The Essence of I’tikaaf #1
The Essence of I’tikaaf
Hakeemul Ummat Mujaddidul Millat
Hazrat Moulana Ashraf Ali Thanwi (Quddisa Sirruhul Azeez)
Particulars of the Lecture
Where: Jaami’ Masjid Thanabawan, [India]
When: 16th Ramadhaanul Mubaarak, Jumu’ah, 1333 AH
Duration: 3 ½ hours
Mode: Sitting
Topic: The Essence of I’tikaaf
Reason for the Lecture: The I’tikaaf of the last ten days of Ramadhaan
Recorder: Moulana Abdul Haleem Saheb Lucknowi (Rahmatullahi alaih)
Audience: 200
Translation of the Verses of the Qur’aan Recited in the Khutbah
“I seek refuge in Allah from Shaitaan the Accursed.
In the Name of Allah, the Excessively Compassionate, the Exceedingly Merciful.
And do not associate with them (your wives) intimately during your Itikaaf.
These are the Divine Ordinances.
Therefore, do not go anywhere near to violating them.
In this manner, Allah Ta’ala defines His Commandments for mankind, perhaps they inculcate Divine Fear.”
[Al-Baqarah, 187]
Introduction
In the previous two Jumu’ahs, the common factor was my objective to speak on those Ibaadaat [acts of worship] which are specifically connected to these blessed days [the blessed days of Ramadhaan]. Accordingly, from the brief list of these Ibaadaat, two have already been mentioned; one, Roza [fasting] and the second, Taraaweeh Namaaz. And through the medium of Taraaweeh, the specific connection of the Qur’aan to these days, and furthermore their soul and essence were mentioned. This then was the gist of the bayaan of those two Jumu’ahs.
Besides that, there is another Ibaadat which is exclusive to these days. [“Exclusive” in this context will be mentioned shortly.] Today I will speak on its soul and essence. That Ibaadat is called I’tikaaf.
The Purport of I’tikaaf Being Exclusive to Ramadhaan
I’tikaaf being exclusive to these days does not mean that it is not valid during other days. I’tikaaf is also valid during other days, however, not emphasised and essentially commanded. If it is, then via a nazr [vow], or something similar.
The instance of something similar is, for example, someone’s I’tikaaf became null and void. Now, he will have to make qadha of it [discharge it] during some other time. That too is waajib, similar to a nazr.
In fact, leave the word ‘nazr’ out so that there is ease in comprehending. Understand it in this way, that during any other time, obligation has a medium. Now this includes qadha and nazr. For example, one made I’tikaaf during Ramadhaan. [In other words, one started the I’tikaaf.] The intention was for ten days, however, one day or two days or four days or all ten days were missed. Now, in lieu of that, one will have to make qadha [of the days missed] some other time.
Or one made a conditional vow, like: “If a certain need of mines is fulfilled, I will sit for five days I’tikaaf”. Or the nazr was unconditional. For example, one said: “On so-and-so date I will make I’tikaaf for Allah”.
These were instances of self-imposition. Another compulsion is from the Shariah, which essentially is a subsequent stage. I will also explain the benefit of saying “a subsequent stage”.
(Note: There was a lengthy digression and hence it [the explanation of the “subsequent stage”] deserted my mind. Therefore, in this note it will be elucidated.
The purport of ‘subsequent stage’ is the stage of sunnat which follows fardh and waajib. In other words, the incumbency is not on par to waajib. Rather, it is the stage of Sunnat-e-Mu-akkadah [an emphasised sunnat]. This emphasis has been interpreted with the word “compulsion”. However, this emphasis is not on the individual. It is alal kifaayah – on the community.)
Thus, it [I’tikaaf] is exclusive to this month by virtue of the Shariat essentially proclaiming its compulsion only in this month, although it is valid and binding during other months when a person makes it incumbent upon himself.
The Purpose of Today’s Bayaan
So, this [I’tikaaf] is also part of the list of those Taa’aat [acts of divine obedience] which are specifically connected to this month. Therefore, just as the detailed masaail of those Taa’aat were not mentioned in the previous Jumahs, instead their essences (rooh) were mentioned, similarly here [in the present Jumah bayaan] too, the detailed masaail [of I’tikaaf] will not be mentioned.
Yes, if a point or two are raised by-the-way and consequently, there is no harm, just as some ancillary masaail may have been touched upon in the preceding Jumahs.
Just as the objective of the bayaans of the past Jumahs was the essence of fasting and the essence of Namaaz [Taraaweeh], in like manner, today the purpose is to speak on the essence of I’tikaaf.
I’tikaaf – Its Appearance
I’tikaaf also has an appearance and an essence.
The appearance is to go and sit in the Masjid [and for females, where they offer their Salaat at home]. It has varying stages. If you wish to gain the full virtue, then you should make I’tikaaf for 10 days. Like that, it is possible to make I’tikaaf for even one day, and in fact, even one hour.
Making I’tikaaf for 10 days means till the sighting of the [Eid] moon. Now, it could be 10 days, or it could be only 9 days.
If the moon is sighted upon the completion of 30 days, then it will be 10 days [I’tikaaf], and if it is sighted upon the completion of 29 days, then there will be only 9 days [of I’tikaaf].
But what Mercy of the Shariat, that in both cases, whether there are 10 days or 9 days [of I’tikaaf], it is designated as Ashara-e-Akheerah [the Last Ten Days]. And this is not only in name, the reward, too, is for 10 days.
Two Months of Eid
It comes in the Hadeeth:
شَهْرَا عِيْدٍ لَايَنْقُصَانِ
The two months of Eid do not decrease.
Clarification is furthermore found in the Hadeeth that the two months refer to Ramadhaan and Zul Hijjah.
Calling Zul Hijjah ‘the Month of Eid’ is obvious, as in it there is the Day of Eid. However, Ramadhaan has been called the ‘Month of Eid’ in view of it being the Month of Joy. Daily, at the time of Iftaar [breaking the fast] there is joy.
Or the reason, as alluded to by Rasulullah (Sallallahu alaihi wasallam), is that it is the Month of Eid for the same reason which you take it to be the opposite of Eid, that is refraining from food.
Food for the Lover
In other words, spiritual food is received in it [Ramadhaan]. In fact, the real food, which is received in this month, is not even available on the Day of Eid.
وَذِكْرُكَ لِلْمُشْتَاقِ خَيْرُ شَرَابٍ وَكُلُّ شَرَابٍ دُوْنَه كَسَرَابٍ
(O Allah!) Your remembrance for the lover is a wonderful potion
Every drink, besides that, is just an illusion
In other words: “O Beloved! Your remembrance is the best food”.
Truly, there is no reason to be surprised. If you fall in love with someone and the beloved says, “It’s one of two things. If you want biryani, mutton curry, desert and soji then you can’t meet me. If you want to sit with me then you won’t get all these delicacies. You will have to endure hunger.”
Now, see what your mind tells you. There is no gainsaying that one will choose the beloved.
However, the question worth posing is whether one will feel hungry or not?
As a matter of fact, one will not feel hungry. It is accepted that normally hunger is not cured without food, whereas here it has been cured without apparent food.
It cannot be said that the accepted premiss [of hunger being cured by food] is false. Thus, we are constrained to say that here, too, food cured the hunger.
And what food was it? It was the food of meeting the beloved. If that is not food, then where did such rejuvenation come to the Rooh [soul] from?
Do you think that food is only meals? Food is not just meals. If someone’s digestion is impaired and he eats, that eating of his will not subdue his hunger. In fact, the hunger will prevail.
If a person suffering from dropsy drinks water, his thirst won’t go away. In fact, it will intensify.
From this we learn that food is food due to it giving strength. Thus, strength is actually food.
On the basis of this, if strength is acquired from some other source, then what is the need for food?
It is, therefore, surprising that you call meals food, but you do not call meeting the Beloved food, whereas it is food for the soul.
In fact, it is a more perfect stage of food, and hence Rasool-e-Maqbool (Sallallahu alaihi wasallam) used the same term:
يُطْعِمُنِيْ رَبِّيْ وَيَسْقِيْنِيْ
My Rabb feeds me and gives me to drink (while fasting).
‘Giving to drink and feeding’ constitute nourishment for the body. And the prime nourishment for a lover is remembrance of the beloved.
This being the case, you cannot call it [Ramadhaan] the month of hunger. In actual fact, you are eating and drinking the entire day. A glaring proof of this is to go hungry for a day without the intention of fasting. You will experience weakness and uneasiness. You will be unable to exercise patience.
Now what happened to your strength in that stint of hunger? We conclude that there was no food then. And the day you fast, where does your strength come from? It shows that you are getting food.
