acts of worship, and he thereby exits the disagreement.
Section: If we say that fasting is a condition [for I'tikaf], then the I'tikaf of a single night is not valid, nor is part of a day, nor a night and part of a day, because the required fasting is not valid in less than a full day. It is possible that it is valid in part of a day, if he fasts the entire day, because the required fasting is found within the time of I'tikaf, and it is not considered necessary that the required object exist during the entire time of the condition.
528 - Issue: He said: "And I'tikaf is not valid except in a mosque where congregation is held."
He means where the congregational prayer is performed. This is stipulated because the congregation is mandatory, and a man's I'tikaf in a mosque where the congregation is not performed leads to one of two things: either abandoning the mandatory congregation, or leaving [the mosque] for it, which he would have to repeat frequently while it is possible to avoid doing so. This is contrary to I'tikaf, as it is [defined as] staying in the place of I'tikaf and residing in the obedience of Allah therein. I'tikaf is not valid in other than a mosque if the one performing I'tikaf is a man. We do not know of any disagreement among the people of knowledge regarding this. The basis for this is the saying of Allah the Exalted: "And do not have relations with them while you are observing I'tikaf in the mosques" (2). He specified it with that; had I'tikaf been valid in other than them, the prohibition of sexual relations would not have been restricted to them, for sexual relations are prohibited during I'tikaf absolutely. In the hadith of 'A'ishah, she said: "The Messenger of Allah (may Allah bless him and grant him peace) would bring his head near to me while he was in the mosque, and I would comb his hair. He would not enter the house except for a need when he was performing I'tikaf" (3). Al-Daraqutni (4) narrated with his chain of transmission, from Al-Zuhri, from 'Urwah and Sa'id ibn al-Musayyib, from
(1) In the original: "fihi" (therein). (2) Surah Al-Baqarah 187. (3) Recorded by Al-Bukhari, in: The chapter: 'He does not enter the house except for a need', from the Book of I'tikaf. Sahih al-Bukhari 3/63. And Muslim, in: The chapter: 'The permissibility of a menstruating woman washing her husband's head...', from the Book of Menstruation 1/244. And Al-Tirmidhi, in: The chapter: 'The one performing I'tikaf enters the house for his need', from the chapters on Fasting. 'Aridat al-Ahwadhi 4/16. And Imam Malik, in: The chapter: 'Mentioning I'tikaf', from the Book of I'tikaf. Al-Muwatta' 1/312. (4) In: The chapter of I'tikaf, from the Book of Fasting. Sunan al-Daraqutni 2/201.
العِبادَاتِ، ويخْرُجُ به من الخِلافِ.
فصل: إذا قُلْنَا: إنَّ الصَّوْمَ شَرْطٌ. لم يَصِحَّ اعْتِكافُ لَيْلَةٍ مُفْرَدَةٍ، ولا بعضِ يَوْمٍ، ولا لَيْلَةٍ وبَعْضِ يَوْمٍ؛ لأنَّ الصَّوْمَ المُشْتَرَطَ لا يَصِحُّ فى أَقَلَّ من يَوْمٍ. ويَحْتَمِلُ أن يَصِحَّ فى بعضِ اليَوْمِ، إذا صَامَ اليَوْمَ كُلَّه؛ لأنَّ الصَّوْمَ المَشْرُوطَ وُجِدَ فى زَمَنِ الاعْتِكافِ، ولا يُعْتَبَرُ وُجُودُ المَشْرُوطِ فى زَمَنِ الشَّرْطِ كلِّه.
٥٢٨ - مسألة؛ قال: (وَلَا يَجُوزُ الاعْتِكَافُ إلَّا فِى مَسْجِدٍ يُجْمَعُ فِيهِ)
يَعْنِى تُقَامُ الجماعةُ فيه. وإنَّما اشْتُرِطَ ذلك؛ لأنَّ الجماعةَ واجِبَةٌ، واعْتِكافُ الرَّجُلِ فى مسجدٍ لا تُقامُ فيه الجماعةُ يُفْضِى إلى أحَدِ أَمْرَيْنِ: إمَّا تَرْكُ الجماعةِ الوَاجِبَةِ، وإمَّا خُرُوجُه إليها، فيَتَكَرَّرُ ذلك منه (١) كَثِيرًا مع إمْكَانِ التَّحَرُّزِ منه، وذلك مُنافٍ لِلاعْتِكافِ، إذْ هو لُزُومُ المُعْتَكَفِ والإِقامَةُ على طاعَةِ اللهِ فيه. ولا يَصِحُّ الاعْتِكافُ فى غير مَسْجِدٍ إذا كان المُعْتَكِفُ رَجُلًا. لا نَعْلَمُ فى هذا بين أهْلِ العِلْمِ خِلافًا، والأصْلُ فى ذلك قَوْلُ اللهِ تعالى: {وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ} (٢). فخَصَّها بذلك، ولو صَحَّ الاعْتِكافُ فى غيرِها، لم يَخْتَصَّ تَحْرِيمُ المُباشَرَةِ فيها؛ فإنَّ المُبَاشَرَةَ مُحَرَّمَةٌ فى الاعْتِكافِ مُطْلَقًا. وفى حديثِ عائشةَ، قالتْ: إنْ كان رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لَيُدْخِلُ عَلَىَّ رَأْسَهُ، وهو فى المسجِدِ، فأُرَجِّلُه، وكان لا يَدْخُلُ البَيْتَ إلَّا لِحاجَةٍ إذا كان مُعْتَكِفًا (٣). ورَوَى الدَّارَقُطْنِىُّ (٤) بإسْنَادِهِ، عن الزُّهْرِيِّ، عن عُرْوَةَ، وسَعِيدِ بن المُسَيَّبِ، عن
(١) فى الأصل: "فيه".(٢) سورة البقرة ١٨٧.(٣) أخرجه البخارى، فى: باب لا يدخل البيت إلَّا لحاجة، من كتاب الاعتكاف. صحيح البخارى ٣/ ٦٣. ومسلم، فى: باب جواز غسل الحائض رأس زوجها. . .، من كتاب الحيض ١/ ٢٤٤. والترمذى، فى: باب المعتكف يدخل البيت لحاجته، من أبواب الصوم. عارضة الأحوذى ٤/ ١٦. والإِمام مالك، فى: باب ذكر الاعتكاف، من كتاب الاعتكاف. الموطأ ١/ ٣١٢.(٤) فى: باب الاعتكاف، من كتاب الصِّيام. سنن الدارقطنى ٢/ ٢٠١.
