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الفتح الربانی
Fath al-Rabbani
كتاب الصيامBook of Fasting
بَابُ وَقْتِ الدُّخُولِ فِي الْمُعْتَكَفِ وَاسْتِحْبَابِ قَضَاءِ الِاعْتِكَافِ أَوْقَاتٍ مَنْ اعْتَادَهُChapter: The Time to Enter I‘tikaf and Recommendation to Make Up I‘tikaf for Those Accustomed to It
Hadith 3996
اُردوEn
عَنْ عَمْرَةَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ إِذَا أَرَادَ أَنْ يَعْتَكِفَ صَلَّى الصُّبْحَ ثُمَّ دَخَلَ فِي الْمَكَانِ الَّذِي يُرِيدُ أَنْ يَعْتَكِفَ فِيهِ، فَأَرَادَ أَنْ يَعْتَكِفَ الْعَشْرَ الْأَوَاخِرَ مِنْ رَمَضَانَ فَأَمَرَ فَضُرِبَ لَهُ خِبَاءٌ، وَأَمَرَتْ عَائِشَةُ فَضُرِبَ لَهَا خِبَاءٌ، وَأَمَرَتْ حَفْصَةُ فَضُرِبَ لَهَا خِبَاءٌ، فَلَمَّا رَأَتْ زَيْنَبُ خِبَاءَهُمَا أَمَرَتْ فَضُرِبَ لَهَا خِبَاءٌ، فَلَمَّا رَأَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ ذَلِكَ قَالَ: ((آلْبِرَّ تُرِدْنَ؟)) فَلَمْ يَعْتَكِفْ فِي رَمَضَانَ وَاعْتَكَفَ عَشْرًا مِنْ شَوَّالٍ
It is narrated from Sayyida Aisha (may Allah be pleased with her) that when the Messenger of Allah (peace and blessings be upon him) intended to perform i'tikaf, he would enter the place of i'tikaf after offering the Fajr prayer. Once, the Prophet (peace and blessings be upon him) intended to perform i'tikaf in the last ten days of Ramadan, and a tent was set up for him by his order. Sayyida Aisha (may Allah be pleased with her) also ordered, so a tent was set up for her as well. Then Sayyida Hafsa (may Allah be pleased with her) ordered, so a tent was set up for her too. When Sayyida Zainab (may Allah be pleased with her) saw their tents, she also ordered for a tent to be set up for herself, so a tent was set up for her as well. When the Messenger of Allah (peace and blessings be upon him) saw this situation, he said: "Do you intend righteousness?" Then the Prophet (peace and blessings be upon him) did not perform i'tikaf in that Ramadan, and (making up for it) he performed i'tikaf for ten days in Shawwal.
Brief Explanation
Benefits: … The Prophet sallallahu alayhi wa sallam sensed the danger that the basis of the Mothers of the Believers’ (Ummahat al-Mu’minin) i‘tikaf (spiritual retreat) was pride and rivalry, and for this reason, he sallallahu alayhi wa sallam abandoned i‘tikaf altogether. From this hadith, it is understood that for some benefit (maslahah), even the most virtuous act can be left, and it is also understood that beginning i‘tikaf or merely intending it does not make it obligatory. The last ten days begin on the evening of the twentieth fast, which is why those performing i‘tikaf arrive at the mosque before breaking this fast, that is, before the beginning of the twenty-first night. However, from the initial part of this hadith, it is established that the Prophet sallallahu alayhi wa sallam would enter his place of i‘tikaf after performing the Fajr prayer. The following different answers have been given to this apparent contradiction:
(1) The Prophet sallallahu alayhi wa sallam spent the entire twenty-first night outside his tent in the mosque, then after performing the Fajr prayer, he entered the tent. This opinion appears to be correct.
(2) The beginning of i‘tikaf itself is from the Fajr prayer; this is the view of Imam Awza‘i and Imam Thawri, among others.
(1) The Prophet sallallahu alayhi wa sallam spent the entire twenty-first night outside his tent in the mosque, then after performing the Fajr prayer, he entered the tent. This opinion appears to be correct.
(2) The beginning of i‘tikaf itself is from the Fajr prayer; this is the view of Imam Awza‘i and Imam Thawri, among others.
