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I`tikaf
(Spiritual Retreat)
Its meaning & legitimacy
I`tikaf means
to stick to something, whether good or bad, and to block out
everything else. Allah says in the Qur'an: "What then are
images that you pay devotion [akifun] to them?" (Al Anbia':
52)—that is, what they devoted themselves to in worship. What is
meant here is the seclusion and staying in the mosque with the
intention of becoming closer to Allah.
All scholars agree
on its legitimacy. The Prophet would perform I`tikaf for
ten days every Ramadan. In the year that he died, he performed it
for twenty days. Related by Al-Bukhari, Abu Dawud, and Ibn-Majah.
The Prophet's Companions and wives performed I`tikaf with
him and continued to do so after his death. Even though it is an
act, which is done to get closer to Allah, there is no sound
hadith concerning its merits. Abu Dawud states: “I said to
Ahmad, 'Are you aware of anything concerning the virtues of
I`tikaf?' He answered: 'No, except for some weak [reports].'”
Preferred I`tikaf
has no specific time limit
It can be fulfilled
by staying in the mosque with the intention of making I`tikaf for
a long or short time. The reward will be according to how long one
stays in the mosque. If one leaves the mosque and then returns, he
should renew his intention to perform I`tikaf. Ya`la ibn Umayyah
said: "I secluded myself in the mosque for some time for
I`tikaf." `Ata told him: "That is I`tikaf, as long as
you secluded yourself there. If you sit in the mosque hoping for
good, it is I`tikaf. Otherwise, it is not." One who is
performing the nonobligatory I`tikaf may end his I`tikaf
at any time, even if it is before the period he intended to
stay. 'Aishah related that if the Prophet intended to make
I`tikaf, he would pray the morning prayer and begin it. One time
he wanted to make I`tikaf during the last ten nights of
Ramadan, and he ordered his tent to be set up. `A’ishah
reported: "When I saw that, I ordered my tent to be set up,
and some of the Prophets wives followed suit. When he [the
Prophet] prayed the morning prayer, he saw all of the tents, and
said: “What is this?” They said: "We are seeking
obedience [to Allah and His Messenger." Then he ordered his
tent and those of his wives to be taken down, and he delayed his I`tikaf
to the first ten days [of Shawwal." The fact that the
Prophet, peace and blessings be upon him, ordered his wives' tents
to be struck down and asked them to leave the I`tikaf after
they have made the intention for it shows that they discarded the I`tikaf
after they had begun it. The Hadith also shows that a man may
prevent his wife from performing I`tikaf if she did not get
his permission to perform it. There is a difference of opinion
over the case of the man granting permission to his wife and then
rescinding it. According to Ash-Shafi`i, Ahmad, and Dawud, this is
permissible for the husband, and the wife must leave her I`tikaf
in such case.
The mosques in
which the I`tikaf is to be performed:
There is a
difference of opinion among the jurists concerning what mosques
are acceptable for I`tikaf. According to Abu Hanifah, Ahmad,
Ishaq, and Abu Thaur, I`tikaf is valid in any mosque in
which the five prayers are held and which has a congregation. This
is based on the Hadith of the Prophet: “Every mosque that has a
caller to prayer and an imam is acceptable for I`tikaf."
(Related by Ad-Daraqutni, but the Hadith is Mursal and weak and
cannot be used as a proof.)
Malik, Ash-Shafi`i,
and Dawud say that it is acceptable in any mosque, as there is no
proof that restricts it to any particular mosques. The Shaf`iyyah
say it is better to perform I`tikaf in a congregational
mosque, as the Prophet, peace and blessings be upon him, performed
I`tikaf in such a mosque, and because the number of those
who attend the prayers in such a mosque is greater. If the period
of I`tikaf includes the time for the Friday prayer, then
one must perform it in the congregational mosque in order not to
miss the Friday prayer.
The person making I`tikaf
may make the call to prayer if the place from whence the call
is made is either the door of the mosque or its interior
courtyard. He may also go to the roof of the mosque, as all of
that is considered part of the mosque. If the place for the call
to prayer is outside of the mosque, and the Mu`takif makes the
call, he will void his I`tikaf. The exterior courtyard is
considered part of the mosque according to the Hanafiyyah and
Shaf`iyyah and one narration from Ahmad. According to Malik and
another narration, it is not part of the mosque and the person
making I`tikaf should not go there.
Most scholars say
that it is not correct for a woman to make I`tikaf in the
mosque in her house (that is, the special place of her house where
she performs her prayers) because the mosque in her house usually
does not fall in the category of mosques and can be sold. There is
no difference of opinion on this point. The wives of the Prophet
always performed their I`tikaf in the Prophet's mosque.
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