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What is I’tikâf?

The meaning of I’tikâf is to seclude oneself in the masjid with the express intention (niyyah) of I’tikâf, for the remembrance of Allâh, even though for a few seconds only.

Objects and Advantages of I’tikâf

The reward of I’tikâf is great. The mere fact that the Messenger of Allâh () always performed it is sufficient to explain the virtues that are attached to it. The example of the one that resides in the masjid in I’tikâf is like the person who, having gone to a high personage to appeal for his needs, remains there until it is granted. He thus says to Allâh: “O Allâh! I have placed my humble request before You and have faith in Your generosity; and I shall not move from here until my request is granted by You.”

When someone comes begging at the door and then refuses to leave until his request is granted, it is certain that even the most selfish person will eventually accede to one’s request; and how much more Merciful is Allâh.

Allamah ibn Qayyim, on explaining the significance of I’tikâf, writes that the actual aim of this seclusion is to free the heart from everything else except Allâh and to join it with Him alone, thereby forming a complete spiritual link with the Creator. All worldly connections are thus cut off for the sake of gaining Allâh’s special attention and favor. All thoughts, desires, love and devotion become centered on Allâh alone. As a reward for this effort Allâh’s love is attained; a love and friendship that will be the only companion in the loneliness of the grave. When a person has established this relationship, then who can possibly imagine the great ecstasy with which that time of the grave will be spent!

The author of Marâqi-ul-Falâh writes that I’tikâf, when correctly and sincerely performed, is a most virtuous deed. One cannot enumerate all the great advantages and benefits in it. In actual fact, what takes place in I’tikâf is that the heart is drawn away from everything else except Allâh, the Creator- while our whole life, in reality, is laid down at His doorstep. In every moment of I’tikâf one remains in Ibâdah (worship). Even when asleep, one is still in His service, striving for nearness to Him. Allâh says, according to a hadîth, “Whoever draws near to Me an arms length, then I draw nearer to him two arm lengths; and whoever draws nearer to Me by walking, I draw nearer to him by running.”

It is also deduced from the various narrations that one of the major objects of I’tikâf during Ramadân is to search for Laylatul-Qadr (the Night of Power). What better manner can there be than to remain in ibâdah at all times, whether one is awake or asleep, to obtain the reward of 1,000 months (over 83 years) of worship. Furthermore, in I’tikâf one is free from all daily tasks and thus has all the time to devote to Zikrullâh (remembrance of Allâh) and meditation.

Virtues of I’tikâf

To quote all the virtues of I’tikâf here will lengthen this chapter overmuch. A few ahâdîth should suffice:

Ibn ‘Abbâs () relates that the Messenger of Allâh () said: “The person performing I’tikâf remains free from sins and he is indeed given the same reward as all those who do righteous deeds (in spite of his not having done those deeds as a result of having been secluded in the masjid).”

By remaining secluded in the masjid during the last ten days of Ramadân, one completely avoids falling into unintentional evil acts, and by this seclusion if one does miss an opportunity for any good deeds such as attending Janâzah (funeral prayer), burials, visiting the sick, etc., one is rewarded for these deeds without even performing them.

Ibn ‘Abbâs () relates in another lengthy hadîth that Rasûlullâh () said: “Whoever sets forth in the way of settling a necessary affair on behalf of his brother, that service shall be better for him than to perform I’tikâf for ten years, and whomsoever performs I’tikâf for a day, thereby seeking the pleasure of Allâh, Allâh will open three trenches between him and the fire of hell, the width of each trench being the distance between heaven and earth.” [Tabrâni, Bayhaqi]

In Kashful-Ghumma, Allamah Sha`râni relates a hadîth wherein Rasûlullâh () said: “Whoever performs I’tikâf for the final ten days of Ramadân, for him is the reward of two Hajj and two ‘Umrah, and whoever performs I’tikâf from Maghrib until ‘Ishâ, doing nothing else except performing salâh and reciting the Qur’ân, Allâh will prepare a place for him in Jannah.”

Conditions of I’tikâf

The following are conditions for performance of I’tikâf:

1. To be a Muslim.

2. To be sane.

3. To be pure and clean from hadath akbar (major impurity), haidh (monthly menses) and nifâs (bleeding of child-birth).

4. To perform I’tikâf in a masjid (for males only).

5. To form the niyyah (intention) for I’tikâf.

6. To fast for wâjib and sunnah I’tikâf (discussed below).

Note: Women may observe I’tikâf in the home. It is also not necessary to have reached the age of puberty to observe I’tikâf; therefore an intelligent child (male or female) may observe I’tikâf.

Types of I’tikâf

There are three types of I’tikâf: 1. Wâjib, 2. Sunnah, 3. Nafl.

1. Wâjib I’tikâf

I’tikâf becomes compulsory (wâjib) when a person makes it obligatory upon himself. For instance, when a person makes a vow of thanks-giving to Allâh that if Allâh fulfills a certain wish of his, he will perform so many days of I’tikâf. In this case, the moment his wish is fulfilled, I’tikâf becomes compulsory. Or, a person may merely make an unconditional vow whereby he makes I’tikâf compulsory upon himself for a certain number of days. This becomes a duty on him from that moment onwards.

A wâjib I’tikâf cannot be for less than one day and one night and has to be performed while fasting, irrespective of whether the fast is specifically for this purpose or not.

If the niyyah is for several days then the same number of nights will also have to be spent in I’tikâf. The I’tikâf will thus begin before sunset and terminate at sunset after the avowed number of days have been completed. The night precedes the day in Islamic reckoning.

• Niyyah: The intention for this type of I’tikâf must be pronounced, mere mental niyyah is not sufficient.

• Qadâ (Make-up): If this wâjib I’tikâf was begun for a particular number of days and is nullified for some reason during the course of performing the rite, then the make-up for the remaining number of days only must be observed.

In the case where the vowed number of days are not specified, then make-up of the full number of days must be repeated.

2. Sunnah I’tikâf

This I’tikâf was observed by Rasûlullâh () in every year of his stay at Madînah Munawwarah. This I’tikâf means to seclude oneself inside the masjid for the last ten days of Ramadân. This I’tikâf is Sunnatul-mu’akkadah ‘alal-kifâyah: that is, if a few persons from the locality observe it, the rest will be exempted. If no one observes it then all the Muslims of that area will be sinful in neglecting this sunnah.

• Niyyah: The niyyah for sunnah I’tikâf is that a firm intention should be made for this purpose before the sun sets on the 20th of Ramadân, in the masjid that is chosen for the I’tikâf. It terminates at sunset if the crescent is sighted on the 29th or on the 30th of Ramadân.

There is no prescribed salâh to be performed for this purpose. It is noteworthy that generally no nafl salâh should be performed after ‘Asr salâh until Maghrib.

• Qadâ: According to some ‘ulamâ (scholars), there is no make-up for this I’tikâf if it is interrupted for any reason. Others are of the opinion that the qadâ should be observed. Therefore, to be cautious, make-up of the remaining days should be observed if the I’tikâf is broken for some reason.

3. Nafl I’tikâf

There is no special time or specific number of days for nafl I’tikâf. A person may form the niyyah for any number of days at any time of the year, even for his whole life. While Imâm Abû Hanîfah (rahmatullâh ‘alayhi) states that it cannot be for less than a full day, Imâm Muhammad (rahmatullâh ‘alayhi) states that there is no limit as to the minimum period of time. It could even be for just a few seconds. The fatwâ is on this latter view. There is no fast associated with this type of I’tikâf.

• Niyyah: It is desirable for anyone entering a masjid to make the niyyah for I’tikâf as long as he will remain in the masjid. So, while he is in ‘ibâdah (worship), he also gains the reward of I’tikâf.

It is advisable for everyone who comes to join the congregational prayers to form an intention of I’tikâf upon entering the masjid. This will mean that as long as he remains busy with salâh, dhikr, listening to religious lectures, etc., he also receives the reward for I’tikâf.

• Qadâ: There is no make-up for nafl I’tikâf. Supposing the niyyah for an hour’s nafl I’tikâf is made and only fifteen minutes are spent in the masjid, the I’tikâf will terminate at the time of leaving the masjid.

Where to Perform I’tikâf

The place with the most reward for I’tikâf is the Masjid-ul-Harâm in Makkah. The next most remunerative is the Masjid-un-Nabi in Madînah Munawwarah and then follows Bait-ul-Muqaddas in Jerusalem. Thereafter comes the Jâmi’ masjid in one’s own town and last, but not least, the masjid nearest to one’s home.

Imâm Abû Hanîfah (rahmatullâh ‘alayhi) stipulates that the masjid should be one wherein the five daily prayers are performed, while Imâm Abû Yûsuf and Imâm Muhammad (rahmatullâh ‘alayhima) are agreed that any masjid according to the Sharî`ah can be entered for I’tikâf.

I’tikâf For Females

Females should perform I’tikâf in the masjids (ie. the room set aside for prayer) inside their homes. Where, however, no such room exists, and the desire to observe I’tikâf is present, the room where salâh is normally performed should be set aside for this seclusion. If salâh is performed in the bedroom, I’tikâf could be performed there. The domestic duties should be carried out by the daughters or servants while the person in I’tikâf remains constantly in ‘ibâdah in her room.

I’tikâf is a much easier task for women, for in fact, she remains in the confines of her room at home and receives the same great rewards of I’tikâf. It is very unfortunate that in spite of this ease, our womenfolk still remain deprived of the blessings of I’tikâf. Generally this sunnah is neglected so much so that many have not even heard of it!

Additional Rules for Females in I’tikâf

In addition to the general rules of I’tikâf that apply to men, there are some rules that apply to women only:

1. A woman may perform I’tikâf in the room that is used for her daily salâh.

2. A woman must have the permission of her husband for I’tikâf. Once the husband has consented to his wife’s I’tikâf, he then cannot withdraw his permission.

3. If there is no person to serve her meals during I’tikâf, the woman is allowed to go to the kitchen to prepare a quick simple meal.

4. If, during the I’tikâf, the woman has her haidh (monthly menses) or nifâs (bleeding after child birth), the I’tikâf is nullified. She has to observe make-up of the remaining days after she is pure again. This is if the I’tikâf was a wâjib or sunnah, in which the vowed number of days was fixed.
      In the case where the I’tikâf was a wâjib in which the days vowed for were not fixed in number, she will have to observe make-up of the full I’tikâf. 

5. For her Qadâ I’tikâf she should begin before Maghrib; thus sit for the night first and then the succeeding day. In the reckoning of the Sharî’ah the night precedes the day.

6. A woman is allowed to sleep on her bed and use a chair while she is in I’tikâf. She could also walk around in the room for a short while to relieve the stiffness in her limbs.

The Masjid

The defined “Masjid area” are all those places that have been intended as masjid when that structure was built, and also that area that was subsequently increased. This should be determined from the Mutawalli (custodian) of the masjid well in advance. This is of paramount importance as the very basis of I’tikâf is to remain within the sacred masjid area. Where the Mutawalli is unable to identify this area, it is advisable that the Mu’takif (person performing I’tikâf) remain within the doors of the actual masjid chamber.

Women folk should regard the entire room as her place of I’tikâf, the door to her room being the boundary.

When a Mu’takif could leave the Masjid or place of I’tikâf

The Mu’takif could leave the defined masjid area for the following reasons only.  If he/she leaves for any reason other than the undermentioned then the I’tikâf will terminate forthwith.

1. To answer the call of nature when necessary.

2. To perform wudû’ when the wudû’ terminates (breaks). It is not permissible to leave the masjid to perform wudû’ when one still has wudû’. When out of the masjid for these necessities it is permissible for one to greet others and to reply to their salâm.

3. To perform the wâjib bath (due to a wet dream). If one leaves the masjid to have a shower to cool off on a hot day or a bath for Friday, the I’tikâf will be nullified. When going out for wudû’ it is permissible to have a wash while performing wudû’, provided it is done in the same time during which wudû’ is made. All soiled (nâpaak) garments should be removed from the masjid immediately and not taken back into the masjid after the wâjib bath.

4. To perform Jum’ah salâh if it is not performed in that masjid. It is only permissible to leave for Jum’ah just prior to the commencement of the khutbah. Sufficient time should be allowed to perform two rak’ât of Tahiyyatul-Masjid salâh and four rak’ât of sunnah before Jum’ah. One must return immediately after performing the sunnah rak’ât succeeding the Jum’ah.

When going out for these necessities do not spend more time than is absolutely required. Return as soon as possible and do not talk to anyone. If someone greets you, it is wâjib to only answer.

When a Mu’takif cannot leave the Masjid or place of I’tikâf

The Mu’takif is not allowed to leave the defined masjid area for the under mentioned reasons. If he does leave, even though for a few seconds, either intentionally or unintentionally, his I’tikâf will be nullified.

1. Because of illness or fear.

2. To visit the sick.

3. To attend a Janâzah salâh.

4. To extinguish a fire or save a drowning person outside of the masjid area.

5. To wash hands, gargle, brush teeth or to expectorate (spit). (These should all be done while performing wudû’).

6. To fetch a glass of water.

7. To assist the caretaker in his duties outside the masjid area.

[Note: in situations (a) and (d) it will be permissible to leave the masjid but the I’tikâf will be nullified and, for example, if it is a wâjib I’tikâf, then qadâ will be necessary. (Editor)]

What is allowed during I’tikâf

The following are allowed in the masjid during the I’tikâf:

1. To eat and sleep

2. To change clothes.

3. To clip the nails or trim the moustache.

4. To recite the Qur’ân aloud or recite tasbîh or dhikr with a raised voice if it does not disturb others.

5. To have religious discussions and lectures and to speak about lawful matters.

What is dis-allowed during I’tikâf

The following are not allowed in the masjid during the I’tikâf:

1. To talk about worldly affairs, backbite or tell an untruth.

2. To remain silent and regard it as ‘ibâdah.

3. To shave the beard.

What to do during I’tikâf

All the time spent in I’tikâf should be beneficially used for ‘ibâdah. This is the opportunity when one is able to observe all those devotions that could not be normally carried out. The fard salâh should be performed with meticulous care and humbleness and without haste. It is meritorious to perform all the [congregational] salâh in the first saff (row). Besides this the most virtuous act is reciting the Qur’ân, thereafter du’â, istighfâr, and nafl salâh. As these are not the subject of this booklet, it will not be appropriate to mention them here in detail. However, for the immediate quick reference of the Mu’takif a brief description is given here:

Tilâwat of the Qur’ân

There is undoubtedly a great link between the month of Ramadân and the Holy Qur’ân. Almost all Allâh’s Divine Scriptures were revealed in this month. Therefore for those in sunnah I’tikâf the most virtuous act, after the fard salâh, is the recitation of Allâh’s final Book to humanity – the Qur’ân. An effort should be made to complete at least one khatam during the sunnah I’tikâf.

Du’â

I’tikâf is the opportune time to communicate with Allâh, to beseech of Him, to ask Him for forgiveness and to ask Him for all one’s needs. In the hadîth it is said: “Du’â is the essence of ‘ibâdah.” For forgiveness of sins the Sayyidul-Istighfâr should be recited as many times as possible. Shaddad bin Aws () reports that Rasûlullâh () said: “Sayyidul-Istighfâr is that you should say:

Then he said: “Whosoever recites it during the day with true faith and sincerity, then passes away on that day before dusk, verily he will be from those whose abode is Jannah; and whosoever reads it at night with true faith and sincerity, then dies before the break of dawn, he will indeed be from those whose eternal place is Jannah (Paradise).”

For du’â of a general nature it is advisable to use any authentic du’â manual. The Al-Hizb-ul-A’zam and Dalâil-ul-Khayrât are recommended. The two manuals mentioned are comprehensive collections of Rasûlullâh’s () du’âs. If our needs are supplicated in Rasûlullâh’s () own selected words in Arabic, there is a greater hope of quick acceptance. One’s personal need could be asked in any language.

Nafl Salâh

The under mentioned nafl salâhs could be performed during the prescribed times. Care should be taken that no salâh be performed during the makrûh times (ie. when the sun rises, when it is at its zenith, and when it sets; after the fard rak’ât of Fajr salâh until after sunrise and after the fard rak’ât of ‘Asr salâh until after Maghrib).

Tahiyyatul-Wudû’

Every time wudû’ is performed two rak’ât with the niyyah of Tahiyyatul-wudû’ should be performed. It is related in the hadîth: “Whoever of you performs wudû’ and performs it with care and performs two rak’ât with full attention and sincerity, Jannah become obligatory for him.”

 Ishrâq Salâh

After Fajr salâh remain in the same place and recite Qur’ân, durûd, dhikr, etc., and do not indulge in any worldly talk until the sun has fully risen (about 15 to 20 minutes after sunrise), then perform 2 or 4 rak’ât. For this the reward is equal to that of one Hajj and one ‘Umrah. This salâh could still be performed after being occupied in worldly affairs, but the reward will be less.

Duhâ Salâh

After mid-morning, when there is warmth in the rays of the sun perform 2 to 12 rak’ât. There is great reward for this salâh. It is also called Namâz-e-Châsht. It could be performed up to mid-day.

Salâtul-Awwâbîn

After the fard and two sunnah rak’ât of Maghrib, perform a minimum of 6 rak’ât to a maximum of 20 rak’ât. The time of this salâh extends up to the time of ‘Ishâ salâh.

Salâtut-Tahajjud

This salâh is performed from after mid-night up to the beginning of Fajr time. This salâh is the most rewarding of all nafl salâh and is the most acceptable by Allâh. If it is not possible to awaken at night for this salâh, it could be performed after ‘Ishâ, though the reward will not be the same. 4 to 12 rak’ât should be performed in the Tahajjud salâh.

Salâtut-Tasbîh

This salâh consists of 4 rak’ât wherein the tasbîh “Subhânallâhi wal-hamdu lillâhi wa lâ ilâha illallâhu wallâhu akbar” is recited 300 times. This tasbîh should be read 15 times after thanâ, before Sûrah Fâtihah. Then Sûrah Fâtihah and an additional sûrah have to be recited and then the tasbîh 10 times; then one goes into rukû’. After reciting “Subhâna rabbiyal-azeem” thrice, the tasbîh is said 10 times; and after saying “Sami’allâhu liman hamidah” while standing upright in qawmah, read the tasbîh 10 times. Then in each sajdah after reading “Subhâna rabbiyal-a’lâ” it has to be read 10 times and similarly it will be read 10 times in jalsah, between both sajdahs. The remaining rak’ât are performed in the same way.