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Itikaaf fard?
Anonymous
10/27/05 at 09:54:23
Assalam Alaikum,

I wanted to know if Ihtikaaf is fardh on every Muslim during the month of Ramadhan? and
also, can it be done in any place or only in the masjid? My dad told us that Ihtikaaf
should be done by atleast one member of the community, else it accounts as a sin on everyone.


inshahAllah if somebody can help a sister out.

JazakAllah khair.

wassalam.
Re: Itikaaf fard?
alabd
10/27/05 at 13:13:08
ASAK,

According to scholars, it is sunnat-e-muakhada - wal- kifaayah, i.e.; it is a stressed sunnah and is a collective responsibility.

You can get more details from scholars.

alabd
Re: Itikaaf fard?
ummnajmah
10/28/05 at 12:14:49
[slm] Just as the bro said, it's a sunnah, here is more of an explanation.

[color=green]Question :


Why have the Muslims forsaken i’tikaaf, even though it is the Sunnah of the Prophet (peace and blessings of Allaah be upon him)? What is the purpose of i’tikaaf?.

Answer :

Praise be to Allaah.  

Firstly:

I’tikaaf is one of the confirmed Sunnahs which the Prophet (peace and blessings of Allaah be upon him) did regularly.

See the evidence for its being prescribed in the answer to question no. 48999.

This Sunnah has disappeared from the lives of the Muslims apart from those on whom Allaah has mercy. It is like many Sunnahs which the Muslims have virtually forsaken.

There are several reasons for this, including the following:

1-     Weakness of faith in many hearts

2-     Increased focus on worldly pleasures and desires, which leads to an inability to keep away from them even for a short time.

3-     Lack on interest in Paradise on the part of many, and their inclination towards leisure and relaxation, so that they do not want to put up with the hardship of i’tikaaf even for the sake of earning Allaah’s pleasure.

Whoever understands the significance of Paradise and the greatness of its delights will sacrifice his life and that which is most precious to him in order to attain it. The Prophet (peace and blessings of Allaah be upon him) said: “The reward of Allaah is precious, the reward of Allaah is Paradise.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani, 2450.

4-     Many people pay lip-service to the love of the Prophet (peace and blessings of Allaah be upon him), without acting upon it and implementing various aspects of the Sunnah, including i’tikaaf. Allaah says (interpretation of the meaning):

“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”

[al-Ahzaab 33:21]

Ibn Katheer said (3/756):

This verse represents a major principle: that we should follow the example of the Messenger of Allaah (peace and blessings of Allaah be upon him) in word and deed in all situations.

Some of the salaf (early generations of Islam) found it odd that people did not observe i’tikaaf even the Prophet (peace and blessings of Allaah be upon him) persisted in doing so. Ibn Shihaab al-Zuhri said: It is strange that the Muslims have given up i’tikaaf when the Prophet (peace and blessings of Allaah be upon him) did not give it up from the time he entered Madeenah until Allaah took him (in death).

Secondly:

The i’tikaaf which the Prophet (peace and blessings of Allaah be upon him) always observed at the end of his life is i’tikaaf during the last ten days of Ramadaan. These few days may indeed be regarded as an intensive course of spiritual education which brings immediate positive results in a person’s life during the days and nights of Ramadaan and in the coming days, until the next Ramadaan comes.

How great is the Muslims’ need to revive this Sunnah and establish it in the proper manner, as the Messenger of Allaah (peace and blessings of Allaah be upon him) and his companions used to observe it.

How great will be the success of those who adhere to the Sunnah after the ummah has neglected it and become corrupt.  

Thirdly:

The basic goal of the Prophet’s i’tikaaf was to seek Laylat al-Qadr.

Muslim (1167) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) observed i’tikaaf during the first ten days of Ramadaan, then he observed i’tikaaf during the middle ten days in a small tent at the door of which was a reed mat. He took the mat in his hand and lifted it. Then he put his head out and spoke to the people, and they came close to him. He said: “I observed i’tikaaf during the first ten days seeking this night, then I observed i’tikaaf during the middle ten days. Then someone came and said to me that it is in the last ten days, so whoever among you wishes to observe i’tikaaf let him do so.” So the people observed i’tikaaf with him.

This hadeeth teaches us a number of things:

1-     That the basic goal of the i’tikaaf of the Prophet (peace and blessings of Allaah be upon him) was to seek Laylat al-Qadr and to prepare to spend that night in worship. That is because of the great virtue of that night of which Allaah says (interpretation of the meaning): “The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months)” [al-Qadr 97:3].

2-     The Prophet (peace and blessings of Allaah be upon him) strove to seek that night before he was told when it is. So he started with the first ten days, then he observed it during the middle ten, then he continued to observe i'tikaaf during the last ten days, when he was told that it is in the last ten days. This is the utmost effort to seek Laylat al-Qadr.

3-     The Sahaabah (may Allaah be pleased with them) followed the Messenger of Allaah (peace and blessings of Allaah be upon him), because they started i’tikaaf and continued with him until the end of the month, because they were so keen to follow his example.

4-     The Messenger of Allaah (peace and blessings of Allaah be upon him) was compassionate towards his companions and showed mercy to them, because he knew that i’tikaaf was difficult for them. So he gave them the choice between staying with him or of leaving, and said: “…so whoever among you wishes to observe i’tikaaf let him do so.”

There are other aims of i’tikaaf as well, including the following:

1-     Being alone with Allaah and cutting oneself off from people if possible, so that one may focus completely on Allaah.

2-     Renewing oneself spiritual by focusing totally on Allaah.

3-     Cutting oneself off completely in order to worship Allaah with prayer, du’aa’, dhikr and reading Qur’aan.

4-     Protecting one’s fast from everything that may affect it of whims and desires.

5-     Reducing permissible worldly pleasures and refraining from many of them even though one is able to enjoy them.

See al-I’tikaaf Nazrah Tarbawiyyah by Dr. ‘Abd al-Lateef Balto.



Islam Q&A (www.islam-qa.com)[/color]
itikaaf fard?
ummnajmah
10/28/05 at 12:26:56
[slm] As for the question on where itikaaf is to be performed here is what the scholars have answered that question.

Question :


[B]Can a woman observe i’tikaaf in her house?. [/B]

Answer :

Praise be to Allaah.  

The scholars are agreed that a man’s i’tikaaf is only valid if observed in the mosque, because Allaah says (interpretation of the meaning):

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”

[al-Baqarah 2:187]

So i’tikaaf is something that should be done specifically in the mosque.

See al-Mughni, 4/461

With regard to women, the majority of scholars are of the view that as in the case of men, their i’tikaaf is not valid unless it is observed in the mosque, because of the verse quoted above (interpretation of the meaning):

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”

[al-Baqarah 2:187]

The wives of the Prophet (peace and blessings of Allaah be upon him) asked him for permission to observe i’tikaaf in the mosque and he gave them permission, and they used to observe i’tikaaf in the mosque after he died.

If it were permissible for a woman to observe i’tikaaf in her house, the Prophet (peace and blessings of Allaah be upon him) would have told them to do that, because it is better for a woman to remain concealed in her house than to go out to the mosque.

Some of the scholars were of the view that it is valid for a woman to observe i’tikaaf in the “mosque” of her house, which is the place that she allocates for prayer in her house.

But the majority of scholars said that this is not allowed and said that the place where she prays in her house is not called a masjid (mosque) except by way of metaphor, and it is not really a mosque, so it does not come under the rulings on mosques, hence it is permissible for people who are junub and menstruating women to enter it.

See al-Mughni, 4/464.

Al-Nawawi said in al-Majmoo’ (6/505):

It is not valid for men or women to observe i’tikaaf anywhere but in the mosque; it is not valid in the mosque of a woman’s house or the mosque of a man’s house, which is a space that is set aside for prayer.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked in Majmoo’ al-Fataawa (20/264) about where a woman who wants to observe i’tikaaf should do so?

He replied:

If a woman wants to observe i’tikaaf, she should observe i’tikaaf in the mosque so long as that does not involve anything that is forbidden according to sharee’ah. If that does involve anything that is forbidden then she should not do i’tikaaf.

In al-Mawsoo’ah al-Fiqhiyyah (5/212) it says:

The scholars differed as to where women should observe i’tikaaf. The majority are of the view that woman are like men, and their i’tikaaf is not valid unless observed in the mosque. Based on this it is not valid for a woman to observe i'tikaaf in the mosque of her house, because of the report narrated from Ibn ‘Abbaas (may Allaah be pleased with him) who asked about a woman who vowed to observe i’tikaaf in the mosque of her house. He said: “(This is) an innovation, and the most hateful of actions to Allaah are innovations (bid’ah).” So there can be no i’tikaaf except in a mosque in which prayers are established. And the mosque of a house is not a mosque in the real sense of the word and does not come under the same rulings; it is permissible to change it, and for a person who is junub to sleep in it. Moreover if it were permissible (to observe i’tikaaf at home), the Prophet’s wives (may Allaah be pleased with them) would have done that at least once to show that it is permissible.


Islam Q&A (www.islam-qa.com)



Re: Itikaaf fard?
Miss_Mona
10/28/05 at 12:35:47
I'TIKAAF

(1) I'tikaf means to stay in the Musjid with the niyyat of I'tikaf for the sake of Allah Ta'ala. The purpose of such stay in the Musjid is ibadat and to gain proximity to Allah Ta'ala.

THE TYPES OF I'TIKAF There are three types of I'tikaf: Wajib, Sunnatul Muakkadah and Nafl.

WAJIB I'TIKAF

An I'tikaf of Nathr and a Qadha I'tikaf are Wajib (compulsory) I'ltikaf.

NATHR I'TIKAF

(1) I'tikaf of Nathr is an I'tikaf undertaken as a result of a vow made to Allah Ta'ala.

(2) The validity of Nathr I'tikaf requires the verbal expression of the Niyyat or intention. It is, therefore, essential to verbally say, for example:

"I am undertaking (or making) I'tikaf for Allah Ta'ala for three days",,

or any other similar statement in which it is declared that I'tikaf has been undertaken or is presently being undertaken. The expression of an intention should not relate to the future, e.g. "It is my intention to perform I'tikaf", etc.

For the purpose of Nathr I'tikaf only a niyyat in the mind/heart is not sufficient.

(3) Saum (fasting) is a condition for the validity of Nathr I'tikaf. Nathr I'tikaf without fasting is not valid even if one vows to observe I'tikaf without fasting.

(4) There are two types of Nathr I'tikaf: Nathr Muayyan and Nathr Ghair Muayyan. Nathr Muayyan I'tikaf is an I'tikaf, the observance of which, one vowed to keep on specific days, e.g. on the 13th, 14th and 15th of Muharram. If one failed to observe the I'tikaf on the particular days stipulated in the niyyat, the I'tikaf has to be discharged at another time, i.e. qadha will have to be made of the I'tikaf.

Nathr Ghair Muayyan I'tikaf is an I'tikaf, the observance of which is not pledged for any specific day/s. one merely vows to observe I'tikaf for two days (for example). Such an I'tikaf may be executed at any time of one's choice.

(5) If in the niyyat the number of days is expressed in the plural, e.g. 'I shall observe I'tikaf of two days (three or four days etc.), and no specific meaning was given to the word 'days', then the word 'day' will mean 24 hours. Thus, I'tikaf of the days as well as the nights will be obligatory.

When expressing the niyyat, if the intention is to observe I'tikaf only during the day and not during the night, only the days will become wajib.

If it is specified in the niyyat that I'tikaf of only the nights will be observed, then such I'tikaf is not obligatory.

(6) Similarly, if in the niyyat the term 'nights' was used, e.g. 'I have made obligatory on me an I'tikaf of three nights'., and by the term 1 nights' no particular meaning was intended nor specified, then I'tikaf of both the night and day will be Wajib.

(7) If the vow was for an I'tikaf of one day only, then It will mean the day commencing from Subah-Sadiq until sunset. However, if the Intention was a 24 hour period, then 'one day' will mean from one sunset to another sunset, i.e. 24 hours - night and day.

(8) If the Intention is to observe I'tikaf of only one day (i.e. minus the night), one should enter the Musjid just prior to Subah-sadiq and leave at any time after sunset.

(9) If the intention is to observe I'tikaf for 24 hours or for several days with nights included, one should enter the Musjid before sunset and leave at any time after sunset of the last day of the I'tikaf.

(10) When Nathr (vow) is made to observe I'tikaf for several days (i.e. days including nights - 24 hour period), it will be wajib to execute the days of the I'tikaf consecutively - one after the other without interruption. However, if at the time of the niyyat it is specified that the I'tikaf will be interspersed, then it will be permissible to spread the number of days of the Nathr I'tikaf over a period. It will then not be Wajib to observe the I'tikaf in consecutive order of days.

(11) In a Nathr I'tikaf in which the nights have not been included in the niyyat, it will be permissible to intersperse the days of the I'tikaf. Consecutive order in this case is not iv7ijib.

(12) A Nathr Muayyan I'tikaf (in which a specific month or particular days have been specified for the I'tikaf may be executed even before the specified period.

(13) If it is expressed in the vow that the Nathr I'tikaf will be undertaken in Musjidul Haram, it will be permissible to observe it in any Musjid.

(14) Nathr I'tikaf may be discharged even with the Saum of Raiadhan. Thus, if a vow was taken to observe I'tikaf during Ramadhan (i.e. other than the I'tikaf of the last 10 days), then such I'tikaf will be valid and the fasting of Ramadhan will suffice for the I'tikaf.

(15) Nathr I'tikaf will be valid with any type of Wajib fasting even if the Saum is qadha or Kaffarah fasting. Thus, if one is keeping Qadha fasts, one may observe a Nathr I'tikaf on such days.

(16) Nathr I'tikaf will not be valid with Nafl fasting. Thus if one intends Nathr I'tikaf after having commenced a Nafl Saum, the Nathr I'tikaf will not be valid.

(17) The minimum period for a wajib I'tikaf is one day, i.e. from Subah Sadiq to sunset.

QADHA OF I'TIKAF

(1) Qadha will be made of Nathr and Masnoon I'tikaf. There is no qadha for Nafl I'tikaf.

(2) Qadha of Nathr Muayyan I'tikaf will be made if the I'tikaf was not observed on its specific days or if it was rendered void while observing it.

(3) Masnoon I'tikaf (i.e. the I'tikaf of the last ten days of Ramadhan) will be made qadha if it was rendered void after having commenced it. It is necessary to make qadha of only the day or days which were rendered void. When making qadha of the Rika-f, Saum (fasting) is obligatory. qadha of the ITIKAF will be valid only if fasting is also observed on the day/ s when the qadha-a is being made.

SUNNATUL MUAK-KADAH ITIKAF

I'tikaf of the last ten days of Ramadhan is the only Masnoon I'tikaf. This Masnoon I'tikaf is Sunnatul Muak-kadah alal Kifayah. If a few or even just one person observes this I'tikaf in a particular area/neighbourhood, the duty will be discharged on behalf of the entire community of that locality. On the otherhand, if no one observes this I'tikaf, the whole community will be guilty of neglecting a Sunnatul Muakkadah obligation. Such neglect is sinful.

(1) The Mu'takif (the one who observes I'tikaf will enter the Musjid before sunset of the 20th day of Ramadhan.

(2) The Mu'takif will remain in the Musjid, until the sighting of the Eid hilal is confirmed.

(3) Niyyat (making intention) is a necessary condition for Masnoon I'tikaf as well.

(4) If the Masnoon I'tikaf is broken or nullified, qadha of it is obligatory.

THE VENUE FOR I'TIKAF

(1) For men, I'tikaf is valid in only a Musjid in which Athan and Iqamah are proclaimed for the five daily Salat. In otherwords it has to be a Musjid in which the five daily Salat are performed with Jama't.

(2) Females can observe I'tikaf in a place in their homes, set aside for Salat or specially cordoned off for the purpose of I'tikaf.

(3) It is not permissible for women to come to the Musjid to observe I'tikaf or to perform Salat or to listen to lectures.

(4) The Musjid here refers to the Musjid proper and not to the annexures or adjacent buildings erected for the needs of the Musjid or Musallees.

The Musjid proper is that section of the building which was intended by the Waqif to be the Musjid.

(Waqif is the person or organization who erected the Musjid, and demarcated the Musjid boundaries).

(5) Most Musajid have a section at the back, which in most cases is under the same roof, but is excluded from the Musjid proper. Janazah Salat and sometimes a second Jama't by late-comers are performed in this section. Since this section of the building is excluded from the Musjid proper, it is not permissible for the Mu'takif to venture unnecessarily into that area. If he does, his I'tikaf will be rendered void.

(6) The Mu'takif should ascertain from the Mutawallis (trustees) the exact boundaries of the Musjid.

(7) The wudhu Khanah, courtyard, store-rooms and any other adjacent buildings are all excluded from the Musjid.

(8) It is essential that the Mu'takif remains inside the Musjid, or inside the special place set aside at home (for women) throughout the duration of the I'tikaf. Leaving the place of I'tikaf unnecessarily for even a minupe will render the I'tikaf null and void.

VALID REASONS FOR LEAVING THE MUSJID AND WHICH WILL NOT BREAK THE I'TIKAF

It is permissible to leave the Musjid for the following acts of need:

(1) To answer the call of nature - to go to the toilet.

(2) To pass wind.

(3) To take an obligatory bath.

(4) To make wudhu.

(5) Juma'h Salat, if Juma'h Salat is not performed in the Musjid where the I'tikaf is being observed. In this case the Mu'takif should leave the Musjid at such a time to enable him to reach the other Musjid in time to perform his Sunnat Salat. He should leave immediately after having completed the six raka'ts Sunnats after the Fardh Salat. He should not delay for Dua and Thikr.

(6) To proclaim the Athan, if he is the Muath-thin. This is permissible for even a Mu'takif who is not the permanent Muath-thin.

(7) To bring food if there is no one to tend to this need of his.

(8) If one is compelled to leave the Musjid either because of danger or forceful eviction, one may immediately proceed to another Musjid. to continue with the I'tikaf an unnecessary delay in the process of changing Musjids is not permissible and will break the I'tikaf. When leaving the Musjid for the above mentioned reasons, the Mu'takif must return to the Musjid immediately after having fulfilled the need. An unnecessary delay of even a minute will break the l'tikaf.

THE MUFSIDAT OR THE THINGS WHICH INVALIDATE (BREAK) THE I'TIKAF

Only Wajib and Masnoon I'tikaf are rendered invalid. Nafl I'tikaf is not rendered void by any act. It is merely ended by engaging in an act which is not permitted for the Mu'takif.

Unnecessarily leaving the Musjid for even a minute whether intentionally, unintentionally or under compulsion, will invalidate the I'tikaf. All acts and reasons besides the valid reasons (see page 35,36) will be regarded as 'unnecessary' in the context of I'tikaf. Thus, leaving the Musjid due to illness, although permissible, will invalidate the I'tikaf. To leave the Musjid for Jannazah Salat, visiting the sick or for an other permissible activity besides the VALID REASONS (see page 36,37), will render the I'tikaf null and void.

The I1ika-f will also become void (break - be invalid) if the Mu'takifs fast breaks.

THE MUBAHAT OR THE THINGS WHICH ARE PERMISSIBLE DURING I'TIKAF

During I'tikaf, the following acts are mubah (permissible):

(1) To eat and drink.

(2) To sleep.

(3) Necessary conversation.

(4) To change clothes and apply perfume and oil.

(5) To cut hair and nails. These should not be allowed to fall in the Musjid.

(6) To walk inside the Musjid.

(7) To sit anywhere inside the Musjid.

(8) To tend to a sick person inside the Musjid.

(9) If necessary, to buy and sell goods provided that the goods are not brought Into the Musjid nor is payment made inside the Musjid.

(10) To teach Deeni lessons.

(11) To sew clothing.

(12) To study Deeni books.

(13) To get married and to perform a Nikah.

(14) All such acts which are lawful and allowed in the Musjid are permissible for the Mu'takif.

THE MAKRUHAT OR THE THINGS WHICH ARE DETESTABLE AND NOT PERMISSIBLE FOR THE MU'TAKIF

The Makruhat during I'tikaf are as follows:

(1) To maintain total silence.

(2) To Indulge In idle talk.

(3) To sleep excessively merely to wile away the time.

(4) To unnecessarily pass wind inside the Musjid.

(5) To sew garments or engage in any occupation for a fee.

(6) To read books and magazines which are not of a Deeni nature.

(7) To erect the mu'takaf in a way which inconveniences the Musallees. (Mu'takaf is the area which is enclosed for the sleeping and eating of the one who observes I'tikaf).

(8) To engage in any worldly activity unnecessarily.

WHAT TO DO DURING I'TIKAF

The Mu'takif should engage himself in lbadat to the best of his ability. Nafl Salat, Tilawat, Durood, Istighfar and permanent Thikr in general should be the Mu'takifs occupations throughout the duration of his I'tikaf.

When the Mu'takif speaks, he must speak only what is virtue or what is necessary.

The Mutakif should not do anything which conflicts with the spirit of I'tikaf. He should guard his heart, mind, ears, eyes and limbs against all evil, thus deriving maximum benefit from his seclusion in the Musjid.

The Mu'takif is the guest of Allah. He should, therefore, be careful of his behaviour in the House of Allah.

MASAAL (RULES) PERTAINING TO I'TIKAF

(1) The same rules which apply to a man observing I'tikaf in the Musjid, apply to a woman observing I'tikaf in her place of seclusion at home.

(2) When necessity, e.g. Juma'h Salat in another Musjid, compels the Mu'takif to leave his Musjid, it will be permissible for him to enquire about a sick person or generally engage in good conversation without departing from the road. He must not unnecessarily stop on the road.

(3) During I'tikaf it is not permissible to leave the Musjid for even a Sunnat ghusl.

(4) It is permissible for the Muath-thin who is in I'tikaf to enter the minaret for the Athan.

(5) Whilst standing inside the Musjid it is permissible for the Mu'takif to protrude his lie-ad out of the window.

(6) Emission of semen, e.g. in a wet dream, does not invalidate the I'tikaf.

(7) A woman's I'tikaf is proper if she has the consent of her husband.

(8) The I'tikaf of a child who understands the meaning of I'tikaf, is valid. Buloogh (puberty) is not a condition for the validity of I'tikaf.

(9) It is permissible to sleep on a bed in the Mu'takaf (the place cordoned off for sleeping and eating).

(10) A person who is not in I'tikaf should not join the Mu'takif for iftar or eating unless he also makes a niyyat for I'tikaf. Such an I'tikaf will be Nafl and its duration can be even for a minute. The person should make niyyat of I'tikaf, then engage in some thikr and Salat. Thereafter lie may do as he pleases, e.g. join the Mu'takif in eating.

(11) The Mu'takif should remain at all times with wudhu. If his wudhu breaks, it will be permissible for him to leave the Musjid for the purpose of wudhu, even if it is not yet time for Salat. After making wudhu, lie should perform at least two raka'ts Tahiyyatal -wudhu. Similarly, it will be permissible for him to leave the Musjid to make wudhu at night to enable him to sleep with wudhu.

(12) If for some reason the I'tikaf of Ramadhan was rendered void (broken), it will not be necessary to leave the Musjid. The remaining days may still be observed and qadha of the day/s rendered void should be made.
NS
10/29/05 at 21:53:14
Miss_Mona


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