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I`tikaf
(Spiritual Retreat)
Its
meaning & legitimacy:
I`tikaf
means to stick to something, whether good or bad, and to block out
everything else. Allah says in the Qur'an: "What then are images
that you pay devotion [akifun] to them?" (Al Anbia': 52)—that
is, what they devoted themselves to in worship. What is meant here
is the seclusion and staying in the mosque with the intention of
becoming closer to Allah.
All
scholars agree on its legitimacy. The Prophet would perform I`tikaf
for ten days every Ramadan. In the year that he died, he performed
it for twenty days. Related by Al-Bukhari, Abu Dawud, and Ibn-Majah.
The Prophet's Companions and wives performed I`tikaf
with him and continued to do so after his death. Even though it is
an act, which is done to get closer to Allah, there is no sound hadith
concerning its merits. Abu Dawud states: “I said to Ahmad, 'Are
you aware of anything concerning the virtues of I`tikaf?' He answered:
'No, except for some weak [reports].'”
Preferred
I`tikaf has no specific time limit:
It
can be fulfilled by staying in the mosque with the intention of
making I`tikaf for a long or short time. The reward will be
according to how long one stays in the mosque. If one leaves
the mosque and then returns, he should renew his intention to
perform I`tikaf. Ya`la ibn Umayyah said: "I
secluded myself in the mosque for some time for I`tikaf."
`Ata told him: "That is I`tikaf, as long as you secluded yourself
there. If you sit in the mosque hoping for good, it is I`tikaf.
Otherwise, it is not." One who is performing the nonobligatory I`tikaf
may end his I`tikaf at any time, even if it is before the
period he intended to stay. 'Aishah related that if the Prophet
intended to make I`tikaf, he would pray the morning
prayer and begin it. One time he wanted to make I`tikaf
during the last ten nights of Ramadan, and he ordered his tent
to be set up. `A’ishah reported: "When I saw that, I ordered
my tent to be set up, and some of the Prophets wives followed
suit. When he [the Prophet] prayed the morning prayer, he saw all of
the tents, and said: “What is this?” They said: "We are seeking
obedience [to Allah and His Messenger." Then he ordered his
tent and those of his wives to be taken down, and he delayed his
I`tikaf to the first ten days [of Shawwal." The fact
that the Prophet, peace and blessings be upon him, ordered his
wives' tents to be struck down and asked them to leave the I`tikaf
after they have made the intention for it shows that they discarded
the I`tikaf after they had begun it. The Hadith also
shows that a man may prevent his wife from performing I`tikaf
if she did not get his permission to perform it. There is a difference
of opinion over the case of the man granting permission to his wife
and then rescinding it. According to Ash-Shafi`i, Ahmad, and
Dawud, this is permissible for the husband, and the wife must leave
her I`tikaf in such case.
The
mosques in which the I`tikaf is to be performed:
There
is a difference of opinion among the jurists concerning what mosques
are acceptable for I`tikaf. According to Abu Hanifah, Ahmad,
Ishaq, and Abu Thaur, I`tikaf is valid in any mosque in which
the five prayers are held and which has a congregation. This is based
on the Hadith of the Prophet: “Every mosque that has a caller to
prayer and an imam is acceptable for I`tikaf." (Related
by Ad-Daraqutni, but the Hadith is Mursal and weak and cannot
be used as a proof.)
Malik, Ash-Shafi`i, and Dawud say that it is acceptable in any
mosque, as there is no proof that restricts it to any particular
mosques. The Shaf`iyyah say it is better to perform I`tikaf
in a congregational mosque, as the Prophet, peace and blessings be
upon him, performed I`tikaf in such a mosque, and
because the number of those who attend the prayers in such a mosque
is greater. If the period of I`tikaf includes the time
for the Friday prayer, then one must perform it in the
congregational mosque in order not to miss the Friday prayer.
The person making I`tikaf may make the call to prayer if the
place from whence the call is
made is either the door of the mosque or its interior
courtyard. He may also go to the roof of the mosque, as all of that
is considered part of the mosque. If the place for the call to prayer
is outside of the mosque, and the Mu`takif makes the call, he will
void his I`tikaf. The exterior courtyard is considered part
of the mosque according to the Hanafiyyah and Shaf`iyyah and
one narration from Ahmad. According to Malik and another narration,
it is not part of the mosque and the person making I`tikaf
should not go there.
Most scholars say that it is not correct for a woman to make I`tikaf
in the mosque in her house (that is, the special place of her house where
she performs her prayers) because the mosque in her house usually
does not fall in the category of mosques and can be sold. There
is no difference of opinion on this point. The wives of the Prophet
always performed their I`tikaf in the Prophet's mosque.
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