Spiritual Retreat (Iʿtikāf) in the Holy Month of Ramadan and its Rulings

2025-03-17

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Contents

Introduction Definition of Iʿtikāf Status of Iʿtikāf Significance of Iʿtikāf Conditions of the Validity of Iʿtikāf Length of the Iʿtikāf Prohibited Acts During Iʿtikāf References

Introduction

The practice of Iʿtikāf (spiritual retreat) in the holy month of Ramadan is a highly recommended act of worship in Islam, offering believers an opportunity for deep spiritual reflection and devotion Rooted in the tradition of the Prophet Muhammad (peace be upon him and his family). Iʿtikāf involves secluding oneself in a mosque for a specified period and engaging in acts of worship such as prayer, supplication, and Qur’anic recitation. This practice serves as a means of detachment from worldly distractions and a way to strengthen one’s connection with Allah. Islamic jurisprudence provides detailed rulings on Iʿtikāf, including its conditions, obligations, recommended practices, duration, and requirements for its validity. This research examines the significance of the spiritual retreat (Iʿtikāf) and its rulings based on the religious verdicts (Fatawa) of Grand Ayatollah Sayyid Ali Sistani to provide clarity for those seeking to engage in this act of worship.

Definition of Iʿtikāf

In the first instance, the Arabic term “Iʿtikāf” is derived from three letters ” ‘a-k-f ” which mostly means adhering to, devoting to, or dedicating to something as a sign of honoring[1]. The derivatives of this word such as “‘Akif” (meaning resident) in Qur’an 22:25 and “Ma’kuf” (meaning forbidden) in Qur’an 48:25 have been used in the glorious Qur’an in the same meaning. Therefore, from the literal meaning, the term Iʿtikāf suggests sticking and adhering to, or being regular in something.

However, in jurisprudence, the term Iʿtikāf is defined as staying and residing in a mosque for at least three days and also observing the required conditions to gain proximity to Allah[2]. In this regard, the Messenger of Allah (Peace be upon him and his family) has said: “The person who secludes himself (in the Masjid in I’tikaf) in true faith and hope (for the reward of Allah), all of his previous sins shall be forgiven[3].” ()

Status of Iʿtikāf

Iʿtikāf is one of the highly recommended (mustaḥabb) worship in Islam that consists of at least three days of fasting in a mosque. However, it becomes obligatory (wājib) through a vow (nadhr), covenant (ʿahd), oath (qasam), or suchlike[4]. There is no specific time to perform Iʿtikāf during a year, but the best time for performing iʿtikāf is the holy month of Ramadan, more so during the last ten nights of the month of Ramadan [5].

Significance of Iʿtikāf

It is pertinent to mention that the period of Iʿtikāf is the best time to force one’s self to sit and think and reflect on the self and the world around; the period of the Iʿtikāf is the best time to forget the worries of the transient world and to return to the soul and the Creator of the soul; the period of the Iʿtikāf is the best time to return to Allah in true repentance for our sins committed through the year and to concentrate on the divine commandments in the glorious Qur’an, the prayers and supplications used to call upon Him and all of those things which are related to Him and His Sacred Essence.

Iʿtikāf is not a period to engage in worldly affairs or pass one’s time in idleness. Rather, it is a period of a spiritual retreat to build the self; it is the act of leaving one’s personal house to be in the service of Allah and to recognize one’s self in the Mosque while at the same time, being a guest in the House of Allah. During Iʿtikāf, a person can stand, sit, sleep, etc. and there is not one particular ‘form’ that this retreat must be carried out in (unlike the Salat which has a specific form to it). What is important during this period is to obey the commandments of Allah, to refrain from the things which He has prohibited (both in life in general and during this state), and to be in the service of Him.

Conditions of the Validity of Iʿtikāf

There are a few conditions that need to be fulfilled by the person who wishes to partake in the special worship:

Islam: Faith is a very important condition for the validity of the Iʿtikāf. That is to say, a non-Muslim can perform the I’tikaf and it may be correct from the point of view of the outer actions, however, to earn the Divine Reward, he or she must be a Muslim[6].
Sanity: Iʿtikāf is considered valid for someone who is mentally stable. In light of this, an insane person is exempted from this obligation during the period of his insanity. Thus, the person must not be mentally unstable[7].
Intention (Niyyat): Iʿtikāf must be performed to attain proximity to Allah[8] (Glory and Greatness be to Him) and not to show off or due to societal, family, or peer pressure. If it is performed for other purposes, it is void.
A minimum of three days: The duration of the Iʿtikāf must be a minimum of three days[9].
Fasting (Sawm) During Iʿtikāf: The person who is to engage in Iʿtikāf must fast during the days of Iʿtikāf[10]. However, someone not able to fast, for whatever reason, cannot perform Iʿtikāf. He or she may still gain a reward from Allah (Glory and Greatness be to Him) for having the intention to perform this act of worship, however, cannot directly participate in this act as will be mentioned. However, there is no difference between whether the fast is a compulsory one (such as the Ramadan fast) or a supererogatory one.

Therefore, if a person is a traveller or one who is not able to fast due to some danger to his life, he cannot partake in Iʿtikāf. However, if the traveller who wants to perform the Iʿtikāf makes an oath that he will fast for three days on a trip, then he can perform the Iʿtikāf even though his Salat may be prayed as that of a traveller. In addition, if one needs to perform any sort of fasting whether it be obligatory, recommended, penitence for a missed fast, on behalf of someone else, etc., then one’s Iʿtikāf will be correct with the performance of this type of fast.

Performed in one of ‘the four mosques’ or a jāmiʿ mosque: It is correct to perform iʿtikāf in Masjid al-Ḥarām, Masjid al-Nabī (Ṣ), Masjid al-Kūfah, and Masjid al-Baṣrah. Similarly, it is correct to perform iʿtikāf in the jāmiʿ mosque (the main and usually biggest mosque of a city) of every town. A jāmiʿ mosque is the one that is not particular to people of a specific locality, area, or group; rather, it is a place where people of different areas and localities of the town gather and frequent[11].

Some jurists allowed Iʿtikāf in every mosque with the intention of Rajāʾ (hoping to receive a probable reward rather than the assured one, because the jurist is not sure whether this act is really recommended or not). Nowadays, most contemporary jurists permit performing Iʿtikāf in Jami’ Mosque and some other important mosques of each city.

Staying in a Mosque: One must stay inside the Mosque for the entire period for his Iʿtikāf to be correct. Leaving the mosque during Iʿtikāf is not permitted. However, there are exceptions such as participation in Salat al-Jum’a, participation in a funeral procession (tashi’), giving testimony, visiting a sick, and preparing food and water. Even in these cases, Mu’takif must not sit while being out of the mosque and must not walk in the shade as much as possible.

Iʿtikāf must be performed in one mosque. Therefore, one iʿtikāf cannot be performed in two mosques, whether they are separate from each other or joined together unless they are joined together in a manner that they are commonly considered one mosque[12].

NOTE: Contrary to the majority of acts of worship (Ibadāt) in Islam through which maturity is a condition for its validity, but Iʿtikāf is acceptable either from a mature or a child. In other words, maturity is not a condition for the validity of Iʿtikāf.

Permission: A child or wife must seek the permission of his/her parents and husbands respectively to ensure the correctness of the Iʿtikāf. Thus, Iʿtikāf performed without the permission of his guardian or any person whose rights would be taken away is not correct. It is based on this reason that the wife must also take her husband’s permission if her Iʿtikāf would infringe on martial rights with his wife. Similarly, if one’s parents are not happy or are concerned for their son or daughter and do not permit him to make Iʿtikāf, then the child is not permitted to go forth for this (recommended) act of worship[13].

Length of the Iʿtikāf

The person performing Iʿtikāf must stay in this state for a minimum of three complete days from the sunrise of the first day until the sunset of the third day (for example if he starts Iʿtikāf on Monday at Fajr time, he must complete it until Thursday at Maghrib time). The first two days of I’tikaf are recommended and if a person wishes, he may leave after this period and end his Iʿtikāf, however, if he completes two full days of Iʿtikāf in the Masjid (until the Maghrib of the second day), then it becomes obligatory upon him to continue his fast on the third day and to stay in the Masjid for the remaining period of his Iʿtikāf – meaning till the time of Maghrib of the third day.

Similarly, if a person goes into Iʿtikāf for 5 days, the 6th day becomes obligatory; and if he goes into Iʿtikāf for 8 days then the 9th day becomes obligatory, and so on. Thus, Iʿtikāf is for 3 full days and 2 nights which are in between these days and this period must be maintained. In this ruling, just as that of the daily Salat, the meaning of three complete days means three periods of Fajr to Maghrib.

Prohibited Acts During Iʿtikāf

The prohibited acts during the state of Iʿtikāf include:

Applying perfume and smelling perfume to derive pleasure. This act makes I’tikaf null and void and is also a sin.
Discussions and arguments both about the world and the faith. This means that a person argues with another to prove that he is better or smarter or that he knows more, etc… However, if a person must argue or debate to uphold the truth and destroy falsehood, it is permissible – rather this is the best form of worship and servitude to Allah (Glory and Greatness be to Him) during this noble state.
Buying and selling anything.
Deriving pleasure from the opposite sex in any way – holding hands, hugging, kissing, etc… is completely forbidden in the state of Iʿtikāf.

NOTE: If any of these things are performed, one’s Iʿtikāf becomes void and in certain cases, a Kaffarah or penitence must be paid out (which will be discussed below).

Conclusion

Iʿtikāf in the holy month of Ramadan is a powerful means of spiritual purification and renewal, allowing believers to dedicate themselves wholly to worship and contemplation. The rulings on Iʿtikāf provide essential guidance on its proper observance, ensuring that participants fulfill their religious duties correctly and derive maximum spiritual benefit. Beyond its legal dimensions, Iʿtikāf fosters self-discipline, patience, and a heightened awareness of one’s relationship with Allah. It cultivates a sense of humility and devotion, reinforcing the broader objectives of Ramadan as a time of spiritual elevation. By adhering to the rulings set forth by Islamic jurists, believers can ensure that their Iʿtikāf is both valid and rewarding, contributing to their overall spiritual growth and nearness to Allah.