I’TIKAAF RULING, VIRTUES AND BENEFITS (I’tikaaf Part 3 of 4)

I’TIKAAF RULING, VIRTUES AND BENEFITS

ASSEMBLED BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA

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SATURDAY 9^th RAJAB 1440 AH- 16^th MARCH 2019 CE

 (PART 9 OF 11: I’tikaaf Ruling, virtues and benefits)

(I’tikaaf Part 3 of 4)

6.0 DIFFERENT TYPES OF I’TIKAAF

6.1 WAAJIB (OBLIGATORY): this can only be as the result of a vow. Whoever vows to do I’tikaaf is obliged to do it. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to obey Allaah, let him obey Him; and whoever vows to disobey Allaah (commit a sin), let him not do that.” According to a hadeeth, Ibn ‘Umar (may Allaah be pleased with him) said: ‘Umar asked the Prophet (peace and blessings of Allaah be upon him), “I made a vow during the Jaahiliyyah to spend one night in I’tikaaf in al-Masjid al-Haraam.’ He said, ‘Fulfil your vow.’” (al-Bukhaari, 4/809)

6.2 MANDOOB (RECOMMENDED): This is what was the habit of the Prophet (peace and blessings of Allaah be upon him), when he did I’tikaaf during the last ten days of Ramadaan, and he persisted in doing this. It is Sunnah Mu’akkadah (confirmed Sunnah) which is known from his life (peace and blessings of Allaah be upon him), as was reported in the ahaadeeth referred to when we discussed the fact that I’tikaaf is prescribed in Islam.

7.0 THE RULING ON I’TIKAAF

It is Sunnah Mu’akkadah (confirmed Sunnah), an action which the Prophet (peace and blessings of Allaah be upon him) always did, and he made up some of it that he missed. ‘Azzaam said concerning this: “Al-masnoon (the Sunnah) is that which the Muslim does voluntarily to draw closer to Allaah, seeking to earn reward from Him and following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him). It was reported that he did this and persisted in it.” (p.114).

8.0 THE CONDITIONS OF I’TIKAAF

Certain conditions apply to I’tikaaf, as follows:

a)    Islam; I’tikaaf on the part of a kaafir is not valid, as is also the case with an apostate who has left the religion.

b)   Discernment; it is not valid on the part of a child who has not yet reached the age of discernment.

c)    Purity (tahaarah) from major forms of impurity (janaabah – sexual impurity, Hayd – menstruation; Nifaas – post-partum bleeding). If any of these things happen to a person during his I’tikaaf, he has to leave the mosque, because it is not permissible for him to stay in the mosque in this state.

d)    It should be in the mosque. Allaah says (interpretation of the meaning):

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques” [Holy Quran Chapter al-Baqarah 2:187].

It is preferable for I’tikaaf to be in a mosque where Jumu’ah (Friday) prayers are held, so that one will not have to go out of the mosque in order to attend Jumu’ah prayers.

Some scholars said that there should not be any I’tikaaf except in the three mosques: al-Masjid al-Haraam [in Makkah], al-Masjid al-Aqsaa [in al-Quds/Jerusalem] and al-Masjid al-Nabawi [in Madeenah]. The correct view is that I’tikaaf is permissible in any mosque in which the five obligatory prayers are prayed. Allaah says (interpretation of the meaning):

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques” [Holy Quran Chapter al-Baqarah 2:187]. The general meaning of the phrase in the mosques implies that it is permissible in every mosque. It is mustahabb to do I’tikaaf in a Jaami’ mosque (one in which Jumu’ah prayers are offered) so that the one who is doing I’tikaaf will not need to go out for Jumu’ah.

With regard to the hadeeth, “There is no I’tikaaf except in the three mosques” (narrated by al-Tahhaawi in Mushkil al-Athaar, 4/20), if we accept it as saheeh, it should be interpreted as meaning that the best I’tikaaf is in these mosques, as the scholars said.

It may be that what was meant by the words, “There is no I’tikaaf except in the three mosques”, is that there should be no I’tikaaf for which one makes a vow or for the purpose of which one travels. I’tikaaf is valid in all mosques. The imaams – especially the four imaams – agreed that I’tikaaf is valid in all Jaami’ mosques. Nothing was transmitted to the effect that I’tikaaf is not valid unless it is in one of the three mosques, from any well known, imaam, not the four imaams nor the ten imaams, or any others. This was reported only from Hudhayfah (may Allaah be pleased with him) and one or two of the Salaf.

If a person vows to do I’tikaaf in al-Masjid al-Haraam, he has to fulfil his vow and do I’tikaaf in al-Masjid al-Haraam. But if he vows, for example, to do I’tikaaf in al-Masjid al-Nabawi, then it is permissible for him to do I’tikaaf in al-Masjid al-Nabawi or in al-Masjid al-Haraam, because al-Masjid al-Haraam is better.

If he vowed to do I’tikaaf in al-Masjid al-Aqsaa, it is permissible for him to do I’tikaaf in al-Masjid al-Aqsaa or in al-Masjid al-Haraam or in al-Masjid al-Nabawi, because they are better than al-Masjid al-Aqsaa.

9.0 THE PILLARS OF I’TIKAAF

9.1 INTENTION (NIYYAH). ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Actions are but by intentions and every man shall have but that which he intended. So he whose migration was for Allaah and His Messenger, his migration was for Allaah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he intended.’” (Al-Bukhaari, 1/15)

9.2 STAYING IN THE MOSQUE. As it says in the aayah (interpretation of the meaning): “We commanded Ibraaheem and Ismaa’eel that they should purify My House (the Ka‘bah at Makkah) for those who are circumambulating it, or staying (I‘tikaaf), or bowing or prostrating themselves (there, in prayer).” [Holy Quran Chapter al-Baqarah 2:125]. This confirms that the place of I’tikaaf is the mosque. This is also indicated by the actions of the Prophet (peace and blessings of Allaah be upon him) and by his wives and companions after him (may Allaah be pleased with them all). And in the hadeeth from Yoonus ibn Zayd that Naafi told him from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) used to do I’tikaaf in the last ten days of Ramadaan, Naafi said, ‘Abd-Allaah (may Allaah be pleased with him) showed me the spot where the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do I’tikaaf in the mosque. (Reported by Muslim, 8/308).

10.0 THE PLACE, TIME AND STARTING POINT OF I’TIKAAF

The place of I’tikaaf is the mosque, as indicated in the aayah (interpretation of the meaning): “And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques” [Holy Quran Chapter al-Baqarah 2:187].

The Prophet (peace and blessings of Allaah be upon him) and his wives and companions (may Allaah be pleased with them all) used to do I’tikaaf in the mosques, and it is not reported that any of them did I’tikaaf in any place other than the mosque.

The timing of I’tikaaf is during Ramadaan and it is best to be done during the last ten days of the month. But it is permissible at any time during Ramadaan and at other times. It is not restricted to a specific time; indeed it is mustahabb at all times, and it is obligatory if a person makes a vow committing himself to it. Ibn ‘Umar (may Allaah be pleased with them both) reported that ‘Umar asked the Prophet (peace and blessings of Allaah be upon him), “I made a vow during the Jaahiliyyah that I would spend a night in I’tikaaf in al-Masjid al-Haraam.” He said, “Fulfil your vow.” (al-Bukhaari, 4/809).

The beginning of I’tikaaf is before sunset, for the person who wants to spend a day and night or longer in I’tikaaf. Some scholars said that a person should enter his place of I’tikaaf at Fajr.

11.0 THE ADAB (ETIQUETTE) OF I’TIKAAF

There is a certain etiquette which it is mustahabb for the person in I’tikaaf to follow so that his I’tikaaf will be acceptable. The more he adheres to this etiquette, the greater his reward from the Lord of the Worlds will be, and the less he follows it, the less his reward will be.

It is mustahabb for the person in I’tikaaf to keep himself busy with prayer, reading Qur’aan, remembering Allaah (dhikr) and other kinds of pure worship. He should avoid all kinds of words and actions which will not help him to do this. He should not talk too much, because the one who talks too much, is more likely to say wrong things, and because the hadeeth says, “Part of a person’s being a good Muslim is that he leaves alone that which does not concern him.” He should avoid arguing, disputing, swearing and speaking in an obscene manner, for all of that is makrooh when he is not in I’tikaaf, so it is even more makrooh when he is in I’tikaaf; he should not invalidate his I’tikaaf by doing any of these things. There is nothing wrong with his speaking when he has to, or conversing with others. The two shaykhs (al-Bukhaari and Muslim) narrated that Safiyyah, the wife of the Prophet (peace and blessings of Allaah be upon him), came to visit him during his I’tikaaf in the mosque during the last ten days of Ramadaan. She spoke with him for a while, then she got up to leave. The Prophet (peace and blessings of Allaah be upon him) stood up to go with her, and when she reached the door of the mosque, by the door of Umm Salamah, two men of the Ansaar passed by and greeted the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) said to them, “Wait, this is Safiyyah bint Huyay.” They said, “Subhaan Allaah, O Messenger of Allaah!” They felt distressed (that he thought they might think something bad). The Prophet (peace and blessings of Allaah be upon him) said: “The Shaytaan is as close to a man as his blood.” According to another report: “(Shaytaan) flows through the veins of a man like blood.” “I was afraid that the Shaytaan might cast some evil ideas into your hearts.”

Al-Haafiz said: We learn a number of things from this hadeeth:

It is permissible for the person who is in I’tikaaf to do permissible things such as seeing a visitor out and talking with him, and it is permissible for him to be alone and for a woman to visit him.

‘Abd al-Razzaaq narrated that ‘Ali said: Whoever does I’tikaaf should not engage in obscene speech or swear; he should attend Jumu’ah and funerals, and talk to his family if he needs to, but he should remain standing and not sit with them.

With regard to teaching Qur’aan and other (Islamic) knowledge, studying, debating with the fuqahaa’, sitting with them and writing down ahaadeeth, there is a difference of opinion among the scholars. According to Imaam Ahmad, this is not recommended (not mustahabb), because the Prophet (peace and blessings of Allaah be upon him) used to do I’tikaaf and it was not reported that he did anything except devote himself to acts of worship.

Al-Marwazi said: I said to ‘Abd-Allaah that a man was teaching Qur’aan to others in the mosque and he wanted to do I’tikaaf and perhaps he would complete the Qur’aan each day. He said:

If he does that, it will be for himself, but if he sits in the mosque it will be for himself and for others; I prefer for him to teach others.

The view of al-Shaafa’i, as recorded in al-Mughni, was: that it is mustahabb because it is the best kind of worship and its benefit is not limited to only one person.

The view of Imaam Ahmad is better, and Allaah knows best.

NB (1): some people see I’tikaaf as an opportunity to be with some of their friends and spend time chatting with them. This is not good.

There is nothing wrong with a group of people doing I’tikaaf in the mosque, because the wives of the Prophet (peace and blessings of Allaah be upon him) did I’tikaaf with him, and one of them even did I’tikaaf with him when she was experiencing Istihaadah (non-menstrual bleeding), but she was in the mosque with him. (Narrated by al-Bukhaari, 303, 304). So there is nothing wrong with a person doing I’tikaaf with his friend or relative, but the problem arises when I’tikaaf is regarded as an opportunity to stay up late chatting and gossiping, etc. Hence Imaam Ibn al-Qayyim, after referring to what some ignorant people do by treating I’tikaaf as an opportunity to get together and visit with one another and chat, said: “This is one thing, and the I’tikaaf of the Prophet (peace and blessings of Allaah be upon him) was something else altogether.” (Zaad al-Ma’aad).

NB (2): Some people leave their work and neglect their obligations in order to do I’tikaaf. This is not the right attitude, because it is not right for a person to ignore something obligatory in order to do something that is Sunnah. The one who has left his work in order to do I’tikaaf has to stop his I’tikaaf and go back to work so that his earnings will be halaal. But if he can do I’tikaaf during his time off from work, or if he can make an arrangement with his boss, then this is very good.

12.0 THINGS WHICH ARE FORBIDDEN IN I’TIKAAF

1. Going out of the mosque. I’tikaaf becomes invalid if a person goes out of the mosque for no reason, because the Messenger (peace and blessings of Allaah be upon him) did not go out of the mosque except in the case of “human need” i.e., to eat, if it was not possible to have food brought to him. Food used to be brought to him in the mosque, because Saalim says: “As for his food and drink, it was brought to him where he was in his place of I’tikaaf.”

He also used to go out to purify himself from minor impurities and to do wudoo’, as ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to put his head into my room whilst he was in the mosque, and I would comb his hair. He would not enter the house except in the case of need when he was in I’tikaaf.” (Fath al-Baari, 4/808).

2. Touching women with desire – including intercourse. This is something which invalidates I’tikaaf, because it is clearly stated that this is not permitted, in the aayah (interpretation of the meaning): “And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques” [al-Baqarah 2:187].
3. Menstruation and post-natal bleeding. If a woman who is in I’tikaaf starts to menstruate or experiences post-natal bleeding, she has to leave the mosque, so as to preserve the purity of the mosque. The same applies to anyone who is in a state of junub (impurity following sexual discharge) – until he does ghusl.
4. To complete ‘iddah. If the husband of a woman who is in I’tikaaf dies and she is in the mosque, she has to leave the mosque so that she can do her ‘iddah in her house.
5. Apostasy or leaving Islam. One of the conditions of I’tikaaf is Islam, so the I’tikaaf of an apostate (a person who has left Islam) does not count.

To be continued

4 of 4; Part 9 of 11: I’tikaaf Ruling, Virtues and Benefits