DIFFERENT TYPES OF I’TIKAAF
Different types of itikaaf. 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 hadith, 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 Jahiliyyah 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.
Source: Islam basics
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