❀ Verification of the Hadith Regarding Menstruating and Junub Persons Entering the Mosque ❀
Derived from: Fatāwā ʿIlmiyyah, Vol. 1, Kitāb al-ʿAqāʾid, p. 205
❖ Question:
The hadith “I do not make it lawful for a menstruating woman or a person in the state of janābah to enter the mosque” (Narrated from ʿĀʾishah رضي الله عنها, Sunan Abī Dāwūd: 232) has been classified as ḥasan by you, whereas Shaykh al-Albānī رحمه الله and Ḥāfiẓ ʿAbd al-Raʾūf have declared it ḍaʿīf (weak). Please provide detailed evidence explaining why this ḥadīth is considered ḥasan.
❖ Answer:
Alḥamdulillāh, and peace and blessings be upon the Messenger of Allah. Amma ba‘d:
✿ 1. Chain of Narration and Statements of the Scholars
This narration has been reported by Imām al-Bayhaqī in al-Sunan al-Kubrā (2/442–443) through the chain of Abū Dāwūd.
Scholars who classified the ḥadīth as
✔ Ibn Khuzaymah (Ḥadīth: 1327)
✔ Ibn Sayyid al-Nās
✔ Ibn al-Qaṭṭān al-Fāsī (Declared it ḥasan)
Scholars who classified it as
✘ Ibn Ḥazm
✘ ʿAbd al-Ḥaqq al-Ishbīlī
✿ 2. Chain Analysis in Detail
This narration is transmitted by Aflah ibn Khalīfah from Jasrah bint Dajjājah, who reports from ʿĀʾishah رضي الله عنها.
2.1. Status of
▶ Imām Aḥmad ibn Ḥanbal: “Mā arā bihi baʾsan” (I see no problem with him).
▶ al-Dāraqutnī: Ṣāliḥ (righteous narrator).
▶ Ibn Ḥibbān: Mentioned him in al-Thiqāt.
▶ Ibn Khuzaymah: Used his narration in Ṣaḥīḥ, implying acceptance.
▶ Abū Ḥātim al-Rāzī: Labeled him as shaykh, a neutral term in his terminology.
Clarification:
The term shaykh by Abū Ḥātim neither confirms reliability nor indicates criticism.
(See: Mīzān al-Iʿtidāl, Vol. 2, p. 385, under al-ʿAbbās ibn al-Faḍl al-ʿAdanī)
✔ Conclusion: Aflah ibn Khalīfah is at least ḥasan al-ḥadīth (acceptable in narration).
Both Ḥāfiẓ Ibn Ḥajar and Imām al-Dhahabī have graded him as ṣadūq (truthful).
(References: Taqrīb al-Tahdhīb: 546, al-Kāshif: 1/85)
2.2. Status of
▶ Imām al-ʿAjlī, Ibn Khuzaymah, and Ibn Ḥibbān: Declared her thiqqah (reliable).
▶ Imām al-Bukhārī: Criticized with the statement “ʿinda Jasrah ʿajāʾib” (Jasrah has strange narrations).
▶ Ibn Ḥazm: Also criticized her, but this is considered weak.
Clarification:
According to Ibn al-Qaṭṭān al-Fāsī, Bukhārī’s criticism is not sufficient to declare the narration unacceptable.
Her narrations are considered ḥasan, and there are multiple supporting reports that further strengthen this narration.
✿ 3. Final Grading of the Ḥadīth
➤ Aflah ibn Khalīfah is ḥasan al-ḥadīth.
➤ Jasrah bint Dajjājah is thiqqah, despite having a few strange narrations, which do not invalidate her reliability according to most scholars.
➤ Recognized scholars such as Ibn Khuzaymah, Ibn Sayyid al-Nās, and Ibn al-Qaṭṭān al-Fāsī have graded this ḥadīth as ṣaḥīḥ or ḥasan.
➤ Due to multiple supporting reports, this narration reaches the level of ṣaḥīḥ li-ghayrihi (sound due to corroborating evidence).
❖ Conclusion:
This narration is ḥasan based on its chain and the overall assessment of narrators.
When supported by other similar narrations, it reaches the status of ṣaḥīḥ li-ghayrihi.
Hence, the claim of it being ḍaʿīf by some scholars does not outweigh the extensive evidence validating its reliability.
وَاللهُ أَعْلَمُ بِالصَّوَابِ
