44. CHAPTER ITIKAF
“Chapter of I’tikaf: I’tikaf (retreating in the masjid) is a deed associated with the month of Ramadan. I’tikaf ‘is permissible throughout the year but it is especially meritorious during the month of Ramadan. The Prophet(pbuh) used to do i’tikaf during the last ten days of Ramadan in an effort to gain the abundant rewards of Laylat al-Qadr.
I’tikaf in linguistic terms refers to residing or staying put at a place. Anyone who stays at a place and has an intention to be there indefinitely is considered to be a mu’takif (someone who does i’tikaf). (See Lisan al-Arab (9/255).)
As for the technical definition, it is the act of staying or residing in the masjid day and night to worship Allah. (See al-Dar al-Naqi (1/372)) He secludes himself in the masjid so that he may focus solely on the worship of Allah; performing dhikr, reading the Qur’an and other acts of worship. He frees himself from the distractions of the worldly life and withdraws into the masjid to focus on worship. This is the definition of i’tikaf as legislated in Islam. It is more recommended that he does so in Ramadan than in other months. Nevertheless, performing i’tikaf in other months is rewarded as well.
It is the act of staying in the masjid for the sole purpose of worshipping Allah, the Most High. It is a Sunnah to do so.
“It is the act of staying in the masjid for the sole purpose of worshipping Allah, the Most High. It is a Sunnah to do so”: This is the technical definition of i’tikaf. One must have an intention to reside in the masjid as all acts of worship are nullified without an intention. The Prophet said, “Verily, deeds are by their intentions and verily to every man is what he intended.” (Reported by al-Bukhari (1/2,21), (3/190) and Muslim (6/48) from the narration of ‘Umar ibn al-Khattab.) If a person sat at the masjid for a prolonged period of time but did so without an intention, then he fails to earn the rewards of i’tikaf Similarly, if he sat at a place other than a masjid with an intention to make i’tikaf then it is considered an innovation. A Muslim will not perform i’tikaf other than in a masjid. Allah says: {And do not have relations with them as long as you are staying for worship in the masjids.} (Al-Baqarah: 187)
This is because making i’tikaf other than in a masjid may cause a person to miss the congregational prayer. Therefore, he will pray at his home; all the while thinking that he is secluding himself from the people so as to focus on the worship of Allah. He is in fact committing a sin by neglecting the congregational prayer. For this reason, i’tikaf is legislated to be performed at masjids and nowhere else.
I’tikaf must be performed with an intention to worship Allah and the objective is the obedience to Allah.
When i’tikaf ‘is performed as a means to show-off and for the sole purpose of earning the praise of others or if its only objective is to seek seclusion from people, then this cannot be considered i’tikaf This is because it does not include the intention to worship Allah through it nor does it include the intention to seek Allah’s reward through the action.
I’tikaf is Sunnah and not wajib. It is recommended (mustahabb).
It is acceptable when one is not fasting and they both become binding when one vows to perform it.
“It is acceptable when one is not fasting”: Performing i’tikaf when one is fasting is better. However, it is accepted when one performs it without fasting and he reaps the reward of I’tikaf. The evidence for this is the incident when ‘Umar asked the Prophet(pbuh) regarding a vow he had made. He had vowed to perform I’tikaf in al-Masjid al-Haram for one night. The Prophet(pbuh) commanded him to fulfil his vow. (Reported by al-Bukhari (3/66) and Muslim (4/88) from the narration of ‘Abdullah ibn ‘Umar.) It is obvious that there is no fasting during the night.
“And they both become binding when one vows to perform it”: If a person vows to make I’tikaf while fasting, then it is binding upon him to do both in tandem. The Prophet(pbuh) said, “Whoever makes a vow to obey Allah, then he shall obey Him.” (Reported by al-Bukhari (8/177), Ahmad (6/36, 41), Abu Dawud (3289), al-Tirmidhi (1526), al-Nasa’i (7/17) and Ibn Majah (2126) from the narration of ‘Aishah.) I’tikaf is an act of worship as is fasting. Since he had vowed to perform two acts of worship, he must fulfil both.
It is only permissible in a masjid wherein congregational prayers are held except women who may do so at any masjid, besides the prayer hall in their homes.
“It is only permissible in a masjid wherein congregational prayers are held”: It is invalid if performed in a masjid wherein no congregational prayers are performed. This is to ensure that those who perform i’tikaf do not miss out on performing obligatory prayers in a congregation. If he insists on performing I’tikaf at such a masjid’, then the likely scenarios are:
Firstly: He performs I’tikaf but fails to offer obligatory prayers in congregation. This is forbidden. A Muslim must not commit a sin in his effort to do a recommended action, in this case i’tikaf.
Second: He performs i’tikaf at the masjid but leaves it at the time of each prayer to attend the congregational prayer at another masjid. This nullifies his i’tikaf.
“Except women who may do so at any masjid, besides the prayer hall in their homes”: Women may perform i’tikaf in any masjid regardless of whether congregational prayers are offered therein or not. However, they should not perform i’tikaf at the prayer hall (musallah) in their homes as it does not constitute a masjid. Hence, it cannot be considered as i’tikaf and Allah knows best.
To summarize, the pre-requisite for an acceptable i’tikaf is that it be performed in a masjid wherein congregational prayers are conducted. We can infer from this prerequisite that any seclusion that bars a person from performing the Friday prayer and congregational prayers is a type of seclusion not legislated in Islamic law. Unfortunately, there are innovators in the din who practice this. Ibn ‘Abbas was asked about a man who prayed the whole night and fasted throughout the day but did not attend the Friday prayer nor the congregational prayers. He replied: “He is in the hell fire.
Therefore, if the Friday prayer and congregational prayers are neglected due to any seclusion or isolation at a zawiyah or a home, which is practiced by the innovators in the din, it is something beyond the laws legislated by Allah. It is a prohibition and not an act of worship. Acts of worship to Allah are conducted in His houses, i.e., the masjids. Allah says: {[Such niches are] in masjids which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings. [Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakat. They fear a Day in which the hearts and the eyes will [fearfully] turnabout.} (Al-Nur: 36-37)
This is the characteristic of the believer. They are those who frequent the masjids, and attend the Friday prayers and congregational prayers. They do not stay away from it due to laziness nor do they cite seclusion with their Lord or seclusion from the people as the reason for being absent from the masjid. This is the manner of the Christian monks. Allah has not prescribed this in our din nor was this practiced by His Messenger. Any seclusion that leads to the shunning of congregational prayers and the gatherings of Muslims is an innovation indeed. It is a sin to practice this kind of seclusion. It becomes our duty to warn the people against such a practice. It is legislated in Islamic law to attend the Friday prayer, congregational prayers and to frequent the masjids. These deeds earn the pleasure of Allah and His Messenger. This is because masjids are the houses of Allah. An authentic hadith mentions that among the seven groups of people conferred with the shade of Allah on a day when there is no shade except His shade on the Day of Judgement is, “A man whose heart is attached to the masjids.” (Reported by al-Bukhari (1/168), (8/203) and Muslim (3/93) from the narration of Abu Hurairah.) That is, he loves masjids and frequents them.
The Prophet(pbuh) said, “Give glad tidings to those who walk to the masjids in the dark with a perfect radiance on the Day of Judgement.” (Reported by Abu Dawud (561) and al-Tirmidhi (223) from the narration of Buraydah ibn al-Hasib.) Allah says: {The masjids of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give zakat and do not fear except Allah, for it is expected that those will be of the [rightly] guided.} (Al-Tawbah: 18)
Those who shun the masjids and do not frequent them due to laziness, to avoid the Friday and congregational prayers or they presume that they are busy worshipping or they have secluded themselves with Allah, they are disobeying Allah and His Messenger.
If he vows to perform i’tikaf or prayer in a masjid other than the three: al-Masjid al-Haram, al-Masjid al-Nabawi and al-Masjid al-Aqsa, it is not binding. If he specified one of the holy masjids, then fulfilling the vow in a less significant masjid is not valid and the opposite is the opposite.
“If he vows to perform i’tikaf or prayer in a masjid other than the three: al-Masjid al-Haram, al-Masjid al-Nabawi and al-Masjid al-Aqsa, it is not binding”: I.e., it is not binding upon him to fulfil his vow in the masjid he had specified in his vow. In fact, it is permissible for him to make i’tikaf in any masjid wherein congregational prayers are conducted. This is because all masjids besides the three holy masjids are equal in stature and significance. He who specifies a masjid in his vow imagining it to be greater in significance while Allah has not made it more worthy than other masjids, is actually innovating in Islam.
He may fulfil his vow in any masjid located in his country or abroad. It goes without saying that he must fulfil his vow at any cost for the Prophet(pbuh) said, “Whoever makes a vow to obey Allah, shall obey Him.” (Reported by al-Bukhari (8/177) from the narration of ‘Aishah.)
However, he should not specify a location or masjid in his vow for all masjids are equally worthy of performing i’tikaf therein. One only has to ensure that it is a masjid in which Muslims offer their prayers. This one pre-requisite will suffice. Having said that, the three holy masjids are distinguished by Allah and are highly significant in stature. He has preferred these masjids more than other masjids. They are al-Masjid al-Haram, al-Masjid al-Nabawi and al-Masjid al-Aqsa which are all masjids founded by Prophets(pbuh).
Prayers and i’tikaf performed therein are more worthy than when performed in other masjids. The Prophet(pbuh) said, “Prayer in my masjid is better than a thousand prayers performed in other masjids, except al-Masjid al-Haram. Prayer performed in al-Masjid al-Haram is better than a hundred thousand prayers performed in other masjids.” (Reported by Ahmad (3/343,397) with this wording. Narrated by Jabir ibn ‘Abdillah. Also reported by al-Bukhari (2/76) and Muslim (4/124) from the narration of Abu Hurairah.)
It has been narrated that a prayer performed in Masjid al-Aqsa is equivalent to praying five hundred prayers in other masjids. If a person makes a vow to perform i’tikaf in any of these three holy masjids, he is obliged to do so in it. This is because these masjids are unique in their significance and esteem compared to other masjids. Furthermore, travelling in order to worship in these three masjids is permitted. The Prophet(pbuh) said, “No journey [to visit a masjid] should be undertaken except to the three masjids-. al-Masjid al-Haram, my masjid and al-Masjid al-Aqsa.” (Reported by al-Bukhari (2/76) and Muslim (4/126) from the narration of Abu Hurairah.)
These masjids offer a multi-fold increase in rewards for deeds. A prayer in al-Masjid al-Haram equals one hundred thousand prayers prayed elsewhere whilst a prayer is worth a thousand prayers when prayed at al-Masjid al-Nabawi. It is multiplied five hundred times in al-Masjid al-Aqsa. This is the reasoning behind the obligation of fulfilling the vow in these three masjids. If the one who made the vow performed i’tikaf in other than these three masjids, the vow is invalid.
There is a difference in stature between these three holy masjids. The best is al-Masjid al-Haram followed by al-Masjid al-Nabawi and then al-Masjid al-Aqsa.
“If he specified one of the holy masjids, then fulfilling the vow in a less significant masjid is not valid and the opposite is the opposite”: It is permissible for a person to perform the prayer or i’tikaf in a masjid more significant than the masjid he had specified in his vow. For example, if he had vowed to perform i’tikaf or prayer in al-Masjid al-Nabawi, it is accepted if he ends up performing the prayer or i’tikaf in al-Masjid al-Haram as the latter is more significant than the former. Let’s assume that a person vowed to pray or make i’tikaf in Masjid al-Aqsa for example but performed it in Masjid al-Nabawi. This is also accepted as the latter masjid is more significant than the former.
The same cannot be said for the reverse. If he had vowed to perform i’tikaf or prayer in Masjid al-Haram but ended up performing it in Masjid al-Nabawi, then it is not accepted. Similarly, if he had vowed to perform i’tikaf or a prayer in Masjid al-Nabawi but ended up performing it in Masjid al-Aqsa, the vow became unacceptable. This is because the act of worship took place in a masjid less significant than the masjid he had intended in his vow.
However, if he had intended to perform i’tikaf or prayer in a specific masjid other than the three holy masjids, and then proceeded to perform it in another masjid, then the vow is fulfilled. This is because all other masjids besides the three holy masjids are equal in significance and stature.
He who made a vow [to sit in itikaf for a specific period of time, he should enter the masjid before nightfall of the first day and exit after the night of the last day.
“He who made a vow [to sit in i’tikaf] for a specific period of time, he should enter the masjid before night fall of the first day and exit after the night of the last day”: For example, he vowed to make i’tikaf during the last ten days of Ramadan. This is time specific in terms of the days and the month. Hence, he should enter into the masjid before nightfall of the first day, that is, before sunset on the twenty first of Ramadan. This means that he needs to be present at the masjid on the twentieth of Ramadan as an Islamic day starts as of sunset. Only then is the vow fulfilled.
He should maintain his i’tikaf until the night of Eid, which is the first night of Shawwal.
The mutakif should not leave [the masjid] unless it is absolutely necessary.
“The mutakif should not leave [the masjid] unless it is absolutely necessary”: The mutakif (one performing i’tikaf, as we have discussed, should stay in the masjid, residing there in obedience to Allah. This condition is violated if he leaves the masjid as the period of absence from the masjid is not considered as i’tikaf. He may do so only if there is a necessity that can only be fulfilled if he leaves the masjid. Examples would be matters such as using the toilet, performing ablution and procuring food and drink, if he does not have anyone to bring it to him.
He must only remain outside the masjid for the least amount of time necessary to fulfil his needs and not surpass that. If this condition is observed strictly, his i’tikaf is not marred by his leaving the masjid for these short periods which are inevitable.
The sick should not be visited nor should he follow a janazah unless he had stipulated this as a condition.
“The sick should not be visited nor should he follow a janazah unless he had stipulated this as a condition”: A person performing i’tikaf should not visit the sick or follow the janazah even though visiting the sick and following the janazah until the cemetery are mustahabb acts. This is because the i’tikaf that he has commenced is more important than the reasons that require him to leave the masjid. If he does leave the masjid, the period that he is away from it is not considered as i’tikaf. He may visit the sick and follow the janazah only if he had stipulated it as a condition before the start of his i’tikaf.
Another example of a deed that does not nullify i’tikaf. leaving the masjid wherein he is performing i’tikaf so as to offer the Friday prayer. This is provided that the Friday prayer is not conducted in the masjid he is in. This deed is legislated as an exception in Islam as missing the Friday prayer is forbidden. A Muslim cannot engage in a forbidden act in an effort to accomplish an act which is only mustahabb.
Having vaginal sex will nullify his i’tikaf.
“Having vaginal sex will nullify his i’tikaf: If he had vaginal sex with his wife, his i’tikaf’ is nullified regardless if he had vowed to perform the i’tikaf or otherwise. This is because Allah forbade it saying: {And do not have relations with them whilst you are secluded (a’kifuna) in the masjids.} (Al-Baqarah: 187)
This is evidence for the prohibition of engaging in sexual intercourse by the mutakif. Allah mentions {And do not have relations,} which is a reference to sexual intercourse. Similarly, all actions that are sex-related such as kissing and caressing are also forbidden. This is because it will incite a person to escalate the matter. Moreover, these acts will pre-occupy him with thoughts of intercourse which he has been deprived of whilst performing I’tikaf.
It is mustahabb for him to busy himself with pious deeds and to eschew things which do not concern him.
“It is mustahabb for him to busy himself with pious deeds and to eschew things which do not concern him”: This is what a mutakif should be doing. He should busy himself with all kinds of pious deeds such as nafl prayers, Quran recital, pondering over the ayat of Allah, and dhikr (remembrance) of Allah. He should be preoccupied by verbal and physical acts of worship as i’tikaf is designed for this sole purpose.
He should shun that which does not concern him. He should also avoid worldly affairs and the affairs of people which do not concern him.
To summarize, the pre-requisites of i’tikaf are:
Firstly: It is performed in a masjid wherein congregational prayers are conducted.
Secondly: The mutakif should not leave the masjid unless it is inevitable.
Thirdly: The mutakif should not engage in sexual intercourse.
Fourthly: If he had made a vow that was time-specific, he should enter the masjid at the start of the period and not leave until the end of the period.
Fifthly: If he had made a vow to perform i’tikaf in any of the three-holy masjids, then performing it elsewhere is not acceptable.
Sixthly: If he had made a vow to perform i’tikaf in the more significant of the three holy masjids, then it is not acceptable for him to perform it in that which is less significant.
By Shaykh Salih ibn Fawzan al-Fawzan
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