The one in which he secluded himself, and the one who departs from it, whose action takes him out of his place, God says, “And He is with you wherever you are.” And if your self-residence is for God, then you have designated a place for it, then you must commit it to it until He appears to you in a way other than what you have obligated it to, so understand < /p>

Who says that itikaf is not permissible except in the three mosques to which men witness? Who says that itikaf is general in every mosque? Who says that there is no itikaf except in a mosque in which Friday prayers are held? Who says that a woman should seclude herself in the mosque of her home? Who says that it is permissible to perform itikaf wherever she wants? However, if he secludes himself in a mosque other than a mosque, it is permissible for him to have intercourse with women, and if he secludes himself in a mosque, he is not permitted to have intercourse with women, and I say that except that I add that if he intends to seclude himself on days in which Friday is held, then he should not seclude except in a place where he can, in addition to staying, perform Friday prayers, regardless of whether he is in the mosque. Or in a place close to the mosque, it is permissible for him to perform Friday prayers there .

Know that the mosques are houses of God added to Him. Whoever is required to reside in them should not turn his face to anyone other than the head of the house, as this is bad etiquette, for there is no benefit in singling them out by adding them to God unless they are not mixed with any of the good qualities of nature. And whoever resides with God in a place other than the house. The one who added it to himself is permitted to live with his family, except in the case of fasting during his seclusion, if he is fasting.

And intercourse with a woman is the return of the mind from the state of the mind about God to the observation of the soul, whether it makes it evidence or not evidence. If it makes it evidence, then the evidence and the signified do not go together, so it is not valid to reside with God and to be immersed in the soul. The highest return to the soul and its clothing is to be accompanied by evidence, but if no evidence is accompanied by it, then there is nothing left. Except for witnesses of nature, the person in seclusion should not have intercourse with women, whether in a mosque or not.

And whoever sees that the truth is valid in all existing things and that it is apparent in the appearances of living things and that by his power and preparations existence is present in living things, he sees that this is a marriage and permits the woman to perform i’tikaf if he is not in a mosque, then this scene is not valid if the mosque has an existing eye, for it is not visible. In this situation, except for God, there is no mosque, that is, no place for humility or trampling, so understand.

Muslim mentioned on the authority of Ubayy ibn Ka’b that the Messenger of God, may God bless him and grant him peace, used to seclude himself during the last ten days of Ramadan, so he traveled for a year but did not seclude himself, so when the next year came he secluded himself for twenty nights

Residence with God always is the path of the people of God and it receives general praise, and therefore it is accompanied by praise to God in every situation, which is the remembrance of adversity, which is the most general and complete remembrance. If the servant praises Him for adversity, how can it be with good times, for good times are among the general conditions of the servant, and it is included under the general meaning of his saying? Every situation is the two extremes and what is between them, and praise for good times is restricted.

The Prophet, may God bless him and grant him peace, used to say in good times, Praise be to God, the Favorite Benefactor.

So he restricts it, and this is also praise, more general than the first, even if the restriction appears in it. But not everyone realizes this, for one of God’s blessings and blessings upon His servant is that He has enabled him to say in times of adversity, “Praise be to God in every circumstance,” for

So if it happens that God will transfer the one who has the quality of residing with Him in every state to the one who sees God after everything, then this state will remove him from always residing with God, so he will be in the position of a traveler who contradicts itikaf, so he must make up for it if he returns to his original state, and the form of his making up for it is residence. With God, which is confirmed by the legal evidence, they are other days, and they are the middle ten between the last twenty and the first. Likewise, are the attributes that the Sharia brought of the attributes of resemblance between the senses and the mind, which is the presence of imagination. In this presence, he performs itikaf, and in the other ten days related to it, he secludes himself according to his custom, with the attributes of purity in mind and law, whoever does not Something like it

Muslim narrated in his Sahih on the authority of Aisha, may God be pleased with her: If the Messenger of God, may God bless him and grant him peace, wanted to seclude himself, he would pray Fajr and then enter into his seclusion .

Know that the one who is in i'tikaf, who is always residing with God in the direction of closeness, is not permitted to do so except in a specific way, which is to witness Him in everything. This is absolute general i'tikaf, and then there is another restricted i'tikaf in which the servant performs i'tikaf with the name of some divine name that is revealed to him by His authority. He invites him to stay with him