I’tikaf is a unique opportunity to benefit from the blessings of the last ten days of Ramadan and to attain the reward of Laylat al-Qadr. Linguistically, “I’tikaf” means staying and confining oneself to a place. However, in Islamic terminology, it refers to staying in the mosque with the intention of worship and obedience while also fasting.
I’tikaf is considered a communal obligation; meaning if several people perform it in a mosque, it will be absolved for others. Nevertheless, it carries numerous virtues and blessings. The Prophet Muhammad (peace be upon him) encouraged his Ummah to perform this act, and he himself, along with the mothers of the believers and the noble companions, adhered to it.
Ayesha (MABH) said: “Indeed, the Messenger of Allah (PBUH) used to perform I’tikaf during the last ten days of Ramadan, and he continued this practice until his death. After him, his wives also adhered to this tradition.”
Zuhri said: “How strange it is that people have abandoned I’tikaf, while the Prophet (PBUH) sometimes performed it and sometimes left it; but he never abandoned I’tikaf until his death!”
The Messenger of Allah (PBUH) said regarding the one in I’tikaf: “He refrains from sin, and all kinds of good deeds are written in his record of deeds.”
I’tikaf serves as a shield from Hell. Ibn Abbas (MABH) narrates from the Messenger of Allah (PBUH): “Whoever strives to fulfill the need of his brother, it is better for him than ten years of I’tikaf. And whoever performs I’tikaf for just one day seeking the pleasure of his Lord, Allah will place three trenches between him and Hell, the distance of each trench being greater than the distance between the heavens and the earth (or between the east and the west).”
I’tikaf is only valid in a mosque where congregational prayers are held, and it is better performed in the main mosque. However, the best place for I’tikaf is in one of the two noble sanctuaries (the Masjid al-Haram and the Masjid al-Nabawi). I’tikaf becomes invalid if there is sexual intercourse or if one leaves the mosque without necessity. However, leaving for necessary actions, such as relieving oneself, purifying oneself, making wudu, or eating and drinking, does not invalidate the I’tikaf. Conversely, leaving for acts of goodness, such as visiting the sick or attending a funeral, is not permitted.
The Objective and Reality of I’tikaf
The purpose of I’tikaf is to purify the heart from worldly thoughts and attachments and to dedicate oneself to the worship and obedience of the Creator. Ibn Rajab (MABH) said: “The essence of I’tikaf is to cut off from the creatures in order to connect with the Creator.” The Prophet Muhammad (PBUH) used to observe I’tikaf during the last ten days of Ramadan, seeking Laylat al-Qadr, hoping to experience it and request Allah’s grace and mercy. During these days, he would engage in supplications, standing or sitting, reciting optional prayers, and the Qur’an. Therefore, it is obligatory for the person in I’tikaf to spend their entire time in worship, including prayer, remembrance of Allah, recitation of the Qur’an, and praise of Allah. I’tikaf means cutting off from worldly distractions and dedicating oneself to the worship of Allah. Hence, the person in I’tikaf must avoid any worldly speech that might prevent them from worshiping Allah, as they have devoted themselves to His obedience and remembrance, distancing themselves from anything that distracts them from Him.
Imam Ahmad holds the view that the person in I’tikaf should not engage in socializing with people, even for learning knowledge or reciting the Qur’an. It is better for him to engage in solitude, supplication, remembrance, and prayer. This is the religious seclusion that does not prevent attendance at congregational prayers. Therefore, one should take advantage of every opportunity – even brief moments – during the day and night of Ramadan and make the intention for I’tikaf, seeking closeness to Allah.
The Wisdom Behind the Legitimacy of I’tikaf
Among the key wisdoms of I’tikaf is to imitate the noble angels by immersing oneself in worship, restraining the soul from desires, and avoiding futile matters. I’tikaf is an ancient practice and one of the noblest actions, especially when performed with sincerity. Ataa said: “The example of the person in I’tikaf is like a man who has a need with a great person, so he sits by their door and says, ‘I will not leave here until my need is fulfilled.’”
The Virtues and Benefits of I’tikaf
Undoubtedly, I’tikaf is an action that may seem difficult at first, but it holds countless rewards and virtues. Among them are:
1. Attaining the Reward of Laylat al-Qadr: I’tikaf is an opportunity to experience Laylat al-Qadr and benefit from the reward of a thousand months of worship, equivalent to 83 years.
2. Protection of the Fast: I’tikaf preserves the fast from anything that could potentially invalidate it or reduce its reward.
3. Presence in the Mosque and Observing Congregational Prayers: I’tikaf encourages a person to remain in the mosque and observe the five daily prayers in congregation, which itself carries many virtues:
a. Heartfelt Love for the Mosque: The one who stays in the mosque undoubtedly loves it sincerely, and this attachment holds a special place with Allah. Abu Hurairah (MABH) narrated that the Messenger of Allah (PBUH) said: “Seven groups of people will be shaded by the mercy of Allah on the Day of Judgment, and one of them is the person whose heart is attached to the mosques.”
b. Continuous Reward and the Prayers of the Angels: A person sitting in the mosque waiting for prayer is blessed with two special merits:
1. As long as they remain in the mosque, their deeds are rewarded as if they were praying.
2. The angels pray for mercy and forgiveness for them.
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