A Detailed Guide Book for Itikaf in Ramadan Last Days

Al Muwatta. Imam Malik. Book XIX
19.1
Mention of I'tikaf
1
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from Amra bint Abd ar-Rahman that A'isha, the Prophet's wife, may Allah bless him and grant him peace, said: "When the Messenger Of Allah, may Allah bless him and grant him peace, to i'tikaf he would bring his head close to me and I would comb his hair, he would only enter the house to do his needs. "
2
Yahya related to me from Malik, from Ibn Shihab, from Amra bint abd ar-Rahman, that when A'isha was doing i'tikaf he only asked for sick people when he was walking and not when he was standing still.
Malik said: "A person who is doing i'tikaf should not dedicate himself to his obligations, nor leave the mosque to attend to them, nor should he help anyone, he should only leave the mosque to do his needs. Do things for the people, visit the sick, pray to the dead, and follow the funeral comitivas, these would be the most powerful reasons to leave.
Malik said: "A person who is doing i'tikaf does not do i'tikaf until he refrains from doing what is necessary to refrain from doing i'tikaf, that is, from visiting the sick person, praying to the dead person and entering the houses , Except to do their needs. "
3
Yahya related to me from Malik that he had asked Ibn Shihab if anyone who was doing i'tikaf could enter a house to do his needs, and he said, "Yes, there is no harm in it."
Malik said: "The opinion, in which we all agree here is that there is no objection to anyone doing i'tikaf in a mosque in which the Yumu'a is prayed. The only objection I find to someone Do i'tikaf in a mosque in which the yumu'a is not prayed is that he will have to leave the mosque in which he is doing i'tikaf to go to the Yumu'a, or to refrain from going. Is doing i'tikaf in a mosque where Yumu'a is not prayed, and does not have to go to yumu'a to any other mosque, so I do not see any harm in doing i'tikaf in it, because Allah , The Blessed and Exalted, says: "While you do i'tikaf in mosques," and refers to all mosques in general,Without specifying any specific type. "
Malik continued: "It is therefore permissible for a man to do i'tikaf in a mosque in which Yumu'a is not prayed, if he does not have to leave it to go to a mosque in which the Yumu is prayed 'to."
Malik said, "A person who does i'tikaf should spend the night only in the mosque where he is doing i'tikaf, except if his tent is in one of the courtyards of the mosque. Making i'tikaf can mount his shop anywhere other than the mosque itself or one of the courtyards of the mosque.
Part of what indicates that you should spend the night in the mosque is the saying of A'isha: "When the Messenger of Allah, may Allah bless him and grant him peace, was doing i'tikaf only entered the house to make his Neither should he do i'tikaf on the roof of the mosque or in the minaret. "
Malik said: "The person who is preparing to do i'tikaf should enter the place where he wishes to do i'tikaf before the setting sun of the night on which he wishes to begin his i'tikaf, that is, in the beginning Of the night in which his i'tikaf is to begin.i'tikaf should take care of his i'tikaf and not pay attention to other things that might occupy him, such as commerce or others. Evil in that someone who is doing i'tikaf tells another to do something for him, in relation to his property, or the affairs of his family, or tells another to sell some property of his, or something else that Do not occupy him directly.There is no harm in him commanding another to do that for him,If it is a simple matter. "

Malik said: "Never have you heard any of the people of knowledge mention any modification in how to do i'tikaf. I'tikaf is an act of Ibada such as prayer, fasting, hayy, and acts of that Type, either obligatory or voluntary, whoever undertakes any of these acts must complete it according to what has been established in the sunna.You should not begin to do in them anything that the Muslims have not done, be it a modification that he imposes The Messenger of Allah, may Allah bless him and grant him peace, practiced i'tikaf, and the Muslims know which is the sunna of i'tikaf. "
Malik said: "I'tikaf and yiwar are the same, and i'tikaf is the same for a resident in a city as for a nomad."
19.2
Things without which I'tikaf is not possible
4
Yahya related to me from Malik that he had heard that al-Qasim ibn Muhammad and Nafi, the mawla of Abdullah ibn Umar, said: "You can not do i'tikaf if you are not fasting, because of Allah, the Blessed One, The Exalted, says in His Book, "And eat and drink until the white thread of the dawn shows you clearly distinct from the black thread, and then complete the fast until night, and have no (sexual) relationship with them as you do i 'Tikaf in the mosques, "(Sura 2, ayat 187) Allah only mentions i'tikaf together with fasting."
Malik said, "This is what we follow here." 
19.3
Exiting the I'tikaf to address the Id
5
Yahya related to me that Ziyad ibn Abd ar-Rahman said: "Malik did not report, from Sumayy, the mawla of Abu Bakr ibn Abd ar-Rahman, that Abu Bakr ibn Abd ar-Rahman was once doing i'tikaf and was going out to do His needs in a locked room under a covered passage in the house of Khalid ibn Walid. Otherwise he would not leave his place of i'tikaf until he left to pray the Id with the Muslims. "
6
Yahya related to me from Ziyad from Malik that he saw how some of the people of knowledge, when doing i'tikaf in the last ten days of Ramadan, did not return to their families until after having attended Id al-Fitr with all the world.
Ziyad said, that Malik said: "I heard this say to the people of excellence who have passed away, and it is, of all I have heard on the matter, which I prefer."
19.4
The recovery of I'tikaf
7
Ziyad related to me from Malik, from Ibn Shihab, from Amra bint Abd ar-Rahman, from A'isha, that the Messenger of Allah, may Allah bless him and grant him peace, wanted, on one occasion, to do i'tikaf, and when Arrived at the place where he wanted to do i'tikaf found there several shops, which were A'isha's shop, Hafsa's shop and Zaynab's shop. When he saw them he asked who they were and someone told him that they were the shops of A'isha, Hafsa and Zaynab. The Messenger of Allah, may Allah bless him and grant him peace, said: "Do you think they are pious?" Then he left and did not make i'tikaf until Shawwal, in which he did for ten days.
Referring to Fig.
Malik was asked if anyone entering a mosque to do i'tikaf during the last ten days of Ramadan, and remained in it for a day or two but then became ill and left the mosque, had to do i'tikaf by the number Of days that he was missing from the ten, or not, and if he had to do it, in which month he should recover them, and he replied: "You must prevail over what you have left to do of i'tikaf when you recover, whether in Ramadan I have heard the Messenger of Allah, may Allah bless him and grant him peace, once wanted to do i'tikaf in Ramadan, but then he returned without having done so, and when Ramadan finished, he did i'tikaf for ten Days in Shawwal. "
"One who voluntarily does i'tikaf in Ramadan, and one who has to do i'tikaf are in identical position in regard to what is halal to them and what is haram. I have never heard that the Messenger Of Allah, may Allah bless him and grant him peace, never make an i'tikaf that is not voluntary. "
Malik said that if a woman went to i'tikaf, and then her menstruation would come during her i'tikaf, she should return to her house, and when it was pure again to return to the mosque, whichever time it was Pure. Then she continued her i'tikaf from where she had left him. This was the same situation as that of a woman who had to fast two consecutive months, to which menstruation came, and then she was pure. Then he would continue his fast from where he would have left, without delaying.
Referring to Fig.
Ziyad related to me from Malik from Ibn Shihab that the Messenger of Allah, may Allah bless him and grant him peace, used to enter houses to do his needs.
Malik said: "Someone who is doing i'tikaf should not go out either for the burial of his parents or for anything else."
19.5
Marriage in I'tikaf
10
Malik said: "There is no harm in having someone who is doing i'tikaf make a marriage contract, provided there is no physical relationship. A woman who does i'tikaf can also be given in marriage, provided there is no physical relationship What is haram to someone who is in i'tikaf, in relation to his wives, during the day is haram to him also during the night. "
Yahya said that Ziyad said that Malik said: "A man is not allowed to have sexual relations with his wife while he is in i'tikaf, nor to obtain pleasure in her besandol√°, nor anything else. Disapprove that a woman or a man who is doing i'tikaf is married, as long as there is no physical relationship. Marriage is not disapproved for someone who fast. "
"However there is a difference between the marriage of someone who is in i'tikaf and that of someone is muhrim, since someone who is muhrim can eat, drink, visit the sick, attend funerals, but can not wear perfume, while That a man or woman in i'tikaf can put on oil and perfume and comb their hair, but they can not attend funerals, or pray to the dead, or visit the sick.
"This is the sunna as it has been established for us, in connection with the marriage of those who are muhrim, of those who are in i'tikaf and of those who fast."
19.6
Laylat al-Qadr
10
Yahya related to me from Malik from Yazid ibn Abdullah ibn al-Hadi from Muhammad ibn Ibrahim al-Hariz at-Taymi from Abu Salama ibn Abd ar-Rahman that Abu Sa'id al-Judri said: "The Messenger of Allah , May Allah bless him and grant him peace, used to do i'tikaf in the ten days of the middle of the month of Ramadan.A year was doing i'tikaf and when it was the night of the twenty-first, it was the night before the morning In which he, may Allah bless him and grant him peace, would have normally finished his i'tikaf, said: "Whoever has made i'tikaf with me must continue doing i'tikaf during the last ten days. I saw a certain night and then I was forgotten. I saw myself postrandome, the next morning, in water and mud.
Abu Sa'id continued: "That night it rained and the mosque, which had a roof (made of palm branches), was soaked. I saw with my own eyes the Messenger of Allah, may Allah bless him and grant him peace, leave With remnants of water and mud on the forehead and nose, the morning after the night of the twenty-first. "
eleven
Ziyad related to me from Hisham ibn Urwa from his father that the Messenger of Allah, may Allah bless him and grant him peace, said: "Laylat al-Qadr should be sought during the last ten days of Ramadan."
12
Ziyad related to me, from Malik, from Abdullah ibn Dinar, from Abdullah ibn Umar, that the Messenger of Allah, may Allah bless him and grant him peace, said: "Laylat al-Qadr should seek you during the last seven days."
13
Ziyad related to me from Malik from Abu'n Nadr, mawla from Umar ibn Ubadullah, that Abdullah ibn Unays al-Yuhani told the Messenger of Allah, may Allah bless him and grant him peace: "Messenger of Allaah, I am a man Whose house is far away. Tell me one night to stop my journey in it. " The Messenger of Allah, may Allah bless him and grant him peace, said: "To the night twenty-three of Ramadan."
14
Ziyad related to me from Malik from Humayd at-Tawil that Anas ibn Malik said: "The Messenger of Allah, may Allah bless him and grant him peace, went out to where we were, in Ramadan, and said:" I was shown one Night of Ramadan and then two men were insulted and was withdrawn. Look for it in the ninth, seventh, and fifth. "
fifteen
Ziyad related to me from Malik from Nafi from Ibn Umar that some of the companions of the Messenger of Allah, may Allah bless him and grant him peace, were shown the Laylat al-Qadr in his dream during the last seven days . The Messenger of Allah, may Allah bless him and grant him peace, said: "I see that your visions agree in the last seven days, therefore whoever seeks it must seek it in the last seven days."
16
Ziyad related to me from Malik that he had heard a man whom he trusted among the people of knowledge to say: "The Messenger of Allah, may Allah bless him and grant him peace, was shown the lifetimes of The people (of the past) before him, or how much Allah wanted from it, and it was as if the lives of the people of their community had become too short for them to perform as many good deeds as others before they had To do during their long lives, so that Allaah gave him the Laylat al-Qadr, which is better than a thousand months. "
17
Ziyad related to me from Malik that he had heard that Sa'id ibn al-Musayyab used to say: "Whoever is present at Isha in Laylat al-Qadr has got his share of it."