‘Ithikaf (Private Devotion in Masjid)

Sources:

• Sharh al-Mumtie’ ala zad al-Mustaghna’ by Shaikh Bin ‘Uthaimeen [abridged from the Book of Siyam].
• Bulugh al-Maram.
• Sahih al-Bukhari.

I’tikaf is to confine oneself in a Masjid for salat, invocation, etc., while leaving one’s worldly occupations for a limited number of days.

Allah (Subhaanahu Wa Ta’aala) said to Ibrahim (Subhaanahu Wa Ta’aala) in Surat al-Baqarah (2:125):

أَن طَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

“And We commanded Abraham and Ishmael that they should purify My House (the Ka’bah at Makkah) for those who are circumambulating it, or staying (I’tikaf), or bowing or prostrating themselves (there, in prayer).”

It is a Sunnah practiced by the Prophet (Salla-Allaahu alaihi wa sallam). Narrated Aisha (Radia-Allaahu ‘anha): ‘The Prophet (Salla-Allaahu alaihi wa sallam) used to practice I’tikaf (to i.e. engage in private devotions in the Masjid) during the last ten days of Ramadan till Allah, Who is Great and Glorious took his soul and then his wives used to practice I’tikaf after him.’” [Al-Bukhari]

Narrated Aisha (Radia-Allaahu ‘anha): “When the Prophet (Salla-Allaahu alaihi wa sallam) intended to engage in private devotion in the Masjid, he would pray the dawn prayer and then enter his place of seclusion.” [Agreed upon]

Is it practiced in any Masjid?

The observance of I’tikaf must take place in a Masjid. Some of the scholars have conditioned I’tikaf with the three Masajid: Al-Masjid al-Haram (at Makkah), Al-Masjid an-Nabawi (at Madinah) and Al-Masjid al-Aqsa (at Jerusalem).

However, some of the scholars, like Shaikh Ibn ‘Uthaimeen (Rahimahullaah), stated that I’tikaf can be practiced in all Masajid. Undoubtedly, I’tikaf in the three above-stated Masajid is better, as offering the Salat in them is more rewarding. [Ash-Sharh al-Mumtie’, Book of Siyam vol. 6]

When is I’tikaf practiced?

Shaikh bin ‘Uthaimeen (Rahimahullaah) said that the best guidance is the guidance shown by the Prophet (Salla-Allaahu alaihi wa sallam). He (Salla-Allaahu alaihi wa sallam) never practiced I’tikaf in other than Ramadan unless he intended to make it up Qadaa’ later after Ramadan. The Sahabah (Radia-Allaahu ‘anhum) also practiced I’tikaf in Ramadan only.

Accordingly, the Sunnah as regards I’tikaf is to be practiced in the last ten nights of Ramadan only. However, he who intends to practice it in other than this time, then we neither forbid him nor accuse him of practicing Bid’ah, because once ‘Umar bin al-Khattab (Radia-Allaahu ‘anhuma) told the Prophet (Salla-Allaahu alaihi wa sallam) that he vowed to practice I’tikaf one night or day in al-Masjid al-Haraam, and he (Salla-Allaahu alaihi wa sallam) ordered him to fulfill his vow. [Hadith reported by al-Bukhari]

Ibn Hajar (Rahimahullaah) commented on the Hadith and said: “This Hadith is an evidence for the permissibility of practicing I’tikaf without fasting, because the night is not a time for fasting.

The Hadith which is reported by Abu Dawoud and an-Nasa’i on the authority of Ibn ‘Umar (Radia-Allaahu ‘anhuma) in which the Prophet (Salla-Allaahu alaihi wa sallam) said: “Practice I’tikaf and observe fast,” is da’if (weak).

If one vowed to practice I’tikaf in the last ten nights of Ramadan, he should enter his seclusion place with the sunset of the 20^th night of Ramadan and leave with the sunset of the last day of Ramadan.

Fasting does not become binding and a condition on the one who is observing I’tikaf, until he himself vows to observe fasting, because they are two different and separate acts of worship. It is permissible for a sick person, who is allowed to break his fast during Ramadan, to practice I’tikaf. [Sharh al-Mumti’e]

Is it permissible for women to practice I’tikaf?

It is permissible for women to practice I’tikaf according to the following narration:

Narrated Aisha (Radia-Allaahu ‘anha), the wife of the Prophet (Salla-Allaahu alaihi wa sallam), “The Prophet (Salla-Allaahu alaihi wa sallam) used to practice I’tikaf in the last ten days of Ramadan till he died and then his wives used to practice I’tikaf after him.” [Al-Bukhari]

According to this Hadith, women too can observe I’tikaf (sitting in complete confinement, preferable in a Masjid, and offering prayers and supplications during the last ten days of Ramadan), with the conditions of not causing a Fitnah (a trial) or being exposed to a Fitnah, such as practicing I’tikaf in al-Masjid al-Haraam. This is because there is no special confined place for women and if they needed to sleep, their sleep in the Masjid may cause Fitnah when men are passing by them.

If one fears Fitnah, then they should be prevented, because the Prophet (Salla-Allaahu alaihi wa sallam) prevented his wives for a lesses reason than that.

Narrated ‘Aisha (Radia-Allaahu ‘anha): “The Prophet (Salla-Allaahu alaihi wa sallam) intended to practice I’tikaf and when he reached the place where he intended to perform I’tikaf, he saw some tents, the tent of Aisha, Hafsa and Zainab (رضي الله عنهن). So, he said, ‘Do you consider that they intended to do al-Birr (righteousness) by doing this?’ And then he went away and did not perform I’tikaf (in Ramadan) but performed it in the month of Shawwal for ten days.” [Al-Bukhari]

Commentary:

Ibn Hajar (Rahimahullaah) said in Fat-h al-Baari:

(1) The Prophet (Salla-Allaahu alaihi wa sallam) feared for his wives competition and boasting which resulted from jealousy, to be the reason behind their action; accordingly, this would affect the intention for I’tikaf.

The other reason could be when he gave the permission to ‘Aishah and Hafsah (Radia-Allaahu ‘anhun), it was light compared to the presence of the rest of the wives in the Masjid which may have caused crowding and there would have been not enough room for the praying people.

The third reason could be because gathering all the wives with him (Salla-Allaahu alaihi wa sallam) in the Masjid may have turned the place into a home , and may have occupied him from seclusion, which is the intention behind I’tikaf, so the meaning of I’tikaf would have been lost.

(2) Al-Isma’ieli said: “In this Hadith, there is an evidence for the permissibility of making I’tikaf without fasting, because Shawwal is not a fasting month.”

(3) There is an evidence in the Hadith that if the accustomed Nawafil (voluntary acts) are missed, then it is recommended to make them up later.

(4) Ibn al-Mundhir said: “This Hadith emphasizes that the woman should take the permission of her husband for practicing I’tikaf. If she did that without his permission, then he has the right to bring her out of her seclusion. Moreover, even if it was with his permission he still has the right to change his mind and prevent her.

(5) It is permissible to cancel the I’tikaf after starting it.

(6) This Hadith indicates also that I’tikaf should be practiced in Masjid, because women are ordered to stay in their homes. If the Masjid was not a required condition for I’tikaf, the wives of the Prophet (Salla-Allaahu alaihi wa sallam) would not have taken the permission nor were they prevented from it and it would have been sufficient for them to practice I’tikaf in their homes.

Note: The praying place in the house is not considered a Masjid such that I’tikaf can be practiced in it by women or anyone else.

It is also permissible for the women who is experiencing prolonged bleeding (Istihaadha) to practice I’tikaf according to the following Hadith: Narrated ‘Aishah (Radia-Allaahu ‘anha), “Once one of the wives of the Prophet (Salla-Allaahu alaihi wa sallam) did I’tikaf along with him and she was experiencing prolonged bleeding. She used to see the blood and she would perhaps put a dish under her for the blood.” [Al-Bukhari]

Can a Mu’takif go out of the Masjid for a need?

Narrated ‘Aishah (Radia-Allaahu ‘anha): “The Sunnah for one who is observing a period of private devotional worship (Mu’takif) in a Masjid is not to visit a sick person, or attend a funeral, neither touch[*] nor fondle a women, or go out for anything unless it is necessary for him. There is no period of private devotion in a Masjid without fasting, and it must be carried out in a congregational Masjid.” [Abu Dawoud and al-Albani graded it as Hasan Sahih]

The Mu’takif obliged himself to stay in the Masjid to engage in private devotions, hence he should not come out except for “a need” such as: eating, drinking, getting clothes, responding to the call of nature in terms of urination or defecation, or coming out for taking the ritual bath (Ghusul) from the impurity state, or to perform Wudu’.

Narrated ‘Aishah (Radia-Allaahu ‘anha): “Allah’s Messenger (Salla-Allaahu alaihi wa sallam) used to enter his head in my room while he was in the Masjid and I would comb and oil his hair, and he would never enter the house except for a need.” [Agreed upon]

Generally, it is recommendable for the Mu’takif to be engaged in performing acts of worship such as Salat, reciting Qur’an, Dhikr (remembering Allah), etc. and he should abstain from all what does not concern him of actions or utterances; this is an indication of perfection of Islam of the person and his good manners.

Is it permissible for the relatives to visit the Mu’takif?

Yes, because Safiyyah (Radia-Allaahu ‘anha), the wife of the Prophet (Salla-Allaahu alaihi wa sallam), visited him in the Masjid while he was in I’tikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home.” [Reported by Al-Bukhari]

Accordingly, it is permissible for the Mu’takif to talk to his family with the intention of entering joy in their hearts with lawful conversation.