KITABU CHA I'TIKAF (KUKAA FARAGHA MSIKITINI)

KITABU CHA I'TIKAF (KUKAA FARAGHA MSIKITINI) - Kitabu cha Msingi cha Wanazuoni Mashuhuri | Quran Course

Sababu ya kutofautiana kwao ni kwamba hili ni jambo lisilotajwa katika sheria, yaani, hakuna maelezo ya kisheria yaliyowekwa kwake. Wale waliofahamu i'tikaf kuwa ni kujitolea nafsi kwa vitendo vilivyo mahsusi kwa misikiti walisema kwamba kwa mu'takif (mtu anayejitenga msikitini) inaruhusiwa sala na kusoma Qur'an tu. Wale waliofahamu kuwa ni kujitolea nafsi kwa vitendo vyote vinavyotafuta ukaribu wa kiroho waliruhusu kwake kujishughulisha na vitendo vingine tulivyovitaja. Imepokewa kutoka kwa 'Ali (radhi za Mwenyezi Mungu ziwe juu yake) kwamba alisema: "Mtu anayejitenga msikitini asijihusishe na maneno machafu wala kubadilishana matusi, ahudhurie sala ya Ijumaa ya jamaa pamoja na mazishi, awasiliane na wanafamilia wake pale inapohitajika, lakini afanye hivyo akiwa amesimama wala si ameketi." Hili limetajwa na 'Abd al-Razzaq. Kinyume chake kimepokewa kutoka kwa 'A'isha, nacho ni kwamba sunna kwa mu'takif ni kutohudhuria mazishi wala kuwatembelea wagonjwa. Hili nalo ni miongoni mwa mambo yaliyosababisha kutofautiana kuhusu maana yake.

The reason for their disagreement is that this is something not expressed in the law, that is, there are no legal definitions laid down for it. Those who understood ihikaf to mean the dedication of the self to acts that are specific to mosques said that only prayer and recitation are permitted to the muStakif (person retiring to the mosque). Those who understood it to mean the devotion of the self to all acts seeking spiritual nearness permitted him to engage in other acts that we have mentioned. It is related from CA1T (God be pleased with him) that he said, “The person who retires to a mosque is not to indulge in obscenities or exchange abuses, he is to attend the Friday congregation prayer as well as funerals, he is to communicate with his family members if the need arises, but he is to do this while standing and not seated”. This has been mentioned by cAbd al-Razzaq. The opposite of this has been related from cA’isha, which is that the sunna for the mt/ta&fis not to attend funerals or visit the. sick. This is also one of the factors that led to a disagreement over its meaning.

Walikhitilafiana kuhusu maeneo ambayo i'tikaf inapaswa kufanywa. Kundi moja la wanazuoni wa fiqhi lilisema kwamba hakuna i'tikaf isipokuwa katika misikiti mitatu: Nyumba ya Allah (al-Masjid al-Haram, Makka), msikiti wa Yerusalemu, na msikiti wa Mtume ﷺ huko Madina. Hii ilikuwa maoni ya Hudhayfa na Sa'id ibn al-Musayyab. Wengine walishikilia kwamba i'tikaf haina kikomo, na inaweza kufanywa katika misikiti yote. Hii ilikuwa maoni ya al-Shafi'i, Abu Hanifa, na al-Thawri, na ni maoni maarufu yanayotokana na Malik. Wanazuoni wengine walisema kwamba hakuna i'tikaf isipokuwa katika msikiti ambamo Swala ya Ijumaa ya jamaa hufanyika. Hii ni riwaya ya Ibn 'Abd al-Hakam kutoka kwa Malik. Hata hivyo, wote walikubaliana kwamba sharti la i'tikaf ni kwamba ifanywe msikitini, isipokuwa kile kinachopokewa kutoka kwa Ibn Lubaba kwamba inasihi katika sehemu nyingine zisizo msikiti. Pia walikubaliana kwamba kujamiiana na wanawake ni haramu kwa mwenye i'tikaf iwapo amejitenga msikitini. Abu Hanifa, hata hivyo, alishikilia kwamba mwanamke afanye i'tikaf mahali pa ibada ndani ya nyumba yake.

They disagreed about the locations at which i'tikdf is to be practised. One group of jurists said that there is no Ftikdf, except in three mosques: the House of Allah (al-Masjid al-Haram, Mecca), the mosque at Jerusalem, and the mosque of the Prophet (God’s peace and blessings be upon him) at Medina. This was the opinion of Hudhayfa and SacTd ibn al-Musayyab. Others maintained that fitikaf is unrestricted, and can be undertaken in all mosques. This was the opinion of al-Shafi T, Abu HanTfa, and al-ThawrT, and c it is the well-known opinion from Malik. Some other jurists said that there is no frikaf except in a mosque where the Friday congregational prayers are held. This is a narration by Ibn <Abd al-Hakam from Malik. All of them agreed, however, that a condition for Ptikdf is that it be undertaken in a mosque, except what is related from Ibn Lubaba that it is valid in places other than the mosque. They also agreed that intercourse with women is prohibited for the muStakif if he retires to a mosque. Abu HanTfa, however, maintained that a woman is to undertake MWf in the place of worship in her house.

Sababu ya kutofautiana kwao kuhusu i'tikaf inayofanywa na mwanamke pia hutokana na mgongano wa qiyas (kulinganisha) na hadithi. Imethibitika kwamba Hafsa, Aisha, na Zaynab (bint Jahsh), wake wa Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) walimwomba Mjumbe wa Mwenyezi Mungu (rehema na amani za Mwenyezi Mungu ziwe juu yake) ruhusa ya kufanya i'tikaf msikitini, naye akawaruhusu, kisha wakajenga vibanda vyao vyenye mapazia ndani yake. Hadithi hii ni ushahidi wa kuruhusiwa kwa mwanamke kufanya i'tikaf msikitini. Qiyas inayopingana nayo ni ile inayojengwa juu ya swala. Kwa kuwa swala ya mwanamke nyumbani kwake [au chumbani mwake] ni bora kuliko swala yake msikitini, kama ilivyoelezwa katika riwaya moja, basi ni lazima i'tikaf yake iwe bora zaidi chumbani mwake. Wao walisema kwamba inaruhusiwa kwa mwanamke kufanya i'tikaf msikitini tu pamoja na mumewe, kwa namna ile ile iliyoelezwa kuhusu i'tikaf ya wake wa Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) pamoja naye, kama vile mke anavyopaswa kusafiri tu pamoja na mumewe na si peke yake. Inaonekana kuwa ni aina ya upatanishi kati ya hadithi na qiyas.

The reason for their disagreement over the Ftikdf undertaken by a woman also arises from the conflict of analogy with'a'tradition. It is established that Hafsa, ^Visha, and Zaynab (bint Jash) the wives of the Prophet (God’s peace and blessings be upon him) sought permission from the Messenger of Allah (God’s peace and blessings be upon him) for fitikaf in the mosque, he permitted them after which they set up their curtained spaces in it. This tradition is an evidence for the permissibility of a woman’s fitikdf in the mosque. The analogy that conflicts with this is the one constructed from prayer. As the prayer of a woman in her residence [or house] is better than her prayer in the mosque, as is laid down in a report, it is necessary that her iHikdfbc preferable in her room. They said that it is permitted for a woman to undertake i'-tikdfxn a mosque only with her husband in the manner that has been described about the i'tikdf of the wives of the Prophet (God’s peace and blessings be upon him) with him, just as a wife is to travel only with her husband and not alone. It appears to be a kind of reconciliation between the tradition and analogy.

Kuhusu kutofautiana kwao kuhusu wakati ambao mwenye kufanya i'tikaf anapaswa kuanza i'tikaf yake, ikiwa amejiwekea nadhiri ya idadi maalum ya siku au siku moja, Malik, al-Shafi'i na Abu Hanifa walikubaliana kwamba mtu aliyejiwekea nadhiri ya i'tikaf ya mwezi mmoja lazima aingie msikitini kabla ya jua kuzama. Kuhusu mtu aliyejiwekea nadhiri ya siku moja, al-Shafi'i alisema kwamba mtu anayekusudia kufanya i'tikaf ya siku moja aingie msikitini kabla ya alfajiri na atoke baada ya jua kuzama. Maoni ya Malik ni sawa kabisa, iwe ni ya siku moja au ya mwezi mmoja. Zufar na al-Layth walisema kwamba aingie kabla ya alfajiri; na iwe ni ya siku moja au ya mwezi mmoja, kwao ni sawa. Abu Thawr alitofautisha kati ya nadhiri zilizofanywa kwa ajili ya usiku na zile za mchana. Alisema: "Ikiwa mtu atajiwekea nadhiri ya kufanya i'tikaf kwa siku kumi, aingie kabla ya alfajiri, lakini ikiwa amejiwekea nadhiri ya usiku kumi, aingie kabla ya jua kuzama." Al-Awza'i alisema kwamba aanze i'tikaf baada ya swala ya asubuhi.

With respect to their disagreement about the time when the mu^takif is to commence his i^tikaf, if he has made a vow for a determined number of days or for one day, Malik, al-Shafici, and Abu HanTfa agreed that the person who has made a vow for an faikaf of one month must enter the mosque before sunset. About the person who has made a vow for one day al-Shafi i c said that the person who intends to undertake ftikaf for one day should enter the mosque before dawn and should come out after sunset. Malik’s opinion is exactly the same whether it is for one day and for one month. Zufar and al- Layth said that he is to enter before dawn; but whether for one day or one month for them it is the same. Abu Thawr made a distinction between vows made for the night and those for the day. He said: “If he makes a vow that he will undertake iHikaf for ten days, he should enter before dawn, but if he makes a vow for ten nights he should enter before sunset”. Al-AwzaT said that he should commence the i'tikdf after the morning prayer.

Sababu ya kutofautiana kwao inatokana na mgongano wa mlinganisho, baadhi yao na wengine, na mgongano wa hadithi moja na zote hizo. Hii ni kwa sababu wale waliodhani kwamba mwezi huanza kwa usiku, na wakazingatia usiku, walisema kwamba anapaswa kuingia kabla ya kuzama kwa jua. Wale ambao hawakuzingatia usiku walisema kwamba anapaswa kuingia kabla ya alfajiri. Wale waliosema kwamba neno yawm hutumika kumaanisha mchana na usiku pamoja waliweka wajibu kwamba ikiwa nadhiri ni ya yawm, aingie kabla ya machweo. Wale walioshikilia kwamba neno hili hutumika kumaanisha mchana walifanya kuingia kabla ya alfajiri kuwa wajibu. Wale waliosema kwamba neno yawm linatumika kwa mchana na neno layl kwa usiku walitofautisha kati ya nadhiri zilizofanywa kwa ajili ya usiku na zile zilizofanywa kwa ajili ya mchana. Ukweli ni kwamba neno yawm katika matumizi ya Waarabu wakati mwingine hutumika kwa mchana peke yake na wakati mwingine kwa mchana na usiku pamoja, lakini inaonekana kwamba matumizi yake ya msingi ni mahsusi kwa mchana, na maana yake kwa usiku ni ya kufuatia.

The reason for their disagreement emanates from .the conflict of analogies, some w ith the others, and the conflict of a tradition with all of them. This is so as those who thought that a month begins with a night, and they took into consideration the nights, said that he is to begin before the disappearance of the sun. Those who did hot take the nights into account said that he is to enter before dawn. Those who said that the term yawm is applied to mean both night and day together made it obligatory that if the vow is for a yawm he should enter prior to sunset. Those who maintained that this term is applied to mean day made the entry before dawn obligatory. Those who said that the term yawm is applicable to the day and the term layl to night made a distinction between vows made for the night and those made for the day. The truth is that the term yawm in the usage of the Arabs is sometimes applied to day alone and sometimes to the day and the night together, but it appears that its primary application is specific for the day, and its implication for the night is consequential.

Kuhusu wakati wa kutoka katika i'tikaf, Malik alishikilia kwamba mtu aliyekuwa katika i'tikaf siku kumi za mwisho za Ramadhani atoke msikitini kwenda kwenye Swala ya ʿId, na hilo lilikuwa jambo linalopendeza, lakini akitoka baada ya kuzama jua (siku ya mwisho) tendo lake ni sahihi. Al-Shafi'i na Abu Hanifa walisema kwamba atoke baada ya kuzama jua. Sahnun na Ibn al-Majishun walisema kwamba akienda nyumbani kwake kwanza kabla ya Swala ya ʿId, i'tikaf yake inakuwa batili. Sababu ya kutofautiana ni kama usiku uliobaki unajumuishwa katika zile siku kumi. Sharti za i'tikaf ni tatu: nia, kufunga, na kujiepusha na kuchanganyika na wanawake. Sijui kuwepo kwa kutofautiana katika suala la nia. Walitofautiana kuhusu kufunga. Malik, Abu Hanifa, na kundi la wanazuoni walisema kwamba hakuna i'tikaf bila kufunga, ilhali al-Shafi'i alisema kwamba i'tikaf inaruhusiwa bila kufunga. Maoni yanayofanana na ya Malik yalitolewa na Ibn ʿUmar na Ibn ʿAbbas, kwa mjadala fulani, miongoni mwa Maswahaba, na yanayofanana na ya al-Shafi'i yalitolewa na Ibn Masʿud na ʿAli. Sababu ya kutofautiana kwao ni kwamba "i'tikaf ya Mjumbe wa Allah ﷺ ilitokea wakati wa Ramadhani". Wale waliosema kwamba kufunga kunaoambatana na i'tikaf yake ni sharti la i'tikaf, ingawa kufunga hakukufanywa kwa sababu ya ...walisema kwamba kufunga ni lazima katika i'tikaf. Wale waliosema kwamba hili lilikuwa ni mkiano tu na si kwamba lilikuwa lengo la Mtume ﷺ katika i'tikaf yake walisema kwamba kufunga si sharti lake. Kuna sababu nyingine ya hili, nayo ni kuhusishwa kwake na kufunga katika aya hiyo hiyo. Al-Shafi'i alitoa hoja kwa hadithi ya ʿUmar iliyotangulia, ambapo Mtume ﷺ alimwamuru afanye i'tikaf kwa usiku mmoja, nao usiku si wakati wa kufunga. Wafuasi wa Malik walitoa hoja kwa kutegemea yale yaliyopokewa na ʿAbd al-Raḥmān ibn Isḥāq kutoka kwa al-Zuhrī, kutoka kwa ʿUrwa, kutoka kwa ʿĀʾisha, kwamba alisema: “Sunna kwa mwenye kufanya iʿtikāf ni kwamba asisumbuliwe na mambo kama kumtembelea mgonjwa na kuhudhuria msiba. Asiguse mwanamke wala asifanye naye tendo la ndoa, wala asitoke kwa jambo lolote lisilo la lazima sana. Hakuna iʿtikāf bila kufunga, wala iʿtikāf isipokuwa katika msikiti wa Ijumaa.” Abū ʿUmar ibn ʿAbd al-Barr alisema: “Hakuna aliyetumia neno ‘sunna’ katika hadithi ya ʿĀʾisha isipokuwa ʿAbd al-Raḥmān ibn Isḥāq, na simulizi kama hiyo haikubaliwi kwa mtazamo wao, isipokuwa ikiwa imepokewa na al-Zuhrī. Iwapo ni hivyo, si sahihi tena kuichukulia kuwa sawa na musnad.”

About the time of coming out from fitikaf, Malik held that the person who was undertaking i'tikaf in the last ten days of Ramadan should come out of the mosque for the <id prayer, and this was desirable, but if he came out after sunset (on the last day) his act is valid. Al-ShafiH and Abu Hamfa said that he is to come out after sunset. Sahnun and Ibn al-Majishun said that if he goes to his house first prior to .the 47/ prayer his ftikaf becomes invalid. The reason for disagreement is whether the remaining night is included in the ten days. The conditions for faikdf are three: intention, fasting, and avoidance of mixing with women. I do not know of any disagreement in the case of intention. They disagreed about fasting. Malik, Abu HanTfa, and a group of jurists said that there is no ftikdf without fasting, while al-ShaficT said that ftikdf is permitted without fasting. An opinion similar to Malik’s was expressed by Ibn TJmar and Ibn (Abbas, with some dispute, from among the Companions, and one similar to al-ShaficFs was expressed’by Ibn Mascud and cAIl The reason for their disagreement is ‘‘that the ttikdf of the Messenger of Allah (God’s peace and blessings be upon him) occurred during Ramadan”. Those who maintained that the fasting accompanying his fitikafis a condition for the iStikdf., even though the fasting was . not observed because of the said that fasting is a must with i'-tikdf. Those who maintained that this was a mere coincidence and it does not mean that it was the aim of the Prophet (God’s peace and blessings be upon him) in his ifakaf said that fasting is not a condition for it. There is another reason for this, which is its association with fasting in the same verse. Al-ShaficT argued on the basis of the tradition of TJmar that has preceded where the Prophet (God’s peace and blessings be upon him) ordered him to undertake ftikdffor a night, and the night is not the time for siydm. The Malikites argued on the basis of what is related by cAbd al-Rahman ibn Ishaq from TJrwa from cA>isha that she said, “The sunna for the mu'takifis that he should not be interrupted by such things as visiting the sick and attending a funeral. He is not to touch a woman \ nor have intercourse with her nor go out for anything that is not extremely necessary, and there is no i'tikaf without fasting and no ftikdf except in a congregational mosque”. Abu °Umar ibn cAbd al-Barr said: “No one has used the words the ‘the sunna' in the tradition of < Alisha, except cAbd al- Rahman ibn Ishaq, and such a narration is not valid in their view, unless it is related by al-Zuhn. If that is the case it is no longer valid to hold it similar to a musnad".

Sababu ya kutofautiana kwao ni kama neno linalobadilika-badilika kati ya matumizi yake halisi na matumizi ya kimafumbo lina maana ya jumla. Hili ni aina moja ya neno lenye maana mbili (mushtarak). Wale waliosema kwamba lina maana ya jumla walisema kwamba neno mubāshara (kugusa) katika kauli ya Aliyetukuka, "Wala msiwagusie wakiwa mnafanya i'tikāf misikitini",235 hutumika kumaanisha tendo la ndoa au kilicho chini yake. Wale waliosema kwamba halina maana ya jumla, ambayo ndiyo inayojulikana zaidi na ndiyo matumizi ya kawaida, walisema kwamba wakati mwingine huashiria tendo la ndoa na wakati mwingine kilicho chini yake. Kama tungesema kwamba linaashiria tendo la ndoa kwa makubaliano ya wote, basi viashiria vingine vyote vingebatilika, kwa kuwa neno moja haliwezi kuashiria matumizi yake halisi na maana ya kimafumbo kwa wakati mmoja. Wale waliochukulia kumwaga manii kuwa sawa na tendo la ndoa walifanya hivyo kwa sababu kumwaga manii kumo ndani ya maana hiyo, ilhali wale waliofanya kinyume walifanya hivyo kwa sababu matumizi halisi ya neno hilo hayaashirii jambo hili.

The reason for their disagreement is whether the word vacillating hetween its actual and figurative application has a general implication. This is one kind of the equivocal word. Those who maintained that it does have a general implication said that the term mubdshara (touching) in the words of the Exalted, “And touch them not while you are undertaking Ptikif in the mosques”,235 is applied to mean sexual intercourse or what is less than that. Those who maintained that it does not have a general implication, which is the better known and usual application, said that it sometimes indicates sexual intercourse and at other times what is less than that. If we were to say that it indicates sexual intercourse by consensus all other indications would be invalidated, because a single term cannot denote its actual application and the figurative meaning at the same time. Those who deemed ejaculation to be the same as intercourse did so as it is covered by the meaning, while those who did the opposite of this did so as the term in its actual application does not indicate this.

Walitofautiana kuhusu iwapo mtu anapoweka sharti la kuendelea bila kukatika katika nadhiri, au iwapo kuendelea kwenyewe ni lazima. Katika nadhiri isiyo na masharti, kwa wale wanaoishikilia, ni mambo gani yanayokatiza i'tikaf na kisha ama kuanzishwa upya au kuendelezwa, kwa mfano ugonjwa. Baadhi yao walisema kwamba ikiwa ugonjwa unakatiza i'tikaf, mwenye kufanya i'tikaf anaweza kuiendeleza (kuanzia pale ilipokatikia). Hii ni maoni ya Malik, Abu Hanifa, na al-Shafi'i. Baadhi yao walisema kwamba anapaswa kuanza i'tikaf upya tangu mwanzo, na hii ni maoni ya al-Thawri. Hakuna kutofautiana, kadiri ninavyojua, kwamba mwanamke mwenye hedhi huendeleza (kuanzia pale ilipokatikia). Walitofautiana kuhusu iwapo anapaswa kutoka msikitini. Vilevile, walitofautiana pale mwenye i'tikaf anapopatwa na kichaa au kuzimia, iwapo aendelee baadaye au aanze upya akipona. Sababu ya kutofautiana kwao katika suala hili ni kwamba hakuna jambo lililoamuliwa kuhusu hilo kupitia upokezi. Hivyo, mabishano yanatokea kwa msingi wa kulinganisha kwao kati ya yale waliyokubaliana na yale waliyotofautiana, yaani yale waliyokubaliana katika ibada hii au katika aina hizo za ibada ambazo kuendelea baada ya kukatika kunawekwa kuwa sharti, kama vile funga ya mwanamke aliyefikia kipindi cha kutoka katika hedhi na mengineyo yanayofanana nayo.

They disagreed when the person stipulates continuity in the vow or when continuity itself is binding. In an unqualified vow, for those who uphold it, what are the things by which the ittikdf is interrupted and is either renewed or is continued, for example, illness. Some of them said that if illness cuts off the fitikaf the mifitakif can resume it (from the point of interruption). This is the opinion of Malik, Abu Hanifa, and al-ShafiT. Some of them said that he is to start the iStikdf from the beginning, and this is the opinion of al-Thawn. There is no disagreement, as fas as I know, that a menstruating woman continues (from the point of interruption). They disagreed on whether she is to move out of the mosque. Similarly, they disagreed on when the mtftakif suffers a fit of insanity or faints, whether he is to continue (later) or to start again on recovering. The reason for their disagreement on this topic is that there is nothing determined on it through transmission. Thus, disputes arise on the basis of their comparisons between what they agreed upon and what they disputed, that is, what they agreed upon in this worship or in those kinds o f worship in which continuing after interruption is stipulated like the fast of one attaining the period of purity and others like it.