 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل وشدوى الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشدوى النسيدنا ونبينا محمد صلى الله عليه وعاليه وعاليه وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد نحن نتحدث عن إعتكاف هذا هو المشكلة التي نحن نتحدث ومتحدث عنها إن شاء الله إتعالى سنذهب now into آدابه منزة واتيكس التي يجب أن يكون أشاهد من يفعل إعتكاف ابن القيّم رحمه الله في زاد المعاد وفي الثانية في جهة 90 هو يذهب بشكل كبير هو يذهب بشكل كبير يحتاج إلى آداب التي يجب أن يكون من المعتكف ولكن سمع بها إن شاء الله إتعالى الشخص الذي يفعل إعتكاف يجب أن يفعل أنهم يفعلون من إعتكاف بقراءة القرآن يجب أن يقرأ القرآن في هذا الوقت أنت تخلق وخلق لترك أسوأك وخلق أنت تخلق وخلق لترك أن تترك أنت من المعاد أنت تأتي إلى المسجد فلا تترك أنت إلى المعادة لا تتحدث عن ما يحدث إذا كنت تريد أن تكون إسترى في هذا الوقت الشخص الذي يقتضي وقته يقرأ وقتك مع ماذا? بالصلاة بقراءة وقراءة القرآن وقراءة القرآن وذكر الله وذكر الله سبحانه وتعالى والصلاة علي النبي صلى الله عليه وسلم وقراءة على المسجد صلى الله عليه وسلم أيضا وطلب العلم تحاول المعادة إذا كانت بقراءة بقراءة معك إذا كنت تفعل إعتكاف يمكنك أن تقرأ هذه المعادة من تفسير أو حديث إبنو قيّم يقول أنه يكون تفسير ومعادة بقراءة طارب أو علم أو مسلم إذا كنت تفعل تفعل إذا كنت تفعل إبنو قيام وإذا كنت تفعل تفسير هو تفسير عبد الرحمن الناصر السعدي رحمه الله عندما تتكلم ما تفعل تفعل إبنو تفسير ويخلص ويجبك تفسير يعني مدينة مدينة من جميع المعادة المسجد ينسون لكن مدينة لا تتكلم لأحد وإن هناك مدينة لكي تتكلم يجب أن تتكلم ويكلم في ذلك في ذلك لماذا؟ لأن في هذا الوقت أخي أنت تحاول أن تفعل العتكاف المسجد العتكاف هو أنك مدينة وأنك أنت أنت تفعل العتكاف إذا كنت تفعل مع الناس يوضع لأن العتكاف يعني الكثير من المسجد الكثير من المسجد الكثير من المسجد المسجد يصبح كثيرا من المدينة أنت تفعل العتكاف في ذلك أنت تفعل إذا كنت تفعل في ذلك المسجد يوجد أقل أفضل العتكاف من المكان where you know the people who are going to be they are going to distract you نحن now نحن now نحن now نحن now نحن now نحن نشاهد to the eighth point which is موانعه what are the things that you are not allow to do while you are in its take off the first one is الجماعة you can't have sexual intercourse while you are doing an attack and this is of course based on the اية ولاتُ باشروهن وانتُ معاكِفونا في المساجد ولاتُ باشروهن أصبح to the مفصرين like أمام الشوكاني عبدالله عباس لا تجامعوا حرية. لا توجد أي حرية سلسلة مع حرية. ثم ما يجب أن يتجاه هو حرية سلسلة. لكن يا بخير, إنه يتجاه حرية، فهي مقروه. إذا يتجاه حرية، فهي ملحق. لكنه لا يتحرق، لا يتنالف هذا العتكاف. لأن الآية ولا تباشه رغنة. مباشرة here means حرية سلسلة. ولذلك الكرآن if you look at it it's not a book that when it speaks it speaks vulgar. it uses what is known in the Arabic language as كناية. it's indirect. it won't say sexual intercourse. it won't say having sexual intercourse with your wife. but it will use a word like don't come into contact. ولا تباشه رغنة مباشرة. means don't come into contact with your wife. in other words don't have sexual intercourse with your wife. in another place Allah uses the word لامس. okay. when Maryama said ولم يمسسني بشر. no one touched me. لامس is to touch. she means sexual intercourse. even the Quran doesn't use the word sexual intercourse like that. what it uses is كناية. indirectly it will say it. so the مفصيرين the scholars of تفسير they all mentioned ولا تباشه رغنة means don't have sexual intercourse with them. عبد الله بن عباس he says إذا جامع المعتكف if the one who's doing it اعتكاف has sexual intercourse with his wife بطلة اعتكافه your اعتكاف is nullified and it's gone. there's no اعتكاف for you again. and some of the scholars they brought اجمع in that particular issue. the second one is الخروج من المسجد you're not allowed to leave the masjid but we say without a حاجة there's no need for it. you see there's a difference between حاجة ضرورة حاجة ضرورة different. it doesn't have to reach ضرورة even if it's a حاجة you shouldn't also still leave them unless it reaches a حاجة you shouldn't leave. حاجة for instance means going out for food that is حاجة because a person a lot of the times in the masjid they can find what they want to eat but if you're 5 or 10 people all of you shouldn't all go out for food if you have all 10 brothers send one of you give the money all to one person and let him go on your behalf all of you give a list of the food that you want if there's a need for him to have to get the food outside for you write it down for him and everyone gives the required food and he goes and he gets it for them so the خروج of the masjid shouldn't take place like a person can go if they want to go to the toilet for example if the toilet is outside the masjid you're allowed to the masjid the toilets were outside ابن القيام رحمه الله mentions the person can leave for two reasons لحاجة الإنسان or ضرورة كالي اختصال in أصابة و جنابة for example تدو غسل if major impurity happens to you أو بول أو غائط call of nature you're allowed to leave for all of that the messenger صلى الله عليه وسلم his wife صافية she came and she visited him while he was a mu'atekif عليه صلى الله عليه وسلم and when she came and she visited him he صلى الله عليه وسلم got ready and he took her outside the masjid he left with her عليه صلى الله عليه وسلم and when he took her far he came back and he came to the masjid so this is permissible if your spouse visits you happens to visit you okay then you're allowed to take them as far away from the masjid ابن حزم رحمه الله he brings it اجمع that if there's no need for a person to leave the itikaf that the itikaf is null and void he says لغير حاجة ولا ضرورة ولا بر أمر به فإن اعتكاف قد بطل if a person leaves the masjid he said there's no need for it there's no necessity for it then that individual's itikaf becomes null and void now we're going to move on to the ninth point شاء الله مباحاته what are the things that are allowed for you to do number one is it is permissible for you to leave لحاجة if there's a need for it that's مباح you're allowed to leave also you're allowed to leave if you need to go to call of nature if you need to and so on these are things that are allowed and the messenger صلى الله عليه وسلم he did وليه الدين العراقي in his كتاب طرح التثريب he mentions that the messenger صلى الله عليه وسلم for instance he would the hadith ربي الله عنها that the prophet will bring out his head into the house so his wife عائشة could comb it this is something that is permissible that if a person the masjid is stuck to his house and they go and they put part of their body into the house such as the head the prophet says we'll put it in عائشة will come for him whilst he's in the masjid صلى الله عليه وسلم this is permissible also the same as if a person gives you a haircut there's no problem with that تقليم الأغافر cutting your nails while you're in the masjid you're allowed to it's permissible all of these are what is allowed that 10th point إن شاء الله there is موضعه where is the place that you do اعتكاف where can we do اعتكاف can we do اعتكاف in our living room or is there a particular place to do اعتكاف the ayah mentioned وَلَاتُ بَاشِرُهُنَّ وَأَنْتُمْ عَاكِفُونَ في المساجد مساجد so the اعتكاف has to be done in a what it has to be done in a it has to be done in a masjid لكن the scholars أهل العلم اختلفوا they differed some of them they said it is المسجد الجامع it has to be back at those times there were masjids which were small, small, small small masajids and there was when Friday came all of those small masjids would be closed and they would go to the big masjid this is the big جامع big masjid are we all together so this masjid the only one that you can do اعتكاف that's one call the second one call is that you can the one that gets closed on Friday you can still do it اعتكاف in that one are we all together your local masjid you're allowed to do it and the third view is you're allowed to to do it inside any place other than the masjid any way you want you can do it اعتكاف and of course what we have to say is brothers pay attention is that the آية and I want you to ponder here with me the آية says اعتكاف في المساجد المساجد المساجد here has a ألف اللام in it and the ألف اللام here in the Arabic language is استغراقية are we all together which means every masjid it's not an exception it's any masjid so anyone who says this particular masjid has to bring what has to provide us with what they have to provide us with evidence anyone who says مسجد جامع مسجد بيته or any masjid that you restrict us to then you would have to bring evidence because the آية says وَلَاتُ بَاشِرُهُنَّ وَأَنْتُمْ عَكِيفُونَ في المساجد اي المساجد are we all together meaning any masjid and Arabic language when the word ألف اللام is كل sorry it's استغراقية you could put in that place the word so in other words you can say وَلَاتُ بَاشِرُهُنَّ وَانتُمْ عَكِيفُونَ في كل المساجد are we all together every masjid there's no restriction that you can do اي مسجد that you want that's what the آية clearly says so is there any exception from this general ruling in terms of the masjid مسجد being جامع or not there's no exception but there is an exception in the hadith of حديث رضي الله تعالى عنه حديث رضي الله تعالى عنه he narrated that the messenger صلى الله عليه وسلم he said لا اعتكاف that there is no اعتكاف except three مساجد the only اعتكاف that a person can do is in what it's in three مسجد the first that he mentioned is the masjid of the prophet صلى الله عليه وسلم which is the third one is مسجد الحرام so now we have an ayah which is general which is ولا تباشيرهن وانت معاكفون في المساجد المساجد is general and we have the hadith حديث حديث حديث حديث حديث حديث حديث حديث حديث حديث حديث حديث حديث حديث حديث حديث some scholar they said this hadith is opposing an ayah which is clear Come which is restricting it. حديث حريفة تبنوليامان is weak. why is it weak? they said because حريفة تبنوليامان this has been transmitted from him رفعاً ووقفاً رفعاً ووقفاً what does that mean? one time it's been attributed to the messenger صلى الله عليه وسلم. and one time it only been attributed to حريفة meaning is his statement. are we all together brothers? لذا them they said it's hadith it's sometimes being narrated as though the prophet said it in some of the and some of the mention that is the statement of here and they say there's a benefit for it to be different because if it's the statement of here it can't go against an I will take the I over here but if it's the prophet statement then what that of course the process and the can restrict. نحن نحفظ نحو شخصي. امام المسكولات ان ينضم الحديث ونرى المسكولات أن ينضم الحديث وحديث الحديث وحديث الحديث وحديث الحديث. نحن نحفظ نحو شخصي. There are some scholars who took their opinion that it's weak. And there are some scholars who strengthened the haith of Huday for Tubol Uriamat وهو الراجح. That is the strongest. Are we all together brothers? And Sheikh Mohamed Nasir al-Din al-Bani in Silsila. حديث الصحيحة. The sixth volume. أعتقد أنه سيكون 660 ميلاً. يتحدث عن صفحات. وشيقل الباني رحمه الله يكفي أنه كبيراً من الطريق. كبيراً من الأجياء. كبيراً من مرفوع. لا يحدث أي منهم. سنجد أخي. شيقل الباني رحمه الله يكفي. ليس فقط ذلك. لذا بعض الأسفل يتواجدون إلى حليث. الحمد لله. لا يجب أن نأخذ حليث. لا يوجد شيء مثل حليث. يقول لا. لا أعتكاف إلا أن في المساجد الثلاث. أخر أجياء الأسفل يقول أن حليث هو صحيح. حليث هو أثنت. لكن طريقاً أن يتواجد حليث مع الآية هو أن لا أعتكاف لا يوجد أعتكاف إلا أن يوجد 3 مساجد. They said it means are we all together brothers? it means that the Allah here is enough you'll come out that it's negating the completeness of itikaf but it's not negating the essence of itikaf. It's saying that your itikaf will not be complete. Are we all together brothers? And this is the طريقة شك محمد المصالح عثمين تقرحمه الله و تعالى. And that is also another weak statement. Why? Because the ussal of the Kalam is to take it على ظاهره at its apparent. And to divert it from its ظاهر it requires a kareena. It requires an external evidence within it. How have you chosen شك محمد المصالح عثمين? How has he chosen to say لا that the لا نافية it means كمال. When the ussal it means النفي الصحة. The essence and the ussal of this is not accepted. That requires an evidence on his side. Are we all together brothers? And as المراقظ the author عبد الله عبد الله حاج الشنقيطي عبد الله من حاج الشنقيطي in his كتاب مراقص صعود. He mentions وَالجَمْعُ وَاجِبٌ مَتَا مَا أَمْكَنَا That when we're able to do جمع of a حديث and an آية we should try to do that. Before we jump to the قضية of what أترجيح. وَالجَمْعُ وَاجِبٌ مَتَا مَا أَمْكَنَا We should try to reconcile between the حديث and the آية. How should we reconcile between it? What we say is the آية is general. آية is what brothers? It's a general statement which is وَلَا تُبَاشِرُهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي المساجد. المساجد here is general and the حديث is specific and the قاعدة which is that a specific is given presidents over the general. Are we all together? You can't oppose it. The process of statement is specific. And the آية is general. The specific takes presidents over the what? The general. Are we all together? Some scholars even said وَأَنْتُمْ عَاكِفُونَ فِي المساجد. They said ألي فلام here it's not even استغراقية. It doesn't show it doesn't mean all of the مساجد. Rather it means آهدية. It means the مساجد. The ones. Which ones? The three ones. Are we all together brothers? Some scholars they said ألي فلام here is what? It's not استغراقية. It's آهدية. It's مساجد. The three mentioned one by the prophet عليه الصلاة والسلام. Are we all together? And then the قول which is صحيخ to me and that means seems strong is that the place where it should be done is in the three مساجد only. مسجد الحرام بيت المقدس and the prophet صلى الله عليه وسلم صلى الله عليه وسلم مسجد مسجد النبوي. Because of the حديث of حديثة. But this مسألة as I said is a Khilaf amongst the scholars. It's not a حديث. So if you take the other side of the argument then no one should force their opinion down your throat. لا ينبغي للفقي أن يحمل الناس على مدهبي. And if somebody takes the other opinion which is what? If somebody takes the other opinion and they say to you yeah? And he says to you that I don't believe it. Itikaf is done. You should also force your opinion on him. But there's also a there's always a healthy discussion that could happen. People can discuss these issues regarding it. So what did we say? The place in which it's done is in those three messages. That's how to discuss this issue. But it's more than this but we will. Now إن شاء الله تعالى we're going to jump to the خاتمة the conclusion which is the final point of our discussion. And that is we took معنى الإعتكاف. We took the meaning of إعتكاف. We took مشروعية. The evidence that point towards the legislation of what? إعتكاف. We spoke about that. We spoke about its حكم, its ruling. We spoke about حكمة with the wisdom behind إعتكاف. We spoke about the time in which إعتكاف can be done. We spoke about the prerequisites the short that are required. We spoke about أداب with the manners that a person needs to observe. We spoke about معنى with the things that you need to stay away from if you're doing إعتكاف. We spoke about the place which you do إعتكاف in. And here we are on our final point which is إن شاء الله إتعالى if you guys have any questions that you can ask بإدن الله الكريم regarding all of those points إن شاء الله إتعالى but if I had said anything wrong or incorrect or I did a mistake while speaking it's for me إن شاء الله his messenger are free from it. سبحانك اللهم بحمدك إن شاء الله إلا الله أستغفر