This excerpt is taken from Umm Abd Munib's book "I'tikaf and Women."
The literal meaning of I'tikaf is to stay, to stop, to remain. In the terminology of Sharia, Ibn Hajar, may Allah have mercy on him, defined I'tikaf in these words:
اعتكاف فى المسجد من شخص مخصوص على صفة مخصوصة
The name given to a specific person remaining in the mosque with a specific attribute.
Reference: (Fath al-Bari 271/4)
That is, I'tikaf is the act of refraining oneself from worldly occupations and the rights of others in the mosque for a specific time with the intention of reward and closeness to Allah.
◈ Duration of I'tikaf:
I'tikaf can be performed in Ramadan as well as outside of Ramadan, but the I'tikaf performed in Ramadan holds greater virtue. Performing I'tikaf in the last ten days of Ramadan is a Sunnah.
It is narrated from Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) used to perform I'tikaf for ten days every Ramadan, and in the year he passed away, he performed I'tikaf for twenty days.
Reference: (Sahih Bukhari 245/4)
I'tikaf can be performed for even an hour or for long days; the Messenger of Allah (peace be upon him) performed I'tikaf for a maximum of twenty days, as evidenced by the aforementioned hadith.
Yala bin Umayyah (may Allah have mercy on him) says that whenever I go to the mosque, even if it is just for a moment, I make the intention of I'tikaf.
A person performing voluntary I'tikaf can end it whenever he wishes, even before the intended duration, and there is no sin or obligation upon him, but for obligatory I'tikaf, it is necessary to complete the duration that was intended.
◈ Conditions of I'tikaf:
The following conditions must be met for a person performing I'tikaf:
● Must be a Muslim.
● Must be sane and of age, therefore a child's I'tikaf will not be valid.
Must be in a state of purity; if during I'tikaf the person becomes impure due to a reason that invalidates I'tikaf, such as having a wet dream, they may leave the place of I'tikaf to perform Ghusl. After performing Ghusl, they can re-enter the mosque, and this will not invalidate their I'tikaf but will continue.
If a woman experiences menstruation or postpartum bleeding, she must leave the place of I'tikaf and after completing her days of menstruation and postpartum bleeding, if there are still some days remaining from the I'tikaf she intended to perform, she can re-enter I'tikaf and spend the remaining time in I'tikaf. If the I'tikaf is not voluntary but obligatory, meaning it is a vowed I'tikaf, then in such a case, it is mandatory to complete the duration of the days intended for I'tikaf. (For details, see Fiqh al-Nisa by Muhammad Atiyah Khamis)
There are two additional conditions for a woman regarding I'tikaf, which are as follows:
❀ Husband's Permission:
It is narrated from Sayyidina Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
تصوم المرأة وزوجها شاهد يوما من غير رمضان إلا بإذنه
No woman should observe a voluntary fast in the presence of her husband without his permission, except for the fasts of Ramadan.
Reference: (Sunan Tirmidhi, Chapters on Fasting)
While it is stated in Sahih Bukhari:
It is not lawful for a woman to observe a voluntary fast while her husband is present without his permission.
Reference: (Bukhari, Muslim)
Therefore, it is not permissible for a woman to perform I'tikaf without her husband's permission.
Reference: (Al-Mughni 485/4, Muhaddith Monthly, October 2004)
Just as it is necessary for a woman to obtain her husband's permission for voluntary prayers and voluntary fasting, it is also necessary for her to seek her husband's permission for I'tikaf. If the husband does not grant permission, it is not correct for the woman to perform I'tikaf. A woman who performs I'tikaf despite her husband's disapproval incurs the sin of disobedience to her husband, and it is not correct for a woman to perform any voluntary act of worship while displeasing her husband. The condition of seeking the husband's permission for voluntary worship is set because it is possible that the man may need some service from the woman or have some personal needs. When she is in a state of worship, the man cannot do that.
If a woman wishes to go to the mosque for obligatory prayers, it is also necessary for her to seek permission from her husband. Thus, the prophetic command (peace be upon him) states:
لا تمنعوا إماء الله مساجد الله
Do not prevent Allah's female servants from going to Allah's mosques.
Reference: (Sahih Muslim)
When any of you asks for permission (to go to the mosque), grant her permission.
Reference: (Bukhari: 873)
This hadith clarifies that whether a woman goes out of the house for prayer, I'tikaf, or any other purpose, she is bound to seek permission from her husband, and the husband is instructed not to prevent her from going to the mosque. It should be noted that there are certain conditions for a woman to go out of the house or to the mosque, which must be fulfilled, and these conditions are:
⋆ The woman will go without perfume.
⋆ She will wear simple and modest clothing.
⋆ She will not go out wearing jingling jewelry, noisy shoes, or rustling clothes.
⋆ She will not go out after beautifying herself.
⋆ She will cover her entire body, including her face, with a large cloak (Jilbab) so that her body, clothes, jewelry, and henna adornments are not visible. Thus, when a woman goes out for I'tikaf to the mosque, she is bound to observe the aforementioned matters.
❀ The environment should be peaceful:
The second condition for a woman’s I'tikaf is that the environment where she intends to perform I'tikaf should be peaceful and free from any fear of fitnah (trial or chaos). Mosques should be safe, and there should be no possibility of any harassment or peeping from men, so that the husband does not have to face any unpleasant situation regarding the protection of his wife's honor and chastity, and socially, no one can raise a finger at her dignity.
From the condition of a peaceful environment, it also follows that a virgin or unmarried woman will perform I'tikaf with the permission of her guardian, because the girl is leaving her home to go to the mosque, and thus her guardian knows better what potential harms may arise from her leaving the house. If he feels that her leaving the house could lead to any fitnah, he has the right to prevent the women under his guardianship from performing I'tikaf.
Some women are very eager to sit for I'tikaf and, in their emotions, perform I'tikaf without the heartfelt consent of their husband or guardian, but in terms of Shari'ah limits, this is questionable. Some husbands or guardians do not prevent them from I'tikaf despite some concerns, fearing that they might incur a sin by stopping them from doing a good deed. It should be noted that in voluntary acts of worship, if there is a real hindrance or fear of real danger, a husband or guardian can prevent a woman from performing voluntary worship, especially if it involves going outside the home. This is because it is obligatory to protect a woman's honor and chastity and to safeguard the status and sanctity of her family in society, and the worship in question is voluntary. Therefore, voluntary acts will not take precedence over obligatory ones.
◈ Types of I'tikaf:
There are three types of I'tikaf:
● Nafl: This is the I'tikaf that can be performed at any time for any duration in the mosque.
● Performing I'tikaf in the last ten days of Ramadan is Sunnah. Thus, the Prophet Muhammad (peace be upon him) used to perform I'tikaf every Ramadan in the last ten days.
● Wajib I'tikaf is that which is vowed (Nazar).
◈ Vowed I'tikaf:
Just as the fulfillment of vows for voluntary prayers, voluntary fasting, voluntary Hajj, voluntary charity, etc., becomes obligatory when a vow is made, similarly, if a person makes a vow for I'tikaf, it becomes obligatory for him to fulfill that vow. This is established by the following narration:
Sayyidina Umar ibn al-Khattab (may Allah be pleased with him) made a vow during the time of ignorance that he would perform I'tikaf for one night in the Sacred Mosque. Umar (may Allah be pleased with him) asked the Messenger of Allah (peace be upon him) about it, and he (peace be upon him) said:
أوف بنذرك واعتكف ليلة
Fulfill your vow and perform I'tikaf for one night.
Reference: (Bukhari 237/4 Muslim Hadith number 1656)
This also establishes that if a vow was made during the time of ignorance for something that does not involve shirk, disbelief, or disobedience, it is necessary to fulfill it during the time of Islam. Furthermore, it is also established that I'tikaf can be performed without fasting.
◈ I'tikaf for the sake of Allah:
Sitting firmly in I'tikaf with the intention of seeking reward, blessings, or alleviation of hardships from anyone other than Allah is shirk. This is because it constitutes the worship of others besides Allah. Allah Almighty, through the tongue of Ibrahim (peace be upon him), addressed the polytheistic people, stating:
﴿مَا هَٰذِهِ التَّمَاثِيلُ الَّتِي أَنتُمْ لَهَا عَاكِفُونَ﴾
"What are these idols before which you sit firmly?"
Reference: (21-الأنبياء:52)
◈ Condition of fasting for I'tikaf:
It is not a condition to fast for I'tikaf, so if a person cannot fast, he can still perform I'tikaf without fasting. And for the person who can fast and performs I'tikaf in Ramadan, it is obligatory to fast due to the month of Ramadan. As for the obligatory I'tikaf, meaning the I'tikaf of a vow, fasting is not a condition. However, if at the time of making the vow, there is also the intention to fast along with I'tikaf, then fasting becomes obligatory. According to the Malikis, fasting is a condition for both voluntary and obligatory I'tikaf.
According to the Hanafis, fasting is a condition for obligatory I'tikaf, meaning the I'tikaf of a vow, but fasting is not necessary for voluntary I'tikaf unless it is the month of Ramadan and one has the strength and ability to fast.
◈ Time to enter the place of I'tikaf:
On the evening of the 20th of Ramadan, the person intending to perform I'tikaf should arrive at the mosque and enter the place of I'tikaf after the Fajr prayer the next day. This is the opinion of the majority of scholars and the four Imams.
Reference: (Tuhfat al-Ahwadhi 584/3 Fayd al-Qadeer 16/5 Fath al-Bari 323/3 Fiqh al-Hadith by Imran Ayub Lahori)
◈ Permissible Actions During I'tikaf:
⋆ A bed and bedding can also be placed in the place of I'tikaf.
Reference: (Ibn Majah: 1774)
⋆ A wife can come to the mosque to visit her husband, and any relative can also come to visit.
Reference: (Bukhari: 2038)
⋆ It is permissible for women suffering from the illness of Istihada to sit in I'tikaf.
Reference: (Bukhari 2037)
⋆ It is permissible to set up a tent in the mosque for I'tikaf.
Reference: (Bukhari: 2033)
◈ Prohibited Actions During I'tikaf:
⋆ Committing major sins
⋆ Engaging in sexual relations
⋆ Exiting the mosque without necessity
⋆ Visiting the sick, attending a funeral; however, if a funeral or visit occurs within the mosque, it can be done.
⋆ A woman performing I'tikaf while in a state of impurity.
⋆ A woman performing I'tikaf without her husband's permission.
◈ Actions That Nullify I'tikaf:
⋆ Intercourse
⋆ Apostasy
⋆ Committing major sins
⋆ Going outside the mosque without necessity
The place for I'tikaf has been specifically designated by Allah, and that is the mosques, as Allah has said:
﴿وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ﴾
"And do not approach them while you are in the mosques."
Reference: (2-Al-Baqarah:187)
In this verse, the mosque refers to the place that Muslims have permanently designated for congregational prayer and where all the rules of mosques apply. For example, there should be the call to prayer, congregation, and it should be open for residents, travelers, and strangers to come and perform prayers. In such a mosque, it is not permissible for a person in a state of major impurity or a menstruating woman to enter.
Regarding the Sacred Mosque, Allah had said to Ibrahim and Ismail (peace be upon them):
﴿أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ﴾
"Keep My house clean for those who perform Tawaf, and those who stand and bow."
Reference: (2-Al-Baqarah:125)
The term mosque also refers to a place of prostration, as mentioned in this hadith:
جعلت لي الأرض مسجدا وطهورا
"For me, the entire earth has been made a place of prostration and pure."
(
Reference: Sahih Bukhari, Book of Prayer, Hadith: 423.
a part of a long hadith)However, for I'tikaf, the mosque refers to the conventional mosque that is recognized in the Muslim community with all its rules and etiquettes.
◈ Where will a woman perform I'tikaf?
There is no distinction for men and women in the place of I'tikaf, so women will also perform I'tikaf in the mosque because there is no specification mentioned for women in the Holy Quran and the Prophetic Hadiths. The wives of the Messenger of Allah (peace be upon him) also used to perform I'tikaf in the mosque, as evidenced by the following Hadith.
It is narrated from Sayyida Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) used to perform I'tikaf every Ramadan. After performing the Fajr prayer, he would go to his tent.
The narrators say that Sayyida Aisha (may Allah be pleased with her) also sought permission from the Prophet (peace be upon him) to perform I'tikaf, and he granted her permission. Therefore, she also set up a tent. When Sayyida Hafsa (may Allah be pleased with her) heard this, she also set up a tent. When Sayyida Zainab (may Allah be pleased with her) heard this, she also set up a tent. When he returned after praying, he saw four tents. He inquired: What is this? When he was informed of the situation, he (peace be upon him) said:
البر تقولون بهن
"Do you think they did this with the intention of reward?"
Dismantle their tents.
Then he (peace be upon him) returned and did not perform I'tikaf, and afterwards he performed I'tikaf in the last ten days of Shawwal.
Reference: (Bukhari, Book of Fasting, Chapters on I'tikaf: 2041)
He (peace be upon him) did not say that it is not correct for you to perform I'tikaf in the mosque, but rather he said that this is not for the sake of reward but is being done out of imitation. It is understood that I'tikaf should not be done out of imitation but for the sake of obtaining reward.
According to the Hanafi school of thought, a woman will perform I'tikaf in the place she has designated for prayer in her home. In fact, according to them, it is disliked (tanzih) for a woman to perform I'tikaf in a mosque where congregational prayers are held. They have taken their evidence from the Hadith in which the wife of Abu Hamid Sa'di (may Allah be pleased with her) said to the Messenger of Allah (peace be upon him): O Messenger of Allah (peace be upon him), I love to pray with you. He (peace be upon him) said:
قد علمت أنك تحبين الصلاة معي وصلاتك فى بيتك خير من صلاتك فى حجرتك وصلاتك فى حجرتك خير من صلاتك فى دارك وصلاتك فى دارك خير من صلاتك فى مسجدي
"I know that you like to pray with me, but the prayer you perform in the inner part of your house is better than the one performed in the courtyard, and the prayer performed in the courtyard is better than the one you perform in my mosque."
Reference: (Musnad Ahmad ibn Hanbal, Ibn Khuzaymah)
The narrators say that after this statement of the Messenger of Allah (peace be upon him), the wife of Abu Hamid Sa'di (may Allah be pleased with her) designated a place for prayer in a dark corner of her house and continued to pray there for the rest of her life.
Reference: (Musnad Ahmad: 371/6. Ibn Hibban, Ibn Khuzaymah)
The evidence of the Hanafis is that although prayer is for a short time, the Messenger of Allah (peace be upon him) commanded it to be performed in the home rather than in the mosque, and I'tikaf is confined to a longer period, therefore it is more appropriate for a woman to perform I'tikaf at home.
The opinion of the author of Fiqh al-Nisa is that it is sufficient to prevent a woman from performing I'tikaf in the mosque if there is a risk of fitnah (trial), and fulfilling this condition is not possible in the present age.
According to Maliki jurisprudence, when Hajj is obligatory and there is a condition of a mahram for that woman or the presence of a trustworthy group of women is necessary, provided that the woman is safe from fitnah. In this light, the I'tikaf of a woman, which is not even obligatory, should necessarily have this condition [i.e., the possibility of fitnah should not exist and a mahram should be present]. (For details, see Fiqh al-Nisa by Atiyah Khamis)
The Hanafis also present the statement of Umm al-Mu'minin Aisha (may Allah be pleased with her) in support of their claim:
If the new practices that women have introduced had occurred in the presence of the Messenger of Allah (peace be upon him), he would have prohibited women from going to the mosque just as the women of Bani Israel were prohibited. The narrators say I asked: Were the women of Bani Israel prohibited from coming to the mosques?
Umm al-Mu'minin said: Yes!
Reference: (Bukhari: 869, Muslim: 999, Abu Dawood: 569)
◈ The Purpose of I'tikaf:
I'tikaf can be performed in any month or on any days, but performing I'tikaf in the last ten days of Ramadan is a confirmed Sunnah, and the consensus of the entire Ummah on this is so strong that I'tikaf in Ramadan has become a symbol. The I'tikaf performed in Ramadan includes three significant causes that serve as great motivators for spiritual growth and strengthening the connection with Allah, which are (1) Fasting (2) The ten days of Laylat al-Qadr (3) And due to the month of Ramadan, the environment of goodness and the ease of doing good deeds.
Regarding fasting, Allah Almighty has said:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ﴾
"O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous."
Reference: (2-Al-Baqarah:183)
The purpose of fasting is to attain righteousness, which means to avoid sin and to fear Allah Almighty. Fasting is a continuous act of worship throughout the day, during which all food and drink are prohibited. Additionally, during fasting, engaging in backbiting, arguing, cursing, suspicion, looking at forbidden things, betrayal, disobedience to parents, and causing distress to others is strictly forbidden. Although these actions are generally prohibited, committing them while fasting invalidates the fast, leaving only hunger.
Fasting is a training and practice of patience, gratitude, mutual sacrifice, and compassion for up to thirty days a year, in which all sane, adult Muslims participate equally. Fasting teaches a Muslim moderation in eating and drinking, and even when food is present, it instills obedience to Allah's command by refraining from it, as well as a lesson in compassion and cooperation by feeling the pain of the poor and hungry, making these qualities a second nature for the Muslim. He becomes restless to alleviate the suffering of others rather than focusing on his own hunger.
Fasting, in itself, is a means of avoiding sin and consciously and unconsciously obeying and worshiping Allah, but many matters can hinder a person's connection with his Lord. For instance, cooking, earning, household chores, visiting the sick, condolences, attending funerals, and socializing can distract from establishing a complete focus on Allah. Therefore, I'tikaf has been legislated to facilitate this connection.
The purpose of I'tikaf is to free the mind from worldly distractions and concerns, and to purify the heart through the constant remembrance of Allah, as a person faces many worries and anxieties in this world and, despite wanting to, cannot escape them.
The remembrance of Allah removes the rust from the heart; the negligence and carnal desires that have accumulated layer upon layer and gradually weaken the heart and distance it from Allah are all removed through the remembrance of Allah. Due to the constant connection with Allah, the heart's mirror becomes clear. There is a risk of losing peace of heart due to being preoccupied with worldly affairs, while the remembrance of Allah brings tranquility to the heart. The divine command is:
﴿أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ﴾
"Indeed, it is in the remembrance of Allah that hearts find rest."
Reference: (13-Ar-Ra'd:28)
When one calls upon Allah with focus, Allah also pays special attention to His servant, as it is stated:
﴿فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ﴾
"So remember Me; I will remember you. And be grateful to Me and do not deny Me."
Reference: (2-Al-Baqarah:152)
A believer breaks away from worldly ties five times a day to present himself before the Divine Court, performing the heart, verbal, and physical etiquettes that Allah Himself has commanded to observe when attending His presence.
This daily act of five times reminds the servant that he has a Master, Creator, and Lord to whom he must account for every moment of his life. In the form of prayer, he remembers Allah with focus, cleansing the rust from his heart.
The form of I'tikaf in Sharia provides the opportunity for a person to voluntarily maintain a continuous connection with his Creator and Lord for more days and nights, without worldly matters and the rights of others interfering. This is why during I'tikaf, attending funerals, visiting the sick, establishing relations with one's spouse, meeting someone, and talking for any unavoidable need is not allowed, although fulfilling essential needs that are unavoidable for a person is permitted. For example, going to relieve oneself, performing ablution, taking a bath, changing clothes, eating and drinking as needed, sleeping as needed, applying oil, combing hair, using a miswak, cutting nails, if a woman comes to visit from outside and is alone in the dark of night and the house is not too far, the man can accompany her to the door. However, it is better for the woman not to leave her place of I'tikaf for any other work except for bathing, ablution, and relieving herself.
In the present era, there are not just one but thousands of trials that have emerged. The internet, TV, mobile phones, magazines, newspapers, and many other factors that create turmoil are flowing everywhere like dirty drains. In such a situation, the question arises: if a woman performs I'tikaf, in addition to the conditions mentioned in the Quran, Hadith, and by scholars, what other matters must she consider during I'tikaf? Moreover, what has the practical form of I'tikaf become?
As far as the Hanafi school of thought is concerned, it is preferred for a woman to perform I'tikaf and prayers at home rather than in the mosque. Based on the Hadith narrated by the wife of Abu Hamid Sa'di, women here set up a tent in an inner room of their house for I'tikaf, and there are many matters during I'tikaf that they strictly adhere to. For example, if someone comes to visit or wants to talk, they do not lift the tent cloth to speak, and they do not leave their I'tikaf except for relieving themselves, performing ablution, or taking a bath. When they exit from I'tikaf, they cover their faces, likely to avoid distractions and to signal to onlookers that they are in a state of I'tikaf, so no unnecessary conversation should occur.
Among the Ahl al-Hadith, there are also two opinions: one is that a woman should perform I'tikaf in the mosque, but it can also be valid at home, and most women prefer to perform I'tikaf at home according to this view. The second opinion is that a woman cannot perform I'tikaf at home under any circumstances, supported by the Quranic verse regarding I'tikaf and the Hadiths about the wives of the Prophet Muhammad (peace be upon him) setting up tents in the mosque for I'tikaf. Generally, when mosques were built in the subcontinent, no specific area was allocated for women, but gradually, it became common in mosques associated with the Ahl al-Hadith to create designated areas for women's prayers and education. When this practice began, many women started to prefer performing I'tikaf in mosques instead of at home. Initially, very few people used to arrange for I'tikaf, but gradually, the trend for this worship became widespread, and now the situation is such that there are so many people performing I'tikaf in mosques that there is not enough space for the worshippers. Among women, the trend of performing I'tikaf has significantly increased in the last two to three decades.
The increasing trend of women performing I'tikaf is a positive development, but there are several matters that require attention and correction, which are as follows:
➊ A woman performing I'tikaf whose husband is young and not performing I'tikaf—has the husband willingly given her permission for I'tikaf, or has the woman decided to perform I'tikaf on her own? It may be that a woman's husband is old, sick, or disabled, and he needs her care because no one can take care of him like his wife can. Prioritizing I'tikaf over leaving the husband in such a condition is questionable; however, if another caregiver is available and the husband willingly permits it, then it is acceptable.
➋ If both husband and wife perform I'tikaf in the same mosque, they should avoid meeting each other repeatedly without any urgent need, as this would require the man to approach the women's section or the woman to go to the men's section. When the Prophet Muhammad (peace be upon him) set up his tent for I'tikaf and saw that many other tents had been set up, realizing they belonged to the mothers of the believers, he dismantled his tent and did not perform I'tikaf that Ramadan, although he did perform I'tikaf for twenty days in Shawwal. Explaining the reasons, Qadi Iyad (may Allah have mercy on him) stated: He feared that perhaps all the mothers of the believers were not sincere regarding I'tikaf and that their aim was to gain proximity to the Prophet (peace be upon him) out of mutual envy. Many people gather in the mosque, including Bedouins and hypocrites. When the mothers of the believers perform I'tikaf, they will have to come out of their tents for their needs, creating an inappropriate situation. Since the Prophet (peace be upon him) was also performing I'tikaf, if he remained in the mosque and the mothers of the believers were also there, it would create an atmosphere similar to that of a home, and the true purpose of I'tikaf, which is to seclude oneself from family and worldly matters and sit in the house of Allah, would be lost. Or perhaps the space became cramped due to so many tents being set up. (Reference: Fiqh al-Nisa)
⋆ Some men frequently contact their wives for clothes, combs, miswak, medicine, or to inquire about their well-being. Wives do the same. Both spouses should keep their needs with them before I'tikaf so that they can avoid the hassle of contacting each other.
⋆ Mothers with small children who have no one else to care for them should also refrain from performing I'tikaf. This is because the upbringing and care of children is an obligation, and performing I'tikaf is a voluntary act of worship, which should not take precedence over obligatory matters. Such children cry and disturb the family in the absence of their mother. Alternatively, they are brought to the mosque repeatedly to meet their mother, meaning that the worldly matters they left behind are still present in the mosque. Thus, the rights of I'tikaf are not fulfilled, and it becomes a difficult ordeal for the family.
⋆ While meeting during I'tikaf is permitted, some people take unlimited advantage of this permission, whereas the purpose of the permission is to allow it only when necessary, not for constant socializing. The correct approach is that those who can manage without meeting the person performing I'tikaf or can meet them after I'tikaf should not engage in socializing during I'tikaf. The person performing I'tikaf should also discourage visitors from coming to meet them.
⋆ Some women who sit for I'tikaf bring the keys to household chores with them, especially rural women! Since everything is usually in the possession of the mother, family members frequently approach her for sugar, ghee, or to ask what to cook today. However, all these responsibilities should be delegated to someone else before I'tikaf so that the connection to worldly matters is severed, and the connection with Allah remains uninterrupted.
⋆ Some women keep mobile phones with them. While this can be a means of contact in unavoidable situations, just as it is misused in everyday life, it is also excessively misused during I'tikaf, with little genuine use. Long conversations or engaging in inappropriate jokes and calling for trivial needs are entirely unsuitable for an act of worship like I'tikaf. If there is a genuine necessity, then contact should be made, but it should be brief. One of the fundamental purposes of I'tikaf is to cultivate contentment by abandoning minor needs, so it is preferable to forsake both minor and major needs.
⋆ The notification sound of mobile phones is often set to the sound of musical instruments. However, instruments and bells are considered tools of Satan. The Prophet Muhammad (peace be upon him) said:
الجرس مزامير الشيطان
"The bell is the musical instrument of Satan."
Reference: (Muslim, Chapter on the Dislike of Dogs and Bells in Travel, Hadith 844)
He also said:
لا تصحب الملائكة رفقة فيها كلب ولا جرس
"Angels do not accompany travelers who have a dog or a bell with them."
Reference: (Muslim 842)
The ringing of such bells in mosques, which are places of worship, is contrary to the respect of mosques. If a mobile phone's notification sound is to be kept, it should be one that does not resemble a bell or an instrument, such as the sound of a human or bird.
⋆ In some mosques, there is a telephone arrangement, and women who have it frequently rush to the phone, diverting their attention from the remembrance of Allah to worldly matters.
⋆ In some mosques, the number of people performing I'tikaf becomes so large that worshippers have to pray outside the mosque in the courtyard or streets. One reason for this is that people prefer to perform I'tikaf in certain mosques from far away.
⋆ Some women perform I'tikaf in non-Islamic and non-covering clothing. If the intention is genuinely to reform oneself and obey Allah and seek His pleasure, then one should also reflect on their habits, routines, and preferences and make them conform to Islam.
⋆ Some women iron their clothes daily and ensure they bathe every day. While this may be a norm in everyday life, it is entirely inappropriate for an act of worship like I'tikaf, which is meant to be performed in a focused manner.
⋆ Some women are lax in their prayers; when the congregation is about to stand, they go to perform ablution, thus missing their first Takbir. However, I'tikaf is about being fully engaged in worship, and what kind of worship is it if obligatory acts are being missed?
⋆ Women sitting for I'tikaf engage in eye-rolling, sarcasm, gossip, conversation, and commentary on various worldly matters, as well as domestic disputes, all of which are particularly inappropriate during I'tikaf, just as they are not permissible in everyday life.
⋆ In some special mosques, people come from other cities to perform I'tikaf. While traveling from another city for I'tikaf may be permissible, the question arises whether intentionally putting oneself in the difficulty of travel during Ramadan for a voluntary act of worship is something Allah has commanded anywhere. On the contrary, if travel is unavoidable, Allah has made it easy for His servants to break their fast while traveling and to shorten their obligatory prayers. Thus, even obligatory acts become lighter or fewer, making it questionable to travel to another city for a voluntary act of worship like I'tikaf.
⋆ Traveling with the intention of worship, seeking blessings, and visiting is only permitted for three mosques: the Sacred Mosque, the Prophet's Mosque, and Al-Aqsa Mosque.
Reference: (Bukhari: 1189. Muslim: 3384. Abu Dawood: 2033. Nasai: 699)
It is uncertain whether the journey of those who endure hardship to come from their city as travelers for I'tikaf is commendable in the eyes of Shariah or not.
⋆ In some mosques, the number of people performing I'tikaf increases to such an extent that worshippers have to pray outside the mosque. Would it not be better for these people to perform I'tikaf in their local mosques where they are not strangers or travelers, where their homes are nearby, and where it is easy for family members to bring food? The Prophet Muhammad (peace be upon him) postponed his intention of I'tikaf upon seeing the crowd of tents belonging to his wives.
⋆ Just as it is questionable to leave one's local mosque for a distant mosque for prayer, it also seems inappropriate to leave one's local mosque for I'tikaf, although the mosque should be one where Friday prayers and congregation are held, as these are obligatory for men.
⋆ Due to the large number of people, in some important mosques, the administrative committee has to formally consult and issue permits for the places of those performing I'tikaf, taking photocopies of their identification cards and those of their relatives. Arranging for Suhoor and Iftar for such a large number is also the responsibility of the mosque administration.
When three hundred individuals are performing I'tikaf in a single mosque, managing bathing facilities, water usage, and ablution becomes a significant issue. It is necessary to identify visitors and verify whether they are indeed relatives of the person they wish to meet.
Thus, the roles of the mosque administration committee and those coming for I'tikaf take on the form of bureaucratic procedures, and all these issues arise simply because people go to distant mosques for I'tikaf instead of their local mosques, where people generally know each other, so they do not have to deal with the hassle of identifying those coming for I'tikaf and their visitors. Family members can easily bring food to the person performing I'tikaf, relieving the administration of that responsibility. Additionally, the administrative committee members can also spend their Ramadan in focus.
◈ Mosques and Iftar:
The arrangement of iftar in mosques is often made by philanthropists so that they can earn the reward of breaking the fast. In the present era, the trend of providing iftar has significantly increased, and there are several points worth noting in this regard.
⋆ Hadiths have promised rewards for providing iftar, and there is no mention of serving a full meal; therefore, the reward can be obtained by offering even a date or two sips of water.
⋆ Without prior notice, many individuals bring food and drink items at the time of iftar, resulting in either those breaking their fast consuming more than necessary upon seeing the colorful items or the excess food being wasted. Since it has now become customary to eat fresh food at another time, or there is no suitable place to manage so much food, people do not value the abundance of food, leading to a significant waste of sustenance, even though we will have to account for every crumb of it to Allah.
⋆ The items for iftar are often prepared and served in excess due to pride and boasting among one another.
⋆ Some people take loans to provide iftar, thinking that since everyone else is doing it, why should we be left behind.
⋆ Those who are fasting exercise great patience throughout the day by refraining from food and drink, but as soon as the fast is broken, they become impatient upon seeing the colorful items and start to scramble for them. Everyone tries to grab the best pieces of meat, good food, and fine fruits; those who do not get their preferred items criticize others and vent their anger on them. At that moment, it seems as if they are not civilized humans but rather animals fighting over their prey. (For details, see Suhoor, Iftar, and Iftars)
⋆ We have also made unnecessary food items a necessity, even though fasting is meant for training, reform, and purification of the soul. However, we, being slaves to our desires, do not engage in the process of training and reform even while fasting, whereas I'tikaf is meant to cut off from worldly matters.
⋆ Most of those who are in I'tikaf consider it their special right to receive the best portion of food. Therefore, they do not refrain from claiming their rights, disregarding all respect and boundaries of the mosque and I'tikaf, leading to disputes over food. Women, being even more impatient than men, often discuss after I'tikaf how much food certain women consumed, such as how many pieces of meat, how many plates of rice, and how many bananas or oranges they ate, and how many cups of tea or glasses of sherbet they drank.
Some women could not manage the women in I'tikaf, so the responsibility had to be handed over to men, and during I'tikaf, a form of acquaintance between women and strange men emerged, which has very harmful implications.
⋆ In some mosques, there is also cooking, and women have a special connection to cooking, so they keep getting up during the night of I'tikaf to drink hot tea and warm food. The Messenger of Allah (peace be upon him) said:
ما ملأ آدمي وعاء شرا من بطن بحسب ابن آدم أكلات يقمن صلبه فإن كان لا محالة فثلث لطعامه وثلث لشرابه وثلث لنفسه
A man has not filled a vessel worse than his stomach. A few morsels are sufficient to keep his back straight, and if it is necessary to eat more, then one-third of the stomach should be for food, one-third for water, and one-third for breathing.
Reference: (Sunan Tirmidhi, Book of Zuhd, Hadith No. 2368, which Ibn Hibban has declared authentic in his Al-Mawaarid 1339 and Dhahabi in his Talkhis Al-Mustadrak 121/4, and it is also in Riyad as-Salihin, Hadith No. 516)
The Prophet (peace be upon him) never filled his stomach throughout his life. The Companions (may Allah be pleased with them) considered having many types of food at one time as extravagance and preferred having one type of food at a time. For instance, once during the caliphate of Umar (may Allah be pleased with him), cold broth and bread were presented to him, and olive oil was poured over the broth. Upon seeing this, he said:
I cannot taste a dish with two sauces, that is, broth and oil, until my last breath. (From the biography of Umar ibn Jozay)
The Messenger of Allah (peace be upon him) said:
المؤمن يأكل فى معى واحد والكافر يأكل فى سبعة أمعاء
A believer eats with one intestine, while a disbeliever eats with seven intestines.
Reference: (Muslim, Book of Drinks, Hadith No. 6720)
Therefore, it does not befit a Muslim to eat excessively and extravagantly, in light of the Sunnah of the Prophet and the practices of the Companions. We need to reflect on the custom of cooking excessive food, especially during iftars.
The essence of I'tikaf is to minimize eating, sleeping, talking, meeting, and other worldly engagements. If all these activities continue, then it is a disrespect to I'tikaf.
I'tikaf is about severing ties with one's wife, children, husband, and all other worldly attachments to connect with Allah. If the issues of wives and children dominate during I'tikaf, then it is not I'tikaf.
The tendency to go to distant mosques instead of one's local mosques should be eliminated; every mosque is the house of Allah, and worship performed in every mosque is equally beloved to Him.
I'tikaf is about sitting in one place, so the practice of frequently getting up from the place of I'tikaf should cease. Committing various prohibitions while performing such a reformative, purifying, and soul-cleansing act of worship is a sign that those sitting in I'tikaf are not aware of the objectives, etiquette, and respect of this significant act of worship. What is happening in mosques during this worship is far more than what has been described.
Think for a moment: if someone were to be in the presence of the greatest king in the world, trying to attract his attention and engaged in secret conversations with him, seeking to fulfill his needs, and suddenly the phone rings, or a lavish meal is presented, or a family member comes to visit, what would be that person's reaction? He would either turn off the phone or not keep it with him at all to fully benefit from the king's presence, and if someone comes to visit, he would refuse to meet them by saying that he is extremely busy with something important. Even upon seeing the food, his thoughts would not turn to it because his focus is on the King of the universe, whose attention and mercy can make him indifferent to everything in the world.
As for the matter of women's I'tikaf, one should once again reflect on the statement of Aisha (may Allah be pleased with her) when she noticed changes in people's conditions a few years after the time of the Prophet. She said: If the Messenger of Allah (peace be upon him) were to see the new things that have emerged among women today, he would prevent them from going to the mosque, just as the women of Bani Israel were prohibited.
Reference: (Bukhari: 869)
Today, after fourteen hundred years have passed since you, the extent of trials has increased, and every sensible person is well aware of this. In this era of trials, a woman's refuge is her home; therefore, she should worship as much as she can during Ramadan but remain at home. I'tikaf is not obligatory that one puts oneself to the test. If she wishes, she can set up a tent in a corner, nook, or room of her house and worship Allah with full concentration and remembrance; this may not be considered a legal I'tikaf, and she may not receive the reward of legal I'tikaf, but she will, insha'Allah, receive additional reward for the intention of worship and for staying home to avoid trials.
Some people's misconception that mosques are safe is merely a misunderstanding; those in the know are aware of the trials that arise in mosques during I'tikaf.
Moreover, when during the time of the Prophet, he expressed displeasure upon seeing the tents of the mothers of the believers in the mosque and even removed his own tent to admonish them, this incident proves that it is not preferable for women to come to mosques for I'tikaf out of imitation or for fame.
Additionally, after this incident during the time of the Prophet, there is no record of any female companion or women in later periods having performed I'tikaf in the Prophet's mosque, although women have been performing I'tikaf in the Sacred Mosque, but the situation of the Sacred Mosque is different from that of other mosques.
It is true that the situation is not the same everywhere; some mosque administrations fully observe the limits of Sharia, and there are women who engage in I'tikaf who are well aware of the respect and objectives of I'tikaf and make every effort to uphold them. May Allah reward them for it. Ameen.
◈Final Words
It is essential for women to respect the mosques when performing I'tikaf. In mosques where there are reasonable arrangements for women and where the inappropriate matters that have been pointed out do not occur, worship can be performed with peace, focus, and full attention. These women should perform I'tikaf in the mosques, and this is called Shari'ah I'tikaf.
It is important to remember that the environment of the mosques is also created by the women themselves. It would be wonderful if they could fulfill I'tikaf by distancing themselves from the world, cutting off from all activities, and making an effort to connect only with Allah, as this is the demand of this worship. It is also a reality that not all women are the same; often, the inappropriate behavior of one, two, or a few women distracts the attention of other women, and the purpose of I'tikaf, which is to focus on Allah, is not achieved. It is also necessary for the members of the mosque administration committee or the women assigned to supervision to correct any irresponsible behavior of women during I'tikaf. Additionally, a special daily lesson of five to ten minutes can be arranged for women, in which they are reminded about the mosques and the conditions of I'tikaf.
و ما توفيقي إلا بالله
