This excerpt is taken from the book of Fadhilat al-Shaykh Mubashir Ahmad Rabbani, may Allah have mercy on him, Ahkam and Masail of Ramadan.
The Issues of the Month of Ramadan and I'tikaf:.
Linguistically, the meaning of I'tikaf is to sit firmly on something and to keep the soul attached to it, and in terms of Sharia, it refers to the act of staying in the mosque with the intention of worship and to please Allah Almighty by abandoning all worldly matters. The one who performs I'tikaf is called a Mu'takif, and the place of I'tikaf is called a Mu'takaf. I'tikaf can take place at any time of the year. The I'tikaf of the month of Shawwal is also established from the Prophet (peace be upon him), but the best time for I'tikaf is the last ten days of Ramadan. This is because the Prophet (peace be upon him) continued to perform I'tikaf in the last ten days until he met Allah Almighty.
Sayyida Aisha (may Allah be pleased with her) narrates:
إن النبى كان يعتكف العشر الأواخرمن رمضان حتى توفاه الله تعالى ثم اعتكف أزواجه من بعده
"The Prophet (peace be upon him) used to perform I'tikaf in the last ten days of Ramadan until Allah Almighty took his life, and after him, his wives used to perform I'tikaf."
Reference: Bukhari, Book of I'tikaf, Chapter on I'tikaf in the Last Ten Days (2026), Muslim, Book of I'tikaf, Chapter on I'tikaf in the Last Ten Days of Ramadan (1172)
Sayyidina Abu Sa'id Khudri (may Allah be pleased with him) narrates:
أن رسول الله يعتكف فى العشر الأوسط من رمضان فاعتكف حتى إذا كان ليلة احدى وعشرين وهى الليلة التى يخرج من صبيحتها من اعتكافه قال من كان اعتكف معي فليعتكف العشر الأواخر
"The Messenger of Allah (peace be upon him) used to perform I'tikaf in the middle ten days of Ramadan. One year, he performed I'tikaf as usual, and when the twenty-first night came, which was the night after which he (peace be upon him) came out of his I'tikaf, he said: Whoever has performed I'tikaf with me should also perform I'tikaf in the last ten days."
Reference: Bukhari, Chapters on I'tikaf: Chapter on I'tikaf in the Last Ten Days (2027), Muslim, Book of Fasting, Virtue of the Night of Decree (1127)
Sayyida Aisha (may Allah be pleased with her) narrates:
كان النبى إذا أراد أن يعتكف صلى الفجرثم دخل المكان الذى يريد أن يعتكف فيه
"When the Messenger of Allah (peace be upon him) intended to perform I'tikaf, he would enter his place of I'tikaf after performing the Fajr prayer."
Reference: Ibn Majah, Book of Fasting, Chapter on Those Who Begin I'tikaf and Fulfill I'tikaf (1771), Nasai (10), Ahmad (24598)
There are two opinions among scholars regarding the method of I'tikaf:
➊ One opinion is that the Sunnah I'tikaf is in the last ten days, and the beginning of the last ten days is at sunset on the twentieth of Ramadan. Therefore, the Mu'takif should enter the mosque as soon as the twenty-first night begins, spend the night engaged in reciting the Quran, remembering Allah, glorifying Him, and standing in prayer, and after performing the Fajr prayer, enter his place of I'tikaf.
➋ The second position is based on a hadith that states that the Prophet (peace be upon him) performed I'tikaf in the last ten days, and in another hadith, it is mentioned that he would enter his place of I'tikaf after performing Fajr, but this hadith does not specify whether it was the morning of the twenty-first or the twentieth. It is better for the Mu'takif to begin I'tikaf after performing the Fajr prayer on the twentieth of Ramadan so that he can spend the odd night of the twenty-first in the place of I'tikaf, as I'tikaf is a means of seeking the Night of Decree, as is evident from the hadith of Abu Sa'id Khudri (may Allah be pleased with him) when the Prophet (peace be upon him) performed I'tikaf in the middle ten days with the companions (may Allah be pleased with them).
Several companions (may Allah be pleased with them) performed I'tikaf, packed their bedding, and went home, and the Prophet (peace be upon him) said: Whoever has performed I'tikaf with me should also perform I'tikaf in the last ten days. This was said on the twentieth of Ramadan. Upon reflection, it becomes clear that he could have called them at night and told them that they needed to enter the place of I'tikaf. They say that if they come to the mosque on the morning of the twentieth, they will be mentally prepared to seek the Night of Decree and will also become accustomed to the place of I'tikaf. In this way, they will spend the twenty-first night in I'tikaf. Whereas according to the second position, their twenty-first night will pass outside the place of I'tikaf, which is a deficiency. Therefore, it is more appropriate and suitable for them to come to the mosque on the morning of the twentieth, and after performing the prayer, prepare and sit in their place of I'tikaf. In this case, both hadiths will be acted upon. Only twelve hours will be added to the last ten days, and there is no harm in this. والله اعلم
The second position is based on caution; otherwise, I'tikaf can also be for a day or a night. As mentioned in the hadith, Sayyidina Ibn Umar (may Allah be pleased with them) narrates:
إن عمر سال النبى صلى الله عليه وسلم قال كنت نذرت فى الجاهلية أن اعتكف ليلة فى المسجد الحرام قال اوف بندرك
"Sayyidina Umar (may Allah be pleased with him) asked the Messenger of Allah (peace be upon him): I had vowed to perform I'tikaf for one night in the Sacred Mosque during the time of ignorance. The Prophet (peace be upon him) said: Fulfill your vow."
Reference: Bukhari, Book of I'tikaf: Chapter on I'tikaf at Night (2032), Muslim, Book of Faith, Chapter on the Vow of a Disbeliever (1656)
It is evident that I'tikaf can also be for less than a decade.
Intention for I'tikaf:
Since I'tikaf is an act of worship, it is necessary to have an intention for it because the Messenger of Allah (peace be upon him) made intention obligatory for every act of worship. Sayyidina Umar ibn al-Khattab (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
إنما الأعمال بالنيات
All actions are judged by intentions.
Reference: Bukhari, Book of Revelation, Chapter on How Revelation Began to the Messenger of Allah (1), Muslim, Book of Leadership, Chapter on His Saying: Actions are Judged by Intentions (1997)
However, it should be noted that there is no established verbal expression for this. It is an act of the heart. Some people have reserved the words: نويت سنة الاعتكاف (I intend to perform I'tikaf) upon entering the mosque for I'tikaf, which is incorrect and not proven by any hadith, so it should be avoided.
When should one enter the place of I'tikaf?
Regarding I'tikaf, there is a hadith of Allah's Prophet (peace be upon him) that he used to perform I'tikaf in the last ten days.
Reference: Bukhari, Book of I'tikaf, Chapter on I'tikaf in the Last Ten Days (2026)
Another hadith states: Sayyida Aisha (may Allah be pleased with her) narrates that when the Messenger of Allah (peace be upon him) intended to perform I'tikaf, he would enter the place of I'tikaf after performing the Fajr prayer.
Reference: Bukhari, Book of I'tikaf: Chapter on I'tikaf in the Last Ten Days (2027), Muslim, Book of Fasting, Chapter on the Virtue of Laylat al-Qadr (1167)
Considering these hadiths, general scholars write that the last ten days begin as soon as the sun sets on the 20th of Ramadan. Therefore, the person performing I'tikaf should enter the mosque as soon as the 21st night begins. They should spend the entire night engaged in reciting the Quran, remembering Allah, making tasbih and tahleel, and performing voluntary prayers, and then enter their place of I'tikaf after performing the Fajr prayer in the morning.
On the other hand, another position derived from a hadith indicates that the Prophet (peace be upon him) began I'tikaf after the Fajr prayer on the morning of the 21st or 20th, though the exact determination is unclear. It is better for the person performing I'tikaf to perform the Fajr prayer on the 20th of Ramadan and then begin I'tikaf so that they can arrive at the place of I'tikaf on the night of the 21st, as I'tikaf is a means of seeking Laylat al-Qadr. The Prophet (peace be upon him) performed I'tikaf in two decades in search of Laylat al-Qadr, and when it was not found, he then performed I'tikaf in the third and final decade, maintaining continuity until the companions (may Allah be pleased with them) who were with him finished their I'tikaf and went home. The Prophet (peace be upon him) announced: "Whoever is performing I'tikaf with me should continue their I'tikaf." It was the 20th of Ramadan, and the companions (may Allah be pleased with them) then began the last decade again.
Consider this! If the I'tikaf of the last decade begins after sunset on the 21st night, why did the Prophet (peace be upon him) have the companions (may Allah be pleased with them) perform I'tikaf on the day of the 20th? He could have called them on the night of the 21st and told them that they had broken their I'tikaf and should spend the night in the mosque and re-enter after the Fajr prayer on the morning of the 21st.
In the "Islamic Sermons" of Maulana Abdul Salam Bistwi (may Allah have mercy on him), it is stated that if one comes to the mosque on the morning of the 20th, they mentally prepare to seek Laylat al-Qadr on the 21st. However, according to the other position, if one spends the night of the 21st outside the place of I'tikaf and enters it on the morning of the 21st with the intention of I'tikaf, one night from the last decade will be excluded, which is a deficiency. Therefore, it is more appropriate and suitable to come to the mosque on the morning of the 20th and, after performing the prayer, sit prepared in their place of I'tikaf. In this case, better practice will be achieved according to both hadiths, with only a 12-hour addition to the last decade, and there is no harm in this addition. Hafiz Abdullah Bahawalpuri (may Allah have mercy on him) also held this position, which is based on caution. والله اعلم
Permissible Actions for the Mu'takif:
It is permissible for the person in I'tikaf to bathe, comb their hair, apply oil, and go out for necessary needs such as urination, defecation, and obligatory ghusl. The person in I'tikaf should not leave their place without a valid excuse.
Reference: Bukhari (1/ 272)
Prohibited Actions During I'tikaf:
➊ Engaging in sexual intercourse.
➋ Going out to visit the sick.
➌ Participating in someone's funeral.
➍ Going out without a necessary need.
Reference: Surah Al-Baqarah: (187), Ibn Abi Shaybah (293), Abdul Razzaq (4/ 363), Abu Dawood, Book of Fasting, Chapter on the Mu'takif visiting the sick (2473), Bayhaqi (4/ 317)
Women's I'tikaf:
Women should also come to the mosque to perform I'tikaf, as there is no Shari'ah evidence for them to perform I'tikaf at home. The command of Allah, the Exalted, is:
وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ
Reference: (Al-Baqarah: 187)
"And do not have sexual relations with your wives while you are in I'tikaf in the mosques."
This noble verse indicates that I'tikaf is performed in the mosque. The pure wives of the Prophet (peace be upon him) also used to perform I'tikaf in the mosque, as mentioned in the hadith stated earlier.
Permissible actions during I'tikaf:
➊ If the house is right next to the mosque, a person can leave the mosque for a necessary need.
Reference: Bukhari, Book of I'tikaf: Chapter on whether the person in I'tikaf can go out for his needs to the mosque (2035), Muslim (1175)
➋ A tent can be set up in the mosque.
Reference: Bukhari, Book of I'tikaf: Chapter on tents in the mosque (2034), Muslim (1173)
➌ The wife of the person in I'tikaf can come to the mosque to meet him, and he can accompany her to the house if she does not have a mahram with her.
Reference: Bukhari, Book of I'tikaf: Chapter on whether the person in I'tikaf can go out for his needs to the mosque (2035)
➍ A woman suffering from the disease of istihada can perform I'tikaf.
Reference: Bukhari, Book of I'tikaf: Chapter on the I'tikaf of the woman with istihada (2037)
➎ The person in I'tikaf can stick his head out of the mosque, and if his wife is in her menstrual period, she can comb his hair and wash his head.
Reference: Bukhari, Book of I'tikaf: Chapter on the menstruating woman combing the hair of the person in I'tikaf (2028, 2029), Muslim (1173)
Conclusion of I'tikaf :.
The last ten days end with the sighting of the Shawwal moon or the completion of the thirty days of Ramadan, thus the I'tikaf also concludes with it. The person in I'tikaf should end it as soon as the last ten days are completed. In our society, it is customary to place garlands around the neck of those who conclude their I'tikaf. Especially, the elders of the family and community come to meet them for this purpose; all these practices and customs are baseless.
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