By Tajuddin B. Shuaib
Linguistically, itikaf means to engage and to devote something, to a thing, be it good or bad. In the Shari`ah, it means to engage in a retreat in the mosque and stay there with the intention of seeking nearness to Allah the Almighty, and His reward.
In his last Ramadan, the Prophet observed it 20 days, as is related by Al-Bukhari and others. Besides, his companions and wives observed it during his lifetime and after.
For a retreat to be valid, the observer must be Muslim, must have reached puberty, and must be pure from janabah (major defilement, menstruation, and post-childbirth bleeding).
There are two pillars for itikaf: intention, and staying in the mosque. Allah states:
…But do not associate with your wives while you are in retreat in the mosques… (Al-Baqarah 2:187).
This verse prohibits two things: marital relationships during itikaf because this contradicts the spirit of devotion, and observing itikaf in any place but a mosque. Thus, any believer man or woman who desires to observe itikaf may do so only in a mosque as we see the Messenger (peace be upon him)’s wives were building their tents in the mosque .
There is no specific time for beginning or ending itikaf. Whenever one enters into the mosque with intention, he begins his retreat. If he intends to engage in itikaf the last ten days of Ramadan, he should prepare his tent before sunset.
In a hadith related by Abu Sa`id, the Messenger of Allah (peace be upon him) said: “Whoever intends to retreat with me should retreat during the last ten nights (of Ramadan).” (Al-Bukhari)
The first night of the last ten is the night of the 21st of Ramadan because in Islam the days begin at sunset.
However, the reports that said the Messenger (peace be upon him) entered his itikaf place after Fajr prayer do not mean he started after Fajr, they mean he returned to his place of itikaf at that time.
If itikaf is for the last ten days of Ramadan, the observer should leave after sunset the last day of the month, but it is preferred that he remain in the mosque and should not leave it until the time of Eid.
If a person intends to engage in itikaf for a day, or several days, as voluntary itikaf, he will enter into his place of itikaf before the break of dawn and will leave after sunset, whether it is in Ramadan or not. If a person intends to engage in itikaf for a night or two as a voluntary act, he should enter before sunset and leave after the break of dawn.
The reason is the night begins with the sunset and completes with the break of dawn, and the day begins with the break of dawn and completes with sunset. If a believer intends to engage in I`tikaf for a month he should enter the first night of the month before sunset and leave after sunset when the month finishes.
It is recommended that the person in a state of itikaf should engage in supererogatory worship, and engage himself with prayer, recitation of Al-Quran, Glorification of Allah, Praising Allah, frequent declaration of the testification of faith, Takbir (saying Allahu-Akbar “Allah is the Greatest”), seeking forgiveness from Allah, invoking Allah’s blessing on the Messenger of Allah (peace be upon him), and supplications, as well as any act of worship that will bring the servant nearer to Allah. Included in these acts of worship is studying the books of Tafsir, hadith, the life history of the Prophets, as well as any books on Fiqh and religion. He should build a retreat (store his provisions) in the corner of the masjid where he or she will not disturb the regular worshippers.
He should not concern himself with what does not concern him, which is the best way to seek nearness to Allah. In a hadith reported by Ibn Abbas (may Allah be pleased with him), the Messenger of Allah (peace be upon him), was delivering a sermon, khutbah, and a man stood up but would not talk. A companion said, “This is Abu Israel. He vowed to not stand, nor sit, nor seek shade, nor speak, but fast.” The Messenger (peace be upon him) said, “Command him to speak and seek shade, to sit and complete his fast.” (Bukhari, Ibn Majah and Abu Dawud)
He may leave the retreat and go out to bid farewell to his family. Safiyah (may Allah be pleased with her) said: “The Messenger of Allah (peace be upon him) was in his retreat, so I came to visit him at night. I spoke to him, and when I was leaving he stood to bid me farewell. When we reached the door to open it and they quietly passed and greeted the Messenger (peace be upon him) then the Messenger told them: `slowly, you don’t need to run, she is Safiyah bint Huyayy, (my wife; don’t think I am walking with another sister)’ they said in surprise: `Glory be to Allah, O Messenger of Allah!’ (for they were baffled for what he said to them.) The Messenger said `The Satan circulates in the human system the same way the blood circulates, so I was afraid that Satan might throw or whisper (ill thoughts) in your heart.” (Al-Bukhari and Muslim) The Prophet, (peace be upon him) left his retreat. Thus it is permissible to leave.
It is permitted to comb one’s hair, shave, trim the nails, clean the body, wear one’s best clothes and use perfume. In a report by Aishah (may Allah be pleased with her), she said: “The Messenger used to be in itikaf and he would put his head through the window and I would wash it for him, while I was in my menstruation.” (Muslim and Al-Bukhari)
It is permitted for him to leave the mosque to take care of essential things. The scholars agreed that the retreater is permitted to leave to eat and drink and to use the toilet, also to leave the mosque to purify the body from janabah and to clean the clothes.
It is permitted to eat and drink and sleep in the Masjid, but extreme care should be taken to safeguard the cleanliness of the Masjid. The person may be a party to weddings and some legal contracts taking place in the masjid during the I`tikaf.
Nothing is wrong with touching one’s spouse provided it is free from passion. This does not include kissing. If one kisses or touches his spouse with passion, he or she has done wrong, for it contradicts the spirit of itikaf, but the itikaf is valid provided he does not discharge semen. That is according to Imams Abu Hanifah and Ahmed. Imam Malik, on the other hand, said in this instance, the itikaf becomes invalid because this is illegal association, even without discharge of semen.
Whoever starts itikaf voluntarily and then breaks it is recommended to redeem it. But if he vows a day, or two, then starts and then invalidates it, he must redeem it whenever he is able, according to the majority of the scholars. If he died before making it up redemption is not necessary, however, Imam Ahmed said: “His next of kin should redeem it for him.”
Source: Taken with modifications from the author’s Ramadan the Fasting Month.Source Link