| I’tikaaf
Definition I’tikaaf means staying in the mosque for a specific purpose, which is to worship Allaah (may He be glorified). It is prescribed in Islam and is mustahabb according to the consensus of the scholars. Imaam Ahmad said, as was narrated from him by Abu Dawood: “I have not heard from any of the scholars that it is anything other than Sunnah.” Al-Zuhri (may Allaah have mercy on him) said: “How strange the
Muslims are! They have given up I’tikaaf, despite the fact that the Prophet The benefits of I’tikaaf There are many hidden benefits in the acts of worship and much wisdom
behind them. The basis of all deeds is the heart, as the Messenger of Allaah What corrupts the heart most is distractions and preoccupations – such as food, drink, sex, talking too much, sleeping too much and socializing too much, and other distractions – which divert people from turning to Allaah and cause the heart to be unfocused and unable to concentrate on worshipping Allaah. So Allaah has prescribed acts of worship, such as fasting, to protect the heart from the negative effects of these distractions. Fasting deprives a person of food and drink and sex during the day, and this denial of excessive enjoyments is reflected in the heart, which gains more strength for seeking Allaah and frees it from the chains of these distractions which distract a person from thinking of the Hereafter by occupying him with worldly concerns. Just as fasting is a shield which protects the heart from the influences of physical distractions such as excessive indulgence in food, drink and sex, so I’tikaaf offers an immense hidden benefit, which is protection from the effects of excessive socializing. For people may take socializing to extremes, until it has a similar effect on a person to the effects of over-eating, as the poet said: “Your enemy was once your friend, so do not have too many companions, For, as you see, most diseases come from food and drink.” I’tikaaf also offers protection from the evil consequences of talking too much, because a person usually does I’tikaaf on his own, turning to Allaah by praying Qiyaam al-Layl, reading Qur’aan, making Dhikr, reciting du’aa’, and so on. It also offers protection from sleeping too much, because when a person makes I’tikaaf in the mosque, he devotes his time to drawing closer to Allaah by doing different kinds of acts of worship; he does not stay in the mosque to sleep. Undoubtedly a person’s success in freeing himself from socializing, talking and sleeping too much will help him to make his heart turn towards Allaah, and will protect him from the opposite. The connection between fasting and I’tikaaf No doubt when a person has all the means of purifying his heart by
keeping away from all the things that can distract him from worship, this will be more
effective in helping him to turn towards Allaah with devotion and humility. Hence the
Salaf regarded it as mustahabb to combine fasting and I’tikaaf. Imaam Ibn al-Qayyim
(may Allaah have mercy on him) said: “It was not reported that the Prophet Allaah did not mention I’tikaaf except in
conjunction with fasting, and the Messenger of Allaah The most correct opinion concerning the evidence which the majority of the Salaf agreed upon is: “that fasting is a condition of I’tikaaf. This is the view that was regarded as most correct by Shaykh al-Islam Abu’l-‘Abbaas Ibn Taymiyah.” (Zaad al-Ma’aad, 2/87, 88)The view that fasting is a condition of I’tikaaf was narrated from Ibn ‘Umar and Ibn ‘Abbaas. It was also the view of Maalik, al-Oozaa’i and Abu Haneefah, and different opinions were narrated from Ahmad and al-Shaafa’i. With regard to the words of Ibn al-Qayyim (may Allaah have mercy on
him), “It was not reported that the Prophet The most correct view is that fasting is mustahabb for the one who does I’tikaaf, but it is not a condition of his I’tikaaf being valid. With the Prophet The Prophet Abu Sa’eed al-Khudri (may Allaah be pleased with him) said:
“The Messenger of Allaah Abu Sa’eed said: it rained on the night of the twenty-first, and
the roof of the mosque leaked in the place where the Messenger of Allaah The Prophet During the year in which he
He “When there comes the Help of Allaah (to you, O Muhammad against your enemies) and the Conquest (of Makkah). And you see that the people enter Allaah’s religion (Islam) in crowds. So glorify the Praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.” [al-Nasr 110:1-3] So Allaah commanded His Prophet He The Prophet Concerning the report in al-Saheeh that he The Prophet In Musnad Ahmad it was reported that he would lean in the doorway of her room, then he would put his head out, and she would comb his hair. (Ahmad, 6/272).This indicates that if a person in I’tikaaf puts part of his body – such as his foot or his head – outside of the place where he is doing I’tikaaf, there is nothing wrong with that, and if a woman who is menstruating puts her hand or foot into the mosque, there is nothing wrong with it, there is nothing wrong with that because this is not counted as entering the mosque. Another thing that we learn from this hadeeth is that there is nothing wrong with the person in I’tikaaf keeping clean and perfuming himself, and washing and combing his hair. None of these things affect his I’tikaaf. Another of the things that happened to the Prophet The phrase “Are you seeking to do a righteous
deed?” means, Is your motive for doing this the desire to do good, or is it jealousy
and the desire to be close to the Messenger of Allaah It is most likely – and Allaah knows best – that his I’tkaaf in Shawwaal of that year was after the Eid, i.e., the second of Shawwaal. It may be that it started on the day of Eid. If this is true, then it is an indication that fasting is not a condition of I’tikaaf, because there is no fasting on the day of Eid. Something else that happened to the Prophet He His guidance concerning I’tikaaf The guidance of the Prophet The Prophet He used to stay in the mosque all the time and not go out except in the case of “human need”, i.e. to pass urine or stools. ‘Aa’ishah (may Allaah be pleased with her) said: “… he would not enter the house unless he needed to, when he was in I’tikaaf.” (Narrated by al-Bukhaari, 4/808 Fath al-Baari).The Prophet He Ibn Hajar said: “The hadeeth indicates that it is permissible to keep clean, apply perfume, wash, shave and adorn oneself, by analogy with combing. The majority agree that there is nothing makrooh in I’tikaaf except that which is viewed as being makrooh in the mosque.” (4/807 Fath al-Baari).The Prophet The wives of the Prophet The Prophet In conclusion therefore: the example of the Prophet The aims of I’tikaaf
Different types of I’tikaaf Waajib (obligatory): this can only be as the result of a vow.
Whoever vows to do I’tikaaf is obliged to do it. The Prophet Mandoob (recommended): This is what was the habit of the
Prophet The ruling on I’tikaaf It is Sunnah Mu’akkadah (confirmed Sunnah), an action
which the Prophet The conditions of I’tikaaf Certain conditions apply to I’tikaaf, as follows: Islam; I’tikaaf on the part of a kaafir is not valid, as is also the case with an apostate who has left the religion. Discernment; it is not valid on the part of a child who has not yet reached the age of discernment. Purity (tahaarah) from major forms of impurity (janaabah – sexual impurity, Hayd – menstruation; Nifaas – post-partum bleeding). If any of these things happen to a person during his I’tikaaf, he has to leave the mosque, because it is not permissible for him to stay in the mosque in this state.
With regard to the hadeeth, “There is no I’tikaaf except in the three mosques” (narrated by al-Tahhaawi in Mushkil al-Athaar, 4/20), if we accept it as saheeh, it should be interpreted as meaning that the best I’tikaaf is in these mosques, as the scholars said.It may be that what was meant by the words, “There is no I’tikaaf except in the three mosques”, is that there should be no I’tikaaf for which one makes a vow or for the purpose of which one travels. I’tikaaf is valid in all mosques. The imaams – especially the four imaams – agreed that I’tikaaf is valid in all Jaami’ mosques. Nothing was transmitted to the effect that I’tikaaf is not valid unless it is in one of the three mosques, from any well known, imaam, not the four imaams nor the ten imaams, or any others. This was reported only from Hudhayfah (may Allaah be pleased with him) and one or two of the Salaf. If a person vows to do I’tikaaf in al-Masjid al-Haraam, he has to fulfil his vow and do I’tikaaf in al-Masjid al-Haraam. But if he vows, for example, to do I’tikaaf in al-Masjid al-Nabawi, then it is permissible for him to do I’tikaaf in al-Masjid al-Nabawi or in al-Masjid al-Haraam, because al-Masjid al-Haraam is better. If he vowed to do I’tikaaf in al-Masjid al-Aqsaa, it is permissible for him to do I’tikaaf in al-Masjid al-Aqsaa or in al-Masjid al-Haraam or in al-Masjid al-Nabawi, because they are better than al-Masjid al-Aqsaa. The pillars of I’tikaaf Intention (niyyah). ‘Umar ibn al-Khattaab (may Allaah be
pleased with him) said: I heard the Messenger of Allaah Staying in the mosque. As it says in the aayah (interpretation of the meaning): “We commanded Ibraaheem and Ismaa’eel that they should purify My House (the Ka‘bah at Makkah) for those who are circumambulating it, or staying (I‘tikaaf), or bowing or prostrating themselves (there, in prayer).” [al-Baqarah 2:125]. This confirms that the place of I’tikaaf is the mosque. This is also indicated by the actions of the Prophet
(peace and blessings of Allaah be upon him) and by his wives and companions
after him (may Allaah be pleased with them all). And in the hadeeth from Yoonus ibn Zayd
that Naafi told him from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them
both) that the Prophet
(peace and blessings of Allaah be upon him) used to do
I’tikaaf in the last ten days of Ramadaan, Naafi said, ‘Abd-Allaah (may Allaah
be pleased with him) showed me the spot where the Messenger of Allaah
(peace and
blessings of Allaah be upon him) used to do I’tikaaf in the mosque. (Reported
by Muslim, 8/308).
The place, time and starting point of I’tikaaf The place of I’tikaaf is the mosque, as indicated in the aayah (interpretation of 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]. The Prophet The timing of I’tikaaf is during Ramadaan and it is best to be
done during the last ten days of the month. But it is permissible at any time during
Ramadaan and at other times. It is not restricted to a specific time; indeed it is
mustahabb at all times, and it is obligatory if a person makes a vow committing himself to
it. Ibn ‘Umar (may Allaah be pleased with them both) reported that ‘Umar asked
the Prophet The beginning of I’tikaaf is before sunset, for the person who wants to spend a day and night or longer in I’tikaaf. Some scholars said that a person should enter his place of I’tikaaf at Fajr. The adab (etiquette) of I’tikaaf There is a certain etiquette which it is mustahabb for the person in I’tikaaf to follow so that his I’tikaaf will be acceptable. The more he adheres to this etiquette, the greater his reward from the Lord of the Worlds will be, and the less he follows it, the less his reward will be. It is mustahabb for the person in I’tikaaf to keep himself busy
with prayer, reading Qur’aan, remembering Allaah (dhikr) and other kinds of pure
worship. He should avoid all kinds of words and actions which will not help him to do
this. He should not talk too much, because the one who talks too much, is more likely to
say wrong things, and because the hadeeth says, “Part of a person’s being a good
Muslim is that he leaves alone that which does not concern him.” He should avoid
arguing, disputing, swearing and speaking in an obscene manner, for all of that is makrooh
when he is not in I’tikaaf, so it is even more makrooh when he is in I’tikaaf;
he should not invalidate his I’tikaaf by doing any of these things. There is nothing
wrong with his speaking when he has to, or conversing with others. The two shaykhs
(al-Bukhaari and Muslim) narrated that Safiyyah, the wife of the Prophet Al-Haafiz said: We learn a number of things from this hadeeth: It is permissible for the person who is in I’tikaaf to do permissible things such as seeing a visitor out and talking with him, and it is permissible for him to be alone and for a woman to visit him. ‘Abd al-Razzaaq narrated that ‘Ali said: Whoever does I’tikaaf should not engage in obscene speech or swear; he should attend Jumu’ah and funerals, and talk to his family if he needs to, but he should remain standing and not sit with them. With regard to teaching Qur’aan and other (Islamic) knowledge,
studying, debating with the fuqahaa’, sitting with them and writing down ahaadeeth,
there is a difference of opinion among the scholars. According to Imaam Ahmad, this is not
recommended (not mustahabb), because the Prophet Al-Marwazi said: I said to ‘Abd-Allaah that a man was teaching Qur’aan to others in the mosque and he wanted to do I’tikaaf and perhaps he would complete the Qur’aan each day. He said: If he does that, it will be for himself, but if he sits in the mosque it will be for himself and for others; I prefer for him to teach others. The view of al-Shaafa’i, as recorded in al-Mughni, was: that it is mustahabb because it is the best kind of worship and its benefit is not limited to only one person. The view of Imaam Ahmad is better, and Allaah knows best. NB (1): some people see I’tikaaf as an opportunity to be with some of their friends and spend time chatting with them. This is not good. There is nothing wrong with a group of people doing I’tikaaf in
the mosque, because the wives of the Prophet
(peace and blessings of Allaah be upon him)
was something else altogether.” (Zaad al-Ma’aad).
NB (2): Some people leave their work and neglect their obligations in order to do I’tikaaf. This is not the right attitude, because it is not right for a person to ignore something obligatory in order to do something that is Sunnah. The one who has left his work in order to do I’tikaaf has to stop his I’tikaaf and go back to work so that his earnings will be halaal. But if he can do I’tikaaf during his time off from work, or if he can make an arrangement with his boss, then this is very good. Things which are forbidden in I’tikaaf
He also used to go out to purify himself from minor impurities and to do
wudoo’, as ‘Aa’ishah (may Allaah be pleased with her) said: “The
Messenger of Allaah Touching women – including intercourse. This is something which invalidates I’tikaaf, because it is clearly stated that this is not permitted, in the aayah (interpretation of 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]. Menstruation and post-natal bleeding. If a woman who is in I’tikaaf starts to menstruate or experiences post-natal bleeding, she has to leave the mosque, so as to preserve the purity of the mosque. The same applies to anyone who is in a state of junub (impurity following sexual discharge) – until he does ghusl. To complete ‘iddah. If the husband of a woman who is in I’tikaaf dies and she is in the mosque, she has to leave the mosque so that she can do her ‘iddah in her house. Apostasy or leaving Islam. One of the conditions of I’tikaaf is Islam, so the I’tikaaf of an apostate (a person who has left Islam) does not count. Educational aspects of I’tikaaf
I’tikaaf plants in the soul of the person who does it the concept of true enslavement to Allaah (‘uboodiyyah), and trains him in this important matter for which man was created. For Allaah (may He be exalted) says (interpretation of the meaning): “And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone).” [al-Dhaariyaat 51:56]. For the person who is in I’tikaaf has devoted his whole self and his whole time to worship Allaah, may He be glorified. His whole purpose is to earn the pleasure of Allaah, may He be exalted, so he strives with his body, senses and time for this purpose, by praying fard and naafil prayers, by making du’aa’ and dhikr, by reading the Qur’aan, and other kinds of acts of worship. Through this training during the best days of the month of Ramadaan, the person in I’tikaaf trains himself to apply the concept of ‘uboodiyyah or enslavement to Allaah in his public and private life, and he strives to put into practice the words of the aayah (interpretation of the meaning): “Say (O Muhammad): “Verily, my Salaat (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [al-An’aam 6:162-163] Al-Qurtubi said: “my living means, whatever I do in my life; my dying means what I advise you to do after my death; for Allaah, the Lord of the ‘Aalameen means, they are only for the purpose of drawing closer to Him.” Seeking Laylat al-Qadr This was the main purpose behind the I’tikaaf of the Prophet Getting accustomed to staying in the mosque The person in I’tikaaf has committed himself to staying in the mosque for a specific time period. Human nature may not readily accept such restrictions at the beginning of the I’tikaaf, but usually this attitude quickly disappears because of the peace of mind that the Muslim soul develops from staying in the House of Allaah. The person in I’tikaaf understands the importance of his staying in the mosque during his I’tikaaf from the following things:
Keeping away from physical luxuries.
In the light of the fact that the concept of Islamic education is lacking in many Muslim societies and in many homes in those Muslim societies, many habits have become widespread which go against the teachings of this pure religion. These evil habits have become so widespread that they have become almost acceptable and are not seen as having any harmful impact either on the religion or the individual. These habits include smoking, listening to music and watching scenes and events broadcast by satellite channels which go against the ‘aqeedah (belief) of the Muslim and his sense of modesty and chastity, and other habits which affect the religion and the individual. The time of I’tikaaf gives the individual the opportunity to see the falsehood of these habits and the futility of the belief which many Muslims have, that they do not have the ability to rid themselves of these habits, because they have gained control over them. During the period of I’tikaaf, when he is alone with his Creator, the Muslim comes to understand the concept of worship in the most comprehensive sense and that he has to be enslaved to Allaah every hour of the day, in both his public and his private life. When he takes the pleasure and love of Allaah as the yardstick against which he measures all his actions, he will find that the habits we have referred to above, and many others, do not agree with that love of Allaah, and indeed they are the opposite. So he discovers that habits such as these take him out of the circle of sincere ‘uboodiyyah towards Allaah. If this is the case, then he is obliged to rid himself of these habits as quickly as possible. During the period of I’tikaaf, the Muslim is not allowed to go out
except in the case of definite needs which serve to facilitate his staying in the mosque
for I’tikaaf. Apart from that, he should not go out, even if it is for a permissible
purpose. So – for example – he cannot go out and walk around in the
market-place, even for a short time, to buy things that have nothing to do with his
I’tikaaf. If he goes out to buy siwaak, this will not affect his I’tikaaf
because it is something that is required for his prayer during his I’tikaaf. But if
he went out to buy a gift for his wife or for one of his children, that would invalidate
his I’tikaaf, because the Messenger So if he goes out to drink wine or to smoke, this invalidates his I’tikaaf. In general, any going out for any invalid reason invalidates one's I’tikaaf, and more so if the purpose of going out is to commit a sin. Even when he goes out for a legitimate purpose, it is not permissible for him to light a cigarette on the way. I’tikaaf is an annual opportunity in which a person can get rid of these bad habits by repenting and turning to Allaah, and by weaning himself from these sins during the period of I’tikaaf, not giving in to his desires, and getting used to this. This continual worship of Allaah requires continual patience on the part of the person in I’tikaaf, which is a kind of training for a person's will and a kind of self-discipline for the soul which usually tries to escape this worship to turn towards other matters which it desires. There is also the kind of patience which is required for dealing with the absence of things which a person may be used to, such as different kinds of food that he eats at home but which are not available in the mosque. So he puts up with having little for the sake of earning the pleasure of Allaah, may He be exalted and glorified. And there is the kind of patience which is required for putting up with the place where he is sleeping, for he will not have a bed put in the mosque for him, or a comfortable mattress on which he could sleep. He sleeps on a very modest mattress or even on the carpets in the mosque. And there is the kind of patience which is required for putting up with the conditions in the mosque, the crowds of people around him, the lack of peace and quiet such as he enjoys at home when he wants to sleep. And there is the kind of patience which is required for suppressing his desire for his wife, with whom he is not allowed to have sexual relations if he goes home for any purpose; he cannot even kiss her or hug her, even though she is halaal for him. Thus the value of patience, strong will power and self-control is manifested. Through these practices and others, a person can train himself to delay many of the things he desires for the sake of things which are more important, so he puts off these psychological and material needs for the sake of earning the pleasure of Allaah, may He be glorified and exalted. (9) Peace of mind (10) Reading the Qur’aan and completing it (11) Sincere repentance (12) Qiyaam al-Layl (praying at night) and getting used to it (13) Making good use of one's time (14) Purifying one's soul (15) Reforming one’s heart and focusing on Allaah. We ask Allaah to help us to remember Him, thank Him and worship Him properly. And Allaah knows best. May Allaah bless our Prophet Muhammad. References: Al-I’tikaaf Nadrah Tarbawiyyah, Dr. ‘Abd al-Lateef ibn Muhammad Baaltoo Al-Ithaaf fi Bayaan Masaa’il al-I’tikaaf, Abu ‘Umar Haay al-Haay |