Taysīr al-ʿAllām - Abd Allah al-Bassam - (351)

Taysīr al-ʿAllāmAbd Allah al-Bassam

Iʿtikāf was mentioned immediately after the section on fasting for two reasons:

The forthcoming discussion of fasting centers on the fast of Ramadan, during which observing iʿtikāf is especially recommended because of the hope of attaining Laylat al-Qadr.
The scholars unanimously agree that fasting is legislated alongside iʿtikāf, for complete disengagement from worldly attachments is fully realized through fasting.

The Ḥanafī and Mālikī jurists stipulate that a valid iʿtikāf must be accompanied by fasting. Al-Sanʿānī replied that they have no proof except the fact that the Prophet ﷺ never practiced iʿtikāf except while fasting—yet a mere action does not establish a condition. Moreover, he observed iʿtikāf in Shawwal, and no report states that he fasted during those days.

Hadith 1
ʿĀʾishah (may Allah be pleased with her) reported: “The Messenger of Allah ﷺ used to observe iʿtikāf during the last ten nights of Ramadan until Allah Most High took him. Thereafter his wives observed iʿtikāf after him.”

Another wording reads: “The Messenger of Allah would observe iʿtikāf every Ramadan. After he had prayed the dawn prayer, he would go to the place where he was observing iʿtikāf.”

Overall meaning
After learning that Laylat al-Qadr is within the last ten nights, the Prophet ﷺ sought it by observing iʿtikāf during those nights every year until Allah, Exalted is He, caused him to pass away. His wives then followed his practice, seeking what he had sought. Once he had prayed Fajr, he would enter his place of seclusion—the section of the mosque he had partitioned off to be alone and sever ties with all created beings.

Lessons derived from the hadith

The prescription of iʿtikāf and its status as a sunnah of the Prophet ﷺ that one should eagerly uphold.
Its benefit and fruit: the person in iʿtikāf cuts off worldly attachments, withdraws to his Lord, delights in intimate discourse with Him, and focuses all his thoughts and reflections upon Him and upon worship.
The Prophet’s practice ultimately settled on the last ten nights of Ramadan because of the anticipated presence of Laylat al-Qadr therein.
Iʿtikāf is an ongoing sunnah that has not been abrogated, as shown by the fact that the Prophet’s wives observed it after him.

وذكر عقيب الصيام لمناسبتين: الأولى: أن جملة الكلام على الصيام سيتناول صيام شهر رمضان، وهو الذي يتأكد استحباب الاعتكاف فيه، لما يرجى فيه من ليلة القدر. الثانية: اتفاق العلماء على مشروعية الصيام مع الاعتكاف لأن تمام قطع العلائق عن الدنيا يكون بالصيام. وقد اشترط الحنفية والمالكية لصحة الاعتكاف، الصيام. ورد عليهم الصنعاني بأنه لا دليل لهم إلا أن النبي ﷺ لم يعتكف إلا صائماً. والفعل المجرد لا يكون دالاً على الشرطية. وقد اعتكف في شوال ولم ينقل أنه صام أيام اعتكافه. الحديث الأول عَنْ عَائِشَةَ ﵂: أنَّ رَسُولَ اللَه ﷺ كَانَ يَعْتَكِفُ في الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ حَتًى تَوَفَّاهُ الله تَعَالى. ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدَهُ. وفي لفظٍ: "كَانَ رَسُولُ الله يَعْتَكِفُ في كلِّ رَمَضَانَ، فَإذَا صلَّى الْغَدَاةَ، جَاءَ مَكَانَهُ الَّذِي اعْتَكَفَ فِيْهِ". المعنى الإجمالي: كان النبي ﷺ يعتكف العشر الأواخر من رمضان، طلباً لليلة القدر، بعد أن علم أنها في تلك العشر، واستمر يعتكفهن كل سنة، حتى توفاه الله تعالى. ثم اعتكف أزواجه ﵅، من بعده يطلبن ما طلب. وإذا صلى الصبح دخل معتكفه، وهو ما يحتجزه من المسجد للخلوة وقطع العلائق عن الخلائق. ما يؤخذ من الحديث: ١- مشروعية الاعتكاف، وأنه من سنة النبي ﷺ، التي يحرص عليها. ٢- فائدته وثمرته: هي أن يقطع المعتكِف علائقه عن الدنيا وما فيها، ويخلو بربه، ويتلذذ بمناجاته وجمعه نفسه وخواطره وأفكاره، عليه وعلى عبادته. ٣- أن اعتكاف النبي ﷺ استقر- أخيراً- على العشر الأواخر من رمضان، لما يُرجَى فيهن من ليلة القدر. ٤- أن الاعتكاف سنة مستمرة لم تنسخ إذ اعتكف أزواجه ﷺ بعده.