I'tikaaf, (residing in the mosque for worship), - Dought & clear, - * His father will not let him observei’tikaaf for reasons that are not convincing

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What is the ruling on one whose father will not let him observe i'tikaaf for reasons that are not convincing?.
Praise be to Allaah.
I’tikaaf is Sunnah and honouring one's parents is obligatory, and an obligatory duty cannot be waived for something that is Sunnah; the Sunnah cannot be regarded as equal to something that is obligatory, because the obligatory duty takes precedence over it. Allaah says in a hadeeth qudsi: “My slave does not draw close to me by means of anything that is dearer to Me than that which I have made obligatory upon him.” If your father tells you not to observe i’tikaaf and he says things that imply that you should not observe i'tikaaf because he needs you, then the way he sees things is correct, not the way you see things. Because you want to do i’tikaaf, so you think that these reasons are not acceptable, but your father thinks that they are acceptable.
What we advise you is not to do i’tikaaf. Yes, if your father says to you not to do i'tikaaf and he does not mention any reason for that, you do not have to obey him in that case, because you are not obliged to obey him in something that will not harm him if you go against him, and when there is a benefit for you in that thing. End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
Risaalah Ahkaam al-Siyaam wa’l-I’tikaaf (p. 31).

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I'tikaaf, (residing in the mosque for worship), - Dought & clear, - * Can the one who is observing i’tikaaf give lessons and halaqahs?

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Is it acceptable for the one who is observing i'tikaaf to teach someone or give a lesson?.
Praise be to Allaah.
It is better for the one who is observing i'tikaaf to focus on worship by himself such as dhikr, prayer, reading Qur’aan and so on. But if there is a need to teach someone or learn, there is nothing wrong with that, because it is also remembrance of Allaah (dhikr). End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
Risaalah Ahkaam al-Siyaam wa’l-I’tikaaf (p. 43).

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I'tikaaf, (residing in the mosque for worship), - Dought & clear, - * Is it permissible forthe one who is observing i’tikaaf to use the phone in order to help the Muslims?

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Is it permissible for the one who is observing i’tikaaf to use the phone in order to help the Muslims?.
Praise be to Allaah.
Yes, it is permissible for the one who is observing i’tikaaf to use the phone to help the Muslims, if it is in he mosque where he is observing i’tikaaf, because he has not gone out of the mosque, But if it is outside the mosque then he should not go out for that. If he is a man who is needed to help the Muslims, he should not observe i’tikaaf, because helping the Muslims is more important than i’tikaaf, because helping others is benefiting both parties and good actions from which others also benefit are better than actions from which only the doer benefits, except in the case of actions that are regarded as requirements and obligations of Islam.
End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)

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Taraaweeh prayers, - Dought&clear, - * Making Taraweeh prayer lengthy

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An imam leads people in taraweeh prayer and recites one page each raka’ah, which may equal 15 verses. Some people say he prolongs reciting, and some say the opposite. What is known from the Sunnah regarding taraweeh prayer? Is there a way to know if it is long or not according to the Sunnah?.
Praise be to Allaah.
It is proven inal-Saheehthat the Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs at night in Ramadaan and at other times, but he would make the recitation and other essential parts of the prayer so long that on one occasion he recited more than five juz’ (sipara) in a single rak’ah, reciting slowly and carefully.
And it is proven that he would get up halfway through the night, or shortly before or after that, and he would carry on praying until it was close to dawn, so he would pray thirteen rak’ahs in approximately five hours. This requires making the recitation and other essential parts of the prayer lengthy.
And it is proven that when ‘Umar united the Sahaabah in praying Taraweeh, they would pray twenty rak’ahs, reciting approximately thirty verses of al-Baqarah in each rak’ah, i.e., roughly four or five pages, so they would recite Soorat al-Baqarah in eight rak’ahs, and if they recited it in twelve rak’ahs they would think that it was short.
This is the Sunnah in Taraweeh prayer: if the recitation is kept short then the number of rak’ahs is increased to forty-one rak’ahs, as some of the imams said. If a person wants to limit himself to eleven rak’ahs or thirteen rak’ahs, then he should lengthen the recitation and other essential parts of the prayer. There is no set number for Taraweeh prayer, rather what is required is to pray in the time that will enable you to attain tranquillity and not rush, no less than an hour or so. Whoever thinks that this is too long is going against what has been narrated and no attention should be paid to him.

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