Azami 4706

Bukhari narrated it in "Itikaf" (2032), and Muslim in "Oaths and Vows" (1656), both through Yahya Qattan, from Ubaydullah, who said Nafi told us, from Ibn Umar, with this chain, and their wording is identical. The second narration is found in Bukhari (2042) through Sulayman, from Ubaydullah. Fulayh bin Sulayman also narrated it likewise from Ubaydullah. Daraqutni narrated it (2354) through his route and said, "Its isnad is sahih. The mention of the vow that he would spend one night in itikaf is what is preserved."Bayhaqi said (4/318), "Bukhari narrated it (6697) from Muhammad bin Muqatil, from Abdullah bin Mubarak, from Ubaydullah bin Umar. Likewise it was narrated by Sulayman bin Bilal, Yahya bin Saeed Qattan, Abu Usama, and Abdul-Wahhab Thaqafi, from Ubaydullah. They all said in it, 'a night.' Hammad bin Zayd said the same, from Ayub, from Nafi. But Jareer bin Hazim and Maamar said, from Ayub, 'a day' instead of 'a night.' Shuba likewise narrated it from Ubaydullah. The narration of the group from Ubaydullah is more likely to be correct, and Hammad bin Zayd is more knowledgeable about Ayub than others." End of quote.Once this is established, that he vowed to spend one night in itikaf, and he did spend one night in itikaf, there is no need to combine the day with the night, unless one says that he also spent the day in itikaf along with the night. In that case, the itikaf fulfilling the vow would be at night, which is not a time for fasting, while the daytime itikaf would be voluntary. It has not come in the sahih reports that he fasted during the day.As for what has been reported from him, that he said to the Prophet ﷺ on the day of Jirana, "O Messenger of Allah, I owe a day of itikaf," and the Prophet ﷺ said, "Go and observe it, and fast it," this is daif. Abu Dawud narrated it (2474), and Daraqutni (2360), through various routes from Abdullah bin Budayl, from Amr bin Dinar, from Ibn Umar, from Umar, and mentioned it.Daraqutni said, "Ibn Budayl alone narrated it from Amr, and he is daif." He also said, "I heard Abu Bakr Nisaburi say, 'This is a munkar hadith, because the reliable narrators among the companions of Amr bin Dinar did not mention it,' meaning 'and fast it,' 'among them Ibn Jurayj, Ibn Uyayna, Hammad bin Salama, Hammad bin Zayd, and others. Ibn Budayl is daif in hadith.'" Bayhaqi (4/216–217) quoted this from Daraqutni and endorsed it. Hafiz Ibn Hajar also weakened it in Fath al-Bari (4/274).Likewise, what Daraqutni narrated (2365), and Bayhaqi (4/317), through the route of Saeed bin Bashir, from Ubaydullah bin Umar, from Nafi, from Ibn Umar, that Umar bin Khattab vowed while still a polytheist that he would spend a night in itikaf and would fast, and after his conversion to Islam he asked the Messenger of Allah ﷺ, who commanded him to fulfill his vow, is not sound either.Ali bin Umar Daraqutni said, "This isnad is hasan. Saeed bin Bashir alone narrated this wording from Ubaydullah bin Umar." I say, it is not hasan, for Saeed bin Bashir is daif by the agreement of the scholars. Bayhaqi said, "The mention of fasting in it is unusual, and Saeed bin Bashir alone narrated it from Ubaydullah." Ibn Jawzi weakened this hadith for that reason, and cited its weakening from Ibn Main, Ibn Numayr, and Nasai.Likewise, what has been reported from Ayesha, that the Prophet ﷺ said, "There is no itikaf except with fasting," is not sound. Daraqutni narrated it (2356), and from him Hakim (1/440), and from him Bayhaqi (4/317), from Ahmad bin Umayr bin Yusuf by way of ijaza, that Muhammad bin Hashim told them, saying, Suwayd bin Abdul-Aziz told us, Sufyan bin Husayn told us, from Zuhri, from Urwa, from Ayesha, and mentioned it.Daraqutni said, "Suwayd alone narrated it from Sufyan bin Husayn." Imam Ahmad said, "Suwayd's hadith is discarded." Yahya said, "He is worthless." Bayhaqi said, "This is an error from either Sufyan bin Husayn or Suwayd bin Abdul-Aziz. Suwayd bin Abdul-Aziz Dimashqi is thoroughly daif, and what he alone narrates is not accepted. He also reported from Ataa, from Ayesha, as a stopped report, 'Whoever observes itikaf must fast,'" then he cited it. "And Sufyan bin Husayn, regarding Zuhri, is daif." Ibn Hibban said, "He narrates from Zuhri reports with reversed chains."There is also, on this subject, a report from Ayesha, who said, "The sunnah for the one in itikaf is that he should not visit a sick person, nor attend a funeral, nor touch a woman, nor caress her, nor go out for any need except what is unavoidable, and there is no itikaf except with fasting, and no itikaf except in a congregational masjid." Abu Dawud narrated it (2473) from Wahb bin Baqiya, who said, Khalid told us, from Abdul-Rahman, meaning Ibn Ishaq, from Zuhri, from Urwa, from Ayesha, and mentioned it.Abu Dawud said, "No one other than Abdul-Rahman bin Ishaq says in it, 'She said, the sunnah is...'" Munziri said, "Nasai narrated it from the hadith of Yunus bin Yazid, and it does not contain 'she said, the sunnah is,' and he also narrated it from the hadith of Malik, and it likewise does not contain that." End of quote.Daraqutni (2363), after narrating the hadith of Ayesha through the route of Ibn Jurayj, from Muhammad bin Shihab, from Saeed bin Musayab and Urwa bin Zubayr, from Ayesha, who informed her, "that the Messenger of Allah ﷺ used to observe itikaf in the last ten days of Ramadan until Allah took him, then his wives observed itikaf after him, and that the sunnah for the one in itikaf..." and so on, said, "It is said that 'the sunnah for the one in itikaf' to the end of it is not from the words of the Prophet ﷺ," meaning by that the words of Ayesha, "because 'the sunnah' in the speech of the companions is understood to refer to what is attributed to the Prophet," "but rather it is from the words of Zuhri, and whoever inserted it into the hadith has erred. Hisham bin Sulayman did not mention it," meaning, from Ibn Jurayj, who said, "Zuhri told me with his isnad."This is what the two sheikhs narrated, Bukhari (2026) and Muslim (1172:5), both from the hadith of Layth bin Saad, from Aqeel, from Ibn Shihab, from Urwa, from Ayesha, mentioning the beginning of the hadith and omitting the addition. Likewise Yunus bin Yazid and Malik bin Anas, along with Layth bin Saad, all narrated it from Ibn Shihab, from Urwa and Amra bint Abdul-Rahman, from Ayesha, without mentioning her statement, "Part of the sunnah is..." and so on.These routes were narrated by Bayhaqi (4/315), who said in Marifa (6/395), "It seems likely that it is from the words of someone below Ayesha in the chain." Hafiz Ibn Qayyim discussed this hadith at length in Tahzib Sunan (3/343–349), but it is not clear to me what conclusion he favored, for at the end of his discussion he returned to the statement of Daraqutni, that it is inserted from the words of Zuhri.There is also, on this subject, a report from Ibn Abbas, that the Prophet ﷺ said, "There is no fasting obligatory on the one in itikaf unless he obligates it upon himself." Daraqutni narrated it (2355) from Muhammad bin Ishaq Susi, from his book, saying, Abdullah bin Muhammad bin Nasr Ramli told us, Muhammad bin Yahya bin Abu Umar told us, Abdul-Aziz bin Muhammad told us, from Abu Suhayl, the uncle of Malik bin Anas, from Tawus, from Ibn Abbas, and mentioned it.Hakim narrated it (1/439), and from him Bayhaqi (4/319), both through the route of Muhammad bin Yahya bin Abu Umar Adani, with his isnad, similarly. Daraqutni said, "This sheikh raised it to the Prophet, while others did not raise it." There has been disagreement over his statement, "This sheikh raised it," as to whether he meant his own sheikh, Muhammad bin Ishaq Susi, who is reliable, or the sheikh of his sheikh, Abdullah bin Muhammad bin Nasr Ramli, who is unknown.Bayhaqi took the intended person by "this sheikh" to be Abdullah bin Muhammad bin Nasr Ramli, and said, "Abu Bakr Humaydi narrated it from Abdul-Aziz bin Muhammad with his isnad," and mentioned in it a story in which Tawus said, "Ibn Abbas did not consider fasting obligatory on the one in itikaf unless he obligated it upon himself." Bayhaqi said, "This, as a stopped report, is the sahih version, and raising it to the Prophet is an error. Amr bin Zurara likewise narrated it from Abdul-Aziz as a stopped report." End of quote.The legal understanding of the hadith. What can be drawn from the hadiths of this chapter is that fasting is not obligatory on the one in itikaf unless he obligates it upon himself, because itikaf and fasting are two independent acts of worship, with no necessary connection between them. All the hadiths reporting the condition of fasting are daif. For this reason, the scholars differed regarding whether fasting is a condition or not.Shafii held, and Ahmad according to the well-known report from him, that fasting in it is recommended but not obligatory. This is also reported from Ali and Ibn Masud and others among the companions. Abu Hanifa, Malik, and Ahmad, according to another report from him, held that fasting is a condition for itikaf. This is also reported from Ibn Umar and Ibn Abbas, as narrated by Abdul-Razzaq, and similarly from Ayesha.However, the transmission from Ibn Abbas is inconsistent, for at one time he said it is obligatory, and at another that it is obligatory only upon one who has obligated it upon himself. Some scholars argued that the Prophet ﷺ never observed itikaf except while fasting. But it has been established that he observed itikaf in Shawwal, and Shawwal is not a time for fasting, and it has not been reported that he fasted in Shawwal. So the basic assumption is that he observed itikaf without fasting, unless the contrary is established.