Tahdhīb al-Aḥkām

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» كَانَ رَسُو لُ اَللَّهِ ص إِذَا كَانَ اَلْعَشْرُ اَلْأَوَاخِرُ اِعْتَكَفَ فِي اَلْمَسْجِدِ وَ ضُرِ بَتْ لَهُ قُبَّةٌ مِنْ شَعْرٍ وَ شَمَّرَ اَ لْمِئْزَ رَ وَ طَوَى فِرَاشَهُ« فَقَا لَ بَعْضُهُمْ وَ اِ عْتَزَلَ اَ لنِّسَاءَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ »أَمَّا اِعْتِزَالُ اَلنِّسَاءِ فَلاَ«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “When the last ten days (of the month of Ramadan) came, the Messenger of Allah (swt), would observe seclusion (itikaf) in the mosque, and a tent of hair would be set up for Him (saws). And the Prophet (saws) would tighten the waist-wrapper (mizar), and fold up His (saws) bedding.” Then some of them said: “And He (saws) would withdraw from women.” So Abu Abdillah (a.s), peace be upon him, said: “As for withdrawing from women, no.” -meaning mixing with women, sitting with them, and speaking with them.

وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ: كُنْتُ بِالْمَدِينَةِ فِي شَهْرِ رَمَضَانَ فَقُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أُرِيدُ أَنْ أَعْتَكِفَ فَ مَ ا ذَ ا أَقُولُ وَ مَاذَا أَفْرِضُ عَلَى نَفْسِي فَقَالَ »لاَ تَخْرُجْ مِنَ اَلْمَسْجِدِ إِلاَّ لِحَاجَةٍ لاَ بُدَّ مِنْهَا وَ لاَ تَقْعُدْ تَحْتَ ظِلاَلٍ حَتَّى تَعُودَ إِلَى مَجْلِسِكَ«.

And from him, from a number of our companions, from Sahl ibn Ziyad, from Ahmad ibn Muhammad, from Dawud ibn Sirhan, who said: I (narrator) was in Madinah during the month of Ramadan, so I said to Abu Abdillah (a.s), peace be upon him: “I want to observe seclusion (itikaf), so what should I say, and what should I impose upon myself?” Imam (a.s) said: “Do not leave the mosque except for a need that is unavoidable, and do not sit under shades until you return to your sitting place (of itikaf).”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ يَنْبَغِي لِلْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ اَلْمَسْجِدِ إِلاَّ لِحَاجَةٍ لاَ بُدَّ مِنْهَا ثُمَّ لاَ يَجْلِسُ حَتَّى يَرْجِعَ وَ لاَ يَخْرُجُ فِي شَيْءٍ إِلاَّ لِجَنَازَةٍ أَوْ يَعُودَ مَرِيضاً وَ لاَ يَجْلِسُ حَتَّى يَرْجِعَ وَ اِعْتِكَافُ اَلْمَرْأَةِ مِثْلُ ذَلِكَ«.

Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “It is not appropriate for the one observing seclusion (mutakif) to leave the mosque except for a need that is unavoidable. Then he should not sit until he returns (to itikaf). And he should not go out for anything except for a funeral, or to visit a sick person, and he should not sit until he returns. And the seclusion (itikaf) of a woman is like that.”

عَلِيُّ بْنُ اَلْحَسَنِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلْمُعْتَكِفُ لاَ يَشَمُّ اَلطِّيبَ وَ لاَ يَتَلَذَّذُ بِالرَّيْحَانِ وَ لاَ يُمَارِي وَلاَ يَشْتَرِي وَ لاَ يَبِيعُ« قَالَ» وَ مَنِ اِعْتَكَفَ ثَلاَثَةَ أَيَّامٍ فَهُوَ فِي اَلْيَوْمِ اَلرَّابِعِ بِالْخِيَارِ إِنْ شَاءَ اِزْدَادَ أَيَّاماً أُخَرَ وَ إِنْ شَاءَ خَرَجَ مِنَ اَلْمَسْجِدِ فَإِنْ أَقَامَ يَوْمَيْنِ بَعْدَ اَلثَّلاَثَةِ فَلاَ يَخْرُجْ مِنَ اَلْمَسْجِدِ حَتَّى يَسْتَكْمِلَ ثَلاَثَةً أُخَرَ«.

Ali ibn al-Hasan, from Amr ibn Uthman, from al-Hasan ibn Mahbub, from Abu Ayyub, from Abu Ubaydah, from Abu Ja’far (a.s), peace be upon him: Imam (a.s) said: “The one observing seclusion (mutakif) should not smell perfume, nor take pleasure in sweet-smelling plants (rayhan), nor argue, nor buy, nor sell.” Imam (a.s) said: “And whoever observes seclusion for three days, then on the fourth day he has the choice: if he wishes, he may add other days, and if he wishes, he may leave the mosque. But if he stays two days after the three, then he should not leave the mosque until he completes another three (days).”

قال الشيخ رحمه الله:) ولا اعتكاف إلا بصوم(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “There is no ritual seclusion (itikaf) except with fasting.”

رَوَى ذَلِكَ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ اَلْحُصَيْنِ عَنْ أَبِي اَلْعَبَّاسِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ اِعْتِكَافَ إِلاَّ بِصَوْمٍ«.

Muhammad ibn Yaqub narrated that, from a number of our companions, from Sahl ibn Ziyad, from Ahmad ibn Muhammad, from Dawud ibn al-Husayn, from Abu al-Abbas, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “There is no seclusion (itikaf) except with fasting.”

وَ رَوَى عَلِيُّ بْنُ اَلْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:» لاَ يَكُونُ اَلاِعْتِكَافُ إِلاَّ بِصِيَامٍ«.

And Ali ibn al-Hasan narrated from Ali ibn Asbat, from Ala ibn Razin, from Muhammad ibn Muslim, who said: Abu Abdillah (a.s), peace be upon him, said: “There is no seclusion (itikaf) except with fasting.”

وَعَنْهُ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:» لاَ يَكُونُ اَلاِعْتِكَافُ إِلاَّ بِصَوْمٍ«.

And from him, from al-Abbas ibn Amir, from Abdullah ibn Bukayr, from Ubayd ibn Zurarah, who said: Abu Abdillah (a.s), peace be upon him, said: “There is no seclusion (itikaf) except with fasting.”

قال الشيخ رحمه الله:) ولا اعتكاف أقل من ثلاثة ايام(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “There is no ritual seclusion (itikaf) for less than three days.”

رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ يَكُونُ اَلاِعْتِكَافُ أَقَلَّ مِنْ ثَلاَثَةِ أَيَّامٍ وَ مَنِ اِعْتَكَفَ صَامَ وَيَنْبَغِي لِلْمُعْتَكِفِ إِذَا اِعْتَكَفَ أَنْ يَشْتَرِطَ كَمَا يَشْتَرِطُ اَلَّذِي يُحْرِمُ«.

Muhammad ibn Yaqub narrated from Ahmad ibn Muhammad, from Ibn Mahbub, from Abu Ayyub, from Abu Basir, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “Seclusion (itikaf) is not less than three days, and whoever observes itikaf must fast. And it is appropriate for the one observing itikaf, when he observes itikaf, to stipulate a condition, just as the one who enters ihram stipulates a condition.”

وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ اَلْحَنَّاطِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ كَانَ زَوْجُهَا غَائِباً فَقَدِمَ وَهِيَ مُعْتَكِفَةٌ بِإِذْنِ زَوْجِهَا فَخَرَجَتْ حِينَ بَلَغَهَا قُدُومُهُ مِنَ اَلْمَسْجِدِ إِلَى بَيْتِهَا وَتَهَيَّأَتْ لِزَوْجِهَا حَتَّى وَاقَعَهَا فَقَالَ» إِنْ كَانَتْ خَرَجَتْ مِنَ اَلْمَسْجِدِ قَبْلَ أَنْ تَمْضِيَ ثَلاَثَةُ أَيَّامٍ وَ لَمْ تَكُنِ اِشْتَرَطَتْ فِي اِعْتِكَافِهَا فَإِنَّ عَلَيْهَا مَا عَلَى اَلْمُظَاهِرِ«.

And from him, from a number of our companions, from Ahmad ibn Muhammad, from Ibn Mahbub, from Abu Wallad al-Hannat, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a woman whose husband had been absent, then he arrived while she was in seclusion for worship (itikaf) with the permission of her husband, so she went out, when news of his arrival reached her, from the mosque to her house, and she prepared herself for her husband until he had intercourse with her.’ Imam (a.s) said: “If she had gone out from the mosque before three days (of itikaf) had passed, and she had not stipulated a condition in her seclusion for worship (itikaf), then upon her is what is upon the one who performs zihar (al-muzahir).”

عَلِيُّ بْنُ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: »إِذَا اِعْتَكَفَ اَلْعَبْدُ فَلْيَصُمْ« وَ قَالَ» لاَ يَكُونُ اِعْتِكَافٌ أَقَلَّ مِنْ ثَلاَثَةِ أَيَّامٍ وَ اِشْتَرِطْ عَلَى رَبِّكَ فِي اِعْتِكَافِكَ كَمَا تَشْتَرِطُ فِي إِحْرَامِكَ إِنَّ ذَلِكَ فِي اِعْتِكَافِكَ عِنْدَ عَارِضٍ إِنْ عَرَضَ لَكَ مِنْ عِلَّةٍ تَنْزِلُ بِكَ مِنْ أَمْرِ اَللَّهِ«.

Ali ibn al-Hasan, from Muhammad ibn Ali, from al-Hasan ibn Mahbub, from Umar ibn Yazid, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “When the servant observes seclusion for worship (itikaf), let him fast.” And Imam (a.s) said: “There is no seclusion for worship (itikaf) less than three days, and stipulate a condition upon your Lord (azj) in your seclusion for worship (itikaf) just as you stipulate a condition in your state of consecration (ihram). That is in your seclusion for worship (itikaf) in the case of an occurrence, if there occurs to you an illness that descends upon you from the command of Allah (swt).”

عَلِيُّ بْنُ اَلْحَسَنِ عَنِ اَلْحَسَنِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا اِعْتَكَفَ يَوْماً وَ إِنْ لَمْ يَكُنِ اِشْتَرَطَ فَلَهُ أَنْ يَخْرُجَ وَيَفْسَخَ اِعْتِكَافَهُ وَ إِنْ أَقَامَ يَوْمَيْنِ وَ لَمْ يَكُنِ اِشْتَرَطَ فَلَيْسَ لَهُ أَنْ يَخْرُجَ وَ يَفْسَخَ اِعْتِكَافَهُ حَتَّى تَمْضِيَ ثَلاَثَةُ أَيَّامٍ«.

Ali ibn al-Hasan, from al-Hasan, from Abu Ayyub, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him: Imam (a.s) said: “If he observes seclusion for worship (itikaf) for one day, and he had not stipulated a condition, then he may go out and annul his seclusion for worship (itikaf). And if he remains for two days and had not stipulated a condition, then he does not have the right to go out and annul his seclusion for worship (itikaf) until three days have passed.”

قال الشيخ رحمه الله:) ولا يكون الاعتكاف إلا في المسجد الاعظم(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Ritual seclusion (itikaf) is not to be except in the greatest mosque (al-masjid al-azam).”

رَوَى ذَلِكَ عَلِيُّ بْنُ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ صَبِيحٍ عَنْ عَلِيِّ بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: »اَلْمُعْتَكِفُ يَعْتَكِفُ فِي اَلْمَسْجِدِ اَلْجَامِعِ«.

Ali ibn al-Hasan narrated that, from Ahmad ibn Sabih, from Ali ibn Imran, from Abu Abdillah Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both: Imam (a.s) said: “The one observing seclusion for worship (al-mutakif) observes seclusion for worship (yatakif) in the congregational mosque.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْوَلِيدِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ يَحْيَى بْنِ أَبِي اَلْعَلاَءِ اَلرَّازِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ يَكُونُ اِعْتِكَافٌ إِلاَّ فِي مَسْجِدِ جَمَاعَةٍ«

And from him, from Muhammad ibn al-Walid, from Aban ibn Uthman, from Yahya ibn Abi al-Ala al-Razi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “There is no seclusion for worship (itikaf) except in a mosque of congregation.”

قال الشيخ رحمه الله:) وقد روي انه لا يكون إلا في مسجد قد جمع فيه نبي أو وصي نبي(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “It has been narrated that it (itikaf) is not to be except in a mosque in which a Prophet (a.s) or the executor (wasi) of a Prophet (a.s) has led the congregational prayer.

رَوَى ذَلِكَ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ فِي اَلاِعْتِكَافِ بِبَغْدَادَ فِي بَعْضِ مَسَاجِدِهَا فَقَالَ» لاَ اِعْتِكَافَ إِلاَّ فِي مَسْجِدِ جَمَاعَةٍ قَدْ صَلَّى فِيهِ إِمَامٌ عَدْلٌ صَلاَةَ جَمَاعَةٍ وَ لاَ بَأْسَ أَنْ يُعْتَكَفَ فِي مَسْجِدِ اَلْكُوفَةِ وَ مَسْجِدِ اَلْمَدِينَةِ وَ مَسْجِدِ مَكَّةَ

Muhammad ibn Yaqub narrated that, from a number of our companions, from Sahl ibn Ziyad, from Ibn Mahbub, from Umar ibn Yazid, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “What do you say regarding seclusion for worship (itikaf) in Baghdad in some of its mosques?” Imam (a.s) said: “There is no seclusion for worship except in a mosque of congregation in which a just (divinely appointed) Imam has prayed the congregational prayer. And there is no problem with seclusion for worship being observed in the Mosque of Kufa, the Mosque of Madinah, and the Mosque of Mecca.” (and also the Mosque of Basra)

وَ فِي رِوَايَةِ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ: مِثْلَ ذَلِكَ وَ زَادَ فِيهِ» مَسْجِدَ اَلْبَصْرَةِ«.

And in the narration of Ali ibn al-Hasan ibn Faddal, from Muhammad ibn Ali, from al-Hasan ibn Mahbub, from Umar ibn Yazid: The like of that (in hadith 882), and Imam (a.s) added in it: “the Mosque of Basra.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: »لاَ اِعْتِكَافَ إِلاَّ فِي اَلْعَشْرِ اَلْأَوَاخِرِ مِنْ شَهْرِ رَمَضَانَ« وَ قَالَ إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ» لاَ أَرَى اَلاِعْتِكَافَ إِلاَّ فِي اَلْمَسْجِدِ اَلْحَرَامِ أَوْ فِي مَسْجِدِ اَلرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ أَوْ فِي مَسْجِدٍ جَامِعٍ وَ لاَ يَنْبَغِي لِلْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ اَلْمَسْجِدِ إِلاَّ لِحَاجَةٍ لاَ بُدَّ مِنْهَا ثُمَّ لاَ يَجْلِسُ حَتَّى يَرْجِعَ وَ اَلْمَرْأَةُ مِثْلُ ذَلِكَ«.

Muhammad ibn Yaqub, from Sahl ibn Ziyad, from Ahmad ibn Muhammad, from Dawud ibn Sirhan, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “There is no seclusion for worship (itikaf) except in the last ten days of the month of Ramadan.” And Imam (a.s) said: “Imam Ali (a.s), peace be upon him, used to say: ‘I do not regard seclusion for worship (itikaf) except in the Sacred Mosque, or in the Mosque of the Messenger, may Allah (swt) bless him and his family, or in a congregational mosque. And it is not appropriate for the one observing seclusion for worship (al-mutakif) to go out from the mosque except for a need that is unavoidable; then he must not sit until he returns. And for the woman is like that (also).”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اَلاِعْتِكَافِ فِي رَمَضَانَ فِي اَلْعَشْرِ قَالَ» إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ» لاَ أَرَى اَلاِعْتِكَافَ إِلاَّ فِي اَلْمَسْجِدِ اَلْحَرَامِ أَوْ فِي مَسْجِدِ اَلرَّسُولِ أَوْ فِي مَسْجِدٍ جَامِعٍ««.

Ali ibn al-Hasan ibn Faddal, from Muhammad ibn Ali, from Ali ibn al-Numan, from Abu al-Sabbah al-Kinani, from Abu Abdillah (a.s), peace be upon him: He (narrator) said: “Imam (a.s) was asked about ‘seclusion for worship (itikaf) in (month of) Ramadan during the ten days.’” Imam (a.s) said: “Imam Ali (a.s), peace be upon him, used to say: ‘I do not regard seclusion for worship (itikaf) except in the Sacred Mosque, or in the Mosque of the Messenger, or in a congregational mosque.’”

قال الشيخ رحمه الله:) ومن افطر لغير عذر وهو معتكف أو جامع وجب عليه ما يجب على فاعل ذلك في شهر رمضان متعمدا لغير عذر(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever breaks the fast without an excuse while he is observing ritual seclusion (mutakif), or has intercourse, then what is obligatory upon the one who does that deliberately in the month of Ramadan without an excuse is obligatory upon him.”

رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ مُعْتَكِفٍ وَاقَعَ أَهْلَهُ فَقَالَ» هُوَ بِمَنْزِلَةِ مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ«.

Muhammad ibn Yaqub narrated, from a number of our companions, from Ahmad ibn Muhammad, from Abd al-Rahman ibn Abi Najran, from Abdullah ibn al-Mughirah, from Samaah ibn Mihran, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘one observing seclusion for worship (mutakif) who had intercourse with his wife.’ Imam (a.s) said: “He is in the (same) position of one who breaks the fast for a day from the month of Ramadan.”

عَلِيُّ بْنُ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُعْتَكِفِ يُجَامِعُ أَهْلَهُ فَقَالَ» إِذَا فَعَلَ فَعَلَيْهِ مَا عَلَى اَلْمُظَاهِرِ«.

Ali ibn al-Hasan, from Muhammad ibn Ali, from al-Hasan ibn Mahbub, from Ali ibn Riab, from Zurarah, who said: I (narrator) asked Abu Ja’far (a.s), peace be upon him, about ‘the one observing seclusion for worship (al-mutakif) having intercourse with his wife.’ Imam (a.s) said: “If he does that, then upon him is what is upon the one who performs zihar (al-muzahir).” – meaning expiation.

وَ عَنْهُ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ مُعْتَكِفٍ وَاقَعَ أَهْلَهُ قَالَ» عَلَيْهِ مَا عَلَى اَلَّذِي أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً عِتْقُ رَقَبَةٍ أَوْ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً«.

And from him, from Abd al-Rahman ibn Abi Najran, from Safwan ibn Yahya, from Samaah ibn Mihran, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘one observing seclusion for worship (mutakif) who had intercourse with his wife.’ Imam (a.s) said: “Upon him is what is upon the one who deliberately breaks the fast for a day from the month of Ramadan; freeing a slave, or fasting two consecutive months, or feeding sixty poor persons.”

فان كان الجماع بالليل في شهر رمضان فعلى المجامع كفارة واحدة، وان كان بالنهار فعليه كفارتان.

If the intercourse was at night in the month of Ramadan, then upon the one who has intercourse there is one expiation, and if it was during the day, then upon him there are two expiations.

مُحَمَّدُ بْنُ سِنَانٍ عَنْ عَبْدِ اَلْأَعْلَى بْنِ أَعْيَنَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ وَطِئَ اِمْرَأَتَهُ وَهُوَ مُعْتَكِفٌ لَيْلاً فِي شَهْرِ رَمَضَانَ قَالَ» عَلَيْهِ اَلْكَفَّارَةُ« قَالَ قُلْتُ فَإِنْ وَطِئَهَا نَهَاراً قَالَ» عَلَيْهِ كَفَّارَتَانِ«.

Muhammad ibn Sinan, from Abd al-Ala ibn Ayan, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who had intercourse with his wife while he was observing seclusion for worship (mutakif) at night in the month of Ramadan.’ Imam (a.s) said: “Upon him is the expiation (kaffarah).” He (narrator) said: “I asked: ‘Then if he has intercourse with her during the daytime?’” Imam (a.s) said: “Upon him are two expiations (kaffaratan).”

وليس بين هذه الروايات وبين الخبر الذي قدمناه عن الحلبي عن ابي عبد الله عليه السلام من قوله: اما اعتزل النساء فلا ،تناقض لانه اراد عليه السلام بذلك مخالطتهن ومجالستن ومحادثتهن دون الجماع، والذي يحرم على المعتكف من ذلك الجماع دون غيره حسب ما قدمناه، واما الخبر الذي رواه:

There is no contradiction between these narrations and the report which we have previously presented from al-Halabi, from Abu Abdillah (a.s), peace be upon him, in his saying: ‘As for keeping away from women, no’, because by that the Imam (a.s), peace be upon him, meant mixing with them, sitting with them, and speaking with them, apart from intercourse. What is forbidden to the one observing ritual seclusion (mutakif) from that is intercourse, and nothing else, according to what we have previously presented. As for the report which he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ:» اَلْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ سَوَاءٌ عَلَيْهِ فِي اَلْمَسْجِدِ صَلَّى أَوْ فِي بُيُوتِهَا«.

Al-Husayn ibn Said, from Fadalah ibn Ayyub, from Abdullah ibn Sinan, who said: Imam (a.s) said: “The one observing seclusion for worship (al-mutakif) in Mecca may pray in whichever of its houses he wishes; it is the same for him whether he prays in the mosque or in its houses.”

فليس بمناف لما قدمناه من انه لا اعتكاف إلا في المساجد المخصوصة لان الذي تضمن هذا الخبر جواز الصلاة في غير المسجد دون الاعتكاف، وهذا لا يمنع منه لان عند الضرورة إذا خرج الانسان من المسجد بمكة ودخل عليه وقت الصلاة جاز له الصلاة في أي مكان شاء، وليس كذلك حكم غيره من المساجد، لا انه لا يجوز له ان يصلي حتى يرجع إلى المسجد الذي اعتكف فيه. والذي يبين عما ذكرناه ما رواه:

It is not contrary to what we have previously presented, that there is no ritual seclusion (itikaf) except in the specific mosques, because what this report contains is the permissibility of prayer outside the mosque, not ritual seclusion. This is not prevented, because in a case of necessity, if a person exits the mosque in Mecca and the time of prayer enters upon him, it is permissible for him to pray in any place he wishes. The ruling of other mosques is not like that, not that it is not permissible for him to pray until he returns to the mosque in which he was observing ritual seclusion. What clarifies what we have mentioned is what he narrated (in the following hadith):

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:» اَلْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ سَوَاءٌ عَلَيْهِ صَلَّى فِي اَلْمَسْجِدِ أَوْ فِي بُيُوتِهَا« وَ قَالَ» لاَ يَصْلُحُ اَلْعُكُوفُ فِي غَيْرِهَا إِلاَّ أَنْ يَكُونَ فِي مَسْجِدِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ أَوْ فِي مَسْجِدٍ مِنْ مَسَاجِدِ اَلْجَمَاعَةِ وَ لاَ يُصَلِّي اَلْمُعْتَكِفُ فِي بَيْتٍ غَيْرِ اَلْمَسْجِدِ اَلَّذِي اِعْتَكَفَ فِيهِ إِلاَّ بِمَكَّةَ فَإِنَّهُ يَعْتَكِفُ بِمَكَّةَ حَيْثُ شَاءَ لِأَنَّهَا كُلَّهَا حَرَمُ اَللَّهِ وَ لاَ يَخْرُجُ اَلْمُعْتَكِفُ مِنَ اَلْمَسْجِدِ إِلاَّ فِي حَاجَةٍ«.

Ali ibn al-Hasan ibn Faddal, from Abd al-Rahman ibn Abi Najran, from Abdullah ibn Sinan, from Abu Abdillah: I (narrator) heard Imam (a.s) saying: “The one observing seclusion for worship (al-mutakif) in Mecca may pray in whichever of its houses he wishes; it is the same for him whether he prays in the mosque or in its houses.” And Imam (a.s) said: “Devotional seclusion (al-ukuf) is not proper in other than it, except that it be in the Mosque of the Messenger of Allah (swt), may Allah (swt) bless him and his family, or in one of the mosques of congregation. And the one observing seclusion for worship must not pray in a house other than the mosque in which he observed seclusion for worship (itikaf), except in Mecca, for he observes seclusion for worship (yatakif) in Mecca wherever he wishes, because all of it is the Sanctuary of Allah (swt). And the one observing seclusion for worship (itikaf) must not go out from the mosque except for a need.”

قوله عليه السلام: فانه يعتكف بمكة حيث شاء، انما يريد به يصلي صلاة الاعتكاف ألا ترى انه شرع في بيان صلاة المعتكف فقال: ولا يصلي المعتكف في بيت غير المسجد الذي اعتكف فيه إلا بمكة فانه يعتكف بمكة حيث شاء، فلولا ان المراد به ما ذكرناه لما حسن استثناؤه من حكم الصلاة، ولكان الكلام الثاني غير متعلق بالاول ويكون تقدير الكلام على ما قلناه ولا يصلي المعتكف في غير المسجد الذي اعتكف فيه إلا بمكة فانه يصلي في غير المسجد الذي اعتكف فيه بها وبهذا يتميز من سائر المواضع.

The statement of the Imam (a.s), peace be upon him: “For he observes itikaf in Mecca wherever he wishes,” only means that he may pray wherever he wishes while observing itikaf. Do you not see that the Imam (a.s) was explaining the prayer of the one observing itikaf? Imam (a.s) said: “The one observing itikaf does not pray in any place other than the mosque in which he is observing itikaf, except in Mecca; for in Mecca he observes itikaf wherever he wishes.” If the meaning were not as we have explained, then it would not be proper for this to be made an exception to the ruling concerning prayer, nor would the second statement be connected to the first. Therefore, the implied meaning of the statement is: “The one observing itikaf does not pray anywhere other than the mosque in which he is observing itikaf, except in Mecca; for there, he may pray somewhere other than the mosque in which he is observing itikaf.” By this, Mecca is distinguished from all other places.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ أَبِي عَلِيٍّ اَلْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ وَ اَلْمُعْتَكِفُ فِي غَيْرِهَا لاَ يُصَلِّي إِلاَّ فِي اَلْمَسْجِدِ اَلَّذِي سَمَّاهُ«.

Muhammad ibn Yaqub, from Abu Ali al-Ashari, from Muhammad ibn Abd al-Jabbar, from Safwan, from Mansur ibn Hazim, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “The one observing seclusion for worship (al-mutakif) in Mecca may pray in whichever of its houses he wishes, and the one observing seclusion for worship in other than it must not pray except in the mosque which he named.”

عَلِيُّ بْنُ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ وَ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا مَرِضَ اَلْمُعْتَكِفُ أَوْ طَمِثَتِ اَلْمَرْأَةُ اَلْمُعْتَكِفَةُ فَإِنَّهُ يَأْتِي بَيْتَهُ ثُمَّ يُعِيدُ إِذَا بَرَأَ وَ يَصُومُ«.

Ali ibn al-Hasan, from Muhammad ibn Ali, from Abu Jamilah, from Abd al-Rahman ibn al-Hajjaj; and Muhammad ibn Yaqub, from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, from Safwan ibn Yahya, from Abd al-Rahman ibn al-Hajjaj, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “If the one observing seclusion for worship (al-mutakif) becomes ill, or the woman observing seclusion for worship (al-mutakifah) menstruates, then he comes to his house, then he repeats it when he recovers, and he fasts.”

وَ فِي رِوَايَةٍ أُخْرَى:» لَيْسَ عَلَى اَلْمَرِيضِ ذَلِكَ«.

And in another narration (following on from hadith 893): “That is not upon the sick person.”