Ruling on itikaaf and the evidence for it being prescribed in Islam
Praise be to Allaah.
Firstly:
Itikaaf is prescribed according to the Quraan and Sunnah and scholarly consensus.
In the Quraan, Allaah says (interpretation of the meaning):
and We commanded Ibraaheem (Abraham) and Ismaaeel (Ishmael) that they should purify My House (the Kabah at Makkah) for those who are circumambulating it, or staying (Itikaaf), or bowing or prostrating themselves (there, in prayer) [al-Baqarah 2:125]
And do not have sexual relations with them (your wives) while you are in Itikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques [al-Baqarah 2:187]
With regard to the Sunnah, there are many ahaadeeth, such as the hadeeth of Aaishah (may Allaah be pleased with her) who said that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during the last ten days of Ramadaan until Allaah took his soul, then his wives observed itikaaf after he was gone. Narrated by al-Bukhaari, 2026; Muslim, 1172.
With regard to scholarly consensus, more than one of the scholars narrated that there was scholarly consensus that itikaaf is prescribed in shareeah, such as al-Nawawi, Ibn Qudaamah, Shaykh al-Islam Ibn Taymiyah, and others.
See al-Majmoo, 6/404; al-Mughni, 4/456; Sharh al-Umdah, 2/711.
Shaykh Ibn Baaz said in Majmoo al-Fataawa, 15/437:
Undoubtedly itikaaf in the mosque is an act of worship, and (observing it) in Ramadaan is better than at other times. It is prescribed in Ramadaan and at other times.
Secondly:
The ruling on itikaaf.
The basic principle is that itikaaf is Sunnah, not obligatory, unless one made a vow to do it, in which case it becomes obligatory, because the Prophet (peace and blessings of Allaah be upon him) said: Whoever vows to obey Allaah, let him obey Him, and whoever vows to disobey Him, let him not disobey Him. Narrated by al-Bukhaari, 6696.
And Umar (may Allaah be pleased with him) said: O Messenger of Allaah, during the Jaahiliyyah I vowed to observe itikaaf for one night in al-Masjid al-Haraam. He said: Fulfil your vow. (6697).
Ibn al-Mundhir said in his book al-Ijmaa (p. 53):
They were unanimously agreed that itikaaf is Sunnah and is not obligatory unless a man obliges himself to do that by making a vow, in which case it becomes obligatory for him. See Fiqh al-Itikaaf by Dr Khaalid al-Mushayqih, p. 31.
Rasulullah (salallahu alayhi wasalam) said: "Whosoever performs I'tikaaf for a day, thereby seeking the pleasure of Allah, Allah will open three trenches between him and the fire of hell, the width of each being the distance between the heaven and earth." (Tabrani)
Rasulullah (salallahu alayhi wasalam) said: "The person performing I'tikaaf remains free from sins, and he is indeed given the same reward as those who do righteous deeds (despite not having done those deeds as a result of being secluded in the Masjid)." (Ibn Majah)
Rasulullah (salallahu alayhi wasalam) observed I'tikaaf in the last tend days of Ramadan every year and at times the entire month was spent in I'tikaaf.
Some Benefits of I'tikaaf:
The one observing I'tikaaf is saved from sin, fitnah and worldly attractions
He is in a constant state of reaping rewards
He is able to focus on Ibadah with no distraction
He becomes spiritually strengthened, having time for deep reflection
I'tikaaf creates an opportunity for change and reformation in a person's life
The greatest benefit is that I'tikaaf assures the one observing I'tikaaf of gaining Laylatul Qadr, which could be on any of the last ten nights.
It is important to spend one's time profitably in I'tikaaf and avoid time wasting as this will defeat the objective of I'tikaaf.
We should also encourage the womenfolk to sit in I'tikaaf at home.
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