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| The mosques in which the I`tikaf is to be performed: |
| 11.26.04 (3:21 am) [edit] |
There is a difference of opinion among the jurists concerning what mosques are acceptable for I`tikaf. According to Abu Hanifah, Ahmad, Ishaq, and Abu Thaur, I`tikaf is valid in any mosque in which the five prayers are held and which has a congregation. This is based on the Hadith of the Prophet: “Every mosque that has a caller to prayer and an imam is acceptable for I`tikaf." (Related by Ad-Daraqutni, but the Hadith is Mursal and weak and cannot be used as a proof.)
Malik, Ash-Shafi`i, and Dawud say that it is acceptable in any mosque, as there is no proof that restricts it to any particular mosques. The Shaf`iyyah say it is better to perform I`tikaf in a congregational mosque, as the Prophet, peace and blessings be upon him, performed I`tikaf in such a mosque, and because the number of those who attend the prayers in such a mosque is greater. If the period of I`tikaf includes the time for the Friday prayer, then one must perform it in the congregational mosque in order not to miss the Friday prayer.
The person making I`tikaf may make the call to prayer if the place from whence the call is made is either the door of the mosque or its interior courtyard. He may also go to the roof of the mosque, as all of that is considered part of the mosque. If the place for the call to prayer is outside of the mosque, and the Mu`takif makes the call, he will void his I`tikaf. The exterior courtyard is considered part of the mosque according to the Hanafiyyah and Shaf`iyyah and one narration from Ahmad. According to Malik and another narration, it is not part of the mosque and the person making I`tikaf should not go there.
Most scholars say that it is not correct for a woman to make I`tikaf in the mosque in her house (that is, the special place of her house where she performs her prayers) because the mosque in her house usually does not fall in the category of mosques and can be sold. There is no difference of opinion on this point. The wives of the Prophet always performed their I`tikaf in the Prophet's mosque.
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| Preferred I`tikaf has no specific time limit |
| 11.23.04 (2:21 pm) [edit] |
It can be fulfilled by staying in the mosque with the intention of making I`tikaf for a long or short time.
The reward will be according to how long one stays in the mosque. If one leaves the mosque and then returns,
he should renew his intention to perform I`tikaf. Ya`la ibn Umayyah said:
"I secluded myself in the mosque for some time for I`tikaf."
`Ata told him: "That is I`tikaf, as long as you secluded yourself there.
If you sit in the mosque hoping for good, it is I`tikaf.
Otherwise, it is not." One who is performing the nonobligatory I`tikaf may end his I`tikaf at any time, even if it is before the period he intended to stay. 'Aishah related that if the Prophet intended to make I`tikaf, he would pray the morning prayer and begin it.
One time he wanted to make I`tikaf during the last ten nights of Ramadan, and he ordered his tent to be set up. `A’ishah reported:
"When I saw that, I ordered my tent to be set up, and some of the Prophets wives followed suit. When he [the Prophet] prayed the morning prayer, he saw all of the tents, and said: “What is this?” They said: "We are seeking obedience [to Allah and His Messenger."
Then he ordered his tent and those of his wives to be taken down, and he delayed his I`tikaf to the first ten days [of Shawwal.
" The fact that the Prophet, peace and blessings be upon him, ordered his wives' tents to be struck down and asked them to leave the I`tikaf after they have made the intention for it shows that they discarded the I`tikaf after they had begun it.
The Hadith also shows that a man may prevent his wife from performing I`tikaf if she did not get his permission to perform it. There is a difference of opinion over the case of the man granting permission to his wife and then rescinding it.
According to Ash-Shafi`i, Ahmad, and Dawud, this is permissible for the husband, and the wife must leave her I`tikaf in such case.
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| I`tikaf (Spiritual Retreat)
Its meaning & legitimacy |
| 11.22.04 (7:09 pm) [edit] |
I`tikaf means to stick to something, whether good or bad, and to block out everything else. Allah says in the Qur'an: "What then are images that you pay devotion [akifun] to them?" (Al Anba': 52)—that is, what they devoted themselves to in worship. What is meant here is the seclusion and staying in the mosque with the intention of becoming closer to Allah.
All scholars agree on its legitimacy. The Prophet would perform I`tikaf for ten days every Ramadan. In the year that he died, he performed it for twenty days. Related by Al-Bukhari, Abu Dawud, and Ibn-Majah. The Prophet's Companions and wives performed I`tikaf with him and continued to do so after his death. Even though it is an act, which is done to get closer to Allah, there is no sound hadith concerning its merits. Abu Dawud states: “I said to Ahmad, 'Are you aware of anything concerning the virtues of I`tikaf?' He answered: 'No, except for some weak [reports].'”
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| Ramadan and Laylat al-Qadr |
| 11.11.04 (10:37 am) [edit] |
The virtue of the last ten days of Ramadan and Laylat al-Qadr
by Shaykh Muhammad Sâlih al-Munajjid
Praise be to Allaah, the Lord of the Worlds, and peace and blessings be upon the Trustworthy Prophet Muhammad and upon all his family and companions.
The Prophet (peace and blessings of Allaah be upon him) used to strive hard (in worship) during the last ten days of Ramadaan in a way that he did not strive at any other times. (Muslim, 1175, from ‘Aa’ishah). Among the things he did were secluding himself in I’tikaaf and seeking Laylat al-Qadr during this time. (Al-Bukhaari, 1913; Muslim, 1169). In al-Saheehayn it is reported from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would stay up at night, wake his family and gird his loins. (al-Bukhaari, 1920; Muslim, 1174). Muslim added: he strove hard and girded his loins.
Her phrase “girded his loins” is a metaphor for his preparing himself to worship and strive hard in worship, more than usual. It has the meaning of “rolling up one's sleeves” to worship (i.e. getting ready to make a great deal of effort).
It was also said that it was a metaphor for keeping away from women and abstaining from sexual relations.
The phrase “stay up at night” means that he would stay awake, spending the night in prayer, etc. It was reported in another hadeeth that ‘Aa’ishah (may Allaah be pleased with her) said:
“I never saw the Prophet (peace and blessings of Allaah be upon him) recite the entire Qur’aan in one night, or spend a whole night in prayer until the morning, or fast an entire month, except in Ramadaan.” (Sunan al-Nasaa’i, 1641).
The words “stay up at night” may mean that he spent most of the night in worship, or that he did not stay up for the entire night, but he did that at the times of ‘Ishaa and Suhoor, and other times, in which case it would mean that he stayed up for most of the night.
The phrase “and wake his family” means that he would wake his wives to pray qiyaam. It is known that he (peace and blessings of Allaah be upon him) used to wake his wives all year round, but he used to wake them to spend part of the night in qiyaam. In Saheeh al-Bukhaari it is reported that the Prophet (peace and blessings of Allaah be upon him) woke up one night and said,
“Subhaan Allaah! What tribulations have come down tonight! What treasure has come down tonight! Who will wake up the dwellers of the apartments? There may be women who are clothed in this world and naked in the Hereafter.” (al-Bukhaari, 1074).
It was also reported (in Saheeh al-Bukhaari) that he (peace and blessings of Allaah be upon him) used to wake ‘Aa’ishah (may Allaah be pleased with her) when he wanted to pray Witr. (al-Bukhaari, 952). But when he woke his wives during the last ten nights of Ramadaan, this was more persistent than at other times of the year.
The fact that he (peace and blessings of Allaah be upon him) did this indicates the importance he attached to worshipping his Lord and making the most of this special time.
The Muslim should follow the example of the Prophet (peace and blessings of Allaah be upon him), for he is the best example, and he should strive hard in worshipping Allaah. He should not waste the hours of these days and nights. For we do not know, perhaps this time will never come again, for the spoiler of pleasures, i.e., death, which must come to all men, may come and snatch him and his life will end; then he will feel regret at the time when regret will be of no avail.
Among the unique virtues of these special nights is that Laylat al-Qadr is among them. Allaah says (interpretation of the meaning):
“Haa-Meem. [These letters are one of the miracles of the Qur’aan and none but Allaah (Alone) knows their meanings.]
By the manifest Book (this Qur’aan) that makes things clear.
We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadaan]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].
Therein (that night) is decreed every matter of ordainments.
As a Command (or this Qur’aan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers),
(As) a mercy from your Lord. Verily, He is the All-Hearer, the All-Knower.” [al-Dukhaan 44:1-6]
Allaah sent down the Qur’aan on this night which the Lord of the Worlds has described as blessed. It was reported from a group of the Salaf – including Ibn ‘Abbaas, Qutaadah, Sa’eed ibn Jubayr, ‘Ikrimah, Mujaahid and others – that the night on which the Qur’aan was sent down was Laylat al-Qadr.
The phrase Therein (that night) is decreed every matter of ordainments means, on that night the destiny of all creatures for the coming year is decreed. On that night it is written who will live, who will die, who will be saved, who will be doomed, who will be destined for Paradise, who will be destined for Hell, who will be granted honour, who will be humiliated, where drought and famine will occur, and everything else that Allaah wills in that year.
What is meant by the idea that the destiny of all creatures is written on Laylat al-Qadr is – and Allaah knows best – that on Laylat al-Qadr they are transferred from al-Lawh al-Mahfooz. Ibn ‘Abbaas said: “You may see a man furnishing his home or plowing his field, and he is one of those who are going to die,” i.e., it has been decreed on Laylat al-Qadr that he is one of those who are going to die (in the coming year). And it was said that on this night, the destiny of people is shown to the angels.
The meaning of “Qadr” is veneration or honour, i.e. it is a night that is venerated because of its special characteristics, and because the one who stays up during this night becomes a man of honour. And it was said that Qadr means constriction, in the sense that the knowledge of precisely when this night is, is hidden. Al-Khaleel ibn Ahmad said: it was called Laylat al-Qadr because the earth is constricted by the great numbers of angels on that night, and Qadr means constriction. Allaah says (interpretation of the meaning): “But when He tries him, by straitening his means of life [fa qadara ‘alayhi rizqahu]…” [al-Fajr 89:16], i.e., by constricting or reducing his provision.
And it was said that Qadr means Qadar, i.e., that on this night the decrees for the coming year are ordained, as Allaah says (interpretation of the meaning):
“Therein (that night) is decreed every matter of ordainments” [al-Dukhaan 44:4]
and because Allaah’s decrees are decided and written down on this night.
So Allaah has called it Laylat al-Qadr, because of its great value and high status with Allaah, and because so many sins are forgiven and so many faults are concealed during this night. For it is the night of forgiveness, as it was reported in al-Saheehayn from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever stays up during Laylat al-Qadr out of faith and in the hope of earning reward, all his previous sins will be forgiven.” (al-Bukhaari, 1910; Muslim, 760).
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