Tag Archives: I’tikaaf


[Darul Uloom Sabeelur Rashad]


Ramadaan is a time of Ibaadah to Allah and gaining closeness to Him. Among the many ways leading to His closeness is the act of I’tikaaf. I’tikaaf is to seclude oneself in the Masjid with the intention of I’tikaaf (seclusion) for the sake of Allah.

I’tikaaf can include such seclusion for which the period is fixed as well as when it is not fixed. Based upon this the scholars have considered three types of I’tikaaf; Wajib, Sunnah and Nafl.

Wajib I’tikaaf refers to that essential seclusion in the Masjid which comes into effect through a vow/promise/oath, or as the Qadaa of a Sunnah I’tikaaf which became null. The least period for this type of I’tikaaf is one day and its night, and must be accompanied by fasting of the day with expressed intention.

The Sunnah I’tikaaf refers to that seclusion in the Masjid during the last ten days of Ramadaan which must also be observed along with fasting of the days. It begins before the sunset of the 20th day of Ramadaan, i.e. before the 21st night, and ends when the moon of Shawwaal is seen.

Nafl I’tikaaf refers to optional seclusion in the Masjid for any amount of time. The period is not fixed and fasting is not a condition for its observance.

So long as a person remains in the Masjid with the intention of seclusion as a form of worship to Allah it will constitute I’tikaaf.

I’tikaaf is indeed a great and significant form of worship to Allah for which He bestows an abundance of rewards and benefits. It was also an established practice of the Holy Prophet (Sallallaahu alayhi wasallam) which he used to perform frequently, especially in the Holy month of Ramadaan. Sometimes, he would even remain in I’tikaaf for the entire month of Ramadaan in order to achieve rewards of Lailatul Qadr and closeness to Allah. This has been mentioned in an authentic Hadith narrated by Abu Saeed Khudri who said that “Rasuulullah (SA) once performed I’tikaaf in a tent (inside the Masjid) for the first ten days of Ramadaan and then extended it to the middle ten days. Thereafter, he put his head out of the tent and said: ‘Verily in search of Lailatul Qadr did I perform I’tikaaf for the first ten days and extended it to the next ten days for the same purpose; then I was told that this night is in the last ten days, so those with me should also continue the I’tikaaf.” (Bukhaari and Muslim)

Every year after the Hijrah (migration) to Madinah until his departure from this world, the Prophet (Sallallaahu alayhi wasallam) remained in I’tikaaf for the last ten days of Ramadaan. In fact, in the last year of his blessed life, he remained in I’tikaaf for the last twenty days of Ramadaan.  This is seen from several Ahaadith as follows:

Aishah (Radhiyallahu anha), the blessed wife of the Prophet (Sallallaahu alayhi wasallam) relates that, “Rasuulullah (Sallallaahu alayhi wasallam) used to perform I’tikaaf regularly during the last ten days of Ramadaan until he passed away. Then his wives observed this practice after him.” (Bukhaari and Muslim)

It has also been reported by Abu Hurairah (Radhiyallahu anhu) that, “Rasuulullah (Sallallaahu alayhi wasallam) performed I’tikaaf for ten days every year in the month of Ramadaan. In the year he passed away, he observed it for twenty days.” (Bukhaari)

Therefore, in conformity with the continuous practice of the Prophet (Sallallaahu alayhi wasallam)  and those after him, the Jurists of Islam have considered I’tikaaf performed in the last ten days of Ramadaan as ‘Sunnah Muakkadah ‘alal Kifaayah’, i.e. an Emphasized Sunnah upon a sufficing basis. Therefore, if at least one sane, adult Muslim, male or female, observes it in a locality, then all the other Muslims would be saved from the sin of neglecting this emphasized Sunnah. If however, no one from the locality performs it, then all would be guilty of neglecting the emphasized Sunnah of I’tikaaf.

The author of Hidaya (an authoritative text on Fiqh) writes, ‘It is correct to say that it is Sunnah Muakkadah because Rasuulullah (Sallallaahu alayhi wasallam) regularly performed I’tikaaf in the last ten days of Ramadaan, and doing something with regularity is a proof of it being Sunnah.” (Hidaya Vol. 1 Pg. 229)

The Sunnah I’tikaaf would not be fulfilled for a period less than ten days and must be accompanied with fasting. Therefore, if one remained in I’tikaaf only a few days of the last ten days and did not remain for the other days, the Sunnah will not be achieved. Likewise, if one did not fast in these days whether out of negligence or because of valid excuses like sickness or journey, the Sunnah I’tikaaf will also not be achieved and in both cases it will be regarded as Nafl I’tikaaf.


There are many traditions which have mentioned the excellent virtues and benefits of observing I’tikaaf. In one Hadith, Ibn Abbas (Radhiyallahu anhu) said, “The person performing I’tikaaf remains free from sins, and he is indeed given the same reward as for those who do righteous deeds.” (Ibn Majah)

By remaining in the Masjid, the right atmosphere is created for doing good actions, and at the same time, it serves as a protective shield for the person against the evils and sinful temptations that lurk outside. The one observing I’tikaaf has been prevented, by the Shariah, from performing other good actions out of the Masjid, like Janaazah, visiting the sick, etc. The Hadith gives the good tidings to those in I’tikaaf, of the rewards of these actions in spite of not doing them. This is because the person in I’tikaaf remains in the house of Allah as His guest to engage in His worship, and to seek His pleasure only. As such he does not leave the Masjid for his own needs or desires. Thus Allah, Who is the Giver of rewards to those who engage in actions outside the Masjid becomes pleased with those inside the Masjid in I’tikaaf and may give them the same rewards, out of His great bounty and mercy.

In another narration, it has been reported by Hazrat Ibn Abbaas (Radhiyallahu anhu) that the Prophet (Sallallaahu alayhi wasallam) said, “Whosoever performs I’tikaaf for a day (thereby seeking Allah’s pleasure), Allah will place three trenches between him and the fire of Hell, the width of each trench being greater than the distance between the Heaven and the Earth.” (Tabrani, Baihaqi, Hakim)

Aisha (Radhiyallahu anha) narrates that Rasuulullah (Sallallaahu alayhi wasallam) said, “If a Muslim performs I’tikaaf with the hope of gaining reward, then all his previous sins are forgiven.” (Dailami)

In another Hadith reported by Hazrat Husain (Radhiyallahu anhu), the Prophet (Sallallaahu alayhi wasallam) said, “Whoever performs I’tikaaf for the final ten days of Ramadaan, for him is the reward of two Hajj and two Umrahs; and whoever performs I’tikaaf from Maghrib until Ishaa, doing nothing except performing Salaah and reciting the Holy Quraan, Allah will prepare a place for him in Jannah.” (Baihaqi and Tabrani)

Besides these virtues, I’tikaaf creates a bond between a servant and Allah. This has been elucidated by Allaamah Ibn Qayyim as follows: “The basic purpose of I’tikaaf is that the heart gets attached to Allah, and with it, one attains inner composure and self-control; pre-occupation with the mundane things of life ceases; absorption in the eternal reality takes its place. The state is reached whereby all fears, hopes and apprehensions are superseded by the love and remembrance of Allah; every anxiety is transformed into the anxiety for Him; every thought and feeling is blended with the eagerness to gain His nearness and to earn His good favour;  devotion to the Almighty is generated instead of devotion to the world, and it becomes a provision for the grave where there will be neither a friend nor a helper. This is the high aim and purpose of I’tikaaf which is the speciality of the most sublime part of Ramadaan, i.e. the last ten days.”

The similarity of the person in I’tikaaf is like a beggar who has knocked at the door of someone very generous and is determined not to leave and not to stop knocking until he receives what he desires. The author of Maraqiul Falah has mentioned that, ‘what actually takes place in I’tikaaf is that the heart is drawn away from everything else except the Creator, while his soul is actually laid at His door-step.’

Allah, Who is Most Merciful and Relenting, will surely fulfill the needs of His servants, answer their calls, and quench their thirst for forgiveness, rewards and mercy while they are in this state of devotion and worship during I’tikaaf.

While in I’tikaaf, one receives the additional benefits and virtues of: Lailatul Qadr (better than one thousand months in rewards); congregational Salaah (25 to 27 times more reward); performance of Salaah in the first row (great rewards so much so that people would fight for it if it is known); waiting for Salaah before its time and from one Salaah to  the other (angels supplicate for mercy and forgiveness for him); a person’s heart becomes attached to the Masjid (one of those who will be shaded on the Day of Judgement from the burning sun); and it becomes easy to perform other Sunnah and Nafl acts of I’baadah like Tahajjud, Ishraaq, recitation of Quraan, Dhikr, etc., for which there are  special rewards.


I’tikaaf of males must be performed in the Masjid. The most preferred place for I’tikaaf is Al Masjidul Haram in Makka, then Masjid an Nabawi in Madinah, then Masjidul Aqsaa in Jerusalem, then the Jami’ Masjid (main congregational Masjid) in one’s town, then the Masjid with the most amount of worshipers where the five daily Salaah are performed in congregation. If the five congregational Salaah are observed only during the days of I’tikaaf, then I’tikaaf will be allowed in it. To do I’tikaaf in Masaajid in which the five congregational Salaah are not performed even during the days of I’tikaaf is not preferred.

It should be noted that the Masjid refers to the area of the building which was fixed as Masjid by the persons or organization who erected the Masjid and demarcated its boundaries. Any extended hall, annexed building, etc. even under the same roof of the fixed Masjid area will not be considered as Masjid. If one who is performing I’tikaaf goes to that area knowingly or unknowingly, without a valid Shariah excuse, the I’tikaaf is rendered null. It is therefore important for those intending the performance of I’tikaaf to enquire and know the boundaries of the Masjid where he is performing his I’tikaaf.

I’tikaaf by women will be performed in the prayer room/area of their home. If such a place is not fixed then she should demarcate an area fixed for the purpose. It is Makruuh (disliked) for women to observe I’tikaaf in the Masjid.


A person performing I’tikaaf must spend all his time in the Masjid and should not venture outside for even a moment except to fulfill those religious/Shariah and natural necessities which cannot be fulfilled within the Masjid.

The valid reasons for leaving the Masjid which will not nullify the I’tikaaf are as follows:

To answer the call of nature.

One should go to the nearest facility which can fulfill his need. If the toilet is occupied then it is permissible to wait until it is vacant. However to delay unnecessarily after using it  would render the I’tikaaf null. It is permissible to talk briefly, to give or return Salams, to enquire of the sick, on one’s way to and from the toilet without halting for these reasons. It is also permissible if incidentally, on the way, without intent, there was Janaazah Salaah being performed and he joined its performance.

To take an obligatory bath.

It is not allowed to leave the Masjid with the intention of taking a bath for Jum’ah or to refresh or cool oneself. If however one leaves the Masjid for a valid reason, like answering the call of nature, and washes himself or takes a refreshing bath while using the toilet, not taking additional time, it will be allowed.

To make Wudu.

It is not allowed to leave the Masjid for Wudu only for recitation of Quraan since one can read Quraan without touching it. If however, Wudu is performed for the performance of any Salaah, the reading of Quraan by touching it will also be achieved. If facilities are provided inside the Masjid for Wudu then one is not allowed to leave for that reason, but should ensure that droplets do not fall onto the Masjid floor while making Wudu.

To call the Adhaan.

It is permissible for the Muadh-dhin,  as well as for another person desirous of calling the Adhaan, to leave the Masjid to call the Adhaan, but they must return immediately.

For organizing meals.

If no one is available to organize food and drink for the person in I’tikaaf he is allowed to leave, organize quickly his meals, and thereafter return in the Masjid to eat and drink therein. If someone is available then it is not permissible for him to leave. It should be noted that to assist someone in I’tikaaf brings great rewards.

Proceeding to another Masjid.

If Jum’ah is not performed in the Masjid where I’tikaaf is being performed then one in I’tikaaf is allowed to leave for another Masjid in which it is being observed. He must leave his Masjid at such a time that would allow him to reach and perform his Sunnah Salaah at the next Masjid just before the commencement of the Khutbah.


Only Wajib and Sunnah I’tikaaf are rendered invalid. Nafl I’tikaaf is not considered null by any act.

–  To leave the Masjid without a valid Shariah reason for even a moment, whether intentionally, unintentionally, by mistake or under compulsion will render the I’tikaaf null.

–    If the fast is broken during the day of I’tikaaf, whether for a valid or an invalid reason, the I’tikaaf will become null. If one forgot that he was fasting and ate or drank something then neither the fast nor the I’tikaaf will be broken, provided that he did not continue eating or drinking when he remembered.

–   Having intimate relationship with a woman/wife with or without emission, as well as kissing, fondling and other such acts which leads to emission will nullify the I’tikaaf.


The following are factors/reasons which may occur which makes it permissible to break the I’tikaaf. However the Qadaa of it must be performed.

–   To seek medical treatment if a disease emerges which cannot be cured except by leaving the Masjid

–   To save a person who is drowning or burning or to prevent a fire (or other great disasters)

–   To take care of one’s parents, wife or children if they are afflicted with an extreme sickness and have no one to tend to them

–   If one is compelled to leave such as in the case of a government’s warrant of arrest

–   If a Janaazah arrives and there is no one else to perform it.


–    To maintain total silence

–    To indulge in waste and idle talks

–   To engage in excessive sleeping so as to waste away the time

–  To unnecessarily pass wind in the Masjid

–    To read books or magazines which are not Islamic in nature

–   To set up the partition for those in I’tikaaf in such a way that it inconveniences others

–  To engage in worldly activities unnecessarily



Allah in his infinite mercy has showered his bounties and favors upon the Muslims in the holy month of Ramadaan.

Not a day or night goes by except that Allah multiplies the reward for the one who performs good deeds in this holy month.

From among the special nights of this month, there is one which is known as Laylatul Qadr (The Night of Power). A person who engages in  worship on this particular night will be given a reward better than that one who has performed worship for one thousand months.

Allah has named a Surah after this night in the Holy Quraan, and in it He mentions the great virtue of this night when He says: “The Night of Power is better than one thousand months.” (Surah 97.V 3)

Allah has been very kind to the Ummah of Muhammad (Sallallaahu alayhi wasallam) whereby because of the virtue and blessings of this night we are able to compete with the previous nations in doing good deeds even though our life span may be shorter.

In this regard, Ibn Abi Hatim has reported from Mujahid that the Messenger of Allah (Sallallaahu alayhi wasallam) was told about a person from among the Bani Israeel who used to worship Allah throughout the night and fought in the path of Allah during the day for one thousand months.

Upon hearing this, the Sahabas, (Radhiyallahu anhum) though amazed at the actions of such a devout servant became despondent, as it would have been impossible for them to attain such rewards. Allah then revealed Surah Qadr as a mercy and consolation to the believers that whosoever stands on the Night of Power in the worship of Allah will be given a reward better than that one who worships Allah for one thousand months.

Another great significance of the Night of Power as mentioned in Surah Qadr is that the Holy Quraan was sent down from the Preserved Tablet to the lowest Heaven and then revealed to the Prophet (Sallallaahu alayhi wasallam) in that very month. On this night, Angel Jibraeel along with other angels descend, making Dua of mercy for those believers whom they find busy in the worship of Allah.

Lastly, Allah mentions in this Surah that on the Night of Power, one will be able to experience a sort of peace and tranquility until the break of dawn, a night of complete goodness having no evil in it.

Hazrat Abu Hurairah (Radhiyallahu anhu) reports that the Messenger of Allah (Sallallaahu alayhi wasallam) said, “Whosoever stands in worship on the Night of Power with sincere faith and hope of gaining reward all his previous (minor) sins will be forgiven.” (Bukhaari and Muslim)

The commentators mention about this Hadith that the Messenger of Allah (Sallallaahu alayhi wasallam) exhorts the believers not only to stand in Salaah but also to perform all other types of worship.

Therefore, one who performs worship on this night solely to gain the pleasure of Allah and not for any worldly gain and benefit with the belief and hope that Allah will reward him for his good deeds will Inshallah have his previous (minor) sins forgiven.

It should also be noted at this point that this night does not have any specific form of worship nor does it have a fixed amount. We should therefore exert ourselves on this night in Nafl Salaah, recitation of the Holy Quraan, doing the Zikr of Allah, making Dua etc. to the best of our abilities.

As for the actual date of the Night of Power, it lies only in the knowledge of Allah Ta’aala. The Messenger of Allah (Sallallaahu alayhi wasallam) himself searched for this night as it is mentioned in a tradition, “The Messenger of Allah (Sallallaahu alayhi wasallam) secluded himself for the first ten nights of Ramadaan. Then he secluded himself for the middle ten nights. Then he raised his head and said, “Verily I secluded myself in the first ten nights of Ramadaan seeking this night. Then I secluded myself in the middle ten nights. Then I was approached and told that it is in the last ten nights.” (Bukhaari)

He (Sallallaahu alayhi wasallam) has also stated in another tradition: “Search for the Blessed Night in the odd nights from the last ten nights of Ramadhan. (Bukhaari)

The scholars are of different opinions as to which night is actually the Night of Power because of the various traditions that have reached them from the Messenger of Allah (Sallallaahu alayhi wasallam)  and his Companions (Radhiyallahu anhu). However, it is necessary for us to search for the Night of Power in the odd nights from the last ten nights of Ramadaan as indicated to us from the above mentioned traditions.

One should therefore not think that the Night of Power must be on a particular night but one must search for it, as this is what the Messenger of Allah (Sallallaahu alayhi wasallam)  has taught us to do.

While we do not know which night is the Night of Power, there are some signs given to us by the Messenger of Allah (Sallallaahu alayhi wasallam) in a narration of Ubaadah bin Saamit (Radhiyallahu anhu) reported by Imam Baihaqi, which can give us an indication to it.

They are as follows:

The night will be very quiet and serene.The moon will be bright and radiant.The temperature of the night will be neither too hot nor too cold.No shooting stars will be flung at the Shayateen until the break of dawn.The sun will rise in that morning without any radiant beams of light.

In an authentic tradition Hazrat Aisha (Radhiyallahu anha) said, “O Messenger of Allah, inform me what I should say if I recognize the Night of Power. He said, “Say : Al-laa hum-ma in-naka ‘afuw-wun kariimun tu hib-bul ‘afwa fa’fu an-ni.” (O Allah! You are forgiving. You love to forgive, so forgive me. ) (Imam Ahmad, Ibn Majah and Tirmizi)

We as believers, in trying to find the Night of Power should also say this Dua in abundance acting upon the advice of the Messenger of Allah (Sallallaahu alayhi wasallam) hoping to gain the forgiveness of Allah.

Finally the Messenger of Allah (Sallallaahu alayhi wasallam) said in a tradition, “The one who has deprived himself of this night has deprived himself of everything good. And none is deprived of its good except he who is completely unfortunate.” (Ibn  Majah)

This means that if Allah has given us an opportunity to gain the reward which is more virtuous than eighty-three years and four months, and due to our negligence we are devoid of the blessings of this night, then surely we are from among the unfortunate ones.

May Allah give us the ability to search for and find the Night of Power. Ameen.


Eid ul Fitr (Festival of the Breaking of the Fast) is the first day of the 10th lunar month, Shawwaal.  It marks the end of the holy month of Ramadaan.

Eid ul Fitr is one of the two days of festivity in Islam. The other being Eid ul Adhaa. This has been established from an authentic Hadith narrated by Anas (Radhiyallahu anhu) that upon arriving in Madinah, the Prophet (Sallallaahu alayhi wasallam)  found its people celebrating two days, which were upheld from the Days of Jaahiliya (Ignorance).  The Prophet (Sallallaahu alayhi wasallam) said: “When I came upon you, you had two days that you continued to celebrate from Jaahiliya. Indeed Allah has substituted them for you with what is better, the Day of Sacrifice and the Day of Fitr.” [Ahmad, Abu Daud]

In another Hadith, the Prophet (Sallallaahu alayhi wasallam) said referring to Eid ul Fitr: “Certainly for every community there is a day of Eid and this is our Eid”. [Bukhari, Muslim]

The word Eid literally means ‘recurrence’.  Thus Eid is, an occasion, which returns and recurs at specified times with renewed happiness and joy.  Muslims will return to the gathering of Eid with renewed zeal and enthusiasm and Allah returns to His servants with renewed bounties and rewards.

Even the nights which precede the Days of Eid, have also been marked as a time of great virtue and the scholars have considered it Mustahab (desirable) to do lbaa-dah on these nights. Rasulullah (Sallallaahu alayhi wasallam) said:

“The heart of the person who remains awake (in lbaadah)- during the night of Eid ul Fitr and Eid ul Adhaa will not die on the Day when hearts will be dead, i. e. the Day of Qiyaamah “[Tibrani]

The Day of Eid follows its night with the blessings, forgiveness and mercy of Allah to His servants who fasted during the day and who stood up at night in prayer.  Allah rewards them immensely for having fulfilled their duties to him by adhering to restraint and guarding against evil; who endeavored in acts of piety and righteousness; who became engrossed in dua, dhikr and recitation of Quraan; who displayed kindness, love and compassion for others, and who spent the month of Ramadaan seeking His pleasure.

The Day of Eid is also spent in thankfulness to Allah.  Muslims will perform the Eid Salaah, which is Wajib (incumbent) and listen to the Khutba (sermon), which is Sunnah (commendable).

To give general charity on this day is commendable and rewarding.  However, Sadaqatul Fitr (Charity of Eid) is Waajib (incumbent) and must be given before the Eid Salaah.  It is especially meant for the poor and the needy so that they too can celebrate Eid.  It becomes binding to be given by all adults for themselves as well as all their dependents when one possesses  wealth beyond his needs for the day.


To rise as early as possible;

To perform Ghusl (bath);

To use miswaak;

To apply ‘Itr (Halaal, non-alcoholic perfume);

To wear ones best clothes;

To eat something sweet (such as dates) before departing for Eid Salaah;

To give Sadaqatul Fitr before leaving for the Musallah (Eid­ Ghah or Masjid);

To walk to the Musallah.  However, there is no harm in using any means of conveyance if the Musallah is a distance or there is an excuse;

To go to the Musallah using one route and to return by another route;

To recite the Takbeer while going to the Musallah. The takbeer is –

Al-laa hu akbar, al-laa hu akbar, laa ilaaha il-lal­laa hu wal-laa hu akbar, wa lil­laa hil hamd

The Day of Eid is indeed a joyous day and one should beware of his action not to displease Allah.


I’tikaaf (Seclusion in the Musjid)

[by Maulana Zakariyyah Kandhlawi (rahimahullah) from Fadha’il Ramadan]

The meaning of I’tikaaf is to seclude oneself in the Musjid with the express niyyah (intention) of I’tikaaf. According to the Hanafi school of thought, there are three different types of I’tikaaf.

(a) Waajib I’ilikaaf:
This I’tikaaf becomes compulsory when a person makes it obligatory upon himself. An example of this is. when a person makes a vow to Allah that if Allah fulfills a certain wish of his, he will undertake to perform so many days l’tikaaf. In this case the moment his wish is fulfilled, I’tikaaf becomes compulsory. A person may just make unconditional vow whereby he makes I’tikaaf waajib upon himself for certain number of days. This becomes a Waajib duty on him from that moment onwards.

(b) Sunnah I’tikaaf
This was the general practice of Rasulullah and it means to seclude oneself inside the musjid for the last ten days of Ramadan.

(c) NafI I’tikaaf:
There-is no special time or specific number of days for Nafl l’tikaaf. A person may make niyyah for any number of days at any time, even for his whole life. Imaam Abu Haneefah (rahmatullah alayh) however states that it must be for at least one full day.

Imaam Muhammad (rahimahullah) states that there is no limit on the minimum period of time. The fatwa is on this latter view. Therefore it is desirable for anyone entering a musjid to make the niyyah (intention) of I’tikaaf for the period that he will remain in the musjid. So while he is in ibaadah he also gains the reward of I’tikaaf.

(In view of the above, it is advisable that everyone entering the musjid to join the congregation prayer, should on entering the musjid, make the niyyah for I’tikaaf. In that case, it means that as long as he remains busy with salaah, thikr, listening to lectures or sermons, he also receives reward for the I’tikaaf). I always observed that my late father used to make niyyah for I’tikaaf while stepping into the musjid with his right foot. Occasionally, by way of teaching and reminding his followers, he used to raise his voice when reciting the niyyah.


The reward for I’tikaaf is great. Rasulullah (sallallaahu alayhi wasallam) constantly performed I’tikaaf. The example of the one who resides in the musjid in l’tikaaf is like a person. who having gone to a certain place for something, remains there until it is granted.

When someone comes begging to our door and then refuses to leave until he has been granted his request, I am sure that even the one with the hardest heart amongst us will eventually accede to his request. How muchmore merciful is Allah. Who even grants without reason.

Hence. when one isolates himself from all worldy things and goes to Allah’s door. what doubt can there be for his plea to be accepted. And when Allah has favoured someone others cannot describe the ecstacy and enrichment of such limitless treasures. How could a person ever describe what he has not obtained? However, can an underaged person describe adulthood? Nevertheless. this is a course in which one shall give nothing else besides total dedication or else be taken away for the final meeting of his creator. Allaama ibn Qayyim. on explaining the significance of I’tikaaf, writes that actual aim of I’tikaaf is to divert the heart from everything except Allah and to join it with Allah alone thereby forming a complete spiritual connection with the creator.

All worldly connections are thus cut off for the sake of gaining Allah’s attention. All thoughts. desire, love and devotion become centred around Him. In consequence His love is attained- a love and friendship that will be the only friend in the loneliness of the grave. When a person has that then who can possibly imagine the great ecstasy with which that time of the grave will be spent? In Maraquil Falaah, the author writes that I’tikaaf. when properly and sincerely performed is a most virtuous deed. One cannot possibly enumerate all the great advantages and benefits in it. In actual fact. what takes place in I’tikaaf is that the heart is drawn away from everything else except the Creator, while our whole life is actually laid down at His doorstep. One remains in ‘ibaadah all the time. Even when one is asleep, one is still in His service, striving for nearness to Him. Allah says (according to a Hadith): “Whoever draws near to Me (the length of) one hand, then I draw nearer to him (the length of) two hands; and whoever draws near-to Me by walking, I draw hear to him by running

In I’tikaaf one goes to Allah’s house and the most Kind Host always honours a guest who visits Him. The one in I’tikaaf also attains safety in Allah’s fortress where no enemy can reach. Besides this there are numerous other virtues and distinctive featues of this important ‘ibaadah.


The best of places for I’tikaaf, for male, is the Musjidul Haraam in Makkah. The next best is the Musjidul Nabawi in Madinah, and the next best is Baitul Mukaddas. Thereafter, comes the Jaam’i Musjid in one’s own town and last but not least, the musjid nearest to one’s home. Imam Abu Hanifah (rahmatullah alayh) stipulate the musjid should be one wherein the five daily prayers are performed, while Imam Abu Yusuf and Imam Muhammad (rahimahumullah). are agreed that any musjid according to the Shari’ah can be entered for I’tikaaf, even if there is no regular salaah with Jama’ah.

As for the females, they should perform I’tikaaf in the musjid inside their homes.Where however, no musjid exists and the desire for I’tikaaf be there, one room of the house should be set aside for this purpose, I’tikaaf is in fact an easier task for women. A special section of the house, most commonly the prayer room, is set aside wherein they seclude themselves, remaining in ‘ibaadah. The domestic duties can then be performed by daughters or servants, and the women in I’tikaaf, while remaining in a section of her own house, is spiritually rewarded for it. It is so very unfortunate that in spite of the ease, our women folk still remain deprived of the blessings of I’tikaaf.


“Abu Sa’id Khudri (radhiyallahu anhu) reports that Rasulullah (sallallaahu alayhi wasallam) once performed l’tikaaf for the first ten days of Ramadan. Thereafter he made I’tikaaf in a Turkish tent (inside the musjid) for the middle ten days. Thereafter he raised his head out of the tent and said, ‘”Verily in search of Laylatul Qadr did I perform l’tikaaf for the first ten days, then for the middle ten days. Then someone (an angel) come and told me, “It is in the last ten days whosoever has made I’tikaaf with me should continue for the last ten days”. I had been shown that night and then made to forget, which it shall be. And verily did I see myself prostrating to Allah with my forehead on mud on the morning after the night. Seek Laylatul Qadr the last ten nights of Ramadan; seek it among uneven ones“.

Abu Sa’id (radhiyallahu anhu) says; “That same night it rained. The roof on the musjid leaked. and I looked at Rasulullah’s (sallallaahu alayhi wasallam) two eyes and on his forehead there were remains of water and mud. This was on the morning of the 21st performing sujood in muddy clay”.  [Mishkaat.]


It used to be the general practice of Rasulullah (sallallaahu alayhi wasallam) to perform I’tikaaf in Ramadan. At times he used to remain in the musjid for the whole month and during the last year of his life he was in I’tikaaf for twenty days. Because he always secluded himself in the musjid for last ten days, the ‘ulama consider it sunnah mu’akkadah to perform I’tikaaf for that period.

From the above Hadlth it can be deduced that the major object behind l’tikaaf was to search for Laylatul Qadr. What better, manner can there be than to be in I’tikaaf because, it is considered to be in ‘ibaadah all the time, whether one is awake or asleep. Furthermore, one in I’tikaaf is free from, all daily tasks and thus, has all the time to devote to thikrullah, (the rememberance of Allah) and meditation. Throughout Ramadan Rasulullah (sallallaahu alayhi wasallam) exerted himself and increase his ‘ibaadah and when the last ten days came along, he had no limit in exerting himself. He himself remained awake throughout the night and awakened his family for the same purpose. Aa’isha (radhiyallahu anha) reports:

During Ramadan Rasullullah tied his lungi tightly about him, staying awake all night and waking his family (for the purpose of ‘lbaadah).”
Tied his lungi tightly about him‘ means either that he knew no limits in exerting himself in ‘ibaadah; or that he gave due importance and preference to ‘ibaadah, and avoided all forms of sexual contact.


Ibn Abbas (radhiyallahu anhu) relates that Rasulullah (sallallaahu alayhi wasallam) said, “The. person performing l’tikaaf remains free from sins, and he is indeed given the same reward as those who do righteous deeds (inspite of not having done those deeds as a result of having been secluded in the musjid“. [Mishkaat from Ibn Majah].


(Note that one remaining secluded in the musjid is not allowed to depart from there for worldly needs. ‘He may only set forth to the outside for the calls of nature, to perform ablution or ghusl or for attending jumu’ah when that is not performed in the same musjid, after which he must return forthwith).

Now this Hadith points to two great benefits of I’tikaaf. . . . Firstly one is saved from sin. It is true that it very often happens that one falls into sin without ever intended to do so. (The world all around. us is full of temptations). To commit sin in the blessed month of Ramadan is indeed a great injustice io ourselves. By remaining secluded in the musjid, one completely avoids the temptation to sin. Secondly, it would appear outwardly that when one is secluded in the musjid, one is automatically at a disadvantage by not being allowed to perform certain good deeds like joining funeral prayers, attending burials, visiting the sick. etc. That is not so, because according to this hadith one is rewarded for these deeds even though not performing them. What a great favour from Allah! How great is Allah’s bounty! By performing ‘Ibaadah one receives the reward of numerous other ‘ibaadahs. In fact Allah Ta’ala seeks the slightest cause to bestow His blessings. His blessings could be received in abundance with a little effort and plea. If only we can understand and properly appreciate these favours. That proper appreciation and understanding can only enter our minds when we have the true love and interest for our Deen.

(May Allah grant us that Aameen!).



[by Majlisul Ulama]


Within the next couple of days, the period for the Sunnah I’tikaaf of the last ten days of Ramadan will commence. This Ibaadat is a Sunnah alal Kifaayah Act. If a few individuals observe it, the whole community is absolved of the obligation. This is not an Ibaadat of mass proportions, hence the Sahaabah and the Salafus Saaliheen did not accord it the emphasis which present-day ‘sufis’ are attaching to it for their own ulterior motives. In the process of attaining fulfilment for their nafsaaniyat, the ‘shaikhs’ of today are ruining the little natural Imaani Roohaaniyat (spirituality) of their unsuspecting ignorant mureedeen who are caught up in the whirlpool of merrymaking and nafsaani amusement which characterize these errant, anti-Sunnah mass mock ‘i’tikaaf’ programmes. 

Remember that the I’tikaaf is for cultivating solitude and proximity to Allah Ta’ala. This cannot be achieved with the racket, merrymaking, gluttony, fuzool, lahw and la’b which characterize the mass so-called ‘i’tikaaf’ programmes. Only a handful of persons should be allowed to fulfil the I’tikaaf obligation in a Musjid. Those sitting in I’tikaaf must understand that this Ibaadat cordons them off from the dunya. They should therefore, spend all the time in IbaadatNafl Salaat, Tilaawat, Thikrullaah, Istighfaar, Durood¸ etc. If tired, go to sleep, but do not seek diversion with conversation in the Musjid. It is HARAAM to indulge in conversation inside the Musjid. Rasulullah (Sallallahu alayhi wasallam) said:

“Conversation in the Musjid consumes good deeds just  as cattle consume grass.”

Seek relief for tiredness in sleep, not in conversation. Don’t go about greeting people in the Musjid, especially during I’tikaaf regardless of their status and seniority. Fall asleep with Allah’s Name on your tongue so that your every breath is recorded as a Tasbeeh

Don’t ruin your wonderful I’tikaaf ibaadat with haraam and mushtabah food. Exercise some restrain and control over the nafs. Totally abstain from carrion chicken products, soft drinks and other processed food laced with chemically named poison, mushtabah and haraam ingredients. Keep your mind and body clean and pure to gain maximum benefit of the I’tikaaf. The Mu’takaf (the I’tikaaf cubicle) resembles the Qabr, and the I’tikaaf is the monasticism of this Ummah. Do not make the ‘Qabr’ into a merrymaking playground. 

Do not sit in I’tikaaf in a Musjid where a mass gathering takes place in the name of ‘I’tikaaf’. Search for a small quiet Musjid if you are intent on I’tikaaf. Those sitting in a genuine I’tikaaf and conducting themselves correctly, are sure to obtain the auspicious Night of Qadr. Do not miss this opportunity with merrymaking and nonsense which are the characteristics of the anti-Sunnah mass gatherings organized in the name of I’tikaaf. Everything of the mass ‘i’tikaaf’ is in violation with the letter and spirit of I’tikaaf.