Topic: Abandoned Sunnah during Last Ten Nights

abuaaliyah    -- 20-09-2008 @ 2:01 AM
  An Abandoned Sunnah ıDuring the Last Ten Days of Ramadan

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Aisha (may Allah be pleased with her) said ,ı That during Ramadan Allahıs messenger would sleep , wake up and pray. However when the last ten days came he would burn the midnight oil, avoid relations with his wives, perform a Ghusl between Maghrib and Isha and have dinner at the time of Sahur.ı

Collected by : Ibn Abee ıAsim. Ibn Rajab Al-Hanbali (795 H ) graded the isnad for this hadeeth as being Hasan.

Points of benefit;
Ibn Rajab Al-Hanbali mentioned his book ıTaif Al-Muarifı   that performing Ghusl between Maghrib and Isha is a Sunnah to be performed during the last ten days of Ramadan.

Ibn Jarir said about this hadeeth, ı The Salaf used to considered it Sunnah to take Ghusl every night during the last ten days of Ramadan .An-Nakhaee used to wash every night, while others used to wash and dap cologne on their bodies on the night they hoped was Laylutul Qadr. It has been reported that Anas ibn Malik (may Allah be pleased with him) on the 24th night of Ramadan took a bath, put on some nice fragrance, and wore his best izar. The next morning he took it off, folded it up and didnıt wear it again until next Ramadan on the same occasion.

Ayyub As-Sakhtayanni (may Allah be pleased with him) used to bathe on the 23rd and 24th night , wear new clothes and burn incense to perfume his clothes.

Hamad ibn Salamah (may Allah be pleased with him) said, ı Thabit Bananee and Humayd At-Tawheel used to wear their best clothes, best fragrance and burn incense and spray aroma in the masjid during the night in which the hoped to be Laylutul Qadr.

Tameem Ad-Daree (may Allah be pleased with him) bought an Izar for 1,000 Dirhams. He used to wear it on the night in which he anticipated was Laylutul Qadr.

Ibn Jarir-said,ı Therefore based on these acts from the Salaf, it establishes that it is recommended for the night in which a person thinks is Layultul Qadr to dress up, wear nice fragrance, and take a bath. This is similar to the Sunnah for Jumuıah and both Eed.
Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle
Taken from Laata'if Al-Ma'arif by Ibn Rajbn Al-Hanbali (may Allah rest him in Jannah)
Doha, Qatar 19-9-1429 ı

Naoufel    -- 22-09-2008 @ 1:39 AM
  Essalamou aleykoum wa rahmatullahi wa barakatou

Can you please post the arabic source of this abandonned sunnah ?

BarakAllah ou fikoum wa essalamou aleykoum wa rahmatullahi wa barakatou

wasim.ahmed    -- 22-09-2008 @ 4:37 PM

Isn't it the Book Lataaif Al Ma'aarif By the Haafidh, Imaam Ibn Rajab (rahimahullaah). And is the Hadeeth authentic ? What is Imaam Albaani's (rahimahullaah) hukm on this hadeeth.

BaarakAllaahu feekum,

Abu 'Abdil 'Azeez
Waseem Ahmad alPeshimaam  

abuaaliyah    -- 22-09-2008 @ 7:14 PM
  Na'am, I tried to when I added the article, but it came up encrypted. Visit

There you can find the arabic text. As I mentioned it's in a book titled Laa-Taif al-Mu'arif by Ibn Rajab Hanbali.If you don't have this book P.M me.Toyyib

wasim.ahmed    -- 22-09-2008 @ 9:25 PM
  Shaykh Esaam as-Sinaani hafidhahullaah from the senior students of Imaam Ibn Othaymeen rahimahullaah, Ustaadh of Hadeeth in the College of Sharee'ah in Jaami'atul Qaseem & also the Member of Lajnah al'ilmiyyah as-Suoodiyyah li as-Sunnah wa 'uloomiha.

He has Ijaazah from 'Allaamah Ahmad an najmi rahimahullaah in Hadeeth.
He has been recommended by 'Shaykh 'Ubayd hafidahullaah.

I asked him today about the hukm on the above said hadeeth & he said that 'The Ghusl is not Saheeh'

And Allaah knows best.
BaarakAllaahu feekum.

abuaaliyah    -- 22-09-2008 @ 10:48 PM
  Al-Hafith Ibn Rajab Al-Hanbali graded the hadeeth's isnad as being Hasan!

Keep in mind that  Ibn Rajab was a major Scholar in the field of Hadeeth, and an expert in the area of 'illal. In most of his works he spoke about the status of the hadeeth. Refer back to Jam'i uloom wa hikam, Fathul Bari, and the book I mentioned.

Moosaa    -- 24-09-2008 @ 6:01 PM
  Jazaakum Allaahu khayran Abaa 'Aaliyyah!

I would love to know if the muhaqqiq of your printing of "Lataa'if al-Ma'aarif" mentioned the source of Ibn Abee 'Aasim's narration (I mean: which book?).  I've been looking for the hadeeth in "as-Sunnah" and I haven't found it.  He also had a book called "as-Siyaam" which I assume is the source but I don't think its printed.

Since his books have chains, locating the hadeeth there is vital in this matter, since Ibn Rajab mentioned no other source for the hadeeth (from what you have quoted).  Thanks for the great topic akhee.

May Allaah bless you.

Moosaa ibn John Richardson

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Moosaa    -- 24-09-2008 @ 7:09 PM
  And are you sure Ibn Rajab called the hadeeth hasan?

Moosaa ibn John Richardson

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AbuYusufAlKashmiri    -- 25-09-2008 @ 1:33 AM
  As sallamualaikum wa rahmatullahi wa barakatuhu

Akhee Musa;

Perhaps you may find the answer to this issue in the book of Ibn 'Adee 'Al-kaamil', which I don't have.

In Ad-Da'eefah (No. 5997), Sheikh Al-Albaanee rahimahullah mentions another narration about the last ten nights and how the Prophet sallalahu alaihi wa sallam folded up his bedding, tightened his waistwrapper, avoided women and made his 'ashaa his suhoor. The narration does not mention the making of Ghusul between maghrib and Ishaa. The narration, as mentioned by Sheikh Naasir, is narrated by At-Tabaaranee in Al-Awsat (2/4/5783) and Ibn 'Adee in Al-Kaamil (2/800) by way of Hafs Ibn Waaqid Al-Basree.

Sheikh Naasir then quotes Ibn 'Adee who says:

'And some of its text (matn) has been shared in by hafs and some of the text no one narrates it other than him. and I have not seen for him (hafs)that which is wronger (ankaru) than this hadeeth and the two before it...'

Sheikh Naasir then quotes Adh-Dhahabee and Al-Haithamee who also find fault with this hafs.

Perhaps if you go back to these two other ahaadeeth which Hafs Ibn Waaqid is supposed to have narrated, as per Ibn 'Adee in Al-Kaamil, then you may find the narration therein. What also makes me think that this narration (with the mention of Ghusul) could be found in Al-Kaamil, is that I saw this narration with the Ghusul, mentioned on another website and it was labelled as being inauthentic. Next to the narration, there was the statement of Ibn 'Adee about this Hafs, similar to what Sheikh Naasir has related. The only problem is that no source was given for Ibn 'Adee's kalaam.

Perhaps it is from Al-Kaamil.

Inshallah, if you, or anyone else for that matter could check this out, perhaps we may get closer to to what the reality of this narration is.


Akhukum fillah

Abu Yusuf, Sagheer

æßá ÎíÑ İí ÅÊÈÇÚ ãä Óáİ
æßá ÔÑ İí ÅÈÊÏÇÚ ãä Îáİ

abuaaliyah    -- 25-09-2008 @ 4:17 AM
  In reference to an isnad to check which menttions this text please refer to As-Sunnan wal-Ahkam by Diyadeen Al-Maqdasee. 3/528.

Ibn Rajab said after mentioning the hadeeth Isnad " Muqaraab "

Moosaa    -- 25-09-2008 @ 5:18 AM
  wa alaykumus-salaamu wa ramatullaahi wa barakaatuh...

I think speaking about this issue without having the chain first is like putting the cart before the horse.

The hadeeth Sh. Al-Albaanee spoke about in the Dhaeefah (5997) is not the one in question, altough similar in its wording.  The hadeeth in question is the hadeeth of Aaisha, while the one in the Dhaeefah is from Anas.  

Moosaa ibn John Richardson

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amr.basheer    -- 25-09-2008 @ 5:24 PM
بسم الله الرحمن الرحيم
الحمدلله والصلاة والسلام على رسول الله و على آله وصحبه ومن اتبع هداه  
أما بعد:

Ibn Rajab, rahimullah, quotes the hadeeth of Aishah, radiyallaah anhaa, and says, related by Ibn Abee Aasim. In my copy of Lataa'if, Ibn Rajab doesnıt say the hadeeth is hasan. He does says it is Muqaarib [or it can be spelt Muqaarab ı with a fat'hah at the end] when he quoted it earlier in the chapter regarding another issue.

Firstly, I checked in Ibn Abee Aasim's Sunnah, Zuhd and his big collection Ahaad wa al-Muthaanee. Couldnt find the hadeeth. Our brother Moosa mentioned it could be in his book Siyaam. I agree it seems most likely, but the book is now lost.

Secondly, what did Ibn Rajab mean by its isnaad is muqaarib? I checked in al-'Adhamee's Mujam and he said muqaarib hadeeth is a taıdeel for the hadeeth. As said by al-Iraaqee, adh-Dhabaee and as-Suyootee. [see page 451-452, Adwaa as-Salaf print, 1420, for details]. So does Ibn Rajab mean the hadeeth is hasan when he says its isnaad is muqaarib?

So we seem to have Ibn Rajab's verdict, who as brother Aboo Aaliyah mentioned is one of the great scholars of hadeeth. But we don't have the source[the isnaad] for the hadeeth to verify the authenticity of it. Interestingly, the same hadeeth of Aishah, which is in al-Bukhaaree and Muslim, doesn't mention the extra wording of the ghusul.

Now Ibn rajab does quote weak hadeeth, and he does mention along with that they are weak. But not all the time.

However the checker of my edition of Lataaif says the hadeeth is daeef [agreeing with the sheikh as-Sinaani as mentioned by brother Wasim] but the checker doesnıt mention where and why! [edited by Isaam Moosa Haadi for Daar as-Saddiq, 1426].

Interesting issue, can anyone add......

abuaaliyah    -- 25-09-2008 @ 9:38 PM
  Barakllahu feekum,
Yes this is has become an interesting topic. After mentioning this Hadeeth in his book LaaıTaif Al-Muıaarif Ibn Rajab said ı This Is Muqarribı.
So like our brother Amr ,I checked the meaning of this word Muqarrib.
I found that itıs meaning to be as follow;

1.     With a kasra- Muqarib- A hadeeth which shares the same meaning of others who are trustworthy.
2.     With fath- Muqarab- other hadeeth are similar. In other words itıs in the middle. The hadeeth isnıt on the status of being saheeh and at the same time it isnıt on the level of being weak. [Taken from Mujam Uloom An-Nabuwah.]

Then I found that Ibn Rushayd  said,ı that the meaning of Muqarib or Muqarab is a hadeeth which shares similar meaning to others, and their (trustworthy people) hadeeth agree with its meaning as well. Such a hadeeth isnıt Munkar or Shath.ı Refer to Fathul Mugheeth [1/339]

I also refered to the book Mujam Mustalah. I found that At-Tirmithi said, ı I asked Muhammad ibn Ismaıel Al-Bukhari about Abdullah ibn Muhammad ibn Aqeel. He said Ahmad ibn Hanbal, Ishaq ibn Ibraheem and Humaydee used to rely on him for proof. He is -Muqarib or Muqarab Hadeeth."

Ibn Hajr said in Taqreeb At-Tahtheeb that Abdullah ibn Muhammad ibn Aqeel was- SUDUQ. [refer to number 3592]

In conclusion I didnıt find any ulema using this word Muqarib or Muqarab to mean other than Hasan, so thatıs why I said Hasan. Additionally, it was sufficient for me to know that Ibn Rajab narrates many Athar from books which are lost today. And he was an Imam in Illal, so if this hadeeth had a defect because it contradicted the wording in Bukhari I think he would have picked it up.  He did explain Bukhari although he didnıt finish it.

Lastly there were athar which he mentioned from our salaf which shows that it has basis.And all good lies in following the Salaf. So if I am wrong I want to be corrected. I only translated the information I found. And Allah the most high knows best.

Moosaa    -- 25-09-2008 @ 10:04 PM
"Interestingly, the same hadeeth of Aishah, which is in al-Bukhaaree and Muslim, doesn't mention the extra wording of the ghusul."

Jazaak Allaahu khayran.

This is a big concern.  I think that whatever made Ibn Rajab say "muqaarab" (instead of hasan or saheeh) combined with what you have mentioned that it is found in the two Saheehs without the additional mention of the ghusl (or the delaying of the evening meal to suhoor time for that matter) may be a problem.  But thats all guesswork without a chain.  I'm waiting to see its chain in as-Sunan wal-Ahkaam when I can find the book in shaa' Allaah.

And baarak Allaahu feek Abaa 'Aaliyyah for the reference to as-Sunan wal-Ahkaam.

[to be shaa' Allaah...]

Moosaa ibn John Richardson

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Moosaa    -- 26-09-2008 @ 4:05 AM
  Some helpful tips for students of hadeeth (may Allaah bless them) in this issue

1. Its important to note that the word "muqaarib" or "muqaarab" was used here to describe a chain, not a narrator.

2. "Muqaarib" or "muqaarab" (as a description of a narrator) was commonly used to defend a weak narrator, as explained by Ibn Rushayd in his "Rihlah" (as quoted by as-Sakhaawee in Fat-hul-Mugheeth 2/115, tahqeeq 'Alee Husayn 'Alee): (( Al-Ifreeqee, meaning 'Abdur-Rahmaan, is dha'eef according to Ahlul-Hadeeth.  Yahyaa ibn Sa'eed al-Qattaan and others called him dha'eef.  Ahmad said, "I do not write his hadeeth."  At-Tirmithee said, "I noticed al-Bukhaaree elevate his status, saying HE IS MUQAARIB AL-HADEETH."  (Ibn Rushayd then says:) So look at the understanding of at-Tirmithee, that saying "muqaarab al-hadeeth" is a kind of raising his status (or strengthening his affair), understand this as it is important... ))   So its as if the critic is saying, "He's closer than that," or "not as bad as they say," and Allaah knows best.  

3. as-Sakhaawee explained that al-'Iraaqee ranked the one who is called "muqaarab al-hadeeth" as being in category #6 (see 2/114 of Fat-hul-Mugheeth), and then clarified the meaning of these rankings, saying (2/116), "Then the ruling on these rankings is that the first four categories are used as proofs, and as for those after them (ranks #5 and #6), then none of them are to be used as proofs, since the statements about them (the narrators) do not give you the idea that they meet the conditions of precision needed, rather their hadeeth is to be recorded and then checked.

4. Points #2 and #3 are general.  However, the specific context of Ibn Rajab's words seem to indicate that he intended that the hadeeth is hasan, since he affirmed that such an action based on the narration is a sunnah (according to what has been quoted from him above).  The specific context should not be overlooked here.

5.  Along with this, we could not possibly - as a very important manner in how we interact with the words of the scholars - confirm a Sunnah from the Prophet (sallallaahu 'alayhe wa sallam) without a chain, as the chain is from the special distinctions this ummah has: "the Chain is from the Deen!" as our salaf used to say.  This is similar to the case of a scholar saying, "a thiqah narrated to me," which was not acceptable even from the likes of Imaam ash-Shaafi'ee until he named the thiqah.  So this case here deserves even more care since al-Haafith Ibn Rajab is ruling on not one narrator, but an entire chain!

And Allaah knows best.

Moosaa ibn John Richardson

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amr.basheer    -- 26-09-2008 @ 11:55 PM
  Just to summarise we have two issues here

1] is the hadeeth authentic?

2] it is an action which was practiced by the salaf. So if the hadeeth is da'eef do we still act upon it

So far the discussion here is about point 1.

We have no chain for the hadeeth related by Ibn Abee Aasim. I don't have al-Maqdisee's Sunnan wa al-Ahkaam, but I believe it is a collection of ahaadeeth and it doesn't contain a chain going to al-Maqdisee or that al-Maqdisee would have quoted the chain from Ibn Abee Aasim. [if anyone has it, could they check and what does al-Maqdisee say (or the editor of that book) about the chain and its text].

We have Ibn Rajab's statement that the isnaad is muqaarab. This statement is NOT the same as muqaari[a]b al-hadeeth. The first expression is about the chain. The second expression is about the narrator, and that it is a taıdeel for him [according to most scholars] as shown by the posts above.

Our concern is about the first expression, that the isnaad is muqaarab.

From what I read it means the person is not sure about the chain. Whether it is weak or hasan. I read in a book that it has the same meaning as 'the hadeeth is hasan inshAllaah' or 'it could be hasan'

And this is what was mentioned before by the brother from what he read,' The hadeeth isn't on the status of being saheeh and at the same time it isn't on the level of being weak. [Taken from Mujam Uloom An-Nabuwah.]'

So it seems that Ibn Rajab wasn't sure. Also note if the isnaad is saheeh it doesnıt mean the hadeeth is saheeh.

I tried to call a person of knowledge but couldnıt get through. I donıt want to phone the mashaaikh this night. So if anyone is in a majlis of ilm could they ask about the hadeeth.

amr.basheer    -- 27-09-2008 @ 12:00 AM
  Another point of benefit,

Ibn Rajab, rahimullah, in his book Jaami al-Uloom wal-Hikam at the end of his explanation to hadeeth number 25 and after a quoting a hadeeth related by Abee Umaamah which has a daeef narrator, says,

'related by al-Farayaabee with an isnaad fi'hee nadhar [weakness] from Abee Umaamah marfoo [going back to the Prophet] is also related by al-Bazzaar with a MUQAARAB ISNAAD from the hadeeth of Ibn Abbaas.....'

The hadeeth of Ibn Abbaas can also be found in at-Targheeb wat Tarheeb by al-Mundhuree. Al-Albaanee says in his Saheeh at-Targheeb wat Tarheeb that THIS ISNAAD has a daıeef narrator!

Moosaa    -- 27-09-2008 @ 4:30 PM
  In the Name of Allaah...

I got a hold of a copy of "as-Sunan wal-Ahkaam" of adh-Dhiyaa' yesterday, wal-hamdulillaah.  I found the hadeeth with the wording of al-Bukhaaree and Muslim in a number of places.  Then I found the wording in question, with a slight difference in its wording.  Here is the quote from the book (3/528):


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ıııı ıı ııııı ıııı: ııı ıııı ıııı ııı ıııı ıııı ıııı ııı ııı ıııııı ııı ıııı ıııı ııı ııııı ııı ıııııı ıııııı ıııııı ıııııı ııı ıııııııı ıııı ıııııı ıııııı

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In English:

On the authority of Huthayfah who said that the Messenger of Allaah - may Allaah raise his rank and grant him peace - got up one night in Ramadhaan (to pray) in a room made of date-palm leaves.  Then he (Huthayfah) poured a bucket of water over him.

It was collected by Aboo Bakr Ahmad ibn 'Amr Ibn Abee 'Aasim an-Nabeel in Kitaab as-Sawm.

And he (Ibn Abee 'Aasim) collected (another hadeeth) from 'Aa'ishah who said:  The Messenger of Allaah - may Allaah raise his rank and grant him peace - would stand (to pray) and sleep when he was sick.  And when the (last) ten (nights) came, he would raise his mi'zar (izaar), stay away from the women (his wives), take a ghusl between the two athaans, and take his evening meal as suhoor.

This is from the narration of Muslim ibn Khaalid, whom some of them (the critics) have spoken against, while Yahyaa ibn Ma'een has called him a "thiqah".

Initial points to note:

[1]He does not mention Ibn Abee 'Aasim's chain, nor does he mention a chain for the hadeeth himself.  

[2]Even though adh-Dhiyaa' died in the year 643, he would narrate the hadeeths with their chains, as in his saheeh called: "Al-Ahaadeeth al-Mukhtaarah".  This book "As-Sunan wal-Ahkaam" is a VERY important book in that he brings hadeeths one of three ways: (1) without the chain but with a reference to the known sources, (2) from the known sources, quoting their chains, which alone makes this book very valuable (3) and from himself with a chain, perhaps to strengthen a hadeeth being studied.  The presence of this third category of hadeeth makes this book absolutely INVALUABLE.

[3]The additional information we have gained from this book is:

- (a) that the hadeeth was collected in Kitaab as-Sawm of Ibn Abee 'Aasim

- (b) the additional wording "when he was sick"

- (c) the phrase shammaral-Mi'zar, he raised his izaar (which still carries a similar meaning as tightening)

- (d) that Muslim ibn Khaalid is in the chain, a narrator whose status was differed over (which gives insight into why the word muqaarab was used to describe its chain).

[4]After studying the scholars' statements on Muslim ibn Khaalid az-Zinjee, the following can be said about him:

- (a) The vast majority of early scholars, including Ibn Ma'een himself some of them from those who met him have criticized him as being either dha'eef or dha'eef jiddan (weak or extremely weak).

- (b) Ibn Ma'een said about him in one narration, "thiqah".  In another, "laa ba's bihi", which means thiqah from Ibn Ma'een.  In another narration he called him "dha'eef."  So there is differing over what his position was.

- (c) There are some others who spoke well of him, like Ibn Hibbaan and ad-Daaraqutnee (note them both being more than 100 years after his time).  Others like Ibn 'Udayy concluded that "I hope he is laa ba's bihi," which is lower than actually saying he is "laa ba's bihi". (so-so)

- (d) He was not only criticized for his many mistakes in hadeeth with specific mention of the reasons for his weakness (that he did not used to write the hadeeth in the sittings of dictation, and his errors came from this, etc.), he was also criticized in his 'ADAALAH!  Not only was it mentioned that he held the position of the qadariyyah (rejecting qadr), but others mention accounts of him being seen drunk from nabeeth (And he was from Makkah not Koofah, for those who know the significance of that).

- (e) With this, Muslim ibn Khaalid (may Allaah have Mercy on him) was very virtuous as a person of knowledge and a muftee.  He was the muftee of Makkah after Ibn Jurayj and one of Imaam ash-Shaafi'ee's first teachers (before he met Imaam Maalik)!  He was the first one who declared ash-Shaafi'ee worthy of giving fatwaas.  When speaking about the beautiful salaat of ash-Shaafi'ee and how it was according to the Sunnah, it was said that he got his salaat from Muslim ibn Khaalid, who got it from Ibn Jurayj, who got it from 'Ataa', who got it from one of the Companions (Ibn 'Abbaas I think), who got it from the Prophet (sallallaahu 'alayhe wa sallam), who got it from Jibreel ('alayhe as-Salaam).  So with the criticism against his precision and competence as a narrator, he was a noteworthy figure from the early scholars of Makkah.

If there is anything I said above that needs support, I can mention whatever sources are needed.  Its just a big piece of research, so I needed to summarize it.  And Allaah knows best.

This researcher's conclusion: We still don't have a chain for the hadeeth, however we do know of the presence of a dha'eef narrator in its chain.  So Ibn Abee 'Aasim's chain could not be acceptable by itself (according to the detailed criticism against Muslim ibn Khaalid) as a proof even if it was connected, so long as Muslim ibn Khaalid is in it, and Allaah knows best.

However, some of the salaf used to take a bath and wear their best clothes if they thought it might be laylat al-qadr, as in the two musannafs, as referred to by al-Haafith Ibn Rajab.  This is in line with the generality of the Sunnah in being clean for the salaah, smelling nice, wearing clean clothes, bathing for Jumu'ah (when one spends time in the masjid), etc.  However, to establish it as a Sunnah from the Messenger (sallallaahu 'alayhe wa sallam) is - until now - unfounded, and Allaah knows best.

Moosaa ibn John Richardson

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Moosaa    -- 27-09-2008 @ 4:30 PM
  I need to thank the brother Aboo 'Aaliyah again for the great topic, and for providing me with the reference to "as-Sunan wal-Ahkaam" of adh-Dhiyaa'.  May Allaah reward him well, as this book is a serious find for a student of hadeeth.

Moosaa ibn John Richardson

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