by E
Islam
The basic purpose of I’tikâf is that the heart gets attached
to Allâh and, with it, one attains inner composure and equanimity and pre‑occupation
with the mundane things of life ceases and absorption in the eternal Reality
takes its place, and the state is reached in which all fears,
hopes and apprehensions are superseded by the love and remembrance of Allâh,
every anxiety is transformed into the anxiety for Him and every thought and
feeling is blended with the eagerness to gain His nearness and to earn His good
favour, and devotion to the Almighty is generated instead of devotion to the
world and it becomes the provision for the grave where there will be neither a
friend nor a helper. This is the high aim and purpose of I’tikâf which is the
speciality of the most sublime part of Ramadhân, i.e., the last ten days.
Similarly, Hadhrat Shah Waliullah Radiallâhu anhu remarks,
“Since I’tikâf in the masjid is a means to the attainment of peace of the mind
and purification of the heart, and it affords an excellent opportunity for
forging an indentity with the angels and having a share in the blissfulnes of
the Night of Power and for devoting oneself to prayer and meditation Allâh has
set apart the last ten days of the month of Ramadhân for it and made it a
Sunnah for His pious and virtuous slaves.”
Rasulullâh Sallallâhu ‘alayhi wasallam always observed,
I’tikâf and the Muslims have on the whole adhered to it. It has become a
regular feature of the month of Ramadhân and a confirmed practice with the
devout and the faithful. Hazrat Ayesha Radiallâhu anha relates that
“Rasulullâh. Sallallâhu ‘alayhi wasallam regularly observed I’tikâf during the
last ten days of Ramadhân till the end of his life. After him, his wives
maintained the tradition.” (Bukhari)
It is related by Hazrat Abû Huraira Radiallâhu anhu that
“Rasulullâh Sallallâhu ‘alayhi wasallam observed I’tikâf for ten days every
year in the month of Ramadhân. In the year he passed away he observed it for
twenty days.” (Bukhari)
MEANING
OF I’TIKAF
The reality of I’tikâf is that a person remains in the
masjid for a certain period with the intention [niyyah] of I’tikâf. There is no
time limit prescribed for whatever time is spent in the masjid with the
intention of I’tikâf such spending of time will constitute I’TIKÂF. However, a
period of ten days is prescribed for the Masnun I’tikâf of Ramadhân ‑
the Sunnah will not be fulfilled for a period less than ten days. In the case
ofI’tikâf Wâjib (that’ is, a person who has taken a vow to perform I’tikâf, it
cannot be fulfilled in a period less than one day and one night.
(Badai)
WHO MAY
PERFORM I’TIKAF
1. It is necessary for I’tikâf that a person be a Muslim and
sane. Hence, the I’tikâf of an insane person or a kafir will not be valid.
However, just as a minor child may perform Salâh or keep fast, similary such
minor may perform I’tikâf. (Badai).
2. A woman may also perform I’tikâf in her home by setting
aside a specified place for ibâdah and performing therein such I’tikâf.
However, it is necessary for her to obtain her husband’s consent for such
I’tikâf. Moreover, it is essential that she is not in a state of menstruation
and nifâs.
3. it is a condition of I’tikâf Masnun and I’tikâf wâjib
that a person be in a state of fasting. Hence, if a person is not in a state of
fasting, he cannot perform these categories of I’tikâf. However, fasting is not
a condition in the case of Nafl I’tikâf.
PLACE
OF I’TIKAF
For male persons, ‘Itikat can only be performed in the
masjid. The most blessed and preferred I’tikâf is that performed at al‑Masjid al Harâm in Makkah. The
next most preferred I’tikâf is that performed at al‑Masjid
al‑Nabawî in al‑Madinah.
Third in order of preferability is al‑Masjid
al Aqsa (in Al‑Quds). Fourthly, any Jam’i Masjid. However, it is
not necessary to perform I’tikâf at a Jam’i Masjid. On the contrary,
I’tikâf may be performed at any masjid where prayers are said five times (each
day) in jama’at. If a masjid is such that five time prayers (each day) are not
said therein, then in such an event there is a difference of opinion amongst
the ‘Ulamâ’. Some scholars are of the view that I’tikâf may be performed at
such a masjid, although it is not preferable. (Shâmi)
I’tikâf can be made in a masjid wherein only in Ramadhân 5
daily Salâh are performed (Fatâwa Rahîmîyah vol. 2. p. 30)
TYPES
OF I’TIKAF
I’tikâf Masnun ‑
This refers to that I’tikâf which is only performed in the month of Ramadhân
during the last ten days thereof commencing on the twenty‑first
night and terminating upon the sighting of the the moon of Shawwal (that
is, on the eve of ‘Id al‑Fitr) It is termed I’tikâf
Masnun because Rasulullâh Sallallâhu ‘alayhi wasallam performed I’tikâf every
year in these days.
I’tikâf Nafl ‑
This refers to that ‘Itikaf which may be performed at any time.
I’tikâf Wâjib ‑
This
refers to that I’tikâf
(a) which becomes wâjib because of making nadhr, that is,
taking a vow, or
(b) which becomes wâjib as Qada’ for rendering void a Masnun
I’tikâf.
MEANING
AND EFFECT OF MASNUN I’TIKAF
TheI’tikâf which is performed in the last ten days of
Ramadhân Mubarak is known as Masnun I’tikâf. The time for this I’tikâf
commences upon completion of the twentieth day (of Ramadhân), that is, with
effect from the setting of the sun, and remains until the sighting of the
Shawwal moon (Eid moon). In view of the fact this I’tikâf commences from the
twenty‑first night (of Ramadhân) ‑
and the night commencing from the setting of the sun ‑
it is therefore necessary for the person wishing to performI’tikâf to enter the
hudud of the masjid on the twentieth day on such time before Maghrib so
that the setting of the sun takes place whilst he is in the masjid.
The I’tikâf of the last ten days of Ramadhân is Sunnah
Mu’akkadah Kifayah. This means that if one person, who lives in a particular
area in which a masjid is situated, performs I’tikâf, then in such an event the
Sunnah is fulfilled on behalf of all the members of that area. However, if
nobody in the entire area performs I’tikâf, then all the members of the area
will be liable for the sin of failing to fulfil a Sunnah.
RESPONSIBILITY
OF MEMBERS OF AN AREA AND MAIN FEATURE OF I’TIKAF
1. It is clear from
the foregoing that it is the responsibility of every member of the area or
township to ascertain in the beginning whether any person is to sit for the
I’tkâf in their masjid or not.
2. However, it is
not permissible to cause some person to sit by giving him payment or money
because it is not permissible in the case of ‘Ibadah to give or take money or
wages. (Shâmi) If no member of a particular area is able to sit forI’tikâf
due to circumstances of necessity, then in that event arrangements must be
made to cause some person from another area to sit. (Fatâwa Darul Ulûm Deoband)
The outstanding pillar of I’tikâf is that a person remains
for the duration of I’tikâf within the hudûd of the masjid. Save and except for
the necessities of nature (see details later), he must not leave the hudud of
the masjid even for one moment. For, if he leaves the hudûd of the masjid for
one moment without a valid Shar’î reason (the details of which are dealt with
later), the I’tikâf is rendered void.
LEAVING
THE MASNUN ON THE GROUNDS OF SHAR’Î NECESSITY
By the term Shar’î necessity, we mean those necessities on
the basis of which the Sharî‘ah has permitted the person performing I’tikâf to
leave the masjid. TheI’tikâf is not rendered void if the person leaves by
virtue of such necessities.
These necessities are as follows:
1. The need to
urinate or defecate, that is, to attend to the call of nature.
2. The need for
Ghusl of janabah when it is not possible to make Ghusl in the masjid.
3. The need to make
wudhu when it is not possible to make wudhu while in the masjid.
4. The need to bring
food and drink when another person is not available to do so.
5. The need of the
Mu’adhin to go out for the purpose of calling Adhân.
6. If Jumuah Salâh
is not performed in the masjid wherein I’tikâf is performed, the need to go to
another masjid to perform Jumu’ah.
7. The need to move
to another masjid in the event of leaking, etc. of the the masjid. Apart from these needs, it is not permisible for the person
performing I’tikâf to leave the masjid for any other purpose. Now, we shall,
insha-Allâh, explain details of each of these needs.
CALL OF
NATURE
(a) The person
performingI’tikâf can leave the rnasjid to attend the call of nature, that is,
to urinate of defaecate. In so far as urinating is concerned, he must go to the
place nearest the masjid where it is possible to urinate. In regard to
defaecation, if a toilet has been built attached to the masjid, and if it is
possible to defaecate therein, then he must go there. It is not permissible to
go to another place. However, if a person cannot defaecate due to his nature or
because of extreme difficulty at any place besides his home, then it is
permissible forlim to go to his house for this purpose, even if a toilet is
available near the triasjid. (Shâmi)
If a person does not have this difficulty, then he should
utilise the toilet of the masjid. If such a person leaves the masjid toilet and
goes to his house, then his I’tikâf is rendered void according to some ‘‘Ulamâ.
(Shâmi)
(b) If the masjid
does not have any toilet, or if it is not possible to attend the call of nature
therein, or in the case of extreme difficulty, then in such events it is
permissible to go home to attend the call of nature, notwithstanding the
distance of such home. (Shâmi)
(c) If the home of a
friend or a relative is present near the masjid, it is not necessary to go to
his friend’s or relative’s home to attend the call of nature. Despite this, one
is permitted to go to one’s home even if it is situated at a distance in
comparison to the home of such a friend or a relative. (Shâmi)
(d) If a person owns
two houses then he should go to the nearer one to attend the call of nature. If
he goes to the further home then his I’tikâf is rendered void according to some
‘ulama. (Alamgiri)
(e) If the toilet is
occupied, then it is permissible to wait until it is vacant. But it is not
permissible to remain even for one moment once the need is fulfilled. If one
remains then, I’tikâf is rendered void. (Barjandi)
(f) It is permissible
to make Salâm to someone or to reply to a Salâm or to talk briefly in the house
or on the way to the toilet and on return, provided that one does not stop for
such brief talk. (Mirqat)
(g) It is not
necessary to walk briskly on the way to the toilet or on return. It is
permissible also to walk slowly. (Âlamghiri)
(h) On the way to the
toilet to attend to the call of nature, one must not stop at the instance of
another. One must while walking indicate to such other person that one is in a
state of I’tikâf. One can not stop for this purpose. If one stopped for some
time at the instance of another, then his I’tikâf is rendered void. This
applies to the extent that if a debtor has on the road stopped the person
performing I’tikâf then according to Imâm Abû Hanifah Rahmatullâh ‘alayhi the
I’tikaf is rendered void. The I’tikâf is not rendered void by virtue of his
necessity according to Imâm Abû Yusuf and Imâm Muhammad Rahmatullâh ‘alayhi.
Imâm Sarakasi Rahmatullâh ‘alayhi has on the basis of ease and facility
manifested a preference for the view point of the latter two. (Mabsut) However,
precaution demands that one must not stop on the road under any circumstances.
(i) It is
permissible to smoke a cigarette upon leaving to visit the toilet provided that
one does not have to stop for this purpose.
(j) If any person who
has gone to his house for the purpose of attending to the call of nature, then
it is permissible for him to make wudu therein, after attending to the call of
nature. (Majma‑ul‑Anhar)
(k) Istinjah is
included in the term “attending to call of nature”. Hence, if a person suffers
from the disease of urine drops, he can go outside for the purpose only of
Istinjah for this reason, the jurists have set forth Istinjah as a separate
ground of necessity entitling a person to leave apart from the ground of
“attending to the call of nature.” (Shâmi)
(l) While in I’tikâf
to be in state of wudhu is Mustahab [desirable] and not wâjib [compulsory]. To
read books of Tafsîr and jurisprudence in the state of wudhu is also mustahab.
(Fatâwa Mehmoodiya vol. 3 p. 117/2)
(m) While in I’tikâf one can inquire from vistors about
those who are absent. (ibid.)
GHUSL
It is permissible for the person performing I’tikaf to leave
the masjid for the purpose of Ghusl of Janabah in the event of emission of
semen.
This is subject to the explanation that if such a person can
make Ghusl whilst remaining in the masjid, for example, by sitting in some big
tub and performing Ghusl in a manner that the water does not fall in the masjid
then it is not permissible for him to go outside.
However, if this is not possible or there is extreme
difficulty then he may go outside for Ghusl of Janabah. (Fath‑ul‑Qadir)
If there is a Ghusl Khanah in the masjid, then he must perform Ghusl there.
However, if there is no Ghusl Khana in the masjid, or it is not
possible to make Ghusl therein for some reason, or if there is extreme
hardship, then one can perform Ghusl in one’s home.
Apart from Ghusl of Janabah, it is not permissible to leave
the masjid for any other Ghusi. It is not permissible to leave the masjid for
the purpose of Jurnu’ah Ghusl or a Ghusl to cool oneself. If one has left the
masjid for this purpose then I’tikâf is rendered void. However, if one wishes
to make Jumu’ah Ghusl or cool oneself, then he must adopt such a course that
the water does not drip into the masjid. For example, he must sit in some tub
and bathe himself, or make Ghusl at the corner of the masjid in such a way that
the water drips outside the masjid.
EATING
If a person has another available to bring food and water
for him to the masjid, then it is not permissible for such a person performing
I’tikâf to leave the masjid for the purpose of fetching food. If, however, he
does not have available any person to bring food and water, then it is
permissible for him to leave the masjid to bring food (al‑Bahr‑ur‑Raiq).
However, the food must be brought to the masjid and eaten therein. (Kifayat‑ul‑Mufti)
Such a person moreover must bear in mind that he must leave
the masjid at a time when he is able to receive the food. But if he has to wait
for some reason to receive the food, there is no objection.
ADHÂN
(a) If a mu’adhin is
performing I’tikâf and he has to leave the masjid for the purpose of giving
Adhân, then it is permissible for him to go outside. But he must not remain
there after giving the Adhân.
(b) If a person is
not a mu’adhin but he wishes to give Adhân for a particular time, then it is
permissible for him to leave the masjid for the purpose of giving Adhân.
(Mabsut)
(c) If the door of
the minaret of the masjid is situated within the masjid, then it is absolutely
permissible for the person performing I’tikâf to climb the minaret because it
will constitute part of the masjid. However, if the door of the masjid is
outside the masjid itself, then apart from the need to give Adhân, the person
performing ’ltikaf is not permitted to climb such a minaret. (Shâmi)
(d) It is preferable
that I’tikâf be made in such a masjid where Jumu’ah Salâh is performed so that
it is not necessary to go outside for Jumu’ah. However, if no Jum’ah Salâh is
said in a particular masjid and only five times Salâh is said therein, then it
is permissible to perform I’tikâf in such a muffid. (Âlamghiri)
(e) In such a
situation, it is permissible to go to another masjid to perform Jum’ah Salâh.
However, one must leave for this purpose at such a time that, in his
estimation, upon reaching the Jam’i Masjid, he will be able to perform the four
rakâh sunnah and thereafter, witness immediately the commencement of the
khutbah. (ibid.)
(f) If the person performing I’tikâf has gone to a certain
masjid to perform Jurn’ah, then he may perform sunnah prayers after completing
the fard in that masjid. However, he cannot remain (in the masjid) thereafter.
(Ibid). If he remains for a period exceeding necessity then his I’tikâf is not
rendered void because he has remained in a masjid. (Badai)
(g) If a person goes to a Jam’i Masjid to perform Jum’ah and
thereafter remains there and completes the remaining period of I’tikâf, then
his I’tikâf will remain valid. This act is, however, makrûh. (Âlamgiri)
One can make I’tikâf in one masjid and lead tarawîh in
another provided when sitting for I’tikâf this intention was made. (Âlamqiri
vol. 1, p. 199)
TRANSFER
OF MASJID
JANAZAH
SALÂH AND VISITING THE SICK
(a) Generally it is not permissible for the person
performing I’tikâf to leave the masjid to participate in Janazah Salâh or to
visit the sick. However, if one left to attend the call of nature, and
incidentally, on the road enquired of some person’s health or participated in a
Janazah Salâh, then theI’tikâf is not rendered void. (Badai)
Moreover, one can visit or enquire of the sick whilst one is
walking on. Consequently, Hadrat ’Aishah (R.A.) has said that the Rasululla
Sallallâhu ‘alayhi wasallam enquired of the sick whilst walking on, and he did
not change his way for the purpose. (Abû Dawûd). In regard to Janazah Salâh it
is a condition that one does not stop at all after the Salâh itself. (Mirqat).
(b) Apart from this, if a person makes a condition at the
time of the intention of the I’tikâf itself to the effect that if he wishes
during the course
of the I’tikâf to visit a certain sick person, or
participate in Janazah Salâh, or attend a certain Islâmic or religious
gathering, he will do so, then in such a situation it is permissible to leave
the masjid for these purposes, and his I’tikâf will not thereby be rendered
void. However, in this manner, his I’tikâf will become a nafl one, and will not
remain Masnun.
FACTORS
THAT RENDER I’TIKÂF VOID
I’tikâf is rendered void by the following factors:
1. Apart from the
necessities mentioned above, I’tikâf is rendered void if the person performing
I’tikâf leaves the hudud of the masjid for any other purpose although such
leaving is for one moment (Hidâyah). It is clear that one will be said to have
left the masjid when the feet (of the person performing I’tikâf) have been put
outside in such a manner that according to custom one will be said to have left
the masjid. Hence, if only the head is outside the masjid, then I’tikâf shall
not thereby be rendered void. (Al‑Bahr‑ur‑Raiq).
2. Similarly, if a
person performing I’tikâf leaves for a valid Shar’î necessity, but after
completing such a necessity, he waits or stays outside (the masjid) even for
one moment, then theI’tikâf is thereby rendered void. (Shâmi)
3. If one leaves the
masjid without a valid Shar’î reason or need, whether intentionally, in
forgetfulness or by mistake, then in such situations the I’tikâf is rendered
void. However, one will not sin for rendering the I’tikâf void if the leaving
is due to mistake or forgetfulness. (ibid.)
4. The I’tikâf will
also be rendered void if a person under mistaken belief enters a part of the
area of the masjid thinking that it falls within the hudud of the masjid,
whereas in fact it is excluded there from. Hence, one must properly ascertain
the hudud of the masjid before commencing I’tikâf.
5. Since fasting is
a condition for I’tikâf, if the fast breaks then I’tikâf is rendered void
accordingly, irrespective whether such fast was broken for a valid reason or
not, or intentionally or by mistake. In each of these cases, I’tikâf is
rendered void. The meaning of breaking fast by mistake is that a person whilst
remembering that he is fasting does some involuntary act which is opposed to
the requirement of fasting; for example, the person continued eating until the
rise of dawn, or made Iftar before the setting of the sun under the mistaken
belief taht the time for Iftar had passed; or whilst gargling water entered the
gullet by mistake althought the person remembered that he was fasting. In all
these situations, the fast is broken and I’tikâf is correspondingly rendered
void.
However, if a person forgot that he was fasting and in such
state of forgetfulness ate, and drank something, then both his fast and I’tikâf
are not rendered void. (Shâmi)
6. I’tikâf is also
rendered void by sexual intercourse whether done intentionally or by mistake,
and whether done during the day or night, inside the masjid or outside, and
whether emission results or not. In all these situations, I’tikâf is rendered
void.
7. Kissing and
cuddling is not permissible during the course of I’tikâf if this causes
emission, then I’tikâf is rendered void. However, if no emision results then
notwithstanding its illegality, the ’ltikaf is not rendered void. (Hidâyah)
SITUATIONS
IN WHICH IT IS PERMISSIBLE TO BREAK I’TIKÂF
It is permissible to break I’tikâf in the following
situations:
1. If such a disease
emerges during the course of I’tikâf which is not possible to cure except by
leaving the masjid, then it is permissible to break the I’tikâf.
2. It is permissible
to break I’tikâf and go outside (the masjid) in order to save a person who is
drowning or burning or to prevent a fire. (Shâmi)
3. It is permissible
to break I’tikâf because of extreme disease which has afflicted one’s parents,
wife or children.
4. It is permissible
to break I’tikâf if one is compelled to go outside (the masjid), for example,
if a warrant of arrest is issued by the government.
5. If a janazah
arrives and there is nobody else to perform the Janazah Salâh, then also it is
permissible to break the I’tikâf. (Fath‑ul‑Qadir)
THE
CONSEQUENCES OF BREAKING I’TIKÂF: RULES OF QADHA
1. If the I’tikâf
Masnûn is rendered void for any of the reasons set forth above, then it is
wâjib to make qadah only of that day in which the ’ltikaf’ was rendered void.
It is not wâjib to make qadah of the full ten days. (Shâmi). The procedure of
making qadha of this one day is as follows:
If there is time remaining in that Ramadhân, then one must
perform I’tikâf with the niyâh of qadha in that Ramadhân commencing from the
setting of the sun of one day until the setting of the sun of the following
day. If there is not time in that particular Ramadhân or if it is not possible
for any reason to perform I’tikâf therein, then apart from Ramadhân, one can
keep fast on any day and perform I’tikâf for one day. On the other hand, if one
makes qadah the following Ramadhân this also will be valid. However, there is
no guarantee of life and accordingly one must make qadah as quickly as
possible.
2. If the I’tikaf
Masnun is rendered void, it is not necessary to leave the masjid. But one can
continue the I’tikâf for the remainder of the last ten days with niyyah of
nafl. In this way, the sunnah al‑Mu’akkadah
will not be fulfilled but thawab will be obtained for the nafl I’tikaf.
On the other hand, if the I’tikâf was rendered void due to some involuntary
mistake, then it is not inconceivable that Allâh Ta’âla may bestow in His
infinite mercy the reward of the Masnun I’tikâf of the last ten days. Hence, it
is preferable in the case of the breaking of the I’tikâf is broken and to
commence a permissible to leave on the day that I’tikaf is broken and to
commence a nafl I’tikâf with nafl niyyah the following day.
THE
ADAB OF I’TIKAF
In view of the fact that the purpose of I’tikâf it to
withdraw oneself from worldly affairs and devote oneself entirely to the
remembrance of Allâh, therefore, one must during the course ofI’tikâf avoid
unnecessary talk and work. Whatever time one finds, one must spend in
performing qadha salâh, nawafil (Salâh), tilawah al‑Qur’ân,
and other ‘ibâdah, dhikr and tasbihat. Moreover, the learning and teaching of
‘ilm of dîn, lectures and nasiliat and study of Islâmic books is not only
permissible but also a cause of obtaining thawab.
PERMISSIBLE
ACTS [MUBAHAT] IN I’TIKAF
The following acts are permissible in the state of I’tikâf
1. Eating and
drinking.
2. Necessary
transactions of purchase and sale relating to the necessities of life. However,
it is not permissible to make the masjid a centre of trade as such. (Qazi Khan)
3. Sleeping.
4. Haircut provided
the hair does not fall in the masjid.
5. Talking and
conversation, but it is necessary to avoid unnecessary talk. (Shâmi)
6. To contract a
Nikâh or other transactions. (al‑Bahr)
7. To change
clothes, apply scent and oil. (Kulasatul Fatâwa)
8. To assist a sick
person in the masjid, apply bandage or show him a medicine. (Fatâwa Darul
Uloom)
9. To give lessons
on the Qur’an or ’ilm of Din. (Shâmi)
10. To wash and sew
clothes provided that when washing the person remains within the masjid and the
water falls outside the masjid. This ruling also applies in the case of washing
pots or utensils.
11. To pass wind in
the masjid at the time of necessity. (Shâmi)
Moreover, all those actions are permissible in I’tikâf which
are not makrûh or render I’tikâf void, and which actions in themselves are
halâl.
MAKRUHAT
OF I’TIKÂF
The following matters are makrûh in the state of I’tikâf:
1. To adopt complete
silence because the adoption of complete silence in the Sharî’ah does not
constitute I’tikâf. If one adopts silence with the intention that such silence
is I’tikâf, then he will receive the sin of bid’ah. However, there is no
objection if one does not regard silence as ibâdah and endeavours to remain
silent in order to avoid sin. However, whenever a necessity arises, one must
not avoid or abstain from talk. (Durre‑Mukhtâr)
2. To indulge in unnecessary
and vain talk; some conversation is permissible in accordance with necessity,
but it is obligatory to avoid making the masjid a place of vanities and
unnecessary talk. (Minhatul Kaliq)
3. To bring goods of
trade and throw them in the masjid.
4. To enclose such
area of the masjid for the purpose of I’tikâf that other persons performing
I’tikâf or Salâh are caused difficulty or hardship.
5. To charge a fee
for writing, or sewing clothes, or teaching on the part of the person
performing I’tikâf has been considered as makrûh by the jurists (Al‑Bahr).
However, if a person cannot earn to provide for himself for the fasts
of the days of I’tikâf without charging such fee, then it is permissible for
him to do so on the analogy of sale. (And Allâh knows best).
6. While performing
the sunnah to indulge in a makrûh is not correct.
I’TIKÂF
MANDHUR
The second type of I’tikâf is I’tikâf Mandhur”, that is,
that I’tikâf which a person has made obligatory upon himself by taking a vow
[nadhr].
Having regard to the fact that this particular form of
I’tikâf is rare in occurrence, only the necessary rules have been set out
below. For details, one should refer to the books or jurisprudence or a Mufti.
CATEGORIES
OF NADHR AND THEIR LEGAL EFFECT
There are two categories of Nadhr:
(i) Nadlir Mu’ayyan, and
(ii) Nadhr Ghayr Mu’ayyan.
(i) Nadbr Muayyan:
this means that the Niyyah of I’tikâf is made for specific day or days or
month; for example, a person makes Nadhr that he will perform I’tikâf in the
last ten days of Sha’ban. However, if for some reason he cannot keep fasts in
these days, then he must make qadah in other days. (Shâmi)
(ii) Nadhr Ghayr Muayyan: this means that no specific month
or day is fixed for the performance of I’tikâf; for example, a person makes Nadhr
that he will perform I’tikâf for three days. Hence, it will be permissible for
him to performI’tikâf in all those days in which it is valid to keep fasts, and
accordingly, his Nadhr will be fulfilled if he performs I’tikâf in such days.
NAFL
I’TIKAF
1. The third type
ofI’tikâf is Nafl I'tikâf. This form of I’tikâf is not subject to time,
fasting, day, night ‑ on the contrary, g person will
receive the reward of I’tikâf if he enters the masjid with the intention of
I’tikâf at any time and for whatever period.
2. In the last ten
days of Ramadhân, if a person performs I’tikâf with the requisite intention for
less than ten days, then such I’tikâf will be Nafl I’tikâf.
3. If a person goes
to the masjid for the purpose of Salâh and at the time of entering (the masjid)
formulates an intention to the effect that he will remain in I’tikâf for
whatever time he spends in he masjid, then such person will receive the reward
of I’tikâf.
4. Nafl I’tikâf
remains in force for the period that the person is in the masjid. Upon leaving
or emerging from the masjid, this I’tikâf ends.
5. The person
performing Nafl I’tikaf should complete I’tikâf for the period or days that he
intended to undergo in I’tikâf.
6. However, if he
leaves the masjid for some reason prior to completion of the intended period,
then he will receive reward for the period he remained in the masjid. For the
remaining (that is, uncompleted) period, he is not obliged (that is, it is not
wâjib upon him) to make qadah. (Shâmi).
7. If a person, for
example, made intention to perform I’tikâf for three days and thereafter upon
entering the masjid, he commits an act which breaks his I’tikâf, then in such
event his I’tikâf is completed, that is, he will receive the reward for the period
he spent in the masjid prior to breaking of his I’tikâf, and furthermore, no
qada’ is wâjib upon him (for the uncompleted period). In this event, he may
leave the masjid if he wishes, or remain therein by making a new intention of
I’tikâf. In such a situation, it is preferable that he completes the period for
which he had made the intention of I’tikâf.
I’TIKÂF
OF WOMEN
Women should sit for I’tikâf in that place in the house
which has been set aside for Salâh and ‘Ibadah. If no such place has been
previously set aside, then a place must be so set aside prior to the
commencement of I’tikâf, and I’tikâf must accordingly be performed therein.
(Shâmi)
2. If no specific
place has been built or set aside in the house for Salâh, and it is not
possible for some reason to so build or set aside a place therein, then in such
event a woman may at her discretion demarcate any place within the house and
perform I’tikâf there. (Âlamghiri)
3. It is necessary
for a married woman to obtain the consent of her husband for the purpose of
performing I’tikâf. It is not permissible for a woman to perform I’tikâf
without the permission of her husband. (Shâmi) However, husbands should not
without reason deprive their wives of performing I’tikâf by refusing consent.
On the contrary, they should grant consent.
4. If a woman has
commenced I’tikâf with the permission of her husband and thereafter he
endeavours to prohibit or prevent her from completing same, then he cannot do
so. If he succeeds in preventing her, then the woman is not obliged to complete
I’tikâf. (Alamghiri)
5. It is necessary
for a woman to be free from menstruation and Nifâs in order to perform I’tikâf ‑
that is, she cannot perform I’tikâf in a stage of menstruation and Nifâs.
6. Consequently, a
woman should, prior to the commencement of Masnun I’tikâf, determine whether
the date of her menstruation will coincide with the period of I’tikâf. If the
menstruation is expected to occur towards the end of the last ten days of
Ramadhân, then she must not perform Masnun I’tikâf. However, she may perform
Nafl I’tikâf for the period until the arrival of her menstruation.
7. If a woman has
commenced I’tikâf, and thereafter menstruation commences during the duration
of I’tikâf, then it is wâjib upon her to immediately abandon I’tikâf, as soon
as her menstruation commences. In such a situation it is wâjib upon her to make
qada I’tikâf of only the day in which she abandoned the I’tikâf (as a result of
the intervention of menstruation). The procedure of such qadah is as follows:
After the woman becomes pure of such menstruation, she keeps
fast on any day and performs I’tikâf. If the days remain in Ramadhân, then she
may make qadha in Ramadhân in which case the fast of Ramadhân will be
sufficient. However, if Ramadhân has terminated at the time of her becoming
pure from such menstruation, then she must thereafter specifically keep fast
qadha I’tikâf for one day. (Commentary to Behesti Zewar)
8. The place within
the home demarcated by a woman for the purpose of I’tikâf will for the duration
thereof fall within the hukm of the masjid. It is not permissible for her to
move from such place without a Shar’î necessity. She cannot leave such place
and enter any other portion or area of the home. If she does so, her I’tikâf
will break.
9. The rules
applicable to men relating to moving from the place of I’tikâf are also
applicable to women. For those needs and necessities in relation to which it is
permissible for men to leave the masjid, it is similarly permissible for women
to leave the place of I’tikâf for such needs and necessities. (not Janazah).
For those works in relation to which it is permissible for men to leave the
masjid, it is similarly permissible for women to leave the place of I’tikâf for
such works. Accordingly, women should, prior to commencing I’tikâf, thoroughly
acquaint themselves with the rules relating to I’tikâf Masnun which have been
discussed earlier under the heading “I’tikâf Masnun”.
10. During the
I’tikâf, women may, whilst sitting in their place of I’tikâf indulge in sewing
and knitting. They can advise and guide others in regard to matters affecting
the home. However, they cannot leave the place demarcated for I’tikâf.
Moreover, it is preferable if they concentrate during the I’tikâf on Dhikr,
Tasbihat, Tilawat al‑Qur’an and ‘Ibadat. They should
not spend too much time on other matters. (HSH)
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