THE BOOK OF FASTING

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THE BOOK OF FASTING

Fasting is the intentional abstinence of a person who is able to abstain from eating and drinking intentionally or incorrectly and from sexual intercourse from dawn to dusk.

The reason why fasting Ramadan is obligatory

The reason why fasting is obligatory is to be present during the month or part of the fast. It is obligatory to fast every day of Ramadan on that day.

Judgment and conditions of obligatory

It is obligatory for a person who has the following three conditions to observe the fast of Ramadan on time, and if he is unable to do so, to make up the missed fasts:
1. Muslim,
2. Smart,
3. Being an adult.

Conditions for fasting to be obligatory

1. Not to be seriously ill enough to prevent one from fasting.
2. To be clean from menstruation.
3. To be free from nifas.
4. Be stable.

There are three conditions for fasting to be valid

1. Intention to fast.
2. Not to break the fast.
3. Not to be in menstruation, nifaas.

Rukni

The ruk of fasting is to refrain from doing or doing things that are in the judgment of the desires of the abdomen and genitals or the desires of these.

The result of fasting

Abandoning the obligation and having a reward in the Hereafter.

The quality and parts of fasting

Fasting is divided into the following parts: 1. Fard.
2. Obligatory.
3. Nafl
4. Makruh.

1. The obligatory fast.
Adad and qadha of Ramadan fasting, expiation fasting, vow fasting.
Note: The main circumstances that make it obligatory to atone for fasting are: knowingly breaking the fast of Ramadan, murder, zihar, that is, giving one's wife or one of its members to one's mother or that member of one's mother. analogy For these three cases it is necessary to fast for two months without a break. If he hunts in ihram for three days for breaking his oath, he will be fasted in different amounts according to the sex of the slaughtered animal.
2. Obligatory fasting is the qadha of fasts that are observed with supererogatory intent and are later broken. .
3. Nafl fasting. Fasting on the ninth (or eleventh) day of the month of Muharram and on the tenth day.
a) Fasting on three days of every Arab month.
These three days are the 13th, 14th, and 15th days of the month when the moon is clear.
b) Fasting on Mondays and Thursdays of the week.
c) Fasting six days in a row in the month of Shawwal.
g) Fasting mentioned in the hadiths that fasting is rewarding. Like David, peace be upon him, fasting (he fasted one day and did not fast the next). This is the most virtuous of supererogatory fasts and is pleasing to Allah.
Apart from these fasts, there are also fasts that are not fixed in time and have no evidence of their makrooh.
4. Makruh fasting is divided into tanzihi and tahrim makruh fasts. Tanzihi makruh is fasting on the tenth - Ashura day, not including the ninth or eleventh day of Muharram.
It is makrooh to fast on the days of Ramadan and Eid al-Adha, the days of Tashriq, only on Fridays or only on Saturdays, and on the days of Navruz (March 21) and Mehrjan (September 17). However, if Navruz and Mehrjan coincide with the days on which they used to fast, there is nothing wrong with fasting on that day.
It is makrooh to fast for two days, without opening one's mouth in the middle, and to fast throughout the year.
Fasting that is not obligatory in the morning:
1. Fasting during the days of Ramadan.
2. Fasting with a fixed time.
3. Nafl fasting. These fasts can be observed from dawn to dusk before dawn.
Again these fasts. whether he is a stranger or a sick person, fasting is valid even if he intends to fast tomorrow or supererogatory fasting.
Although a healthy and stable person intends to fast Ramadan with a different fard intention, it is considered to be the fast of Ramadan. However, if he is a stranger (because fasting is not obligatory for him), fasting with a different intention will not replace Ramadan fasting. This is because the intention of the stranger to fast is to perform the obligatory fast with that intention.
The scholars disagreed that if a sick person intends to fast another obligatory fast in the month of Ramadan, his fast will be counted from Ramadan or from another obligatory fast he intends to fast.
It is not correct to know the intention of fasting another obligatory fast.
Fasting that must be observed in the morning:
1. The qadha of fasting Ramadan;
2. The qadha of the open supererogatory fast;
3. Any expiatory fast;
4. Absolute fasting with an indefinite period of time, such as "I will fast one day if Allah heals my pain."

APPEARANCE OF THE MONTH OF RAMADAN

How is Ramadan fixed on a dubious day?

1. Ramadan begins with the appearance of the crescent.
2. If the crescent is not visible (the sky is cloudy), Ramadan begins after the 30th day of the month of Sha'ban.
3. Yawmi shak (doubtful day) came after the 29th day of Sha'ban, and since the weather is cloudy, the last day of Sha'ban or the first day of Ramadan is an indeterminate day.
4. Any kind of fasting is makrooh in the form of yawmi. However, supererogatory fasting, which is performed without hesitation when it is intended, is not makruh. That is, one should not fast on this day with the intention of saying, "If it is the first day of Ramadan, Ramadan is fasting, otherwise it is supererogatory."
5. Fasting with the intention of supererogatory fasting is counted as Ramadan fasting if Ramadan begins on that day.
6. Fasting on the Day of Doubt with a hesitant intention, that is, if it is Ramadan, I am fasting, or if I am not fasting, it does not count as Ramadan fasting.
7. It is makrooh to fast for one or two days at the end of Sha'ban (before Ramadan).
8. It is not makrooh to fast for more than two days.
9. The Mufti instructs the people to wait (without eating) on ​​the day of Shaq without intention (until the expiration of the period of intention), and to break the fast without intention, unless it is determined that the intention is fasting (ie, this day is from Ramadan). .
10. The Mufti, the judge, and those who know their intentions on the day of doubt will fast on the day of doubt.

See the moon

1. If a person sees the month of Ramadan or Shawwal alone and reports it, but it is not accepted, he will fast if he is satisfied that the month he sees is Ramadan.
2. It is not permissible to break the fast even if he clearly sees the month of Shawwal.
3. In either case, if he did not fast or break the fast before the news was rejected by the judge, he will make up those days, and atonement will not be obligatory.
4. When the weather is cloudy or dusty, accept the message (by the judge) that the right person or the mastur (neither the liar nor the right person is known) saw the crescent is done.
5. If another person like him testifies that he saw the month of Ramadan alone, his testimony will be accepted (by the judge), even if he is a person who has been punished by slandering a woman, a slave or a chaste woman.
6. It is not necessary to say, "I bear witness that I have seen the moon."
7. When the weather is cloudy, two free men or one free man must tell the message of seeing two free women, the crescent of Shawwal, in the words of testimony. Then their message will be accepted.
8. When the weather is clear, the sighting of the crescent of Ramadan and Shawwal by many people is a condition for the beginning of these months.
9. It is the duty of the imam at the appropriate place to determine the number of people who see the moon.
10. Even if the fast of Ramadan, which is observed with the testimony of one person, is observed for 30 days, the new moon, that is, the month of Shawwal, is not observed when the weather is clear.
11. Two correct words It is a matter of whether or not to observe Eid if the period of fasting that has been observed with the testimony of a person has not expired and the new moon has not been seen.
12. There is no dispute about the honesty of Eid al-Fitr, even if the days of Ramadan are full and the weather is cloudy, even if it is witnessed by a single person. The ruling on seeing the crescent of Dhu'l-Hijjah is like the ruling on seeing the crescent of Shawwal. For the other months to be fixed, the testimony of a man or two free women who have been convicted of adultery and have not been punished by the Shari'ah and two free women are required for the other months to be fixed.

Moon (crescent)

The sighting of the moon in one country presupposes fasting in other countries as well. The fatwa is accordingly. Most of the scribes are of the same opinion.
The moon seen before or after noon belongs to the next night, not to the previous night.

Things that do not break the fast

They are twenty-three:
1. Forgetting to fast and eating.
Explanation: The Prophet (peace and blessings of Allaah be upon him) said: When he eats and remembers fasting while standing, he stops eating and takes a bite out of his mouth. Even if he remembers his fast, if he continues to eat or chews the bite in his mouth, he will need expiation. Such is the ruling on a fasting person having sex.
2. Drinking, having sex, forgetting fasting.
3. If a person who forgets his fast and eats is so hungry or thirsty that he cannot bear it until iftar, he will not be reminded that he is fasting. When it is clear that he has the strength to endure before Iftar, he is reminded of his fast.
4. A man or woman stares at the place of lust and ejaculates.
5. The thought of (long) things that arouse lust, the water of lust comes out.
6. Apply oil (color) to hair.
7. Putting or rubbing on the eyes, even if the taste of the object is noticeable.
8. Bleeding.
9. Gossip.
10. Not breaking with the intention of breaking the fast.
11. Involuntary inhalation of smoke.
12. Passing through the throat, even if it is mill (flour) dust.
13. Passage of mosquitoes or gnats through the throat.
14. Swallowing the taste of something left in the mouth with your saliva.
15. Waking up in the morning as a probability, even if you remain junub until evening.
16. Zakariga yog 'surIsh.
17. Water leaking from the ear.
18. Take the dirt from the stick that dug his ear and dig the ear with the same stick again.
19. Inhale nasal mucus (manga).
20. Vomiting that comes in full mouth and then goes back inside.
21. Vomiting without filling the mouth with a finger stuck in the throat.
22. Swallow something smaller than the point left between the teeth.
23. Put small things like sedan and sesame seeds in your mouth and chew without swallowing until the taste disappears.

Circumstances that break the fast and lead to qadha and expiation

The fast of a person who intentionally performs the following 22 acts voluntarily will be broken, and both qadha and kaffarah will be obligatory upon him.
1. Having sex or joining a woman or a man from the back. Accomplishment and expiation are obligatory for his partner.
2. Eating something, whether it is food or medicine.
3. Drinking something, whether it is food or medicine.
4. Deliberately swallowing a drop of rain (snow) that enters the mouth.
5. Eating raw meat (smelled, fermented), except for meat that is infested with worms to the point of disgust, because the sign of nourishment is lost, the fast of the one who eats it is broken, and expiation is not obligatory.
6. Eating beef fat.
7. Eat fried meat.
8. Chew and swallow a grain of wheat by mouth.
9. Crush and eat a grain of wheat with your teeth. However, if a piece of wheat is chewed, melted and passed through the throat, the fast will not be broken and atonement will not be obligatory.
10. Swallowing a grain of wheat in the mouth, eating it with sesame seeds in the mouth.
12. Eat a few grains of wheat, sesame, etc.
13. Eating the so-called “Armenian soil” (formerly used as medicine).
14. Eating soil or lumps that he is accustomed to eating.
15. Eating salt.
16. Swallowing the saliva of his wife or lover.
17. Gossiping and then eating something that broke my fast.
18. Eating something after fasting that the fast has been broken.
19. A man and a woman lustfully touch each other's genitals (without sex) and then eat something, thinking that fasting has broken.
20. When a man and a woman kiss with lust (without incest), they eat something, thinking that the fast has been broken.
21. After embracing lust, eat, thinking that ‘fasting has been broken’.
22. Eating as if he had broken his fast after lubricating his mustache.
17-. In matters mentioned in paragraphs 18, 19, 20, and 21, if a person breaks his fast based on a fatwa of a jurist or because he does not know the interpretation of the hadith (misunderstood), no expiation is required. If a person breaks his fast even if he knows the interpretation of the hadith, expiation is obligatory. Atonement is also obligatory for a woman who is forced to have sex with a man.

Circumstances that invalidate atonement

If a person has a disease that makes it permissible to break the fast on the day when the fast is to be broken and he has to atone, and the woman menstruates or defecates, the expiation is void.
If the person in need of atonement (on this day) goes on a compulsory journey, the expiation will not be void.
Atonement of fasting. A person who needs atonement should free one slave, even if he is not a Muslim, and if he is unable to do so, he should fast for two months without a break, in the absence of Eid al-Fitr and Eid al-Adha, if he is unable to do so. , twice a day: morning and evening (or evening and morning) to feed the stomachs of 60 poor people. Each of the 60 poor people can be given half a sa 'of wheat or flour or roasted flour or a sa' of dates or a sa 'of barley or the value (money) of one of them.
The Unification of Atonement When a person fasts for a few days due to eating and drinking, even if these days are from two Ramadans, one expiation is enough for all of them. If he only does the atonement and then does the atonement again, then atonement becomes obligatory again.
Fasting is broken in the following cases: No expiation is required:
1. Eat raw rice.
2. Eat dough.
3. Eat plain flour.
4. Put a handful of salt in your mouth and eat.
5. Eat mud.
6. Eat beans.
7. Eat cotton.
8. Paper meal.
9. Eat raw quince without cooking.
10. Unripe raw walnuts.
11. Swallowing gravel.
12. Iron absorption.
13. Absorption of soil.
14. Swallowing stones.
15. Injecting.
16. Burungadori infusion.
17. Squeezing something out of the throat.
18. Drip oil or water from the ear canal.
19. If the drug is applied on the abdomen or elsewhere, the drug is absorbed into the body and enters the stomach.
20. Reaching the mouth of the injected drug.
21. Ingestion of a raindrop that enters the mouth.
22. Ingestion of a drop of snow that enters the mouth.
23. When rinsing the mouth during ablution, water gets into it.
24. Rape, forced sexual intercourse, fasting.
25. Forcing a woman to have sex by a man (only for a woman, a man needs qadha and atonement).
26. Whether a slave or a married woman breaks her fast for fear of getting sick at work.
27. Pouring water into another person's mouth while fasting.
28. If a person forgets his fast and eats and drinks, he will continue to eat and drink even if he remembers his fast.
29. Having sex forgetting his fast and then having sex again intentionally.
30. Fasting in the morning with no intention in the morning and then breaking the fast.
31. When a stranger intends to stay, he should eat something before breaking the fast.
32. The resident intends to eat something in the morning when he intends to go on a journey.
33. Walking until evening (hungry, without water) with no intention of fasting or not fasting.
34. When it is time for dawn, to break the fast, thinking that the morning has not yet been faithful.
35. Having sex thinking that it is not yet morning when Subhi faithfully enters.
36. Fasting before sunset, as if it was time for iftar.
37. The ejaculation of semen by approaching the dead, even though it is a disgusting and grave sin.
38. Ejaculation of semen by approaching an animal.
39. A woman's thighs, abdomen, and pelvis.
41. Probability when kissing.
42. The couple's genitals touching and touching each other.
43. Breaking any fast other than the fast of Ramadan.
44. A woman who has sexual intercourse while sleeping (atonement is obligatory for a man).
45. Infusion of fluid into a woman's genitals for any purpose.
46. ​​Insert a wet finger into the anal opening.
47. Insert a greasy finger into the anus.
48. Inserting a woman's wet or oily finger into the penis.
49. Dip a cotton swab into the anus until it enters.
50. The insertion of something like cotton by a woman into the penis.
51. Passing smoke through his throat voluntarily.
52. Forced vomiting even if the mouth is not full.
53. Swallowing vomit when the mouth is full, knowing that it is fasting.
54. Eating something the size of a pea grain left between the teeth.
55. To make an intention after forgetting and eating something before making an intention during the day.
56. Fainting, even during the month of Ramadan. However, when a person faints during the day or night, he does not break the fast of that day.
57. Going crazy during some part of Ramadan. However, if he enters into an act after the expiration of the intention of night or day, he will not make up the fast of that day.

One who has to fast the rest of the day

1. A person who breaks the fast of Ramadan.
2. A woman who stops menstruating and menstruating after dawn.
3. A child who has reached puberty after breakfast.
4. After dawn, the (former) disbelievers who have converted to Islam should spend the rest of the day without eating or drinking.

What is makruh and what is not makruh for a fasting person

Disliked deeds:
1. Taste.
2. Chew something, even if it is not necessary.
3. Chewing gum that has no substance to taste in the mouth.
4. Kissing when you are not sure about your sexual inclination.
5. Touching each other's limbs even if they do not have the confidence to refrain from sexual intercourse.
6. Swallowing by filling the mouth with saliva.
7. An act of satiety, such as shaving blood with something like a sharp knife.

Non-makruh actions

1. Kissing when you are sure you are not inclined to have sex.
2. A couple kissing in such a confident state.
3. Lubricate the mustache.
4. Putting eye drops.
5. Bleeding if you are sure of fatigue or loss of strength.
6. The use of miswak in the afternoon (whether it is sunnah before or after noon, whether wet or dry).
7. Rinse mouth.
8. Rinse the nose.

Deeds that are mustahabb for the fasting person

1. Breakfast.
2. Breakfast closer to dawn.
3. Do not delay iftar on clear days.

Excuses for not fasting

An apology (or statement) is a factor that stops a person from fasting. There are eight factors that are excuses for not fasting and are not sinful when fasting: illness, alienation, compulsion not to fast, pregnancy, breastfeeding, hunger, dehydration, and old age.
1. If the patient fears an exacerbation of human disease or a delay in recovery.
2. If a pregnant woman fears that her unborn child will fall or that she will die or become ill.
3. If the breastfeeding woman fears that she or the breastfeeding child will become ill or weak. It doesn’t matter if the child is your own child or someone else’s child. This topic is based on a conclusion from a past experience of fear or the advice of a straightforward expert and a Muslim doctor.
4. Suffering from dehydration leading to death.
5. It is permissible for a person to break his fast when he is starving to death.

Excuse me for being a stranger

It is not permissible for a traveler to leave before dawn, but it is better for him to fast if most of his companions are fasting and sharing their food. If his companions do not fast and his fasting is annoying to others, it is better not to fast.

Will and accident (death)

It is not obligatory to bequeath atonement to a person who has not fasted due to illness, exile, or similar reasons, and who has not fasted without an excuse.
They make up the missed days (one day a week) when they are not fasted because they have an excuse, and when their excuses are over, that is, when the patient is cured and the stranger is settled.
It is not necessary to observe qadha fasts without a break.
If he is unable to make up the missed fasts and comes to the next month of Ramadan, he will stop the obligatory fasts, fast the obligatory fasts, and will not pay a ransom for not making up the missed fasts (he will make up the missed fasts later).

Atonement for old age

It is not permissible for an old man or woman who is too old to fast to fast. But they pay a ransom in the amount of half a sack of wheat a day. Those who suffer from a disease for which there is no cure are also under the judgment of the very old, who can also make a ransom for the obligatory fast.

A vow to fast for life

The vow of fasting for a lifetime, if a person who has made a vow cannot fulfill this vow due to household worries, he will not fast but will pay a ransom instead. If he is unable to pay the ransom because he is poor, he will apologize.

If he is unable to pay the atonement

If an old man swears, breaks his oath, or kills a man, and cannot find a slave to set free to pay the atonement, or if he leaves the old days of his life without fasting the atonement, ransom is not permissible. Because the ransom is for the fast of Ramadan.

Voluntary fasting

A person who fasts nafl can break his fast without any excuse, provided that he makes up the missed fasts. The banquet is an excuse to break the fast for the one who gave it, the one who was invited. It has been said that fasting in this case is very rewarding.
Explanation: The Prophet (peace and blessings of Allaah be upon him) said: If he makes up for the supererogatory fast he has broken for his friend, the reward of two thousand years of fasting will be recorded.

The accident of supererogatory fasting

Whoever breaks the supererogatory fast, no matter what the reason, must make up for it. However, if the supererogatory fast, which was observed for a total of five days on the two days of Eid and Tashriq, is broken, it is not necessary to make qadha (because fasting on these days is haram).

The obligatory prayers and fasting that must be performed

If the following three conditions are met, the vow must be fulfilled.
1. Let the vow be an obligatory deed.
2. A vowed deed should not be a deed that is obligatory for a deed, such as ablution.
3. The vowed deed should not be an obligatory deed, such as the five daily prayers, such as the fast of Ramadan.
Therefore, it is not necessary for them to visit the sick, to perform the prostration of recitation, to offer ablution.
It is permissible for a slave to be freed, to enter i'tikaf, to offer supererogatory prayers, and to offer supererogatory fasts.
A vow that is not conditional or conditional (i.e., “I will slaughter a sheep when my son returns from military service”) must be performed when a condition occurs.
It is permissible to make a vow to fast on the two days of Eid. Just hold on, hold on another day, not hold on those days. On those days the vow is made, but the one who fasts becomes a sinner.
The vow is made even if it is given at the appointed time, place, money, and at a different time, place, money, and other means than the said poor person. That is:
- Fasting in the month of Rajab, vowing to fast in the month of Sha'ban;
- Performing two rak'ahs of supererogatory prayer in Egypt, which is a vow to perform in Makkah;
- to donate other money (in the same amount) instead of the assigned money;
- It is permissible to give the vow to the poor Ubaydullah to the poor Abdullah.
When a vow is conditional, it does not take place if it is performed before the condition occurs.

Etikof

Men sit in i'tikaf with the intention of i'tikaf (prayer) in the current mosque, where the congregation prays five times a day. It is not saheeh to sit in a mosque where the five daily prayers are not performed for the purpose of i'tikaf. The place of a woman's i'tikaf is the place of prayer: or the corner of the house.

Types of etiquette

According to the ruling of etiquette, there are three types:
1. It is obligatory when making a vow.
2. Muakkad (sufficient) circumcision. It is a sunnah that is performed by some Muslims in the last ten days of Ramadan and is circumcised from others.
3. All but two of these are mustahab.
Fasting is only a condition of the vowed etiquette. Not only is the time and duration of nafl i'tikaf fixed, but walking in the mosque with the intention of i'tikaf for a short time is also i'tikaf.
A person who enters i'tikaf only:
1. For a Shari'ah practice, such as Friday prayers;
2. For urination;
3. If necessary, for example, if the mosque is demolished;
4. By the coercion of the oppressor;
5. For the dissolution of the mosque congregation;
6. He may leave the mosque for compulsory reasons, such as fear that the oppressors will harm his property and life.
7. If a person who enters i'tikaf for these reasons leaves the mosque, he should return to the mosque immediately or enter another mosque and continue his i'tikaf.
8. If he goes out (even for a moment) without any necessary reason, the obligatory i'tikaf will be broken, and if it is sunnah or mustahab, it will end.

Things that a person in I'tikaf does

1. A person who enters i'tikaf eats, drinks and sleeps in the mosque. He or she may engage in trade without entering the mosque to support himself or his family.
2. Bringing fabric to the mosque;
3. Trade in something you don’t need;
4. Simply remain silent without thinking, believing that there will be prayer and recovery;
5. It is makrooh to have any useless conversation that is not good.
6. Sexual intercourse and any act that incites it is Haram.
7. Sexual intercourse and acts that encourage it violate etiquette.

I'tikaf night and day

1. If a person vows to perform i'tikaf for a few days, then the vows are also performed at night.
2. If a person vows to perform i'tikaf for several consecutive nights, he must also perform i'tikaf during the day.
3. A person who vows to perform i'tikaf for two days must be in i'tikaf on both nights (in which case he begins i'tikaf at night).
4. It is permissible to intend to perform i'tikaf only during the day, except at night.
5. If a person makes a vow of i'tikaf for a month and intends it only in his heart during the day or only at night, the intention made in his heart will not be valid until he says it with his tongue.

Legitimacy of I'tikaf

I'tikaf is lawful with the Book and Sunnah. I'tikaf performed with sincerity is one of the most honorable deeds. The one who enters i'tikaf stops his heart from worldly affairs, thoughts, and worries and surrenders his nafs to his mawlas. One of the Islamic scholars, Atoullah (may Allaah have mercy on him), said: “It is like one who waits in front of the great gate of I'tikaf with a supplication or a wish, saying that I will not leave this door until my Lord forgives me.”

Review questions

1. What is fasting? Explain the reasons for fasting Ramadan, the ruling, the conditions for it to be obligatory, the conditions for its validity, and the pillars.
2. What types of fasting are there? Explain the fast in the morning, which is obligatory and the purpose of the intention is obligatory, and this is not obligatory.
3. How is the month of Ramadan fixed? What is doubt? What is the non-makrooh fast on the Day of Doubt?
4. When will the message of a truthful or false person be accepted, when will it not be accepted? Explain the difference between the month of Eid and other months.
5. Describe the 10 situations in which fasting is not broken, the 10 situations in which both fasting and expiation are required, and the 10 situations in which fasting is broken and only qadha is required.
6. Describe the atonement. List the factors that condition it. When are multiple atonements made at the same time? Give the example of a person who has to fast for the rest of the day even though he has to fast.
7. List the makruh, non-makruh and mustahab deeds for the fasting person.
8. When is it permissible for a fasting person to break his fast? When does a passenger break his fast and become more virtuous? What is the ruling on a person who intends to fast until he dies and fails to do so with household worries?
9. When is the qadha of supererogatory fasting performed and when is it not performed? When should a person make a vow? What is the ruling on a person who vows to fast on the days of Tashriq? What is the ruling if a person binds his vow to the occurrence of a condition, but only if it is a vow without an accident?
10. Describe I'tikaf, its types, conditions, when it is permissible for a person in I'tikaf to leave the mosque, what actions are permissible in I'tikaf? Explain the violation of etiquette, what a person who makes a vow should do.
11. What is the basis for i'tikaf only at night or only during the day? What is the role and benefits of I'tikaf in Islam?

From "Nurul izoh"