Articles and experiences sharing about i'tikaf: spiritual retreat.
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Peace,
https//www.psm-enligne.org/islam/dossier-ramadan/195-la-retraite-spirituelle
Extract
The retreat then gives you the opportunity to dive into the river of your distress, your poverty and the awareness of your weakness from which only God will be able to get you out to bathe you in the luminous river of His mercy and His love.
How many people pass through this earth without this door ever opening in their hearts?
Faith, this light conveyed by the divine word, has a path that the Koran reminds us of hearing, sight and the heart which is the final destination.
"And if one of the associates asks you for asylum, grant it to him, so that he hears the word of God, then send it to his place of safety. Because these are people who do not know. " 8
“Lord! We heard the call of him who called to faith thus “Believe in your Lord” and from then on we believed. Lord, forgive us our sins, erase our misdeeds from us, and place us, at our death, with the good people. " 9
God reminds us of His inestimable benefits which he places at our disposal
“Then He gave it its perfect form and breathed His Spirit into it. And He assigned you the hearing, the eyes, and the heart. How little grateful you are! " 10
It is through this listening to which we must accustom our inner being, that the light descends which irrigates the heart and gives it life and the ability to observe
“God sent down from heaven water with which He revives the earth after His death. There really is proof there for people who hear. " 11
Spiritual retreat is therefore a means of accessing this favorable silence in order to listen to your Lord.
Even during Ramadan you do not escape the noises of this world which prevent you from rising, which prevents you from seeing, from feeling this proximity.
Your retirement will then allow you to know yourself better and to understand that the real obstacles between you and your Lord are not outside.
Your enemy is not across the ocean or across your street but he is in your bowels.
These long moments of silence, of imploration, of evocation of God will be an opportunity to unveil your soul and to discover the One who remains attentive to your journey. The one who is waiting for you while you are lost in the fog of your ego.
Only these retreats will allow you to know the extent of the work to be carried out on you, the ocean to cross.
The ihtikaf is the opportunity to escape, through continuous worship and meditation, from the false urgencies of life here below. In this isolation between 4 walls, apparently unbearable for the outside eye, you free yourself from the narrowness of material life, the stench of vices, the darkness of recklessness to turn to the infinite horizons of Your Lord. You open yourself up to a world hitherto ignored. Here you are at last seated before God to implore Him with insistence that He open His door to you.
This isolation allows you to experience deeply the feelings that everyday life makes vanish. You can finally touch, feel, experience what few men have experienced before you. These men who discovered the secret. A secret that no one can describe.
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http//www.voix-islam-eclaire.fr/2020/01/11/la-retraite-spirituelle-en-islam-anne-sophie-monsinay-2/
Extract
Spiritual retreat in the Quran
“For many, spiritual retreat is a practice reserved for Sufis, initiates, a sort of elite who would have chosen to consecrate themselves to God with greater fervor than others. Although Sunni orthodoxy has not retained it as part of the pillars of practice, we note that this theme is present on numerous occasions in the Koran.
In the Koranic text, the retreat is often associated with a place the cave for the sleepers of the sura "The cave", the Kaaba or the mosques. The prophets all retired to various places the cave of Muhammad, the desert for Jesus, Moses and David, the well of Joseph, the whale for Jonah… We notice that the places can be isolated places in nature, in the 'distance from men, or holy places, reserved for worship such as the Kaaba or mosques.
It was then that We made the Ka`ba temple a place of retreat and a haven of peace for men, recommending them to make Abraham's station a place of prayer. Just as We entrusted to Abraham and Ishmael the care of preserving the purity of Our temple for those who will come there to accomplish ritual circuits, to make a retreat or to bow down and meditate. (Quran 2 125)
We already draw two methods from it in one case it is done alone, in the other in community (at the Kaaba or in the mosques).
The Koran also fixes a temporal modality for the execution of these retreats at the time of Ramadan. There is of course no religious obligation here. In reality, the notion of religious obligation is hardly present in the Koran. The text proposes practices and often leaves a great deal of leeway and a free choice as to their application. The Arabic term "kitâb" (Koran 4 103) does not mean "obligation" but "prescription", that is to say a recommendation. In his work, which was the subject of a doctoral thesis, Dr. Al-Ajami explains this distinction very well when he writes “Always according to the same Koranic coherence, let us specify that a prescription (kitâb) does not is not a requirement. Also, by definition, any prescription (kitâb) is not compulsory, it is only a written recommendation. It was only under the influence of legal exegesis specific to the objectives of Islam that the term (kitâb) was superimposed on the meaning of obligation, even of divine law. "1
For retirement, there is therefore no obligation, but an incentive
Intimacy towards your wives has been made lawful to you during fasting night. They are clothing for you and you are clothing for them. God knows you've betrayed yourself, so He turned back to you and forgave you. Have a joyful contact with them and long for what God has prescribed for you, and eat and drink until the white thread stands out from the black thread at daybreak. Then complete the fast until the night, and do not have intimate relations with them while you share a retreat in the mosques. These are the limits that God sets! So do not approach them! This is how God makes His Signs explicit to humans! May you beware! (Quran 2 187)
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This brings us to the meaning of retirement. In verse 187 of sura 2, the term akifun from the root "gayn ka fa" means "to cleave, to imprison, to be diligent, to indulge in, to dedicate oneself to, to abide, to consecrate oneself, to adjust and to repair, but also the fact of staying constantly in a place to dedicate oneself to something ”. Thus, by this voluntary imprisonment, the person consecrates both to God and to repair or adjust in himself his faults and shortcomings
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Analysis here
http//mypercept.co.uk/articles/meaning-masjid-quran.htmlQuote
2187 Lawful for you nights (of) the abstinence is sexual approach* to your women, they are a garment for you and you are a garment for them. God knows that you used to betray/deceive yourselves so He turned towards you and He forgave you; so now approach** them and seek what God has decreed/written for you. And eat and drink until becomes distinct the white thread from the black thread, of dawn. Then you shall complete the abstinence until the night, and do not approach** them while you are devoting/cleaving in the maSaJiD. These are God's boundaries, so do not transgress them. It is thus that God makes His revelations clear to the people that they may be righteous/God-concious.
*Arabic RaFaTh (root Ra-Fa-Tha)
**Arabic BaShiR (root Ba-Shin-Ra)IF one takes masajid=mosques then if women were not allowed in them, it would make this statement illogical, thus clearly implying women could be present in the mosques. It also implies men and women are unlikely to be segregated, as they could approach one another, i.e. interact.
Who in their right mind would approach their wife in a sexual manner in a public Mosque? Was this such a temptation or common practice that AQ had to tell them not to do it? According to history/tradition mosques in those early days were very basic or simply courtyards thus unlikely to have multiple rooms so it seems even more odd to suggest such a thing taking place in a Mosque. This traditional understanding verges on the nonsensical.
IF masajids=mosques, why even mention mosques, when there is much greater chance of sexual temptation in the homes during abstinence? The traditional commentators attempt an explanation for this, e.g Jalalayn/Ibn Kathir say this is referring to 'itikaf' (spiritual retreat in the mosque) when believers would leave the mosque for sex then return, when they are meant to reside at the mosque for a certain number of days. This is a complete insertion of course, and hardly "clear" as it implies at the end of the verse, and the obvious error as it says "...WHILE YOU are devoting/cleaving IN the masajid" not when one leaves them. So, it would seem they interpret it as "...while you are staying in the masajid (for itikaf)...".
If it did mean 'itikaf' then this is not explained elsewhere in AQ, e.g. how many days, what does it involve, why, is it obligatory, examples of anyone actually doing it etc. If we are relying upon AQ only for our understanding of this verse, then 'itikaf' must be rejected outright. The consequence of this however, is that it renders the understanding of masajid=mosques illogical, or at least very unusual.
Another explanation put forth for this verse is that sexual approach to your women is permitted in the nights of the abstinence but not when one is staying in the mosques, e.g. The Sacred Mosque (in Mecca). Not for "itikaf" per se but simply a spiritual/devotional retreat there, e.g. travellers to The Sacred Mosque (in Mecca) may have come from afar and thus set up tents there, and this verse is referring to them (a verse cited to support this notion of "residency/staying" is 2225). Not that I necessarily agree with this explanation, but it is at least more plausible than the Traditional explanation, which advocates a specific practice of "itikaf" rather than an undefined one. It is debatable whether the word "akif" means "reside/stay" according to Quran usage, but in any case people staying-over in the mosque seems odd/impractical if one takes "tawaf" as "circumambulation" for example, and the "hadiy" (gifts/offerings) are also to be taken to such a venue. It could make "circumambulation" rather awkward, and if many residents/gifts/animals, perhaps impossible. -
Peace Wakas,
Thank you for your analysis.
almasjid is a place to perform salat, glorify God, meditate on the Koran, connect ... it is one of the places where we can
devote to all these practices during the spiritual retreat. There is no method to follow.We live around almasjid. If cohabit = have intimate relationships. Cohabitation takes place outside the mosque as well as during the night. It is a matter of common sense.
No contact with women during / waantum the period of spiritual retreat / 'akifoon.
It's like no hunting during / wantum the forbidden / hurum months
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peace,
Peace Wakas,
Thank you for your analysis.
almasjid is a place to perform salat, glorify God, meditate on the Koran, connect ... it is one of the places where we can
devote to all these practices during the spiritual retreat. There is no method to follow.Yes I hear this on a regular basis but what I don't hear is a rebuttal to the points I make in my series on SuJuD, from those who claim it means a place. In fact, no-one has responded to all the issues AFAIK. Even from those who have alternative views.
I'm sorry to say but the quality of research on this topic is quite limited.
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Analysis here
http//mypercept.co.uk/articles/meaning-masjid-quran.htmlQuote
2187 Lawful for you nights (of) the abstinence is sexual approach* to your women, they are a garment for you and you are a garment for them. God knows that you used to betray/deceive yourselves so He turned towards you and He forgave you; so now approach** them and seek what God has decreed/written for you. And eat and drink until becomes distinct the white thread from the black thread, of dawn. Then you shall complete the abstinence until the night, and do not approach** them while you are devoting/cleaving in the maSaJiD. These are God's boundaries, so do not transgress them. It is thus that God makes His revelations clear to the people that they may be righteous/God-concious.
*Arabic RaFaTh (root Ra-Fa-Tha)
**Arabic BaShiR (root Ba-Shin-Ra)IF one takes masajid=mosques then if women were not allowed in them, it would make this statement illogical, thus clearly implying women could be present in the mosques. It also implies men and women are unlikely to be segregated, as they could approach one another, i.e. interact.
Who in their right mind would approach their wife in a sexual manner in a public Mosque? Was this such a temptation or common practice that AQ had to tell them not to do it? According to history/tradition mosques in those early days were very basic or simply courtyards thus unlikely to have multiple rooms so it seems even more odd to suggest such a thing taking place in a Mosque. This traditional understanding verges on the nonsensical.
IF masajids=mosques, why even mention mosques, when there is much greater chance of sexual temptation in the homes during abstinence? The traditional commentators attempt an explanation for this, e.g Jalalayn/Ibn Kathir say this is referring to 'itikaf' (spiritual retreat in the mosque) when believers would leave the mosque for sex then return, when they are meant to reside at the mosque for a certain number of days. This is a complete insertion of course, and hardly "clear" as it implies at the end of the verse, and the obvious error as it says "...WHILE YOU are devoting/cleaving IN the masajid" not when one leaves them. So, it would seem they interpret it as "...while you are staying in the masajid (for itikaf)...".
If it did mean 'itikaf' then this is not explained elsewhere in AQ, e.g. how many days, what does it involve, why, is it obligatory, examples of anyone actually doing it etc. If we are relying upon AQ only for our understanding of this verse, then 'itikaf' must be rejected outright. The consequence of this however, is that it renders the understanding of masajid=mosques illogical, or at least very unusual.
Another explanation put forth for this verse is that sexual approach to your women is permitted in the nights of the abstinence but not when one is staying in the mosques, e.g. The Sacred Mosque (in Mecca). Not for "itikaf" per se but simply a spiritual/devotional retreat there, e.g. travellers to The Sacred Mosque (in Mecca) may have come from afar and thus set up tents there, and this verse is referring to them (a verse cited to support this notion of "residency/staying" is 2225). Not that I necessarily agree with this explanation, but it is at least more plausible than the Traditional explanation, which advocates a specific practice of "itikaf" rather than an undefined one. It is debatable whether the word "akif" means "reside/stay" according to Quran usage, but in any case people staying-over in the mosque seems odd/impractical if one takes "tawaf" as "circumambulation" for example, and the "hadiy" (gifts/offerings) are also to be taken to such a venue. It could make "circumambulation" rather awkward, and if many residents/gifts/animals, perhaps impossible.Peace brother Waqas...
I know it is a very lenghty topic and you have researched a lot...
In my understanding after researching a lot I feel Masjed and Masajid are two different thing...Masjed = a Sanctuary (either building or natural place) check all Masjed verses..
But Masaajed = In a state of submission or simply Submission and not plural of word Masjed..
Take a look at the verse 7218 " And that Submission (in a state of submission) belong to / for Allah, so do not invoke anyone with Him..
Take any Massajed verses.. It really befits...
In 2187 just I was wondering... Akifoona Fil Masjed is enough and why mentioned Akifoona Fil Masaajed...
Devoted in Masjed (singular) would do why in plural Masaajed..but Masaajed is not at all plural of Masjed...
Anyway.. That's my understanding and makes lots of sense for me...
Thank you.. -
That's why I even not consider any of the translation for verse 2240 correct. All their assumptions....
Ninenkf those words are physical buildings...
But they are actions..- Seclusion/Spiritual Retreat 2) Allegiance /bond 3) Blessings / Support 4) state of submission...
All conventional translations makes no sense to me at all...
Masaajed is not plural of Masjed .. Never..
Bring all masajed verses they all befit with state of submission....Thank you everyone.. I did argue on this topic stating Salawat cannot be Churches but couldn't find the topic...
