the recommendation of this, there are two narrations. Abu al-Khattab chose the view that it is recommended if one intends thereby the obedience of Allah Almighty, not showing off. This is the school of al-Shafi'i, because these are the most excellent acts of worship and their benefit extends to others, so they are more worthy than leaving them, like prayer. Our companions argued that the Prophet (peace be upon him) used to perform I'tikaf, yet it was not reported that he busied himself with anything other than the acts of worship specific to it. Furthermore, I'tikaf is an act of worship for which the mosque is a condition, so other activities are not recommended within it, like Tawaf (circumambulation). What they mentioned is invalidated by visiting the sick and attending funerals; therefore, according to this view, performing these actions is better than I'tikaf. Al-Marwazi said: I said to Abu Abd Allah: A man reads the Quran in the mosque while he intends to perform I'tikaf, and perhaps he completes the whole Quran in one day? He replied: If he does this, it is for himself, but if he sits in the mosque, it is for himself and for others, so reading is more beloved to me. He was also asked: Which is more beloved to you, I'tikaf or going out to Abbadan? He said: It is not equivalent; Jihad is something else in my view. He meant that going out to Abbadan is better than I'tikaf.
Section: Silence is not part of the Sharia of Islam, and the apparent meaning of the reports is its prohibition. Qays ibn Muslim said: Abu Bakr al-Siddiq (may Allah be pleased with him) visited a woman from Ahmas named Zaynab and saw that she was not speaking. He asked: Why is she not speaking? They said: She has performed Hajj in silence. He said to her: Speak, for this is not permissible; this is an act of the Jahiliyyah (pre-Islamic era). So she spoke. Narrated by al-Bukhari. Abu Dawud narrated with his chain of authority from Ali (may Allah be pleased with him), who said: I preserved from the Messenger of Allah (peace be upon him) that he said: "There is no silence for a day until the night."
(5) In [A] and [B]: "yaqri" (recites). (6) Abbadan: Located below al-Basra near the sea, it was a ribat (frontier garrison). See: Mu'jam al-Buldan 3/597, 598. (7) This is how it appeared, but in al-Bukhari it is Qays ibn Abi Hazim. The name of Abu Hazim is Husayn ibn Awf. See: Tahdhib al-Tahdhib 8/376. (8) In [M]: "a'mal" (acts/deeds). (9) In: Chapter of the days of the Jahiliyyah, from the Book of the Virtues of the Ansar. Sahih al-Bukhari 5/52. (10) In: Chapter of what has been narrated regarding when orphanhood ends, from the Book of Wills. Sunan Abi Dawud 2/104.