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Definition
I’tikaaf means staying in the
mosque for a specific purpose, which is to worship Allah (may He be
glorified). It is prescribed in Islam and is mustahabb according to the
consensus of the scholars. Imam 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 Allah have mercy
on him) said: “How strange the Muslims are! They have given up I’tikaaf,
despite the fact that the Prophet (peace and blessings of Allah be upon
him) never abandoned this practice from the time he came to Madeenah
until his death.”
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 Allah (peace and blessings of
Allah be upon him) said: “In the body there is an organ which if it is
sound, the entire body will be sound, and if it is corrupt, the entire
body will be corrupt. That organ is the heart.” (Narrated by al-Bukhaari,
52; Muslim, 1599)
What corrupts the heart most is
distractions and preoccupations which divert people from turning to
Allah and cause the heart to be unfocused and unable to concentrate on
worshipping Allah. So Allah 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 Allah 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 Allah 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 Allah 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 Allah, 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 Allah with devotion and humility. Hence the
Salaf regarded it as mustahabb to combine fasting and I’tikaaf. Imam Ibn
al-Qayyim (may Allah have mercy on him) said: “It was not reported that
the Prophet (peace and blessings of Allah be upon him) ever did I’tikaaf
when he was not fasting. Indeed, ‘Aa’ishah said: ‘There is no I’tikaaf
except with fasting.’” (Narrated by Abu Dawood, 2473)
Allah did not mention I’tikaaf
except in conjunction with fasting, and the Messenger of Allah (peace
and blessings of Allah be upon him) did not do I’tikaaf except in
conjunction with fasting.
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 Allah have mercy on him), “It was not reported that the
Prophet (peace and blessings of Allah be upon him) ever did I’tikaaf
when he was not fasting”, there is some room for debate. It was reported
that the Prophet (peace and blessings of Allah be upon him) did I’tikaaf
in Shawwaal (narrated by al-Bukhaari, 1928, and Muslim, 1173), but it
was not proven whether he was fasting or not on these days when he did
I’tikaaf.
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 (peace and
blessings of Allah be upon him) in his I’tikaaf
The Prophet (peace and blessings
of Allah be upon him) did I’tikaaf during the first ten days of Ramadaan,
then in the middle ten days, seeking Laylat al-Qadr, then it became
clear to him that it was in the last ten days, after which he always
spent them (the last ten days) in I’tikaaf.
Abu Sa’eed al-Khudri (may Allah
be pleased with him) said: “The Messenger of Allah (peace and blessings
of Allah be upon him) used to do I’tikaaf during the middle ten days of
the month, and when the night of the twentieth had passed and the
twenty-first had begun, he would go back to his home, and those who were
doing I’tikaaf with him also went home. Then one month he made I’tikaaf
on that night when he used to go home. Then he addressed the people,
commanding them as Allah willed, then he said: ‘I used to spend these
ten days in I’tikaaf, but now I want to spend these last ten days in
I’tikaaf, so whoever used to do I’tikaaf with me, let him stay in his
place of I’tikaaf. I was shown that night (Laylat al-Qadr) then I was
made to forget it, so seek it during the last ten nights, in the
odd-numbered nights. And I saw myself prostrating in water and mud.’
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 Allah (peace and blessings of Allah be upon
him) was praying. I looked at him when he had finished praying Subh (Fajr),
and his face was wet with water and mud, so what he (peace and blessings
of Allah be upon him) had seen came to pass. And this was one of the
signs of his Prophethood.”
The Prophet (peace and blessings
of Allah be upon him) continued to do I’tikaaf during the last ten days
of Ramadaan, as it was reported in al-Saheehayn from ‘Aa’ishah
(may Allah be pleased with her), who said that the Prophet (peace and
blessings of Allah be upon him) used to spend the last ten days of
Ramadaan in I’tikaaf until he died, then his wives continued to do
I’tikaaf after he died. (Narrated by al-Bukhaari, 1921; Muslim, 1171).
During the year in which he
(peace and blessings of Allah be upon him) died, he spent twenty days in
I’tikaaf (al-Bukhaari, 1939), i.e., the middle ten days and the last ten
days. This was for a number of reasons:
-
In that year, Jibreel reviewed
the Quran with him twice (al-Bukhaari, 4712). It was appropriate for
him to spend twenty days in I’tikaaf, so that he could review the
entire Quran twice.
-
He (peace and blessings of Allah
be upon him) wanted to increase his righteous deeds and do more acts
of worship, because he (peace and blessings of Allah be upon him) felt
that his time (of death) was near, as we may understand from the words
of Allah (interpretation of the meaning):
“When there
comes the Help of Allah (to you, O Muhammad against your enemies) and
the Conquest (of Makkah). And you see that the people enter Allah'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 Allah commanded His Prophet
(peace and blessings of Allah be upon him) to increase his Tasbeeh
(“Subhaan Allah – Glory be to Allah”) and his Istighfaar
(“Astaghfir-Allah – I seek the forgiveness of Allah”) towards
the end of his life, and this is what he (peace and blessings of Allah
be upon him) did. Often when he did Rukoo’ and Sujood, he would say, “Subhaanak
Allahumma wa bi hamdik, Allahumma ighfir li (Glory and praise be
to You, O Allah. O Allah, forgive me)” – in obedience to the commands
of the Quran. (Narrated by al-Bukhaari, 487, and Muslim, 484).
He (peace and blessings of Allah be upon him) did that
in gratitude to Allah for the blessings that He had bestowed upon him
of righteous deeds such as jihad, teaching, fasting and qiyaam
(praying at night), and for the blessings of the revelation of the
Qur’aan to him, raising high his fame, and other favours that Allah
had bestowed upon him.
The Prophet (peace and blessings
of Allah be upon him) used to enter his place of I’tikaaf before the sun
set. If he wanted, for example, to spend the middle ten days of the
month in I’tikaaf, he would enter his place of I’tikaaf before the sun
set on the eleventh day. If he wanted to spend the last ten days in
I’tikaaf, he would enter his place of I’tikaaf before the sun set on the
twenty-first day.
Concerning the report in al-Saheeh
that he (peace and blessings of Allah be upon him) prayed Fajr and then
entered his place of I’tikaaf (narrated by al-Bukhaari, 1928; Muslim,
1173; al-Tirmidhi, 791), what is meant here is that he entered the
special place in the mosque after Fajr prayer. He used to do I’tikaaf in
a place reserved especially for that, as it was reported in Saheeh
Muslim, that he used to do I’tikaaf in a Turkish tent. (Narrated by
Muslim, 1167).
The Prophet (peace and blessings of Allah be upon
him) used to put his head into ‘Aa’ishah’s apartment whilst he was in
I’tikaaf in the mosque, and she should wash his hair and comb it, and
she was menstruating, as was reported in al-Saheehayn (al-Bukhaari,
1924, 1926; Muslim, 297).
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 (peace and blessings of Allah be upon him) in
his I’tikaaf was narrated by the two shaykhs (al-Bukhaari and Muslim)
from ‘Aa’ishah (may Allah be pleased with her), who said: “When the
Messenger of Allah (peace and blessings of Allah be upon him) wanted to
go into I’rikaaf, he would pray Fajr, then go into the place where he
did I’tikaaf. He commanded that a tent be put up, and it was done. Some
of the other wives of the Prophet (peace and blessings of Allah be upon
him) commanded that tents be put up, and this was done. When he (peace
and blessings of Allah be upon him) had prayed Fajr he looked and saw
the tents, and said: “Are you seeking to do a righteous deed?” Then he
commanded that his tent should be dismantled, and he did not do I’tikaaf
in that month, delaying it until the first ten days of Shawwaal. (al-Bukhaari,
1928; Muslim, 1173).
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 Allah (peace and blessings of Allah be upon him)?
It is most likely – and Allah
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 (peace and blessings of Allah be upon him) in his I’tikaaf
and was narrated by the two shaykhs (al-Bukhaari and Muslim) was that
Safiyyah the wife of the Prophet (peace and blessings of Allah be upon
him) came and visited him during his I’tikaaf in the mosque during the
last ten days of Ramadaan. She spoke with him for a while, then she
stood up to go home. The Prophet (peace and blessings of Allah be upon
him) stood up with her to take her back, then when she reached the door
of the mosque, by the door of Umm Salamah, two men of the Ansaar passed
by and greeted the Prophet (peace and blessings of Allah be upon him).
The Prophet (peace and blessings of Allah be upon him) said to them,
“Wait, this is Safiyyah bint Huyay.” They said, “Subhaan Allah, O
Messenger of Allah!” They felt distressed (that he thought they might
think something bad). The Prophet (peace and blessings of Allah be upon
him) said: “The Shaytaan is as close to a man as his blood.” According
to another report: “(Shaytaan) flows through the veins of a man like
blood.” “I was afraid that the Shaytaan might cast some evil ideas into
your hearts.”
He (peace and blessings of Allah
be upon him) was keen that the two Ansaaris should remain steadfast in
their faith, and he was afraid that the Shaytaan might plant some evil
thoughts in their hearts, making them doubt the Messenger of Allah
(peace and blessings of Allah be upon him), which would have led them to
kufr, or that they might be distracted by trying to rid themselves of
these insinuations, so he (peace and blessings of Allah be upon him)
explained the matter to them so as to remove any possible doubts or
insinuating whispers. So he told them that was Safiyyah bint Huyay (may
Allah be pleased with her), and she was his wife.
His guidance concerning I’tikaaf
The guidance of the Prophet
(peace and blessings of Allah be upon him) is the most perfect and
straightforward of guidance and teaching. When he wanted to do I’tikaaf,
he would have a bed or mattress put in the mosque for him, behind the
Column of Repentance, as reported in the hadeeth from Naafi’ from Ibn
‘Umar from the Prophet (peace and blessings of Allah be upon him): “When
he (peace and blessings of Allah be upon him) wanted to do I’tikaaf, he
would have his mattress or his bed placed behind the Column of
Repentance.” (Narrated by Ibn Maajah, 1/564).
The Prophet (peace and blessings of Allah be upon
him) used to have a tent put up for him, and he would stay in it, apart
from the times of prayer, so that he could be truly secluded. This was
in the mosque and it is probable that the tent would be placed over his
bed or mattress, as reported in the hadeeth of ‘Aa’ishah (may Allah be
pleased with her), who said: “The Prophet (peace and blessings of Allah
be upon him) used to do I’tikaaf in the last ten days of Ramadaan, and I
used to put up a tent for him. He would pray Fajr, then go into the
tent…” (Narrated by al-Bukhaari, 4/810, Fath al-Baari).
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 Allah 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 (peace and blessings of Allah be upon
him) used to have his food and drink brought to him when he was in
I’tikaaf, as Saalim narrated: “His food and drink were brought to him in
the place where he was doing I’tikaaf.” (p.75).
He (peace and blessings of Allah be upon him) used to
keep clean, as he used to put his head out into ‘Aa’ishah’s room for her
to comb his hair. According to a hadeeth narrated from ‘Urwah from
‘Aa’ishah (may Allah be pleased with her), she used to comb the hair of
the Prophet (peace and blessings of Allah be upon him) when he was in
I’tikaaf and she was menstruating, and he was in I’tikaaf in the mosque,
and she was in her room; he would lean his head towards her. (Narrated
by al-Bukhaari, 4/807 Fath al-Baari).
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 (peace and blessings of Allah be upon
him) did not visit the sick or attend funerals when he was in I’tikaaf,
so that he could focus and devote all his attention to worshipping
Allah. According to a hadeeth narrated from ‘Aa’ishah: “The Prophet
(peace and blessings of Allah be upon him) would pass by a sick person
when he was in I’tikaaf, and he would not stop to ask him how he was.”
It was also reported from ‘Urwah that she said: “The Sunnah for the
person who is in I’tikaaf is that he should not visit the sick or attend
funerals, or touch his wife or have intercourse with her, or go out for
any but the most pressing of needs. There is no I’tikaaf except with
fasting, and there is no I’tikaaf except in a Jaami’ Masjid.” (Narrated
by Abu Dawood, 2/333).
The wives of the Prophet (peace and blessings of
Allah be upon him) used to visit him in the place where he was doing
I’tikaaf. It so happened that he came out to take one of them home, and
this was for a reason, as it was night time. This was reported in the
hadeeth of ‘Ali ibn al-Husayn: “Safiyyah (may Allah be pleased with her)
came to the Prophet (peace and blessings of Allah be upon him) when he
was in I’tikaaf, and when she went back he walked with her. A man from
among the Ansaar saw him, and when he [the Prophet (peace and blessings
of Allah be upon him)] saw him, he called him and said, ‘Come here, this
is Safiyyah.’” Sufyaan [one of the narrators] may have said: “This is
Safiyyah; for the Shaytaan runs through the veins of the son of Adam
like blood.’” I [one of the narrators] said to Sufyaan, ‘Did she come to
him at night?’ He said, ‘Could she have come at any time other than at
night?’ (Narrated by al-Bukhaari, 4/819).
The Prophet (peace and blessings
of Allah be upon him) thought that it was essential for him to go out
with her (may Allah be pleased with her) because it was night, so he
went out with her from the place where he was doing I’tikaaf, in order
to take her home.
In conclusion therefore: the
example of the Prophet (peace and blessings of Allah be upon him) was
characterized by striving, and he spent most of the time in the mosque,
devoting himself to worshipping Allah and seeking Laylat al-Qadr.
The aims of I’tikaaf
-
seeking Laylat al-Qadr.
-
Being alone with Allah, may He be
glorified, and keeping away from people as much as possible, so that
one may be entirely focused on Allah and on remembering Him.
-
Purifying one's heart. He did not
let himself become dishevelled at all when he devoted himself to
worshipping Allah.
-
Devoting oneself completely to
pure worship, praying, making du’aa’, remembering Allah and reading
Qur’aan.
-
Protecting one's fast from
everything of one's selfish desires that could affect it.
-
Reducing one's involvement in
permissible worldly matters and ignoring many of them at the time when
one is able to deal with them.
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 (peace and blessings of Allah be upon him) said:
“Whoever vows to obey Allah, let him obey Him; and whoever vows to
disobey Allah (commit a sin), let him not do that.” According to a
hadeeth, Ibn ‘Umar (may Allah be pleased with him) said: ‘Umar asked
the Prophet (peace and blessings of Allah be upon him), “I made a vow
during the Jaahiliyyah to spend one night in I’tikaaf in al-Masjid al-Haraam.’
He said, ‘Fulfil your vow.’” (al-Bukhaari, 4/809)
Mandoob (recommended): This is
what was the habit of the Prophet (peace and blessings of Allah be
upon him), when he did I’tikaaf during the last ten days of Ramadaan,
and he persisted in doing this. It is Sunnah Mu’akkadah
(confirmed Sunnah) which is known from his life (peace and blessings
of Allah be upon him), as was reported in the ahaadeeth referred to
when we discussed the fact that I’tikaaf is prescribed in Islam.
The ruling on I’tikaaf
It is Sunnah Mu’akkadah
(confirmed Sunnah), an action which the Prophet
(peace and blessings of Allah be upon him) always did, and he made up
some of it that he missed. ‘Azzaam said concerning this: “Al-masnoon
(the Sunnah) is that which the Muslim does voluntarily to draw closer
to Allah, seeking to earn reward from Him and following the example of
the Messenger of Allah
(peace and blessings of Allah be upon him). It was reported that he
did this and persisted in it.” (p.114).
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.
It should be in the mosque. Allah says
(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]
It is preferable for I’tikaaf
to be in a mosque where Jumu’ah (Friday) prayers are held, so that one
will not have to go out of the mosque in order to attend Jumu’ah
prayers.
Some scholars said that there
should not be any I’tikaaf except in the three mosques: al-Masjid al-Haraam
[in Makkah], al-Masjid al-Aqsaa [in al-Quds/Jerusalem] and al-Masjid
al-Nabawi [in Madeenah]. The correct view is that I’tikaaf is
permissible in any mosque in which the five obligatory prayers are
prayed. Allah says (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 general meaning of the phrase in the mosques implies that
it is permissible in every mosque. It is mustahabb to do I’tikaaf in a
Jaami’ mosque (one in which Jumu’ah prayers are offered) so that the
one who is doing I’tikaaf will not need to go out for Jumu’ah.
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 imams –
especially the four imams – 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 imams nor the ten imams, or any others. This was
reported only from Hudhayfah (may Allah 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 Allah be pleased with him) said: I heard the
Messenger of Allah
(peace and blessings of Allah be upon him) say: ‘Actions are but by
intentions and every man shall have but that which he intended. So he
whose migration was for Allah and His Messenger, his migration was for
Allah and His Messenger, and he whose migration was to achieve some
worldly benefit or to take some woman in marriage, his migration was for
that for which he intended.’” (Al-Bukhaari, 1/15)
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 Allah be upon him) and by his wives and
companions after him (may Allah be pleased with them all). And in the
hadeeth from Yoonus ibn Zayd that Naafi told him from ‘Abd-Allah ibn
‘Umar (may Allah be pleased with them both) that the Prophet
(peace and blessings of Allah be upon him) used to do I’tikaaf in the
last ten days of Ramadaan, Naafi said, ‘Abd-Allah (may Allah be pleased
with him) showed me the spot where the Messenger of Allah
(peace and blessings of Allah 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
(peace and blessings of Allah be upon him) and his wives and companions
(may Allah be pleased with them all) used to do I’tikaaf in the mosques,
and it is not reported that any of them did I’tikaaf in any place other
than the mosque.
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 Allah be pleased with them both) reported
that ‘Umar asked the Prophet
(peace and blessings of Allah be upon him), “I made a vow during the
Jaahiliyyah that I would spend a night in I’tikaaf in al-Masjid al-Haraam.”
He said, “Fulfil your vow.” (al-Bukhaari, 4/809).
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 Allah (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
(peace and blessings of Allah be upon him), came to visit him during his
I’tikaaf in the mosque during the last ten days of Ramadaan. She spoke
with him for a while, then she got up to leave. The Prophet
(peace and blessings of Allah be upon him) stood up to go with her, and
when she reached the door of the mosque, by the door of Umm Salamah, two
men of the Ansaar passed by and greeted the Prophet
(peace and blessings of Allah be upon him). The Prophet
(peace and blessings of Allah be upon him) said to them, “Wait, this is
Safiyyah bint Huyay.” They said, “Subhaan Allah, O Messenger of
Allah!” They felt distressed (that he thought they might think something
bad). The Prophet
(peace and blessings of Allah be upon him) said: “The Shaytaan is as
close to a man as his blood.” According to another report: “(Shaytaan)
flows through the veins of a man like blood.” “I was afraid that the
Shaytaan might cast some evil ideas into your hearts.”
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
(peace and blessings of Allah be upon him) used to do I’tikaaf and it
was not reported that he did anything except devote himself to acts of
worship.
Al-Marwazi said:
I said to ‘Abd-Allah 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 Allah 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 Allah be upon him) did I’tikaaf with him, and
one of them even did I’tikaaf with him when she was experiencing
Istihaadah (non-menstrual bleeding), but she was in the mosque with him.
(Narrated by al-Bukhaari, 303, 304). So there is nothing wrong with a
person doing I’tikaaf with his friend or relative, but the problem
arises when I’tikaaf is regarded as an opportunity to stay up late
chatting and gossiping, etc. Hence Imaam Ibn al-Qayyim, after referring
to what some ignorant people do by treating I’tikaaf as an opportunity
to get together and visit with one another and chat, said: “This is one
thing, and the I’tikaaf of the Prophet
(peace and blessings of Allah 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
-
Going out of the mosque. I’tikaaf
becomes invalid if a person goes out of the mosque for no reason,
because the Messenger
(peace and blessings of Allah be upon him) did not go out of the
mosque except in the case of “human need” i.e., to eat, if it was not
possible to have food brought to him. Food used to be brought to him
in the mosque, because Saalim says: “As for his food and drink, it was
brought to him where he was in his place of I’tikaaf.” He also used to go out to purify
himself from minor impurities and to do wudoo’, as ‘Aa’ishah (may
Allah be pleased with her) said: “The Messenger of Allah
(peace and blessings of Allah be upon him) used to put his head into
my room whilst he was in the mosque, and I would comb his hair. He
would not enter the house except in the case of need when he was in
I’tikaaf.” (Fath al-Baari, 4/808).
-
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
- Implementing the concept of worship in a
complete fashion:
I’tikaaf plants in the soul of
the person who does it the concept of true enslavement to Allah (‘uboodiyyah),
and trains him in this important matter for which man was created. For
Allah (may He be exalted) says (interpretation of the meaning):
“And I (Allah) 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 Allah, may He be glorified.
His whole purpose is to earn
the pleasure of Allah, 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 Allah 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 Allah, 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 Allah, the Lord of the ‘Aalameen
means, they are only for the purpose of drawing closer to Him.”
(7/69). -
Seeking Laylat al-Qadr
This was the main purpose behind
the I’tikaaf of the Prophet
(peace and blessings of Allah be upon him). At first his I’tikaaf
lasted for the entire month, then he did I’tikaaf during the middle
ten days, seeking Laylat al-Qadr. When he learned that it is in the
last ten days of the month of Ramadaan, he limited his I’tikaaf to
these blessed ten days.
-
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 Allah.
The person in I’tikaaf
understands the importance of his staying in the mosque during his
I’tikaaf from the following things:
-
The person who stays in the
mosque finds that the mosque becomes dear to him, and he understands
the value of the houses of Allah, may He be exalted. This love has a
great value with Allah, because those who love the houses of Allah
will be one of the groups whom Allah will shade on the Day when there
will be no shade except His shade.
-
When a person stays in the
mosque, whilst he is waiting for the prayer, he is rewarded as for
praying, and the angels pray for forgiveness for him. According to the
hadeeth narrated by Abu Hurayrah (may Allah be pleased with him), the
Messenger of Allah
(peace and blessings of Allah be upon him) said: “The angels will pray
for blessings for any one of you as long as he stays in his place of
prayer and as long as nothing happens to break his wudoo’. [They say:]
‘O Allah, forgive him, O Allah have mercy on him.’ As long as any one
of you stays in his place of prayer, as long as what is keeping him
there is the fact that he is waiting for the prayer, and nothing is
keeping him from going back to his family apart from his prayer.” (al-Bukhaari,
2/360 Fath al-Baari).
Keeping away from physical luxuries.
In I’tikaaf a person reduces a
lot of these things and becomes like a stranger in this world, so
“give good news to the stranger.” For the sake of earning the pleasure
of Allah, he is content to stay in a corner of the mosque with usually
no more than a pillow on which to lay his head and a blanket with
which to cover himself, for he has left his comfortable bed and his
usual habits for the sake of earning Allah’s pleasure.
As for his food, this is a different
story, if it is not what he usually eats. If he has food brought from
his house, usually it will not be as much as he would eat at home, and
he does not eat it at a table with his wife and children, as he would
usually do. On the contrary, he eats like a stranger, like a poor
slave who is need of his Lord. If he goes out to the market-place to
get food, he tries hard to take what is available and he is not too
fussy about what kind of food he gets, because he has to go back to
his place of I’tikaaf and not take too long to do these things. Thus
he learns that he can get by with a little, for which his Lord will be
pleased with him, just as he can live with much, for which his Lord
will not be pleased with him – and the different between the two is
immense
Giving up many harmful habits.
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 Allah every hour of the day, in both his public and his
private life. When he takes the pleasure and love of Allah 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 Allah, and indeed they are the opposite. So he discovers
that habits such as these take him out of the circle of sincere
‘uboodiyyah towards Allah. 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
(peace and blessings of Allah be upon him) did not go out except in the
case of “human need”, as mentioned above. So how about if the person in
I’tikaaf goes out to do something haraam such as smoking cigarettes for
example.
Undoubtedly this would invalidate his I’tikaaf. 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 Allah, 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 Allah
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 Allah, 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 halal
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 Allah, may He be
glorified and exalted.
Peace of mind.
Reading the Qur’aan and
completing it.
Sincere repentance.
Qiyaam al-Layl (praying at
night) and getting used to it.
Making good use of one's time.
Purifying one's soul.
Reforming one’s heart and
focusing on Allah.
We ask Allah to help us to
remember Him, thank Him and worship Him properly. And Allah knows best.
May Allah 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 |
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