The renowned jurist Ibn Rushd holds that the difference of opinion about its being valid or invalid is based on the difference of opinion about the exact significance of spiritual retreat. He writes:

فَمَنْ فَهِمَ مِنَ الْإِعْتِكَافِ حَبْسَ النَّفْسِ عَلَى الْأَفْعَالِ الْـمُخْتَصَّةِ بِالْـمَسَاجِدِ، قَالَ: لاَ يَجُوْزُ لِلْمُعْتَكِفِ إِلَّا الصَّلَاةُ وَالْقِرَاءَةُ، وَمَنْ فَهِمَ مِنْهُ حَبْسَ النَّفْسِ عَلَى الْقُرُبِ الْأُخْرُوِيَّةِ كُلِّهَا أَجَازَ لَهُ غَيْرَ ذَلِكَ.

Those who understand that spiritual retreat holds the meaning of confining oneself to the deeds specific to a mosque, have only allowed for al-mu'takif to perform prayer and recitation. Those, on the other hand, who believe that it means to confine oneself to the acquisition of divine proximity in the hereafter, rather than some specific deeds, have allowed for him more than that.

The difference between individual and collective matters

Individual acts of worship such as reciting the Qur'an, prayer, remembrance of Allah are permissible for al-mu'takif unanimously and without any form of difference. Concerning the acts of worship which require gathering together with others or take a collective form, the jurists have not only generally allowed them like those of an individual nature but also declared them necessary in certain circumstances. Such collective acts of worship include enjoining good, prohibiting evil, responding to greetings, issuing religious verdicts, guiding people to the truth and other deeds of the sort. Although it is best not to involve too much time with them (when done collectively).

But the scholars do differ in their opinion about the matters that take a lot of time, such as getting involved with studying, teaching and discussing religious matters and the study of the Qur'an and the hadith. Hanafite and Shafiite scholars, however, declare them lawful for al-mu'takif.

Collective Matters that can be dealt with by al-mu'takif

Al-mu'takif can attend many matters. We mention here some of them:

Al-Qada'

If a person is a judge or is capable of passing judgement in matters of dispute amongst people, he must decide the matter brought to him while still al-mu'takif, particularly when the decisive evidence is also fully presented before him. Imam al-Shafi'i writes in al-Umm (2:105):

وَلاَ بَأْسَ أَنْ يَقْضِيَ وَإِنْ كَانَتْ عِنْدَهُ شَهَادَةٌ، فَدُعِيَ إِلَيْهَا فَإِنَّهُ يَلْزَمُهُ أَنْ يُجِيْبَ.

Passing judgement in a matter does not produce any harm (for al-mu'takif regarding his spiritual retreat). If he is requested to attend with decisive witness made available to him, he must respond.

Learning and teaching

Mother of the Believers 'Aisha (R.A) narrates:

وَكَانَ يُخْرِجُ رَأْسَهُ إِلَيَّ وَهُوَ مُعْتَكِفٌ، فَأَغْسِلُهُ وَأَنَا حَائِضٌ.

He a would move his head out of the mosque towards me while he was al-mu'takif and I would wash it while I was menstruating.

Al-Khattabi comments on this hadith:

فَإِنَّ الْإِشْتِغَالَ بِالْعِلْمِ وَكِتَابَتِهِ أَهَمُّ مِنْ تَسْرِيْحِ الشَّعْرِ.

Busying oneself with the acquisition of knowledge and (saving it by) writing it, is definitely more important than combing one’s hair.

So, it is best to involve oneself with learning and teaching, which also enables us to act upon the universal injunction of Islam that our beloved Prophet a received in the very first divine revelation to him and was heavily emphasised in both the Qur'an and hadith. Imam al-Shafi'i writes in al-Umm (2:105):

وَلاَ بَأْسَ أَنْ يَشْتَرِيَ وَيَبِيْعَ وَيَخِيْطَ وَيُـجَالِسَ الْعُلَمَاءِ وَيَتَحَدَّثَ بِمَا أَحَبَّ مَا لَمْ يَكُنْ إِثْمًا.

It does not matter (for al-mu'takif) to undertake commercial transactions (if needed), to sew (if needed), to take company with scholars and to talk what he likes as long as it does not amount to sin.

If al-mu'takif can deal with necessary commercial transactions when he needs to for his life and that of his dependents; can sew his clothes if he needs to, the involvement with acquiring knowledge which brings him close to Allah, definitely possesses far greater importance. Adding to that, to gain knowledge is an activity that has enjoyed definite preference with the practice of our beloved Prophet (pbuh). Once when there were two sessions being convened in the Prophetic mosque, one for the remembrance of Allah and the other for spreading knowledge, he a attended the latter.

Buying and selling if necessary

One is also allowed to buy or sell during spiritual retreat, provided that the merchandise is not inside the mosque and the matter does not exceed offer-and-acceptance. This condition is based upon the sanctity of the mosque, which must not be transgressed and not a requirement of spiritual retreat. In this regard, we find Imam al-Shafi'i writes in al-Umm (2:105):

It does not matter if a mu'takif undertakes commercial transactions (if needed), to sew (if needed), to take company with scholars and to talk what he likes as long as it does not amount to sin.

Imam al-Kasani also quotes the word of 'Ali (R.A) as follows:

وَرُوِيَ عَنْ عَلِيٍّ (رضی اللہ عنہ) أَنَّهَ قَالَ لِابْنِ أَخِيْهِ جَعْفَرٍ: هَلاَّ اشْتَرَيْتَ خَادِمًا؟ قَالَ: كُنْتُ مُعْتَكِفًا. قَالَ: وَمَاذَا عَلَيْكَ لَوِاشْتَرَيْتَ؟—أَشَارَ إِلَى جَوَازِ الشِّرَاءِ فِي الْـمَسْجِدِ.

It has been reported about 'Ali (R.A) that he said to his nephew Ja'far (R.A), ‘Why did you not buy a servant?’ He said he was in seclusion (al-itikaf). 'Ali (R.A) said, ‘What would have happened if you had bought one?’ This indicates the permission of buying inside the mosque (during itikaf).

The same is the case with other commercial dealings which do not take time. They are allowed because they resemble the response to a greeting or a sneeze.

Meeting family and conversing with them

If one comes for al-itikaf after almost a whole year, it does not mean that he detaches himself from all matters related to others, or those resembling busying oneself with creation. The impressions from the biography of the holy Prophet a prove quite contrary to this. We find instances of meeting the Companions l, advising them when needed and meeting with family members. 'Aishah (R.A) narrates:

وَكَانَ يُخْرِجُ رَأْسَهُ إِلَيَّ وَهُوَ مُعْتَكِفٌ، فَأَغْسِلُهُ وَأَنَا حَائِضٌ.

‘He a would move his head out of the mosque towards me while he was al-mu'takif and I would wash it, while I was menstruating.’

We also find the hadith of the Mother of the Believers Safiyya (R.A) which explains what has been narrated by 'Ali bin Husayn (R.A). He said that the Prophet a was in the mosque. His wife was also with him. When she was about to leave after the completion of their conversation, the Prophet (pbuh) told her to wait and that he would also come with her (to walk her home) because her chamber was (at some distance) at the house of Usama (R.A). When they came out of the mosque, they came across two Medinan Helper Companions. Both of them went past when they saw the Prophet (PBUH). The holy Prophet a called them both and said:

تَعَالِيَا! إِنَّهَا صَفِيَّةُ بِنْتُ حُيَيٍّ.

‘Come here! This is (your mother) Safiyya bint Huyayy.’

They said, ‘Glorified is Allah, O Allah’s Messenger! (How on earth can we think anything wrong of you?)’ Allah’s Messenger a responded, ‘Satan runs like blood in a human’s body. I feared lest he should whisper doubts in your heart.’

Enjoining good and prohibiting evil

The above mentioned hadith asserts the permissibility of talking to family members. At the same time, it confirms permission to go out of the mosque if and as much as needed. It also explains that we are allowed to carry out enjoining the good and prohibiting the evil while performing spiritual retreat. The Prophet (PBUH) noticed it was possible for some evil thought to occupy their minds. Acting upon his instinct and caring for their faith, the Prophet (PBUH) prevented such an occurrence. Also the Prophet a was outside his place of spiritual retreat at that moment. With this in mind, how can we declare enjoining good and prohibiting evil, which is a practice of collective nature, contrary to spiritual retreat?

Limited permission of matters related to marriage

Marriage helps lay the foundations of sociability and togetherness in a society, as well as strengthening them. Although al-mu'takif is confined to a corner of a mosque in isolation from all such matters, the respected leading scholars have not seen it fit to forbid him from undertaking the marriage contract, attending a nikah ceremony, inviting somebody else to attend it or congratulating the bridegroom, provided that all this happens inside the mosque where he is performing spiritual retreat. They have also considered lawful the act of offering condolences and reconciling opponents. This is the view of the majority of jurists.

وَلاَ بَأْسَ لِلْمُعْتَكِفِ أَنْ يَبِيْعَ وَيَشْتَرِيَ وَيَتَزَوَّجَ وَيُرَاجِعَ وَيَلْبَسَ وَيَتَطَيَّبَ وَيَدَّهِنَ، وَيَأْكُلَ وَيَشْرَبَ بَعْدَ غُرُوْبِ الشَّمْسِ إِلَى طُلُوْعِ الْفَجْرِ، وَيَتَحَدَّثَ مَا بَدَا لَهُ بَعْدَ أَنْ لاَ يَكُوْنَ مَأْثَمًا وَيَنَامُ فِي الْـمَسْجِدِ.

It does not harm al-mu'takif if he sells or buys or gets married or revises (his lessons, for example) or gets changed or wears perfume or embrocate oil or eats, drinks, talks what he likes if it is not a sin from dusk to dawn (all night from al-Maghrib to al-Fajr). He can also sleep in the mosque.

Inquiring after a sick person

Like many other things, visiting a sick person to inquire after his health has also been substantiated by the Prophet’s biography. 'Aishah (R.A) says:

كَانَ النَّبيُّ ﷺ يَمُرُّ بِالْـمَرِيْضِ وَهُوَ مُعْتَكِفٌ، فَيَمُرُّ كَمَا هُوَ وَلَا يُعَرِّجُ يَسْأَلُ عَنْهُ.

‘The holy Prophet (PBUH) would inquire after a sick person while passing by (and without having stopped), if he was al-mu'takif (and happened to go out of mosque for his need).’

Imam al-Tirmidhi says, as he deduces the permission of inquiring after a sick person:

قَالَتْ: إِنْ كَانَ النَّبِيُّ ﷺ يَعُودُ الْـمَرِيْضَ وَهُوَ مُعْتَكِفٌ.

'Aisha (R.A) said that ‘the Prophet a would inquire after the sick person’s health during spiritual retreat.’

Objectives of spiritual retreat in the contemporary world

There is no doubt that the main purpose of spiritual retreat is to mend the ways of the lower self, to get rid of evil and to acquire seclusion. Equally notable is the fact that an action cannot produce fruits and stability unless it is based upon a solid foundation, which can only be made available through the means of proper knowledge. This is why all the jurists have unanimously declared the practice of learning and teaching during spiritual retreat, lawful despite the fact that it is a collective activity. The truth of the matter is that spiritual austerity and religious-ecstatic endeavor, cannot lead to any destination without knowledge. The holy Prophet a said:

فَقِيْهٌ وَاحِدٌ أَشَدُّ عَلَى الشَّيْطَانِ مِنْ أَلْفِ عَابِدٍ.

‘One jurist is stronger than one thousand (ignorant) worshipful servants against Satan.’

Our problem

Our parents are Muslims. So, we do not value Islam because of the fact that we have inherited it and have not exerted any struggle to search for it. As a direct result, a considerable number of Muslims do not even know al-shahada; or what it means if they have learnt it; or what it requires if they have learnt the translation.

Reciting the Qur'an has been considered the best form of worship, which is amongst the most basic works of spiritual retreat. Unfortunately, the vast majority in countries like ours can’t recite it without mistakes. In these circumstances, over-insisting on certain private practices and spending ten days and nights fully confined to invoking some specific prayers, fails the actual purpose of spiritual retreat.

In the light of present-day circumstances, we firmly believe that matters related to individual training and social reformations are far more important than the bare invocation of certain prayers. When society as a whole falls victim to complete wickedness and misguidance, many rulings change. 'Umar b. 'Abd al-'Aziz says:

إِنَّ اللهَ تَبَارَكَ وَتَعَالَى لَا يُعَذِّبُ الْعَامَّةَ بِذَنْبِ الْخَاصَّةِ، وَلَكِنْ إِذَا عُمِلَ الْـمُنْكَرُ جِهَارًا اسْتَحَقُّوا الْعُقُوبَةَ كُلُّهُمْ.

‘Allah u does not punish a people for the sins of particular persons, except that the practice of evil and wickedness is openly adopted. Then all of them deserve divine wrath, indiscriminately.’

Jabir (R.A) narrates that the Prophet a said, ‘Allah revealed to Jibril to destroy such and such a town including its inhabitants.’ Jibril said, ‘O my Lord! There is a person amongst them who has never disobeyed you, (even for the time of) a blink of an eye (do you allow me to spare him?).’ Allah responded:

أَقْلِبْهَا عَلَيْهِمْ، فَإِنَّ وَجْهَهُ لَمْ يَتَمَعَّرْ فِيَّ سَاعَةً قَطُّ.

Turn it over upon them (and do not spare him either) because he never frowned for My sake in the face of evil. Not even once!

This hadith expressly warns those worshipful servants who are immersed in their own worshipful practices, with an utter lack of concern for others and their correction. This obligation of al-da'wa can only be carried out properly by those whose acts of worshipful service are not confined to their private invocations and prayers, but also include the Prophetic work for the al-da'wa and betterment of the conditions of the Umma. Such people do make time especially for that. The above discussion explains the commendability of actions that concern our welfare and correction, as well as that of others. This includes actions such as learning and teaching the Qur'an, self-purification and others of that category. Such actions are more than just permissible during spiritual retreat, so asserts the preponderant juristic opinion.

To observe long silence during spiritual retreat

Silence is a prelude to the acquisition of wisdom and is the most powerful and well-tested source for protecting our tongue. The teachings of the Qur'an and hadith value it a great deal. However, taking silence to such an extreme that you are unable to communicate essential things is forbidden.

A hadith, according to which a woman appeared to the Prophet (PBUH) and asked if she was allowed to observe the fast along with complete silence on Fridays. To which the Prophet (PBUH) replied:

لَا تَصُمْ يَوْمَ الْـجُمُعَةِ إِلَّا فِي أَيَّامٍ هُوَ أَحَدُهَا أَوْ فِي شَهْرٍ، وَأَمَّا أَنْ لَا تُكَلِّمَ أَحَدًا، فَلَعُمْرِي! لَأَنْ تَكَلَّمَ بِمَعْرُوْفٍ وَتَنْهَى عَنْ مُنْكَرٍ خَيْرٌ مِنْ أَنْ تَسْكُتَ.

‘Do not fast on Fridays (on their own) unless it is one of the days you fast or the month you fast. As for the speech, enjoining good and prohibiting evil is most definitely far better than keeping quiet.’

Examples of collective spiritual retreat

It is clear from the above discussion, that there has been a difference of opinion as to the permissibility or disapproval of collective spiritual retreat. In view of the present conditions of the Umma, however, we also find some examples of its performance. Many amongst those who thought it to be invalid under the caption of innovation (al-bid'a), have started to practice it. The difference between foreseeing circumstances with the heavenly gift of sagacity and the inability to do so has always been present. A righteous person with ranks of Allah’s proximity has this radiance of perception to help him with judgement, while those bereft of such light are only able to see reality in due course.

Spiritual retreat in the two sanctuaries of Mecca and Medina

In our times, the largest gathering of spiritual retreat in the world occurs in Mecca and Medina. These sacred places welcome a great number of pilgrims, whose number grows above three figures. In Ramadan they earn the prosperity of performing spiritual retreat there. Although they only allocate specific places and do not set up tents or sheets, it is full of sessions for learning the Qur'an and hadith. The sessions of tajwid al-Qur'an (the science of reciting the Qur'an like the Prophet a did) and fiqh are also everyday occurrences. The people in spiritual retreat in Mecca also perform circumambulation around the ka'ba, something which cannot be done alone. It really is a state of seclusion in the midst of a crowd.

Spiritual retreat under the aegis of Minhaj-ul-Quran

Minhaj-ul-Quran International (MQI) is an organization to promote peace, love and harmony between the religions of the world. Its founding leader, his eminence Shaykh-ul-Islam Professor Dr Muhammad Tahir-ul-Qadri, has withdrawn from the odds of prevalent norms and given the Umma a new, thoughtful and vigilant mind. One of its eminent features is its ability to knock at the doors of people’s hearts. In that it also follows in the footsteps of the Prophet a, as he executed his four basic duties as a Prophet, namely reciting the Qur'an, purifying souls, teaching the Book and equipping others with wisdom, thus defending all the fronts necessary to attend to in our times. It has also achieved a great degree of success in cleaning the rust off souls and cleansing hearts. One of the prominent features of Minhaj-ul-Quran in this regard, is the unconventional event of yearly spiritual retreat. The spiritual retreat (founded on the Prophetic practice) of the last ten days of Ramadan, has long been ‘spiritual retreat for proper spiritual and moral training’ in the sagacious mind of the patron-in-chief of MQI, which he has repeatedly mentioned. He would retreat into his al-itikaf every year but the practical implications started to assert themselves in 1990, when he had a company of 50 people to join him in spiritual retreat at the MQI central secretariat mosque. The following year in 1991, the number increased and found the mosque too small to accommodate them all. In 1992, when Jami' al-Minhaj Mosque in Baghdad Town Lahore was declared as the regular place for the annual collective spiritual retreat, the number of participants was 1,500. Today, with the grace of Allah u, this number has grown to 25,000. For women to join the spiritual retreat, the building of the hostels of the Minhaj Girls’ College, near the mosque, has been brought to use. More than 25,000 people, men and women, join this spiritual retreat to purify their inner being and enhance the sweetness of the academic taste.

As mentioned above, this spiritual retreat includes a spiritual and religious training programe, which covers the circles of remembrance of Allah, sending of greetings and salutations to the holy Prophet a, fiqh sessions and also lessons from the Qur'an and hadith. Most importantly, the lectures of the revivalist of the present century, his eminence Shaykh-ul-Islam Professor Dr Muhammad Tahir-ul-Qadri, on academic, thought-provoking and spiritual topics, are a perfect source for their intellectual and spiritual enlightenment and pave the way for their self-purification and the cleansing of their hearts. It would not be an exaggeration to say that MQI presents the true concept and accurate practical format of spiritual retreat, founded on the Prophetic practice as required in our time.