I'TIKAAF?

I'tikaaf is derived from "Akafa" which signifies "to remain engaged in something without interrupting it". Therefore, I'tikaaf is an Ibaadah in which a person remains engaged (by staying) in the Masjid continuously.

The fact that the word I'tikaaf implies "doing something continuously OR without interruption", everything that interrupts the continuity of remaining in the Masjid, will be considered as being in opposition to I'tikaaf. In the presence of such a thing, I'tikaaf loses the meaning of the word itself. Therefore, it becomes inexistent. Thus, according to the Fuqaha, everything that interrupts the continuity of remaining in the Masjid, annuls the I'tikaaf. These actions are therefore prohibited in I’tikaaf. However, certain things such as coming out of the Masjid to answer the call of nature, to perform Farz Ghusl or to perform Wuzu, do not annul the I’tikaaf although this also interrupts the continuity. Since these things are indispensable, the Shariah has authorised them and they do not annul the I'tikaaf: Hazrat Aisha (Radiyallahu Anha) has reported:

"It is the established principle [by Rasulullah (Sallallaahu A'laihi Wasallam)] that a “Mu'takif” (a person in I'tikaaf) should not leave for any needs besides an indispensable need." (Abu Dawud)

So, everything that is not indispensable such as going out to perform Ghusl for Jummah, visiting a sick or assisting the Janaazah Salah, etc.., should be avoided.

Hazrat Aisha (Radiyallahu Anha) has reported this:

"It is an established principle [by Rasulullah (Sallallaahu A'laihi Wasallam)] that the “Mu'takif” (a person in I'tikaaf) must not visit a sick person or assist the Janaazah Salah." (Abu Dawud)

Benefits of I'tikaaf

Hazrat Ata (Rahmatullahi Alaiyh) said:

"The example of a Mu'takif (a person in I’tikaaf) is like a person who has a certain necessity attached/linked to a great person.

Hence, he comes to beg by his door and (through his behaviour), he says that I will remain here as long as my necessity is not fulfilled. (Similarly,) The Mu’takif (the person in I’tikaaf) sits in the house of Allah and (through his behaviour) says: ‘I will not move until I do not receive the grace (of Allah)’." (Al Mabsut by Sarakhsi)

Allaamah Sarakhsi said:

"During I'tikaaf, (the Mu’takif) frees his heart of worldly desires and submits solely to His Creator. He seeks protection in a solid fortress and continues to stay in the house of Allah Ta’ala." (Al Mabsut)

According to a Hadith reported by Hazrat Hussain (Radiyallahu Anhu), Rasulullah (Sallallaahu A'laihi Wasallam) said: "Whoever observes I'tikaaf of 10 days during the days of Ramadhan will get the reward of 2 Hajjs and 2 ‘Umrah." (Al Baihaqui)

According to another Hadith reported by Hazrat Abdullah Bin Abbaas (Radiyallahu Anhu), Rasulullah (Sallallaahu A'laihi Wasallam) said: "The Mu’takif (actually) is a person who remains far from sins. And he gets rewards similar to the amount of that person who has done all types of good deeds." (Ibn Majah)

I'tikaaf in the Masjid

It is permissible to perform I'tikaaf in any Masjid which has an Imam and a Mua'zzin and where Salah is performed in regular Jamaat. As for Madrassahs or other places which are used as a Jamaat Khana which do not have the status of a Masjid, it is not permissible to perform I'tikaaf therein.

All Masjids in Mauritius meet the criteria and conditions of I'tikaaf. Therefore, it is permissible to perform I’tikaaf in all the Masjids of Mauritius.

Allah Ta’ala says in Qur’an-e-Kareem:

"... and do not have close relations with them (the wives) while you are in I'tikaaf in the Masjids ..." (2:187)

By the saying of Allah Ta’ala, “... while you are in I'tikaaf in the Masjids ...” the Ulama-e-Kiraam of all eras have understood two things:

I'tikaaf must be performed exclusively in the Masjid.
I'tikaaf is allowed in all Masjids where Salah is performed in regular Jamaat.

Hazrat Aisha (Radiyallahu Anha) said: "... And there is no I'tikaaf except in a Masjid where Salah is performed in Jamaat." (Abu Dawud- Baihaqui-Darqutni)
According to a Hadith reported by Hazrat Huzaifah (Radiyallahu Anhu), Rasulullah (Sallallaahu A'laihi Wasallam) said: "All Masjids where there is an Imam and a Mua'zzin, it is permissible to do I'tikaaf." (Commentary on Mukhtasar At-Tahawi by Imam Abu Bakr Ar-Razi Al-Jassaas)

Position of I'tikaaf in the 3rd decade of Ramadhan

I'tikaaf is an act which Rasulullah (Sallallaahu A'laihi Wasallam) practiced regularly. Thus, I'tikaaf is "Sunnah Mu'akkadah". That is, it is a principle that is emphasised due to the regular practice of Rasulullah (Sallallaahu A'laihi Wasallam). Nonetheless, some of the Sahaabah-e Kiraam (Radiyallahu Anhum) did not observe it and Rasulullah (Sallallaahu A'laihi Wasallam) did not disapprove of it. Through this, we understand that it is an act that may be discharged by the observance of few individuals in a locality. In the language of the Fuqaha (jurists), it is termed "Alal Kifaayah". Therefore, I'tikaaf during the last ten days of Ramadhan is "Sunnah Mu'akkadah alal Kifaayah". That is, it is not necessary for everyone to observe it. However, it is also not permissible for everyone to neglect it in a locality. Therefore, if only one person in the locality observed it, all the inhabitants of that locality will be free from that responsibility. On the other hand, if no one in this locality observes it, then everyone in that locality will be guilty of having neglected a Sunnah Mu'akkadah.

An isolated opinion

There is an opinion that says that I'tikaaf is only permissible in three Masjid:

Masjid-ul-Haraam,
Masjid An-Nabawi , and
Masjid Al-Aqsa (Bait-ul-Muqaddas).

Nonetheless, there is nothing concrete to support this view. As for the Hadith reported by Hazrat Huzaifah (Radiyallahu Anhu) which says that I'tikaaf is permissible in only 3 Masjid, first of all, it is contested by another Hadith from the same Sahaabi that says that he heard Rasulullah (Sallallaahu A'laihi Wasallam) saying:

"All Masjid that has an Imam and a Mua'zzin, the observance of I'tikaaf is permissible in it." (Darqutni)

It should be noted that the Hadith of Darqutni is "Munqati" (a Hadith in whose Sanad there is a disconnection) because the Rawi (narrator), Hazrat Dwah-haak who reports this Hadith from Hazrat Huzaifah (Radiyallahu Anhu), did not meet Hazrat Huzaifah (Radiyallahu Anhu) in reality. That is why some say that the Hadith in question cannot be used as a proof to claim that I'tikaaf is permissible in all Masjids. However, this argument is invalid and cannot be taken into consideration as Allaamah Abu Bakr Ar-Razi Al-Jassaas has reported the Hadith with a Sanad Muttasil (without rupture) by inserting the Rawi An-Nazaal Bin Sabra Al Hilaali between Dwah-haak and Hazrat Huzaifah (Radiyallahu Anhu) in his commentary on Moukhtasar At-Tahawi. Therefore, this shows that Dwah-haak obtained the Hadith of Hazrat Huzaifah (Radiyallahu Anhu) through the intermediary of An-Nazaal Bin Sabra Al-Hilaali.

Besides, the Hadith is approved by the general sense of Qur’an-e-Kareem and it is in agreement with what the majority has adopted. This gives the Hadith a degree of authenticity that allows it to be used as a strong proof. This is also the opinion of all 4 Aimmah: 1. Imam Abu Hanifah, 2. Imam Maalik, 3. Imam Shafi’i and 4. Imam Ahmad Bin Hambal (Rahmatullahi Alaihim)

It is to be noted that the consensus of the 4 Aimmah is considered as Ijma (consensus). "All opinions that are in conflict with the 4 Aimmah is considered to be in conflict with Ijma (consensus)." (Al Ashbaah An-Nazaair)

"Ijma (consensus) has been established on the non-permissibility of putting into practice an opinion that is in conflict with all the 4 Aimmah." (Tahreer-oul-Ussul by Allaamah Bin Humaam)

Referring to the permissibility of performing Hajj-ul-Qiraan, Allaamah Al Khattabi of Ma-alim Us-Sunan said:

"It is not possible for the Ummah to reach consensus on the permissibility of a prohibited thing."

(Ma-alim-Us-Sunan , commentary on Abu Dawud by Allaamah Al-Khattabi who died in 388 H)

Based on the statement and the principle that have been elaborated by Allaamah Al-Khattabi, we can say with ease that it is permissible to observe I’tikaaf in a Masjid where there is an Imam and a Mua'zzin and where Salah is done regularly with Jamaat as the Ummah cannot agree and authorise a prohibited practice.

[English version of "I'tikaaf" – Al Jamiat – Vol.1 No.15]

I'tikaaf