Is it valid to observe i’tikaaf in any mosque?

Is it valid to observe i’tikaaf in any mosque?.
Praise be to Allaah.
The scholars differed concerning the characteristics of the mosque in which it is permissible to observe i’tikaaf. Some said that it is valid to observe i’tikaaf in any mosque, even if prayers in congregation are not held there, based on the general meaning of the verse in which Allaah says (interpretationof the meaning): “And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187]
Imam Ahmad was of the view that it is conditional upon it being in a mosquein which prayers are held in congregation. He quoted the following evidence for that:
1 – The words of ‘Aa’ishah: “There should be no i’tikaaf except in a mosque in which prayers in congregation are held (masjid jamaa’ah).” Narrated by al-Bayhaqi, classed as saheeh by al-Albaani in his essay Qiyaam Ramadaan.
2 – Ibn ‘Abbaas (may Allaah be pleased with him) said: “There should be no i’tikaaf except in a mosque in which prayer isestablished.” Al-Mawsoo’ah al-Fiqhiyyah, 5/212.
3 – If a person observes i’tikaaf in a mosque in which prayers in congregation are not held, this will lead to one of two things:
(i) Either he will miss prayer in congregation, and it is notpermissible for a man to miss prayer in congregation without a valid excuse.
(ii) Or he will go out a great deal in order to pray in another mosque, which defeats the purpose of i’tikaaf.
See al-Mughni, 4/461.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/312): I’tikaaf is not valid unless it is observed in a mosquein which people gather (to pray)?
Is what is meant a mosque in which Jumu’ahprayers are held, or one inwhich prayers in congregation (jamaa’ah) are held?
The answer is: a mosque in which prayers in congregation are held; it does not have to be one in which Jumu’ah prayers are held, because the mosque in which prayers in congregation are not held is not a mosque in the true sense of the word, such as if the mosque has been abandoned by its people or they have moved away.
It is not essential that the mosque be one in which Jumu’ah prayers are held, because Jumu’ah does nothappen repeatedly and going out to attend Jumu’ah does not affect i’tikaaf, unlike the five daily prayers which happen repeatedly every day and night.
This condition – that the mosque be one in which prayers are held in congregation – applies if the person observing i’tikaaf is a man. If it is a woman, her i’tikaaf is valid in any mosque, evenif it is one in which prayers are not held in congregation, because prayer in congregation is not obligatory for woman.
Ibn Qudaamah said in al-Mughni:
A woman may observe i’tikaaf in any mosque; it does not have to be one in which prayers are held in congregation, because that is not obligatory for women. This is the view of al-Shaafa’i.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/313):
If a woman observes i’tikaaf in a mosque in which prayers are not held in congregation, there is nothing wrong with that because she does not have to pray in congregation./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

3a] Was the adhaan revealed by wahy or was it suggested by a sahaabi?

3a]
You may ask, why did the adhaan start in this fashion, being seen in a dream by two sahaabis then being confirmed by the wahy? Why was it notrevealed directly? The answer is that Allaah decrees whatever He wills, however He wills, may He be glorified and exalted. Perhaps the way it happened was meant todemonstrate the virtue of these two sahaabis and toconfirm the how good this ummah is, because among them are some whose opinions coincide with the wahy and some who had true dreams which confirmed their truthfulness, for the people who have the truest dreams are the truest in speech as the Prophet (peace and blessings of Allaah be upon him) said.
Finally:
The definition of the Sunnah given in the books of the scholars is that it consists of everything that was narrated from the Messenger (peace and blessings of Allaah be upon him), everything that he “said, did or approved of.”
What is meant by his words and actions is clear.What he approved of refers to when someone did something in front of him and he approved of it– this is also part of the sharee’ah, not because that person did it, but because the Messenger (peace and blessings of Allaah be upon him) approved of it. The Messenger (peace and blessings of Allaah be upon him) never kept quiet about falsehood andhe never approved of anything false or misguided that was done by others. He would disapprove of it and speakout against it, as he did in the case of the sahaabi Abu Israa’eel, as was narrated by Ibn ‘Abbaas, who said: “Whilst the Prophet (peace and blessings of Allaah be upon him) was giving a khutbah, he saw a man standing in the sun, and he asked about him. They said, ‘That is Abu Israa’eel.He vowed to stand and not sit down, not to seek shade, not to speak, and to fast.’ He said, ‘Tell him to speak, seek shade and sit down, but let him complete his fast.’” (Narrated by al-Bukhaari, 6326).
The Prophet (peace and blessings of Allaah be upon him) approved of Abu Israa’eel’s vow to fast, but he cancelled the rest of his vow and did not approve of it.
So it is clear that the adhaan became part of the religion when the Prophet (peace and blessings of Allaah be upon him) confirmed what Allaah had shown the two sahaabis in their dreams, and commanded ‘Abd-Allaah ibn Zayd to teach it to Bilaal so that he could call the people toprayer. Hopefully the explanation given above will dispel your confusion and make matters clearer to you. We ask Allaah to grant us and you understanding of Islam. And Allaah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

3] Was the adhaan revealed by wahy or was it suggested by a sahaabi?

3]
I think i once read that the adhan (call to prayer)was suggested to our prophet Muhammed ( ) by another muslim after he said he didnt want to use the bells that the christians used or the rams-head(?) that the jews used to call people to prayer. How does the idea of everything the prophet ordered being an inspiration that is inspiredfit in with this?
I am not trying to be picky here, but am asking purely to aid my understanding.
Praise be to Allaah.
“Adhaan” in Arabic means conveying; in Islam it means announcing that the time (for prayer) has come. It was prescribed during the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) in Madeenah. According to the hadeeth of ‘Abd-Allaah ibn Zayd ibn Abd Rabbihi, when the Messenger of Allaah (peace and blessings of Allaah be upon him) decided to use a bell eventhough he disliked it because it was like what the Christians used, ‘there appeared to me in a dream a man who was wearing two green garments, in whose hand was a bell. I said, “O slave of Allaah, will you sell thatbell?” he said, “What will you do with it?” I said, “We will call the people toprayer with it.” He said, “Shall I not show you something better than that?” I said, “Yes.” He said, “Say, Allaahu akbar Allaah akbar … (to the endof the adhaan).” When morning came, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what I had seen. He said, “This is a true dream, in sha Allaah. Get up with Bilaal and tell himwhat you have seen, so that he can give the call, because he has a more beautiful voice than you.” So I got up with Bilaal andstarted telling him what I had seen, and he gave thecall to prayer. ‘Umar ibn al-Khattaab heard that whilst he was in his house, and he came out, dragging his cloak behind him, saying, “By the One Who sent you with the truth, O Messenger of Allaah, I saw the same as he saw.” The Messenger ofAllaah (peace and blessings of Allaah be upon him) said: “To Allaahbe praise.”’ (Narrated by Ahmad, 1588; al-Tirmidhi,174; Abu Dawood, 421, 430; Ibn Maajah, 698).
It is clear from this hadeeth:
That the words of the adhaan came in a dream which was seen by a great sahaabi and approved of by our great Prophet. They were not a suggestion as you mentioned, but a dream, and it is known that dreams are one of the seventy parts of Prophethood, because it was stated in a hadeeth narrated by Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Dreams are one of the seventy parts of Prophethood.” (Narrated by Ahmad, 4449).
Al-Bukhaari narrated a different version: “True dreams are one of the forty-six parts of Prophethood.” (Narrated by al-Bukhaari,, 6474; Muslim, 4203, 42005).
The dream here, which the Prophet (peace and blessings of Allaah be upon him) described as a true dream, came from Allaah and was not a suggestion from a person.So it was a part of Prophethood because it was approved of by the Prophet (peace and blessings of Allaah be upon him) and was described by him as a truedream. If the Prophet had not approved of it, it would not have been considered a true dream and it would not have been a part of Prophethood. The one who judged it to be true was the Prophet (peace and blessings of Allaah be upon him), and the one who commanded them toact upon it was the Prophet (peace and blessings of Allaah be upon him), who received revelation (wahy) from his Lord.
‘Umar (may Allaah be pleased with him) had seen a similar dream. Let us not forget that ‘Umar was one of the Rightly-guided khaleefahs (al-khulafaa’ al-raashidoon), of whom the Messenger (peace and blessings of Allaah be upon him) said, “I exhort you to adhere to my sunnah (way) and the sunnah of the rightly-guided khaleefahs. Hold on tight to it with your back teeth.” (Narrated by al-Tirmidhi, 2600; Ibn Maajah, 43; Ahmad, 16519).
‘Umar’s view frequently coincided with the wahy and divine legislation. ‘Aa’ishah reported that the Prophet (peace and blessings of Allaah be upon him) used to say, “Among the nations who came before you there were people who were muhaddathoon (inspired).If there is anyone like this in my ummah, it is ‘Umar ibn al-Khattaab.” (Narrated by al-Bukhaari, 3282; Muslim, 2398). Ibn Wahb said muhaddathoon means inspired./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

2a] Reasons for doing the prostration of forgetfulness

2a]
Omitting an obligatory part of the prayer – such as if he omits an obligatory part and moves on to the next partof the prayer. For example, he forgets to saySubhaan Rabbiy al-A’la (Glory be to my Lord Most High) and he does not remember until he has got up from prostrating. In this case he has omitted an obligatory part of the prayer by mistake, so he should carry on with his prayer then do the prostration offorgetfulness before saying the salaam, because when the Prophet (peace and blessings of Allaah be upon him) omitted the first tashahhud he carried on with his prayer and didnot go back and repeat anything, then he did the prostration of forgetfulness before saying the salaam.
In the case of being uncertain, such as if a person is not sure if he has done something extraor omitted something, e.g., he is not sure whether he has prayed three rak’ahs or four, one of the following two scenarios must apply:
Either he thinks that one or the other is more likelyto be case, whether it is doing more or omitting something, in which case he should proceed on the basis of what he thinks is more likely to be the case,complete his prayer accordingly, then do the prostration of forgetfulness after saying the salaam;
Or neither appears more likely to be the case, so heshould proceed on the basis of what is certain, namely the lesser amount, and complete hisprayer accordingly, then do the prostration of forgetfulness before saying the salaam.
For example: a man prays Zuhr then he is not sure whether he is praying the third or fourth rak’ah, but he thinks it more likely that it is the third. So he should pray another rak’ah, then say the salaam, then do the prostration of forgetfulness.
An example of when neither seems to him more likely to be the case is when a man is praying Zuhr and is not sure whether he is in the third rak’ah or the fourth, and neither seems to him more likely to be the case.In that case he should proceed on the basis of what is certain, which is the lesser amount. So he should regard it as the third rak’ah, then do another rak’ah and do theprostration of forgetfulness before saying the salaam. Thus it becomes clear that this should be done before thesalaam if you have omitted one of the obligatory parts of the prayer or if you are not sure how many rak’ahs you have done, and neither of the two choicesseems more likely to be the case. And it should be done after the salaam if you have added something extra to the prayer or you are not certain but one of the twochoices seems more likely to be the case.

And Allaah is the Source ofstrength./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en