I'tikaf :: Muftisays Blogs

Another unique form of worship in this month is I'tikaf in which a person gives up all his activities, abandons his attachments, associations and routines and enters the masjid for a specific period.

Islam does not approve monasticism which is based on the concept that Allah's pleasure cannot be attained without abandoning all worldly activities for ever. The Holy Qur'an has expressly condemned this concept. Islam has, instead, emphasized on earning one's livelihood through permissible means, on one's mingling with his family members and on discharging all the obligations toward his wife, children, relatives neighbors and other acquaintants. But at the same time, as explained earlier in more detail, sometimes one's deep involvement in these activities slows down his spiritual progress. In order to repair this loss, a Muslim is required to spare a time in which he separates himself from the normal routine of worldly activities and to sit in seclusion, devoting his heart and soul for pure spiritual acts. I'tikaf is a beautiful way to carry out this objective. In I'tikaf, one leaves his home and family and undertakes to remain in the masjid for a limited period.

This unique mode of worship can be done any time in the year. However, it has been declared as a Sunnah mu'akkadah in the last ten days of Ramadan, because Ramadan is the most suitable time to carry out this worship. Moreover, the last ten days of Ramadan are the days in which Laylatul Qadr normally occurs and as explained earlier, its definite time is unknown. It may occur in any of the odd nights of these days. When one is in the state of I'tikaf for the last ten days of Ramadan, he can surely benefit from its infinite merits, because even if he is sleeping in the Laylatul Qadr, while he is in the state of I'tikaf, it will be credited to his account as 'worship' in the Laylatul Qadr, because each and every second in the state of I'tikaf is 'ibadah, even if one is eating, drinking or sleeping. This extraordinary privilege cannot be attained in one's home. That is why the Holy Prophet (sallallaahu 'alaihi wa sallam) used to perform I'tikaf every year in Ramadan.

Ahaadeeth

Hadhrat Ibn `Umar (radiallaahu anhumaa) reported: The Messenger of Allah (salallaahu alayhi wa sallam) used to observe I`tikaf in the last ten days of Ramadan. [Al-Bukhari and Muslim]

Umm ul Mu'mineen Hadhrat 'Aa'ishah (radiallaahu anhaa) reported: The Prophet (salallaahu alayhi wa sallam) used to engage himself in I`tikaf (seclusion for prayers) in the mosque during the last ten nights of Ramadan till he passed away; thereafter, his wives followed this practice after him. [Al-Bukhari and Muslim]

Abu Hurairah (radiallaahu anh) reported: The Prophet (salallaahu alayhi wa sallam) used to observe I`tikaf every year (during Ramadan) for ten days; in the year in which he passed away, he observed I`tikaf for twenty days. [Al-Bukhari]

Some Rules Of I'tikaf

1) I'tikaf in the last ten days of Ramadan is Sunnah 'alal-kifayah. It means that in each masjid, at least one person should sit in I'tikaf. If he does so, the requirement of Sunnah is fulfilled for the whole locality. However, if no person performs I'tikaf, the whole locality is responsible for not observing the Sunnah. Therefore, the residents of a locality should make sure that some person is performing I'tikaf in their masjid. If no such person is available, they should prepare someone to do so.

2) The time of this I'tikaf commences immediately after the sunset of the 20th day of Ramadan. Therefore, a person who wants to sit in I'tikaf, must enter the masjid before sunset on that day, so that sunset takes place while he is in the masjid.

3) The main requirement for a valid I'tikaf is that one remains in the limits of the masjid throughout the period of I'tikaf and never comes out of it, except for the necessities like easing oneself by attending the call of nature.

4) The "limits of the masjid" for the purpose of I'tikaf are restricted to the places meant for offering salah and determined as such by the founders of the masjid or by its administration. Therefore, the places like the place of ablution, toilets, etc. are not included in the "limits of a masjid" for the purpose of I'tikaf. Therefore, if a person enters these places without the aforesaid necessity, his I'tikaf shall terminate.

5) One can go out of the masjid during I'tikaf only for the following needs:

a. to answer the call of nature
b. to make obligatory ghusl, i.e. in the state of impurity (janabah) (It should be remembered that it is not allowed during I'tikaf to go out of the masjid for having non-obligatory bath, like the bath of Friday, etc.)
c. to bring food where no other person is available to bring it. In this case, it is allowed either to bring food to the masjid or to have food elsewhere outside the masjid
d. to offer the jum'ah prayer, if no jum'ah prayer is offered in the same masjid in which he is sitting in I'tikaf.
e. to move to another masjid in the event of a serious danger to one's life or property

6) It is advisable that a person performing I'tikaf avoids all unnecessary activities and spends the most of his time in the acts of worship, like salah, recitation of the Holy Qur'an or making dhikr or tasbeeh. However, it is makruh to remain silent totally.

7) The following acts result in terminating the I'tikaf:

a. to leave the masjid even for a moment without the aforesaid needs
b. to remain outside the masjid after fulfilling the aforesaid needs
c. to have sexual intercourse, or emission through some other intentional acts like kissing, cuddling, etc. which are totally prohibited in I'tikaf.
d. any act which breaks one's fast, like eating, drinking, etc. (Since fasting is a pre-condition for a valid masnun I'tikaf, the I'tikaf is automatically terminated by breaking of the fast).

8) If the I'tikaf is terminated for any reason, it becomes obligatory on the relevant person that he make qada' of the I'tikaf for one day only (he need not to perform I'tikaf for ten days). For example, A started a masnun I'tikaf on 21st night of Ramadan with intention to sit in I'tikaf for ten days, but on 25th of Ramadan he came out of the masjid mistakenly or unconsciously. His I'tikaf is thus terminated. Now, he has to make qada' of one day only. He needs not to repeat the I'tikaf for ten days, nor for five days. Therefore, he can discharge this obligation by starting I'tikaf for one day, either in the same Ramadan, or after Ramadan by keeping a nafl fast, or in the next Ramadan. If he elects to perform qada' in the same Ramadan, he can sit in I'tikaf before the sunset of 25th Ramadan (in which his I'tikaf was terminated) and observe I'tikaf upto the sunset of the 26th. His obligation will be discharged. Then, he is at liberty either to go home or to continue his I'tikaf as nafl (and not as a Sunnah or waajib).

Just Wondering wrote on 20/08/2011:

Jazakallah for the post.

Is Qada' for Itikaf specific to a particular school of thought?

Reply:

Salaam,

It is written in Fiqh us Sunnah: Writing on the subject, at-Tirmizhi says: "There is a difference of opinion about a person who ends his i'tikaf before his intended time has expired." Malik holds: "If he ends his i'tikaf [early], it is obligatory upon him to make it up. He uses as proof the hadith which states that when the Prophet abandoned his i'tikaf, he made it up during the following month of Shawwal." Ash-Shaf'i states: "If he did not vow to perform i'tikaf or he did not make it obligatory upon himself, and then he left it early, he does not have to make it up unless he chooses to do so." He continues: "One does not have to undertake this act. If he did and then left it, he need not make it up [since it was voluntary], except for the case of hajj and 'umrah." Notwithstanding this, the imams agree that if one makes a vow to perform i'tikaf for a day or a number of days and then voids his i'tikaf, it is obligatory upon him to make it up whenever he can. If he dies before he makes it up, then no one is obliged to make it up on his behalf. On the other hand, Ahmad argues: "It is obligatory on his inheritors to make it up on his behalf. 'Abdurrazzaq related from 'Abdulkarim ibn Umayyah who said he heard 'Abdullah ibn 'Abdullah ibn 'Utbah say: "Our mother died while she still had some i'tikaf to perform. I asked Ibn 'Abbas and he said: 'Perform i'tikaf on her behalf and fast.'" Sa'id ibn Mansur recorded that 'Aishah performed i'tikaf on behalf of her brother after his death.

Halima wrote on 21/08/2011:

Salaam, just wanted to ask a few questions inshallah. 1) is it fard that a person does the sunnah RAmadan itikaf for 10 days or can it be less? If so what is the minimum days? 2) lets say a person went to the masjid for itikaf after sunset of the 20 of RAmadan, will their itikaf be valid or can they pray Qiyamulyl and then leave the masjid after Fajr of the 21 and then makes another intention to start their itikaf again...

Reply:

Wa alakumus salaam wa rahmatullaah,

Please ask here http://www.muftisays.com/qa/ for a proper reply insha Allah. As far as im aware, if one intends to perform I’tikaf for less than ten days during the last ten days of Ramadan (then this is valid, however) one would then only receive the reward of the recommended I’tikaf, not the full reward of the emphasized sunnah I’tikaf. One should of course strive to do as much as possible. The fiqh principle is that, “If something cannot be done completely, it should not be left completely.”

Sadiq wrote on 21/08/2011:

Cleanliness is half of imaan. Surely going without a bath for 10 days is not very clean or hygienic. This would be even worse in hot weather when people sweat a lot. In this state you would also cause difficulty to other people who are standing or sitting next to you in prayer. If it takes you 10 minutes to do wudhu can you occasionally have a bath instead as long as it takes you the same time 10 minutes?

Reply:

Salaam,

I see what you are saying, however, the ruling is as stated. A bath that is non-obligatory does not fall within the ambit of necessities of the Shari'ah (acts for which it is permissible to leave the masjid). The i'tikaaf during the last ten days of ramadaan is sunnah mu'akkadah alal kifaayah and it will not be permissible to leave the masjid during this i'tikaf for any bath except that which is waajib (compulsory). The same ruling applies to the I'tikaf that becomes Waajib because of a vow).

(note: during a nafl I'tikaf one may leave the masjid to take a bath, or even visit a sick person. When returning to the masjid, the nafl I'tikaf will start anew.)

Fataawaa Raheemiyyah, volume 3, page 153, with reference to Maraaqil Falaah, pages 408-409)

Halima wrote on 21/08/2011:

Jazakhallahukairan for the reply, however, my second question wasn't answered "lets say a person went to the masjid for itikaf after sunset of the 20 of RAmadan, will their itikaf be valid or can they pray Qiyamulyl and then leave the masjid after Fajr of the 21 and then makes another intention to start their itikaf again...". Also I'm unable to ask my questions at the links you provided

Reply:

That being the case, i recommend asking on the forum, insha allah an Alim/Mufti will be able to provide an answer. You do not have to register to post. Here: http://www.muftisays.com/forums/ramadhaan/5913/ramadan-merits%2C-obligation-of-fasting%2C-injunctions%2C-etc.html?p=29754#29754
Wasallam

Javed Akhtar wrote on 01/09/2011:

Is itikaf Farz-e-Kifaya?
If no one in a city or community is able to perform itikaf then what is the ruling on this in the light of fiqha.

Reply:

I'tikaf in the last ten days of Ramadan is Sunnah mu'akkadah 'alal-kifayah. In each masjid, at least one person should sit in I'tikaf. If he does so, the requirement of Sunnah is fulfilled for the whole locality. If no one performs Itikaf then the whole community will be sinful. The residents of a locality should make sure that some person is performing I'tikaf in their masjid. If no such person is available, they should prepare someone to do so.