Observing I’tikaf, secluding oneself in the mosque for worship, is highly recommended throughout the year, with particular emphasis on Ramadan, especially during its last ten days.
I’tikaf refers to the practice of secluding oneself in a mosque for worship and devotion. The minimum requirement for observing I’tikaf involves staying in the mosque with the intention of doing so, for a duration exceeding the minimum time required for Tuma’ninah practiced during prayer. It’s important to note that I’tikaf must take place within the confines of a mosque; merely passing through a mosque does not fulfill the requirement. However, if one enters and exits the mosque through the same side or entrance without leaving the premises, this is considered sufficient for I’tikaf, and there’s no need to adhere to the previously mentioned minimum duration of the staying.
Who is allowed to observe I’tikaf?
Those eligible to observe I’tikaf must fulfill certain criteria. They should be Muslim, mentally sound, conscious, and free from major ritual impurity
The optimal method of observing I’tikaf involves the following:
- While Fasting: It is recommended to observe I’tikaf while fasting, particularly during the last ten days of Ramadan when Laylat al-Qadr (the Night of Decree) is expected to occur.
- In a Friday Prayer Mosque: Choosing to perform I’tikaf in a mosque where Friday prayers are held can increase the reward of I’tikaf.
- Duration of Not Less Than a Day: It is preferable for the duration of I’tikaf to be at least a full day.
Vowing to observe I’tikaf in certain mosques
If one vows to observe I’tikaf in any of the following mosques, then the vow cannot be fulfilled by observing it in any other mosques:
- Al-Masjid al-Haram (Makkah)
- Al-Masjid al-Aqsa (Jerusalem)
- Masjid al-Medina
However, there are specific conditions regarding the fulfillment of vows made for the last two mosques:
- Vowing to observe I’tikaf in Al-Masjid al-Aqsa (Jerusalem) or Masjid al-Medina can be fulfilled by observing it in Al-Masjid al-Haram (Makkah), but not vice versa.
- Similarly, a vow to observe I’tikaf in in Al-Masjid al-Aqsa (Jerusalem), can be fulfilled by observing it in Masjid al-Medina but not vice versa.
Mosques other than these three are considered equal in virtue. Therefore, a vow to observe I’tikaf in a specific mosque can be fulfilled by observing it in any mosque.
The observance of I’tikaf is invalidated if an individual engages in sexual intercourse or experiences ejaculation due to sexual touching.
Vow to observe a certain consecutive period in I’tikaf
When someone vows to observe a consecutive period of I’tikaf, he/she is obliged to fulfill that vow. Consecutiveness entails remaining within the mosque premises without exiting except for essential needs such as eating, drinking, using the restroom, attending to illness, the onset of menstruation, or similar unavoidable circumstances. These actions do not nullify the consecutiveness of I’tikaf. However, it’s impermissible to leave the mosque if provisions for eating and drinking are available within the mosque itself.
During I’tikaf, it is prohibited to engage in any form of physical contact with another individual with sexual desire or intention. Additionally, a wife must seek permission from her husband before observing spiritual retreat (I’tikaf).
Exerting tremendous effort in worship during the final ten days of Ramadan was a practice deeply cherished by the Prophet r. During this period, he dedicated himself passionately to Salah, recitation of the Quran, and Dua, a level of devotion unmatched during any other time of the year.
Laylat al-Qadr, “the Night of Decree” is expected to occur during this period, with a higher likelihood on the odd-numbered nights.
On Laylat al-Qadr, it is recommended to recite the supplication:
اللّهُمَّ إِنَّكَ عَفْوٌ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي
“O Allah, You are oft-forgiving and love forgiveness, so forgive me.
He r said:
مَنْ يَقُمْ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
“Whoever spends the night of Laylat al-Qadr in prayer out of faith and seeking reward, all his previous sins will be forgiven.”
Al-Bukhari and Muslim vividly illustrate the Prophet’s commitment. It is recounted that when the last ten days of Ramadan approached, he would spend the nights in worship, awakening his family to join him, and refraining from marital relations.
The prevailing perspective suggests that Laylat al-Qadr traverses the entirety of the final ten nights of Ramadan. However, it is widely believed to be more probable on the odd-numbered nights, with particular emphasis on the night of the twenty-seventh among them.
Laylat al-Qadr may be seen with the eye, for the one whom Allah helps to see it. That is by seeing its signs. The pious scholars of past used to recognize it by its signs. But not seeing them does not mean that one will not gain its reward, if one spends that night in prayer out of faith and the hope of reward.
If it so happens that a person spends this night in prayer out of faith and seeking reward, then he will gain its reward, even if he does not know that that was Laylat al-Qadr.
The Tarawih prayer holds a distinguished status in Islam, affirmed as a Sunnah practice by the consensus of esteemed scholars. The prophetic Hadith underscores the profound significance of engaging in qiyam (night prayer) during Ramadan, emphasizing the expiation of sins for those devoted to this act of worship.
Since the era of the Sahaba and Tabioun (the successors of the Prophet Muhammad, peace be upon him), Tarawih has been revered as a sacred ritual Muslims observe during the blessed month of Ramadan, consisting of twenty Rak’as. Performing Tarawih in congregation (جماعة) is highly recommended. After every two Rak’as, the prayer is concluded with the Salaam, totalling ten Salaams throughout the Tarawih prayer.
This book serves as a comprehensive yet accessible exploration of the Fiqh of Salaat, with a specific focus on the obligatory fasting of Ramadan as outlined in classical Fiqh literature. While not exhaustive or advanced in its scope, I have endeavored to cover all major masa’il (issues) pertaining to Ramadan fasting found in Fiqh texts.
It is my sincere hope that this book proves beneficial to English-speaking Muslim communities, Muslim students, and anyone seeking to deepen their understanding of the rulings surrounding Ramadan fasting.
I acknowledge that despite my efforts, this work may not be entirely free of errors. Therefore, I humbly invite readers to bring any mistakes to my attention via email at abdu.shaheed.azhary@gmail.com.
With warm regards,
Abdu Shaheed Azhary
March 09, 2024
(2nd Edition Update)
📘 About the Author
Abdu Shaheed Azhary
Teacher, researcher, and writer focused on moral clarity and Islamic guidance rooted in classical scholarship.