I'tikaf: Difference between revisions

According to [[fiqh]], I'tikaf is a [[Mustahab]] (recommended) act, although it could become compulsory, like other Mustahabs, by taking an oath or vow to God for offering it.

There is no especial time for I’tikaf, however, according to [[hadith]]s, the [[Prophet]] (s) practiced it in the last ten days of the month of [[Ramadan]]. Thus, the best time for I’tikaf is the last ten days of the month of Ramadan and it is highly recommended during these days.

Duration of I’tikaf must not be less than three days and fasting during I’tikaf is one of its conditions.

The ritual of I’tikaf is held during [[Ayyam al-Bid]] (13th-15th) of [[Rajab]] in most Iranian cities.

I’tikaf is derived from “‘Akaf” (عکف) which mostly means adhering to, devoting to or dedicating to something as a sign of honoring. Derivatives form this word has been used in the [[Qur’an]] in this meaning. In spite of that, “’Akif” (عاکف) ([[Surah al-Hajj]] 25) meaning resident and “Ma’kuf” (معکوف) ([[Surah al-Fath]]: 25) meaning forbidden are two derivatives from the same root used in the Qur’an.

In fiqh, I’tikaf is defined as staying and residing in a mosque for at least three days and  also observing required conditions with the intention of getting close to God.

In [[Sufism]], I’tikaf means emptying your heart from worldly concerns and submitting yourself to your lord. Hence I’tikaf means staying and residing, it also means staying and not getting away from God’s threshold so that he forgives you.

==I’tikaf before Islam==

Although Muslims learned how to perform I’tikaf from their Prophet, there was a ritual similar to I’tikaf prevalent amongst Arabs before Islam. For instance, it has been narrated that [[‘Umar]] asked the Prophet (s) that he had vowed during the [[Ignorance era]] to stay in [[Masjid al-Haram]] for a night and the Prophet (s) told him to fulfill it.

==The Prophet’s I’tikaf==

There is no information whether the Prophet (s) performed I’tikaf in Masjid al-Haram before [[Hijra]] (emigration to Medina). However, in his first year in [[Medina]], he performed I’tikaf in the first ten days of the month of Ramadan, the next year in the second ten days and afterward in the last ten days of the month of Ramadan. A tent was set up for him in the mosque during these days.

There is no special time for I’tikaf. However according to hadiths, the Prophet (s) did it in the month of Ramadan; thus this month is the best time for it, especially the last ten days. Based on these hadiths, I’tikaf during these days is very Mustahab (highly recommended) although it remains Mustahab in other times. Nowadays, holding the ritual of I’tikaf during [[Ayyam al-Bid]] of the month of Rajab is very prevalent in [[Iran]].

According to [[Shi’a]] jurisprudence, duration of I’tikaf must not be less than three days (from the dawn of the first day to the sunset of the third day). If the I’tikaf is Mustahab (the performer did not make compulsory by making vow or oath) Mu’tkif may quit it before the sunset of the second day. But after the sunset of the second day, finishing it to the end of the third day is obligatory (Wajib). The same ruling is applied to the sixth, ninth, twelfth day and so on.

According to [[Malik]] and [[Shafi’i]], starting point of I’tikaf is the sunset of the pervious day. There are many different opinions about the duration of I’tikaf among [[Sunni]]s, most of which believe that there is no minimum duration for it.

According to some hadiths, Masjid al-Haram, [[Masjid al-Nabi]], [[Masjid al-Kufa]] and the mosque of Basrah are the only places for I’tikaf, but according to some others, every [[Masjid al-Jami’]] (the main and usually biggest mosque of a city) or every mosque that a just Imam has performed Jum’ah or [[Congregational prayer]] in it is suitable for I’tikaf. Based on hadiths, Shi’a jurists (faqih) have different opinions here.

Most of the earlier faqihs supported the first group of hadiths while in the following centuries this speciality were doubted. For instance, al-Shahid al-Awwal and al-Shahid al-Thani said that limiting the place of I’tikaf to the [[Four Mosques]], is a very weak opinion. Moreover, some faqihs allowed I’tikaf in every mosque with the intention of Raja’ (hoping to receive a probable reward rather than the assured one, because the faqih is not sure whether this act is really Mustahab or not). Nowadays most of contemporary faqihs permit performing I’tikaf in Masjid al-Jami’ and some other important mosque of each city.

Fasting is one the necessary conditions of I’tikaf according to Shi’a, [[Maliki]] and majority of [[Hanafi]]s (rest of Hanafis say fasting is not compulsory in Mustahab I’tikaf). On the other hand, Shafi’i and [[Ahmad b. Hanbal]] - in the most famous narration from him - basically believe that fasting is not a condition at all.

Leaving the mosque during I’tikaf is not permitted. However there are exceptions such as: participation in [[Salat al-Jum’a]], participation in funeral (tashi’), giving testimony, visiting a sick and preparing food and water. Even in these cases, Mu’takif must not sit while being out of the mosque and must not walk in shade as much as possible.

===Forbidden Acts in I’tikaf===

Sexual activities - even kissing -, using perfumes, selling and buying - except for food and other necessary things - and arguing about worldly affairs are forbidden ([[Haram]]) to the Mu’takif. Some of the above-mentioned activities void the I’tikaf and also cause [[Kaffarah]] (atonement).

==Works about I’tikaf==

I’tikaf as an important jurisprudential topic was a subject of some individual and independent works. [[Muhammad b. Idris al-Shafi’i]] and [[Dawud b. Ali al-Isfahani]], from Sunni and [[Abu al-Fadl al-Sabuni]] and [[Shaykh al-Saduq]] from Shi’a are some of the most famous faqihs who have authored independent writings about I’tikaf.

Among the mid and recent Shi’a works, these could be mentioned:

- Al-I’tikafiyyah: written by [[Mu’in al-Din Salim b. Badran al-Basri]] (alive in 626/1229).

- Al-I’tikafiyyah or Ma’ al-hayat wa safi al-furat: written by [[Shaykh Lutf Allah Miysi al-Isfahani]] (d. 1033/1624) which is published recently by the effort of [[Rasul Ja’fariyan]].

- Al-Kafaf fi masa’il al-I’tikaf: written by Mulla [[Muhammad Ja’far Shari’atmadar Astarabadi]] (d. 1263/1847). A copy of it is preserved in the library of [[Ayatollah Mar’ashi Najafi]] in [[Qom]].

- Al-I’tikafiyyah: written by [[Sayyid Muhammad Ali Shahristani]] (d. 1290/1873). [[Aqa Buzurg Tihrani]] reported that he found copies of it in some personal libraries.