In Islamic terminology, i’tikaf, which means staying in one place, pausing, and dedicating or devoting oneself to something, refers to a Muslim who has reached the age of reason, maturity, or discretion, spending time in a place where prayer is performed or worship is conducted, with the intention of worship. There is no specific time limit for i’tikaf. It can be short-term, or it can extend to days, months, even years, or encompass an entire lifetime.
Therefore, it is beneficial to understand the broad scope of engaging in worship and devotion with the intention of i’tikaf outside the month of Ramadan as well. Indeed, on the entrance of some historical mosques, there are inscriptions in beautiful Arabic calligraphy that read: ﻧَﻮَﻳْﺖُ ﺍﻹِْﻋْﺘِﻜَﺎﻑَ ﻟِﻠﻪِ ﺗَﻌَﺎﻟَﻰ, which means, “I intend to perform i’tikaf for the sake of God, the Exalted.” Essentially, this serves as a reminder for a person to intend i’tikaf when entering the mosque for prayer and worship, thereby also earning the reward of i’tikaf during their time spent inside.
A person who enters i’tikaf is called a “mu’takif” or “akif.” I’tikaf is established by both the Qur’an and the Sunnah. In the Quran, it is stated: “Do not approach your wives while you are in i’tikaf in the mosques”. 1
In other verses, there are indications that the act of i’tikaf was practiced by earlier communities as well. For example, it is mentioned: “We made the House [the Ka’ba] a place of return and a place of security for people. And take the standing place of Abraham as a place of prayer. And We charged Abraham and Ishmael, saying, ‘Purify My House for those who perform Tawaf, and those who are staying [for i’tikaf] and those who bow and prostrate [in Prayer]’.2
In Surah Al Imran, verses 35 and onward, which narrate the story of Prophet Zakariyya and Maryam, it is also noted that previous prophets and their communities practiced i’tikaf.
I’tikaf is divided into three categories: obligatory (wajib), recommended (sunnah), and supererogatory (nafl). Obligatory i’tikaf applies to someone who has made a vow to perform it. This must last at least one day and be observed with fasting during the daytime. In a hadith, the Messenger of God (peace and blessings be upon him) instructed the respected Umar, who asked, “I made a vow during the pre-Islamic period to spend a night in i’tikaf in the Sacred Mosque; what should I do?” The Prophet (peace and blessings be upon him) replied, “Fulfill your vow.”3
As for the recommended (sunnah) i’tikaf, the Prophet Muhammad (peace and blessings be upon him) would spend the last ten days of Ramadan in i’tikaf at the mosque, and he did this every year. He would partition off a corner of the mosque with a mat or a cloth and spend both his days and nights there in worship. This sunnah i’tikaf was intended to observe the last ten days and nights of Ramadan in the best possible manner and to seek Laylat al-Qadr, which is hidden within these nights.4
This sunnah i’tikaf, which is a communal obligation (sunnah al-kifayah) during the last ten days of Ramadan, was practiced by many of the Companions, as well as by the Prophet’s wives in their own designated prayer spaces at home. They continued to observe this sunnah even after the Prophet’s passing.5
Because the Prophet (peace and blessings be upon him), along with some of the Companions and his pure wives (Azwaj at-Tahirat), continued the practice of i’tikaf during his life and after his passing, our scholars have stated that the i’tikaf during the last ten days of Ramadan is a communal sunnah (sunnah al-kifayah). This means that if one person from each community observes i’tikaf, the responsibility is lifted from the others.
According to a narration from the respected Aisha, the Prophet (peace and blessings be upon him) performed i’tikaf every Ramadan from the second year of Hijrah, when fasting was made obligatory, until his passing. During i’tikaf, he did not leave the mosque except for necessary needs. On one occasion, when he wished to wash his hair, he had a basin placed between the mosque and his adjacent room, and the respected Aisha washed and combed his hair for him.7 Regarding this, the respected Aisha said: “It is part of the sunnah for a mu’takif (one in i’tikaf) not to visit the sick, attend a funeral, touch a woman, or have physical contact with a woman.”8
The mustahab (recommended) or mandub (encouraged) i’tikaf refers to an i’tikaf that is performed at any time or place, outside of the obligatory (wajib) and sunnah i’tikafs. There is no specific time or place for this type of i’tikaf. According to some jurists, the duration of a supererogatory i’tikaf can be as short as a few minutes. Even if a person enters a mosque and intends to perform i’tikaf for the duration of their stay, they are considered to be in i’tikaf for that time. Fasting is not a requirement for supererogatory i’tikaf.
I’tikaf in the mosque is generally a practice reserved for men. Women, however, can perform i’tikaf at home in a place where they can worship privately or with others, such as in a designated prayer area. If there is a suitable space allocated for women in a mosque, they may also intend to perform i’tikaf there for a short or extended period.
I’tikaf During the Month of Ramadan
From the second year of Hijrah, when fasting was made obligatory, the Prophet Muhammad (peace and blessings be upon him) spent the last ten days of every Ramadan in i’tikaf. He had a section of the mosque partitioned off and spent most of his time there in worship, especially at night, sleeping very little. During the day, he occupied himself with worship, devotion, supplication, recitation of the Quran, leading prayers, and resting to some extent.9
The respected Aisha said: “The Messenger of God (peace and blessings be upon him) would strive to perform more acts of worship in Ramadan than in any other month. He would particularly intensify his worship during the last ten nights of Ramadan, making them more significant than the other nights. He would also wake up his family members so they could participate in the worship. He devoted himself earnestly to worship and would refrain from marital relations during this time.10
The respected Abu Hurayra said: “The Messenger of God (peace and blessings be upon him) used to spend the last ten days of Ramadan in i’tikaf. However, in the year he passed away, he performed i’tikaf for twenty days.”11 According to the narration of the respected Anas ibn Malik, the reason for this was that the Prophet (peace and blessings be upon him) had spent the previous Ramadan having an expedition, and thus, he made up for the missed i’tikaf by performing it for twenty days the following year.12
The i’tikaf Practice of the Prophet Muhammad (peace and blessings be upon him)
Before being appointed as a prophet, the Prophet Muhammad (peace and blessings be upon him) would retreat to a cave on Mount Hira in Mecca. There, he would distance himself from city life, separate from his family and people, and dedicate himself to worship and devotion, spending days and nights in solitude and seclusion. As mentioned in the hadith narrated by the respected Aisha, he engaged in the practices of isolation and devotion (tahannus and tahannuf) at Hira. His heart was filled with a love for being free from people and being close to his Lord.13
The famous hadith compiler Imam Bukhari records hadiths about the Prophet’s initial encounter with prophethood in the first section of his book, Bad’ al-Wahy (The Beginning of Revelation). By starting his book with the description of the Prophet’s i’tikaf and seclusion as an introduction, Bukhari provides a prelude to the most profound truth in the universe: the Prophet Muhammad’s (peace and blessings be upon him) prophethood and the beginning of revelation. He then records hadiths related to his reception of revelation and his eventual appointment as a prophet.14
In the early years of his prophethood, the Prophet Muhammad (peace and blessings be upon him) invited people to the faith in various locations in Mecca, including his own home and the house of Ibn al-Arqam. He guided the believers, recited Quranic verses, and turned to God in prayer and supplication. Certainly, he also engaged in worship and i’tikaf in the Ka’ba, which is the most sacred place in both Mecca and the world. In later years, the pagans tried to prevent the Prophet (peace and blessings be upon him) from engaging in worship and devotion at the Ka’ba, both day and night. As the pressure and threats against him and the believers increased, he was eventually compelled to migrate from Mecca to Medina. During his final visit to the Ka’ba, the Prophet (peace and blessings be upon him) expressed the deep sorrow of his heart with tears, saying: “O Mecca, by God, you are indeed the most beloved of all the places created by God on earth. If the pagans had not forced me to leave, I would never have left you.”15
In fact, the Prophet’s (peace and blessings be upon him) acts of worship and devotion in Mecca can be considered within the scope of i’tikaf. The hidden treasures and keys of the spiritual realms can be connected to such acts of spiritual devotion.
During the Medina period, the Prophet Muhammad (peace and blessings be upon him) first established a mosque. He implemented various multifaceted and multifunctional activities related to the mosque. Beyond being a place of worship and devotion, the mosque served as a center for the guidance and education of people from Medina and beyond, the acceptance of delegations, and the discussion and consultation of religious and worldly matters, among other functions. This sacred place acted as a school, a seminary, a spiritual retreat, and a place of worship, depending on the situation. Therefore, it is important to emphasize that among its many functions, the mosque also served as a place for i’tikaf.
In the era of the Prophet (peace and blessings be upon him), the mosque catered to both men and women for the performance of congregational prayers. Women also joined the prayers led by the Prophet (peace and blessings be upon him) by standing behind the men in rows. 16 Occasionally, women would request the Prophet (peace and blessings be upon him) to deliver sermons and provide counsel to them.
The Prophet Muhammad (peace and blessings be upon him) would lead the congregation of men and women in the mosque in a lengthy recitation during the morning prayer. After the prayer, they would remain in their places, facing the Qibla, and engage in various forms of worship including reciting prayers, supplications, repentance, seeking forgiveness, seeking refuge, and making personal requests. Similarly, the Companions, while standing in rows in the mosque, would direct their hearts to God with prayers, recitations, and supplications. The mosque would resonate with the sound of devotion, similar to the buzzing of bees. Hearts would overflow with emotion, eyes would fill with tears, hands would be raised towards the Almighty, and lips would be engaged in prayers, supplications, repentance, and seeking forgiveness. These devout practices would continue until sunrise or even until the sun had risen a bit. These blessed times spent in worship in the mosque represented the most beautiful periods of i’tikaf for the Prophet and his Companions.
Indeed, they would spend the early morning hours, until sunrise or even a while after, in i’tikaf-like devotion. Many precious words of prayer and supplication transmitted from the Prophet (peace and blessings be upon him) have been recorded in hadith sources. Numerous works, similar to the one compiled by Imam Nawawi in his book Al-Azkar, have been authored. In this regard, in our days M. Fethullah Gülen has also emphasized the importance of morning and evening prayers in his compilation of supplications from hadith sources, Majmuatu’l-Ad’iyati’l-Ma’thura. He underscores the significance of reciting these prayers both individually and collectively during the morning and evening times, affirming that following the Sunnah is a necessary practice and encouraging adherence to it.
The esteemed and pure wives of the Prophet Muhammad (peace and blessings be upon him) had dedicated a corner of their homes as a place for prayer. They continued their acts of worship and devotion there, spending a significant portion of their time in i’tikaf-like worship. Whenever it was the turn of one of the Prophet’s wives to host him in her quarters, that house would be honored. The Prophet (peace and blessings be upon him) would rest for part of the night in the quarters where he was hosted and spend the rest of the night performing the Supererogatory Prayer Vigils (Tahajjud) in the designated prayer area.
He also performed the Sunnah prayers and voluntary prayers such as the Duha prayer in these prayer corners of his wives’ homes. Later, he would go to the mosque to lead the obligatory prayers. His wives, who witnessed his acts of worship firsthand, would incorporate these practices into their own lives. For instance, the respected Aisha observed that the Prophet (peace and blessings be upon him) consistently performed the Duha Prayer and made a determined effort to do so throughout her life. She would also recommend such voluntary acts of worship to both men and women who came to learn from her.17
Once, the Prophet Muhammad (peace and blessings be upon him) visited the house of the respected Umm al-Mu’minin Juwairiyah and found her engaged in prayer and i’tikaf in her designated prayer corner. Upon visiting her again and finding her in the same state, he taught her a supplication of great virtue: “Subhanallahi ‘adada khalqihi, Subhanallahi rida nafsihi, Subhanallahi zinata ‘arshihi, Subhanallahi midada kalimatihi” (Glory be to God according to the number of His creatures, Glory be to God in accordance with His pleasure, Glory be to God as much as His Throne’s adornment, Glory be to God as much as His words).18
Anas ibn Malik’s mother, the respected Umm Sulaym, took her ten-year-old son Anas by the hand and brought him to the Prophet Muhammad (peace and blessings be upon him). She expressed her desire to dedicate him to the service of the Prophet and requested his kind acceptance. The Prophet (peace and blessings be upon him) accepted this request with appreciation and pleasure. Consequently, Anas ibn Malik served the Prophet (peace and blessings be upon him) from the age of ten until he was twenty, approximately ten years in total. He spent his nights at his mother’s home and his days in the service of the Prophet (peace and blessings be upon him). On one occasion, Umm Sulaym invited the Prophet (peace and blessings be upon him) to her home to pray in the prayer space she had designated, as a blessing. The Prophet (peace and blessings be upon him) came with Anas, entered her home, and led the prayer. Anas and his younger brother stood behind him, with the women forming rows further behind. After this, Umm Sulaym continued her acts of worship and i’tikaf in the same prayer space where the Prophet had prayed.19
Conclusion
The practice of i’tikaf, which was observed by previous prophets and communities, was beautifully revived by the Prophet Muhammad (peace and blessings be upon him) and upheld by the Companions and subsequent generations. It has been continued for centuries through practice. It is evident that i’tikaf held a significant place in the sayings, actions, and practices of the Prophet Muhammad (peace and blessings be upon him).
The Qur’an mentions many prophets by name and describes their qualities, indicating that they faithfully fulfilled their duties in the path of God. While performing their heavy prophetic duties, these prophets dedicated themselves to worship and spiritual devotion in the best possible way, experiencing the spirit of i’tikaf. At the same time, they engaged with people and invited them to truth and righteousness.
The best of words is “the Book of God,” and the best of paths is “the Path of the Prophet Muhammad (peace and blessings be upon him).” Following the “Prophet’s Path” means adhering to his Sunnah. Clinging to the Sunnah and making it a living part of our lives is especially important today, when conditions are more challenging. Reviving forgotten or neglected Sunnah practices is, as it was in the past, one of the most vital responsibilities of Muslims today.
One of the Sunnahs that has been neglected is i’tikaf. While i’tikaf is known as a Sunnah specific to the month of Ramadan, it also has a recommended (mustahabb) aspect applicable at other times, which should be integrated into all aspects of life.
I’tikaf helps a person refrain from worldly and selfish desires, elevating the heart and soul to a higher state of spiritual life. In today’s world, there is a need for such spiritual retreats to protect and purify individuals from trivial matters and particularly from the pitfalls of sin, materialistic desires, and other distractions. i’tikaf, whether practiced individually or in groups, can fulfill this need.
The revered spiritual figures, while spending a significant portion of their time with the people, dedicate an important part of it to being with the Divine. They immerse themselves in spiritual realms and strive to spend certain parts of their days and nights in seclusion and worship. In the realm of spirituality, progressing and succeeding in the cause of God is possible through a strong connection with God.
Among Sufis, reaching perfection is often described through principles such as “qillat at-taam” (eating little), “qillat al-kalam” (speaking little), “qillat al-manam” (sleeping little), and “uzlat anil’anam” (secluding oneself from people), which means turning towards God in solitude. One can achieve these principles in the best way by dedicating oneself to a spirit of seclusion, retreat, or solitude. Additionally, the virtues and qualities that seclusion (i’tikaf) can bestow upon a person include:
The path to becoming the closest and most favored servant of God is through seclusion and retreat (i’tikaf).
To emulate the most beloved servant of God, the Prophet Muhammad (peace be upon him), one should follow the example of i’tikaf.
The way to receive the prayers of the angels is through i’tikaf.
The most direct route to preparing for the Hereafter is through i’tikaf.
Achieving awareness of servitude to God is realized through i’tikaf.
The safest way to engage in self-accountability is through i’tikaf.
Entering the state of spiritual vitality for the heart and soul is through i’tikaf.
The way to attain moral virtue and beautiful qualities is through i’tikaf.
Avoiding sins and purifying oneself from them is achieved through i’tikaf.
Abandoning bad traits is accomplished through i’tikaf.
Protection from Satan and his allies is found through i’tikaf.
Blessed are those who make i’tikaf a part of their lives and dedicate themselves to the path of the Divine!
Footnotes
[1] Surah Al-Baqarah, 2:187
[2] Surah Al-Baqarah, 2:125
[3] Bukhari, I’tikaf, 16
[4] Bukhari, Laylat al-Qadr 5; Muslim, I’tikaf 7
[5] Muslim, I’tikaf 5
[6] Ahmad ibn Hanbal, Musnad, 2/67, 129
[7] Bukhari, I’tikaf 2
[8] Abu Dawood, Sawm 80
[9] Bukhari, I’tikaf 1-8; Muslim, i’tikaf 1-12
[10] Bukhari, Laylat al-Qadr 5; Muslim, i’tikaf 7
[11] Bukhari, I’tikaf 17
[12] Tirmidhi, Sawm 79
[13] Bukhari, Bad’ al-Wahy, 2
[14] Bukhari, Bad’ al-Wahy, 2-6
[15] Tirmidhi, Manaqib 68
[16] Muslim, Adhan 132
[17] Ahmad ibn Hanbal, Musnad, 6/106
[18] Muslim, Dhikr 79
[19] Ahmad ibn Hanbal, Musnad, 3/136; 6/376