Introduction
Surah Al-Baqarah, as one of the most comprehensive chapters of the Holy Qur'an, contains a collection of divine rulings, teachings, and guidance which serve as a path for humanity in seeking closeness to the Almighty. Verse 187 of this surah, focusing on the rulings of I'tikaf and the definition of divine limits, displays an unmatched eloquence and wisdom of the Qur'an. This verse, with its clear and profound expression, not only clarifies the religious rulings such as I'tikaf, but also, through its reference to divine boundaries, calls humans to observe piety and avoid approaching the boundaries of sin. In this article, from a scholarly and refined approach, an analysis and interpretation of this verse is presented. By integrating the content of the lectures along with theological, jurisprudential, and mystical analyses, an academic and cohesive text has been crafted, tailored to the needs of specialized audiences. This text, while preserving all the details and meanings presented in the lectures, provides an eloquent and rich literary explanation of the concepts of I'tikaf, the difference between ruling and limit, and the importance of religious sciences such as scholarly Istikhara.
Part One: I'tikaf, a Purposeful Act of Worship in Light of the Qur'an
I'tikaf and its Connection with Sawm
I'tikaf, as a worship that incorporates fasting as one of its key elements, is connected in Islamic jurisprudence to fasting (Sawm). This connection is rooted in the structure of this worship, where fasting and standing (Qiyam) in the mosque are considered two fundamental pillars of it. In the noble book "Lamhah", the late martyr has connected I'tikaf with fasting, indicating that fasting, as the spirit of I'tikaf, plays an essential role in this act of worship.
Key Point: I'tikaf, linked to fasting, is a worship in which fasting and residing in the mosque guide the individual toward closeness to the divine.
Pillars of I'tikaf
I'tikaf consists of two fundamental pillars: fasting (Sawm) and standing in the mosque (Qiyam fi al-Masjid). Fasting, as a spiritual pillar, prevents the individual from material pleasures, while standing in the mosque, as a spatial pillar, connects the individual to a sacred environment free from worldly attachments. These two pillars transform I'tikaf into a worship that not only purifies the body, but also the soul and heart of the individual.
Disagreement Regarding the Place of I'tikaf
In Islamic jurisprudence, there are differences regarding the location of I'tikaf. Some scholars assert that I'tikaf should be carried out in the grand mosque or a significant mosque, while others, general term "mosques" in the Qur'an, consider any mosque suitable for this act of worship. This flexibility in determining the location reflects the comprehensiveness and ease of performing this act of worship.
Meaning of I'tikaf
The word I'tikaf is derived from the root "-K-F", meaning to revolve or turn around the axis of truth. It is as though the individual in I'tikaf is revolving in a spiritual orbit around the core of monotheism. This meaning transforms I'tikaf from a mere external act to a profound and purposeful worship, wherein the individual moves towards divine knowledge and closeness to God.
Key Point: I'tikaf is a spiritual turning that detaches the individual from worldly attachments and leads them towards a higher truth.
Prohibition of Conjugal Relations during I'tikaf
Verse: "And do not approach them (your wives) while you are in I'tikaf in the mosques." (Qur'an 2:187)
This verse explicitly forbids conjugal relations during I'tikaf. The term "approach" here refers to any form of physical contact with women, which not only invalidates the I'tikaf (a jurisprudential ruling), but is also considered a sinful act (a legal duty).
Jurisprudential and Legal Aspects of Prohibited Conjugal Relations
From a jurisprudential perspective, engaging in conjugal relations during I'tikaf invalidates the I'tikaf and is also considered a sinful act. This prohibition emphasizes the sanctity of I'tikaf and the need to maintain the spiritual state of the individual during this act of worship.
Voluntary Nature of I'tikaf
I'tikaf is inherently a voluntary act of worship, but it becomes obligatory if performed on the third day or due to a vow. Some jurists consider the obligation to begin from the start of I'tikaf, while others place it from the third day, indicating flexibility in the jurisprudential interpretation of this act of worship.
Purposefulness of I'tikaf
I'tikaf is a purposeful worship that replaces false ascetic practices, such as un-Islamic seclusion. Through voluntary restrictions, it detaches the individual from worldly attachments, including conjugal relations, guiding them towards self-purification and closeness to God.
Key Point: I'tikaf, by creating voluntary restrictions, separates the individual from worldly attachments and leads them towards purposeful worship and self-purification.
I'tikaf in the Prophetic Tradition
The Prophet Muhammad (PBUH) would engage in I'tikaf during the holy month of Ramadan and other times, except on prohibited days. This practice reflects the importance of I'tikaf in the Prophetic tradition and its role in self-purification and strengthening the connection with God.
Restrictions on Fasting during I'tikaf
Fasting during I'tikaf, like fasting in Ramadan, is prohibited on prohibited days. This limitation reflects adherence to divine rulings when performing this act of worship.
Timing of I'tikaf
I'tikaf can take place at the beginning of the month, the middle of the month, or at any other time, except on prohibited days. This flexibility in timing makes I'tikaf accessible to all believers.
Critique of Non-Worship-Based I'tikaf
Some forms of I'tikaf, due to non-religious inclinations or non-spiritual gatherings, have deviated from their primary goal of seeking closeness to God. I'tikaf must be performed with a pure intention and a focus on worship.
Conclusion of Part One
I'tikaf, as a worship that incorporates fasting and standing in the mosque, is a prime example of purposeful Islamic worship. Through voluntary restrictions and the avoidance of worldly attachments, it guides the individual toward self-purification and