 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ اَيَاتُوْهُ فَهُوَ الْكَارِيمُ المُنزَالُوْ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُوْهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُوْ الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل واشدوا الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى I'm going to be speaking about الإعتكاف This is what the lecture is going to be about Today بإذن الله الكريم And the way that I plan in order to tackle this issue is in the following ways Number one معنى الإعتكاف What does it actually mean? Because as we always say الحكم على شيء فرعن أنتصوره You can't place a ruling on something if you don't have a perception of it You would have to first understand that thing before you could give a ruling Before we say إعتكاف is a sunnah or إعتكاف is a wajib You would have to know what إعتكاف is So معنى الإعتكاف is important that we start with it Then the second point is The second point that we're going to speak about is the evidence pertaining to whatever ruling it has whether it's wajib or not Whatever rulings and evidences that are pertaining to it will speak about it Number three We're going to speak about its حكم حكمه its ruling And we'll deal with that إن شاء الله تعالى And you'll see what the difference between the evidence for it and the ruling is إن شاء الله تعالى Then we're going to speak about it حكمته The wisdom why it was legislated Why did the شريعة شريعة legislate إعتكاف And what is the wisdom behind it Then we're going to speak about وقته the timing in which it's done What time is إعتكاف done And what time has the شريعة set for it We'll speak about that إن شاء الله تعالى We're going to speak about شروطه The prerequisites and the conditions that are required From the individual who's doing إعتكاف شروط The conditions That are required From the معتكف The one who's doing إعتكاف أدابه We're going to speak about the etiquettes of إعتكاف And the manners that a person needs to observe We're also going to speak about معانع Things that we should stay away from That we're not allowed to do That we should avoid Once doing إعتكاف We're also going to speak about موضع Where is إعتكاف done And the place that إعتكاف occurs And then إن شاء الله تعالى We're going to do a خاتم A conclusion إن شاء الله تعالى I wanted to take all of these points And tackle all of these points And discuss all of these points with you today Because the time is very short We will not be able to go through all of these points We won't be able to But the scholars they say ما لا يترك كله لا يترك جلو If we can't do all of it We'll do what we can We'll do the best of those points إن شاء الله تعالى that we can So let's start إن شاء الله تعالى By defining إعتكاف ما لا يترك جلو لا يترك كله That's what they said If you can't do something In its totality Then you shouldn't miss That which you can do And to do the best in that The first point إن شاء الله is معنى الإعتكاف What does إعتكاف mean إعتكاف has a linguistic meaning And it has a technical meaning شرع meaning The linguistic meaning is الإقامة It is الإقامة to remain somewhere Okay It's to reside somewhere It's to remain somewhere That's what it means The Arabs they say عكف بالمكاني The person remain in a place إذا أقام به والعقوف المحبوس If you're imprisoned somewhere If you're kept somewhere This is إعتكاف That's the linguistic meaning That شرع meaning of إعتكاف is المكثوف المسجد It is to stay in the message So it's not any place So when the Sharia I reuse the word إعتكاف It's not just الإقامة المطلقة Unrestricted residency I'm an unrestricted Remaining in any place No, it's not I can say it properly It's not Residing anywhere In every place إعتكاف means to reside Where? It means to reside In the message So it's المكثوف المسجد The second point In the definition Of the شرع The first one is to remain In the message The second one is على سبيل القربة You're remaining in the message To get closer to Allah It's not that you're waiting For somebody to bring you That money Or You want to meet a friend in the message That's not It has to be على سبيل القربة That you're sitting here To get closer to Allah By it And the third one is من شخص مخصوص It's from a particular individual Meaning This individual Is a particular individual When we buy A particular individual We're going to see that later It has to be a Muslim We can't be a kafir It has to be a person Who is sane Not insane So it's a particular individual بصفة مخصوصة And it's done In a particular description Meaning There's a time that it starts And there's a time that it ends We'll speak about that Insha'Allah In more details But what we learnt In the شرع Meaning of إعتكاف Is what That it's To remain in the message على سبيل القربة To get closer to Allah By doing it And the third one was It is done By a particular person A particular way Now we want to Move on to the second point now Which is Is إعتكاف even legislated And if it is What's the evidence for it The evidence that إعتكاف is legislated In our شريعة It is something That you can't do In our religion The evidence for that Is found in the Qur'an The sunnah And the إجماع Those three mentioned it The Qur'an Allah says سبحانه وتعالى وَلَا تُبَاشِرُهُنَّ وَأَنْتُمْ عَكِفُفُونَ فِي المساجد وَلَا تُبَاشِرُهُنَّ الله says Don't have sexual intercourse With your wives وَأَنْتُمْ عَكِفُونَ فِي المساجد While you are doing إعتكاف In the In the masjid And this is in صورة البقرة I'm 187 I'm 100 and what 87 87 This ayah It says وَلَا تُبَاشِرُهُنَّ Don't have sexual intercourse With your wives Your spouses وَأَنْتُمْ عَكِفُونَ فِي المساجد While you are What? While you are residing While you are remaining In the masjid While you are إعتكاف So we have the ayah We're now going to Move on to the hadith The hadith is The hadith is صحيحي من حديث عائش رضي الله تعالى عنها The hadith is Is found in the Bukhari And the Muslim On the authority وضاوى الماذا عائش رضي الله تعالى عنها She said كان رسول الله صلى الله عليه وسلم يعتكف That the prophet of Allah نبي الله محمد He used to do اعتكاف العشر الأواخر The last 10 days من رمضان إلى مطل رمضان He would do اعتكاف حتى توفاه الله أنتو الله تبارك وتعالى تكفي السول صلى الله عليه وسلم ثم اعتكف أزواجه من بعد And then his wives they did اعتكاف after his death meaning something that was carried on after him So the hadith here tells us that the messenger did اعتكاف until he died Even the last year in which he died he did اعتكاف 20 nights not 10 he did 20 And then when he died his wives done اعتكاف So this hadith shows us مشروعية العتكاف That اعتكاف is a legislated matter in our religion as for it being a مسألة that the scholars unanimously agree upon the scholars all agree that اعتكاف is a legislated matter and this consensus is transmitted this consensus is transmitted to us by number one الامام ابن قدام رحمه الله in his كتاب المغني which is a شرح of المختصر الخراقي he transmits an إجماع in this مسألة that he unanimously agreed upon by the scholars that اعتكاف is part of our religion so it's not a disputed matter the second person who transmitted the إجماع is ابن المنجر in his كتاب الإجماع and also ابن حزم in his كتاب مراتب الإجماع ابن حزم رحمه الله he also transmits the إجماع in his كتاب مراتب الإجماع and then we have the evidences that our religion is built upon القرآن all three of them what do they point towards they all point towards the permissibility and the legislation of what الإعتكاف now we're going to move on to its ruling what is the ruling of the إعتكاف then okay we know it's legislated in our شريعة but the things that are legislated in our are of different levels they're not all the same there are things that are legislated in our شريعة واجب there are things that are legislated in our شريعة ذا رأى مباح there are some things that are legislated in our شريعة ذا رأى حراف there are some things that are legislated in our شريعة ذا is what مندوب recommended and also there are things that are legislated in our شريعة which is what ماكروه is disliked then which of those five does it fall under إعتكاف is مند بالشرعي that the إعتكاف it's مندوب means it's recommended highly recommended are we all together brothers? according to the شريعة إعتكاف is مندوب إليه فيشرعي إنا والشريعة إعتكاف is is recommended it's something that the شريعة loves it's something that the شريعة requires highly from you but it's not obligatory واجبوا بالنذري لكن but it becomes obligatory if the person makes a covenant and an oath and a vow to do إعتكاف so it is from those things that become obligatory if you make it obligatory on yourself يجيبوا بالنذري ويستحبوا بالشرعي that's what ابن رشد mentions in his كتاب بداية المجتهد ونهاية المقتصد that according to the شريعة إعتكاف is recommended but it can become obligatory if you say This Ramadan Oh Allah I promise you I make a covenant with you Oh Allah I make a vow that I will do إعتكاف then it becomes obligatory on you because you made a nether you made a covenant you made an oath it now becomes obligatory on that because the prophet he said من نذر أن يطيع الله فاليطيعه anyone who makes a nether he makes a promise and a covenant and an oath to obey Allah فاليطيعه he should obey الله سبحانه و تعالى بخاري ناريتي دسم الحديث عائل إشاء الله و تعالى عنها عبد الله عمر ابن الخطاب رضي الله و تعالى عنه he transmitted that the prophet الله عليه وسلم also said عمر رضي الله و عنه he said to the prophet of Allah عمر رضي الله و تعالى عنه he said to the prophet of Allah إني نذرت I made a covenant I made an oath for what إني نذرت إني نذرت I made a covenant and an oath that I'm going to do إعتكاف ليلة في المسجد الحرام one night in the Masjid Al-Haram I made a covenant with Allah I made an oath that I'm going to do إعتكاف one night in the Masjid Masjid Al-Haram then the prophet الله عليه وسلم said to him then fulfill your covenant then fulfill your covenant عمر عمر رضي الله إعتكاف is the fact that إعتكاف being recommended we said it's recommended in the Shari'ah it being recommended is it for the men and the women same or is it specific to the men only not the women we say و يستوي مع الرجال في حكمه النساء the women are the same with the men in this ruling it's also recommended for them as well because عائش رضي الله و تعالى عنها she said النبي صلى الله عليه وسلم معتكفاً النبي صلى الله عليه وسلم معتكفاً عايشاً قلت this صفية قلت this صفية بن تحويي who is the prophet's wife she said in this hadith كان النبي صلى الله عليه وسلم معتكفاً في المسجد النبي صلى الله عليه وسلم معتكفاً في العشل الأواخر من رمضان the last 10 days of Ramadan فأاتيته أزوره صفية said I came to visit him I came to the prophet of Allah to visit him ليلن one particular night وعنده and with him was what his wives his wives were there to do it اتكاف with him عليه صلى الله عليه وسلم ويوت غدر عايشا did it اتكاف with the prophet حفصا did it اتكاف with the prophet الله عليه وسلم وزينابا بن تجاحش did it اتكاف with the prophet but when the last person coming who was زينابا بن تجاحش when she came and she built herself a tent because the prophet he stayed in the tent on the side of the when he realized she came he was worried that the rest of the wives might come and get jealous because already three are here so he's صلى الله عليه وسلم that year he canceled the اتكاف he chose not to do it and the year after he made his اتكاف twenty nights so this shows like in اتكاف for the women is like that for the men like in the women when they want to do اتكاف the conditions that the school is stipulate شغالباني رحم الله mentions in his قيام رمضان is he says the woman has to take the permission of her guardian وامن الفتنة and it has to be safety from any fitna that might اكاتها والخلوة مع الرجال and that she's safe from not staying alone with men that if she comes to the مسجد that it won't happen that there will be a time she will be in a room with men by herself a man by herself that should be something that is definitely not going to take place because the قائدة شغالباني says to bring good اتكاف what takes precedence over that is to remove the harm for her to free mix with men or to stay with a man by herself or for her to go against her guardian and etc. is a fitna is a trial and tribulation so to remove the fitna takes precedence over bringing any good now we're going to move on to حكمته what was the wisdom in why اتكاف was legislated why was it legislated what was the wisdom behind it what was the حكمة as أهل السنة والجماعة we believe Allah's actions they have a wisdom behind it we believe Allah when he legislate something there's a حكمة behind it عليمه من عليمه وجهيله من جهيله the one who knows it knows it and the one who's ignorant about it is what is ignorant about it and just because you don't know sometimes why Allah legislated اي ماتا or why he prohibited اي ماتا just because you don't know it doesn't necessarily mean that there's no there's no wisdom behind it so what is the reason why الله سبحانه وتعالى he legislated اعتكاف the حكمة two great scholars mentioned it there are many more but I just have with me too now the first one is ابن القييم رحمه الله he mentions in his كتاب زاد المعاد في هدي الخير العباد he mentions it in the second volume page 86 to 87 he mentions it in his كتاب زاد المعاد he mentions it in the second volume page 86 to 87 and the second scholar is ابن رجب الحمبلي he mentions it in his كتاب لطائف المعارف page 203 ابن رجب الحمبلي he mentions it in his كتاب لطائف المعارف page 203 both of them let's start with the first one ابن القييم ابن القييم says the reason why الله legislative سبحانه وتعالى اعتكاف is the perfection of the heart and the rectification of the heart and the heart being steadfast on the way الله loves and is pleased with it can occur when the person is in a solitude when they are alone by themselves so الله تبارك وتعالى legislative اعتكاف of that because the thing الله looks at is the heart إن الله لا ينظر إلى جسامكم ولا إلى صوركم ولكن ينظر إلى قلوبكم وعماركم حديث صحيح مصر من حديث أبي هوريرا that Allah doesn't look at your form Allah doesn't look at how big you are Allah doesn't look at your physique what Allah looks at is the person's heart so the perfection of the heart is most required in Ramadan especially these last ten nights so the person he goes into اعتكاف this is what keeps that heart steadfast the person's heart disconnects from the worldly matters whether it be his wife his children his business and his dunya all of the things that are عوائق they are obstacles between him and fully focusing on Allah he's now fully focused on what he's fully focused on the relationship between him and Allah إبن القيام the the conclusion of it is that as for حافظ من راجب his statement is very short so we read it and we'll translate it word for word he says he said that the meaning of the real essence of اعتكاف is قطر العلاقي it is to cut any ties from what عن الخلاقي the creation so it defeats the purpose when you're doing it اعتكاف if you're calling people on the phone and if you're messaging and if you're on social media it defeats the purpose of it اعتكاف because اعتكاف is قطر العلاقي عن الخلاقي is to disconnect yourself and your bond and your relationship with what the world the outside world you're here cut from all of that why what's the reason اعتصال بخدمة الخالقي and the reason why your heart is disconnected from all of that is for it to serve the creator so even if you're not talking to anyone on social media you're not using your phone but even if you're not doing anything in the message you're just sitting around and you're not serving your Lord and then again it goes against the word حقيقة العتكاف it goes against the real essence of what اعتكاف is because اعتكاف is compounded of two things what is it compounded of قطر العلاقي عن الخلاقي disconnect yourself from the creation one and the second thing is للتصال بخدمة الخالقي that you're serving your Lord الله سبحانه وتعالى how do you serve your Lord by reading the Quran by doing dhikr by praying and etc so those two things رجب mentions in his كتاب لطائف المعارف وقته now we're going to go into the the timing in which اعتكاف is legislated وقته the time that اعتكاف is legislated is anytime in the year في أي وقت أيام السنة any time within the year اعتكاف can happen and it can occur it has been transmitted that the messenger صلى الله عليه وسلم اعتكاف العشر العوائل من شوال the prophet صلى الله عليه وسلم he did it اعتكاف the first 10 days of شوال he did it he did it اعتكاف عليه صلى الله عليه وسلم another way I say no عشر العوائل the last 10 nights of شوال that happened لكن اعتكاف is greatly emphasized في رمضان in the month of Ramadhan why لمواضبة النبي صلى الله عليه وسلم فيه because the prophet صلى الله عليه وسلم was consistent in doing it are we all together brothers he was consistent in doing it in Ramadhan and that is what he was known to do it in and it was specially in the what the last 10 nights of Ramadhan there was a time which I mentioned he done it for harmony 20 but generally and the overwhelming majority of the times the messenger صلى الله عليه وسلم would do it at the what the last 10 nights عليه صلى الله عليه وسلم it was consistent in doing it the last 10 nights عليه صلى الله عليه وسلم and that is the most virtuous timing to do it when does it start what's the starting time for the person who's doing it اعتكاف the مبتدق اعتكاف the beginning of the اعتكاف it's to be بعض صلاة صلاة الفجري after Salat al Fajr the person comes into اعتكاف what time the scholars they have to call the scholars have two views and إمام و أحمد رحمه الله he mentions that the person comes in the 20th فجر so he's there for the night of what the 21st the 20th the person comes in so they're there for the 21st and another call of the scholars is that it's the 21st in which it starts فجر 21st in the night the person comes in فجر time they come in and this is when it starts the 21st those are the two goals عائش رضي الله و تعالى عنها she mentions that كان so let's first of all prove that it's فجر عائش رضي الله و تعالى عنها she mentions in the Hadith that كان إذا أراد أن يعتكف if the prophet wanted to do اعتكاف صلاة الفجر he would pray ثم دخل معتكف then he would enter his اعتكاف رحمك الله so this is what we understand now in the Hadith what does it say? it says كان إذا أراد the word كان what does كان it shows in the Arabic language? the كان it shows يقتض الدوام عندها للعلم كان it shows in the Arabic language الدوام consistency continuation that's what it shows و لذلك التقييدين السكي he has a رسالة called قدر الإمكان المختطف في دلالة كان إذا أعتكف and he speaks about that كان أوني إنه حديث تقييدين السكي he wrote a كتاب و he called it قدر الإمكان المختطف في دلالة إذا أعتكف and he mentions in that book after speaking in length and in details he mentions and he talks about the دلالة the indication that is in the word كان that was used in this particular Hadith and that كان is used for what? that the كان is used in the Arabic language it is used يقتض الدوام consistency continuation that this is how he always was عليه الصلاة والسلام so the Hadith says كان إذا أراد that the prophet was always general every time إذا أراد if he wanted أن يعتكف صلى الفجر he would pray Fajr ثم دخل معتكف so this Hadith shows us that when does it start brothers it starts after Fajr because of that كان Allah alone shows us that's how he used to always do عليه الصلاة والسلام and when does it finish it finishes Fajr it finishes Fajr as الإمام البخاري رحمه الله he has a chapter إن الصحيح يسيز باب من خارج من اعتكاف عند الصبح بخاري has a chapter إن الصحيح وهي ستباب the chapter من خارج من اعتكاف the person who leaves his اعتكاف عند الصبح فجر تان and then he بريزة حديثة بسعيد الخدري that says اعتكفنا مع رسول الله ودي اعتكاف ودي مسجاء صلى الله عليه وسلم and then يسيز ما كان صبيحة عشرين نقلنا متعنى what are the conditions the conditions are الإسلام number one his person is a Muslim the condition is what that the person is a what that the person is a that the person is a Muslim so اعتكاف is accepted from a disbeliever no because ايمان is first of all required from him but he is but he is being addressed in اعتكاف meaning the استحباب of اعتكاف also applies on him as well but he can't come with it because he is a disbeliever so he has to become a believer first the second condition is العقل that the person has what العقل or التمييز he is sane and the fact that the person is تمييز we bring it together which is that the person is sane and he has reached تمييز he has to meet he can distinguish between things so he is not a little child good the third one is انيه intention intention is needed و لذلك ابن روشت in his كتاب بداية المجتهد he says ام انيه تفلى اعلموا فيها خلافا as for the intention I don't know any scholars who dispute it in it that is required I have no I don't know any scholar who disputed in the intention that is required that is a prerequisite good the next condition that is required is a سيام that person who is doing اتكاف has to be a person who is fasting and this is something after research it became قول راجح اندي especially these last couple of days this is a strong opinion that if the person is not fasting he can't do اتكاف because it's a prerequisite what's the evidence for that the evidence for that is the Hadith of Aisha where she said السنة في من اعتكف ان يصوم that it's a sunnah who ever does it اتكاف to fast now what we have to understand is when the sahabas they say the word السنة sorry when the sahabas they say السنة عندنا the sunnah to us is what do they mean the scholars they mention that it means it's something that the prophet صلى الله عليه وسلم and legislated so even that though it's the statement of Aisha which is موقوف لكنه حكم الرفع we deal with it as though it is the prophet صلى الله عليه وسلم or the action of the prophet صلى الله عليه وسلم so when you hear the companions they said السنة عندنا the scholars they say موقوف لفضن مرفوع حكمن it has it is dealt with as though the prophet did it or said it و لذلك العلامة ابن تركماني يزا كتاب كول الجوهر النقي because the Hadith I mentioned before which is السنة في من اعتكف أن يصومة is narrated by بيهق بيهق بيهق و ابن تركماني يزا كتاب جوهر النقي جوهر النقي is actually published with السنة الكبرى بيهق if you buy السنة الكبرى بيهق it's in it he mentions when many brings this Hadith he places a nice فائدة on it he says و مذهب المحدثين the methodology of the scholars of Hadith أن الصحابي that a companion إذا قال السنة كذا that if a companion says that the السنة is this فهو مرفوع it tastes حكم الرفعي it's as though the prophet said it until he said pay attention and this is the statement until he said until he said و سنة السيرة والطريقة و ذلك قدر المشتراك بين الواجب و السنة المصطلحي عليها that when they use the word سنة it takes حكم الرفعي it's like the prophet said it number two the سنة according to the companions is مشتراك بين الواجبي و السنة المصطلحي it can either be واجب I can also according to متأخيرين when the companions they say سنة it doesn't necessarily mean the سنة according to متأخيرين and the late scholars it can either be واجب sometimes and it can sometimes be a سنة are we all together so here the question is when عائشة mentioned that a سنة that the سنة في من اعتكف the سنة for the one who's doing اعتكاف is the evidence to show that it's واجب that it's a really prerequisite for اعتكاف that it's واجب that you have the first thing with you is that عائشة mentioned in the context of sexual intercourse and leaving the مسجد and we know those two are things that you can't do in اعتكاف that you have to stay away from their conditions that you have to avoid are we all together brothers because عائشة for the person who's doing اعتكاف is الا يخرج that he doesn't leave إلا لحاجة التي لا بد منها he doesn't leave unless there's a what unless there's a need for him to leave and then look what she said after that و لا يمس المرأ and he doesn't have no sexual intercourse with a woman we know leaving the مسجد with no reason behind it and also having sexual intercourse with your wife whilst you're in a state of اعتكاف what does he do to your and they do اعتكاف it nullifies the اعتكاف there's no such thing as a اعتكاف are we all together brothers good so that is an issue that needs to be understood also anything that the prophet did in اعتكاف are we all together brothers anything that the messenger صلى الله عليه وسلم did in اعتكاف we have to do in اعتكاف because his actions اعتكاف are we all اعتكاف is it it's clarifying everything at last there's an evidence that shows it's the Sunnah the everything he does اعتكاف it's wajib we don't want to go more into details but you could find that in the of out of the first volume page page page page page page page page page page هناك موشخين من زيلعي ونصبر راية الآن ننظر إلى براتي اعطيكاف اعتقد ان وقته ينتهي نسيط هنا ونقوم بالداخل في وقته لدي شيء مهم سنسيط هنا سنقوم بالداخل في وقته اوه سنقوم بالداخل في وقته نقدر في وقته نحن سنقوم بالداخل في وقته حسنًا، سنقوم بعمل أكثر من الثلاثة من إعطيكة أي شيء ما قلت أني أخذت أني أخذت الشيطان وأن الله يجب أن أستغفره منه سبحانك اللهم وبحمدك أشهد أن لا إله إلا الله استغفرك أتوب لي