A Simple Guide to Al’Itikâf

Sunday 11-Nov-2018, 9:16AM / 811

Meaning and Ruling

Al’Itikâf is confining oneself in a mosque for prayers and invocations leaving the worldly activities in the last ten days of Ramadân. This is a recommended act in the Sharî’ah and it is open to men and women.

Al’Itikâf is also carried out to seek Laylatul-Qadr [the Night of Majesty] wherein the annual decree with respect to the slaves are made.

Aa’ishah (may Allâh be pleased with her) reported from the Messenger of Allâh (salaLlâhu alayhi wa sallam) that he said:

تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْوِتْرِ مِنْ الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ

‘Seek the Night of Majesty in the odd days of the last ten days of Ramadan.’ [Al-Bukhârî, Muslim and others].

The Messenger of Allâh (salaLlâhu alayhi wa sallam) also induced the Muslims towards Al’Itikâf; he said (salaLlâhu alayhi wa sallam):

وَمَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

‘Whoever stands up in prayer in the night of Majesty with faith and hope for reward, his former sins will be forgiven.’ [Al-Bukhârî, Muslim and others].

Do’s and Don’ts of a Mu’takif

A Mu’takif should busy himself with acts of obedience such as Salâh, recitation of the Qur’ân., saying the words of praise, glorification, and being much in saying laa ilaaha illa allah [but not as the Sufis do], seeking repentance, saying salat on the Prophet, making supplications, revising knowledge materials, etc.

A Mu’takif should however avoid busying himself with what will not benefit him whether as a word of the mouth or action of the limbs. This however does not mean one should refrain from general talking thinking that is an act of piety.

So also a Mu’takif can leave where he is doing it for an important call. He can also comb his hair or shave his head or reduce his nails or generally clean his body.

An ‘I’tikâf becomes void when the person observing it goes out unnecessarily. So also when he has a sexual intercourse with his wife, that is, in the night.

Allâh the Mighty said: وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ

‘…and do not have sexual relations with them (your wives) while you are in I'tikâf in the mosques… [Baqarah: 187].

Last Matter

Where is I’tikâf Observed?

This is a thorny matter that has seen a lot of comments from the people of knowledge, old and present. Whatever position one takes must be based on knowledge, not following the desires.

Here we go:

Some people of knowledge say it is in any mosque just as the Word of Allâh the Mighty indicates:

وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ

‘…and do not have sexual relations with them (your wives) while you are in I'tikâf in the mosques… [Baqarah: 187].

So any mosque, be it a Jumu’ah mosque or otherwise.

The above is the view of al-Imâm Ash-Shaafi’, Abu Hanîfah and Ath-Thaurî. Ibn-Rushd said in Bidaayah al-Mujtahid [2/88], ‘That is the most popular proof in the madh’hab of Imâm Mâlik.’ Ibn Juzayy al-Maaliki said that is the view of the majority of the scholars [Al-Qawaanee p.89].

That view is also the view of al-Imâm Al-Bukhârî (may Allâh bestow mercy on him) as he stated in his Sahîh. Ibn Hajar (may Allâh bestow mercy on him) said in Fat’hul-Bârî that some Hanafi jurists say it is permissible for a woman to carry it out in the ‘Masjid’ of her room! Some Maaliki jurists even say men too can observe it in the ‘Masjid’ of their rooms; they say optional acts are better observed in homes! It is reported that al-Imâm Ahmad (may Allâh bestow mercy on him) said it can be carried out in any mosque where the daily prayers are observed.

There is that other view that says it is only in the Jumu’ah mosque. That view can be traced to al-Imâm Az-Zuhrî (may Allâh bestow mercy on him). Our mother, Aa’ishah (may Allâh be pleased with her) was of that view too.

Muhammad bn Umar bn Lubâbah (may Allâh bestow mercy on him) said it can be carried out in any place. How weak is that view!

Yet there is the view that says the I’tikâf is restricted to the Three Mosques: Masjid Haram, Masjid Nabawî and al-Masjid al-Aqsa. That view can be traced to Hudhayfah and Sa’îd bn al-Musayyab [if you like, call him al-Musayyib] (may Allâh bestow mercy on him).

Atâ bn Abî Rabaah (may Allâh bestow mercy on him) said only in Masjid Haram and the Prophet’s Mosque!

Now what opinion is more correct?

Nothing will bring solution except nusuus [textual sources of the Sharî’ah] from the Kitaab and Sunnah, of course, coupled with the explanation of the custodians of both – the scholars.

We have one already; the Word of Allâh the Mighty:

وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ

‘…and do not have sexual relations with them (your wives) while you are in I'tikâf in the mosques… [Baqarah: 187].

So I’tikâf should be performed in the mosques! That is what is generally stated in the mosque; any mosque. You can see that yourself.

That kind of proof is called ‘aam [the general proof]. We will continue to use it so far there is no takhsees for it. Takhsees is when another proof limits what is otherwise ‘aam. It will be wrong to rely on a ‘aam proof when there is mukhassis for it. This is a well known principle in the Islamic jurisprudence. You can see Usuul Min Ilmil-Usuul of Al-Allaamah Sâlih Uthaymeen (may Allâh bestow mercy on him).

Some scholars say there is a Mukhassis for the hadith and that is the hadith recorded by al-Imaam At-Tahaawii in Mushkilu-lAathaar [4/20] and Siyar [10/81] which was authenticated by al-Allaamah al-Imâm Muhammad Naasirudeen al-Albânî (may Allâh bestow mercy on him) in As-Saheehah [2786], the hadith of Hudhayfah bn Yamaan (may Allâh be pleased with him) who said to Abdullâh bn Mas’ûd (may Allâh be pleased with him):

‘There are some people confining themselves [in the mosque] between your house and that of Abu Mûsa; you have no problem with that? While you are aware that the Messenger of Allâh (salaLlâhu alayhi wa sallam) said: There is no ‘i’tikâf except in Three Mosques.’

Abdullâh (may Allâh be pleased with him) said: ‘Perhaps you have forgotten (what you memorized) while they memorized it well, or you are wrong while they are right.’

Thus the hadith above is clear with respect to the matter. The doubt exercised by Ibn Mas’ûd (may Allâh be pleased with him) is nothing because it remains a doubt. The one who has knowledge over a matter is a proof over the one that does not have it.

Said Ash-Shaykh al-Albânî (may Allâh bestow mercy on him):

ولا يخفى أن الأخذ بما وافق الحديث منها هو الذي ينبغي المصير إليه والله سبحانه وتعالى أعلم

‘It is not hidden that taking a view which is in consonance with the hadith [of Hudhayfah] is what one should resort to. Allâh the Most Glorified knows best.’ [Qiyâm Ramadan p.27].

Having said that, nothing obviates increasing one’s acts of worship in the last ten days of Ramadan even if one is not in the popular ‘I’tikaaf. Getting used to staying in the Masjid is a practice left for us by the Messenger of Allâh (salaLlâhu alayhi wa sallam). Therefore one should seize the opportunity of the last ten days to do more of that, so also recitation of the Qur’aan and other legitimate acts of worship.

Notice: This issue of I’tikâf in the Three Mosques or what a view is never a matter whereby a group of Muslims with a differing opinion should declare another group being upon misguidance.

The exuberant youths should take note.

Allâh the Mighty Lord knows best.