How is i’tikaf performed? What are the things that invalidate i’tikaf?

Dear Brother / Sister,

I’TIKAF: Waiting, standing and confining oneself in a place. It is a fiqh term meaning that a sane Muslim who has reached the age of puberty or who has the capacity to reason stays in a mosque where five daily prayers are performed for a period of time with the intention of worship.

I’tikaf is definite based on the Quran and the Sunnah. The following is stated in the Quran, when referring to the nights of Ramadan: “... but do not associate with your wives while ye are in retreat in the mosques...” (al-Baqara, 2/ 187). In another verse, it is pointed out that the worship of i’tikaf was practiced by previous nations as well.

“And We covenanted with Abraham and Isma’il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer).” (al-Baqara 2/125)

The verse above indicates it in a way.

There are various hadiths stating that the Prophet (pbuh) performed i’tikaf, especially during Ramadan and the last ten days of Ramadan. The following is reported from Aisha (ra):

“The Messenger of Allah (pbuh) performed i’tikaf in the last ten days of Ramadan. It continued until the time of his death. Afterwards, the wives of the Prophet continued i’tikaf.” (Ahmad b. Hanbal, Musnad, II, 67, 129; see Bukhari, I’tikaf, 1-18; Adhan, 12, 135; Hayd, 10; Muslim, I’tikaf, 1-6; Abu Dawud, Ramadan, 3; Sawm, 77)

According to Abu Hanifa, it is permissible to perform i’tikaf in any mosque in which the five daily prayers are performed. According to Abu Hanifa and Imam Malik, the minimum duration of i’tikaf is one day. Abu Yusuf considers the minimum duration to be more than half of a day while Imam Muhammad considers one hour to be sufficient for i’tikaf.

I’tikaf in the mosque is for men. Women can perform i’tikaf at home in a place where they worship as if in a mosque. (az-Zabidi, Tecrîd-i’“Sarîh, Transl. Kamil Miras, Ankara 1984, VI, 323-326).

I’tikaf is divided into three:

1. I’tikaf that is wajib: I’tikaf that is a vow is wajib. It is at least one day and one fasts during the day. Umar asked the Messenger of Allah (pbuh), “In the Era of Jahiliyya, I made a vow to spend one night in i’tikaf in Masjid al-Haram; what should I do?” The Messenger of Allah (pbuh) said, “Fulfill your vow.” (Bukhari, I’tikaf, 16; Ahmad b. Hanbal, ll, 10)

2. I’tikaf that is Sunnah: It is sunnah to perform i’tikaf in the last ten days of Ramadan. According to the narration of Aisha (ra), the Prophet (pbuh) performed i’tikaf in the last ten days of Ramadan from the time fasting was rendered fard until the end of his life. (Ahmad b. Hanbal, Musnad, II, 67, 129) If one of the Muslims in a residential area performs this sunnah, the other people are relieved of this duty. Accordingly, i’tikaf is sunnah al-kifaya for every residential area. If one person performs it, it relieves the other Muslims in that town of their responsibility; it is hoped that God Almighty will give the reward of the one who performs i’tikaf to the other Muslims in that residential area too.

3. I’tikaf that is mustahab (mandub): It is mustahab to perform i’tikaf in addition to wajib and sunnah i’tikafs. There is no specific time for it. In fact, if a person enters a mosque and intends to perform i’tikaf until he leaves, he is considered to be in i’tikaf as long as he stays there. Fasting is not required for this i’tikaf. We have mentioned above that some mujtahids hold the view that the duration of i’tikaf can be even one hour.

Conditions of I’tikaf:

1. Intention (Niyyah): There is no i’tikaf without intention. The intention must also be expressed with the tongue for the i’tikaf that has been vowed.

2. Mosque: A man’s i’tikaf must be in a mosque where the five daily prayers are performed in congregation. The most virtuous i’tikaf is the one in Masjid al-Haram, then Masjid an-Nabawi, and then Masjid al-Aqsa. The virtue in other mosques depends on the size of the congregation.

3. Fasting: As mentioned earlier, fasting is a prerequisite for wajib i’tikaf. Since sunnah i’tikaf is in the month of Ramadan, fasting is already a requirement.

4. Cleanliness: Women must be cleaned from menstruation and puerperium. Being junub does not harm fasting or i’tikaf. If a person who is in i’tikaf has a wet dream inside the mosque, he should go outside, make ghusl and resume i’tikaf.

It is not necessary to have reached the age of puberty for i’tikaf. Therefore, the i’tikaf of a mumayyiz (discerning minor) who is also valid.

A woman must have her husband’s permission to perform i’tikaf.

Not to say bad or ugly words during i’tikaf, to prefer the last ten days of Ramadan and the mosque with a large congregation, to engage in the Quran, hadith, remembrance of Allah and worship during the days of i’tikaf, and to wear clean clothes and perfume are among the good manners of i’tikaf.

Things That Invalidate I’tikaf:

a. Having sexual intercourse. The following is stated in the Quran: “But do not associate with your wives while ye are in retreat in the mosques.” (al-Baqara, 2/187) If ejaculation occurs due to kissing, hugging, etc., i’tikaf will be broken.

b. Going out of the mosque when there is no need.

c. Fainting.   

A person who is in i’tikaf may leave the mosque only for religious, obligatory and natural needs.

If Friday prayers are not performed in the mosque where a person is in i’tikaf, it is a natural necessity for him to go to another mosque to perform Friday prayer, and to go out of the mosque to go to the toilet.

If he is forced out of the mosque he is in, or if he leaves to move to another mosque out of fear for his person or property, it is regarded as leaving out of necessity.

In other cases, leaving the mosque invalidates i’tikaf. Eating, drinking, sleeping and buying what one needs can be done in the mosque. (see Ibn Abidin, Raddul-Muhtar, Istanbul 1984, II, 440 ff.; az-Zabidi, ibid, VI, 323 ff.; Mehmed Zihnî, Ni’met-i İslâm, İstanbul 1328, p. 98 ff)

(Abdullah YÜCEL)

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