❀ Verification of the Hadith Regarding Menstruating and Junub Persons Entering the Mosque ❀
Derived from: Fatāwā ʿIlmiyyah, Vol. 1, Kitāb al-ʿAqāʾid, p. 205
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.
Alḥamdulillāh, and peace and blessings be upon the Messenger of Allah. Amma ba‘d:
This narration has been reported by Imām al-Bayhaqī in al-Sunan al-Kubrā (2/442–443) through the chain of Abū Dāwūd.
✔ Ibn Khuzaymah (Ḥadīth: 1327)
✔ Ibn Sayyid al-Nās
✔ Ibn al-Qaṭṭān al-Fāsī (Declared it ḥasan)
✘ Ibn Ḥazm
✘ ʿAbd al-Ḥaqq al-Ishbīlī
This narration is transmitted by Aflah ibn Khalīfah from Jasrah bint Dajjājah, who reports from ʿĀʾishah رضي الله عنها.
▶ 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)
▶ 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.
➤ 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).
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
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
