I’tikaf Types and I’tikaf Rules we must know.

I’tikaf Types and I’tikaf Rules

We generally relate Itikaf to spiritual retreat to a Mosque in the last 10 days of Ramadan . Do you know that itikaf can also be for any time and for whatever Period ? yes , It can even be for minutes,provided that we have pronounced the intention .This other type of Itikaf is a Nafil Ittikaf. It is a blessing which we should all try to utilise especially in these blessed months of Rajab ,Shaban and Ramadan .

For those who are new to Islam,

What is I’tikaf?

The I’tikāf is a type of spiritual retreat which allows the person to experience isolation from the hustle and bustle of everyday life and socialising with other people in order to gain a closeness with Allāh .

I’tikaf types

There are three types of I’tikaf: 1. Wajib, 2. Sunnah, 3. Nafl

1. Sunnah I’tikaf: This I’tikaf was observed by Rasulullah (PBUH) in every year of his stay at Madinah Munawwarah.

• This I’tikaf means to seclude oneself inside the masjid for the last ten days of Ramadan. This I’tikaf is Sunnatul-mu’akkadah ‘alal-kifayah: that is, if a few persons from the locality observe it, the rest will be exempted.
• RasulullâhSallallâhu ‘alayhi wasallamalways observed,I’tikâfand the Muslims have on the whole adhered to it. It has become a regular feature of the month of Ramadhân and a confirmed practice with the devout and the faithful. Hazrat AyeshaRadiallâhu anharelates that “Rasulullâh.Sallallâhu ‘alayhi wasallamregularly observedI’tikâfduring the last ten days of Ramadhân till the end of his life. After him, his wives maintained the tradition.” (Bukhari)It is related by Hazrat Abû HurairaRadiallâhu anhuthat “RasulullâhSallallâhu ‘alayhi wasallamobservedI’tikâffor ten days every year in the month of Ramadhân. In the year he passed away he observed it for twenty days.” (Bukhari)
• If no one observes it then all the Muslims of that area will be sinful in neglecting this sunnah. The niyyah for Sunnah I’tikaf is that a firm intention should be made for this purpose before the sun sets on the 20th of Ramadan, in the masjid that is chosen for the I’tikaf. It terminates at sunset if the crescent is sighted on the 29th or on the 30th of Ramadan.
• There is no prescribed salah to be performed for this purpose. It is noteworthy that generally no Nafl salah should be performed after ‘Asr salah until Maghrib.

2. Wajib I’tikaf: This refers to thatI’tikâf

(a) which becomeswâjibbecause of making nadhr, that is, taking a vow, or

(b) which becomeswâjibas Qada’ for rendering void a SunnahI’tikâf.

• For instance, when a person makes a vow of thanks-giving to Allah that if Allah fulfills a certain wish of his, he will perform so many … days of I’tikaf. In this case, the moment his wish is fulfilled, I’tikaf becomes compulsory. Or, a person may merely make an unconditional vow whereby he makes I’tikaf compulsory upon himself for a certain number of days. This becomes a duty on him from that moment onwards.
• A wajib I’tikaf cannot be for less than one day and one night and has to be performed while fasting, irrespective of whether the fast is specifically for this purpose or not. If the niyyah is for several days then the same number of nights will also have to be spent in I’tikaf. The I’tikaf will thus begin before sunset and terminate at sunset after the avowed number of days has been completed. The night proceeds the day in Islamic reckoning. The intention for this type of I’tikaf must be pronounced, mere mental niyyah is not sufficient.

3. Nafl l’tikaf: There is no special time or specific number of days for Nafl l’tikaf.

• A person may form the niyyah for any number of days at any time of the year, even for his whole life. While Imam Abu Hanifah (R) states that it cannot be for less than a full day, Imam Muhammad (R) states that there is no limit as to the minimum period of time. It could even be for just a few seconds. The fatwa is on this latter view.
• There is no fast associated with this type of I’tikaf. .It is desirable for anyone entering a masjid to make the niyyah for I’tikaf as long as he will remain in the masjid. So, while he is in ‘ibadah (worship), he also gains the reward of I’tikaf.
• It is advisable for everyone who comes to join the congregational prayers to form an intention of I’tikaf upon entering the masjid. This will mean that as long as he remains busy with salah, dhikr,’ listening to religious lectures, etc. He also receives the reward for I’tikaf.

Conditions that must be fulfilled for Itikaf

1. It is necessary forI’tikâfthat a person be a Muslim and sane. Hence, theI’tikâfof an insane person or a kafir will not be valid. However, just as a minor child may performSalâhor keep fast, similary such minor may performI’tikâf. (Badai).
2. A woman may also performI’tikâfin her home by setting aside a specified place foribâdahand performing therein suchI’tikâf. However, it is necessary for her to obtain her husband’s consent for suchI’tikâf.Moreover, it is essential that she is not in a state of menstruation andnifâs.
3. it is a condition ofI’tikâf MasnunandI’tikâfwâjibthat a person be in a state of fasting. Hence, if a person is not in a state of fasting, he cannot perform these categories ofI’tikâf. However, fasting is not a condition in the case ofNaflI’tikâf.
4. For male persons, ‘Itikat can only be performed in themasjid. The most blessed and preferredI’tikâfis that performed atal‑MasjidalHarâmin Makkah. The next most preferredI’tikâfis that performed atal‑Masjidal‑Nabawîinal‑Madinah. Third in order of preferability is al‑Masjidal Aqsa (in Al‑Quds). Fourthly, any Jam’iMasjid. However, it is not neces­sary to performI’tikâfat a Jam’iMasjid. On the contrary,I’tikâfmay be performed at anymasjidwhere prayers are said five times (each day) in jama’at. If amasjidis such that five time prayers (each day) are not said therein, then in such an event there is a difference of opinion amongst the‘Ulamâ’. Some scholars are of the view thatI’tikâfmay be performed at such amasjid, although it is not preferable. (Shâmi)
5. I’tikâfcan be made in amasjidwherein only in Ramadhân 5 dailySalâhare performed (FatâwaRahîmîyahvol. 2. p. 30)

Factors That Render I’tikaf void

I’tikâfis rendered void by the following factors:

1. Apart from the necessities mentioned above,I’tikâfis rendered void if the person performingI’tikâfleaves the hudud of themasjidfor any other purpose although such leaving is for one moment (Hidâyah). It is clear that one will be said to have left themasjidwhen the feet (of the person performingI’tikâf) have been put outside in such a manner that according to custom one will be said to have left themasjid. Hence, if only the head is outside themasjid, thenI’tikâfshall not thereby be rendered void. (Al‑Bahr‑ur‑Raiq).
2. Similarly, if a person performingI’tikâfleaves for a validShar’înecessity, but after completing such a necessity, he waits or stays outside (themasjid) even for one moment, then theI’tikâfis thereby rendered void. (Shâmi)
3. If one leaves themasjidwithout a validShar’îreason or need, whether intentionally, in forgetfulness or by mistake, then in such situations theI’tikâfis rendered void. However, one will not sin for rendering theI’tikâfvoid if the leaving is due to mistake or forgetfulness. (ibid.)
4. TheI’tikâfwill also be rendered void if a person under mistaken belief enters a part of the area of themasjidthinking that it falls within the hudud of themasjid, whereas in fact it is excluded there from. Hence, one must properly ascertain the hudud of themasjidbefore commencingI’tikâf.
5. Since fasting is a condition forI’tikâf, if the fast breaks thenI’tikâfis rendered void accordingly, irrespective whether such fast was broken for a valid reason or not, or intentionally or by mistake. In each of these cases,I’tikâfis rendered void. The meaning of breaking fast by mistake is that a person whilst remembering that he is fasting does some involuntary act which is opposed to the requirement of fasting; for example, the person continued eating until the rise of dawn, or made Iftar before the setting of the sun under the mistaken belief taht the time for Iftar had passed; or whilst gargling water entered the gullet by mistake althought the person remembered that he was fasting. In all these situations, the fast is broken andI’tikâfis correspondingly rendered void.However, if a person forgot that he was fasting and in such state of forgetfulness ate, and drank something, then both his fast andI’tikâfare not rendered void. (Shâmi)
6. I’tikâfis also rendered void by sexual intercourse whether done inten­tionally or by mistake, and whether done during the day or night, inside themasjidor outside, and whether emission results or not. In all these situa­tions,I’tikâfis rendered void.
7. Kissing and cuddling is not permissible during the course ofI’tikâfif this causes emission, thenI’tikâfis rendered void. However, if no emision results then notwithstanding its illegality, the’ltikafis not rendered void. (Hidâyah)

Itikaf of Women / itikaf for females

Narrated Aisha RA : (the wife of the Prophet) The Prophet (ﷺ) used to practice I`tikaf in the last ten days of Ramadan till he died and then his wives used to practice I`tikaf after him.

The fadilah ofI’tikâfis not confined to men; women also can take advantage of it. However, women should not performI’tikâfin themasjid. TheirI’tikâfis only possible in the house. The procedure is as follows:

2. Women should sit forI’tikâfin that place in the house which has been set aside forSalâhand ‘Ibadah. If no such place has been previously set aside, then a place must be so set aside prior to the commencement ofI’tikâf, andI’tikâfmust accordingly be performed therein. (Shâmi)
3. If no specific place has been built or set aside in the house forSalâh, and it is not possible for some reason to so build or set aside a place therein, then in such event a woman may at her discretion demarcate any place within the house and performI’tikâfthere. (Âlamghiri)
4. It is necessary for a married woman to obtain the consent of her husband for the purpose of performingI’tikâf. It is not permissible for a woman to performI’tikâfwithout the permission of her husband. (Shâmi) However, husbands should not without reason deprive their wives of performingI’tikâfby refusing consent. On the contrary, they should grant consent.
5. If a woman has commencedI’tikâfwith the permission of her husband and thereafter he endeavours to prohibit or prevent her from completing same, then he cannot do so. If he succeeds in preventing her, then the woman is not obliged to completeI’tikâf. (Alamghiri)
6. It is necessary for a woman to be free from menstruation andNifâsin order to performI’tikâf‑ that is, she cannot performI’tikâfin a stage of menstruation andNifâs.
7. Consequently, a woman should, prior to the commencement ofMasnunI’tikâf, determine whether the date of her menstruation will coincide with the period ofI’tikâf. If the menstruation is expected to occur towards the end of the last ten days of Ramadhân, then she must not performMasnunI’tikâf. However, she may performNaflI’tikâffor the period until the arrival of her menstruation.
8. If a woman has commencedI’tikâf, and thereafter menstruation com­mences during the duration ofI’tikâf, then it iswâjibupon her to imme­diately abandonI’tikâf, as soon as her menstruation commences. In such a situation it iswâjibupon her to make qadaI’tikâfof only the day in which she abandoned theI’tikâf(as a result of the intervention of menstruation). The procedure of such qadah is as follows: After the woman becomes pure of such menstruation, she keeps fast on any day and performsI’tikâf. If the days remain in Ramadhân, then she may makeqadhain Ramadhân in which case the fast of Ramadhân will be sufficient. However, if Ramadhân has terminated at the time of her becom­ing pure from such menstruation, then she must thereafter specifically keep fastqadhaI’tikâffor one day. (Commentary toBehesti Zewar)
9. The place within the home demarcated by a woman for the purpose ofI’tikâfwill for the duration thereof fall within thehukmof themasjid. It is not permissible for her to move from such place without aShar’înecessity. She cannot leave such place and enter any other portion or area of the home. If she does so, herI’tikâfwill break.
10. The rules applicable to men relating to moving from the place ofI’tikâfare also applicable to women. For those needs and necessities in relation to which it is permissible for men to leave themasjid, it is similarly permissi­ble for women to leave the place ofI’tikâffor such needs and necessities. (notJanazah). For those works in relation to which it is permissible for men to leave themasjid, it is similarly permissible for women to leave the place ofI’tikâffor such works. Accordingly, women should, prior to commencingI’tikâf, thoroughly acquaint themselves with the rules relating toI’tikâfMasnunwhich have been discussed earlier under the heading “I’tikâfMasnun”.
11. During theI’tikâf, women may, whilst sitting in their place ofI’tikâfindulge in sewing and knitting. They can advise and guide others in regard to matters affecting the home. However, they cannot leave the place demarcated forI’tikâf. Moreover, it is preferable if they concentrate during theI’tikâfonDhikr,Tasbihat,Tilawat al‑Qur’anand‘Ibadat. They should not spend too much time on other matters.

Types and Detail Rules of I’tikaf (Detailed) from book Ahkam’e I’tikaf by Mufti Taqi Usmani

Masnun Itikaf

TheI’tikâfwhich is performed in the last ten days of Ramadhân Mubarak is known asMasnun I’tikâf. The time for thisI’tikâfcommences upon completion of the twentieth day (of Ramadhân), that is, with effect from the setting of the sun, and remains until the sighting of the Shawwal moon (Eid moon). In view of the fact thisI’tikâfcommences from the twenty‑first night (of Ramadhân) ‑ and the night commencing from the setting of the sun ‑ it is therefore necessary for the person wishing to performI’tikâfto enter the hudud of themasjidon the twentieth day on such time before Maghrib so that the setting of the sun takes place whilst he is in themasjid.

TheI’tikâfof the last ten days of Ramadhân isSunnahMu’akkadahKifayah. This means that if one person, who lives in a particular area in which amasjidis situated, performsI’tikâf, then in such an event theSunnahis fulfilled on behalf of all the members of that area. However, if nobody in the entire area performsI’tikâf, then all the members of the area will be liable for the sin of failing to fulfil a Sunnah.

RESPONSIBILITY OF MEMBERS OF AN AREA AND MAIN FEATURE OFI’TIKAF

1. It is clear from the foregoing that it is the responsibility of every member of the area or township to ascertain in the beginning whether any person is to sit for theI’tkâfin theirmasjidor not.
2. However, it is not permissible to cause some person to sit by giving him payment or money because it is not permissible in the case of ‘Ibadah to give or take money or wages. (Shâmi)

If no member of a particular area is able to sit forI’tikâfdue to circumstan­ces of necessity, then in that event arrangements must be made to cause some person from another area to sit. (FatâwaDarul Ulûm Deoband)

The outstanding pillar ofI’tikâfis that a person remains for the duration ofI’tikâfwithin thehudûdof themasjid. Save and except for the necessities of nature (see details later), he must not leave the hudud of themasjideven for one moment. For, if he leaves thehudûdof themasjidfor one moment without a validShar’îreason (the details of which are dealt with later), theI’tikâfis rendered void.

LEAVING THEMASNUNON THE GROUNDS OFSHAR’ÎNECESSITY

By the termShar’înecessity, we mean those necessities on the basis of which theSharî‘ahhas permitted the person performingI’tikâfto leave themasjid. TheI’tikâfis not rendered void if the person leaves by virtue of such necessities.

These necessities are as follows :

1. The need to urinate or defecate, that is, to attend to the call of nature.
2. The need forGhuslofjanabahwhen it is not possible to makeGhuslin themasjid.
3. The need to makewudhuwhen it is not possible to makewudhuwhile in themasjid.
4. The need to bring food and drink when another person is not available to do so.
5. The need of theMu’adhinto go out for the purpose of callingAdhân.
6. If JumuahSalâhis not performed in themasjidwhereinI’tikâfis performed, the need to go to anothermasjidto performJumu’ah.
7. The need to move to anothermasjidin the event of leaking, etc. of the themasjid.

Apart from these needs, it is not permisible for the person performingI’tikâfto leave themasjidfor any other purpose. Now, we shall,insha-Allâh, explain details of each of these needs.

CALL OF NATURE

(a) The person performingI’tikâfcan leave the rnasjid to attend the call of nature, that is, to urinate of defaecate. In so far as urinating is concerned, he must go to the place nearest themasjidwhere it is possible to urinate. In regard to defaecation, if a toilet has been built attached to themasjid, and if it is possible to defaecate therein, then he must go there. It is not permissi­ble to go to another place. However, if a person cannot defaecate due to his nature or because of extreme difficulty at any place besides his home, then it is permissible forlim to go to his house for this purpose, even if a toilet is available near the triasjid. (Shâmi)

If a person does not have this difficulty, then he should utilise the toilet of themasjid. If such a person leaves themasjidtoilet and goes to his house, then hisI’tikâfis rendered void according to some ‘‘Ulamâ. (Shâmi)

(b) If themasjiddoes not have any toilet, or if it is not possible to attend the call of nature therein, or in the case of extreme difficulty, then in such events it is permissible to go home to attend the call of nature, notwith­standing the distance of such home. (Shâmi)

(c) If the home of a friend or a relative is present near themasjid, it is not necessary to go to his friend’s or relative’s home to attend the call of nature. Despite this, one is permitted to go to one’s home even if it is situated at a distance in comparison to the home of such a friend or a relative. (Shâmi)

(d) If a person owns two houses then he should go to the nearer one to attend the call of nature. If he goes to the further home then hisI’tikâfis rendered void according to some ‘ulama. (Alamgiri)

(e) If the toilet is occupied, then it is permissible to wait until it is vacant. But it is not permissible to remain even for one moment once the need is fulfilled. If one remains then,I’tikâfis rendered void. (Barjandi)

(f) It is permissible to makeSalâmto someone or to reply to aSalâmor to talk briefly in the house or on the way to the toilet and on return, provided that one does not stop for such brief talk. (Mirqat)

(g) It is not necessary to walk briskly on the way to the toilet or on return. It is permissible also to walk slowly. (Âlamghiri)

(h) On the way to the toilet to attend to the call of nature, one must not stop at the instance of another. One must while walking indicate to such other person that one is in a state ofI’tikâf. One can not stop for this purpose. If one stopped for some time at the instance of another, then hisI’tikâfis rendered void. This applies to the extent that if a debtor has on the road stopped the person performingI’tikâfthen according to Imâm Abû HanifahRahmatullâh ‘alayhitheI’tikafis rendered void. TheI’tikâfis not rendered void by virtue of his necessity according to Imâm Abû Yusuf and Imâm MuhammadRahmatullâh ‘alayhi.Imâm SarakasiRahmatullâh ‘alayhihas on the basis of ease and facility manifested a preference for the view point of the latter two. (Mabsut) However, precaution demands that one must not stop on the road under any circumstances.

(i) It is permissible to smoke a cigarette upon leaving to visit the toilet provided that one does not have to stop for this purpose.

(j) If any person who has gone to his house for the purpose of attending to the call of nature, then it is permissible for him to make wudu therein, after attending to the call of nature. (Majma‑ul‑Anhar)

(k) Istinjah is included in the term “attending to call of nature”. Hence, if a person suffers from the disease of urine drops, he can go outside for the purpose only ofIstinjahfor this reason, the jurists have set forth Istinjah as a separate ground of necessity entitling a person to leave apart from the ground of “attending to the call of nature.” (Shâmi)

(l) While inI’tikâfto be in state ofwudhuisMustahab[desirable] and notwâjib[compulsory]. To read books ofTafsîrand jurisprudence in the state ofwudhuis alsomustahab. (FatâwaMehmoodiyavol. 3 p. 117/2)

(m) While inI’tikâfone can inquire from vistors about those who are absent. (ibid.)

GHUSL
It is permissible for the person performingI’tikafto leave themasjidfor the purpose ofGhuslofJanabahin the event of emission of semen.

This is subject to the explanation that if such a person can makeGhuslwhilst remaining in themasjid, for example, by sitting in some big tub and performingGhuslin a manner that the water does not fall in themasjidthen it is not permissible for him to go outside.

However, if this is not possible or there is extreme difficulty then he may go outside forGhuslof Janabah. (Fath‑ul‑Qadir) If there is aGhuslKhanahin themasjid, then he must performGhuslthere. However, if there is noGhuslKhanain themasjid, or it is not possibleto makeGhusltherein for some reason, or if there is extreme hardship, then one can performGhuslin one’s home.

Apart fromGhuslofJanabah, it is not permissible to leave themasjidfor any other Ghusi. It is not permissible to leave themasjidfor the purpose ofJurnu’ahGhuslor aGhuslto cool oneself. If one has left themasjidfor this purpose thenI’tikâfis rendered void. However, if one wishes to makeJumu’ahGhuslor cool oneself, then he must adopt such a course that the water does not drip into themasjid. For example, he must sit in some tub and bathe himself, or makeGhuslat the corner of themasjidin such a way that the water drips outside themasjid.

EATING

If a person has another available to bring food and water for him to themasjid, then it is not permissible for such a person performingI’tikâfto leave themasjidfor the purpose of fetching food. If, however, he does not have available any person to bring food and water, then it is permissible for him to leave themasjidto bring food (al‑Bahr‑ur‑Raiq). However, the food must be brought to themasjidand eaten therein. (Kifayat‑ul‑Mufti)

Such a person moreover must bear in mind that he must leave themasjidat a time when he is able to receive the food. But if he has to wait for some reason to receive the food, there is no objection.

ADHÂN

(a) If amu’adhinis performingI’tikâfand he has to leave themasjidfor the purpose of givingAdhân, then it is permissible for him to go outside. But he must not remain there after giving theAdhân.

(b) If a person is not amu’adhinbut he wishes to giveAdhânfor a particular time, then it is permissible for him to leave themasjidfor the purpose of givingAdhân. (Mabsut)

(c) If the door of the minaret of themasjidis situated within themasjid, then it is absolutely permissible for the person performingI’tikâfto climb the minaret because it will constitute part of themasjid. However, if the door of themasjidis outside themasjiditself, then apart from the need to giveAdhân, the person performing ’ltikaf is not permitted to climb such a minaret. (Shâmi)

(d) It is preferable thatI’tikâfbe made in such amasjidwhereJumu’ahSalâhis performed so that it is not necessary to go outside forJumu’ah. However, if no Jum’ahSalâhis said in a particularmasjidand only five times Salâh is said therein, then it is permissible to performI’tikâfin such a muffid. (Âlamghiri)

(e) In such a situation, it is permissible to go to anothermasjidto perform Jum’ah Salâh. However, one must leave for this purpose at such a time that, in his estimation, upon reaching theJam’iMasjid, he will be able to perform the fourrakâhsunnahand thereafter, witness immediately the commencement of thekhutbah. (ibid.)

(f) If the person performingI’tikâfhas gone to a certainmasjidto perform Jurn’ah, then he may perform sunnah prayers after completing the fard in thatmasjid. However, he cannot remain (in themasjid) thereafter. (Ibid). If he remains for a period exceeding necessity then hisI’tikâfis not rendered void because he has remained in amasjid. (Badai)

(g) If a person goes to a Jam’iMasjidto perform Jum’ah and thereafter remains there and completes the remaining period ofI’tikâf, then hisI’tikâfwill remain valid. This act is, however,makrûh. (Âlamgiri)

One can makeI’tikâfin onemasjidand leadtarawîhin another provided when sitting forI’tikâfthis intention was made. (Âlamqiri vol. 1, p. 199)

TRANSFER OF MASJID

It is necessary for every person performingI’tikâfto complete hisI’tikâfin themasjidwhere he commenced it. However, if he is faced with such an extreme difficulty and hardship that it is not possible for him to complete theI’tikâfin such amasjid, for example, because such amasjidmay collapse, or he is removed therefrom under compulsion, or there is a strong danger to life or property by staying there (in themasjid), then it is permissible to move to anothermasjidand complete theI’tikâfthere. If one has left for this purpose, the ’ltikaf will not be rendered void, provided that upon leaving one does not wait or remain on the road but proceeds directly to the othermasjid. (Âlamgiri)

JANAZAHSALÂHAND VISITING THE SICK

(a) Generally it is not permissible for the person performingI’tikâfto leave themasjidto participate in Janazah Salâh or to visit the sick. However, if one left to attend the call of nature, and incidentally, on the road enquired of some person’s health or participated in a Janazah Salâh, then theI’tikâfis not rendered void. (Badai)

Moreover, one can visit or enquire of the sick whilst one is walking on. Consequently, Hadrat ’Aishah (R.A.) has said that the RasulullaSallallâhu ‘alayhi wasallamenquired of the sick whilst walking on, and he did not change his way for the purpose. (Abû Dawûd). In regard to Janazah Salâh it is a condition that one does not stop at all after the Salâh itself. (Mirqat).

(b) Apart from this, if a person makes a condition at the time of the intention of theI’tikâfitself to the effect that if he wishes during the course

of theI’tikâfto visit a certain sick person, or participate in Janazah Salâh, or attend a certain Islâmic or religious gathering, he will do so, then in such a situation it is permissible to leave themasjidfor these purposes, and hisI’tikâfwill not thereby be rendered void. However, in this manner, hisI’tikâfwill become anaflone, and will not remainMasnun.

SITUATIONS IN WHICH IT IS PERMISSIBLE TO BREAK I’TIKÂF

It is permissible to breakI’tikâfin the following situations:

1. If such a disease emerges during the course ofI’tikâfwhich is not possible to cure except by leaving themasjid, then it is permissible to break theI’tikâf.
2. It is permissible to breakI’tikâfand go outside (themasjid) in order to save a person who is drowning or burning or to prevent a fire. (Shâmi)
3. It is permissible to breakI’tikâfbecause of extreme disease which has afflicted one’s parents, wife or children.
4. It is permissible to breakI’tikâfif one is compelled to go outside (themasjid), for example, if a warrant of arrest is issued by the government.
5. If ajanazaharrives and there is nobody else to perform theJanazahSalâh, then also it is permissible to break theI’tikâf. (Fath‑ul‑Qadir)

THE CONSEQUENCES OF BREAKINGI’TIKÂF: RULES OF QADHA

If theI’tikâf Masnûnis rendered void for any of the reasons set forth above, then it iswâjibto make qadah only of that day in which the ’ltikaf’ was rendered void. It is notwâjibto make qadah of the full ten days. (Shâmi). The procedure of makingqadhaof this one day is as follows:

If there is time remaining in that Ramadhân, then one must performI’tikâfwith theniyâhofqadhain that Ramadhân commencing from the setting of the sun of one day until the setting of the sun of the following day. If there is not time in that particular Ramadhân or if it is not possible for any reason to performI’tikâftherein, then apart from Ramadhân, one can keep fast on any day and performI’tikâffor one day. On the other hand, if one makes qadah the following Ramadhân this also will be valid. However, there is no guarantee of life and accordingly one must make qadah as quickly as possible.

2. If theI’tikaf Masnunis rendered void, it is not necessary to leave themasjid. But one can continue theI’tikâffor the remainder of the last ten days withniyyahofnafl. In this way, thesunnahal‑Mu’akkadahwill not be fulfilled but thawab will be obtained for the naflI’tikaf. On the other hand, if theI’tikâfwas rendered void due to some involuntary mistake, then it is not inconceivable that AllâhTa’âlamay bestow in His infinite mercy the reward of theMasnun I’tikâfof the last ten days. Hence, it is preferable in the case of the breaking of theI’tikâfis broken and to commence a permissible to leave on the day thatI’tikafis broken and to commence anaflI’tikâfwithnaflniyyahthe following day.

THEADABOFI’TIKAF

In view of the fact that the purpose ofI’tikâfit to withdraw oneself from worldly affairs and devote oneself entirely to the remembrance of Allâh, therefore, one must during the course ofI’tikâfavoid unnecessary talk and work. Whatever time one finds, one must spend in performingqadhasalâh,nawafil(Salâh),tilawahal‑Qur’ân, and other ‘ibâdah,dhikrandtasbihat. Moreover, the learning and teaching of‘ilmofdîn, lectures and nasiliat and study of Islâmic books is not only permissible but also a cause of obtaining thawab.

PERMISSIBLE ACTS [MUBAHAT] INI’TIKAF

The following acts are permissible in the state ofI’tikâf

1. Eating and drinking.
2. Necessary transactions of purchase and sale relating to the necessities of life. However, it is not permissible to make themasjida centre of trade as such. (Qazi Khan)
3. Sleeping.
4. Haircut provided the hair does not fall in themasjid.
5. Talking and conversation, but it is necessary to avoid unnecessary talk. (Shâmi)
6. To contract a Nikâh or other transactions. (al‑Bahr)
7. To change clothes, apply scent and oil. (KulasatulFatâwa)
8. To assist a sick person in themasjid, apply bandage or show him a medicine. (FatâwaDarul Uloom)
9. To give lessons on the Qur’an or ’ilm of Din. (Shâmi)
10. To wash and sew clothes provided that when washing the person remains within themasjidand the water falls outside themasjid. This ruling also applies in the case of washing pots or utensils.
11. To pass wind in themasjidat the time of necessity. (Shâmi)

Moreover, all those actions are permissible inI’tikâfwhich are notmakrûhor renderI’tikâfvoid, and which actions in themselves arehalâl.

MAKRUHAT OFI’TIKÂF

The following matters aremakrûhin the state ofI’tikâf:

1. To adopt complete silence because the adoption of complete silence in theSharî’ahdoes not constituteI’tikâf. If one adopts silence with the intention that such silence isI’tikâf, then he will receive the sin ofbid’ah. However, there is no objection if one does not regard silence asibâdahand endeavours to remain silent in order to avoid sin. However, whenever a necessity arises, one must not avoid or abstain from talk. (Durre‑Mukhtâr)
2. To indulge in unnecessary and vain talk; some conversation is permissi­ble in accordance with necessity, but it is obligatory to avoid making themasjida place of vanities and unnecessary talk. (Minhatul Kaliq)
3. To bring goods of trade and throw them in themasjid.
4. To enclose such area of themasjidfor the purpose ofI’tikâfthat other persons performingI’tikâforSalâhare caused difficulty or hardship.
5. To charge a fee for writing, or sewing clothes, or teaching on the part of the person performingI’tikâfhas been considered asmakrûhby the jurists (Al‑Bahr). However, if a person cannot earn to provide for himself for the fasts of the days ofI’tikâfwithout charging such fee, then it is permissible for him to do so on the analogy of sale. (And Allâh knows best).
6. While performing thesunnahto indulge in amakrûhis not correct.

I’TIKÂF MANDHUR -Nadhr Itikaf

The second type ofI’tikâfisI’tikâfMandhur”, that is, thatI’tikâfwhich a person has made obligatory upon himself by taking a vow [nadhr].

Having regard to the fact that this particular form ofI’tikâfis rare in occurrence, only the necessary rules have been set out below. For details, one should refer to the books or jurisprudence or a Mufti.

Types of Nadhr I’tikaf and their Legal Effect

There are two categories ofNadhr:

(i) Nadlir Mu’ayyan, and
(ii) Nadhr Ghayr Mu’ayyan.

(i)Nadbr Muayyan:this means that theNiyyahofI’tikâfis made for specific day or days or month; for example, a person makes Nadhr that he will performI’tikâfin the last ten days of Sha’ban. However, if for some reason he cannot keep fasts in these days, then he must make qadah in other days. (Shâmi)

(ii)Nadhr Ghayr Muayyan:this means that no specific month or day is fixed for the performance ofI’tikâf; for example, a person makesNadhrthat he will performI’tikâffor three days. Hence, it will be permissible for him to performI’tikâfin all those days in which it is valid to keep fasts, and accordingly, his Nadhr will be fulfilled if he performsI’tikâfin such days.

Manner of Fulfilling Nadhr

1. Fasting is a condition for Mandhûr I’tikâf. Hence, the performance of I’tikâf in a state of fasting is obligatory at all times whether such I’tikâf is carded out in Ramadhân or not.

2. If a person has made Nadhr for the I’tikâf of one day, then the performance of a day’s I’tikâf will be wâjib upon him. Accordingly, he should enter the mosque before subh sâdiq and thereafter leave after the setting of the sun in the evening. However, at the time of making Nadhr for one day, intention was made in the heart to perform I’tikâf for twenty for hours ‐ that is, the night will also be spent in I’tikâf, then I’tikâf will be obligatory for twenty four hours In such a situation, the person in question should, as in the case of the I’tikâf of Ramadhân, enter the mosque before the setting of the sun, and thereafter, emerge therefrom after the next setting of the sun.

3. If a person made Nadhr for the I’tikâf of one night only, then such Nadhr will not be valid, and he will not be obliged t6 do anything. This is so because fasting is not possible at the time of night and (Mandhûr) I’tikâf is not possible without fasting. If at the time of Nadhr, there was an intention to include the day as part of the Nadhr, then also the Nadhr will not be valid, and no obligation will result.

4. If a person made Nadhr for the I’tikâf of two or more days, then the I’tikâf of both days and nights will be obligatory.

5. If a person made Nadhr for the I’tikâf of two or more nights, then also the I’tikâf of both days and nights will be obligatory.

6. If a person made Nadhr for the I’tikâf of two or more days, with the intention that he will perform I’tikâf only during the day and will leave the mosque in the evening, then such intention is legally valid. In such a situation, only the I’tikâf of the day will be wâjib. Consequently, such a person will enter the mosque daily before subh sâdiq and, thereafter, leave after the setting of the sun.

7. If the Nadhr was for the I’tikâf of two or more nights and the intention was confined to the performance of I’tikâf at the time of night, then no obligation results.

8. In those situations where the night was included with the day in the Nadhr I’tikâf, then the procedure will be to enter the mosque before the setting of the sun, that is, to commence the I’tikâf from the evening.

9. If a person has made Nadhr for the I’tikâf of more than one day, then he will be obliged to perform I’tikâf consecutively without interruption for the period in question. He cannot break the I’tikâf in the middle. For instance, a person made Nadhr that “I will perform I’tikâf for one month,” then it is wâjib, for him to continuously without break per form I’tikâf in a state of fasting for one month. If he misses one day, then he will be bound to begin the I’tikâf for one month again. However, if at the time of Nadhr, he stated clearly that “I will perform I’tikâf for thirty separate interrupted days,” then in such event I’tikâf may be performed with breaks or interruptions and need not be consecutive (These rules have been taken from Al‐Bahr al Râ‘iq)

NAFL I’TIKAF

1. The third type ofI’tikâfis NaflI’tikâf. This form ofI’tikâfis not subject to time, fasting, day, night ‑ on the contrary, the person will receive the reward ofI’tikâfif he enters themasjidwith the intention ofI’tikâfat any time and for whatever period.
2. In the last ten days of Ramadhân, if a person performsI’tikâfwith the requisite intention for less than ten days, then suchI’tikâfwill beNaflI’tikâf.
3. If a person goes to themasjidfor the purpose of Salâh and at the time of entering (themasjid) formulates an intention to the effect that he will remain inI’tikâffor whatever time he spends in hemasjid, then such person will receive the reward ofI’tikâf.
4. NaflI’tikâfremains in force for the period that the person is in themasjid. Upon leaving or emerging from themasjid, thisI’tikâfends.
5. The person performingNaflI’tikafshould completeI’tikâffor the period or days that he intended to undergo inI’tikâf.
6. However, if he leaves themasjidfor some reason prior to completion of the intended period, then he will receive reward for the period he remained in themasjid. For the remaining (that is, uncompleted) period, he is not obliged (that is, it is notwâjibupon him) to make qadah. (Shâmi).
7. If a person, for example, made intention to performI’tikâffor three days and thereafter upon entering themasjid, he commits an act which breaks hisI’tikâf, then in such event hisI’tikâfis completed, that is, he will receive the reward for the period he spent in themasjidprior to breaking of hisI’tikâf, and furthermore, no qada’ iswâjibupon him (for the uncom­pleted period). In this event, he may leave themasjidif he wishes, or remain therein by making a new intention ofI’tikâf. In such a situation, it is preferable that he completes the period for which he had made the intention ofI’tikâf.

Reference :

• Saḥiḥ Muslim, 1167
• Saḥiḥ al-Bukhari, 309.
• Q. al-Baqarah, v:187.
• Saḥiḥ Bukhari, 2029 & Saḥiḥ Muslim 297.
• Saḥiḥ-Bukhari, 242.
• Saḥiḥ-Bukhari, 2026
• Heavenly Ornaments
• Ahkam e It’ikaf by Mufti Taqi Usmani