What is Itikaf? Meaning, benefits and how to perform

Definition of I’tikaf

Staying in the mosque with the intention of I’tikaf for the sake of Allah Almighty is called I’tikaf. For this, it is necessary that the person be a sane Muslim and free from major ritual impurity (janabah), menstruation, or postnatal bleeding. However, puberty is not a condition—if a minor who has the ability to discern (tamiz) stays in the mosque with the intention of I’tikaf, his I’tikaf is valid.
(Alamgiri, Vol. 1, p. 211)

The Practice of the Holy Prophet ﷺ Regarding I’tikaf

The Holy Prophet ﷺ observed I’tikaf for the entire month of Ramadan as well. However, he would give special importance to the last ten days of the blessed month. To the extent that on one occasion, when he ﷺ was unable to observe I’tikaf during Ramadan for some reason, he later performed I’tikaf in the last ten days of Shawwal.
(Sahih Bukhari, Vol. 1, p. 271, Hadith 2031)

The Hadith on I’tikaf

It is mentioned in the Hadith:

أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَعْتَكِفُ الْعَشْرَ الْأَوَاخِرَ مِنْ رَمَضَانَ فَسَافَرَ عَامًا، فَلَمَّا كَانَ مِنَ الْعَامِ الْمُقْبِلِ اعْتَكَفَ عِشْرِينَ يَوْمًا

Translation: The Prophet ﷺ used to observe I’tikaf during the last ten days of Ramadan. Once, he had to undertake a journey and was unable to perform I’tikaf, so in the following Ramadan, he observed I’tikaf for twenty days.
(Jami’ Tirmidhi, Vol. 2, p. 212, Hadith 803)

The Blessed Practice of the Beloved Prophet ﷺ

The beloved of Allah Almighty, the Holy Prophet ﷺ, regularly observed I’tikaf during the last ten days of every Ramadan. Following this noble Sunnah, the Mothers of the Believers (Ummahat al-Mu’minin) رضي الله تعالى عنهن also continued to perform I’tikaf.

It is narrated that Umm al-Mu’minin, Sayyidatuna Aisha Siddiqa رضي الله تعالى عنها, said:

`أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَعْتَكِفُ العَشْرَ الْأَوَاخِرَ مِنْ رَمَضَانَ حَتَّى تَوَفَّاهُ اللهُ، ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِهِ

Translation: The Noble Prophet ﷺ would observe I’tikaf during the last ten days of Ramadan until Allah Almighty granted him (his apparent) departure from this world. Thereafter, his noble wives رضي الله تعالى عنهن continued to observe I’tikaf.
(Sahih Bukhari, Vol. 1, p. 224, Hadith 2022)

The Place of I’tikaf in Masjid an-Nabawi

In Masjid an-Nabawi, there is a sacred spot where the beloved Prophet ﷺ used to place a blessed wooden cot made from palm wood for his days of I’tikaf. As a remembrance, a blessed pillar known as “Ustuwanah al-Sharir“ still stands in that place today.

Observing I’tikaf for the Entire Month

The Night of Qadr (Laylat al-Qadr) has been kept hidden within the month of Ramadan. Therefore, in search of this blessed night, the Prophet ﷺ once observed I’tikaf for the entire month of Ramadan.

It is narrated by Sayyiduna Abu Sa‘id al-Khudri رضي الله تعالى عنه that the Holy Prophet ﷺ, after observing I’tikaf from the 1st to the 20th of Ramadan, said:

إِنِّي اعْتَكَفْتُ الْعَشْرَ الْأَوَّلَ، أَلْتَمِسُ هَذِهِ اللَّيْلَةَ، ثُمَّ اعْتَكَفْتُ الْعَشْرَ الْأَوْسَطَ، ثُمَّ أُتِيتُ، فَقِيلَ لِي إِنَّهَا فِي الْعَشْرِ الْأَوَاخِرِ، فَمَنْ أَحَبَّ مِنْكُمْ أَنْ يَعْتَكِفَ فَلْيَعْتَكِفْ

Translation: “I observed I’tikaf in the first ten days of Ramadan in search of Laylat al-Qadr, then I observed I’tikaf in the middle ten days. Then I was informed that Laylat al-Qadr is in the last ten nights. So, whoever among you wishes to observe I’tikaf (with me), let him do so?”
(Sahih Muslim, p. 594, Hadith 1127)

The Purpose of I’tikaf: Seeking Laylat al-Qadr

Even if not every year, at least once in our lifetime, we should observe I’tikaf for the entire month of Ramadan, following the practice of the Holy Prophet ﷺ. The primary objective of performing I’tikaf in Ramadan is to seek Laylat al-Qadr (the Night of Decree).

The most widely accepted view is that Laylat al-Qadr occurs on one of the odd nights in the last ten days of Ramadan. However, it is not fixed on a single night; rather, it shifts each year. It may fall on the 21st, 23rd, 25th, 27th, or 29th night.

The Virtue of I’tikaf

The Noble Prophet ﷺ said:

وَمَنِ اعْتَكَفَ يَوْمًا ابْتِغَاءَ وَجْهِ اللَّهِ تَعَالَى، جَعَلَ اللَّهُ بَيْنَهُ وَبَيْنَ النَّارِ ثَلَاثَ خَنَادِقَ، أَبْعَدَ مَا بَيْنَ الْخَافِقَيْنِ

Translation: “Whoever observes I’tikaf for one day solely for the pleasure of Allah Almighty, Allah will place three trenches between him and Hellfire, the width of which is greater than the distance between the east and the west.”
(Ad-Durr al-Manthur, p. 486)

Forgiveness of Past Sins

Sayyidatuna Aisha Siddiqa رضي الله تعالى عنها narrates that the Noble Prophet ﷺ said:

“مَنِ اعْتَكَفَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ.”

Translation: “Whoever observes I’tikaf with faith and with the intention of seeking reward, all his past sins will be forgiven.”
(Jami’ al-Saghir, p. 512, Hadith 8480)

Reward of Two Hajj and Two Umrah

Amir al-Mu’minin, Sayyiduna Ali al-Murtada Karram Allahu Wajhah, narrates that the Holy Prophet ﷺ said:

“مَنِ اعْتَكَفَ فِي رَمَضَانَ كَانَ كَحَجَّةٍ وَعُمْرَةٍ.”

Translation: “Whoever observes I’tikaf for ten days in Ramadan, it is as if he has performed two Hajj and two Umrah.”
(Shu‘ab al-Iman, Vol. 3, p. 425, Hadith 2966)

Protection from Sins

Sayyiduna Abdullah ibn Abbas رضي الله تعالى عنه narrates that the Noble Prophet ﷺ said:

“هُوَ يَرْتَكِبُ الذُّنُوبَ، يُجْزَى لَهُ مِنَ الْحَسَنَاتِ كَعَامِلِ الْحَسَنَاتِ كُلِّهَا.”

Translation: “The one who observes I’tikaf remains protected from sins, and all the good deeds are recorded for him just as they are recorded for those who perform them.”
(Ibn Majah, Vol. 2, p. 365, Hadith 1781)

What Happens in I’tikaf Nowadays?

It is regretful to say that in today’s times, I’tikaf has turned into a platform for political discussions rather than a time of worship. Initially, those observing I’tikaf are eager for worship, but within a couple of days, as they become familiar with each other, the passion for worship fades, and only the desire for conversation remains. The mosque, instead of being a house of worship, starts resembling a community center or a hotel, while those in I’tikaf take on the roles of talk show hosts and commentators. Unfortunately, people engage in gossip, slander, and falsehoods, darkening the pages of their records of deeds.

Even necessary conversations in the mosque are discouraged. The Prophet ﷺ forbade sitting with those who engage in worldly discussions inside the mosque. Sayyiduna Hasan al-Basri رضي الله عنه narrates that the Prophet of Mercy, the Crown of Prophethood ﷺ, said:

“يَأْتِي عَلَى النَّاسِ زَمَانٌ يَكُونُ حَدِيثُهُمْ فِي مَسَاجِدِهِمْ فِي أَمْرِ دُنْيَاهُمْ، فَلَا تُجَالِسُوهُمْ، فَإِنَّ اللَّهَ لَيْسَ لَهُ فِيهِمْ حَاجَةٌ.”

Translation: “A time will come when people will engage in worldly conversations inside mosques. Do not sit with them, for Allah has no need for such people.”
(Shu‘ab al-Iman, Vol. 3, p. 87, Hadith 2962)

Unnecessary Talk in the Mosque is Prohibited

Amir al-Mu’minin, Sayyiduna Ali al-Murtada Karram Allahu Wajhah, quoting Sheikh Ibn Humam رحمۃ اللہ عليه (the author of Fath al-Qadir), states:

“الْكَلَامُ الْمُبَاحُ فِي الْمَسْجِدِ مَكْرُوهٌ يَأْكُلُ الْحَسَنَاتِ.”

Translation: “Even permissible talk in the mosque is discouraged as it consumes good deeds.”

Darkness in the Grave

Sayyiduna Anas bin Malik رضي الله عنه narrates that the Noble Prophet ﷺ said:

“الضَّحِكُ فِي الْمَسْجِدِ ظُلْمَةٌ فِي الْقَبْرِ.”

Translation: “Laughing inside the mosque brings darkness in the grave.”
(Al-Jami‘ al-Saghir, p. 322, Hadith 5231)

Cleanliness of the Mosque

Some people observing I’tikaf discard unnecessary items such as candy wrappers inside the mosque. They should refrain from such actions and ensure that no kind of litter is left in the mosque.

Sheikh Abdul Haq Muhaddith Dehlavi رحمۃ اللہ عليه states in Jazb al-Qulub that even a small piece of debris in the mosque causes as much distress to it as a tiny particle in the human eye.
(Jazb al-Qulub, p. 257)

Etiquette of the Mosque

It is disrespectful to stretch one’s feet towards the Qibla anywhere, but in the mosque, one should avoid stretching their feet in any direction as it goes against the etiquette of being in the sacred court of Allah.

Sayyiduna Ibrahim bin Adham رحمۃ اللہ عليه was once sitting alone in a mosque when he stretched his legs. A voice from the corner of the mosque called out:

“Ibrahim! Is this how one sits in the presence of kings?”

Hearing this, he immediately retracted his feet and kept them folded for the rest of his life until his passing.

Prohibition of Entering the Mosque with Bad Breath

It is mentioned in Fatawa Ridawiyyah that performing Salah at home while having a foul odor in the mouth is considered undesirable (makruh). Entering the mosque in such a state is strictly prohibited (haram) until the mouth is cleansed. Causing discomfort to fellow worshippers is forbidden, and even if no other worshippers are present, bad odor causes distress to the angels.

A Hadith states:

“جس چیز سے انسان تکلیف محسوس کرتے ہیں، فرشتے بھی ان سے تکلیف محسوس کرتے ہیں۔“

Translation: “That which causes discomfort to humans also causes discomfort to the angels.”
(Sahih Muslim, p. 282, Hadith 245; Fatawa Ridawiyyah, Vol. 7, p. 384)

Categories of I’tikaf in Islamic Jurisprudence

I’tikaf is classified into three types:

1. Wajib I’tikaf (Obligatory I’tikaf)
2. Sunnah I’tikaf
3. Nafl I’tikaf (Voluntary I’tikaf)

Types of I’tikaf (Spiritual Seclusion)

1. Wajib I’tikaf (Obligatory I’tikaf)

If a person makes a vow (nadhar) by verbally stating, “I will observe I’tikaf for such and such number of days for the sake of Allah,” then it becomes obligatory to fulfill it. The one who made the vow must observe I’tikaf for the specified number of days.

• For men: It must be observed in the mosque.
• For women: It should be observed in a designated prayer space within the home (Masjid al-Bayt).
• Condition: Fasting is mandatory for this type of I’tikaf.
  (Radd al-Muhtar, Vol. 3, p. 230)

2. Sunnah I’tikaf

Observing I’tikaf during the last ten days of Ramadan is a Sunnah Mu’akkadah ‘alal Kifayah, meaning if at least one person in the city performs it, the obligation is fulfilled on behalf of everyone. However, if no one observes it, then the entire community is considered sinful.

• The person must enter the mosque before sunset on the 20th of Ramadan with the intention of I’tikaf.
• They should remain in the mosque until the announcement of Eid, which is either after the crescent of the 29th night is sighted or after sunset on the 30th of Ramadan.
• The intention should be made before sunset. If made after sunset, it will be considered Nafl (voluntary) I’tikaf instead.
• The intention may be made in the heart, but verbalizing it is recommended:

Arabic:
“نَوَيْتُ سُنَّةَ الْإِعْتِكَاف“
Translation: “I intend to perform the Sunnah I’tikaf of the last ten days of Ramadan for the sake of Allah.”

(Bahar-e-Shari’at, Part 5, p. 152)

3. Nafl I’tikaf (Voluntary I’tikaf)

Any I’tikaf that is neither a vowed obligation nor the Sunnah of the last ten days of Ramadan is considered Nafl I’tikaf.

• No fasting is required.
• No time limit exists—it can be for a few minutes, hours, or days.
• When entering a mosque, if one intends I’tikaf, they will earn its reward for as long as they remain inside.
• The intention may be made in any language.

Recommended intention:
“I intend to perform Nafl I’tikaf for the sake of Allah.”

• It is stated in Fatawa Ridawiyyah:
  “When entering the mosque, if one makes the intention of I’tikaf, they will receive its reward as long as they remain inside.”
  (Fatawa Ridawiyyah, Vol. 1, p. 98)
• Additionally, it is mentioned in Radd al-Muhtar that ordinarily, eating, drinking, and sleeping inside the mosque are not permitted. However, if a person is in a state of I’tikaf, these actions become permissible.
  (Radd al-Muhtar, Vol. 2, p. 435)

Three Important Rulings Regarding I’tikaf

1. The Best Places for I’tikaf

According to Bahar-e-Shari’at (citing Fath al-Qadir), the best places for I’tikaf in order of preference are:

1. Masjid al-Haram (Makkah) – The most virtuous place for I’tikaf.
2. Masjid an-Nabawi (Madinah) – The second most preferred place.
3. Masjid al-Aqsa (Jerusalem) – The third most virtuous mosque.
4. A large congregational mosque (Jami’ Masjid) where all five daily prayers are held in congregation.
5. A local neighborhood mosque if the congregational mosque does not hold all five daily prayers.

(Bahar-e-Shari’at, Vol. 1, Part 5, p. 1020 | Fath al-Qadir, Vol. 2, p. 308)

2. Conditions Regarding the Mosque for I’tikaf

• It is not necessary for I’tikaf to be observed in a Jami’ Masjid (a large congregational mosque).
• It can also be observed in a smaller mosque, provided it has an appointed Imam and Mu’adhdhin (even if all five daily prayers are not held in congregation).
• However, in contemporary times, some mosques do not even have an appointed Imam or Mu’adhdhin, so I’tikaf in any mosque is valid.

(Bahar-e-Shari’at, Part 5, p. 1021)

3. Entering Certain Areas Does Not Break I’tikaf

• Stepping into the mosque’s courtyard or facilities (Fina-e-Masjid) does not invalidate I’tikaf.
• Fina-e-Masjid refers to areas attached to the mosque for essential needs, such as the shoe rack area, ablution space, or restrooms.
• Such areas are considered part of the mosque for I’tikaf-related matters.

(Fatawa Amjadiyyah, Vol. 1, p. 399)

Permissible Reasons to Leave the Mosque During I’tikaf

A person observing I’tikaf is only allowed to leave the mosque under two circumstances:

1. Hajjat-e-Shar’iyyah (Religious Necessity)
   1. This includes situations like performing Jumu’ah prayer in another mosque (if required).
2. Hajjat-e-Tabi’iyyah (Natural Necessity)
   1. This includes using the restroom, performing Wudu (ablution), taking Ghusl (ritual bath) if required, and eating if food is not available inside the mosque.

Leaving the mosque without a valid reason invalidates the I’tikaf.

Acts That Nullify Iʿtikāf (Spiritual Retreat in Islam)

Let us now discuss the actions that invalidate Iʿtikāf.

• Leaving the Mosque Without a Valid Reason:
  If a person leaves the boundaries of the mosque (even for a moment) without a valid Sharʿī reason, their Iʿtikāf will be nullified. This applies whether the exit was intentional, accidental, or due to forgetfulness. However, in the case of forgetfulness or error, there will be no sin for breaking the Iʿtikāf.
  (Radd al-Muḥtār, Vol. 3, p. 438)
• Delaying Return After a Necessary Exit:
  If a person leaves the mosque for a valid Sharʿī need but delays returning even for a moment after fulfilling the need, the Iʿtikāf will still be nullified.
  (Ḥāshiyah al-Ṭaḥṭāwī ʿala al-Marāqī, p. 403)
• Breaking the Fast:
  Since fasting is a condition for Iʿtikāf, breaking the fast also invalidates the Iʿtikāf—whether the fast was broken with or without a valid excuse, intentionally or mistakenly.
  • If a person continues eating after dawn (Ṣubḥ Ṣādiq) due to misunderstanding, or breaks their fast before sunset due to a premature Adhān or siren, the fast (and consequently the Iʿtikāf) will be nullified.
  • If water accidentally enters the throat while gargling (despite remembering the fast), the fast and Iʿtikāf will both be nullified.
  • However, if a person forgets that they are fasting and eats or drinks, neither their fast nor Iʿtikāf will be affected.
    (Radd al-Muḥtār, Vol. 3, p. 435)
• Marital Relations:
  Engaging in intercourse with one’s wife—whether intentionally or forgetfully, during the day or night, inside the mosque or outside—nullifies the Iʿtikāf, regardless of ejaculation occurring or not.
  (al-Durr al-Mukhtār with Radd al-Muḥtār, Vol. 3, p. 442)
• Intimacy Without Intercourse:
  Physical affection (such as kissing and embracing one’s wife) is impermissible during Iʿtikāf but does not nullify it, unless it results in ejaculation, in which case the Iʿtikāf is nullified.
  (Radd al-Muḥtār, Vol. 3, p. 442)
• Unnecessary Delays While Outside for a Need:
  If a person steps outside to urinate and is delayed by a creditor or someone else, their Iʿtikāf will be nullified.
  (al-Fatāwā al-ʿĀlamgīriyyah, Vol. 1, p. 212)
• Loss of Consciousness or Insanity:
  If a person falls unconscious or becomes mentally unstable and their condition lasts so long that they are unable to fast, their Iʿtikāf is nullified, even if they regain health after several years.
  (al-Fatāwā al-ʿĀlamgīriyyah, Vol. 1, p. 213)
• Eating and Drinking Outside the Mosque:
  The Muʿtakif (one observing Iʿtikāf) must eat and drink inside the mosque. Leaving the mosque for such purposes nullifies Iʿtikāf. However, if there is no one to bring food, the person may step out to fetch it but must consume it within the mosque.
  (Tabyīn al-Ḥaqāʾiq, Vol. 2, p. 229; al-Baḥr al-Rāʾiq, Vol. 2, p. 530)
• Leaving for Medical Treatment:
  If a person exits the mosque for medical treatment, their Iʿtikāf is nullified. Similarly, if a Muʿtakif suffers from sleepwalking and unconsciously leaves the mosque, their Iʿtikāf will also be invalidated.
  (Radd al-Muḥtār, Vol. 3, p. 438)
• Menstruation During Iʿtikāf:
  If a woman observing Iʿtikāf begins menstruating, her Iʿtikāf will be nullified.
  (Badāʾiʿ al-Ṣanāʾiʿ, Vol. 2, p. 287, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut)

Women’s Iʿtikāf and Its Rulings

• Women should observe Iʿtikāf in the “Masjid Bait” within their homes, meaning the designated prayer space that women usually set aside for Ṣalāh. If no such place is already assigned, a specific spot in the house should be designated for Iʿtikāf.
• Married women must seek permission from their husbands before starting Iʿtikāf. It is not permissible for a wife to observe Iʿtikāf without her husband’s consent.
• If a wife begins Iʿtikāf with her husband’s permission, he cannot revoke his consent later, nor is she obligated to obey if he asks her to discontinue it.
• Before starting Sunnah Iʿtikāf, women should ensure that their menstruation days are not approaching. If their monthly cycle is expected soon, they should not begin Iʿtikāf, as ritual purity (ṭahārah) from menstruation and postnatal bleeding is a prerequisite for Iʿtikāf.

Note:

• Postnatal bleeding (Nifās): The blood that a woman discharges after childbirth is called Nifās. Its maximum duration is forty days and nights. If bleeding continues beyond forty days, it is considered an illness, in which case she must perform Ghusl (ritual purification) and resume Ṣalāh and fasting.
• Menstruation (Ḥayḍ): The blood that a woman experiences as her monthly cycle. The minimum duration is three days and three nights, and the maximum is ten days and ten nights. If bleeding stops within three days, she must perform Ghusl and resume Ṣalāh. If it lasts beyond ten days, it is considered an illness, and she must perform Ghusl immediately after the tenth day and resume Ṣalāh and fasting.

This is an important issue, and women should strive to understand it.

• If a woman begins Iʿtikāf and experiences menstruation during it, she must immediately discontinue her Iʿtikāf. She is only required to make up for the one day on which she left Iʿtikāf.
  • To make up for it, she should fast for one day and observe Iʿtikāf afterward.
  • If the remaining days of Ramaḍān are still left, she may make up for it during the month.
• Women should not leave their designated Iʿtikāf space without a valid Sharʿī reason. If they step out unnecessarily, their Iʿtikāf will be nullified.
• During Iʿtikāf, women may engage in minor household tasks while remaining seated and may give instructions for housework but cannot get up and engage in tasks themselves.
• Muslim women should dedicate their Iʿtikāf time to the remembrance of Allah, including dhikr (remembrance), tafakkur (reflection), tawbah (repentance), istighfār (seeking forgiveness), tasbīḥ (glorification of Allah), and recitation of the Qur’an with translation and commentary.
  • They should also recite Durūd (salutations upon the Prophet ﷺ) abundantly.
  • Most importantly, they should make up for any missed Ṣalāh.
  • Only missed farḍ Ṣalāh and missed Witr of ʿIshāʾ should be made up.