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Islam and Spiritualism ( 10 Apr 2023, NewAgeIslam.Com)

The Virtues and Laws of I’tikaaf: Thirty Lessons of Ramadan - Part 19

By Mufti Abdul Malik Misbahi, New Age Islam

Translated into English by Ghulam Ghaus Siddiqi, New Age Islam

10 April 2023

The Nineteenth Lesson on the Virtues and Laws of I’tikaaf

I'tikaaf is one of the unique religious observances of Ramadan. In order to perform I'tikaaf, one should do it each time one enters the mosque during the year. Nevertheless, in Ramadan, the joy and benefit of performing I'tikaaf in the mosque with special settings is something else entirely.

Virtues of I'tikaf in the Quran

Allah Almighty says,

“And We gave direction to Ibrahim and Ismail: Purify My House for those who are to circumambulate (make Tawaf) or stay in seclusion (do I’tikaaf) or bow and prostrate (in prayer)” (2:15)

Allah Almighty also says, “And do not be intimate with (your) wives when you are performing I’tekaaf in the mosques’ [2:187]

It is evident from the first verse that I'tikaaf is a form of worship that is not exclusive to the Ummah of Muhammad (peace be upon him); it was also performed by the communities that existed prior to this Ummah.

Virtues of I’tikaaf in Ahadith

It was narrated by the Mother of believers, Hazrat Ayesha Siddiqa (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) used to perform I’tikaaf during the last ten nights of Ramadan. (Bukhari/Muslim)

Abu Dawud reports from her (Ayesha Siddiqa (may Allah be pleased with him). She says:

"It is Sunnat (i.e. established by Hadith) upon the Mu'takif (one practising I'tikaaf) that he should neither go outside to visit the sick nor present himself in a Janaazah. He should also refrain from touching or having a sexual relationship with a woman. He shouldn't go out for anything other than what is absolutely essential. I'tikaaf cannot be performed without fasting, and it must take place in a mosque where Jama'at is held.” (Abu Dawud)

It was narrated by Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said concerning a Mu’takif; “He abstains from sins and he receives such huge recompense from his good deeds as if he has done all the good works”. (Ibn Majah)

The Messenger of Allah (peace be upon him) is reported to have said, “It is equivalent to performing two Hajjs and two Umrahs for someone who has observed I'tikaaf for 10 days during Ramadan.” (Baihaqi)

The Messenger of Allah (peace be upon him) is reported to have said, “A person who performed I'tikaaf with the intention of getting reward out of sincere faith, then all his previous sins will be forgiven.” (Jaame’ Saghir)

The Messenger of Allah (peace be upon him) is reported to have said, “I have spent the first ten nights in I’tikaaf seeking this night [the night of Qadar], then I spent the middle ten nights in I’tikaaf, and after that, I had a heavenly visitant and was told that it is in the last ten, so he who has engaged in I’tikaaf along with me should do so during the last ten nights...” (Sahih Muslim/Mishkaat)

Laws of I'tikaaf

I'tikaaf refers to staying in the mosque with the purpose of doing so for Allah's sake. There are some prerequisites, including being a Muslim, having a sound intellect (Aaqil), and being free of the vices of Janaabat, Haidh, and Nifas. Being Baaligh (i.e., having reached puberty) is not a requirement, and I'tikaaf is acceptable if it is performed by a Na-Baaligh who has a sense of understanding and respect and enters the mosque with the intention of doing so. A bondsman may also engage in I'tikaaf because being a free man is not a requirement. [Alamgiri/Durr-e-Mukhtar/ Raddul Muhtar]

Law: It is not a prerequisite for I'tikaaf to be conducted in a Masjid-e-Jame' because it can also be done in a Masjid-e-Jamaat. A Masjid-e-Jamaat is a Masjid where an Imam and Muazzin have been appointed, even though the five daily prayers are not performed with Jamaat there. I'tikaaf is entirely appropriate in any mosque, even if it is not a Masjid-e-Jamaat. This is especially true in this day and age since there are several Masjids of this type that lack both an Imam and a Muazzin. [Raddul Muhtar]

Law: Females should perform I'tikaaf in their homes rather than at Masjids since it is disapproved (Makruh) to do so. She ought to conduct it in the "Masjid-e-Bayt," which she has designated as the location for her daily prayer. It is recommended (Mustahab) for a woman to choose a location in the home for her prayer. It is also recommended to have that area slightly raised, such as a platform, in order to keep it pure and tidy. While it is preferable to conduct the Nafil prayers at home, men should likewise designate a space in the home for their Nafil prayers. [Durr-e-Mukhtar/Raddul Muhtar]

Law: A woman cannot do I'tikaaf at home if she has not designated a distinct space for her prayers. But, if she planned to do I'tikaaf at that time and has a specific location set aside for prayer, she may do so there. [Raddul Muhtar/Durr-e-Mukhtar]

Law: The Waajib I'tikaaf forbids the Mu'takif from leaving the mosque without a valid reason. Even if he forgetfully departs, the I'tikaaf will be rendered invalid. Similarly, if he leaves the mosque without a valid reason, the Sunnat I'tikaaf will also be rendered invalid. In the same way, a woman who has performed the Waajib I'tikaaf or Masnun I'tikaaf at the Masjid-e-Bayt is not allowed to leave without a valid reason. Even if she might be in the same dwelling, the I'tikaaf is nullified if she leaves that area. [Alamgiri/Raddul Muhtar]

A Mu'takif may leave the Mosque for either one of two reasons: either natural needs (Haajat-e-Tab'i) or shari'ah needs (Haajat-e-Shar'i).

Natural Needs (Haajat-e-Tab’i)

Natural needs are those that can't be met in the mosque, such as urinating, cleaning up impurities, and performing Wuzu or Ghusl. The inability to perform Wuzu or Ghusl inside the mosque is a prerequisite for both Wuzu and Ghusl. This inability implies that the Mutakif has nothing within the mosque to gather water for Wuzu or Ghusl and that he is unable to prevent even one drop of water from falling inside, given that it is prohibited to drop water for Wuzu or Ghusl inside a mosque. However, it is not permitted for him to leave the mosque if there is a basin, mug or jug etc available in the mosque and he can perform Wuzu in it without a single drop falling into the mosque. The I'tikaaf will be invalid if he departs in this predicament. He will also not be allowed to leave the mosque if there is a designated area in the building for Wuzu or Ghusl, or if a pond (Hauz) is situated there. (Durr-e-Mukhtar)

Shari’ah needs (Haajat-e-Shar’i)

The Shari’ah needs include going out for Eid or Jummah etc.

Law: If the Mu’takif had to go to answer the call of nature, he should come back right away after performing ablution. He is not allowed to stay there. If the Mu'takif has two homes, one of which is close by and the other far away, he ought to go to the one that is nearby. [Alamgiri/Raddul Muhtar]

Law: if the Mu’takif went to visit a sick person or to join the funeral prayer, then his I’tikaaf will be rendered invalid. [Alamgiri]

Law: The Mu’takif is required to eat, drink and sleep inside the mosque. If he goes out of the mosque for these needs, his I’tikaaf will be invalidated. (Durr-e-Mukhtar)

Law: If the mosque has a courtyard, it is absolutely permissible for the Mu'takif to come, go and sit in the courtyard. He is also permitted to come and go on the roof of the mosque, but only when access to the roof is available from inside the mosque. If the stairs leading to the roof are located outside the courtyard of the mosque, the Mu'takif is not permitted to go to the roof. If he climbs the roof from the outside, the I'tikaaf will be invalid. It should also be remembered that it is makruh for both Mu'takif and non-Mu'takif to climb the roof of the mosque unnecessarily (Faizan-e-Sunnah 396).

(Continued)

Mufti Abdul Malik Misbahi is the author of multiple books. He has also lectured and held positions such as Mufti, Shaykhul Hadith, president, founder, and director at a number of institutions, including Darul Uloom Ghousia in Hubli, Karnataka, and Darul Uoom Solemaniya Rahmaniya in Bikaner Darul Uloom Reza-e-Mustafa, Bihar, Madrasa Shah Khalid, Vanwa Libo Muslim League, Fiji (near Australia), Madina Educational Society, Rajasthan. He currently holds the positions of Mufti in the Sunni Darul Ifta in the Madina Masjid, General Secretary of the Raza Foundation, Director of the Darain Academy, Founder of the Afkar-e- Raza Institution, and Chief Editor of the Do-Maahi Raza-e-Madina (Urdu, Hindi) in Azadnagar, Jamshedpur, Jharkhand.