The Rules of I'tikaaf

7/27/2019 The Rules of I'tikaaf

1/41

THERULESOFITIKFMaulanaMuftiMuhammadTaqiUsmani

Translatedinto

English

by

Mahomed

Shoaib

Omar


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2

TheRulesofItikaaf:MuftiMuhammadTaqiUthmaniPublishedOnline:www.islamsa.org.za

ContentsINTRODUCTIONTOTHEAUTHOR....................................................................................................2PREFACE...........................................................................................................................................4

TRANSLATORSNOTE

....................................................................................................................

5

PARTONE:FADILOFITIKF.........................................................................................................6Introduction.................................................................................................................................6

AhdithRelatingtoItikf........................................................................................................8PARTTWO:MEANINGANDREALITYOFITIKF............................................................................16

MeaningofItikf.......................................................................................................................16WhomayperformItikf............................................................................................................16PlaceofItikf.............................................................................................................................16CategoriesofItikf....................................................................................................................17

PARTTHREE:MASNNITIKF......................................................................................................18

Meaningand

effect

of

Masnn

Itikf

........................................................................................

18

ResponsibilityofmembersofanareaandmainfeatureofItikf............................................18MeaningofHudd[Boundaries]ofmosqueandimportanceofdeterminationthereof.........19LeavingthemosqueonthegroundsofSharnecessity...........................................................21

10.1CallofNature.................................................................................................................2110.2Ghusl...............................................................................................................................2310.3Eating..............................................................................................................................2410.4Adhn.............................................................................................................................2510.5JumuahSalh................................................................................................................2510.6TransferofMosque........................................................................................................26

10.7Janzah

Salh

and

Visiting

the

Sick

................................................................................

26

FactorsthatrenderItikfvoid..................................................................................................28SituationsinwhichitispermissibletobreakItikf..................................................................29TheconsequencesofbreakingItikf:RulesofQadh..............................................................30TheAdab[Etiquette]ofItikf....................................................................................................30Permissibleacts[Mubht]inItikf.........................................................................................31MakrhatofItikf.....................................................................................................................32

PARTFOUR:MANDHURITIKF.....................................................................................................33Introduction...............................................................................................................................33MeaningofNadhr......................................................................................................................33

Categoriesof

Nadhr

and

their

Legal

Effect

................................................................................

34MannerofFulfillingNadhr.........................................................................................................34

TheFidyahofItikfMandhr....................................................................................................35RestrictionsofMandhurItikf..................................................................................................36

PARTFIVE:NAFLITIKF.................................................................................................................37NaflItikf...................................................................................................................................37

PARTSIX:ITIKFOFWOMEN........................................................................................................39ItikfofWomen........................................................................................................................39


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INTRODUCTIONTOTHEAUTHORTheAuthorofthebook,JusticeAllahmahMuftiMuhammadTaqiUsmani isthesonofagreat

lim, Allamah Mufti Muhammad Sham rahimahullh alayhi who wrote some one hundred

books includingthewellknownTafsroftheQurnentitledMarifulQuran ineightvolumes,

andisrankedamongstthegreatUlemaoftheIndoPakcontinent.

The author himself a distinguishedlim was born in 1943. Under his distinguished father's

tutelageandguidance,hegraduatedwithhonoursinthedifferentbranchesofIslmiclearning

fromtheIslmicuniversityestablishedbyhisfathernamely,DarulUloomKarachi,attheyoung

ageofsixteen.HealsoreadbooksofHadthandFiqh[Law]underhisfatherandreceivedspecial

trainingfromhim inthe IntricaciesofLaw,thederivationof legalrules[Istinbt],thegivingof

Fatwa[legalopinions],andthewritingoflegaltreatises.

Aftergraduation,he taughtvarioussubjectsat theDarulUloomand ispresentlyProfessorof

HadthandLaw,andalsoitsvicerector.Inaddition,heobtainedM.A.andL.L.B.degrees,both

withdistinction,fromtheUniversityofKarachi.

ApartfromteachingHadthandFiqhatDarulUloomKarachi,heisalso:

i) JudgeoftheShariatAppellateBench,SupremeCourtofPakistan.

ii)

Representativeof

Pakistan

in

the

Academy

of

Fiqh,

abody

consisting

of

leading

jurists representing Muslim countries, and established by the Organisation of

Islamic Conference with a view to conducting research in Islmic Law and

providingsolutionstomodemproblemsonacontinuousbasis.

iii) Permanentadviser to theGovernmentofPakistan inrelation totheenactment

andapplicationofIslmicLawinthatCountry.

He continues to play an active and pivotal role. in the Islamisation process carrying on in

Pakistan.He

drafted

the

Hudd

Ordinance,

relating

to

Islmic

Criminal

Law,

one

of

the

first

IslmicLawswhichwaspromulgated inPakistansince itscreation.Hewasformerlyamember

of the Council of Islmic Ideology, a body responsible for making recommendations to the

Governmentonthe.implementationofIslminPakistan.Inhiscapacityasjudge,hehaswritten

importantjudgements, foremost among them being a recentjudgement on the question of

RMM(stoningofmarriedadultererstodeath).Thisjudgementwhichrunsintoabout80pagesis

regardedasthemostcomprehensiveandanalyticalexpositionofthesubjecteverwritten.

Asauthorhehaswrittenanumberofbooksandarticles.Heisalsoeditorofamonthlyjournal

entitledAl

Balgh

which

has

acquired

alarge

following

in

Pakistan.

Moreover,

he

has

delivered

papersatmanyinternationalconferencesandseminars.


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Inthisshortintroduction,itisnotpossibletosetouthisacademiccontributionsindetail.Suffice

tosaythathiswritingsinclude:

i) An invaluable introductionandcommenton theoutstandingwork IlaUsSunan,which is

publishedin12volumesandcoverstheentirefieldofIslmicSciencesthatearnedhimthe

title"AppleofPakistan"(inARABIC).

ii) "What isChristianity?awellresearchedand indepthanalysisandrefutationofChristian

Doctrinesinthefightoftheirhistoricaldevelopment(inURDUandARABIC).

iii) "UlumulQurnandUsulUlTafsr,acomprehensivebookexceeding500pageswhichis

compulsoryreadingforeveryMuslim,ontheprinciplesoftheinterpretationoftheQurn,

the

compilation

of

the

Qurn,

the

nature

of

revelation,

the

meaning

of

"Seven

Qirats

and

relatedmatters(inURDU).

iv) TheStatusofTaqlidinSharAhwhichisauniqueanalysisandexpositionofthemeaning

ofTAQLID,itshistoricaldevelopmentanditsvariouscategories(inURDU).

v) TheMethodologyofIjtihad inContemporaryTimes,which iscompulsoryreadingfor every studentof Islmic Law interested in solutions tomodem problems. (inARABIC).

vi) TakmilahFathulMulhimacommentaryofSahhMuslim,recentlypublished,that

includes a discussionof importantmodem day problems and their solution, and

hailedasanacademicworkparexcellence.(inARABIC).

Inshort,theacademicstatusoftheauthorhasbeenbeautifullysummarisedbythewellknown

andgreatmuhaddithofourtimesofRiyadh,SaudiArabia,AllamahAlMuhaddithShaikhAbdul

FattahAbiGuddahinthefollowingwords:

YourSheikh,

the

great

allamah

and

Mufti,

Maulana

Muhammad

Shafi

rahimahullah

alayhi

arousedinhisbrilliantSon,theingeniousAllamah,distinguishedmuhaddth,andtalentedjurist

and litterateur, Muhammad Taqi Usmani, the determination and zeal to complete Fathul

Mulhim.(i.e.theabovementioned(vi)commentaryofSahhMuslim).


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PREFACEItikf is one of the beautiful forms ofworship prescribed by the Sharah, and practised by

Muslimsallover theworld,especially in theHolymonthofRamadhn.TheSharahhas laid

downspecificrulesandprocedureforItikfwhicharediscussedindetailinbooksofFiqh[Law].

Unfortunately, experience shows that few people are fully aware of these rules. Each year,

hundredsofMuslimshavethehonourofperformingItikfbut,duetothisunawareness,their

practicedoesnotalwaysconformtotheprescribedprocedure.

Friends,therefore,suggestedthatIwriteabookletinUrduonthesubjectforthebenefitofthe

ordinaryMuslimwho intendstoperformItikf,statingthereinessentialprinciples inasimple,

clearandconcisemanner.

I,accordingly,

commenced

the

writing

of

this

book

in

the

state

of

Itikf

itself,

and

thereafter

by

theFadlofALLHcompletedit.

BythegraceofALLHAlmightythishumbleeffortwasreceivedwithmuchfavourandwidely

acknowledgedbytheMuslimsofPakistan.TheneedforanEnglishtranslation,forthebenefitof

Englishreaders,wasthenexpressedbysomepeople.

I therefore deem it a privilege that my learned brother Mr. Muhammad Shu'aib Omar

undertook this responsibility, and translated the booklet into English with ability and

competence.

Ihavereadthetranslation,andhavefoundthathe,inthecourseofhiswork,hastakenallthe

careandprecautionnecessaryforthetranslationofreligiousbooks.MayALLHblesshimwith

the best of rewards in theHereafter and honour himwith strength and tawfiq to carryout

similarworksintheserviceofIslm.

Finally,Irequestthereadersofthebooklettoremembermeandthelearnedtranslatorintheir

prayersduringItikf.

MuhammadTaqiUsmani

DarulUloomKarachi,Karachi14,Pakistan

6thMarch1985(14/6/1405A.H.)


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TRANSLATORSNOTEThebookisessentialreadingforpersonswishingtoperformthenobleandmeritoriousIbdah

of Itikf. Itcontainsall the importantandnecessaryrulesandcoverspracticallyallsituations

facedbyapersonperformingItikf.Itshouldbetakenalongandconstantlyreferredtoforthe

durationof

Itikf.

TheoriginalworkinUrduhasbeenwritteninauniquelysimpleandclearstyle.Thetranslator

hasattemptedtobringoutthissimplicityandclaritywhilstadheringtotheoriginalascloselyas

possible. Imperfections in usage and grammar are therefore bound to creep in, and the

translatorasksforthereader'sindulgenceinthisregard.

TheauthorJusticeMuftiMaulanaMurammadTaqiUsmani,who isthereveredteacherofthe

translator, is an internationally recognized andeminent scholarandjuristof Islm.He is the

authorofnumerousbooks,andarticlesonvarioussubjectsintheUrduandArabiclanguages.A

translationofsomeoftheseworks intoEnglishwillbeof immensebenefittoEnglishreaders,

having regardparticularly to theextremeshortageofauthentic literatureon Islm inEnglish,

theauthor'sextremelypenetrating insight intomodernconditionsanddevelopments,and in

depthknowledgeofIslmicLaw.

MayAllhAlmightyrender thisbookasourceofbenefitandguidance forall,andaccept this

humbleeffort.

MahomedShoaibOmarDurbanSouthAfrica23rdMarch19851stRajab1405A.H.


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UntilitwasnotfixedthattheNightofQadrwouldappearintheoddnightsofthelasttendays,

itisestablishedthattheHolyProphetSallallhualayhiwasallamperformedItikfinthewhole

ofRamadhn.ItisreportedfromAbSaidalKhudriRadiallhuanhuthatononeoccasionafter

performing Itikf for the fast 20 days in Ramadhn, the Holy Prophet Sallallhu alayhi

wasallamsaid:

'InordertofindtheNightofQadr,ImadeItikfofthefirsttendaysof

Ramadhn.ThenImadeItikfofthemiddletendaysThenitwas

showntomethattheNightofQadrisinthelasttendays.Hence,

whoeveramongstyouwishestomakeItikfwithme,heshoulddoso.4

Thereafter,itwasthepracticeoftheHolyProphetSallallhualayhiwasallamtoperformItikf

inthelasttendaysofeveryRamadhn.

The

importance

and

significance

of

Itikf

is

illustrated

by

the

fact

that

the

Holy

Prophet

Sallallhualayhiwasallamalwaysperformeditandneverabandoneditabsolutely.

Apart from this, theHolyProphetSallallhu alayhiwasallam is reported tohave said inone

Hadth:

"WhoeverperformsItikfforonedayforthesakeofseekingthepleasureof

Allh,AllhwillplacebetweenhimandthefireofHellthreetrenches,the

distanceofwhichwillexceedthedistancebetweentheHeavensandtheearth.5

Furthermore,inanotherHadth,reportedontheauthorityofHadratHusaynibnAlRadiallhu

anhutheHolyProphetSallallhualayhiwasallamisreportedtohavesaid:

"WhoeverperformsItikffortendaysinRamadhn,suchactwillbeliketwoHajandtwo

Umrah.6

AlTabranireportsthesameHadthinthefollowingwords:

TheItikf

of

the

ten

days

of

Ramadhn

is

like

two

Hajj

and

two

'Umrah.7

ItisrelatedinoneHadth:

Somepeoplebecomepegsofmosques(thatis,theysitinthemosquesatalltimes).Theangels

arethecompanionsofsuchpeople.Ifthesepeoplesometimebecomeabsentfromthemosque,

4 AsSunanul Kubra(Baihaqi)

5 Hakim

6 KanzulUmml

7 MajmausZawid


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theangelsseekthem. Iftheybecomesick,theangelsvisitthem;and iftheyfall inneed,these

angelsassistthem.8

ThefadlahofthisHadthisattainedbyperformingItikf,whichisaverygreatfadlah.

AhdithRelatingtoItikfWesetoutbelowcertainAhdithrelatingtoItikftogetherwithabriefcommentarythereon.

HadthOne:"Hadrat AyeshaRadiallhu anha reported that theHoly Prophet Sallallhu alayhiwasallam

used toperform Itikf in the last ten days andnights ofRamadhn untilAllh tookhis life.

Thereafter,hispurewivescontinuedtoperformItikf.9

ThisHadthillustratestheimportanceofItikf,namely,thattheHolyProphetSallallhualayhi

wasallam always performed it. The Itikf of the pure wives of the Holy Prophet Sallallhu

alayhiwasallamwillbe,mentionedbelow.TherulesrelatingtotheItikfofwomenaresetout

attheendofthisbooklet.

HadthTwo:HadratAbdallh ibn UmarRadiallhuanhu reports that theHolyProphet Sallallhu alayhi

wasallam used toperform Itikf in the last ten days and nights of Ramadhn.HadratNfi

Radiallhuanhu (who transmitted thisHadthfrom IbnUmarRadiallhuanhu states that ibn

UmarRadiallhuanhushowedhimtheplace inthemosquewheretheHolyProphetSallallhu

alayhiwasallamusedtoperformtheItikf.10

HadthThree:"Hadrat Nafi Radiallhu anhu reportsfrom Ibn Umar Radiallhu anhu that when the Holy

ProphetSallallhu alayhiwasallamusedtoperform Itikfhisbeddingwas laidforhim,orhis

bedwasplacedforhim,behindthepillarofrepentance.11

ThePillarofRepentance[UstuwanaalTaubah] isthatpillar inalMasjidalNabawwhereupon

therepentanceofHadratAbLubbahwasaccepted.Behindthispillar istheplacewherethe

HolyProphet'sSallallhualayhiwasallambeddingwaslaidandbedplacedatthetimeofItikf.

Presently there is a pillar at this place known asUstuwana al Sarrwhichwords have been

engravedthereon.ThispillariscloselyconnectedtotheWesternwingoftheRawdahAqdas.

Inanyevent, thisHadthproves that it ispermissible for thepersonperforming Itikf to lay

bedding in themosque. Ifapersoncannotsleeponbedding, thenhe ispermitted toplacea

bed.However,itisbetterthat,forafewdays,suchprovisionandcarenotbetaken,butrather

8 AlFathurRabbni

9 SahihBukhariandSahihMuslim

10 SahihMuslim


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that the person sleeps in simplicityupon bedding. In viewof the fact that theHolyProphet

Sallallhu alayhiwasallam was a Prophet, he performed many acts that the Ummah may

deduceorknowthepermissibilityofsuchacts.Consequently,byplacingabed,heshowed its

permissibility.However, it ispreferable forMuslimsgenerally toarrange tosleeponbedding,

unlessthereisavalidexcuse.

ThisHadthalsoestablishes the fact that there isnoobjection toapersonperforming Itikf

every year in the same place in the mosque. Firstly, however, one must not make such an

arrangement that such place has compulsorily been demarcated for Itikf, and that it is

necessarytoperformItikfthere.Secondly,onecannotforsuchpurposeremoveapersonwho

hasmadepriorprovisionandhassecuredsuchplace. Inviewofthe factthat Itikf isagreat

Ibdah,itiscertainlynotpermissibletofightandwrangletosecureaspecificplaceortocause

harmtoaMuslimorhurthisfeelings.

HadthFour'HadratAyeshaRadiallhuanhareportsthattheHolyProphetSallallhualayhiwasallamused

toperform Itikf in everyRamadhn.Hence,whenheperformed Fajr Salh,hewent to the

placewhereheusedtoperformItikf.ThenarratorstatesthatHadratAyeshaRadiallhuanha

alsoasked theHolyProphetSallallhu alayhiwasallamforpermission toperform Itikf.The

HolyProphetSallallhualayhiwasallamgrantedpermissiontoher,andsoshepitchedatentin

themosque.

HadratHafsah

Radiallhu

anha

heard

of

this

and

so

she

(also)

pitched

atent

in

the

mosque.

And

ZaynabRadiallhuanha(also)heardofthis,andsoshealsopitchedanothertentinthemosque.

So,when theHolyProphetSallallhu alayhiwasallamcompletedtheFajrprayer,hesawfour

tentsinstalled(Onebelongingtohimandthreetohispurewives).Heasked:"Whatisthis?"He

wasinformedthatthetentsbelongedtohispurewives.Hereplied:Whydidtheydothis?Isit

due topiety and righteousness? Remove these tents, so that Imay not see them." Conse

quently, the tentswere removed.Andso theHolyProphetSallallhu alayhiwasallamdidnot

performItikfinthatRamadhn,totheextentthatheperformedItikfinthefirsttendaysand

nightsofShawwal.

It isamatterofreflection in thisHadth that theHolyProphetSallallhu alayhiwasallam in

itiallygrantedpermissiontoHadratAyeshaRadiallhuanhutoperformItikf,butthereafter,

whenhisotherpurewivesinstalledtents,heprohibitedallfromperformingItikf.

The reason for this (andAllh knows best) appears to be that the home ofHadrat Ayesha

Radiallhuanhuwassocloselyattachedtothemosquethatthedoorthereofopenedintothe

mosque.Consequently,ifsheputacurtainalongsideherdoorandperformedItikf,shewould

nothavebeenforcedtorepeatedlypass infrontofmentoattendtonecessities but,onthe

contraryit

would

have

been

as

if

she

performed

Itikf

in

her

own

home.

As

opposed

to

this,

the

11 IbnMajah


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10


homes of the other purewiveswere at some distance from themosque. Therefore, if they

performed Itikf in the mosque, they would be bound to repeatedly enter and leave the

mosquetogototheirhomes,andforwomentoperformItikfinthismannerwasnotlikedby

the Holy Prophet Sallallhu alayhi wasallam. Hence, the Holy Prophet Sallallhu alayhi

wasallamsaidthatthismannerofperformingItikfwasnotapiousactforawoman.However,

whenheremovedthetentsoftheotherpiouswives,healsoremovedthatofHadrat Ayesha

Radiallhuanhu so that theremaybenocause forcomplainton thepartof theotherpious

wives.Moreover,healsodidnotperformItikfsoasnottohurtthefeelingsofHadratAyesha

Radiallhuanhu.HethenperformedItikfinShawwaltocompensatefortheomission.Inthis

way, theHolyProphetSallallhu alayhiwasallamaccommodated the rightsofAllhand the

rightsofhispiouswives Subhanallah!

Inanyevent,manybenefitsareattainedfromthisHadth.Firstly,itispermissibletoenclosea

place

by

means

of

curtains,

etc.

for

the

purpose

of

Itikf.

In

the

next

Hadth

we

learn

that

a

Turkish tent was pitched for the Holy Prophet Sallallhu alayhi wasallam. However, the

enclosing of the place is permissibleonly if no harm is caused to other persons performing

I1ikiLforprayers. Ifharm issocaused, the Itikfshouldbeperformedwithoutenclosingany

place.Consequently,some 'Ulama'havestatedoneofthewisdomsbehindtheremovalofthe

tents as.being thepossibility that themosquewillbecomeovercrowded andnarrowby the

pitchingoftoomanytents.

ThesecondpointtonotefromthisHadth isthat itisnotpermissibleforawomantoperform

Itikfwithout

the

permission

of

her

husband.

If

she

performs

Itikf

without

such

permission,

thehusbandhas the right to terminate such Itikf.Moreover, if thehusbandhasgivensuch

permission, hemaywithdraw same if the benefitof not performing Itikf becomes known.

However,itmustbeclearthatintheeventofbreakingtheItikfaftercommencinginthisway,

it isnecessary tomakeQada' Itikfof theday inwhich itwasbroken. If the Itikfwasnot

commencedatallthenQada'isnotobligatory[Wjib].ItisapparentfromtheaboveHadththat

thepurewives(oftheHolyProphetSallallhualayhiwasallam)didnotcommenceItikf.

Thirdly,itmustbenotedthatwomenshouldnotperformItikfinthemosque.However,ifthe

houseof

awoman

is

closely

attached

to

amosque

so

that

if

she

performs

Itikf

in

purdah,

it

will

notbenecessaryforherto leavethemosque,andtherearenomen inhervicinity,thensuch

womanmayperformItikftogetherwithherhusband.However,itismostpreferablethatshe

performsItikfathome.12

HadthFive:'HadratAb SaidalKhudriRadiallhuanhu reported that theHolyProphetSallallhu alayhi

wasallam performed Itikf in a Turkish tent in the first ten days of Ramadhn. Then he

performedItikfinthemidthetendays.Thenheraisedhisheadandsaid.PerformedItikfof

thefirst

ten

days

for

the

purpose

of

searching

the

Night

of

Qadr.

Then

Iperformed

Itikf

of

the

12 FathulMulhim


12/41

11


middletendaysforthispurpose.ThenIwastoldbyAllhthatthisNightofQadrisinthelastten

days.Therefore,whoeverwishes toPerform Itikfwithme,hemustperformthe Itikfofthe

lasttendays.Thisnightwasshowntoandthereafter1wascausedtoforgetit.NowIsawmyself

prostrating inwaterand clay in thedawnof theNightofQadr.Consequently searchfor this

night intheoddnightsofthe lasttennights.HadratAbSadreportedthat itrainedonthat

night. Themosque leaked because itwasmade of grape branches.My eyes saw the Holy

ProphetSallallhualayhiwasallaminsuchasituationthatthereweretracesofwaterandclay

onhisforeheadinthemorningofthetwentyfirstofRamadhn.13

WelearnfromthisHadththattheessentialbenefitofItikfinRamadhnistheacquisitionof

thefadilahoftheNightofQadr.Consequently,aslongasitwasnotshowntotheHolyProphet

SallallhualayhiwasallamthattheNightofQadrwilloccurinthelasttendays,heperformed

Itikfof the firstandsecond tendays insearchof thisnight.Once itwasshown to theHoly

Prophet

Sallallhu

alayhi

wasallam

that

the

Night

of

Qadr

will

appear

in

the

last

ten

days,

he

himselfperformedItikfinthesedaysandencouragedhisCompanionstodoso.

Inthisyear,itwasalsoshowntotheHolyProphetSallallhualayhiwasallamthattheNightof

QadrwillbesuchanightthattheHolyProphetSallallhualayhiwasallamwouldmakesajdah

inwaterandclayinthemorningthereof,thatis,thelandwouldbecomewetasaresultofrain.

Consequently, it rained on the twentyfirst night and the Holy Prophet Sallallhu alayhi

wasallammadesajdahduringtheFajrprayeronwetground.Hence,forthatyear itwasfixed

thattheNightofQadrwasthetwentyfirst(ofRamadhn).Thisdoesnot,however,meanthat

theNight

of

Qadr

will

in

the

future

always

appear

on

the

twenty

first

(of

Ramadhn).

The

most

preferredopinion isthattheNightofQadrwillalternate intheoddnightsofthe lasttendays

(ofRamadhn).

ThisHadthalsoindicatesthatitisnotnecessarytotaketoomuchprecautioninordertoavoid

clayordustontheforeheadatthetimeofsajdah.There isnoobjection ifa littleclayordust

attachesitselftotheforehead.

TheessentialpointtonotefromthisHadthisthatalthoughtheHolyProphetSallallhualayhi

wasallamwas

free

of

sin

and

of

the

highest

status,

he

nevertheless

exerted

the

utmost

effort

in

ordertoobtainthefadlahoftheNightofQadrtotheextentthathespenttheentiremonthof

RamadhninItikf.Wearetoagreaterdegreeinneedofthisfadlah.Accordingly,weshould

takeevengreatercareinattainingthisfadlah.

HadthSix:'IbnAbbsRadiallhuanhureportsthattheHolyProphetSallallhualayhiwasallamsaid,The

personwhoperformsItikfisprotectedfromsins,andallhisgooddeedsarewrittenforhimas

ifhehimselfdoesthem.14

13 Mishkt

14 Mishkt


13/41

12


The meaning of thisHadth is that one great benefit of Itikf is that a person is protected

againstsins for theperiodhespends in Itikf.Allthosesinswhichheperformsoutside,he is

nowrestrainedfromcommittingthem.However, it isthemercyofAllhSubhanahuwatala

thathewillbe,rewardedforallthosegooddeedswhichheperformedoutsideandwhichheis

unabletoperformduetobeinginastateofItikf thesedeedswillcontinuetobewrittenin

hisbookofdeeds.Forexample,apersonused visit the sick,orhelp thepoor,orattend the

majlisofan lim,ortraveltablighor learning andhe isunabletodosuchworkbyvirtueof

beingItikf,thenhewillnotbeexcludedfromtherewardofthesegooddeeds.Rather,hewill

receivetherewardofthesedeedsasifhehimselfdidthem.

HadthSeven:Hadrat Ayesha Radiallhu anha reports that when the Holy Prophet Sallallhu alayhi

wasallamusedtoperform Itikfhe loweredhisheadtowardsher(whilsthewassitting inthe

mosque).Thereupon,shecombedhishair,andhedidnotenterthehomeexcepttoattendthe

callofnature.15

TheHoly Prophet Sallallhu alayhiwasallam used to be in themosque andHadrat Ayesha

Radiallhu anha in her home. The Holy Prophet Sallallhu alayhiwasallam used to slightly

extendhisheadoutof themosque,andenableHadrat AyeshaRadiallhuanhu tocombhis

hair.IntheriwayahofAbDawditisreportedthatheusedtogethishairalsowashedinthis

way. Inanother riwayah, it isreportedthatonlythe flooringofthedoor intervenedbetween

theHoly

Prophet

Sallallhu

alayhi

wasallam

and

Hadrat

Ayesha

Radiallhu

anhu.

We

also

learn

fromtheriwayahofAbDawdandMusannafibnAbShaybahthatonsomeoccasionsHadrat

Ayesha Radiallhu anhu used to be in a state of menstruation when combing the hair or

washingthehead(oftheHolyProphetSallallhualayhiwasallam).

InthiswaythefollowingrulesareknownfromthisHadth:

1. It is permissible for the person performing Itikf to wash the head or comb the hair

providedthatheremainsinthemosqueandthewaterdripsoutside.

2. Another person may do the combing or washing and such person may be outside the

mosque.Awomanwhetherinastateofmenstruationornotmayalsodosuchcombingof

thehairorwashingofthehead.

3. IfsomeportionofthebodyofthepersonperformingItikfprotrudesoutsidethemosque,

hisItikfisnotbroken.Providedthatonlysuchportionmayprotrudeoutsidethataviewer

willnotconstrueorunderstandthatthewholepersonisoutsidethemosque.

15 Mishkt


14/41

13


4. Apersonmaygotohishometoattendthecallofnature.Thedetailsofthisrulewillappear

underthediscussionontherulesofItikf.

HadthEight:HadratAyeshaRadiallhuanhureportsthattheHolyProphetSallallhualayhiwasallamused

topassasickpersonwhilstinItikf,whereuponheusedtoaskofhisconditionwithoutstopping

orturningfromtheroad.16

ThemeaningofthisHadth isthatwhentheHolyProphetSallallhu alayhiwasallamusedto

leavethemosquetoattendtothecallofnature,andhecameacrossasickpersononhisway,

thenhedidnotstopbyat thesickpersonor turn fromtheroad inorder tovisithim,buthe

askedofhisconditionwhilstwalkingon.17

We learn accordingly that if the person performing I'tikf leaves themosque for some valid

shar reason, thenhemustnot stayoutside foronemomentwithoutanyneed thereofand

beyondnecessity.However,whilstwalkingalongtheroadhemaypermissiblytalktosomeone

or ask the conditionof a sick person.However, he cannot stopor change his road for such

purposes. Hence, Hadrat Ayesha Radiallhu anha also acted on this. According to one

narration,sheusedtogotoherhomeduringItikfforthesakeofnecessity,and,iftherewasa

sickpersonthere,sheenquiredofhishealthwhilstwalking shedidnotstopforthis.18

HadthNine:'Hadrat

Safah

Radiallhu

anha

the

wife

of

the

Holy

Prophet

Sallallhu

alayhi

wasallam

reports

thatshevisitedtheHolyProphetSallallhu alayhiwasallamwhilsthewas in Itikf inthe last

tendaysofRamadhn.ShesatforawhilewiththeHolyProphetSallallhualayhiwasallamand

spoketohim.Thenshestoodupandturnedinordertoreturnhome.TheHolyProphetSallallhu

alayhiwasallam stood up in order to leave her, so thatwhen she reached the door of the

mosquenearthedoorofHadratUmmSalmahRadiallhuanhatwomenoftheAnsrpassed.

TheygreetedtheHolyProphetSallallhualayhiwasallam(bysayingsalm).TheHolyProphet

Sallallhualayhiwasallamrepliedattheirbehaviour:Holdon,thiswomanisSafah,daughter

ofHuyayy,andnobodyelse.Themenreplied inamazement:Subhanallh,OProphet.Andit

wasdistressing

to

them

(that)

the

Holy

Prophet

Sallallhu

alayhi

wasallam

nurtured

the

thought

of their cherishing (wrong ideas). The Holy Prophet Sallallhu alayhi wasallam thereupon

replied, Shaytn isasnear tomanashisbloodand Iwasafraid that Shaytndidnotplace

wrongnotionsinyourheart.19

1. Firstly,weloamthatthereisnoobjectiontospeaktoapersonwhocomestomeetonein

astateofItikf.However,onemustavoidvainandunnecessarytalkinthestateofItikf.

16 Mishkt

17 Mirqt

18 Jami'ul Usul(ontheauthorityofMuwatta)

19 SahihBukhar


15/41

14


2. Secondly,wealso learn that it ispermissible forawomanof thehome tocome to the

mosque for thepurposeofmeeting thepersonperforming Itikf.However, twopoints

mustbenoted in thisregard: firstly, that thewomanmustobserveproperpurdah,and

secondly,shemustcomeatsucha time that thepossibilityofmeetingorencountering

men is the least there isnobasisofpermissibility in theHadth forwomen to come

withoutpurdahordressedimmodestly.

3. Thirdly,itispermissibletoaccompanythepersonwhocomestomeettothedoorofthe

mosque,butitisnotpermissibleforhimtoleavethemosqueorgooutside.

4. Fourthly,thepersonperformingItikfmaypermissiblychatortalktohiswifeinthestate

ofItikfinprivacy.However,itisnotpermissibletoindulgeinsexualactivityofanykind,

aswillappearinthenextHadthofHadratAyeshaRadiallhuanha.

5. TheHolyProphet Sallallhu alayhiwasallam informed twoAnsrCompanions that the

person leavingwasHadratSafahRadiallhuanhabecause shewasdressed inpurdah

and

accordingly

not

recognisable

to

strangers.

It

is

clear

that

the

honoured

Sahbah

Radiallhu anhum would never conceive of any wrongful act on the part of the Holy

Prophet Sallallhu alayhi wasallam. However, by so informing the two Ansr

companions, theHolyProphet Sallallhu alayhiwasallamhas taughtus thataperson,

not withstanding his status, must refrain from and avoid all situations which lead to

accusations,blameandreproach.Hemustcleartheair(byclarification)ineverysituation

inwhichthereisthepossibilityofwrongnotionsbeingconceivedinrelationtohim.

Sidebyside,welearnthatitisnotonlypermissiblebutalsopreferableforapersontoclarifya

matterin

order

to

remove

or

dispel

doubts

or

wrong

notions

held

in

regard

to

him.

Hafiz

ibn

Hajrstatesthat ulmaandpiouspeoplemusttakeparticularnoteofthisandobservesame.

Thereasonforthis isthat ifthepeoplegenerallynurturewrongnotionsaboutthemtheywill

notbeabletoderivereligiousbenefitfromthem.

HadthTen:HadratAyeshaRadiallhuanhureportsthatthecorrectprocedureforonewhoperformItikfis

thathedoesnotvisitthesick,nordoesheattendafuneral,nordoeshetouchawomanorkiss

her, nor does he have intercourse with her, nor does he leavefor a necessity except that

necessitywhich

is

unavoidable

and

from

which

there

is

no

escape.

20

InthisHadth,HadratAyeshaRadiallhuanhaexplainsmanyoftheactswhichprohibitedina

stateofItikf.ThesemattersareexplainedindetailtheheadingrelatingtotherulesofItikf.

HadthEleven:Hadrat Ibn 'Umar Radiallhu anhu reports that when the Holy Prophet Sallallhu alayhi

wasallamwasatJarnah(aplace)onhisreturnfromTif,Hadrat'UmarRadiallhuanhuasked

him:OProphetSallallhualayhiwasallam,Itookavow[nazr]inthetimeofJhiliyahthatIwill

performItikf

in

al

Masjid

al

Haram

for

one

day.

Now,

what

is

your

opinion

in

this

regard?

The

20 Mishkt(ontheauthorityofAbDawd)


16/41

15


HolyProphetSallallhualayhiwasallamreplied:GoandperformItikfforoneday.Hadratibn

'UmarRadiallhuanhustatesthattheHolyProphetSallallhualayhiwasallamhadgivenUmar

Radiallhuanhua slavefrom thebootyofwar. So,when theHolyProphet Sallallhu alayhi

wasallam (at the battle of Hunayn)freed theprisoners of war (who had been reduced to

slavery), 'UmarRadiallhuanhu,whilst in Itikf,heard theirvoices saying: 'TheHolyProphet

Sallallhualayhiwasallamhassetusfree.'Hadrat'Umaraskedthepeople:'Whatisthisevent?

Theyreplied:'TheHolyprophetSallallhualayhiwasallamhasfreedtheprisonersofwar.Umar

Radiallhuanhuthereupontoldhisson:Abdallh,gotothatslavegirlandsetherfree.21

Thegeneral rule is that ifapersonhas takena vow [nadhr] ina stateofkufr, then it isnot

obligatory [wjib]uponhim to fulfilsuchavowafterbecomingaMuslim.However, theHoly

Prophet Sallallhu alayhiwasallam ordered Hadrat 'Umar Radiallhu anhu to fulfil his vow

because, although its fulfilmentwas notobligatory, itwas a sourceof reward. It, therefore,

follows

that

if

one

is

ordered

to

fulfil

a

vow

taken

in

a

state

of

kufr,

then

to

a

greater

extent

is

it

necessaryforonetofulfilavow[nadhr]ofperformingItikftakeninastateofIslm.

Consequently, theoriginof ItikfofNadhr [vow] isestablishedby thisHadth.Wealso learn

thattheNadhrofaday'sItikfispermissible.

Ju'rnah isaplacesomedistancefromMakkahsituatedontheroadtoTaif.TheHolyProphet

Sallallhualayhiwasallam,onhisreturnfromthebattlesatTaif,spentthenightatthisplace,

andthereafterproceededtoMakkahwhereheperformedUmrah.Inviewofthefactthatthis

placewas

near

al

Masjid

al

Haram,

Hadrat

'Umar

Radiallhu

anhu

posed

the

question

and

then

proceededtoperformItikf.

Wealso learnfromthisHadththat it ispermissible forapersonperforming Itikftoenquire

about the situation (outside themosque) frompeople,having regard to the fact thatHadrat

UmarRadiallhuanhuenquiredfromHadratAbdallhibnUmarRadiallhuanhuuponhearing

thenoiseoftheprisonersofwarwhoweresetfree.Theseprisonersofwarrantoandfrointhe

streets of Makkah injoy, and, upon this, Hadrat 'Umar Radiallhu anhu enquired of their

situation.22

Moreover,wealsolearnfromthisHadththatitispermissibleinastateofItikftofreeaslave

ortoenterintodealingssuchasNikh,Talq,etc.

21 SahihBukhariandSahihMuslim Jami'ulUsul

22 SahihBukhari:KitabulJihad


17/41

16


PARTTWO:MEANINGANDREALITYOFITIKFMeaningofItikfThe reality of Itikf is that a person remains in the mosque for a certain period with the

intention[niyyah]

of

Itikf.

There

is

no

time

limit

prescribed

for

whatever

time

is

spent

in

the

mosquewiththeintentionofItikf,suchspendingoftimewillconstituteNaflItikf.However,

aperiodoftendaysisprescribedfortheMasnnItikfofRamadhn thesunnahwillnotbe

fulfilled foraperiod lessthantendays.Similarly, inthecaseof ItikfWjib(that is,aperson

whohastakenavowtoperformItikf),itcannotbefulfilledinaperiodlessthanonedayand

onenight.23

WhomayperformItikf1. ItisnecessaryforItikfthatapersonbeaMuslimandsane.Hence,theItikfofaninsane

personorakafirwinnotbevalid.However,justasaminorchildmayperformSalhorkeep

fast,similarlysuchminormayperformItikf.24

2. AwomanmayalsoperformItikfinherhomebysettingasideaspecifiedplacefor'Ibdah

andperformingthereinsuchItikf.However,itisnecessaryforhertoobtainherhusband's

consent forsuch Itikf.Moreover, it isessential thatshe isnot inastateofmenstruation

andnifs.

3. It isa conditionof ItikfMasnn and ItikfWjib thatapersonbe ina stateof fasting.

Hence, ifaperson isnot inastateoffasting,hecannotperformthesecategoriesofItikf.

However,fastingisnotaconditioninthecaseofNaflItikf.

PlaceofItikfFormalepersons,Itikfcanonlybeperformedinthemosque.Themostblessedandpreferred

ItikfisthatperformedatalMasjidalHaraminMakkah.ThenextmostpreferredItikfisthat

performed at alMasjid alNabawl in alMadinah. Third in order of preferability is alMasjid

alAqsa(inAlQuds).Fourthly,anyJm'iMasjid.However, it isnotnecessarytoperformItikf

at

a

Jm'i

Masjid.

On

the

contrary,

Itikf

may

be

performed

at

any

masjid

where

prayers

are

saidfivetimes(eachday)injamaat.Ifamasjidissuchthatfivetimeprayers(eachday)arenot

said therein, then in suchanevent there isadifferenceofopinionamong the Ulam.Some

scholars are of the view that Itikf may be performed at such a masjid although it is not

preferable.25

23 Badai'

24 Badai'

25 Shmi


18/41

17


CategoriesofItikf1. Itikf Masnn: This refers to that Itikf which is only performed in the month of

Ramadhnduring the last tendays thereofcommencingon the twentyfirstnightand

terminatinguponthesightingofthemoonofShawwal(thatis,ontheeveofEidulFitr).

It

is

termed

Itikf

Masnn

because

the

Holy

Prophet

Sallallhu

alayhi

wasallam

performedItikfeveryyearinthesedays.

2. ItikfNafl: ThisreferstothatItikfwhichmaybeperformedatanytime.3. ItikfWjib: ThisreferstothatItikf.

(a)whichbecomesWjibbecauseofmakingnadhr,thatis,takingavow,or

(b)whichbecomesWjibasQadforrenderingvoidaMasnnItikf.

Inview

of

the

fact

that

the

rules

for

each

of

these

categories

differ,

they

are

dealt

with

separatelybelow.


19/41

18


PARTTHREE:MASNNITIKFMeaningandeffectofMasnnItikfThe Itikfwhich isperformed in the last tendaysofRamadnMubrak isknownasMasnn

Itikf.The

time

for

this

Itikf

commences

upon

completion

of

the

twentieth

day

(of

Ramadhn),thatis,witheffectfromthesettingofthesun,andremainsuntilthesightingofthe

Shawwalmoon(Eidmoon).InviewofthefactthisItikfcommencesfromthetwentyfirstnight

(of Ramadhn) and the night commencing from the setting of the sun it is therefore

necessary for thepersonwishing toperform Itikf toenter thehuddof themosqueon the

twentiethdaysuchtunebeforeMaghribsothatthesettingofthesuntakesplacewhilstheisin

themosque.

TheItikfofthelasttendaysofRamadhnisSunnahalMuakkadah'alaalkifayah.Thismeans

thatifoneperson,wholivesinaparticularareainwhichamosqueissituated,performsItikf,

theninsuchaneventthesunnahisfulfilledonbehalfofallthemembersofthatarea.However,

nobodyintheentireareaperformsItikf,thenallthemembersoftheareawigbeliableforthe

sinoffailingtofulfilaSunnah.

ResponsibilityofmembersofanareaandmainfeatureofItikf1. Itisclearfromtheforegoingthatitistheresponsibilityofeverymemberoftheareaor

townshiptoascertaininthebeginningwhetheranypersonistositfortheItikfintheir

mosqueornot.

2. However, it is notpermissible to cause someperson to sitby giving himpaymentor

money because it is not permissible in the caseof Ibdah to giveor takemoneyor

wages.26

If no member of a particular area is able to sit for Itikf due to circumstances of

necessity, then in thateventarrangementsmustbemade tocausesomeperson from

anotherareatosit.27

TheoutstandingpillarofItikfisthatapersonremainsforthedurationofItikfwithinthe

huddof themosque.Saveandexcept for thenecessitiesofnature (seedetails later),he

mustnotleavethehuddofthemosqueevenforonemoment.For,ifheleavesthehudd

ofthemosqueforonemomentwithoutavalidSharreason(thedetailsofwhicharedealt

withlater),theItikfisrenderedvoid.

26 Shmi

27 FatwaDarulUloomDeoband(Complete)


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19


MeaningofHudd[Boundaries]ofmosqueandimportanceofdeterminationthereofManypeopledonotunderstandthemeaningofthehuddofthemosqueandonthisbasistheir

Itikfisrenderedvoid.Accordingly,itisimportanttounderstandcarefullythemeaningofthis

term.

Incommonparlance,theentireboundariesofthemosqueareconsideredasthemosque.But

fromtheviewpointoftheSharah, it isnotnecessaryfortheentireboundariestoconstitute

themosque.AccordingtotheSharah,onlythatportionwillconstitutethemosquewhichthe

builderofthemosquehasfixedasthemosqueandhasmadesameWaqfasmasjid.

The explanation to this is that it isone thing for a portionof the land to be amosque and

anotherforaportionofthelandtobemadeWaqfforthenecessitiesofthemosque.According

tothe

Sharah,

amosque

will

only

be

constituted

by

that

portion

which

the

builder

thereof

has

demarcatedasthemosque,thatis,fornootherpurposeexcepttheperformanceofSalh.But,

thereisaportionvirtuallyineverymosquewhichfromtheviewpointoftheSharahdoesnot

qualifyasthemosque butwhichhasbeenmadeWaqfforthenecessitiesofthemosque.For

example,wudhukhana,ghuslkhana,placeforistinja,placeforSalhofJamaat,quartersofthe

Immandmuadhdhin,storerooms,etc.Therulesofthemosquearenotfromtheviewpointof

theSharahapplied to theseportions.Hence, it ispermissible togo to theseportions in the

stateofjanabah,whenitisnotpermissibletoenterthemosqueitselfinsuchastate.Itisclearly

not permissible for the person performing Itikf to enter these portions relating to the

necessitiesof

the

mosque.

On

the

contrary,

if

the

person

performing

Itikf

enters

these

portionswithoutavalidSharexcuse,hisItikfisrenderedvoid.

Insomemosques,thoseportionsrelatingtothenecessitiesofthemosqueareclearlyseparate

anddistinguishablefromtheactualmosqueitselfsothatitisnotdifficulttodeterminethis.On

theotherhand, insomemosques, theportionsrelating tonecessityaresocloselyconnected

withtheactualmosque itselfthateverypersoncannotdistinguishbetweenthetwo anduntil

the builder of the mosque does not expressly indicate that that portion is not part of the

mosque,onecannotdeterminethis.

Accordingly,ifapersonwishestoperformItikf,hemustfirstascertainfromthebuilderofthe

mosqueorthetrusteestheprecisehuddofthemosque.Thetrustofthemosqueshouldalso,

asfaraspossible,makeclearanddistinguishablethehuddofthemosque.Inthisregard,itis

preferable that aplan clearlydemarcating thehudd is affixed to thenoticeboardofevery

mosque. In any event, those who gather to perform Itikf on the twentieth day of fasting

shouldatleastbeverballyinstructedinregardtothepreciselimitsofthehuddofthemosque.

Inthosemosqueswhereinthewudhukhana isvirtuallyconnectedwiththemosque itself,the

peoplegenerally

regard

the

wudhu

khana

as

part

of

the

mosque

and

walk

to

and

fro

therefrom

in the state of Itikf. One must understand clearly that the Itikf is rendered void in this


21/41

20


manner.Thewudhukhanaarenotpartofthemosquesthemselves.Hence,itisnotpermissible

for thepersonperforming Itikf togo therewithoutavalidSharexcuse.Consequently,one

mustascertainfromthetrusteesofthemosquebeforesittingforItikfthefineofdemarcation

between themosque itselfand thewudhukhana, that is, thepointwhere thehuddof the

mosqueendsandthepointwherethehuddofthewudhukhanabegins.

Similarly,thestairsofthemosquewhichisusedtogainentryintothemosqueisalsogenerally

excludedfromthemosqueitself.Hence,itisnotpermissibleforthepersonperformingItikfto

gotherewithoutavalidSharexcuse. Insomemosques,thehaud[pond]which isbuilt inthe

courtyard isalsoexcludedfromthemosque itself.Consequently, itisnecessarytoascertain in

this regardas to theboundaries separating themosque from thepond,andas towhere the

huddofthepondcommence.

In

those

mosques

where

the

place

for

janzah

is

built

separately,

such

place

is

excluded

from

thehuddofthemosque.ItisnotpermissibleforthepersonperformingItikftogothem.

In somemosques, the Imm's orMuadhdhin's quarters are built togetherwith themosque

itself. These quarters are also excluded from the mosque itself, and accordingly, it is not

permissible for the person performing Itikf to go there. In somemosques, a room is built

attachedtothemosquefortheprivateneedsoftheImm.Thisroomalsowillbeexcludedfrom

theMosque itselfas longas thebuilderof themosquehasnotdemarcated itaspartof the

mosque,and,accordingly,thepersonperformingItikfcannotgothere.Ontheotherhand,if

thebuilder

of

the

mosque

has

made

an

intention

to

include

it

as

apart

of

the

mosque,

then

the

personperformingItikfmaygothere.

Insomemosques,aplaceisbuilttoteachchildrenimmediatelyattachedtothemosqueitself.It

isnotpermissibleforthepersonperformingItikftogotothisplacealsoaslongasthebuilder

ofthemosquehasnotdeemeditaspartofthemosque.

Insomemosques,aplaceorroomhasbeenbuilttostorematsandotherappurtenances.The

hukmforthisplace isalsothat itwillnotconstitutepartofthemosqueas longasthebuilder

hasnot

demarcated

it

as

part

thereof,

and,

therefore,

the

person

performing

Itikf

cannot

go

there.

TheextentoftheimportanceofdeterminingthehuddofthemosqueforthepurposeofItikf

is clear from the foregoing explanation. Consequently, the person performing Itikf must,

beforecommencingsuchItikf,properlyascertainfromthetrusteesofthemosquethehudd

ofthemosque.

Oncethehuddofthemosquehasbeendeterminedthen,onecannotforthedurationofthe

Itikfleave

the

hudd

even

for

one

moment

without

avalid

Shar

need,

otherwise

the

Itikf

willberenderedvoid.


22/41

21


LeavingthemosqueonthegroundsofSharnecessityBythetermSharnecessity,wemeanthosenecessitiesonthebasisofwhichtheSharahhas

permittedthepersonperformingItikftoleavethemosque.TheItikfisnotrenderedvoidif

theperson

so

leaves

by

virtue

of

such

necessities.

Thesenecessitiesare,asfollows:

1. Theneedtourinateordefecate,thatis,toattendtothecallofnature.

2. Theneedforghuslofjanabahwhenitisnotpossibletomakeghuslinthemosque.

3. Theneedtomakewudhuwhenitisnotpossibletomakewudhuwhileinthemosque.

4. Theneedtobringfoodanddrinkwhenanotherpersonisnotavailabletodoso.

5. TheneedoftheMuadhdhintogooutforthepurposeofcallingAdhn.

6. IfJumuahSalhisnotperformedinthemosquewhereinItikfisperformed,theneedto

gotoanothermosquetoperformJumuah.

7. Theneedtomovetoanothermosqueintheeventofleaking,etc.ofthemosque.

Apart from these needs, it is not permissible for the person performing Itikf to leave the

mosque for any other purpose. Now, we shall, insha Allh, explain details of each of these

needs.

10.1CallofNature(a) ThepersonperformingItikfcanleavethemosquetoattendthecallofnature,that

is,tourinateordefecate.Insofarasurinatingisconcerned,hemustgototheplace

nearestthemosquewhereitispossibletourinate.Inregardtodefecation,ifatoilet

hasbeenbuiltattachedtothemosque,andifitispossibletodefecatetherein,then

hemustgothere.Itisnotpermissibletogotoanotherplace.However,ifaperson

cannot defecate due to his nature or because of extreme difficulty at any place

besideshishome,thenit ispermissibleforhimtogotohishouseforthispurpose,

evenifatoiletisavailablenearthemosque.28

If a person does not have this difficulty, then he should utilize the toilet of the

mosque. Ifsuchaperson leavesthemosquetoiletandgoes tohishouse,thenhis

ItikfisrenderedvoidaccordingtoSomeUlam.29

(b) Ifthemosquedoesnothaveanytoilet,or if it isnotpossible toattendthecallof

nature therein, or in the case of extreme difficulty, then in such events it is

28 Shmi

29 Shmi


23/41

22


permissibletogohometoattendthecallofnature,notwithstandingthedistanceof

suchhome.30

(c) Ifthehomeofafriendorarelativeispresentnearthemosque,itisnotnecessaryto

gotohisfriendsorrelativeshometoattendthecallofnature.Despitethis,oneis

permittedtogotooneshomeeven if it issituatedatadistance incomparisonto

thehomeofsuchafriendorarelative.31

(d) Ifapersonownstwohousesthenheshouldgototheneareronetoattendthecall

ofnature.IfhegoestothefurtherhomethenhisItikf isrenderedvoidaccording

tosomeulam.32

(e) Ifthetoilet isoccupied,then it ispermissibletowaituntil it isvacant.But it isnot

permissible

to

remain

even

for

one

moment

once

the

need

is

fulfilled.

If

one

remains,thentheItikfisrenderedvoid.33

(f) ItispermissibletomakeSalmtosomeoneortoreplytoaSalmortotalkbrieflyin

thehouseoronthewaytothetoiletandonreturn,providedthatonedoesnotstop

forsuchbrieftalk.34

(g) It is not necessary to walk briskly on the way to the toilet or on return. It is

permissiblealsotowalkslowly.35

(h) On theway to the toilet toattend to thecallofnature,onemustnotstopat the

instanceofanother.Whilewalking,onemustindicatetosuchotherpersonthatone

isinastateofItikf.Onecannotstopforthispurpose.Ifonestoppedforsometime

attheinstanceofanother,thenhisItikfisrenderedvoid.Thisappliestotheextent

that if a debtor has on the road stopped the person performing Itikf then

according to Imm Ab Hanifah RahimahuAllh the Itikf is rendered void. The

Itikf isnotrenderedvoidbyvirtueofthisnecessityaccordingtoImmAbYusuf

andImmMuhammadRahimahumaAllh.ImmSaraksRahimahuAllhhasonthe

basisof

ease

and

facility

manifested

apreference

for

the

viewpoint

of

the

latter

two.36

30 Ibid.

31 Ibid.

32 Ibid.andAalamghiri

33 Barjandi

34 Mirqt

35 Aalamghiri

36 Mabsut


24/41

23


However, precaution demands that one must not stop on the road under any

circumstances.

(i) It ispermissible tosmokeacigaretteupon leaving tovisit the toiletprovided that

onedoesnothavetostopforthispurpose.

(j) Ifanypersonwhohasgonetohishouseforthepurposeofattendingtothecadof

nature,thenitispermissibleforhimtomakewudhutherein,afterattendingtothe

callofnature.37

(k) Istinjah isembracedby the term attending tocallofnature.Hence, ifaperson

suffers from thediseaseofurinedrops,hecangooutside for thepurposeonlyof

istinjah.For this reason, thejuristshaveset forth istinjahasaseparategroundof

necessity

entitling

a

person

to

leave

apart

from

the

ground

of

attending

to

the

call

ofnature.38

10.2GhuslIt ispermissible for thepersonperforming Itikf to leavethemosque forthepurposeof

GhuslofJanabahintheeventofemissionofsemen.

ThisissubjecttotheexplanationthatifsuchapersoncanmakeGhuslwhilstremainingin

themosque,forexample,bysittinginsomebigtubandperformingGhuslinamannerthat

the

water

does

not

fall

in

the

mosque,

then

it

is

not

permissible

for

him

to

go

outside.

However, if this isnotpossibleor there isextremedifficulty thenhemaygooutside for

GhuslofJanabah.39 IfthereisaGhuslKhanahinthemosque,thenhemustperformGhusl

there.However, if there isnoGhuslKhanah in themosque,or it isnotpossible tomake

Ghuslthereinforsomereason,orifthereisextremehardship,thenonecanperformGhusl

inone'shome.

ApartfromGhuslofJanabah,itisnotpermissibletoleavetheMosqueforanyotherGhusl.

Itis

not

permissible

to

leave

the

mosque

for

the

purpose

of

Jumuah

Ghusl

or

aGhusl

to

cooloneself. Ifonehas leftthemosque forthispurposethenthe Itikf isrenderedvoid.

However,ifonewishestomakeJumuahGhuslorcooloneself,thenhemustadoptsucha

coursethatthewaterdoesnotdripintothemosque.Forexample,hemustsitinsometub

andbathehimself,ormakeGhuslatthecornerofthemosqueinsuchawaythatthewater

dripsoutsidethemosque.

37 MajmaulAnhar

38 Shmi

39 FathulQadir


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Inshort,inthecaseofMasnnItikfoneshouldnotleavethemosqueforJumuahGhusl

orforthepurposeofcoolingoneselfbymeansofGhusl.Ontheotherhand,onecandothis

inthecaseofNafl Itikf.InsuchasituationtheItikfwillnotbeeffectivefortheperiod

onespendsoutsideinGhusl.

(a) Ifsuchaplace ispresent inthemosquethatthepersonperformingItikfcanmake

wudhu thereinwhilsthimself remaining in themosqueand thewaterdripsoutside

themosque,thenitisnotpermissibletogooutsidethemosqueforwudhu.Insucha

situation,itisnotpermissibleforthepersonperformingItikftogotothewudhu.

Insomemosques,watertankshavebeeninstalledforthoseperformingItikfinsuch

a manner that the water of the tank drips outside the mosque, but the person

performing Itikf remains within the mosque. If such facility is available in the

mosque,

then

it

must

be

utilised.

If

such

facility

is

not

available,

then

instead

of

performingwudhuby tap,oneshouldarrangewithapersonwho isnotperforming

Itikf to bring water in a container, and thereafter one should makewudhu in a

cornerofthemosqueinsuchamannerthatthewaterdripsoutsidethemosque.

(b) Ifthisisnotpossibleinanymosque,thenitispermissibletogooutsidethemosqueto

thewudhukhanaforwudhu,orifthereisnowudhukhana,thentoanearbyplace.40

Thisappliestoallformsofwudhuwhetherforfardhsalhornafl'ibdah.

(c)

Inthose

situations

where

it

is

permissible

for

the

person

performing

Itikf

to

go

outsideforthepurposeofwudhu,itispermissibleforhimtousemiswk,toothpaste,

applysoap,ruboilonbodypartstogetherwithmakingwudhu.However,afterwudhu

itisnotpermissibletostayoutsidethemosqueforevenonemomentorstoponthe

road.

10.3EatingIfapersonhasanotheravailabletobringfoodandwaterforhimtothemosque,thenit

is not permissible for such a person performing Itikf to leave the mosque for the

purposeof

fetching

food.

If,

however,

he

does

not

have

available

any

person

to

bring

food and water, then it is permissible for him to leave the mosque to bring food.41

However,thefoodmustbebroughttothemosqueandeatentherein.42

Suchapersonmoreovermustbear inmind thathemust leave themosqueata time

whenhe isabletoreceivethefood.But ifhehastowaitforsometimetoreceivethe

food,thereisnoobjection.

40 Shmi

41 AlBahrUrRiq

42 KifyatulMufti


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25


10.4Adhn(a) If amuadhdhin is performing Itikf and he has to leave the mosque for the

purposeofgivingAdhn,thenitispermissibleforhimtogooutside.Buthemust

notremainthereaftergivingtheAdhn.

(b) Ifapersonisnotamu'adhdhinbuthewishestogiveAdhnforaparticulartime,

then it is permissible for him to leave the mosque for the purpose of giving

Adhn.43

(c) Ifthedooroftheminaretofthemosqueissituatedwithinthemosque,thenitis

absolutely permissible for the person performing Itikf to climb the minaret

becauseitwillconstitutepartofthemosque.However,ifthedoorofthemosque

isoutsidethemosqueitself,thenapartfromtheneedtogiveAdhn,theperson

performing

Itikf

is

not

permitted

to

climb

such

a

minaret.

44

10.5JumuahSalh(a) It ispreferable that Itikfbemade in such amosquewhereJumu'ah Salh is

performedsothat it isnotnecessary togooutside forJumu'ah.However, ifno

Jumuah Salh is said in a particularmosque and only five times Salh is said

therein,thenitispermissibletoperformItikfinsuchamosque.45

(b) Insuchasituation,itispermissibletogotoanothermosquetoperformJumuah

Salh.

However,

one

must

leave

for

this

purpose

at

such

a

time

that,

in

his

estimation,uponreachingtheJam'iMosque,hewillbeabletoperformthefour

rakah sunnah,and thereafter,witness immediately the commencementof the

khutbah.46

(c) If the person performing Itikf has gone to a certain mosque to perform

Jumu'ah,thenhemayperformsunnahprayersaftercompletingthefardhinthat

mosque.However,hecannotremain(inthemosque)thereafter.47Ifheremains

foraperiodexceedingnecessitythenhisItikf isnotrenderedvoidbecausehe

hasremained

in

amosque.

48

43 Mabsut

44 Shmi

45 ShmiandAalamgiri

46 Aalamgiri

47 Aalamgiri

48 Badi


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(d) IfapersongoestoaJam'iMosquetoperformJumuahandthereafterremains

thereandcompletes the remainingperiodof Itikf, thenhis Itikfwillremain

valid.Thisactis,however,makrh.49

10.6TransferofMosqueIt

is

necessary

for

every

person

performing

Itikf

to

complete

his

Itikf

in

the

mosque

where he commenced it.However, ifhe is facedwith such anextremedifficulty and

hardship that it is not possible for him to complete the Itikf in such amosque, for

example,becausesuchamosquemaycollapse,orheisremovedtherefromundercom

pulsion,orthereisastrongdangertolifeorpropertybystayingthere(inthemosque),

then it ispermissibletomovetoanothermosqueandcompletetheItikfthere.Ifone

hasleftforthispurpose,theItikfwillnotberenderedvoid,providedthatuponleaving

onedoesnotwaitorremainontheroadbutproceedsdirectlytotheothermosque.50

10.7JanzahSalhandVisitingtheSick(a) Generally it is not permissible for the person performing Itikf to leave the

mosquetoparticipateinJanzahSalhortovisitthesick.However,ifoneleftto

attendthecallofnature,andincidentally,ontheroadenquiredofsomeperson's

healthorparticipatedinaJanzahSalh,thentheItikfisnotrenderedvoid.51

Thisissubjecttotheconditionthatthepersondidnotleavewiththeintentionof

participatinginJanzahSalhorvisitingthesick,butthathisintentionofleaving

wastoattendthecallofnature,andthereafterhealsodidtheseacts.Thisisso

because if he leaves with the intention of doing these acts, then his Itikf is

renderedvoid.52 It isalsoaconditionthatonemustnothavetomovefromthe

road to perform theJanzah Salh or visit the sick, but that these acts are

performedontheroaditself.

Moreover, one should visit or enquire of the sick whilst one is walking on.

Consequently,Hadrat AyeshaRadiallhu anha has said that theHoly Prophet

Sallallhualayhiwasallamenquiredofthesickwhilstwalkingon,andhedidnot

change

his

way

for

this

purpose.

53

In

regard

to

Janzah

Salh

it

is

a

condition

that

onedoesnotstopatallaftertheSalhitself.54

(b) Apartfromthis,ifapersonmakesaconditionatthetimeoftheintentionofthe

ItikfitselftotheeffectthatifhewishesduringthecourseoftheI'tikftovisita

certainsickperson,orparticipateinJanzahSalh,orattendacertainIslmicor

49 FathulQadirandAalamghiri

50 FathulQadirandAalamghiri

51 Badi

52 Shmi

53 AbDawd

54 Mirqt


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religiousgathering,hewilldoso,theninsuchasituationitispermissibletoleave

themosqueforthesepurposes,andhisItikfwillnottherebyberenderedvoid.

However, inthismanner,his Itikfwillbecomeanaflone,andwillnotremain

Masnn.


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FactorsthatrenderItikfvoidItikfisrenderedvoidbythefollowingfactors:

1. Apart from thenecessitiesmentionedabove (Chap.10), Itikf is rendered void if the

personperforming

Itikf

leaves

the

hudd

of

the

mosque

for

any

other

purpose

althoughsuchleavingisforonemoment.55Itisclearthatonewillbesaidtohaveleftthe

mosquewhenthefeet(ofthepersonperformingItikf)havebeenputoutsideinsucha

mannerthataccordingtocustomonewillbesaidtohaveleftthemosque.Hence,ifonly

theheadisleftoutsidethemosque,thentheItikfshallnottherebyberenderedvoid.56

2. Similarly, if a person performing Itikf leaves for a valid Shar necessity, but after

completing such a necessity, he waits or stays outside (the mosque) even for one

moment,thentheItikfistherebyrenderedvoid.57

3. IfoneleavesthemosquewithoutqvalidSharreasonorneed,whetherintentionally,in

forgetfulnessorbymistake,theninsuchsituationstheItikfisrenderedvoid.However,

one will not sin for rendering the Itikf void if the leaving is due to mistake or

forgetfulness.58

4. The Itikfwillalsoberenderedvoid ifapersonundermistakenbeliefentersapartof

theareaofthemosquethinkingthatitfallswithinthehuddofthemosque,whereasin

fact

it

is

excluded

therefrom.

Hence,

it

was

emphasized

in

the

beginning

that

one

must

properlyascertainthehuddofthemosquebeforecommencingItikf.

5. Sincefasting isaconditionfor Itikf, ifthefastbreaksthentheItikf isrenderedvoid

accordingly, irrespective whether such fast was broken for a valid reason or not, or

intentionally or by mistake. In each of these cases, the Itikf is rendered void. The

meaning of breaking fast by mistake is that a person whilst remembering that he is

fastingdoessome involuntaryactwhich isopposed to the requirementof fasting; for

example, thepersoncontinuedeatinguntil the riseofdawn,ormade iftrbefore the

settingof

the

sun

under

the

mistaken

belief

that

the

time

for

iftr

had

passed;

or

whilst

garglingwaterenteredthegulletbymistakealthoughthepersonrememberedthathe

was fasting. Inall thesesituations, the fast isbrokenand the Itikf iscorrespondingly

renderedvoid.

55 Hidyah

56 AlBahrur Riq

57 Shmi

58 Ibid.


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29


However, ifaperson forgot thathewas fastingand insuchstateof forgetfulnessate,

anddranksomething,thenbothhisfastandItikfarenotrenderedvoid.59

6. Itikf is also rendered void by sexual intercourse whether done intentionally or by

mistake,andwhetherdoneduringthedayornight, insidethemosqueoroutside,and

whetheremissionresultsornot.Inallthesesituations,theItikfisrenderedvoid.

7. Kissing and cuddling is not permissible during the course of Itikf. If this causes

emission, then the Itikf is rendered void. However, if no emission results then

notwithstandingitsillegality,theItikfisnotrenderedvoid.60

SituationsinwhichitispermissibletobreakItikfItispermissibletobreakItikfinthefollowingsituations:

1. IfsuchadiseaseemergesduringthecourseofItikfwhichisnotpossibletocureexceptby

leavingthemosque,thenitispermissibletobreaktheItikf.

2. ItispermissibletobreakItikfandgooutside(themosque)inordertosaveapersonwhoisdrowningorburningortopreventafire.61

3. It ispermissibletobreakItikfbecauseofextremediseasewhichmayhaveafflictedone'sparents,wifeorchildren.

4. ItispermissibletobreakItikfifoneiscompelledtogooutside(themosque),forexample,

ifawarrantofarrestisissuedbythegovernment.

5. Ifajanzaharrivesand there isnobodyelse toperform theJanzahSalh, thenalso it is

permissibletobreaktheItikf.62

59 DurreMukhtarandShmi

60 Hidyah

61 Shmi

62 FathulQadir


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TheconsequencesofbreakingItikf:RulesofQadh1. IftheItikfMasnnisrenderedvoidforanyofthereasonssetforthabove,thenitiswjib

tomakeqadahonlyofthatdayinwhichtheItikfwasrenderedvoid.Itisnotwjibtomake

qadahofthefulltendays.63Theprocedureofmakingqadahofthisonedayisasfollows:

IfthereistuneremaininginthatRamadhn,thenonemustperformItikfwiththeniyyah

ofqadah in thatRamadhncommencing from the settingof thesunofonedayuntil the

settingofthesunofthefollowingday.IfthereisnottimeinthatparticularRamadhnorifit

isnotpossibleforanyreasontoperformItikftherein,thenapartfromRamadhn,onecan

keepfastonanydayandperformItikfforoneday.Ontheotherhand,ifonemakesqadah

the followingRamadhn thisalsowillbevalid.However, there isnoguaranteeof fifeand

accordinglyonemustmakeqadahasquicklyaspossible.

2. Ifthe ItikfMasnn isrenderedvoid, it isnotnecessarytoleavethemosque.Butonecan

continuetheItikffortheremainderofthelasttendayswithniyyahofnafl.Inthisway,the

sunnahalmuakkadahwillnotbefulfilledbutthawbwillbeobtainedforthenaflItikf.On

theotherhand, iftheItikfwasrenderedvoidduetosome involuntarymistake,then it is

not inconceivable that Allh Tala may bestow in His infinite mercy the reward of the

masnnItikfofthelasttendays.Hence,itispreferableinthecaseofthebreakingofthe

Itikf to continue the Itikf until the termination of the last ten days. However, it is

permissible if a person does not continue the Itikf after the breaking thereof. It is also

permissible

to

leave

on

the

day

that

the

Itikf

is

broken

and

to

commence

a

nafl

Itikf

with

naflniyyahthefollowingday.

3. Althoughthejuristshavenotwrittenwithpreciseclaritytheprocedurefortheqadahofone

day'sItikf,thefollowingappearstobetheprocedureaccordingtogeneralprinciples:ifthe

Itikfwas renderedvoidduring theday, thenonlyaday'sqadah isreturned, that is,one

mustenterbeforesubhsadqforthepurposeofqadah,keepfastandhavethesamedayat

the time of the setting of the sun in the evening. On the other hand, if the Itikf was

renderedvoidinthenight,thenqadahmustbekeptofboththenightandday,thatis,one

mustenter

the

mosque

before

the

setting

of

the

sun

in

the

evening,

stay

the

night

in

the

mosque,keepfast,andleavethenextdayafterthesettingofthesun.

TheAdab[Etiquette]ofItikfInviewof the fact that thepurposeof Itikf is towithdrawoneself fromworldlyaffairsand

devoteoneselfentirelytotheremembranceofAllh,therefore,onemustduringthecourseof

Itikfavoidunnecessarytalkandwork.Whatevertimeonefinds,onemustspendsuchtimein

performingnawafil(Salh),tilawahalQur'n,andother'Ibdah,dhikrandTasbihh.Moreover,

thelearningandteachingof'ilmofDn,lecturesandnasihahandstudyofIslmicbooksisnot

onlypermissible

but

also

acause

of

obtaining

thawb.

63 Shmi


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Permissibleacts[Mubht]inItikfThefollowingactsarepermissibleinthestateofItikf.

1. Eatinganddrinking.

2. Necessarytransactionsofpurchaseandsalerelatingtothenecessitiesoflife.However,

itisnotpermissibletomakethemosqueacentreoftradeassuch.64

3. Sleeping.

4. Haircutprovidedthehairdoesnotfallinthemosque.

5. Talkingandconversation,butitisnecessarytoavoidunnecessarytalk.65

6. TocontractaNikhorothertransactions.66

7. Tochangeclothes,applyscentandoil.67

8. Toassistasickpersoninthemosque,applybandageorshowhimamedicine.68

9. TogivelessonsontheQur'anorIlmofDn.69

10.

Towash

and

sew

clothes

provided

that

when

washing

the

person

remains

within

the

mosqueand thewater fallsoutside themosque.Thisrulingalsoapplies in thecaseof

washingpotsorutensils.

11. Topasswindinthemosqueatthetimeofnecessity.70

Moreover,allthoseactionsarepermissibleinItikfwhicharenotmakrhorrendertheItikf

void,andwhichactionsinthemselvesarehall.

64 Qdhikan

65 Shmi

66 AlBahr

67 KulsatulFatwa

68 FatwaDarulUloom

69 Shmi

70 Shmi


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MakrhatofItikfThefollowingmattersaremakrhinthestateofItikf:

1. ToadoptcompletesilencebecausetheadoptionofcompletesilenceintheSharahdoes

notconstitute

Ibdah.

If

one

adopts

silence

with

the

intention

that

such

silence

is

ibdah,then,hewillreceivethesinofbidah.However,thereisnoobjectionifonedoes

not regard silenceas ibdahandendeavours to remain silent inorder toavoid sin.71

However,wheneveranecessityarises,onemustnotavoidorabstainfromtalk.

2. Toindulgeinunnecessaryandvaintalk;someconversationispermissibleinaccordance

withnecessity,but it isobligatory toavoidmaking themosqueaplaceofvanitiesand

unnecessarytalk.72

3. Tobringgoodsoftradeandthrowtheminthemosque.

4. To enclose such area of the mosque for the purpose of Itikf that other persons

performingItikforSalharecauseddifficultyorhardship.

5. To charge a fee forwriting,or sewing clothes,or teachingon thepartof theperson

performing Itikfhasbeenconsideredasmakrhbythejurists.73However, ifaperson

cannotearntoprovideforItikfforthefastsofthedaysofItikfwithoutchargingsuch

fee,

then

it

is

permissible

for

him

to

do

so,

on

the

analogy

of

sale.

(And

Allh

knows

best).

71 DurreMukhtr

72 MinhatulKliq

73 AlBahr


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PARTFOUR:MANDHURITIKFIntroductionThesecondcategoryof Itikf is ItikfMandhur, that is,that Itikfwhichapersonhasmade

obligatoryupon

himself

by

taking

avow

[nadhr].

Having regard to the fact that this particular form of Itikf is rare m occurrence, only the

necessary rules have been set out below. For details, one should refer to the books of

jurisprudenceoraMufti.

MeaningofNadhr1. Forthepurposeofnadhr,itisnecessarytoemployorusesuchasentence,themeaningand

effect of which is that a person has made Itikf obligatory upon himself, or that such

sentence is in commonusageemployed in themeaningofnadhr; forexample,aperson

says:

IhavemadetheItikfofacertaindayobligatoryuponmyself.

or

IammakingacontractwithAllhthatIwillmakeItikfonaparticulardayorifAllhcuresa

certainsickperson,thenIwillmakeItikfforacertainnumberofdays."

Intheabovesituations,thenadhrwilltakeeffectandtheItikfwillbecomewjib.

Consequently,itisnecessarytoexpressthewordsofnadhrverbally.Itwillnotsufficetomake

intentiontoperformItikfintheheart.Hence,ifapersonintendsinhishearttomakeItikfon

aparticularday,thenItikfwillnotbecomewjibuponhimmerelybyvirtueofsuchintention.

Moreover,nadhrwillnotcome into force ifapersonverballyexpressesan intention tomake

Itikf;forinstance,hesays:

ItismyintentiontoperformItikfonaparticularday"

Thesewordswillnotbringnadhrintoforce.74

2. Ifapersonsaysthat'InshaAllh,IwillperformItikfonaparticularday",thennadhrdoes

notcome into forcebyvirtueof thesewords,and Itikfwillnotbecomeobligatoryupon

suchperson.Insuchevent,ifheperformsItikfitisgood.Ifnot,itisalsopermissible.

3. If,withoutusingthewords,'InshaAllh',hesays,"IwillperformItikfonaparticularday",

andhedoesnotuseanyworddenoting'Nadhr'[Vow]or'contract',thenitisapparentthat

74 ImddulFatwa


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34


Nadhrdoesnot come into force.However, it isbetteroutof precaution to acton these

words.

CategoriesofNadhrandtheirLegalEffectTherearetwocategoriesofNadhr:

(i)Nadhr

Muayyan,

and

(ii)NadhrGhayrMuayyan.

(i) NadhrMu'ayyan:thismeansthattheNiyyahof Itikf ismadeforspecificdayordaysormonth;forexample,apersonmakesNadhrthathewillperformItikfinthelasttendays

ofSha'ban,inwhicheventitiswjibtoperformItikfinthesedaysofSha'ban.However,if

for some reasonhecannotkeep fasts in thesedays, thenhemustmakeqadah inother

days.75

(h) Nadhr Ghayr Mu'ayyan: this means that no specific month or day is fixed for theperformanceof Itikf;forexample,apersonmakesNadhrthathewillperform Itikffor

threedays.Hence,itwillbepermissibleforhimtoperformItikfinallthosedaysinwhich

it isvalidtokeepfasts,andaccordingly,hisNadhrwillbefulfilled ifheperforms Itikf in

suchdays.

MannerofFulfillingNadhr1. Fasting is a condition forMandhr Itikf.Hence, theperformanceof Itikf ina stateof

fastingisobligatoryatalltimeswhethersuchItikfiscardedoutinRamadhnornot.

2. IfapersonhasmadeNadhrfortheItikfofoneday,thentheperformanceofaday'sItikf

will bewjibuponhim.Accordingly,he shouldenter themosquebefore subh sdiq and

thereafterleaveafterthesettingofthesunintheevening.However,atthetimeofmaking

Nadhrforoneday,intentionwasmadeinthehearttoperformItikffortwentyforhours

that is,thenightwillalsobespent in Itikf,then Itikfwillbeobligatory fortwenty four

hours.76 In sucha situation, theperson inquestion should,as in thecaseof the Itikfof

Ramadhn, enter the mosque before the setting of the sun, and thereafter, emerge

therefromafter

the

next

setting

of

the

sun.

3. IfapersonmadeNadhrforthe Itikfofonenightonly,thensuchNadhrwillnotbevalid,

andhewillnotbeobligedt6doanything.This issobecause fasting isnotpossibleatthe

timeofnightand(Mandhr) Itikf isnotpossiblewithout fasting. IfatthetimeofNadhr,

therewasanintentiontoincludethedayaspartoftheNadhr,thenalsotheNadhrwillnot

bevalid,andnoobligationwillresult.

75 Shmi

76 AlBahr


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35


4. IfapersonmadeNadhrfortheItikfoftwoormoredays,thentheItikfofbothdaysand

nightswillbeobligatory.

5. IfapersonmadeNadhrfortheItikfoftwoormorenights,thenalsotheItikfofboth

daysandnightswillbeobligatory.

6. IfapersonmadeNadhrforthe Itikfoftwoormoredays,withthe intentionthathewill

perform Itikfonly during the day andwill leave themosque in theevening, then such

intention is legally valid. In such a situation, only the Itikf of the day will be wjib.

Consequently,suchapersonwillenterthemosquedailybeforesubhsdiqand,thereafter,

leaveafterthesettingofthesun.

7. IftheNadhrwasfortheItikfoftwoormorenightsandtheintentionwasconfinedtothe

performance

of

Itikf

at

the

time

of

night,

then

no

obligation

results.

8. InthosesituationswherethenightwasincludedwiththedayintheNadhrItikf,thenthe

procedurewillbetoenterthemosquebeforethesettingofthesun,that is,tocommence

theItikffromtheevening.

9. IfapersonhasmadeNadhrfortheItikfofmorethanoneday,thenhewillbeobligedto

perform Itikf consecutively without interruption for the period in question. He cannot

breaktheItikfinthemiddle.Forinstance,apersonmadeNadhrthat"IwillperformItikf

forone

month,

then

it

is

wjib,

for

him

to

continuously

without

break

per

form

Itikf

in

a

stateof fasting foronemonth. Ifhemissesoneday, thenhewillbebound tobegin the

Itikf foronemonthagain.However, ifatthetimeofNadhr,hestatedclearlythatIwill

perform Itikf for thirty separate interrupted days, then in such event Itikf may be

performedwithbreaksorinterruptionsandneednotbeconsecutive

(TheseruleshavebeentakenfromAlBahralRiq)

TheFidyahofItikfMandhr1. IfapersonhasmadeNadhr for theperformanceof Itikfandhewasunable to fulfil the

Nadhralthough

he

found

time

to

fulfil

same

to

the

extent

that

death

dawned

upon

him,

thenitiswjibuponhimtomakewasiyyahtohisheirstogivefidyahinplaceofsuchItikf.

Thefidyahofoneday Itikf isapproximatelyoneandthreequarterkilogramsofwheator

itsvalue.77

2. However, ifsuchapersonnever found the time tocarryout theNadhr forexample,he

madeNadhrinastateofsicknessandthereafterdiedbeforehewasabletorecover,thenno

obligationresults.

77 AcontraryfatwahasbeenexpressedinKhulasahalFatwa


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3. InthecaseofthebreakingofMasnnItikfwhichresultsintheobligationofqada',therule

isthesame,namelythatfidyahbecomeswjibifqada'isnotdonealthoughthetimeforitis

available.Ifthetimeisnotavailable,noobligationresults.78

RestrictionsofMandhurItikfItikf

Mandhr

is

subject

to

the

same

restrictions

as

in

the

case

of

Itikf

Masnn,

and

which

havebeenexplained indetailwhendealingwith the latter.For thosematters in thecaseof

ItikfMasnn, it ispermissible to leave (themosque), it issimilarlypermissible to leave (the

mosque)inthiscasealso.Conversely,thosematterswhichareprohibitedunderMasnnItikf

aresimilarlyprohibitedhere.

However,there isonedifference,namelythat ifapersonatthetimeofNadhrstatesverbally

thathewillleavethemosqueforthepurposeofjanzahprayer,orvisitingthesick,orattending

a religious lectureordiscussionormajlis, then itwillbepermissible forhim togooutside for

thesepurposes,andtherewillbenodifferenceinthefulfilmentofMandhrItikfbysogoing

outsideforthesepurposes.

78 Qadhikan


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PARTFIVE:NAFLITIKFNaflItikf1. ThethirdcategoryofItikf isNaflItikf.Thisformof Itikf isnotsubjecttotime,fasting,

day,night

on

the

contrary,

aperson

will

receive

the

reward

of

Itikf

if

he

enters

the

mosquewiththeintentionofItikfatanytimeandforwhateverperiod.

2. InthelasttendaysofRamadhn,ifapersonperformsItikfwiththerequisiteintentionfor

lessthantendays,thensuchItikfwillbeNaflItikf.

3. Ifapersongoes to themosque for thepurposeofSalhandat the timeofentering (the

mosque)formulatesanintentiontotheeffectthathewillremaininItikfforwhatevertime

hespendsinthemosque,thensuchpersonwillreceivetherewardofItikf.

Thisissuchaneasyactionthatitrequiresforitsfulfilmentneithermuchtimenoreffort,and

one receives gratis reward. All that is required is intention and concentration.

Notwithstanding it isamatterofgreat regret ifwe,depriveourselvesof this reward.The

requirementofthisRahmahofAllhisthatapersoninculcatesthehabitthatwheneverhe

visitsthemosqueforanywork,hemakesthe intentionofItikfsothathe isnotexcluded

fromthisfadlah.

4.

Nafl

Itikf

remains

in

force

for

the

period

that

the

person

is

in

the

mosque.

Upon

leaving

or

emergingfromthemosque,thisItikfends.

5. ThepersonperformingNaflItikfshouldcompletetheItikffor,theperiodordaysthathe

intendedtoundergoinItikf.

However, if he leaves the mosque for some reason prior to completion of the intended

period, then he will receive reward for the period he remained in the mosque. For the

remaining(that is,uncompleted)period,he isnotobliged(that is,itisnotwjibuponhim)

tomake

qadh.

79

6. If aperson, forexample,made intention to perform Itikf for three days and thereafter

uponenteringthemosque,hecommitsanactwhichbreakshisItikf,theninsucheventhis

Itikf is completed that is, he will receive the reward for the period he spent in the

mosquepriortothebreakingofhisItikf,andfurthermore,noqada'iswjibuponhim(for

theuncompletedperiod). In thisevent,hemay leave themosque ifhewishes,or remain

therein by making a new intention of Itikf. In such a situation, it is preferable that he

completestheperiodforwhichhehadmadetheintentionofItikf.

79 Shmi


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7. Thosethatareunabletoavailthemse

The Rules of I'tikaaf

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