Meaning of I’tikaf. Definition of I’tikaf. Time of I’tikaf. Place of Practicing I’tikaf. Types of I’tikaf. Sunnah I’tikaf. Nafil I’tikaf. Conditions of I’tikaf. The Intention (Niyyah) for I’tikaf. Prohibited Acts During I’tikaf. Invitation

1. I’TIKAF MAULANA IMRAN KHAN NAQSHBANDI

3. I’TIKAF 1
By Maulana Imran Khan (Naqshbandi)
Meaning of I’tikaf
I’tikaf (‫اﻋﺘﻜﺎف‬) is particularly recommended as a pious Islamic practice consisting of a period to retreat in
a mosque, for a certain number of days in accordance with the believer's own wish.
According to Quran:
"And when We made the House a pilgrimage for mankind and a (place of) security, and said, ‘Appoint
for yourselves a place of prayer on the standing‐place of Ibrahim [Maqam‐e‐Ibrahim].’ And We
enjoined Ibrahim and Ismail saying: ‘Purify My House for those who visit (it) and those who abide (in
it) for devotion, those who bow down (and) those who prostrate themselves.’
(Surat‐ul‐Baqarah, Verse 125)
Definition of I’tikaf
The literal definition of the word I’tikaf is to stay in a particular place, however in Islamic terminology,
this word means to stay in the Masjid for a particular time period in the worship of Allah (Glory and
Greatness be to Him) while maintaining certain conditions.
In the state of I’tikaf, a person can eat, drink (after Maghrib by Fajr), stand, sit, sleep, etc. And there is
not one particular ‘form’ that this retreat must be carried out in (unlike the Salat which has a specific
form to it). What is important in this period is to obey the commandments of Allah (Glory and Greatness
be to Him), to refrain from the things which He has prohibited (both in life in general and in this sojourn)
and to be in the service of Him.
“He who performs I’tikaf stays away from sins and attains rewards as if he did all good deeds.”
(Ibn Maja)
“He who performs I’tikaf for two days in Ramadan receives rewards as if he performed two
(voluntary) pilgrimages.”
(Bayhaqi)
Time of I’tikaf
Anytime in which fasting is permissible is an opportune time for I’tikaf and the state of I’tikaf does not
have a specific time related to it. Of course the “White Days” which are the 13th, 14th and 15th of the
lunar month and the last ten days of the Month of Ramadan are the best times for this spiritual exercise.
Therefore, one can not make I’tikaf in the days of `Eid since it is forbidden to fast on that day.
It has been mentioned that the Prophet of Islam (blessings of Allah be upon him and his family) used to
perform I’tikaf in the Month of Ramadan in the first 10 days (three days), the second 10 days (three
days) and then in the last ten days (three days) as well.

4. I’TIKAF 2
By Maulana Imran Khan (Naqshbandi)
According to different ahadith we find that in the last ten days of Ramadan Prophet used to practice
I’tikaf to find the Layla Tul Qadar.
Yahya narrated from Ziyad from Malik that:
“He saw some of the people of knowledge who, when they did I’tikaf in the last ten days of Ramadan,
would not go back to their families until they had attended the Eid al‐Fitr with everybody.”
(Muwatta Imam Malik)
Imam Bukhari narrates from Abdullah bin Umar
“Allah’s Apostle used to practice I’tikaf in the last ten days of the month of Ramadan.”
(Vol 3, Book 33 “Retiring to a Mosque for Remembrance of Allah (I’tikaf)”)
Imam Bukhari narrates from Abu Huraira (R.Z)
“The Prophet used to perform I’tikaf every year in the month of Ramadan for ten days, and when it
was the year of his death, he stayed in I’tikaf for twenty days.”
(Vol 3, Book 33 “Retiring to a Mosque for Remembrance of Allah (I’tikaf)”)
Place of Practicing I’tikaf
In view of the objective, the most appropriate place for I’tikaf is the mosque. The Quran has referred to
the practice in the following words:
“While you are in the mosques in a state of I’tikaf”
(Al‐Baqara: 187)
The most important rule during I’tikaf is to strictly remain limited to the place of I’tikaf and not to get
out of that place, except in case of a need and emergency explained in Shariah.
Imam Bukhari narrates from Hazrat Aisha (R.Z)
“Allah’s Apostle used to let his head in (the house) while he was in the mosque and I would comb and
oil his hair. When in I’tikaf he used not to enter the house except for a need.”
(Vol 3, Book 33, “Retiring to a Mosque for Remembrance of Allah (I’tikaf)”)
Imam Malik said
“A person doing I’tikaf is not doing I’tikaf until he avoids from visiting the sick, praying over the dead
and entering houses, except to relieve himself.”
(Muwatta Imam Malik)

5. I’TIKAF 3
By Maulana Imran Khan (Naqshbandi)
A woman should not perform I’tikaf in a mosque. If she performs it in her home, there are certain
conditions for her to meet. If there is a room that she uses as a prayer room, she can observe it in that
room. During the practice of I’tikaf, she is not allowed to do any of the chores like cooking and cleaning.
She must engage only in acts of worship. However, there is no religious obstacle in doing indispensably
necessary duties, such as making ablution etc.
“The Prophet used to practice I’tikaf in the last ten days of Ramadan till he
died and then his wives used to practice I’tikaf after him.”
(Vol 3, Book 33, “Retiring to a Mosque for Remembrance of Allah (I’tikaf)”)
Types of I’tikaf
According to the Hanafi school of thought, there are three different types of I’tikaf.
Wajib I’tikaf
This I’tikaf becomes compulsory when a person makes it obligatory upon himself. An example of this is,
when a person makes a vow to Allah that if Allah fulfills a certain wish of his, he will do I’tikaf. In this
case, at the moment his wish is fulfilled, I’tikaf becomes compulsory. A person may just make
unconditional vow whereby he makes I’tikaf Wajib upon himself for certain number of days. This
becomes a Wajib duty on him from that moment onwards.
Sunnah I’tikaf
This was the general practice of Prophet (P.B.U.H) and it means to seclude oneself inside the Masjid for
the last ten days of Ramadan.
Nafil I’tikaf
There is no special time or specific number of days for Nafil I’tikaf. A person may have intention for any
number of days at any time. Imam Abu Hanifah however states that it must be for at least one full day.
Imam Mohammed states that there is no limit on the minimum period of time. The fatwa is on this later
view. Therefore, it is desirable for anyone entering a Masjid to make the niyyah (intention) of I’tikaf for
the period that he will remain in the mosque. So while he is in Ibaadah he also gains the reward of
I’tikaf.
The Messenger of Allah (blessings of Allah are upon him and his family) has said:
“The persons who seclude himself (in the Masjid in I’tikaf) in true faith and hope (for the reward of
Allah); all of his previous sins shall be forgiven.”
(Kanzul Ummal, Hadith 24007)

6. I’TIKAF 4
By Maulana Imran Khan (Naqshbandi)
Conditions of I’tikaf
1. Intention, as in the rest of the worship acts. It is necessary that the intention be made at
the beginning of I’tikaf so that the rule, requiring the worship act to be completed with
intention, is followed thoroughly from the beginning to the end. The decision is made at
the beginning of the night (from magrib) to start I’tikaf.
2. Belief in Islam.
3. Freedom from mental illness.
4. Fasting; thus the I’tikaf of one who cannot fast for some reasons is not valid but it is only in
I’tikaf.e.Wjib and Sunnah because in Nafil a person can be in I’tikaf only for few minutes.
5. Duration is one day at least. It could be more but not less than from dawn to dusk (because of
prescribed “fast” timing) but in Nafil it is allowed.
6. Completing it in the Mosque where it was started. Thus, going out of the Mosque without an
acceptable reason will invalidate the I’tikaf, regardless, one knows the rule or is ignorant or has
gone out because of forgetfulness, except in the case of an emergency or one being forced or it
is because of some need such as using wash room or having Taharat.
Allah says in His Book:
“And eat and drink until the white thread becomes clear to you from the black thread of dawn, then
complete the fast until night‐time, and do not have intercourse with them while you are doing I’tikaf
in mosques.”
(Surat‐ul‐Baqarah(2), Verse 187).
The Intention (Niyyah) for I’tikaf
The intention for I’tikaf is of three main types. The most common form is the recommended I’tikaf,
however (secondly) it can also become obligatory (wajib) if a person makes an oath or promise to Allah
(for the fulfillment of something )and in that oath he had promised Allah (that he would perform I’tikaf if
his prayer[dua] is fulfilled). The third intention which can be made for I’tikaf is that it is being done on
behalf of someone else – similar to how people perform Hajj for their deceased relatives or pay their
dues (especially of parents) who have passed away or others. Therefore, it is necessary for the
correctness of I’tikaf to specify the intention and the type that one wants to perform.
Imam Bukhari narrates from Ibn ‘Umar:
Umar asked the Prophet “I vowed in the Pre‐lslamic period of ignorance to stay in I’tikaf for one night
in Al‐Masjid al‐Haram.” The Prophet said to him, “Fulfill your vow. So, he performed I’tikaf for one
night.”
(Vol 3, Book 33, “Retiring to a Mosque for Remembrance of Allah (I’tikaf)”)

7. I’TIKAF 5
By Maulana Imran Khan (Naqshbandi)
Prohibited Acts During I’tikaf
The prohibited acts during the state of I’tikaf include:
1. Unnecessary and meaningless discussions and arguments both in relation to the world and the
faith. This means that a person argues with another to prove that he is better or smarter or that
he knows more, etc. However, if a person must argue or debate to uphold the truth and destroy
falsehood, it is permissible ‐ rather this is the best form of worship and servitude to Allah (Glory
and Greatness be to Him) during this noble state.
2. Buying and selling anything.
3. Deriving pleasure from the opposite sex in any way – holding hands, hugging, kissing, etc… is
completely forbidden in the state of I’tikaf.
If any of these things are performed, one’s I’tikaf becomes void.
Invitation
Islami Roohani Mission (Pakistan) arranges every year in the month of Ramazan, ‘Tarbiyati
I’tikaf’ (training I’tikaf) at Al‐Markaz Maqsood‐ul‐Uloom (Karachi) in which different scholars of
I.R.M delivers their knowledge full lectures for the self development of an individual.
Drs‐e‐Quran, Hadith and Fiqh are delivered under the guidance and supervision of Prof. Dr.
Muhammad Maqsood Ilahi and his precious words in the end plays the provoking role in the
self spiritual development of every individual.
You people are invited to join us in this training I’tikaf, it will not only give you
the true knowledge of Islamic teachings but will also support you to be prepare
for your grave and Hereafter.