There are three conditions for the validity of I’tikaaf:

1. A Musjid of jamaat.

2. The niyyat or intention of I’tikaaf.

3. Tahaarat or cleanliness from bodily impurity, such as Janaabat (to be in need of a bath), or haiz and nifaas in the case of females.

It is reported from Hazrat Ali (radhiyallahu anhu) that Rasoolullah sallallahu alaihi wasallam said:

"Whosoever performs an I’tikaaf of ten days in Ramadaan will receive the reward of two Hajj and two Umrah." (Shu'abul Iemaan)

Once Hazrat Abdullah bin Abbaas (radhiyallahu anhu), while standing besides the grave of Rasoolullah sallallahu alaihi wasallam, made the following statement:

"I have heard the inmate of this Holy Grave, not so long ago, say:

.........Whoever performs I’tikaaf of one day for the sake of Allah, Allah will create between him and the fire of Jahannam, three trenches, each of which will be greater than the distance between east and west." (Shu'abul Iemaan)

Hazrat Ibni Abbaas radhiyallahu anhu narrates that Rasoolullah sallallahu alaihi wasallam spoke about the one who observes I’tikaaf, saying:

(All above ahadeeth appear in Shu'abul Iemaan of Imam Baihaqi rahmatullahi alaihi, vol.3 p.425)

The I’tikaaf which carries the greatest reward is the one performed in The Musjidul-Haraam in Makka. The next best is the I’tikaaf in Musjidun Nabawi in Medina, followed by the I’tikaaf in Musjidul Aqsaa in Jerusalem. Thereafter the best I’tikaaf is in that Juma' Musjid where jamaat salah is held daily, then the Musjid of one's locality and finally that Musjid which has the largest congregation for jamaat.

WAJIB I’TIKAAF: is that I’tikaaf which one makes compulsory upon oneself by means of a Nazhar or vow. For instance, one says: “If Allah cures me from my illness, or solves a particular problem, or fulfils a certain need of mine then I promise to observe I’tikaaf for Allah's sake”; or the vow is made unconditionally by saying: “I hereby vow to observe I’tikaaf for Allah.”

In these cases the I’tikaaf becomes wajib upon the one who made such a vow, according to the time, number of days, etc. stipulated in the vow. This applies to both males and females.

Fasting is a condition for wajib I’tikaaf. If one does not fast while observing this I’tikaaf, it will not be valid.

If one made a vow to sit I’tikaaf during Ramadaan then the fast of Ramadaan will suffice. The minimum period for this I’tikaaf is one day. One cannot make a vow of I’tikaaf for less than a day, i.e. twenty four hours.

SUNNAT MUAKKADA I’TIKAAF is the I’tikaaf of the last ten days of Ramadaan. It is established from authentic ahadeeth that The Holy Prophet of Allah sallallahu alaihi wasallam always observed this I’tikaaf during the month of Ramadaan. This I’tikaaf is sunnat muakkada alal kifaya, meaning that if one or two people in a community carry out this act of worship the rest will be absolved of the responsibility. If no one fulfills this ibadat, all in the community will be responsible for the neglect of a strong and important Sunnat.

NAFL I’TIKAAF is an I’tikaaf which can be observed any time one enters the musjid, be it before the salah time or after, at night or during the day. The moment a niyyat is made for I’tikaaf before entering the Musjid, one will receive the reward of Nafl I’tikaaf, even if it be for a few minutes. There is no minimum limit to this I’tikaaf.

We now deal with the laws regarding this I’tikaaf.

The I’tikaaf of Ramadaan commences just before sunset on the 20th. day of Ramadaan, and ends when the Eid crescent is sighted. Hence, the Mu'takif (one performing I’tikaaf) will have to enter the Musjid before Magrib salah on day 20 of Ramadaan. The I’tikaaf thus begins upon the commencement of the twenty first night of Ramadaan. Should the Mu'takif come into the musjid only after sunset, the I’tikaaf will not be complete.

The niyyat for this I’tikaaf should be made just prior to sunset.

During I’tikaaf one is not allowed to come outside the Musjid except for reasons mentioned hereunder. This means that barring these reasons one cannot walk into the wuzu-khana, toilets, bathrooms, or the Musjid grounds, or minaret, etc. nor even to that area where Janaaza salah is performed (which is normally out of the Musjid boundaries).

When performing I’tikaaf, if one is uncertain, check with the trustees of the Musjid to ascertain where the Musjid area ends.

Leaving the Musjid without a valid reason, even for a few seconds, breaks the I’tikaaf.

• To answer the call of nature.

• To make wuzu when it breaks.

• To have a faraz bath.

• To perform Juma' salah if Juma' is not held in the Musjid of I’tikaaf.

• To fetch food if no one is available to bring one's meals.

• To go home for toilet and ghusl purposes if one is not used to the Musjid facilities.

• To wash utensils if no one is around to do so, nor does one have clean utensils.

• To give azhaan, even if the regular Mu-azhin is present.

• Moving without delay to another Musjid to continue with the I’tikaaf if the present Musjid collapses and is no longer inhabitable.

The same will apply if, for some reason of other, remaining in the present Musjid represents danger to life or limb.

If the Mu'takif has to leave the Musjid for any of the above reasons, the moment he completes his purpose he should return immediately. Any extra time wasted will nullify the I’tikaaf.

If Juma’ salaah is not performed in the Musjid of I’tikaaf then the Mu'takif will go for Juma’ to another Musjid. He should arrive at the Jaami Musjid (Musjid where Juma’ is held) in time to read the four sunnat before the Khutba. After Juma' salaah he is allowed to perform the six sunnats only, and should thereafter return to his Musjid of I’tikaaf. Any extra time wasted along the way will nullify his I’tikaaf.

If the Mu'takif came earlier than required to the Jaami Musjid and sat to listen to the lecture before the Khutba, or stayed back longer after Juma' salaah then the I’tikaaf does not break, but to do so deliberately is makrooh.

During his departure for Juma’, if the Mu'takif visited the sick along the way (going or coming) or performed a Janaaza salaah, it will be permissible and the I’tikaaf is not nullified.

Since the Ulema have different views on the permissibility of having the sunnat bath for Juma’, it is best to abstain and not to leave the Musjid for the ghusl of Juma’.

The following practices will nullify the I’tikaaf:

• Leaving the Musjid merely to wash the hands, or rinse the mouth, or brush the teeth.

• To go out for a bath merely to cool oneself off.

• To make a fresh wuzu in spite of the previous one being still valid.

• Sexual intercourse, be it in the Musjid or outside, intentional or unintentional and whether there was discharge of semen or not.

• Committing any sexual act which results in the discharge of semen.

• Leaving the Musjid for such emergencies which are not a regular occurrence, e.g. illness, collapsing of the roof or walls of the Musjid, fear of any beast or robber, etc.,^*

• Going out specifically to visit the sick or to attend a Janaaza.

• Leaving to help someone in distress.*

• To dry oneself off outside the Musjid after wuzu only (not after a bath).

• Being forcefully evicted from the Musjid.*

1. When an I’tikaaf breaks for whatever reason then qaza for the days that were missed should be made at some other time. Since fasting is a condition for wajib I’tikaaf, when fulfilling the qaza the Mu'takif should fast. If the qaza is made during one of the remaining days of Ramadaan, that fast will suffice.

2. Ihtilaam (discharge of semen in sleep) does not break I’tikaaf. If this occurs the Mu'takif should immediately make Tayammum and leave the Musjid to bath. Impure clothes should not be brought into the Musjid. If no arrangements have been made for the washing of clothes, nor does he have any clean clothes available, it is permissible to wash the clothes outside the Musjid. The I’tikaaf will not break in this case.

3. If the toilet is occupied one is allowed to wait, even if it means being out of the Musjid.

4. If the person in I’tikaaf goes out for a valid reason but after having completed his purpose spends time talking to someone or doing something unnecessary, the I’tikaaf breaks.

5. Speaking to someone while walking back into the Musjid does not break I’tikaaf, as long as one does not stand or wait outside the Musjid.

• To remain totally silent, regarding this as an ibadat.

• To speak worldly affairs, except that which is necessary.

• To indulge in laughter, joking, etc.

• To do business when one has some means of income, or someone to look after one's business. If this is not the case, the Mu'takif can conduct his business from within the Musjid. If the business involves merchandise which takes up space, such goods should not be brought into the Musjid. If the merchandise comprises small items which will not occupy space or cluster up the Musjid then these may be brought into the Musjid.

1. Whilst in I’tikaaf one should engage in Nafl salah, recitation of The Quran, Zikr, etc. It is also permissible to read Islamic books or listen to Islamic talks.

2. It is allowed to clip nails and trim the moustache. For this purpose a mirror, comb, scissor, etc. may be brought into the Musjid. However, take care that the Musjid is not soiled. Removing hair under the armpit and pubic hairs is not allowed.

3. For washing hands a basin should be kept in the Musjid, since going out only to wash hands breaks the I’tikaaf. Here too care should be taken not to soil the Musjid.

4. The Mu'takif is allowed to eat and sleep and even change clothes inside the Musjid. Use the I’tikaaf tent for these purposes.

5. If the Mu'takif wishes to brush the teeth, this could be done while making wuzu. To go out only to brush the teeth will break I’tikaaf.

6. Those who smoke should note well that after answering the call of nature any extra time spent in the toilet smoking will nullify I’tikaaf. Furthermore, smokers should endeavour to refrain from this habit for at least the duration of the I’tikaaf, since the cigarette odour is offensive, especially in the Musjid.

7. If it is possible to bath inside the Musjid without soiling the area and causing water to splash all over, by using a large tub for instance, or if there exists such a specially prepared place to bath inside the Musjid then the Mu'takif should have his ghusl in the Musjid. In such a case he is not allowed to go out for a faraz bath, and the Sunnat ghusl of Juma' will also be allowed. However, when bathing inside the Musjid ensure that the satar (from below the navel till below the knee) is covered.

Remember, if bathing inside the Musjid results in messing up the Musjid area then this act will be haraam.

8. The nights during I’tikaaf should be used mainly to seek Laylatul-Qadr, which Rasoolullah sallallahu alaihi wasallam described as “greater in reward than a thousand months”. For this the odd nights are particularly significant.

9. It is permissible for the Mu'takif to pass wind inside the Musjid. For people not in I’tikaaf this is not permissible, except in the case of one who habitually suffers from this ailment.

10. One in I’tikaaf should avoid listening to tapes, be it lectures or qiraat, since this has proven to be disturbing to others also in I’tikaaf. While in the Musjid every such act must be avoided that causes disturbance or hindrance to other users of the Musjid.