Itikaaf
I'tikaaf
by Dr. 'Abd al-Lateef Ibn Muhammad Baaltoo & Abu 'Umar Haay al-Haay
I’tikaaf
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 – such as
food, drink, sex, talking too much, sleeping too much and socializing
too much, and other distractions – 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'an, 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 Ramadhan, 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 Ramadhan, 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 Ramadhan 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 Qur'an 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 Qur'an 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 Qur'an.
(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 jihaad, teaching, fasting and
qiyaam (praying at night), and for the blessings of the revelation of
the Qur'an 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 Ramadhan. 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 Ramadhan, 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&##8221;, 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'an.
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 Ramadhan, 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, Imam, 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 Ramadhan, 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 Ramadhan and it is best to be done during
the last ten days of the month. But it is permissible at any time
during Ramadhan 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'an, 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 Ramadhan. 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'an 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 Imam 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'an to others in the
mosque and he wanted to do I’tikaaf and perhaps he would complete the
Qur'an 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 Imam 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 Imam 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'an, and other kinds of acts of worship.
Through
this training during the best days of the month of Ramadhan, 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 Ramadhan, 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, or to watch a satellite TV show
that he usually watches? 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 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 Allah, may He be glorified and exalted.
(9) Peace of mind
(10) Reading the Qur'an
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 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