the proliferation of various other religions around us.

 

Important note to learn to read quran online

There are many ways to improve the Quran recitation, here are some of themlisten quran online with tajweed , Quran Recitation Online  When a Holy Quran Reciter or Learn Quran with proper understanding it helps you in understanding the complexities of the world and its daily life It helps you in making your life simpler to understand and easier to cope with. Recitation of online Koran gives your strength and knowledge to deal with different patterns of life. Reading Quran or Recitation of Quran doesn’t even gives you mental peace and calmness but if you recite it with complete understanding of what each verse is saying to you, you would find those verses a complete guideline for you to deal with your daily life problems and confusions. Prophet Muhammad said, so join the true path of knowledge and learn holy quran to bring purity to your life. And see Learning Quran blog more quranic article and join online quran teachers for quran memorization courses one on one

Islam – A Comprehensive Way of Life

To understand the essence of Islam is to understand the very essence of humanity. More than a religion, Islam is a complete and comprehensive way of life leading to a balanced way of living. Islam brings civilization and happiness to man. Islamic principles and teachings can provide realistic, fair and objective solutions to the prevention of individual, familial, social and international problems which are threatening the existence of human communities throughout the world.

A spiritual belief that does not deal with social behavior, economic relations and international organizations is as erroneous as the social doctrine that does not consider spiritual belief, morality and behavior. Such social doctrines are abortive attempts, incapable of total human guidance or of achieving any coherence or accord among human beings.

Both the individual and the society are in dire need of a belief that accommodates and directs all their vital activities towards construction and growth. When the individual and society adopt such a belief and apply it to life, humanity can accomplish seemingly miraculous achievements which can only occur when man unites himself with the Eternal Power that channels his personality -potential in the right direction.

History has shown that Islam is unique in its ability to provide guidance for the entire range of human activity. It does not separate spiritual and secular life as unrelated entities.

Islam integrates all domains of human life, just like the different systems in the human body integrate to provide a complete human being. If one system does not work properly, it has got to affect the whole body. Likewise, Islam proposes systems of laws that integrate all parts of human society to bring happiness and peace to all its members. There is no other way or system that urges the active worship of Allaah in its general and most comprehensive sense other than Islam. Fox example, Islam teaches that Muslims should fast for a month every year (i.e. Ramadhaan) in order to acquire piety and self-discipline and to develop awareness of the needs and problems of others who are starving or are in desperate need of food. Such an awareness of the needs of others is not enough on its own. Therefore, Zakaah (obligatory charity) is prescribed to be distributed among the segments of society that are in need of individual and communal assistance.

 A very important universal concept in Islam is “Ummah” (Nation). Ummah transcends all limitations implied by the term ‘nation’ by encompassing all people regardless of race, color, or sex. Allaah emphasized this great Islamic principle in the verse (which means);

"Mankind was [of] one religion [before their deviation]; then Allaah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over it [i.e. Scripture] except those who were given it-after the clear proofs came to them-out of jealous animosity among themselves. And Allaah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allaah guides whom He wills to a straight path." [Quran 2:2 13]

 

Moreover, Islam has a unique understanding for the concept of Ummah. Ummah is the field for knowledge, ethics, government and positivism. Ummah in Islam is a system in which people integrate, even if they belong to different belief systems. It is a system of universal justice and peace that accommodates everyone who believes in freedom of thinking and in calling people to the truth-whether they are individuals or communities.

Indeed, Ummah in Islam is an apparatus which is more advanced than that developed by the West, the UN., or those apparatuses established by the American-European block merely to bring about a “new world order,” but which in reality often are geared only to maintain Western control over Third World human and material resources.

The Prophet Muhammad proposed a constitution for the city of Madeenah during the first days of his emigration from Makkah. He included the rights of both Jews and Christians, thereby safeguarding their freedom and beliefs. History has never known a constitution that represented minorities as this constitution of the Islamic state did. Ummah as an Islamic concept will, Allaah willing, bring the advent of universal peace as well as an internal social system. Ummah is the field-ground for civilization to take place. Such an Ummah can be integrated and united, if it derives its doctrines, constitutions, morals, values and the whole perspective of life from the same united source: belief in the only true Allaah. This is known as the concept of Tawheed (Monotheism).  

The value systems of Western societies will continue to collapse, since they are built on shifting grounds. The Sunday Times of London, in its September 1994 issue, reported about a revolt by women against the values prevailing in Britain: ‘‘British women seek new morality in its religious affairs” correspondent Lesley Thomas stated.

According to the report, this is not the case of British women who are favoring Islam. “Thousands of British women are becoming Muslims in a trend that baffles feminists and causes concern to Christians.” The report continues that “of the estimated 10,000 British converts to Islam over the past decade, most are single, educated women, doctors, college lecturers and lawyers.” The educated in the west are beginning to see that the “full” life is found only in Islam, the universal religion.

And what about the present day Muslim world? Unfortunately, some “educated” Muslims now pay only “lip-service” to Islam. They think that Islam is a slogan to be raised or a word to be uttered. Islam is the way of life that should be implemented in all spheres of life. These hypocrites have forgottenthat Allaah dislikes those who brag about things that they do not practice. When man’s deeds are not commensurate with their words, their conduct is odious in the sight of Allaah.

"O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allaah that you say what you do not do." [Quran 61:2-3]

 

May Allaah let the Muslim World never forget that Islam provides a complete and comprehensive way of life. Islam creates harmony in the mind, the soul and the body in a marvelous way. The need for Islam emerges from the humanity’s search for a constitution that provides guidance and satisfaction in all spheres of life. It is a code of life that is not limited to partial needs, but rather a way of life that penetrates all barriers to interact with people’s needs in this life and beyond. It is a way of life where there is no discrimination between what is sacred and what is secular.

Islam is unique among the religions and civilizations the world has known. In contrast to the other religions of the world, Islam defines religion itself as the very business of life, the very matter of space-time, the very process of history, and the gift of Allaah. Therefore, all these work together to constitute them.

Islam is a divine guidance wherein humans of all nations, colors and tongues feel linked to a Supreme Power and Justice. Its teachings are kept intact and authentic. It is the only way to happiness, dignity, and universal peace. Islam is so unique in its method for solving the problems of humanity. I can say with confidence that the twenty first century will be the century of Islam. The everlasting miracle of Islam, THE QURAN, is a standing challenge to the intellect of all peoples at all times. In Islam’s four abiding principles - equality, tolerance, promotion of science, and solution to the world’s problems - its universality asserts itself. It calls to all mankind, if only mankind will listen.

"Then do they not reflect upon the Quran? If it had been from [any] other than Allaah, they would have found within it much contradiction." [Quran 4:2]

Important note to learn and do reading online quran

Online Quran Tutor is the one who comes into mind when someone says to learn Holy Quran online or learning the Quran with the right pronunciation. The Holy Quran online is the word of Allah Ta’ala and recitation of the Quran is a sensitive matter. We have to listen quran with full attention and read quran online with the perfection and it is suppose to be read, there are many places in the Koran online which have to be recited with care and attention because if someone recites them with the wrong pronunciation, the whole context and meaning of the verse get changed. It’s the beauty of every Muslim parent to carry on with the teaching of Islam and letting there kids to learn quran