Assalamu Alaikum wa Rahmatullahi wa Barakatuhu.
Kindly provide guidance on a few issues. Thank you very much!
Question:
Verification and research are needed for the following narrations (Ahadith):
(a) From Aisha (may Allah be pleased with her), she said: "It is Sunnah for the one performing I'tikaf not to visit the sick, nor attend a funeral... and there is no I'tikaf except in a congregational mosque." (Abu Dawood: Hadith 2473)Please also clarify whether I'tikaf is permissible in a "non-congregational mosque."
(b) From Ibn Abbas (may Allah be pleased with him), the Messenger of Allah (peace be upon him) said: "Whoever performs I'tikaf for one day seeking Allah’s pleasure, Allah will place three trenches between him and the fire, each trench wider than the distance between the east and west."
(Tabarani Awsat, Bayhaqi Targhib 150/2)
(c) From Abu Huraira (may Allah be pleased with him), the Messenger of Allah (peace be upon him) said: "When wealth is considered personal gain, trust becomes a source of profit, and Zakat is seen as a burden... and signs follow one another like the beads of a necklace cut and falling in succession." (Tirmidhi, Book of Fitan, Chapter on the signs of approaching transformation and upheaval, Hadith 2211)Additionally, explain the meaning of the phrase "and voices are raised in the mosques" in this lengthy Hadith.
Questioner: Muhammad Siddiq from Talian, Post Office Samandar Khata, District Abbottabad, Code (22270) Date: 2005-11-13
Answer:
Alhamdulillah, all praise is due to Allah, and peace and blessings be upon His trustworthy Messenger.
(a) This narration is reported in Sunan Abu Dawood (2473), Sunan al-Daraqutni (201/2, Hadith 2339, 2338), and Sunan al-Kubra by Bayhaqi (320/4, 321). It is narrated from Al-Zuhri from 'Urwa bin al-Zubair (and Sa'id bin al-Musayyib) from Aisha (may Allah be pleased with her). Sheikh Al-Albani (may Allah have mercy on him) wrote, "Its chain is authentic" (Irwa al-Ghaleel 139/4, Hadith 966).
It is noteworthy that the central narrator of this narration, Imam Muhammad bin Muslim al-Zuhri, despite being unanimously trustworthy, was also known for tadlis (concealing a defect in the chain of narrators), as seen in Tabaqat al-Mudallisin (3/102, Level Three).
Al-Tahawi stated, "Indeed, he practiced tadlis," referring to al-Zuhri (Sharh Ma'ani al-Athar 55/1, Chapter on touching the private part).
Al-‘Alai (Jam' al-Tahsil, p. 109), Abu Zur'ah Ibn al-Iraqi (p. 60), Al-Dhahabi, Abu Mahmoud Maqdisi, Al-Halabi (p. 50), Al-Suyuti (p. 46), and contemporary scholars like Al-Damini (3/139) have counted him among the mudallis narrators.
Sheikh Hammad bin Muhammad al-Ansari al-Madani mentioned him in the third level of mudallis narrators (Ittihaf Dhawi al-Rusuukh bi man Rumiya bi al-Tadlis min al-Shuyukh, p. 47, No. 127).
Hafiz Al-‘Alai and Burhan Al-Halabi said, "The Imams accepted his (Zuhri’s) narration: 'from'" (Jam' al-Tahsil, p. 109; Tabyeen Asma' al-Mudallisin, p. 50, No. 64).
Refuting this, Hafiz Abu Zur'ah Ibn al-Iraqi stated, "I said: (Ibn Jarir) al-Tabari mentioned in Tahdhib al-Athar from a group that he (Zuhri) is among the mudallis narrators, which implies a difference of opinion on this matter"
(Kitab al-Mudallisin, p. 90, No. 60).
Since Imam Zuhri's tadlis is proven, the preferred opinion is that his 'an'an (where a narrator says "from") narrations in non-Sahihain books are weak unless there is clear evidence of hearing and strong corroboration.
Summary of Research:
This narration is weak based on Hadith principles and chain of transmission, and therefore rejected.
Note:
The abridged version of this narration is also found in Muwatta of Imam Malik (312/1, Hadith 701, verified; 374/2, Hadith 756, verified by Sheikh Salih al-Saduq Abu Usama Salim bin Eid al-Hilali al-Salafi). In this, Zuhri is still a mudallis, but in Muwatta’s version, Zuhri’s explicit hearing is mentioned in Al-Tamheed by Ibn Abdul Barr (319/8).
The words of this narration are: "When Aisha performed I'tikaf, she would not ask about the sick unless she was walking without stopping." This is also supported by a Hadith in Sahih Muslim, where Ummul Mu'minin Aisha (may Allah be pleased with her) stated: "I would enter the house for necessity, and if there was a sick person, I would not ask about them except while passing by" (Sahih Muslim, Book of Menstruation, 3rd Chapter, Hadith 297/7, numbering of Darussalam: 685).
These I'tikaf issues are not established from any authentic Marfoo' (traceable directly to the Prophet) Hadith according to my knowledge. Therefore, I present some authentic reports:
Al-Zuhri stated: "I'tikaf should be performed in a mosque where congregational prayer is held." (Ibn Abi Shaybah 91/3, Hadith 9673, its chain is authentic).
The same opinion is held by Hakam bin 'Utaybah, Hammad bin Abi Sulayman, Abu Ja'far, and 'Urwa bin al-Zubair. (Ibn Abi Shaybah 92/3, Hadith 9674-9676, all chains are authentic).
However, from the generality of the Quranic verse: _وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ it is understood that I'tikaf is permissible in any mosque, whether it is a congregational mosque or not. And Allah knows best.
Abu Qilabah performed I'tikaf in his community’s mosque. (Ibn Abi Shaybah 90/3, Hadith 9660, its chain is authentic).
The same opinion is held by Saeed bin Jubair and Ibrahim al-Nakha'i. (Ibn Abi Shaybah 90/3, Hadith 9663, its chain is strong; 91/3, Hadith 9665, its chain is strong).
The previous reports that allow the Mu'takif to go for Jumu'ah also indicate that I'tikaf in a non-congregational mosque is permissible.
(b) The narration attributed to Ibn Abbas (may Allah be pleased with him) is found in Al-Mu'jam Al-Awsat by Tabarani (160/8, Hadith 7322), Shu'ab Al-Iman by Bayhaqi (424/3, Hadith 3965), Akhbar Asbahan by Abu Nu'aym Al-Isbahani (89-90/1), and Tarikh Baghdad by Al-Khatib Al-Baghdadi (126/4, 127, biography: 1802) through the chain of Bishr bin Salm Al-Bajali from Abdul Aziz bin Abi Rawad from Ata from Ibn Abbas.
Regarding Bishr Al-Bajali, Hafiz Abu Hatim Al-Razi said: "He is Munkar Al-Hadith" (Al-Jarh wa al-Ta'dil 358/2). In light of this severe criticism, Hafiz Ibn Hibban’s inclusion of this narrator in his book Al-Thiqat (143-144/8) is rejected.
Summary of Research:
This narration is weak in terms of its chain. Sheikh Al-Albani also declared it weak, see Al-Silsilah Al-Da'eefah (566/11, Hadith 5345) and Da'eef Al-Targhib wa Al-Tarhib (177/2). This narration's invalid support is found in Al-Mustadrak Al-Hakim (270/4, Hadith 7706). The narrators Muhammad bin Mu'awiyah is a liar and Hisham bin Zaid is abandoned.
(c) This narration is found in Sunan al-Tirmidhi (2211) and Talbis Iblis by Ibn al-Jawzi (p. 234) through the chain of Rumeih al-Judami from Abu Huraira. Rumeih is an unknown narrator (see Taqreeb al-Tahdhib: 1957 and Al-Kashif by Al-Dhahabi 243/1), thus this chain is weak.
In another narration in Sunan al-Tirmidhi, it is mentioned that the Messenger of Allah (peace be upon him) said: When my Ummah engages in fifteen (15) actions, tribulations will befall them. He was asked, "O Messenger of Allah, what are those?" He said:
Faraj bin Fadalah is weak (Taqreeb al-Tahdhib: 5383, Nail al-Maqsud: 2488).
Earthquakes and People's Sins:
Note:
Hafiz Hasan Madni wrote that a person asked Aisha (may Allah be pleased with her) about earthquakes, and she said: "When adultery becomes permissible, intoxicants are consumed day and night, and musical instruments are played, Allah becomes enraged and orders the earth to shake them. If they repent and desist, good; otherwise, Allah will destroy them." Anas (may Allah be pleased with him) asked: "Is this a punishment for them?" She replied: "For the believers, it is a mercy, blessing, and admonition; for the disbelievers, it is a punishment, wrath, and torment."
(Mustadrak al-Hakim: 8575, authentic on the condition of Muslim)
This narration is found in the book Al-Fitan by Naeem bin Hammad Al-Saduq (p. 420, Hadith 1354, another version 619/2, Hadith 1729) through the chain of Baqiyyah bin Al-Walid from Yazid bin Abdullah Al-Juhani from Abu Al-Aliyah from Anas bin Malik. Al-Hakim Nishapuri narrated it and declared it "authentic on the condition of Muslim" (Al-Mustadrak 516/4, Hadith 8575). Critiquing this, Hafiz Al-Dhahabi wrote: "Rather, I think it is fabricated on Anas, and Naeem is extremely Munkar al-Hadith, even though Bukhari narrated from him."
(Talkhis al-Mustadrak 516/4).
Although this narration is rejected, Hafiz Al-Dhahabi’s criticism of Naeem Al-Mazloom is rejected against the majority of the scholars’ authentication. Imam Yahya bin Ma'in, who knew Naeem well, said: "He is trustworthy... Naeem bin Hammad was my companion in Basra." For details, see my article "Irshad al-'Ibad ila Tawthiq Naeem bin Hammad." Alhamdulillah.
The main reasons for the weakness and rejection of this narration are:
This narration is weak and rejected.
Hafiz Hasan Madni wrote:"
During the Prophet’s era, an earthquake occurred, and the Prophet (peace be upon him) ordered the earth to settle and said to the companions that the Lord of the worlds demands the abandonment of evil through it, and you should turn to Him.During the Caliphate of Umar, an earthquake occurred, and Umar (may Allah be pleased with him) said: This is due to the new things (innovations and false practices) that you have introduced in religion. If such things continue, tranquility is impossible.Ka'b (may Allah be pleased with him) said that the earth trembles when sinfulness increases, the burden of sins becomes heavy, and this earthquake is the fear of the Lord, which causes the earth to tremble.Umar bin Abdul Aziz wrote to all regions that Allah admonishes His servants through the earthquake, and he commanded that all people should go outside the city, supplicate to Allah, and those who have wealth should give charity.
These incidents are recorded by Imam Ibn Qayyim Al-Jawziyyah in his book Al-Da’ wa al-Dawa’ on pages 63-64."
These narrations are mentioned in our copy on pages 66-67. (Al-Jawab Al-Kafi liman sa'ala 'an al-Dawa' Al-Shafi, known as Al-Da’ wa al-Dawa’, verified by Ahmad bin Muhammad Al-Nubaa).
The first narration is mursal (i.e., weak), see Al-Da’ wa al-Dawa’ (p. 66).The second narration is quoted from Manaqib Umar by Ibn Abi al-Dunya but is without a chain. A narration without a chain is weak and rejected until its authentic or good chain is found.
The third narration is quoted from Ahmad on the authority of Safiyyah. This narration was neither found in Musnad Ahmad nor in Kitab al-Zuhd, hence it is also rejected due to lack of a chain.
The fourth narration of Ka’b al-Ahbar is entirely without reference or chain.The fifth saying of Umar bin Abdul Aziz (may Allah be pleased with him) is also without reference or chain
(see Al-Da’ wa al-Dawa’, p. 67).
It is clear that all these five narrations are weak and rejected. Scholars of Hadith and general Islamic scholars should only use authentic and established narrations as evidence in their writings. And our responsibility is only to convey the message.
Finally, it is said that in the weak narration of Tirmidhi, "and voices are raised in the mosques" means that people will raise their voices in the mosques for worldly talks. But remember, this narration is weak and rejected.
Sheikh Hafiz Zubair Ali Zai (may Allah have mercy on him)
(23 Shawwal 1426 AH)
Kindly provide guidance on a few issues. Thank you very much!
Question:
Verification and research are needed for the following narrations (Ahadith):
(a) From Aisha (may Allah be pleased with her), she said: "It is Sunnah for the one performing I'tikaf not to visit the sick, nor attend a funeral... and there is no I'tikaf except in a congregational mosque." (Abu Dawood: Hadith 2473)Please also clarify whether I'tikaf is permissible in a "non-congregational mosque."
(b) From Ibn Abbas (may Allah be pleased with him), the Messenger of Allah (peace be upon him) said: "Whoever performs I'tikaf for one day seeking Allah’s pleasure, Allah will place three trenches between him and the fire, each trench wider than the distance between the east and west."
(Tabarani Awsat, Bayhaqi Targhib 150/2)
(c) From Abu Huraira (may Allah be pleased with him), the Messenger of Allah (peace be upon him) said: "When wealth is considered personal gain, trust becomes a source of profit, and Zakat is seen as a burden... and signs follow one another like the beads of a necklace cut and falling in succession." (Tirmidhi, Book of Fitan, Chapter on the signs of approaching transformation and upheaval, Hadith 2211)Additionally, explain the meaning of the phrase "and voices are raised in the mosques" in this lengthy Hadith.
Questioner: Muhammad Siddiq from Talian, Post Office Samandar Khata, District Abbottabad, Code (22270) Date: 2005-11-13
Answer:
Alhamdulillah, all praise is due to Allah, and peace and blessings be upon His trustworthy Messenger.
Explanation of Some Issues Related to I'tikaf
(a) This narration is reported in Sunan Abu Dawood (2473), Sunan al-Daraqutni (201/2, Hadith 2339, 2338), and Sunan al-Kubra by Bayhaqi (320/4, 321). It is narrated from Al-Zuhri from 'Urwa bin al-Zubair (and Sa'id bin al-Musayyib) from Aisha (may Allah be pleased with her). Sheikh Al-Albani (may Allah have mercy on him) wrote, "Its chain is authentic" (Irwa al-Ghaleel 139/4, Hadith 966).
It is noteworthy that the central narrator of this narration, Imam Muhammad bin Muslim al-Zuhri, despite being unanimously trustworthy, was also known for tadlis (concealing a defect in the chain of narrators), as seen in Tabaqat al-Mudallisin (3/102, Level Three).
Al-Tahawi stated, "Indeed, he practiced tadlis," referring to al-Zuhri (Sharh Ma'ani al-Athar 55/1, Chapter on touching the private part).
Al-‘Alai (Jam' al-Tahsil, p. 109), Abu Zur'ah Ibn al-Iraqi (p. 60), Al-Dhahabi, Abu Mahmoud Maqdisi, Al-Halabi (p. 50), Al-Suyuti (p. 46), and contemporary scholars like Al-Damini (3/139) have counted him among the mudallis narrators.
Sheikh Hammad bin Muhammad al-Ansari al-Madani mentioned him in the third level of mudallis narrators (Ittihaf Dhawi al-Rusuukh bi man Rumiya bi al-Tadlis min al-Shuyukh, p. 47, No. 127).
Hafiz Al-‘Alai and Burhan Al-Halabi said, "The Imams accepted his (Zuhri’s) narration: 'from'" (Jam' al-Tahsil, p. 109; Tabyeen Asma' al-Mudallisin, p. 50, No. 64).
Refuting this, Hafiz Abu Zur'ah Ibn al-Iraqi stated, "I said: (Ibn Jarir) al-Tabari mentioned in Tahdhib al-Athar from a group that he (Zuhri) is among the mudallis narrators, which implies a difference of opinion on this matter"
(Kitab al-Mudallisin, p. 90, No. 60).
Since Imam Zuhri's tadlis is proven, the preferred opinion is that his 'an'an (where a narrator says "from") narrations in non-Sahihain books are weak unless there is clear evidence of hearing and strong corroboration.
Summary of Research:
This narration is weak based on Hadith principles and chain of transmission, and therefore rejected.
Note:
The abridged version of this narration is also found in Muwatta of Imam Malik (312/1, Hadith 701, verified; 374/2, Hadith 756, verified by Sheikh Salih al-Saduq Abu Usama Salim bin Eid al-Hilali al-Salafi). In this, Zuhri is still a mudallis, but in Muwatta’s version, Zuhri’s explicit hearing is mentioned in Al-Tamheed by Ibn Abdul Barr (319/8).
The words of this narration are: "When Aisha performed I'tikaf, she would not ask about the sick unless she was walking without stopping." This is also supported by a Hadith in Sahih Muslim, where Ummul Mu'minin Aisha (may Allah be pleased with her) stated: "I would enter the house for necessity, and if there was a sick person, I would not ask about them except while passing by" (Sahih Muslim, Book of Menstruation, 3rd Chapter, Hadith 297/7, numbering of Darussalam: 685).
These I'tikaf issues are not established from any authentic Marfoo' (traceable directly to the Prophet) Hadith according to my knowledge. Therefore, I present some authentic reports:
- 'Urwa bin al-Zubair said: "There is no I'tikaf except with fasting." (Musannaf Ibn Abi Shaybah 87/3, Hadith 9626, its chain is authentic).
- Saeed bin Jubair said: "(One performing I'tikaf) should attend Jumu'ah, visit the sick, and obey the ruler." (Ibn Abi Shaybah 88/3, Hadith 9632, its chain is authentic).He also said: "Attend Jumu'ah, visit the sick, attend funerals, and obey the ruler." (Ibn Abi Shaybah 88/3, Hadith 9634, its chain is authentic).
- Amir al-Sha'bi said: "Go out to relieve oneself, visit the sick, attend Jumu'ah, and stand at the door." (Ibn Abi Shaybah, Hadith 9636, its chain is authentic).
- Hassan al-Basri said: "Go out to relieve oneself, attend funerals, and visit the sick." (Ibn Abi Shaybah 88/3, Hadith 9639, its chain is authentic).
- Ibn Shihab al-Zuhri said: "Do not attend funerals, visit the sick, or accept invitations." (Ibn Abi Shaybah 89/3, Hadith 9644, its chain is authentic).
- 'Urwa bin al-Zubair said: "Do not accept invitations, visit the sick, or attend funerals." (Ibn Abi Shaybah 89/3, Hadith 9646, its chain is authentic).
Al-Zuhri stated: "I'tikaf should be performed in a mosque where congregational prayer is held." (Ibn Abi Shaybah 91/3, Hadith 9673, its chain is authentic).
The same opinion is held by Hakam bin 'Utaybah, Hammad bin Abi Sulayman, Abu Ja'far, and 'Urwa bin al-Zubair. (Ibn Abi Shaybah 92/3, Hadith 9674-9676, all chains are authentic).
However, from the generality of the Quranic verse: _وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ it is understood that I'tikaf is permissible in any mosque, whether it is a congregational mosque or not. And Allah knows best.
Abu Qilabah performed I'tikaf in his community’s mosque. (Ibn Abi Shaybah 90/3, Hadith 9660, its chain is authentic).
The same opinion is held by Saeed bin Jubair and Ibrahim al-Nakha'i. (Ibn Abi Shaybah 90/3, Hadith 9663, its chain is strong; 91/3, Hadith 9665, its chain is strong).
The previous reports that allow the Mu'takif to go for Jumu'ah also indicate that I'tikaf in a non-congregational mosque is permissible.
(b) The narration attributed to Ibn Abbas (may Allah be pleased with him) is found in Al-Mu'jam Al-Awsat by Tabarani (160/8, Hadith 7322), Shu'ab Al-Iman by Bayhaqi (424/3, Hadith 3965), Akhbar Asbahan by Abu Nu'aym Al-Isbahani (89-90/1), and Tarikh Baghdad by Al-Khatib Al-Baghdadi (126/4, 127, biography: 1802) through the chain of Bishr bin Salm Al-Bajali from Abdul Aziz bin Abi Rawad from Ata from Ibn Abbas.
Regarding Bishr Al-Bajali, Hafiz Abu Hatim Al-Razi said: "He is Munkar Al-Hadith" (Al-Jarh wa al-Ta'dil 358/2). In light of this severe criticism, Hafiz Ibn Hibban’s inclusion of this narrator in his book Al-Thiqat (143-144/8) is rejected.
Summary of Research:
This narration is weak in terms of its chain. Sheikh Al-Albani also declared it weak, see Al-Silsilah Al-Da'eefah (566/11, Hadith 5345) and Da'eef Al-Targhib wa Al-Tarhib (177/2). This narration's invalid support is found in Al-Mustadrak Al-Hakim (270/4, Hadith 7706). The narrators Muhammad bin Mu'awiyah is a liar and Hisham bin Zaid is abandoned.
(c) This narration is found in Sunan al-Tirmidhi (2211) and Talbis Iblis by Ibn al-Jawzi (p. 234) through the chain of Rumeih al-Judami from Abu Huraira. Rumeih is an unknown narrator (see Taqreeb al-Tahdhib: 1957 and Al-Kashif by Al-Dhahabi 243/1), thus this chain is weak.
In another narration in Sunan al-Tirmidhi, it is mentioned that the Messenger of Allah (peace be upon him) said: When my Ummah engages in fifteen (15) actions, tribulations will befall them. He was asked, "O Messenger of Allah, what are those?" He said:
- When war spoils become personal wealth.
- Trust is seen as a source of profit.
- Zakat is considered a burden.
- A man obeys his wife (blindly).
- And disobeys his mother.
- Shows kindness to his friend.
- And mistreats his father.
- Voices are raised in the mosques (for worldly purposes).
- The lowest people become leaders.
- A man is respected out of fear of his evil.
- Wine is consumed.
- Silk is worn.
- Female singers are taken.
- Musical instruments are used.
- The later generations curse the earlier generations. Then await red winds, sinking of the earth, or transformation of faces (disfigurement). (Hadith 2210, Tirmidhi said: This Hadith is Gharib…etc.)
Faraj bin Fadalah is weak (Taqreeb al-Tahdhib: 5383, Nail al-Maqsud: 2488).
Earthquakes and People's Sins:
Note:
Hafiz Hasan Madni wrote that a person asked Aisha (may Allah be pleased with her) about earthquakes, and she said: "When adultery becomes permissible, intoxicants are consumed day and night, and musical instruments are played, Allah becomes enraged and orders the earth to shake them. If they repent and desist, good; otherwise, Allah will destroy them." Anas (may Allah be pleased with him) asked: "Is this a punishment for them?" She replied: "For the believers, it is a mercy, blessing, and admonition; for the disbelievers, it is a punishment, wrath, and torment."
(Mustadrak al-Hakim: 8575, authentic on the condition of Muslim)
This narration is found in the book Al-Fitan by Naeem bin Hammad Al-Saduq (p. 420, Hadith 1354, another version 619/2, Hadith 1729) through the chain of Baqiyyah bin Al-Walid from Yazid bin Abdullah Al-Juhani from Abu Al-Aliyah from Anas bin Malik. Al-Hakim Nishapuri narrated it and declared it "authentic on the condition of Muslim" (Al-Mustadrak 516/4, Hadith 8575). Critiquing this, Hafiz Al-Dhahabi wrote: "Rather, I think it is fabricated on Anas, and Naeem is extremely Munkar al-Hadith, even though Bukhari narrated from him."
(Talkhis al-Mustadrak 516/4).
Although this narration is rejected, Hafiz Al-Dhahabi’s criticism of Naeem Al-Mazloom is rejected against the majority of the scholars’ authentication. Imam Yahya bin Ma'in, who knew Naeem well, said: "He is trustworthy... Naeem bin Hammad was my companion in Basra." For details, see my article "Irshad al-'Ibad ila Tawthiq Naeem bin Hammad." Alhamdulillah.
The main reasons for the weakness and rejection of this narration are:
- Baqiyyah bin Al-Walid (Saduq) is a mudallis narrator (Tabaqat al-Mudallisin 4/117), and this narration is 'an'an.
- Ibn Abdullah Al-Juhani is an unknown narrator; only Hakim declared him trustworthy.Hafiz Al-Dhahabi himself wrote about one of his narrations: "His narration is not authentic." (Mizan al-I'tidal 431/4).
This narration is weak and rejected.
Hafiz Hasan Madni wrote:"
During the Prophet’s era, an earthquake occurred, and the Prophet (peace be upon him) ordered the earth to settle and said to the companions that the Lord of the worlds demands the abandonment of evil through it, and you should turn to Him.During the Caliphate of Umar, an earthquake occurred, and Umar (may Allah be pleased with him) said: This is due to the new things (innovations and false practices) that you have introduced in religion. If such things continue, tranquility is impossible.Ka'b (may Allah be pleased with him) said that the earth trembles when sinfulness increases, the burden of sins becomes heavy, and this earthquake is the fear of the Lord, which causes the earth to tremble.Umar bin Abdul Aziz wrote to all regions that Allah admonishes His servants through the earthquake, and he commanded that all people should go outside the city, supplicate to Allah, and those who have wealth should give charity.
These incidents are recorded by Imam Ibn Qayyim Al-Jawziyyah in his book Al-Da’ wa al-Dawa’ on pages 63-64."
These narrations are mentioned in our copy on pages 66-67. (Al-Jawab Al-Kafi liman sa'ala 'an al-Dawa' Al-Shafi, known as Al-Da’ wa al-Dawa’, verified by Ahmad bin Muhammad Al-Nubaa).
The first narration is mursal (i.e., weak), see Al-Da’ wa al-Dawa’ (p. 66).The second narration is quoted from Manaqib Umar by Ibn Abi al-Dunya but is without a chain. A narration without a chain is weak and rejected until its authentic or good chain is found.
The third narration is quoted from Ahmad on the authority of Safiyyah. This narration was neither found in Musnad Ahmad nor in Kitab al-Zuhd, hence it is also rejected due to lack of a chain.
The fourth narration of Ka’b al-Ahbar is entirely without reference or chain.The fifth saying of Umar bin Abdul Aziz (may Allah be pleased with him) is also without reference or chain
(see Al-Da’ wa al-Dawa’, p. 67).
It is clear that all these five narrations are weak and rejected. Scholars of Hadith and general Islamic scholars should only use authentic and established narrations as evidence in their writings. And our responsibility is only to convey the message.
Finally, it is said that in the weak narration of Tirmidhi, "and voices are raised in the mosques" means that people will raise their voices in the mosques for worldly talks. But remember, this narration is weak and rejected.
Sheikh Hafiz Zubair Ali Zai (may Allah have mercy on him)
(23 Shawwal 1426 AH)