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Some Common Question About Itikaaf

Where And When Can Itikaaf Be Performed?
Can Itikaaf only be done during the last ten days of Ramadan, or can it also be done during the first and middle ten days of Ramadan?

The observance of Itikaaf is not restricted to the last ten days of Ramadan. A person wishing to perform Itikaaf during the entire month of Ramadan is at liberty to do so, as this is also a Sunnah. To clarify this matter, Imam Bukhari entitled a chapter in his celebrated book, Bukhari.

The chapter on performing Itikaaf during the middle ten days of Ramadan. Under this chapter, he has narrated a hadith from Abu Hurairah (radi Allahu anhu) that the Prophet, Peace and blessings be upon him, did Itikaaf for twenty days, in the year of his demise. (Bukhari, Fathul Baari, Umdatul Qari).

Shaykhul Islam Hafiz ibn Hajar and Allama Badrud-din-Ayni (commentators of Bukhari) have remarked that Imam Bukhari wants to point out that although observance of Itikaaf is much more preferable during the last ten days of Ramadan, it is not restricted to that period. It can also be done during the middle ten days of Ramadan, as this has been established from the Prophet, Peace and blessings be upon him.

A hadith recorded by Bukhari and Muslim mentions that the Prophet did Itikaaf during the entire month of Ramadan.

The hadith is as follows:
Abu Saeed Khudri narrates that the Prophet, Peace and blessings be upon him, once did Itikaaf during the first ten days of Ramadan, continuing it in the Turkish tent during the middle ten days. (One day) He stuck his head out (of the tent) and said, “I did Itikaaf during the first ten days, searching for this night (laylatul-qadr). I continued it (the Itikaaf) into the middle ten days (for the same purpose). I was then approached (by an angel) and informed that this night occurs in the last ten days. So those who have done Itikaaf with me should continue it into the last ten days because I was shown this night and then made to forget it (but as an indication) the morning after this night, I saw myself prostrating on mud. This being the case, search for this night during the odd nights of these last ten days.”

Rules And Regulations Of Itikaaf

1. The performance of Itikaaf during the last ten days of Ramadan is a sunnah muakkadah alal kifaya (a Sunnah which has to be observed by at least one person from the locality for its fulfillment, or else the entire locality will be sinful for negligence of this Sunnah).

2. Itikaaf should be done in a masjid where the five times daily prayers are held.

3. A woman can designate a place for salat in her house and observe Itikaaf there, and she will acquire the same reward as one performing Itikaaf in the masjid.

4. One should refrain from idle talk during Itikaaf.

5. One performing Itikaaf should not unnecessarily go outside the boundaries of the masjid, as this will nullify his Itikaaf.

6. One can go outside to answer the call of nature or for a necessary bath (e.g. because of a wet dream, etc). Similarly, if there is no one to bring food from home, one can go home to eat.

7. A person can go to perform Jumah prayer in another mosque if it is not held in the mosque in which he is observing Itikaaf. He will have to return as soon as he has completed his Jumah prayer.

8. If a person accidentally leaves the masjid in which he is observing Itikaaf, this will nullify his Itikaaf.

9. To indulge in unnecessary worldly activities during Itikaaf is makrooh-e-tahrimi (close to forbidden)

10. To remain completely silent during Itikaaf is not permissible. If one remains silent after zikr and recitation, this is fine. Remaining silent is not a form of worship.

11. The Sunnah of observing Itikaaf during the last ten days of Ramadan will only be fulfilled if the mutakif enters the masjid with the intention of Itikaaf before the sunset of the twentieth of Ramadan

12. Fasting is a prerequisite of Itikaaf. The nullification of the fast will result in the nullification of the Itikaaf.

13. The intention of Itikaaf can be made in the heart, but it is better to do it with the tongue.

Virtues Of Itikaaf

It used to be the general practice of the Messenger of Allah, Peace and blessings be upon him, to perform Itikaaf in the Holy month of Ramadan. At times, he used to remain in the masjid for the whole month and in the year of his demise, he was in Itikaaf for twenty days. Because he usually secluded himself in the masjid for the last ten days of Ramadan, the ulama consider it a Sunnah to perform Itikaf for that period.

Ibn Abbas relates that the Messenger of Allah, Peace and blessings be upon him, said, “The person performing Itikaaf remains free from sins and he is indeed given the same reward as those who do good deeds (despite not having done these deeds). (Ibn Majah)

This hadith mentions two great benefits of Itikaaf. The first is that the person performing Itikaaf avoids sins. The world around us is full of temptations, and more often than not, one falls into them. To commit sins in this blessed month is indeed a great injustice to ourselves. Through remaining secluded in the masjid, one completely avoids the temptation of sinning.

Etiquette Of A Gathering

A gathering is a trust. (Any gathering or a meeting is a confidential affair. After one has attended a meeting, one should not go and relate the issue that has been discussed at the meeting. This action constitutes a breach of trust and is a great sin). (Abu Dawud)

Do not cause any person to get up from where he is sitting and thereafter sit in his place.

It is desirable for those seated to make place for those who join the gathering later. (Bukhari)

When there are three persons in a gathering, then whilst leaving one person aside, two should not discuss anything softly, as this would offend the third person. (Bukhari)

It is not permissible for a third person to force himself to sit between two persons without their permission. (Tirmidhi)

People should not sit individually in isolation but in a group close to one another. (Abu Dawud)

When one sees a Muslim brother approaching, even when there is sufficient space, one should, out of respect, shift a little (to make more space). (Baihaqi)

Everything has a focal point (i.e., leader), and the focal point for a gathering is the Qiblah. (Tabrani)

The Granter And Acceptor Of Repentance

Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: “On the Day of Resurrection, my followers (or Ummah) will be summoned Al-Ghurr Al-Muhajjalun from the traces of Wudu. Whoever can increase the area of his radiance should do so.”[Al-Bukhari and Muslim].

Commentary:
The word “Ghurr” is the plural of “Agharr” which means shining or white. It is used for animals (like a horse), i.e., a white mark on its face. Here, it refers to that radiance which will issue from the brows of the believers on the Day of Resurrection and which will make them prominent. Muhajjalun is from Tahjil, which also means whiteness, but it refers to the whiteness found on all four legs, or at least on three legs, of a horse. Here, it refers to that light which will shine through the hands and feet of the believers because of their habit of performing Wudu. This means that the believers among the Muslims will be distinguished from other communities by virtue of the refulgence issuing from their faces, hands, and feet on the Day of Resurrection in the same way that a horse with a white forehead is easily distinguished from other horses.
185/1024 – Riyad Us-Saliheen (Gardens of the Righteous)

At-Tawab (The Granter and Acceptor of Repentance)

By Dr. Muhammad Ratib An-Nabulsi

[He turns to His slaves and accepts their repentance, no matter how grievous or numerous their sins might be]

God’s name “At-Tawab” (The Granter and Acceptor of Repentance) is wholly an issue of His divine mercy: the issue that God (The Granter and Acceptor of Repentance) can deal with His slaves in accordance with His holy justice, and, thus, they would deserve Hell-Fire.