النص المفهرس

e. For men and women to be free from Janabat10.
This is a condition for the permissibility, not validity,
of the l'tikaf. Therefore, if a person begins his l'tikaf
in this condition, the I'tikaf will be valid but he will
be sinful for doing so.
f. Women must not be in Haidh11 or in Nifas12.
g. The person must be fasting. If during the l'tikaf, a
person is unable to fast for one day or if the fast
breaks, the Sunnah I'tikaf will also break.
h. If a person did not fast in the first twenty days of
Ramadan or if he did not perform Taraweeh, he
may still perform I'tikaf in the last ten days.
i.
If a person has a condition where his body emits an
offensive odour or if he has an illness that
inconveniences others, then he should not sit for
I'tikaf. However, if the offensive odour is light and
can be masked by the use of deodorant, etc. and
others will not be inconvenienced, he may sit for
l'tikaf.
10 Janabat = the condition that necessitates taking a bath e.g. after conjugal relations.
11 Haidh = Menses
12 Nifas = Post birth bleeding
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Actions permitted in l'tikaf
1. Eating and drinking (on condition that the Masjid is not
soiled)
2. Sleeping
3. Speaking when necessary
4. Getting married or performing someone else's marriage or
entering into a contract.
5. Changing one's clothes
6. Applying Itr or deodorant
7. Applying oil
8. To comb one's hair (on condition the Masjid carpet, etc. is
not soiled)
9. To assist a sick person in the Masjid, write a prescription
or advice on medication. If this is done without
remuneration then it is permitted, otherwise it is
Makrooh.
10. Washing utensils
11. To purchase necessities on condition that the actual goods
are not brought into the Masjid as it is not permitted to
make the Masjid a place of commerce.
12. For a woman to breastfeed her child
13. For the Mu'takif to enclose his sleeping area with a curtain
14. For a Mu'takif to change his sleeping place within the
Masjid
15. According to necessity, to keep bedding, toiletries,
utensils, basins and Kitabs for reading in the Masjid.
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Actions prohibited in l'tikaf
1. Speaking when there is no need
2. To relate immoral, useless, and false stories or to bring
into the Masjid such literature that has un-Islamic content,
newspapers and magazines with animate pictures, or
newspapers with false information and to read them or
hear them.
3. To bring into the Masjid more items than is necessary
4. To waste Masjid electricity, gas or water
5. To smoke cigarettes or Hookah in the Masjid.
6. To have cupping done on oneself or to perform cupping in
lieu of a fee. However, if someone is in medical need of
cupping and cannot find a person who does cupping free,
then he may have cupping done on himself in such a way
that he remains in the Masjid and the person doing the
cupping is out of the Masjid.
Relieving oneself
The Mu'takif may leave the Masjid for using the toilet, the
details of which follow hereunder:
1. A person should use a toilet near the Masjid for urination
or defecation.
2. If there are toilets attached to the Masjid, the Mu'takif
should use the same. If such toilets are not available then
he may proceed to where he can relieve himself even if it
is at a distance from the Masjid.
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3. If the toilets are occupied, there is no harm in waiting for
one to become available. However, once a person has
relieved himself, it is not permissible to delay in returning
for even a second.
4. In going to relieve oneself and in returning a person may
exchange a few words with others on condition that he
does not delay in returning.
Compulsory Ghusl (Bath)
If it becomes compulsory for a Mu'takif to make Ghusl,
then it is permitted to leave the Masjid for this purpose. The
rulings of which follow hereunder:
1. If a Mu'takif experiences a wet dream, whether by day or
night, it will not affect his l'tikaf.
2. If the Masjid has facilities for Ghusl, he should use those
facilities. If the Masjid does not have Ghusl facilities or it is
not possible to use those facilities, for e.g. the water may
drip into the Masjid, it is permitted to leave the precincts
of the Masjid for Ghusl.
3. If a person has a wet dream when the weather is cold and
there is no arrangement in the Masjid for hot water, and
the use of cold water will affect his health, then he should
make Tayammum and remain in the Masjid. He should
inform his family so that hot water is prepared. If there is a
place near the Masjid where he can have a hot water bath,
he may go there. He should first inform them so that the
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hot water is prepared to enable him to perform Ghusl
immediately and return. 13
Performing Wudhu
The Mu'takif may leave the Masjid when Wudhu is
necessary. The rulings of which follow hereunder:
1. If the Masjid has a facility where the Mu'takif may perform
Wudhu in the Masjid while the water falls out of the
Masjid, then it is not permitted to leave the Masjid for
Wudhu. If this facility is not available then he may leave
the Masjid and perform Wudhu close by.
2. It is permissible to leave the Masjid to make Wudhu for
Fardh, Sunnah, or Nafl Salah as well as to perform Sajdah
Tilawah or to touch the Quran, as Wudhu is required to
perform these actions. However, a person may not leave
the Masjid to make Wudhu for Tasbeeh, Zikr, and reciting
Durood Shareef as these actions can be performed
without Wudhu.
3. If a person has Wudhu, then he is not permitted to leave
the Masjid to perform a fresh Wudhu.
13 This ruling is more applicable to rural areas where hot water is not easily available.
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Leaving the Masjid for Food and drink
1. If there is no one available to bring food to the Masjid
then it is permitted to leave the Masjid for this purpose.
2. The person should leave the Masjid when he knows the
food will be ready. However, if he reaches home and the
food is not ready, then he may wait a short while for the
food.
3. If someone was appointed to bring food to the Masjid but
for some reason he was not able to, then the Mu'takif may
leave the Masjid for food.
Leaving the Masjid for Jumuah Salah
1. It is better to perform I'tikaf in a Masjid where Jumuah
takes place. However if Jumuah is not performed in the
Masjid where the Mu'takif is residing then he may leave
the Masjid for performing Jumuah. However, he should
time his leaving in such a way that by the time he arrives
at the Masjid for Jumuah he will only have time for
performing four Rakats Sunnah before the Khutbah14
begins.
2. If a Mu'takif goes to another Masjid for Jumuah, then after
the Fardh Salah, he may perform the Sunnah Salah as well
14 Khutbah = Arabic sermon
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but it is not permissible to remain thereafter. However, if
he does reside for longer than necessary, his l'tikaf will not
break because he is still in a Masjid.
3. These rulings for Jumuah only apply to males, not females.
This is because Jumuah is not Wajib on females, hence
there is no need for them to go for Jumuah Salah nor is
their going permissible.
Leaving the Masjid to call the Azan
1. If a Muazzin is performing l'tikaf and he has to leave the
Masjid to call the Azan, he may do so. However, there
should be no delay in returning to the Masjid.
2. If there are two paths to the place of the Azan: one path
that goes through the Masjid and the other that goes
outside the Masjid, then he should use the path that goes
through the Masjid.
Miscellaneous Ruling
If the Mu'takif leaves the Masjid for a valid reason and on
returning meets a sick person, then while walking he may enquire
about his health or make Salam. If a Janazah Salah is about to
commence then in joining the Salah there is no problem.
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Nafl l'tikaf
There is not time stipulation for Nafl I'tikaf nor is fasting a
condition for it. The rules of Nafl I'tikaf follow hereunder:
1. Nafl I'tikaf may be performed in any Masjid whether Salah
with Jamaat15 takes place in it or not.
2. Whether a person enters the Masjid with the specific
intention of I'tikaf or for performing Salah or for any other
reason and he makes the intention for I'tikaf, the reward
of I'tikaf will be received.
3. The Nafl I'tikaf will continue for as long as the person
remains in the Masjid. When he leaves the Masjid, the
l'tikaf ends. It does not break.
4. In Nafl I'tikaf, it does not matter how often a person leaves
the Masjid or enters it.
Some beneficial practices in l'tikaf
In performing I'tikaf, the Mu'takif leaves aside all other
work and gives his time to the Masjid. Therefore, it is fitting that
he sets aside all unnecessary work and instead of relaxing,
engages in the recitation of the Quran, making Zikr and Nafl
Ibadah. There are no specified Nafl Ibadah for I'tikaf but the
15 Jamaat = Congregation
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Mu'takif should strive to do whatever is in his capacity. There
are some very beneficial Nafl Ibadah that a person generally does
not find the time to do but I'tikaf provides an excellent
opportunity to perform. We list, hereunder, some of these
practices so that the Mu'takif may find ease in performing them.
Tahiyyatul Wudhu
The Salah of Tahiyyatul Wudhu is two Rakats to be
performed after making Wudhu. There are great virtues
mentioned in the Hadith about this Salah. Hadhrat Uqbah bin
Aamir Radhiyallahu Anhu narrates that Rasulullah Sallallahu
Alayhi wa Sallam has stated, "There is no Muslim who performs
Wudhu, performing it excellently, and thereafter performs two
Rakats of Salah, giving full attention to his Salah with his heart
and the mind except that Jannah becomes compulsory for him."
(Muslim)
The importance of this Salah can also be gauged from the
Hadith of Hadhrat Abu Hurairah Radhiyallahu Anhu who reports
that once Rasulullah Sallallahu Alayhi wa Sallam enquired, at the
time of the Fajr Salah, "O Bilal, from all the deeds you have
performed in Islam, inform me of the deed that gives you the
most hope. For, indeed, I have heard the sound of your
footsteps ahead of me in Jannah." Hadhrat Bilal Radhiyallahu
Anhu replied, "There is no deed that I have performed that gives
me greater hope other than whenever I perform Wudhu,
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whether by day or at night, I perform with that Wudhu
whatever amount of Salah is written for me." (Bukhari)
Tahiyyatul Masjid
With the exception of the prohibited times of Salah,
whenever a Muslim enters the Masjid, it is Mustahab16 to
perform two Rakats of Salah before sitting down. Hadhrat Abu
Qatadah Radhiyallahu Anhu has narrated that Rasulullah
Sallallahu Alayhi wa Sallam has said, "When any of you enters
the Masjid, he should perform two Rakats before he sits."
(Bukhari)
Ishrag Salah
The time of Ishraq is 15-20 minutes after sunrise. Ishraq
Salah comprises of two or four Rakats, the reward of which is
equal to one Haj and Umrah.
1. Hadhrat Anas Radhiyallahu Anhu reports that Rasulullah
Sallallahu Alayhi wa Sallam has said, "Whoever performs
the Fajr Salah with Jamaat and thereafter remains seated
in the Zikr of Allah until the sun has risen and then
performs two Rakats of Salah, will attain the reward of one
16 Mustahab = Preferable
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Haj and Umrah." Hadhrat Anas Radhiyallahu Anhu reports
that Rasulullah Sallallahu Alayhi wa Sallam further added,
"Complete, complete, complete." (Tirmizi)
2. Hadhrat Hasan bin Ali Radhiyallahu Anhuma reports that
Rasulullah Sallallahu Alayhi wa Sallam has said, "Whoever
performs the Fajr Salah and thereafter remains seated in
the Zikr of Allah until the sun has risen and then performs
two Rakats of Salah, Allah makes it Haram on the Fire to
burn or devour him." (Shuabul Iman)
Chasht Salah
The Ahadith have mentioned great virtues for this Salah. It
begins when a quarter of the day has passed and ends before
Zawal. This is the preferred time for this Salah. However, if it
performed at any time between sunrise and Zawal, then this is
also permissible. Chasht Salah ranges from two to twelve Rakats
of Salah. If one only reads two Rakats, he will gain its minimum
virtue, Insha-Allah. Some virtues of this Salah mentioned in the
Ahadith are:
1. Hadhrat Abu Darda Radhiyallahu Anhu reports that
Rasulullah Sallallahu Alayhi wa Sallam said, "Whoever
performs two Rakats of Chasht, his name will not be
written from among the negligent ones. Whoever
performs four Rakats of Chasht, his name will be written
from among the worshippers. Whoever performs six
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Rakats of Chasht, he will be sufficed for the day. Whoever
reads eight Rakats of Chasht, his name will be recorded
from among the obedient ones, and whoever reads twelve
Rakats of Chasht, Allah will build for him a home in
Jannah." (Majmauz Zawaaid)
2. Hadhrat Abu Zar Radhiyallahu Anhu narrates that
Rasulullah Sallallahu Alayhi wa Sallam said, "Sadaqah
(charity) becomes due on every joint of a person's body at
the beginning of the day. To say, 'Subhanallah' is charity,
to say 'Alhamdulillah' is charity, to say 'Laa ilaaha illal-laah'
is charity, to say 'Allahu Akbar' is charity, to enjoin good is
charity, and to prevent from sin is charity. And two Rakats
of Chasht will suffice for the charity of every joint of the
body." (Muslim)
Awwabeen Salah
Awwabeen Salah generally refers to the Salah performed
after the Maghrib Salah. Its minimum is six and its maximum is
twenty Rakats. It is better to read these six Rakats separately
from the two Rakats Sunnah Muakkadah, but if it is joined with
the two Rakats Sunnah Muakkadah, due to a lack of time, its
virtue will still be attained. The Ahadith have recorded amazing
rewards for this Salah:
1. Hadhrat Abu Hurairah Radhiyallahu Anhu reports that
Rasulullah Sallallahu Alayhi wa Sallam said, "Whoever performs
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six Rakats after Maghrib between which he commits no wrong,
will receive the reward of twelve years of worship." (Tirmizi)
2. Hadhrat Ammar bin Yasir Radhiyallahu Anhu reports, "I
saw my beloved Rasool Sallallahu Alayhi wa Sallam performing
six Rakats after Maghrib and he would say, 'Whoever performs
six Rakats after Maghrib, his sins would be forgiven even if they
amount to the foam of the ocean."" (Mujamul Awsat)
3. Hadhrat Aisha Radhiyallahu Anha reports that
Rasulullah Sallallahu Alayhi wa Sallam said, "Whoever performs
twenty Rakats after Maghrib, Allah will build for him a home on
Jannah." (Tirmizi)
Tahajjud Salah
Of all the Nafl Salah, Tahajjud Salah holds the greatest
importance and virtue. Its time commences after half the night
has passed. The Sunnah method of performing this Salah is to
sleep and then awaken to perform Tahajjud. Hadhrat Abu
Hurairah Radhiyallahu Anhu reports that Rasulullah Sallallahu
Alayhi wa Sallam said, "The most virtuous Salah after the Fardh
Salah is the Salah of Tahajjud." (Tirmizi)
Hadhrat Ali Radhiyallahu Anhu reports that Rasulullah
Sallallahu Alayhi wa Sallam said, "There are lofty mansions in
Jannah whose inside can be seen from the outside and whose
outside can be seen from the inside." A Bedouin stood up and
asked, "Who will attain these lofty mansions?" Rasulullah
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Sallallahu Alayhi wa Sallam replied, "It will be for those people
whose speech is civil, who feed the poor, who constantly fast and
who perform Salah at night while the rest of the world sleeps."
(Tirmizi)
The Rakats of Tahajjud
Rasulullah's Sallallahu Alayhi wa Sallam practice in the
Rakats of Tahajjud differed. Four, six, eight up to ten Rakats have
been reported.
1. Hadhrat Abdullah bin Qais says, "I asked Hadhrat Aisha
Radhiyallahu Anha about the amount of Rakats Rasulullah
Sallallahu Alayhi wa Sallam performed with the Witr
Salah?" She replied, "Four with three (Witr), six with three,
eight with three. His Witr with Tahajjud was never more
than thirteen nor less than seven." (Abu Dawood)
2. Hadhrat Aisha Radhiyallahu Anha reports that Rasulullah
Sallallahu Alayhi wa Sallam would perform nine Rakats at
night including Witr. (Saheeh Ibn Khuzaimah)
3. Hadhrat Jabir bin Abdillah Radhiyallahu Anhu reports that
Rasulullah Sallallahu Alayhi wa Sallam would perform
thirteen Rakats after the Esha Salah. (Saheeh Ibn
Khuzaimah)
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Therefore, if possible, one should form the habit of
performing eight Rakats of Tahajjud. If this is not possible then as
many Rakats as possible should be performed.
Salatut Tasbeeh
Salatut Tasbeeh is a Salah that holds great virtue. It
consists of four Rakats with one Salam. In every Rakat, the
following Tasbeeh is recited 75 times:
سُبْحَانَ اللهِ، وَالْحَمْدُ لِلَّهِ، وَلاَ إِلهَ إِلَّ اللهُ وَاللهُ أَكْبَرُ
Subha-nalla-hi walhumdu-lilla-hi wa laa i-laa-ha illala-hu
walla-hu akbar
Hadhrat Abdullah bin Abbas Radhiyallahu Anhuma has
reported that Rasulullah Sallallahu Alayhi wa Sallam once said to
Hadhrat Abbas Radhiyallahu Anhu, "O Abbas! O my uncle!
Should I not give you something? Should I not favour you?
Should I not award you? Should I not instruct you in ten
performances which if you fulfil, Allah will forgive your sins, the
first of them and the last of them, sins of the past and sins of
the present, those committed unintentionally and those
committed intentionally, the minor sins and the major sins,
those committed in secret and those committed in public?
The ten performances are: perform four Rakats reciting
Surah Fatiha and a Surah on each of them. When you complete
the Qira'ah (recitation of Quran) in the first Rakat recite, 'Subha-
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nalla-hi walhumdu-lilla-hi wa laa i-laa-ha illala-hu walla-hu
akbar' 15 times while standing, then perform Ruku' and recite it
in Ruku' ten times, then stand from Ruku' and recite it ten times,
then perform Sajdah and recite it ten times in Sajdah, then sit up
from Sajdah and recite it ten times, then perform Sajdah and
recite it ten times, then sit up and recite it ten times. This equals
75 times in every Rakat. You will do the same in each of the four
Rakats. If you are able to perform this Salah every day, then do
so. If you cannot do this, then perform it every Jumuah; if you
cannot do this, then every month; if you cannot do this, then
every year and if you cannot do this, then once in your lifetime."
(Abu Dawood)
The other prescribed method for performing this Salah is
to read the Tasbeeh 15 times after Thanaa17 and before Surah
Fatiha, then to read it ten times before Ruku, in Ruku, after
arising from Ruku, in the first Sajdah, in the sitting between the
Sajdahs and in the second Sajdah ten times each. After the
second Sajdah, there is no sitting. Instead, one will stand up and
follow the same procedure in the remaining three Rakats.
(Tirmizi)
A person can choose any of these methods. In each Rakat,
the Tasbeeh will be recited 75 times.
17 Thanaa = Subhaa-na-kallaa-humma wa bi-humdi-ka wa ta-baa-ra-kas-mu-ka wa ta-
‘aa-laa jaddu-ka wa laa ilaa-ha ghay-ruk.
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Tawheed
Tawheed is to belief with heart and soul that Allah Ta'ala is
One, without any partner in His being or His qualities and to
submit only to Him as your Rabb18 and to no one and nothing
else.
Tawheed has three categories
Tawheed Ruboobiyyat, Tawheed Uloohiyyat, and Tawheed Sifat
1. Tawheed Ruboobiyyat
To affirm the being of Allah and to accept with heart and
soul that He is the only illah who has created the system of the
universe and is the sole controller of it. He is the one who
sustains the creation and He is the giver of sustenance, health,
life, sickness, happiness, grief, children, and everything else.
2. Tawheed Uloohiyyat
Every form of worship should be only and solely for Allah.
Salah, fasting, Haj, Zakat, Sadaqah, vows, and spiritual offerings
are only for Allah and not for anyone else.
18 Rabb = Creator and Sustainer
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3. Tawheed Sifat
Whatever quality is exclusive to Allah should never be
attributed to anyone or anything else. For example, Allah is
Aleem (All-Knowing), Khabeer (All-Aware), Qadeer (Omnipotent),
and Alimul Ghaib (The Knower of the unseen). Allah Ta'ala has
given a portion of His quality of Ilm (knowledge) to His creation.
However, the true Knower and the Knower of the unseen is only
Allah. The knowledge of the unseen, of everything that has
occurred and will occur, i.e. the knowledge of every single thing
in the universe, is not held by anyone accept Allah.
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Nubuwwat and Risalat
Definition of Nabi
> A human who has received Wahi (Divine
revelation);
Who is protected from sin,
> And whose obedience is obligatory.
1. The difference between a Rasool and a Nabi
Rasool: A Messenger sent by Allah who is tasked with
propagating Allah's Law, delivering guidance and who has been
given an independent Book or Scroll.
Nabi: A Messenger sent by Allah who is tasked with
propagating Allah's Law, delivering guidance but to whom an
independent Book or Scroll was not revealed.
2. The number of Prophets and Messengers
There were more Ambiya (pl. Nabi) than Rusul (pl. Rasool)
as is mentioned in the Hadith that 124000 Ambiya were sent and
313 Rusul.
(Musnad Ahmad)
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3. Humanity and Noor (Celestial light)
For the guidance of the creation, Allah sent Prophets and
Messengers from humankind who were humans in their beings
and Noor in their qualities.
4. Sinless and Protected
Every Nabi was protected from sin, i.e. a Nabi would not
commit a minor or major sin, intentionally or unintentionally.
This quality of "Sinlessness" was not something forced upon
them, but every Nabi would avoid sin by choice. The difference
between a Nabi and a Sahabi is that Allah Ta'ala would not allow
a Nabi to commit a sin. It was possible for a Sahabi to sin but
Allah would not allow that sin to remain in their Book of Deeds.
Every Nabi was safeguarded from falling into sin and every
Sahabah was protected from remaining in sin. Another reason
why a Nabi is also called 'Ummi' is that just as a Nabi is born
sinless from the womb of his mother, he remains sinless until he
reaches the womb of his grave.
The Life of Nabi Sallallahu Alayhi wa Sallam
As the Ambiya Alayhimus Salam enjoyed a better and
higher form of existence than other humans in this world, so too
in the realm of Barzakh and the grave, there life is also of a
superior nature. It is the unanimous belief of the Ahlus-Sunnah
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