Skip to main content

The guidance of the Prophet (peace and blessings of Allah be upon him) regarding i’tikaaf

The guidance of the Prophet (peace and blessings of Allaah be upon him) with regard to i’tikaaf was the most perfect and moderate of guidance. 




Once he observed i’tikaaf in the first ten days of Ramadaan, then in the middle ten days, seeking Laylat al-Qadr. Then he was told that it is in the last ten days, so then he always observed i’tikaaf during the last ten days, until he met his Lord. 

On one occasion he did not observe i’tikaaf during the last ten days, so he made it up in Shawwaal and observed i'tikaaf during the first ten days thereof. This was narrated by al-Bukhaari and Muslim. In the year in which he died, he observed i'tikaaf for twenty days. Narrated by al-Bukhaari, 2040. 

It was said that the reason for that is that he knew his life was drawing to a close, so he wanted to increase his good deeds, to show his ummah how to strive hard in doing good deeds when the opportunity for doing so drew to close so that they could meet Allaah in the best way. And it was said that the reason was that Jibreel used to review the Qur'an with him once each Ramadaan, but in the year in which he died, he reviewed it with him twice, which is why his i’tikaaf was twice as long as usual. 

A more likely reason is that he observed i’tikaaf for twenty days in that year because the year before he had been traveling. This is indicated by the report narrated by al-Nasaa’i and Abu Dawood, and classed as Saheeh by Ibn Hibbaan and others, from Ubayy ibn Ka’b who said: The Prophet (peace and blessings of Allaah be upon him) used to observe i’tikaaf during the last ten days of Ramadaan, but he traveled one year and did not observe i’tikaaf, so the following year he observed i’tikaaf for twenty days. Fath al-Bari. 

The Prophet (peace and blessings of Allaah be upon him) used to order that a kind of tent be pitched for him in the mosque, and he would stay in it, keeping away from people and turning to his Lord, so he could be on his own with his Lord in a true sense of the word. 

On one occasion he observed i’tikaaf in a small tent and put a reed mat over the door. Narrated by Muslim, 1167. 

Ibn al-Qayyim said in Zaad al-Ma’aad, 2/90: 

All of this to achieve the spirit and purpose of i'tikaaf, and is the opposite of what the ignorant do, whereby the place of i’tikaaf becomes a place of gathering and meeting with people and chatting to them. This is one thing, and i'tikaaf as observed by the Prophet (peace and blessings of Allaah be upon him) is something else. 

He used to stay in the mosque the whole time, and not leave it except to relieve himself. ‘Aa’ishah (may Allaah be pleased with her) said: “He would not enter his house for anything except for a need when he was observing i'tikaaf.” Narrated by al-Bukhaari, 2029; Muslim, 297. According to a report narrated by Muslim: “Except for human needs.” Al-Zuhri interpreted this as referring to urination and defecation. 

He (peace and blessings of Allaah be upon him) made sure he remained clean. He would lean his head out of the mosque into ‘Aa’ishah’s apartment so that she should wash his head and comb his hair. 

Al-Bukhaari (2028) and Muslim (297) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Prophet (peace and blessings of Allaah be upon him) used to lean his head towards me when he was observing i’tikaaf in the mosque, and I would comb his hair when I was menstruating.” According to a report also narrated by al-Bukhaari: “And I would wash it.” 

Al-Haafiz said: 

This hadeeth indicates that it is permissible to clean oneself, put on perfume, wash oneself, comb one’s hair, etc (when in i’tikaaf). The majority of scholars are of the view that nothing is makrooh except that which it is makrooh to do in the mosque. 

When he was in i’tikaaf, the Prophet (peace and blessings of Allaah be upon him) did not visit the sick or attend funerals. This was so that he could concentrate fully on conversing with Allaah and achieving the purpose of i’tikaaf, which is to cut oneself off from people and turn to Allaah. 

‘Aa’ishah said: The Sunnah is for the person in i'tikaaf not to visit the sick or attend funerals, or to be intimate with his wife. But there is nothing wrong with his going out for essential needs. Narrated by Abu Dawood, 2473; classed as Saheeh by al-Albaani in Saheeh Abi Dawood. 

“or to be intimate with his wife” means intercourse. This was stated by al-Shawkaani in Nayl al-Awtaar. 

Some of his wives used to visit him when he was in i’tikaaf. When she stood up to leave, he would take her home – that was at night. 

It was narrated from Safiyyah the wife of the Prophet (peace and blessings of Allaah be upon him) that she came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and visited him when he was in i’tikaaf in the mosque, during the last ten days of Ramadaan. She spoke with him for a while, then she stood up to leave. The Prophet (peace and blessings of Allaah be upon him) stood up with her to take her home. Narrated by al-Bukhaari, 2035; Muslim, 2175. 

In conclusion, his i’tikaaf was moderate and not harsh. He spent all his time remembering Allaah and turning to Him in worship, seeking Laylat al-Qadr.

(islamqa info)

Comments

Popular posts from this blog

OPEN QUESTION & ANSWER...ABOUT ISLAM

Most Common Question About Islam And there Answers f you have a new question then don't hesitate to ask Why is a man allowed to have more than one wife in Islam? i.e. why is polygamy allowed in Islam ?For answer  click here   If a man is allowed to have more than one wife, then why does Islam prohibit a woman from having more than one husband ?For answer  click here Why does Islam degrade women by keeping them behind the veil?For answer  click here How can Islam be called the religion of peace when it was spread by the sword?For answer  click here Why are most of the Muslims fundamentalists and terrorists?For answer  click here Killing an animal is a ruthless act.Why then do Muslims consume non vegetarian food?For answer  click here Why do Muslims slaughter the animal in a ruthless manner by torturing it and slowly and painfully killing it?For answer  click here Science tell us that whatever one eats, it has an effect on one’s behavior. Why then, does Islam allow Mus

Is Islamic slaughtering cruel to animals?

Islam's stance on what is permissible to eat and what is not is clear. There are strict rules when it comes to meat regarding what is allowed and what is forbidden. In Surat Al-Maida (The Table) Allah says: "Forbidden to you (for food) are: AI-Maytatah (the dead animals -cattle-beasts not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allah or has been slaughtered for idols etc, or on which Allah's Name has not been mentioned while slaughtering and that which has been killed by strangling or by a violent blow or by a headlong fall or by the goring of horns - and that which has been (partly) eaten by a wild animal - unless you are able to slaughter it(before its death) and that which is sacrificed (slaughtered) on AnNusub (stone altars). [Forbidden] also is to use arrows seeking luck or decision, [all] that is Fisqun (disobedience of Allah and sin). This day, those who disbelieved have given up all

Shirk & THE FINAL CONCLUSION (Last Episode)

SHIRK: a.         Definition: The omission of any of the above mentioned (PREVIOUS BLOG) categories of Tawheed or deficiency in the fulfillment of any criteria of Tawheed is referred to as ‘shirk’. Shirk literally means sharing or associating partners. In Islamic terms it means associating partners with Allah and is equivalent to idolatry. b.         Shirk is greatest sin which Allah will never forgive: The Holy Quran describes the greatest sin in Surah Nisa: “Allah forgives not that partners should be set up with him; but he forgives anything else, to whom he pleases; to set up Partners with Allah. Is to devise a sin Most heinous indeed” (Al-Quran 4:48) The same message is repeated in Surah Nisa: “Allah forgives not (the sin of) joining other gods with him; but he forgives whom he pleases other sins than this: one who joins Other gods with Allah, has strayed far, far away (From the Right).” (Al-Quran 4:116) c.        Shirk leads to hell fire: The Quran says in