Laylat al-Qadr does not come to those who remain heedless. One of the ways taught by the Prophet Muhammad to seek the blessings of this noble night is by performing i’tikaf in the mosque.
The Prophet himself set a clear example in this regard. Throughout his life in Medina, whenever Ramadanr reached its final ten days, he would intensify his worship by observing i’tikaf.
This practice was reported by Aisha in a well-known hadith:
أَنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ كَانَ يَعْتَكِفُ الْعَشَرَ الْأَوَاخِرَ مِنْ رَمَضَانَ حَتَّى تَوَفَّاهُ اللّٰهُ، ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِهِ
(رواه مسلم)
“Indeed, the Prophet, peace be upon him, used to observe i’tikaf during the last ten days of Ramadan until he passed away. Then his wives continued the practice after his death.” (Narrated by Muslim)
This hadith shows that i’tikaf was an act of worship deeply cherished by the Prophet. He consistently practiced it until the end of his life. And after his passing, his wives continued the tradition.
Interestingly, i’tikaf does not necessarily require a long duration. Islamic scholars hold differing opinions regarding the minimum length of i’tikaf. Scholars of the Hanafi school argue that i’tikaf may be performed even for a short period without a specific minimum duration. This means that a person may perform i’tikaf even for a brief moment, as long as they remain in the mosque with the intention of worship.
Meanwhile, scholars of the Maliki school maintain that the minimum duration for i’tikaf is one full day and night.
From these perspectives, it becomes clear that Islamic teachings provide flexibility in performing i’tikaf. A person may spend one hour, two hours, or several hours in the mosque to increase acts of worship. Of course, it is even better if someone is able to perform i’tikaf for a longer period, especially throughout the final ten days of Ramadan, following the example of the Prophet.
The location for i’tikaf has also been clearly mentioned in the Qur’an: the mosque. God states:
وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللّٰهِ فَلَا تَقْرَبُوهَا
“Do not approach your wives while you are observing i’tikaf in the mosques. These are the limits set by God, so do not approach them.” (QS. al-Baqarah [2]: 187)
This verse indicates that i’tikaf is indeed a form of worship performed in the mosque. Scholars later differed in opinion regarding which type of mosque is most appropriate for observing i’tikaf. Some scholars from the Hanafi tradition believe that i’tikaf may be performed in any mosque that has a regular imam and muezzin. Meanwhile, scholars from the Hanbali school suggest that i’tikaf should preferably be performed in a mosque where congregational prayers are regularly held.
In practice, many scholars also recommend performing i’tikaf in a jami’ mosque, which is a mosque where Friday prayers are held. This allows those observing i’tikaf to remain in the mosque without needing to leave when the time for the Friday prayer arrives.
Ultimately, i’tikaf is a precious opportunity. Ramadan comes only once a year, and its final ten nights are even more limited.
For this reason, there is no reason to let them pass without sincere effort.
If one cannot observe i’tikaf for the entire ten days, then come to the mosque even for just an hour or two. Sit for a while in the house of God, recite the Qur’an, remember Him through dhikr, and offer sincere prayers.
Reference:
Council for Religious Opinion and Reform, “Fatwa Tarjih Tentang I’tikaf”, https://web.suaramuhammadiyah.id/2016/06/25/fatwa-tarjih-tentang-itikaf/, diakses pada Sabtu, 07 Maret 2025.
