The Makruhat during I’tikaf are as follows:

(1) To maintain total silence.

(2) To Indulge In idle talk.

(3) To sleep excessively merely to wile away the time.

(4) To unnecessarily pass wind inside the Musjid.

(5) To sew garments or engage in any occupation for a fee.

(6) To read books and magazines which are not of a Deeni nature.

(7) To erect the mu’takaf in a way which inconveniences the Musallees. (Mu’takaf is the area which is enclosed for the sleeping and eating of the one who observes I’tikaf).

During I’tikaf, the following acts are mubah (permissible):

(1) To eat and drink.

(2) To sleep.

(3) Necessary conversation.

(4) To change clothes and apply perfume and oil.

(5) To cut hair and nails. These should not be allowed to fall in the Musjid.

(6) To walk inside the Musjid.

(7) To sit anywhere inside the Musjid.

(8) To tend to a sick person inside the Musjid.

(9) If necessary, to buy and sell goods provided that the goods are not brought Into the Musjid nor is payment made inside the Musjid.

Only Wajib and Masnoon I’tikaf are rendered invalid. Nafl I’tikaf is not rendered void by any act. It is merely ended by engaging in an act which is not permitted for the Mu’takif.

Unnecessarily leaving the Musjid for even a minute whether intentionally, unintentionally or under compulsion, will invalidate the I’tikaf. All acts and reasons besides the valid reasons (see page 35,36) will be regarded as ‘unnecessary’ in the context of I’tikaf. Thus, leaving the Musjid due to illness, although permissible, will invalidate the I’tikaf. To leave the Musjid for Jannazah Salat, visiting the sick or for an other permissible activity besides the VALID REASONS (see page 36,37), will render the I’tikaf null and void.

It is permissible to leave the Musjid for the following acts of need:

(1) To answer the call of nature - to go to the toilet.

(2) To pass wind.

(3) To take an obligatory bath.

(4) To make wudhu.

(5) Juma’h Salat, if Juma’h Salat is not performed in the Musjid where the I’tikaf is being observed. In this case the Mu’takif should leave the Musjid at such a time to enable him to reach the other Musjid in time to perform his Sunnat Salat. He should leave immediately after having completed the six raka’ts Sunnats after the Fardh Salat. He should not delay for Dua and Thikr.

1. Do not enter the Masjid without Wudhoo it is makrooh.

2. It is haraam to enter the masjid when you need a bath (ghusl).

3. Be dressed properly and respectfully when coming to the Masjid. (Some people enter the Masjid with T-shirts, denims or some other disrespectful and unlawful style of dress. This is highly disrespectful and is a violation of the sanctity of the Masjid.)

(1) For men, I’tikaf is valid in only a Musjid in which Athan and Iqamah are proclaimed for the five daily Salat. In otherwords it has to be a Musjid in which the five daily Salat are performed with Jama’t.

(2) Females can observe I’tikaf in a place in their homes, set aside for Salat or specially cordoned off for the purpose of I’tikaf.

(3) It is not permissible for women to come to the Musjid to observe I’tikaf or to perform Salat or to listen to lectures.

I’tikaf of the last ten days of Ramadhan is the only Masnoon I’tikaf. This Masnoon I’tikaf is Sunnatul Muak-kadah alal Kifayah. If a few or even just one person observes this I’tikaf in a particular area/neighbourhood, the duty will be discharged on behalf of the entire community of that locality. On the otherhand, if no one observes this I’tikaf, the whole community will be guilty of neglecting a Sunnatul Muakkadah obligation. Such neglect is sinful.

(1) The Mu’takif (the one who observes I’tikaf will enter the Musjid before sunset of the 20th day of Ramadhan.

(1) Qadha will be made of Nathr and Masnoon I’tikaf. There is no qadha for Nafl I’tikaf.

(2) Qadha of Nathr Muayyan I’tikaf will be made if the I’tikaf was not observed on its specific days or if it was rendered void while observing it.

(3) Masnoon I’tikaf (i.e. the I’tikaf of the last ten days of Ramadhan) will be made qadha if it was rendered void after having commenced it. It is necessary to make qadha of only the day or days which were rendered void. When making qadha of the Rika-f, Saum (fasting) is obligatory. qadha of the ITIKAF will be valid only if fasting is also observed on the day/ s when the qadha-a is being made.

Izar is defined in Arabic to be any lower garment tied to the waist covering the lower half of the body. It includes shalwar, pants, dhooti, pajamas, thawb, etc. In hadith the Prophet divided the length of the izar into four categories:

(1) The Sunna is upto half of the shins.

(2) The rukhsa (concession) is below half the shins till the ankles.

(3) The haraam and a kabira sin are letting it go below the ankles without pride.

(4) Even stronger in prohibition and punishment is dragging or trailing below the ankles out of pride

1. The niyyat of the follower (muqtadi) is to be simultaneous with the tahreemah.
2. The imam’s heels have to be in front of the muqtadi’s.
3. The condition of the imam cannot be inferior to the muqtadi’s. it is not proper for an imam who is praying a nafl namaaz to lead someone who is praying a fard namaaz but it is ok for an imam praying a fard to lead a follower who is praying nafl.
4. The imam cannot be praying a different fard than the muqtadi. It the muqtadi for example is praying zuhr and the imam is praying asr, then the following of the muqtadi is not valid.